Annotations on the New Testament

Annotations on Chap. I.

[ a] V. 4. Resurrection from the dead ] 〈 in non-Latin alphabet 〉 is the general word which contains under it the rising again of every dead body, and is appliable to every such particular that riseth, and so here denotes the Resurrection of Christ, being by the Context particularly determined to that, as in other places it may denote the Resurrection of any one or more men, as the Context shall enforce.

[ b] V. 17. Righteousness ] For the explaining of this verse, the first thing to be examined is the notion of 〈 in non-Latin alphabet 〉 righteousness, and with the addition of 〈 in non-Latin alphabet 〉 the righteousness of God. 〈 in non-Latin alphabet 〉 righteousness signifies not always the virtue of just dealing, but sometimes, by a Metonymy, the matter about which that is conversant, the things which by Law are required of any, and in performance of which his righteousness consequently consists. Thus when Mat. 3. 15. Christ saith to John, Thus it becometh us to fulfill all righteousness, by righteousness are meant all those things that under that more imperfect ministry of John were prescribed men, and required of them to do, to their being approved by God. Thus those things which are required of Jews to perform under the Mosaical Law, are called 〈 in non-Latin alphabet 〉 , the righteousness which is in the Law, Phil. 3. 6. And, there being two sorts of Proselytes of the Jews, one of those which undertook the whole Law of the Jews, were circumcised, &c. the other of those which only received the seven precepts of the sons of Adam, and Noah, the former of these were called indifferently 〈 in non-Latin alphabet 〉 Proselytes of the covenant, and 〈 in non-Latin alphabet 〉 Proselytes of righteousness. Where righteousness signifies all those commands and ordinances, which in that Mosaical Covenant were required of the Jews, and without submission to which no stranger was permitted to come into their inner court of the Temple, and join with them in the worship of God. To this purpose it is observable, what was the prime occasion of this Epistle, the great charge which by the Jews was laid on Paul for preaching the Gospel to the Gentiles, and thereby promising them acceptance and mercy from God for all their past sins on condition of their embracing the Gospel, and living for the future according to that rule, without any performance of the ritual Laws of Moses, Circumcision, &c. This the Jews violently opposed, as that which was an apostatizing from the Law of Moses, and the setting up a new righteousness, a new summary of performances, a new Law, to the prejudice of the Mosaical. What Paul had thus done, he here asserts and stands to, as that which was now the declared will of God, under the Gospel, though distant from that which had before been required of Jews under the Law. And as now he sets up the faith of Christ, 〈 in non-Latin alphabet 〉 the Law of faith, the summary of those things which Christ from God requires of all men, against the Ordinances of external obedience in the Mosaical Law, so he thinks fit to style one the righteousness of God, as the other was the Jews righteousness, and this righteousness of God 〈 in non-Latin alphabet 〉 , of, or by, faith, that is, that which Christ hath now revealed or declared to be our righteousness, that which is required of us now under the Gospel, to our being justified in God's sight, in opposition to the 〈 in non-Latin alphabet 〉 , that sort of legal performances, Circumcision, &c. by observation of which the Jew and the Judaizer pretended to be acceptable, and justified before God, and without which they contended that there was no justification to be had, and consequently that the uncircumcised Gentiles could not be justified, or acceptable in the sight of God; the contrary to which is by S. Paul here undertaken to be proved, and is after enlarged on, c. 3, & 4. &c. Thus much for the occasion of this phrase, and the general importance of it, to note that way of economy of saving and justifying men under the Gospel. As for the more particular nature of this way of God's dealing in Christ, that is also contained in the 〈 in non-Latin alphabet 〉 , by faith, as faith signifies the embracing, and obeying of Christ, after a former life of sin and ignorance, such as the heathens had lived in. For whatsoever their former lives had been, against which the Jews objected, that they were Idolatrous and vile, and neither capable of God's favor, nor 〈◊〉 to be conversed with by any pious person, yet Christ that came not to call the righteous, but sinners to repentance, came particularly, though not primarily, to call, and offer place of repentance to them, and upon reformation, to allow them pardon: which though it were not 〈 in non-Latin alphabet 〉 a righteousness by, or from, works, a way of economy, whereby only just or worthy persons are called and received, yet it is a righteousness by, or from, faith, whereby through God's mercy, and pardon of sin in Christ, those that come in to him, and give up themselves to sincere obedience for the future, are accepted, and justified by God, as Abraham was, which is styled God's justifying the ungodly, because those that have been most impious, have yet place of repentance given, and are accepted by God upon repentance. In this sense we shall oft find this word 〈 in non-Latin alphabet 〉 righteousness in the ensuing chapters. So c. 9. 30. 〈 in non-Latin alphabet 〉 the Gentiles laid hold on righteousness, that is, on this Evangelical way, and c. 10. 3. 〈 in non-Latin alphabet 〉 , the Jews not knowing this course of justifying sinners, set down in the Gospel, sought to establish their own (Judaical) righteousness, and were not subject to God's righteousness. So again v. 6. 〈 in non-Latin alphabet 〉 (the same phrase, as here, in this placing and construction of the words) the righteousness from, or by, faith, that is, this Evangelical way, which is by the faith, or the Gospel, and is opposed to the 〈 in non-Latin alphabet 〉 , the promulgation of the Law, which brought nothing but death to every act of willful sin. So the Apostles are called 〈 in non-Latin alphabet 〉 2 Cor. 11. 15. ministers of righteousness, viz. of this way of justifying men in Christ, which elsewhere are called ministers of the new covenant, noting righteousness in this notion, to signify this New covenant (as righteousness and covenant, and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , were said to be all one) or this Evangelical way under it, explained v. 24. by 〈 in non-Latin alphabet 〉 , our being justified freely by his grace, or mercy, without any such precedent obedience of ours, that may any way challenge it. All that remains is, to inquire, first, why 〈 in non-Latin alphabet 〉 , from or by faith, should in the construction be joined with 〈 in non-Latin alphabet 〉 righteousness; then why 〈 in non-Latin alphabet 〉 to faith should signify that we may believe. For the first, it is but an ordinary 〈 in non-Latin alphabet 〉 both in these and other authors, thus to transpose words, on the like occasion; and that it is so here, is evident by the ensuing citation out of the Prophet, as it is written, (which notes these two to be parallel) the just by faith shall live, and by the like phrase, c. 3. 22. &c. 10. 6. And for the second, 〈 in non-Latin alphabet 〉 , that we may believe, that will be very agreeable also to many other places in this book; for so 〈 in non-Latin alphabet 〉 to salvation v. 16. is, that they may be saved; so 〈 in non-Latin alphabet 〉 to burning Heb. 6. 8. that it may be burnt; and so Wisd. 11. 23. 〈 in non-Latin alphabet 〉 , Thou passest over the faults of men to repentance, that is, that they may repent; and so here c. 6. 16. 〈 in non-Latin alphabet 〉 , to obedience, is, that ye may obey, & v. 19. 〈 in non-Latin alphabet 〉 , to iniquity, is, thats you may commit all villainy, as in the conclusion of that verse, 〈 in non-Latin alphabet 〉 to purification, or sanctification, is, that ye may live pure and sanctified lives.

[ c] V. 18. Hold ] The word 〈 in non-Latin alphabet 〉 signifies two things, (very distant) to retain and hold fast, and to obstruct or hinder. 〈 in non-Latin alphabet 〉 , saith Hesychius, it signifies to hold fast, to hinder, to compresse. In the notion of hindering 'tis taken 2 Thess. 2. 6, 7. and in the other in divers places. By this means 'tis become uncertain, what it should signify here, especially when either way the sense is very commodious: for even they that retain the truth in unrighteousness, that under the acknowledgment and profession of the truth, veil and join all manner of impious living, do thereby hinder and obstruct the truth, viz. the force of it on themselves and the propagation of it to others by that impious living of theirs. But the former is the more likely sense of it, and most agreeable to the consequents, of their knowing the truth, and becoming inexcusable thereby.

[ d] V. 20. From the Creation ] The phrase 〈 in non-Latin alphabet 〉 is here joined with 〈 in non-Latin alphabet 〉 the invisible things, or attributes of God, his power and Godhead, from the foundation, or creation, of the world, that is, ever since the creation; so doth 〈 in non-Latin alphabet 〉 from the beginning of the creation signify Mar. 10. 6. and 13. 19. and 2 Pet. 3. 4. so 〈 in non-Latin alphabet 〉 Mat. 13. 35. the things hidden from the foundation of the world, and c. 25. 34. Luk. 11. 50. Heb. 4. 3. where it clearly signifies from, that is, ever since, the crreation, & so c. 9. 26. so Rev. 13. 8. & 17. 8. names written and not written in the book of the lamb from, that is, ever since, the foundation of the world. By which it appears that there is no necessity of understanding God's 〈 in non-Latin alphabet 〉 doings or actions here, of the works of the creation, but of all things that from that time to this inclusively have been done in the world by him; and so it will be extended to all the doctrines, and miracles, and actions of Christ, the whole business of the Gospel.

[ e] V. 21. Knew God ] The phrase 〈 in non-Latin alphabet 〉 knowing God here seems to refer the whole present discourse to the Gnostics, who were so called from their assuming to themselves so much of the knowledge of God, and the mysteries of religion. And these being a sort of heretics in that first age under the Apostles, who affirmed Simon to be God the Father that appeared in Mount Sinai, as also God the Son that appeared in the flesh, and the holy Ghost, who was promised to come, were the darnel sown by the envious person, wheresoever the Gospel was planted; and this as in other places, so in Rome, where Simon Magus the founder of them (contended after this time with S. Peter, but) before the writing of this, in Claudius 's days, had a statue erected to him, as to the supreme God. These Gnostics pretended to be great zealots for the Law of Moses, particularly for Circumcision, thereby to avoid the persecutions which the Jews raised against the Christians, Gal. 6. 12. and on the other side thought it lawful to offer sacrifice to Idols, 1 Cor. 8. (to comply with the heathens) because, as they said, an idol was nothing, and yet farther, worshipped the images and pictures of Simon and Helena; and so, as Eusebius saith, 〈 in non-Latin alphabet 〉 , pretending to have turned Christians, and so to have changed the idolatry and superstition that before they lived in, for the pure and sober rules of life taught by Christ, they fell nevertheless back again to all that which they seemed to have forsaken, 〈 in non-Latin alphabet 〉 , falling down to the pictures and images of Simon and Helen, worshipping them with incense, and meat and drink-offerings. 〈 in non-Latin alphabet 〉 — but for their more secret and hidden actions they were such as would astonish any to hear them, 〈 in non-Latin alphabet 〉 , for the superlative impurity and abomination that was in them. This, I suppose, will be a key of entrance into the design and meaning of this Epistle, wherein the Apostle willing to fortify the Roman converts against the danger of these superseminations, confutes these doctrines of the Gnostics, especially that of complying with the Jews concerning the necessity of observing the Judaical Law, and here first gives a character of them, as they agree with the heathens in Idolatry, and all kind of wickedness, & unnatural uncleanness, v. 29. &c. and by their living so contrary to the Law, show what little reason they have to pretend to the observing of it, when indeed 'tis the inward purity of the heart and actions, and not the outward Circumcision of the flesh, which the Law principally aimed at. That these Gnostics are the men here refer'd to may farther appear by comparing this place, especially v. 27. with the discourse of the Gnostics in S. Jude directly parallel to this (see Note on Jude d.) and so by their character here v. 29. the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 ( fornication and inordinate desires ) compared with many other places of the Epistles, Gal. 5. 19. Eph. 5. 3. Col. 3. 5. and the pride, &c. v. 30. with 1 Tim. 6. 4. and the like in the other particulars.

[ f] V. 23. Glory ] The word 〈 in non-Latin alphabet 〉 glory here seems to refer to the notion or use of it, Exod. 24. 16. where it is said of God's presence and appearance there in the Mount Sinai, 〈 in non-Latin alphabet 〉 the glory of the Lord abode upon the mount. From whence it is that the word schechinah, abiding, is ordinarily used to signify this or the like glorious appearance, or presence of God, and is directly parallel to 〈 in non-Latin alphabet 〉 glory here. Now of God's appearance on Mount Sinai it is to be observed, 1. that God did not there exhibit himself in any bodily shape; only glorious appearances there were, ver. 16. as it were a paved work of Sapphire stone, &c. and the sight of the glory of the Lord was like devouring fire ver. 17. but saith Moses, Deut. 4. 15. Ye saw no manner of similitude in the day that the Lord spake to you in Horeb. And this is there pressed by Moses to enforce God's commandment, that they should not corrupt themselves, and make them a graven image, the similitude of any figure, the likeness of male or female, the likeness of any beast, of any winged fowl of anything that creepeth on the ground, of any fish, &c. Now of these followers and worshippers of Simon (the Gnostics ) it is sufficiently known, first that they affirmed Simon to be the supreme God, distinctly he that appeared in Sinai; so saith Cyril of Jerusalem, Cat. 〈 in non-Latin alphabet 〉 . speaking of Simon at Rome, 〈 in non-Latin alphabet 〉 , he presumed to say of himself that he was he that appeared on Mount Sinai as the Father. Secondly, that he had a statue erected to him at Rome inscribed, To Simon the holy God, and so also his whore Helena, saith Eusebius (see Note e.) and both of them worship'd by them. Nay moreover 3 ^d lie, that the Gnostics complied with the other heathen Idolaters, partaking of their sacrifices and feasts, and so were guilty of all kind of Idolatry. Of these therefore the Apostle may be believed to speak here particularly, and to lay to their charge 1 ^s t. That they changed the glory of God, that is, the glorious appearance of his in Mount Sinai, wherein yet there was no similitude seen, into an image, or similitude, of a man, viz. of Simon Magus, a bodily shape of a mere mortal man; whereas the immortal God, that appeared in Sinai, was never seen in any such shape. 2 ^dly , That in doing this they are guilty of that great sin of Idolatry (there forbidden, upon this ground of their seeing no similitude in Sinai, ) viz. of worshipping the im • ge of a man, and of flying, and four-footed, and creeping things, which are here repeated, as the very things that had been there interdicted. And though it be true of the Gnostics, that by their joining with the heathen Idolaters, they were literally guilty of worshipping everyone of these here named, yet their worshipping of Simon and Helen alone is sufficient to own all the charge that is here laid on them. The worshipping of one sort of the things forbidden, the likeness of the male and female, being as direct a breach of the Commandment, which forbad that and others also, as the worshipping of all and each of them would be. This is after set down more succinctly ver. 25. They turned the truth of God into a lie, that is, either the true story Exod. 24. where no similitude was seen, into this false story of Simon there appearing, or else transformed that infinite invisible Deity into an image or idol, and, 〈 in non-Latin alphabet 〉 , above and beside the Creator of heaven and earth, worship'd also 〈 in non-Latin alphabet 〉 this creature, vile sinful creatures of his, Simon and his whore. This phrase of turning, or transforming, the glory, &c. seems to be borrowed from Psal. 106. 20. They made a calf in Horeb, and worshipped a graven image: thus they turned their glory into the similitude of a calf that eateth hay, &c. As they there that saw no similitude in the mount yet made one presently, viz. the similitude of a calf; so these Gnostics here making Simon to have appeared in Sinai, as the Father, make him an image and statue to worship him in it. Of the word 〈 in non-Latin alphabet 〉 glory somewhat hath been said before, Note on Mat. 3. k. and more will be added, Rom. 9. b.

[ g] V. 25. More then the Creator ] Of the use of 〈 in non-Latin alphabet 〉 for above one instance will suffice in the Epistle of Eleazar the High-priest to Ptolemey, telling him by way of great acknowledgement and gratitude. 〈 in non-Latin alphabet 〉 , All things that are profitable to you, though they be above nature, we will obediently perform. Thus Luc. 13. 2, and 4. 〈 in non-Latin alphabet 〉 , sinners above all others, though Luc. 3. 13. it be more fully expressed by 〈 in non-Latin alphabet 〉 , more besides, or above. As for the other notion of 〈 in non-Latin alphabet 〉 for contrary to (which here may have place also, for he that worships anything above, or beside the one true God, doth it in opposition to him, and to the wronging and robbing him) we have an express testimony for it, Act. 18. 13. 〈 in non-Latin alphabet 〉 , contrary to the Law.

[ h] V. 28. Reprobate ] The word 〈 in non-Latin alphabet 〉 hath two notions especially, one among the Metallists, the other belonging to the agones. Any metal that will not bear the 〈 in non-Latin alphabet 〉 or trial, or which, being tried, betrays it self to be adulterate, is 〈 in non-Latin alphabet 〉 reprobate. But the notion that seems most peculiarly to belong to it in the New Testament, is the other, taken from the agones, where, as he that strives as he ought, and conquers, is 〈 in non-Latin alphabet 〉 approved, 2 Tim. 2. 15. and Jam. 1. 12. 〈 in non-Latin alphabet 〉 , approved, and such as shall receive the crown, and in other authors, 〈 in non-Latin alphabet 〉 well approved, (and of other creatures 〈 in non-Latin alphabet 〉 an approved horse in the 〈 in non-Latin alphabet 〉 ) so he that loses the game and prize, that doth not run or strive, 〈 in non-Latin alphabet 〉 according to the laws of the game, and so overcome, is said to be 〈 in non-Latin alphabet 〉 , to miscarry in the race, and so to lose the reward of it. Thus in Democrates, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , A man is approved or rejected not only by what he doth, but by what he wills. So in the Sibylline Oracles,

〈 in non-Latin alphabet 〉 — Christ will crown the approved. Thus 1 Cor. 9. 27. 'tis at the conclusion of an agonistical discourse of running and cuffing, &c. the close of which is that the Apostle uses all his most earnest endeavors, lest, (being a 〈 in non-Latin alphabet 〉 preacher, crier, officer in the agones, to propose the laws and rewards of the agones to others, which is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , to proclaim such a man conqueror, such a man to have lost) he himself should 〈 in non-Latin alphabet 〉 be rejected, found uncapable of the reward by all aspired to, that is, fail of that crown of eternal life. So 2 Tim. 3. 8. 〈 in non-Latin alphabet 〉 , in the matter of faith, such as were found unworthy of reward by God, proposed to Christians. So Tit. 1. 16. 〈 in non-Latin alphabet 〉 to every good work, that do nothing fit to be approved by God or man: where yet, as in all the former places, the figure 〈 in non-Latin alphabet 〉 is to be observed, the word being used not for him only that deserves no reward, or that m • sses it, but for him that is most contrary, the most vi • e and wicked, that deserves the contrary punishment (as 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , ungodly, without Law, unprofitable, uncomeliness, signify the most wicked, the most unfaithful servant, most violent opposer of the Law, the greatest impurities, and many other the like) and therefore is interpreted by 〈 in non-Latin alphabet 〉 that went before, being abominable, and disobedient, or contumacious. So Heb. 6. 8. of the ground that brings forth nothing but brairs and thorns, that 'tis 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , reprobate, and nigh to a curse. And so saith Hesychius, and Phavorinus, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , it signifies a wicked man. And so it is here taken in this sense of extremely ill, as appears by the effects that follow, the 〈 in non-Latin alphabet 〉 , all the abominable sins that were in fashion among the Gentile-idolaters, and Gnostic Christians. And the same may be said of that place 2 Cor. 13. 5, 6, 7. which we will explain when we come to it. There is one thing more here observable, the answering of 〈 in non-Latin alphabet 〉 here to 〈 in non-Latin alphabet 〉 in the beginning of the verse, They approved not, thought not good to have God in their acknowledgment, and answerably God gave them up to a mind, such as neither God nor any else will approve of: which manner of speaking is very frequent in the Scripture, especially in setting down God's punishments on sinners, in which the sacred writers delight to observe some correspondence. As Psal. 18. With the froward thou wilt show thyself froward; and, Because you have walked contrary to me, I will walk contrary to you; and Mat. 5. 19. Whosoever shall break one of the least of these commandments, the same shall be the least in the kingdom of heaven. And many the like, which have formerly been observed.

[ i] V. 29. Covetousness ] The word 〈 in non-Latin alphabet 〉 in this and many other places of the New Testament, which we generally render covetousness, signifies excessive, or unnatural, lusts, (not desire of money only) and is ordinarily set down among the basenesses of the Gnostic heresy, as I here suppose it is. So Eph. 4. 19. 〈 in non-Latin alphabet 〉 , who giving over all labor (as idleness was the mother-sin of the Sodomites) gave themselves up to lasciviousness, to work all uncleanness 〈 in non-Latin alphabet 〉 in inordinate unnatural desires. Thus in Photios Epist. 168. 〈 in non-Latin alphabet 〉 signifies such lust as was among Barbarians or Heathens, (and had been before exemplified in Joseph's Egyptian mistress) 〈 in non-Latin alphabet 〉 , which possessed the disturbed lover, as there it follows. So in S. Chrysostom, speaking of these unnatural lusts, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , you see that it comes all from this inordinate desire, 〈 in non-Latin alphabet 〉 , lust not enduring to stay or be contained within its own bounds. So in Antiochus 〈 in non-Latin alphabet 〉 , desire of women and such like inordinations. For as to the nature of the word, it is known to come from 〈 in non-Latin alphabet 〉 , and to signify any immoderate desire of anything above ones portion. So in Aristotle 'tis opposed 〈 in non-Latin alphabet 〉 to equality. So in Hesychius, 〈 in non-Latin alphabet 〉 , to take more then is due or meet of anything. So in Lucian de Cal. the calumniator is described to be one, that will have and inclose all his auditors to himself, will let no man else be heard, and for this he calls him 〈 in non-Latin alphabet 〉 , one that assumes more then belongeth to him: and so Democrates in his 〈 in non-Latin alphabet 〉 . defines 〈 in non-Latin alphabet 〉 to be speaking all, and not enduring to hear any body else. And in Themistius Paraphrase of the first Book de Anima, 〈 in non-Latin alphabet 〉 is taken for any kind of exceeding, 〈 in non-Latin alphabet 〉 , one exceeds, or excels, the other; and in Isocrates speaking of Monarchies, 〈 in non-Latin alphabet 〉 , they comprehend, saith he, all the advantages that are in war. And so in Ecphantes, 〈 in non-Latin alphabet 〉 , a King hath a great eminence, or excellence, over the common nature of men: and in Alex. Aphrod. 〈 in non-Latin alphabet 〉 are the faculties of the body wherein beasts exceed men, and so 〈 in non-Latin alphabet 〉 (perhaps it should be read 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 the excellence of the mind of men above beasts. And the notion of which now I speak, though it differ in the object, and matter about which it is conversant, is the same in effect with these, a desiring and usurping that which is not agreeable to his condition, sex, nature, &c. 〈 in non-Latin alphabet 〉 , those things that are not meet, which Alex. Aphrodis. more distinctly expresseth in his Schol. on Arist. de An. 〈 in non-Latin alphabet 〉 , The wicked man allows himself too large a proportion of sweet things, or pleasures. So Asterius Hom. Cont. Avarit. 〈 in non-Latin alphabet 〉 . It is not used only for the mad love of money and other possessions, but in a more general acception, to desire to have more of anything then is due & convenient. So Hierax in his book of justice (of which we have a large fragment in Stobaeus ) makes 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 all one, and then exemplifies it in Milo and Lais: and as 'tis one branch of it in Milo, 〈 in non-Latin alphabet 〉 , to snatch away the estates of those that are weaker then he, so 'tis another 〈 in non-Latin alphabet 〉 to force their wives from them. And so in Lais, as it is one act of it, 〈 in non-Latin alphabet 〉 to require and gain immoderately by her lovers; so it is another, 〈 in non-Latin alphabet 〉 to dissolve the marriages of some women, to get away their husbands from them. And of this we have a Grammatical ground in the Hebrew word, 〈 in non-Latin alphabet 〉 , which signifies both covetousness and lust, and being by the Septuagint often rendered 〈 in non-Latin alphabet 〉 covetousness, is once rendered 〈 in non-Latin alphabet 〉 pollution, Ezek. 33. 31. and to that notion of the word the place agrees, if we compare it with v. 29. Where the cause of their desolation is the abominations committed by them, and those joined with d • filing the neighbors wife v. 26. Thus in an ancient Prayer of Ephraim Syrus appointed for confession, and the sin chiefly insisted on being that of uncleanness (as appears by 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , &c.) he prays, 〈 in non-Latin alphabet 〉 , &c. have mercy on my sins, my iniquities, my unnatural lusts, adulteries, fornications, idle and filthy speakings; where if we may judge by the attendants, the word is used in this sense. Thus I conceive Plato used the word de Rep. l. 9. where speaking of sensual men, he compares them to the beasts, 〈 in non-Latin alphabet 〉 , full fed and lascivious, and far • her adds, 〈 in non-Latin alphabet 〉 , &c. where the 〈 in non-Latin alphabet 〉 must refer to the fullness of lust and flesh together. To these may be added the Gloss of Phavorinus, 〈 in non-Latin alphabet 〉 (for which he cites the Apostle) the hurt of immoderate lusting. And so the word 〈 in non-Latin alphabet 〉 which signifies this very thing and which he expresseth by 〈 in non-Latin alphabet 〉 , voluptuousness, he expresseth also by 〈 in non-Latin alphabet 〉 , an excess which is always very curious, busy, importunate to fet • h in pleasures, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being but little different from one another. Thus 'tis used in the Epistle of Barnabas, p. 231 where giving the reason why hares were forbidden under the Law, to intimate that we should not be 〈 in non-Latin alphabet 〉 like them, he adds, 〈 in non-Latin alphabet 〉 . And in the fragments of Polycarpus 's Epistle speaking of Valens an Elder of Philippi, and his having committed somewhat utterly unworthy of that calling, by his example he admonisheth others to abstain ab avaritia (that sure was in Greek 〈 in non-Latin alphabet 〉 ) from inordinate desires, & sint casti, and that they be chaste, adding that whosoever did not thus abstain 〈 in non-Latin alphabet 〉 , ab idololatria coinquinabitur, & tanquam inter Gentes judicabitur, will be contaminated with Idolatry, and judged as among the Gentiles. And so there is little reason to doubt, but that, when Bede on Mat. 5. 32. speaking of Divorce saith, non hîc intelligitur tantùm fornicatio in stupro, quod in alienis viris aut feminis committitur, sed omnis concupiscentia, vel avaritia, vel idololatria, &c. 'tis not only adultery that is here understood, which is committed on other men's wives, but every concupiscence, or covetousness, or Idolatry, he means by avaritia coveting, unnatural lust, having, no question, translated that note out of some Greek commentator who had used 〈 in non-Latin alphabet 〉 in this sense. And so when Holkot out of Papias observes that the Scriptures call by the name of Fornication, omnem illicitam corruptionem, all unlawful, or interdicted, corruption, ( sicut est Idololatria & avaritia, such are Idolatry and coveting, ) it is evident, that corruptio illicita is the 〈 in non-Latin alphabet 〉 abominable villainy, as 〈 in non-Latin alphabet 〉 signifies (see Note on c. 8. 1.) and idolatry and covetousness, the unnatural sins used by the heathen worshippers, the 〈 in non-Latin alphabet 〉 , which is Idolatry. And so when Theophylact on 1 Cor. 3. 12. in the highest rank of combustible matter (that is, of sins) reckons 〈 in non-Latin alphabet 〉 , in all reason it is to be understood of unnatural lusts, so as to agree with uncleanness and Idolatry. Thus in all reason the word is to be taken here, where these four, [ 〈 in non-Latin alphabet 〉 fornication, 〈 in non-Latin alphabet 〉 villainy, 〈 in non-Latin alphabet 〉 naughtiness, and 〈 in non-Latin alphabet 〉 inordinate desire ] are put together, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the same notion that Gen. 19. 7, and 9. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are taken, that is, to signify the sin of Sodom there described, and in all probability 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 in the same sense also. So Col. 3. 5. in relation to the Gnostics he bids them mortify fornication, uncleanness, 〈 in non-Latin alphabet 〉 (that is, as the Syriac render it,) passivity, evil concupiscence, and 〈 in non-Latin alphabet 〉 inordinate desire, which is Idolatry. So Eph. 5. 3. Let neither fornication, nor uncleanness, nor 〈 in non-Latin alphabet 〉 , inordinate desire be named among you, putting them in the number of the nefanda, sins not to be named; and so v. 5. Every fornicator, or unclean person, or 〈 in non-Latin alphabet 〉 (not covetous, but inordinate luster ) who is an Idolater: as when Maimonides Mor. Neb. l. 3. c. 38. speaking of the unnatural sins used by the Gentiles, and having named one abominable custom of theirs, propter hoc, saith he, prohibita est incisio arboris in aliam speciem, ut • longemur à causis Idololatriae & fornicationum. To the same sense is 〈 in non-Latin alphabet 〉 1 Thess. 4. 6. as shall there (Note a.) be explained. So 1 Cor. 5. 11. 〈 in non-Latin alphabet 〉 , either fornicator, or inordinate luster, or Idolater, speaking of the Gnostic Christians again; as in Barnabas 's Epistle p. 252. in the bedroll of destroying sins there is 〈 in non-Latin alphabet 〉 , Idolatry, sorcery, magic (in reference to the Gnostics witchcrafts) inordinate lusts, fearlesnesse of God. So the 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 2 Pet. 2. 14. by the matter of that whole chapter is confined to this sense, a heart exercised with inordinate lusts, which renders them 〈 in non-Latin alphabet 〉 , children of a curse, sure to be destroyed; and all this makes it reasonable to pitch upon this notion of this word 〈 in non-Latin alphabet 〉 in this place. So when Saint Paul 2 Cor. 7. after an exhortation of coming out from among them, (as out of Sodom ) and of not touching the unclean thing, c. 6. 7. and of cleansing themselves from all filthiness, c. 7. 1. subjoins v. 2. Receive us 〈 in non-Latin alphabet 〉 , we have injured no man, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , we have corrupted no man, and adds 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , it may very fitly be rendered in this sense, of foul unnatural lusts, referring all the three words to their Gnostic false teachers, that debauched those who entertained them, brought them to all 〈 in non-Latin alphabet 〉 wickedness, injustice (which is used for that sin Gen. 6. 5. and here Rom. 1. 18.) 〈 in non-Latin alphabet 〉 corruption, (used for that sin, Gen. 6. 11, 12. and 2 Pet. 2. 12. See note on 2 Pet. 1. b.) and 〈 in non-Latin alphabet 〉 inordinate lusts, in the same sense: not that Saint Paul had any reason to vindicate himself from these sins (no more had he, whatsoever other notion they could be interpreted in) but to intimate the vast difference betwixt him and the Gnostic teachers, or seducers, which had these designs upon them; which the rather appears by his next words, v. 3. I speak not to condemn you, which implies that what he last said, was by way of reproach to their new leaders, though not to the condemning of them to whom he wrote. In the same sense it is that he tells the Thessalonians 1 Thess. 2. 5. that he was not with them 〈 in non-Latin alphabet 〉 . See Note on that place.

[ k] V. 30. Despightfull ] The word 〈 in non-Latin alphabet 〉 may here most probably denote those unnatural lusts also. And so is it manifestly affirmed and defined by Plato, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , when desire draws us irrationally to pleasures, and gets dominion over us, this is named 〈 in non-Latin alphabet 〉 contamely. So Dio in Oeconomico, 〈 in non-Latin alphabet 〉 , by weeping none ever incited the Contumelious, that is, the unlawful lover. So in Phintys's book of the woman's sobriety, the adulterous wife is said 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , to be for pleasures sake guilty of sin and contumely. And so in Nicostratus 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , are adulterous brats. So in Philostratus de vita Apoll. l. 1. c. 11. 〈 in non-Latin alphabet 〉 is presently said to be 〈 in non-Latin alphabet 〉 , wicked in his loves, or lusts, and of him it follows, that he fell in love with Apollonius for his beauty. So in Charondas his Proem to his Laws, speaking of maritall chastity, and prescribing the care of procreation, not of pleasure, he adds, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , using 〈 in non-Latin alphabet 〉 for any inordinate or unlawful act of impurity. And this agree most aptly with many former passages of this chapter, and the character of the Gnostics here set down, who disliked marriage, and used all unlawful liberties and pollutions.

[ l] V. 31. Without understanding ] 〈 in non-Latin alphabet 〉 , saith Phavorinus, the Apostle means those that have no conscience; knowledge and conscience, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , being all • ne, and so the want of that is the want of conscience. This, it seems, was the judgment of that learned Grammarian of this place, to which, no doubt, he refers by the word 〈 in non-Latin alphabet 〉 . Hesychius renders it one • y 〈 in non-Latin alphabet 〉 foolish, but so as foolish signifies unreasonable actions, and as 〈 in non-Latin alphabet 〉 Luk. 6. 11. signifies designing malice and mischief against Christ, and as Tit. 3. 3. 〈 in non-Latin alphabet 〉 signifies those that were guil • y of unreasonable practices. And this according to the use of 〈 in non-Latin alphabet 〉 which is sometimes the mind, the understanding, Mar. 12. 33. with which God is to be loved, as well as known, and so the not knowing him thus may be set for the greatest impiety. Of 〈 in non-Latin alphabet 〉 see more in Note on 1 Cor. 1. e.

Ib. Covenant-breakers] 〈 in non-Latin alphabet 〉 . not apt to agree with others, one that stands not to pacts, bargains, saith Phavorinus; and so Hesychius being rightly pointed, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , unfaithful and inconstant.

CHAP. II.

1. THerefore thou art inexcusable, O man, [note a] whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself, for thou that judgest dost the same things.]

[Paraphrase] 1. By this it appears how little can be said in excuse of those seducers among you, who judge and condemn the orthodox Christians, as breakers of the Law, only because they are not circumcised, &c. when they who thus condemn them observe not the Law, no not in that very particular, which circumcision peculiarly noted, the abstaining from abominable uncleannesses, but live and go on in those sins, c. 1. 29. and so condemn themselves in judging others.

2. But we are sure that the judgment of God is according to [note b] truth against them which commit such things.]

[Paraphrase] 2. Whereas it is most infallibly certain, and acknowledged by all, that God passes judgment rightly, not sparing a Jew for his outward ceremonies, when he punishes a Gentile that lives as well as he, but punishing sin, rewarding disobedience (if it be not reformed and forsaken) wheresoever he finds it, without any acceptation of persons, or consideration of external performances, or privileges, or advantages in any.

3. And thinkest thou this, O man, that judgest them which do such things, and dost the same, that thou shalt escape the judgment of God?]

[Paraphrase] 3. And then how is it possible, that thou shouldest judge the pure Christian to be a breaker of the Law, and thereupon in a damnable estate, only for not being circumcised, and yet deem thyself safe, when thou art guilty of those filthiness which were most eminently prohibited by the Law of circumcision?

4. Or despisest thou the riches of his goodness and forbearance and long suffering, not knowing that the goodness of God leadeth thee to repentance?]

[Paraphrase] 4. Or shall God's great patience and longanimity in deserring his vengeance on unbelievers, and his forbearing so long to punish thy sinful course, be cast away upon thee, be despised, and not made use of by thee? Dost thou not consider that all this longsuffering of God to thee is purposely designed to bring thee to reformation, and if it work not that effect, will tend to thy heavier ruin?

5. But after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God?]

[Paraphrase] 5. Wilt thou thus go on in obdurate resisting of all God's methods, and be never the better by his deferring these judgments so long, but only to add more weight to thy ruin when it comes?

6. Who will render to every man according to his deeds.]

[Paraphrase] 6. Who shall not consider circumcision or uncircumcision, but punish or reward every man according to his actions.

7. To them who by patient continuance in well doing seek for glory, and honor, and immortality, eternal life:]

[Paraphrase] 7. To them that by constancy of pure Christian performances, and by patient bearing of the persecutions that fall upon them for that profession, go on in pursuit of that reward which Christ hath promised to such, he shall bestow another life upon the loss of this, eternal bliss in the world to come:

8. But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath:

9. Tribulation and anguish upon every soul that doth evil, of the Jew first, and also of the Gentile.

[Paraphrase] 8, 9, 10. But to schismatical factious men, which are as it were born, and composed, and made up of contention (as the Gnostics are) that resist the right way, deny the Christians the liberty of not being circumcised, and themselves live in all unnatural sins, those that do thus renounce the Gospel, and live contrary to the Law, to such all judgments must be expected, desolations and destructions here in a most eminent manner, and eternally misery attending them. And as the Jew shall have had the privilege to be first rewarded for his good performances (as appears by Christ's being first revealed to him, in whom consequently and proportionably he shall have all spiritual grace and crown, if he embrace Christ, and live exactly and constantly according to his directions) so must he also expect to have his punishment and destruction first, and that a sad one at this present by the Roman armies, upon their small rejecting and refusing Christ. The greater his privileges are, the greater also his provocations and his guilt will be. And then the Gnostic also that takes part with the Jew, shall bear him company in the vengeance. As for the Gentiles, as they are put after the Jews only (and not left out) in the mercies of God, particularly in the revealing of Christ, so shall their punishments upon their provocations only come after the punishment of the Jews, not be wholly superseded (and accordingly 'tis to be seen in the predictions of both their ruins, in the Revelation, the Jewish unbelievers and Gnostics are punished first, and then the Gentiles and carnal Christians with them also.)

10. But glory, and honor, and peace to every man that worketh good, to the Jew first, and also to the Gentile.]

11. For there is no respect of persons with God.]

[Paraphrase] 11. For God's rewards and punishments are not confer'd by any uncertain rule of arbitrary favor or displeasure, neither depend they upon any outward privileges or performances, as either having or not having received the Law, being or not being circumcised, but are exactly proportioned according to man's inward qualifications or demeanors.

12. For as many as have sinned without Law, shall also perish without Law: and as many as have sinned in the Law, shall be judged by the Law.]

[Paraphrase] 12. For all those of the Gentile world, who having not received the Mosaical Law of circumcision, have sinned against that knowledge of God which hath otherwise been afforded them, shall be adjudged to perdition, though not by the Law of Moses, (it shall never be laid to their charge that they have not been circumcised) or, though they be punished, yet shall not they have that aggravation of their sin and punishment, which belongs to those which have received the Law of Moses, they shall only be judged for their not observing the Law of nature (see Theophylact ) the Law of Moses being not able to accuse them. And those who having received the Law of Moses, and in it the sign of the covenant, circumcision, do not yet live according to it, (such are these unbelieving Jews, and Judaizing Gnostics) all the benefit that they shall reap by their having received the Law and circumcision, shall be to have that their accuser, by which they may be condemned the deeper, instead of their advocate to plead for them.

13. For not the hearers of the Law are just before God, but the doers of the Law shall be justified.]

[Paraphrase] 13. For, to speak to the latter first (see note on Mat. 7. b.) 'tis a dangerous unchristian error, to think that the heating or knowing their duty, the having the Law delivered to them (yea and the seal of the covenant, circumcision in their flesh) without conscientious practice of the duties thereof, shall stand them in any stead: No, 'tis only the living orderly, according to rule and Law, that will render any man acceptable in God's sight.

14. For when the Gentiles, which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves.]

[Paraphrase] 14. And for the former, 'tis clear, for when the other people of the world, which have not had that revelation of God's will and Law which the Jews had, do without that revelation, by the dictate of their reason, and those natural notions of good and evil implanted in them, (and by those precepts of the Sons of Adam by parents transmitted to children, and so, without any further revelation from heaven, come down unto them) perform the substantial things required in the Law of Moses, and denoted by circumcision and other ceremonies▪ this is an argument and evidence, that these men do to themselves supply the place of Moses's Law.

15. Which show the work of the Law written in their hearts, their conscience also bearing witness, and [note c] their thoughts the mean while accusing, or else excusing one another.]

[Paraphrase] 15. And that obligation to punishment, which is ordinarily caused by the Law, these men demonstrate themselves to have, without help of the Mosaical Law; From whence also it is, that as conscience (which, according to the nature of the word, is a man's knowing that he hath done, or not done, what is by Law commanded) is constantly witness either for, or against them, that they have done, or not done their duty, so the general notions and instincts of good and evil that are in them, without any light from the Mosaical Law, do either accuse them as transgressors of the Law of God, or else plead for them, that they have not culpably done anything against it. From whence it appers to be most just even by their own confession, that they that have sinned without Law, transgressed the Law of nature, should also be punished, though they never heard of this Mosaical Law, (which was the thing affirmed v. 12. from whence to v. 16. all that hath been said is but a parenthesis.)

16. In the day when God shall judge the secrets of men by Jesus Christ according to [note d] my Gospel.]

[Paraphrase] 16. And when I speak of perishing, and judging, v. 12. I speak of that doom which shall involve all both Jews and Gentiles at that great day, when Christ Jesus, being by his Father seated in his regal power, shall at the end of all come forth again to judge the world, not according to outward privileges or performances, but inward qualifications & demeanures, being, as he is, a searcher of hearts: For then shall the Jews be dealt with either in judgment or mercy, as they have lived or not lived according to the rules of the Mosaical Law, and so the Gentiles also according as they have obeyed or not obeyed the Law of Nature. (And this is the very doctrine that hath been taught us by Christ, and by me and others preached to the world.)

17. Behold thou art [note e] called Jew, and restest in the Law, and makest thy boast of God,]

[Paraphrase] 17. And thus shall the process be to the Judaizing Gnostics, in this or the like from; Thou that callest thyself, or sayest thou art a Jew, though indeed thou art not, Thou that dependest on the outward performances of the Law, circumcision, &c. as if justification were to be had by that, and could not be had without it, Thou that boastest that God is thy father, or favourer in a peculiar manner, because thou adherest so faithfully to his Law, even in opposition to Christ's reformations, (see note on Mat. 5. g.)

18. And knowest his will, and [note f] approvest the things that are more excellent, being instructed out of the Law,]

[Paraphrase] 18. Thou that undertakest to know all the mysteries of God's will (and thence art by thyself called a Gnostic or knowing person) and upon examination, to approve, and practice the highest perfections, by the skill which thou hast in the Law of Moses,

19. And art confident, that thou thyself art a guide to the blind, a light of them which are in darkness,]

[Paraphrase] 19. And so by that advantage takest thyself to be a most knowing person, fit to lead all others, and despising the orthodox Christians for blind and ignorant, (see note on Jam. 3. a.)

20. And instructer of the foolish, a teacher of babes, which hast the [note g] from of knowledge and of the truth in the Law;]

[Paraphrase] 20. Assumest great matters to thyself, as having a scheme or abstract of all knowledge and true religion (see note on 2 Pet. 1. c.) by the knowledge and understanding which thou hast, and by the glosses which thou givest of the Law;

21. Thou therefore which teachest another, teachest thou not thyself? thou that preachest, a man should not steal, dost thou steal?

22. Thou that sayest, A man should not commit adultery, dost thou commit adultery? thou that abhorrest Idols, dost thou commit sacrilege?]

[Paraphrase] 21, 22. Thou therefore, I say, that pretendest such zeal to, and skill in the Law, that art so strict for legal performances, dost thou commit the same sin thyself (supposing it stealth, &c.) which thou condemnest in others? dost thou that condemnest a Christian for not being circumcised, commit the great sin forbidden in the Law of circumcision? This is, as if he that pretended such a pious respect to the place of God's worship, as not to endure with any patience a false God or idol to be set up in it, should yet so much despise the same place, as to rob it of those things that are consecrated to it: which sure it as absolute a profaning of any holy place, as to set up the most heathen idol in it.

23. Thou that makest thy boast in the Law, through breaking the Law dishonorest thou God?]

[Paraphrase] 23. Thou that gloryest in thy zeal to the Law, dost thou commit the most unlawful practices, and by so doing bring a reproach on all Christian religion?

24. For the name of God is blasphemed among the Gentiles through you, as it is written.]

[Paraphrase] 24. For the unbelieving Gentiles seeing and judging by your evil lives, are aliened from Christianity, have an evil opinion of the profession, and of Christ, whom you worship, and so those Scriptures which mention the dishonor of God's name among the Gentiles, Isa. 52. 5. Ezek. 36. 20, 23. may fitly be accommodated to you.

25. For circumcision verily profiteth, if thou keep the Law; but if thou be a breaker of the Law, thy circumcision is made uncircumcision.]

[Paraphrase] 25. For men that thus live 'tis madness to think that circumcision will stand them in any stead: For circumcision is a Sacrament to seal benefits to them who are circumcised, if the condition required of them (that is, the sanctity and purity signified thereby) be performed also; but if not, there is no special advantage comes to them by being circumcised, that is, by thus complying with the Mosaical Law.

26. Therefore if the uncircumcision keep the righteousness of the Law, shall not his uncircumcision be counted for circumcision?

[Paraphrase] 26. And by the same reason, if those who are not observant of the Law, or circumcised, viz. the Christians of the Gentiles, live those lives of purity and sanctity, which that Sacrament was set to engage men to, they shall be accepted by God as well as if they had been circumcised.

27. And shall not uncircumcision which is by nature, if it fulfill the Law, judge thee, who [note h] by the letter and circumcision dost transgress the Law?]

[Paraphrase] 27. And those that having not been circumcised, nor received the Law of Moses (see note on Mat. 5. g.) but only those natural dictates, and directions, which are common to all men, if they yet do the things commanded in the Law of the Jews, that is, the moral substantial part of it, they shall condemn thee, who being in that legal state, and observing not the sense and meaning, but only the letter of the Law, art outwardly circumcised, but dost not perform that purity which that ceremony was set to signify, and to engage all, that are circumcised, to observe it.

28. For he is not a Jew, that is one outwardly; neither is that circumcision which is outward in the flesh.]

[Paraphrase] 28. For he is not the child of Abraham, such as to whom the promises pertain, who is born of his race or seed, and no more; nor is that the available circumcision, which is external, that mark imprinted on the flesh.

29. But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God.]

[Paraphrase] 29. But he is the Jew indeed, the true child of Abraham (who shall be accepted by God) though he be not so by birth, who in the purity of the heart performs those substantial Laws required by God of the Jews, & revealed to them more distinctly then to other Nations, and the available circumcision is that of him, who cuts off all superfluities and pollutions which are spiritually, though not literally, meant by the Law of circumcision, and so becomes pure in heart (see note on Mat. 5. g.) who hath that Law, of which circumcision was the sign and seal, (the law of purity, or abstinence from those unnatural sins, &c.) printed in his spirit, or inner man, his soul, (that is, that practices it:) not he who hath literally obeyed it, and been circumcised outwardly in the flesh, even he whose praise is not of men (who see the outside only, and among whom 'tis counted a great dignity to be a circumcised Jew) but he who so behaves himself (whether he be a Jew or Gentile) that God may accept of him, as a sincere performer of his commands, an obedient servant of his.

Annotations on The Epistle to the Romans. Chap. II.

[ a] V. 1. Whosoever thou art that judgest ] 〈 in non-Latin alphabet 〉 thou that judgest here, and in the end of the verse, and v. 3. is clearly the Gnostic Judaizer, who teaches the observation of the Mosaical Law, and accuses the Orthodox Christians, who are not circumcised, for breakers of the Law; and yet himself runs riotously into those sins, for the abstaining from which, Circumcision was designed and instituted by God. This judging and condemning of the Gentile-Christians was by them taken up from the Jews, who having themselves guilt enough of sins, as well as the Gentiles, would yet discriminate themselves from all others by this or the like character of legal observances, as by that which should justify them, or free them from judgment, under which the Gentiles, which knew not the Mosaical Law, and were not circumcised, were to lie, and be accursed. This was the thing that John the Baptist warns them of, to bring forth meet fruits of repentance, and not to say within themselves, We have Abraham to our father, which they were apt to believe should stand them instead in the absence of all those fruits. This was the great error of that people, consequent to their opinion of their absolute election, whereby they resolved, that 'twas not their just, or pious performances, that were looked on by God, or required to their Justification, but their being Abraham 's seed, within the Covenant, and having the sign of the Covenant in their flesh, which they looked on as engagements (if not allurements and motives) of the favor of God to them, howsoever they lived; by this means making God a 〈 in non-Latin alphabet 〉 , one that chose, or accepted, or favored 〈 in non-Latin alphabet 〉 , persons, that is, men barely considered, with some outward advantages to set them off, without any intuition of their qualifications or demeanors. Which was the thing that is distinctly disclaimed here, ver. 11. and which S. Peter discerned to be so false, by the revealing of the Gospel to the Gentiles, Act. 10. 34. Thus is the word 〈 in non-Latin alphabet 〉 used c. 14. 4. of the Jewish Christian, that abstained from some sorts of meats v. 2. and though he doth that either out of weakness, as that signifies disease, erroneous seduction, or at least out of infirmity and ignorance, as thinking himself bound to it by the Mosaical Law (which he believes still to oblige) and so ought not to be despised, or set at naught by him that understands Christian liberty better, yet doth very ill in judging all others that do not abstain as he doth. For this is the very same error that is here reprehended in the Jews and Gnostics, of judging all others as men out of God's favor, because they do not what they do, or pretend to do, that is, observe not the ritual parts of Moses 's Law. And this being an error which the Jews and Gnostics were so guilty of, (and consequently of this sin attending it, of judging and condemning all but themselves) is particularly marked in the Jews Mat. 7. 1. and beaten down by Christ (as here in the Judaizers by the Apostle) as an irrational sin, the grounds of which were quite contrary to the prime attribute of God, his justice, and rewarding all that diligently seek him, Heb. 11. 6. and every man according to his works here, ver. 6. and justifying the doers, not hearers of the word, v. 13.

[ b] V 2. Truth ] The Hebrew 〈 in non-Latin alphabet 〉 signifies both truth and justice, and is rendered by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and here one of them is put for the other, 〈 in non-Latin alphabet 〉 truth, for 〈 in non-Latin alphabet 〉 justice, so as on the other side, 〈 in non-Latin alphabet 〉 the unjust mammon is opposed to the true riches. See Note on Mat. 23. f.

[ c] V. 15. Their thoughts the mean —] The 〈 in non-Latin alphabet 〉 here are the practical 〈 in non-Latin alphabet 〉 common notions of good and evil, which are among the generality of men, even heathens, without any light from the Mosaical Law, and are called 〈 in non-Latin alphabet 〉 reasonings, because reason, when it comes to a maturity, if it be not precorrupted with false doctrines and prejudices, will be able to conclude that this ought to be done, and not that, and so give us the principles of all Moralactions.

[ d] V. 16. My Gospel ] Paul's preaching everywhere, whither he came, is literally to be styled his 〈 in non-Latin alphabet 〉 or Gospel, & so it seems to signify here. So in the Epistle of Clemens Romanus (contemporary to that Apostle) ad Corinth. after the mention of Blessed Paul's Epistles, he bids them mark 〈 in non-Latin alphabet 〉 , what he hath first written to you (Corinthians) in the beginning of the Gospel, that is, at the time when the Gospel was by him first preached among them.

[ c] V. 17. Called a Jew ] 〈 in non-Latin alphabet 〉 is somewhat more then 〈 in non-Latin alphabet 〉 , it signifies an addition to ones proper name, and so it was here. The Gnostics assumed to themselves the name of Jews, professing to be of that religion, great friends to Moses 's Law; 〈 in non-Latin alphabet 〉 , Rev. 2. 9. they say that they are Jews, when indeed many of them were not such, either by birth, or observation of the Judaical customs, being not themselves circumcised (see Gal. 6. 13. and Note on Rev. 2. e.) and those that were, living (not according, but) quite contrary to the Mosaical Law.

[ f] V. 18. Approvest ] That 〈 in non-Latin alphabet 〉 to prove, or try, signifies so to examine and prove as to approve, appears by some other places, where the word is used. So 1 Cor. 11. 28. Let a man prove, or examine, himself, and so let him eat of that, &c. where 'tis certain that, if upon examination he find himself unworthy, he must not so eat; for if he do, he eats damnation to himself, v. 29. and therefore it must signify the approving himself to God and his own conscience. So Rom. 14. 22. Happy is he who doth not judge, or condemn, himself, 〈 in non-Latin alphabet 〉 (not, in what he examines himself, but) in what, upon deliberation, he so likes, approves, as to think fit to act accordingly; that is, Happy is he that, when he is resolved of the matter of the action, that it is lawful, doth it with such care that he hurt not others, that he hath nothing to blame in himself when he hath done it. So Gal. 6. 4. Let every man 〈 in non-Latin alphabet 〉 prove his own work, that is, so prove, examine his own actions, as to approve them to himself, his own conscience, and to God, and then he shall have glorying, or rejoicing, (that is, he shall be able to comfort himself) 〈 in non-Latin alphabet 〉 toward himself alone, that is, by looking on himself absolutely, and not only in conjunction or comparison with other men, which is meant by 〈 in non-Latin alphabet 〉 , and not towards another, to which belongs the reason rendered in the next verse, For everyone shall bear his own burden. So Eph. 5. 10. walk as children of light, 〈 in non-Latin alphabet 〉 , examining, proving, what is acceptable to the Lord; but this so, that they also approve themselves to study and pursue it, or else they do not walk like children of light, like Christians. The truth is, this is not so familiar a phrase, the proving what is acceptable to God, as the former is, of proving and approving himself, or, his own works: yet because the examining, and the approving of God's will, is a direct undertaking, and obligation to practice it, and because it is a ridiculous things, and that which will never stand in any stead, to examine what is well pleasing to God, and, when he hath done so, to act or practice the contrary, therefore the Apostle, that exhorts to this, as to a duty which will stand them in some stead, and as an evidence of their walking as children of light (not as the partial condition, or a means to perform God's will, but as the knowing God's will in the Scripture, when 'tis looked on as a good thing, is the practicing of it) must be supposed to contain in this phrase of proving, the approving also, and not only so, but also the performing (at least in endeavor and study) what is acceptable to the Lord, and shall to them appear to be so, and not only the examining what is thus acceptable. And then one other place Rom. 12. 2. will by the same reason be clearly intelligible also in this sense, where they are exhorted by all the exceeding mercies and compassions of God to present themselves to God a living and well-pleasing sacrifice, and instead of conformity with the world, to be transfigured, that is, eminently and visibly changed, by, or in the renovation of their mind, 〈 in non-Latin alphabet 〉 (which notes this to be an effect, if not the end, of this renovation of mind) that they may prove what is the will of God, the good, the acceptable, the perfect, which is directly the scheme or form of speaking used to the Ephesians (only with the addition of some more words, not to alter, but enhanse this notion of it) so to search into the will of God, what is good and acceptable to him in the highest degree, as to practice & pursue it and approve themselves to God and their own souls to have done so. And by this means the meaning of 〈 in non-Latin alphabet 〉 both here and Phil. 1. 10. will be more intelligible also, then otherwise, if it were not compared with these two last places, it would be. In that to the Philippians, thus, I pray that your love may abound, &c. your great forwardness to the advancing and propagating the Gospel v. 4. 〈 in non-Latin alphabet 〉 (as an effect again of their abundance of Christian charity, or zeal to the Gospel) that you may examine first, and then approve, or like, and then set yourselves to the pursuit of 〈 in non-Latin alphabet 〉 the things that excel, that are eminently good, (proportionably to the abounding of their charity going before) that is, do as much good as you can possibly; or as Theophylact interprets 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 , the things that belong to every man, and 〈 in non-Latin alphabet 〉 , profitable, those things which are proper and expedient for you to do. And then this will without question belong also to the same phrase in this place, where of the Gnostic-Judaizers he saith, 〈 in non-Latin alphabet 〉 , Thou knowest (that is, pretendest to know above all others, and therefore art called Gnostic, knowing) the will (that is, the will of God) and provest, that is, examinest with all acuteness and diligence, and having by examination found out what is most excellent, most acceptable in the sight of God, thou likest, choosest, approvest it (that is, pretendest and assumest to thyself to do so) and practifest accordingly, 〈 in non-Latin alphabet 〉 , being first, for thy foundation, instructed in the Law of Moses, as all pious men ought to be, to lay their foundation there; and thus assuming to thyself this high perfection above all others, (the Orthodox Christians) 〈 in non-Latin alphabet 〉 , &c. v. 19. thou hast confidence to thyself that thou art a guide to the blind, &c. that none are so fit to be 〈 in non-Latin alphabet 〉 (see Note on Jam. 3. a.) instructors, and to be heeded, as you. Thus in Ignatius Epistle to the Smyrnaeans, speaking of the reverence due to the Bishops judgment, 〈 in non-Latin alphabet 〉 , what he shall, upon examination, approve of, this is also well-pleasing to God.

[ g] V. 20. Form ] 〈 in non-Latin alphabet 〉 , saith Phavorinus (out of Hesychius) a scheme or image of a whole matter; but this, saith he, 〈 in non-Latin alphabet 〉 , that which is feigned, or believed, or pretended to be so, but is not; and for this he cites this place of the Apostle, and so indeed very pertinently, the Gnostic here thinking that he hath a scheme, or complete form of all knowledge, and truth, and mysteries of religion, when he hath it not, but is far from it. Theophylact hath another notion of it for 〈 in non-Latin alphabet 〉 , painting to the life, and interprets the place of the Jewish Doctor, who 〈 in non-Latin alphabet 〉 , forms and draws to the life the knowledge of good and the truth in the hearts of disciples.

[ h] V. 27. By the letter ] The notion of 〈 in non-Latin alphabet 〉 is here to be observed, and is best expressed by in. So in Pausanias 〈 in non-Latin alphabet 〉 , in metu versari, to be in a condition of fears, or dangers. So here ch. 4. 11. 〈 in non-Latin alphabet 〉 , those that being in uncircumcision, that is, in the Gentile state, do yet believe; and so here 〈 in non-Latin alphabet 〉 , thee, who being in the Law and circumcision, that is, in that external condition of Mosaical economy, art yet a transgressor of the Law. Of this, or the like use of 〈 in non-Latin alphabet 〉 , see Note on 2 Pet. 3. d.

CHAP. III.

1. WHat advantage then hath the Jew? or what profit is there of circumcision?]

[Paraphrase] 1. The former two chapters having been chiefly spent on the Gnostics (those heretics, that, leading villanous, heathen lives, pretended zeal to the legal Mosaical observances) in persuading and fortifying others against their pretenses, not to be seduced by them to depart from the Church, or to condemn the uncircumcised Gentile-Christians, for not having the carnal circumcision, the Apostle now proceeds to the defense of his doctrine, (and withal, of that great Apostolical practice (so heavily objected against him by the Jews and Judaizers,) of preaching to the Gentiles, departing from the unbelieving obstinate Jews, and of that great disposition of God's providence in Christ, the receiving the Gentiles, and rejecting the Jews,) and that he may vindicate it, he first proposes some vulgar objections against it: As first, If this which was said c. 2. 28, 29. be true, (if God reward the cleanness of the heart, and inward purity, without any discrimination of birth, or regard of circumcision, that is, if the Gentiles remaining uncircumcised may be received into the Church) then it may seem that a Jew hath no advantage, or privilege, or prerogative above the Gentiles, no benefit of the promises made to Abraham, when he was appointed to be circumcised, he and all his seed. But all this is thus answered.

2. Much every way; [note a] chiefly, because that unto them were committed the oracles of God.

[Paraphrase] 2. That, this notwithstanding, the advantages of the Jews have been in many respects very great; For first this is one advantage that they have had above the Gentiles, that they were entrusted with the oracles of God, that is, received all the revelations of his will, the Law (which ch. 2. the Jew so much boasted in) and also the Prophecies, as the people with whom God thought fit to deposit all these, for the benefit of the whole world.

3. For what if some did not believe? shall their unbelief make the faith of God without effect?]

4. God forbid: yea, let God be true, and every man a liar, as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art [note b] judged.]

[Paraphrase] 3, 4. Which certainly, though many Jews dealt unfaithfully in that trust of theirs, heeded them not so far themselves, as to perform obedience to them, or to render themselves capable of the benefit of them, were nevertheless real exhibitions of God's mercy, evidences of his favor, and so performances of God's promises, (see 2 Tim. 2. 13.) sealed to Abraham at his circumcision, as also trusts of God (so Theophylact renders it) God's committing or intrusting his Oracles to them v. 2. and special favors to that people of the Jews, above what was afforded others; there being no appearance of reason that any default of ours, upon which the promises, (being conditional) cease to belong to us, should be charged on God, as if his promises had not been made good unto us. For whatsoever falseness or unfaithfulness there may be in man, 'twere sure blasphemy to think there should be any in God; he is most faithful in performing what he hath promised, although every man should be unfaithful, and fail to perform his duty in making use of it; nay the greater and more provoking the sins of men are, the more illustrious is his fidelity in making good his part toward those that are so unworthy, according to that Scripture, Psal. 51. 4. to this sense spoken of God by David, That thou mayst be justified &c. that is, that thou mayest appear just and faithful in performing all thou sayest, and overcome whensoever thou art impleaded or questioned by any.

5. But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous, who taketh vengeance? (I speak as a man.)]

[Paraphrase] 5. But here it will be objected, If God's way of gracious economy under the Gospel (see ch. 1. note b.) may be thus set out, and more illustriously seen by the sins of men, why should God then thus punish the Jews (as the Apostles say he will, everywhere foretelling their approaching destruction) for these sins of theirs, which thus tend to his glory? (I recite the objection of some men) or if he do, is it not injustice in him to do so?

6. God forbid: for then how shall God judge the world?]

[Paraphrase] 6. God forbid that we should say anything, on which this may be infer'd, for that were to deny him to be God, who, as such, is Judge of all the world. (This seems to be here inserted by way of parenthesis, as a note or expression of aversation and detestation of any such blasphemous inference, after which he again proceeds in the proposed objection, v. 7. repeating it again in other words, which therefore must connect with v. 5. and cannot be the reason of what is said here in this verse.)

7. For if the truth of God hath more abounded through my [note c] lie unto his glory; why yet am I also judged as a sinner?

8. [note d] And not rather as we be slanderously reported, and as some affirm that we say, let us do evil, that good may come: whose damnation is just.]

[Paraphrase] 7, 8. For, say they, If the faithfulness and mercifulness of God in performing his promises to Abraham, that is, of giving the Messias, hath appeared more abundantly, and hath tended more to his glory, by, or through occasion of the Jews sins or infidelities, there will then be no reason, why they that are guilty of such sins, so much tending to God's honor, should still be impleaded, or complained of, or proceeded with in judgment, arraigned and punished as sinners, that is, that God should so complain, and avenge that in the Jews, which tends to his honor, but, on the other side, men might do well to commit such sins, from which so much good (or glory to God) might come. This indeed by some is thought to be an objection of great force against me, who am falsely accused to have delivered this very saying, in the case of the heathens having the Gospel preached to them, viz. that the greatness of the heathens sins makes God's mercy appear the more illustriously great, in vouchsafing to call them by the preaching of the Gospel, and that therefore it is lawful to live heathenish sinful lives, by that means the more to illustrate and set out God's mercy to us in pardoning such great sins. But as I shall speak more to that anon, ch. 6. 1. so now, in a word, it is a calumny, a consequence by mistakers falsely laid to my charge, and all that is needful to reply to it at this time, is, to express detestation of it, and my opinion, that 'tis a damnable doctrine in any that should teach it, and such as will render the destruction of those Jews most just, who thus object. In opposition to which I distinctly affirm that no one sin is to be committed, though it be in order to, and in contemplation of the greatest good, even the illustrating the glory of God.

9. What then? are we better then they? No, in no wise: for we have before proved, both Jews and Gentiles, that they are all under sin,]

[Paraphrase] 9. Some farther objection there would be against what we have said, if indeed the Jews were much better by having received the Law, less sinful, more innocent then the Gentiles. For then it might be said, that when the Gentiles are taken in, who were the greater sinners, and the Jews, who were better then they, cast off, there were some unequal dealing indeed. But the truth is, we Jews were not better or more innocent then they; but as we have before charged the Jews (as they do the Gentiles) with willful damnable sinning, so it is most true of them, they were in a very foul course of vices when Christ came, and long before, the far greatest part of them (where the sinfulness of the Gentiles being supposed by them to whom he writes, and not needing to be proved, but only that of the Jews, he insists on the proof of that only, see v. 19.)

10. As it is written, There is none righteous, no not one.]

[Paraphrase] 10. This may be confirmed by the several testimonies of Scripture, spoken of the Jews in several texts of the Old Testament, all which were too truly appliable to the Jews at the time of Christ's coming. They are universally depraved to all iniquity, Psal. 14. 1. and 53. 1.

11. There is none that understandeth, there is none that seeketh after God.]

[Paraphrase] 11. They live almost Atheistically, Psal. 14. 2.

12. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no not one.]

[Paraphrase] 12. They are apostatized from all piety, so far from having done God any faithful service, that they do the quite contrary, Psal. 14. 3. (see note on ch. 1. h. and Luk. 17. a.) men of putrid noy some conversations, and this so generally, that there is not any considerable number of pious men discernible among them.

13. [note e] Their throat is an open sepulcher, with their tongues they have used deceit, the poison of asps is under their lips:

[Paraphrase] 13. Their talk or discourse (of which throat, tongue, lips are the principal instruments) is most murderous and malicious, Psal. 5. 9. like the poison of asps, incurably mortal, Psal. 140. 4.

14. Whose mouth is full of cursing and [note f] bitterness.]

[Paraphrase] 14. They curse and deceive Psal. 10. 7. speak contumeliously and falsely against their brethren.

15. Their feet are swift to shed blood.]

[Paraphrase] 15. They are most bloodily disposed, delight, and are ready to do any injury, Isa. 59. 7. to wrong any innocent person.

16. Destruction and misery are in their ways:]

[Paraphrase] 16. Their actions are very oppressive and grievous to others, grinding the face of the poor, and afflicting them sadly.

17. And the way of peace have they not known.]

[Paraphrase] 17. But for ought that tends to the good of any, to charity, or peaceable-mindedness, they know not what belongs to it, Isa. 59. 8.

18. There is no fear of God before their eyes.]

[Paraphrase] 18. They have utterly cast off all care, or thought of piety, Psal. 36. 1.

19. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.]

[Paraphrase] 19. Now this we know, that what the books of the Old Testament, the Psalms and the Prophets, thus say, they say to, and of the Jews, and so by complaining so much of their universal defection, and their all manner of wickedness, they conclude them (and not only the Gentiles) to be obnoxious to God's vengeance, and most justly punishable by him, without anything to say for themselves, as they are considered barely under the Law, having so visibly sinned against that, and incur'd destruction by the rules of it.

20. Therefore by the deeds of the Law there shall no flesh be justified in his sight: for by the Law is the knowledge of sin.]

[Paraphrase] 20. To conclude then, There is no justification (see note b.) to be had for any Jew, (that hath been guilty of any sin) by the legal observances, by circumcision, and the rest of the Mosaical rites, without remission of sins, through the grace of God in the new Covenant. Nor indeed can it be imagined that justification and salvation can be hoped from thence, from whence comes the acknowledgment of our sin and guilt; and such indeed is the Law, and such is circumcision particularly, whose nature it is only to oblige us to purity, and to tell us, what we should do, and, when we offend, to give us knowledge, and to reproach us of that, and to denounce judgment against us and appoint sacrifices (which are only the commemorating of our sins before God, Heb. 10. 3. not the expiating of them) but not to help us to justification, without the mercies of God in the new Covenant, see note on Mat. 5. g.

21. But now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets.

22. Even the righteousness of God, which is by faith of Jesus Christ, unto all, and upon all them that believe: for there is no difference.]

[Paraphrase] 21, 22. Whereas, on the other side, there is now a sure, clear, new way to bliss, see note on ch. 1. b. (to wit, that which was in the world before, and so doth not depend at all upon the Mosaical Law, see Mat. 5. p.) manifested to men by Christ, but mentioned also, and obscurely set down in the Old Testament, namely, that way of justifying men by faith in Christ, or by that course which is now prescribed us by Christ, which way shall belong and extend to all, both Jews and Gentiles, (circumcised or uncircumcised, without any discrimination) who shall believe there is mercy to be had for all true penitents through Christ, and so set themselves to a new life, whatsoever their sins have formerly been.

23. For all have sinned, and come short of [note g] the glory of God,]

[Paraphrase] 23. For Jews as well as Gentiles are found also to be sinners, and so far from meriting God's praise or acceptance, and so, by any way but by the Gospel, there is neither justification nor salvation to be had for them,

24. Being justified freely by his grace, through the redemption that is in Jesus Christ,]

[Paraphrase] 24. And therefore whensoever they are justified, (either one o • other) it is freely by his undeserved favor, (see note b.) through that great work which Jesus Christ hath wrought for the redemption of man, that is, for the obtaining pardon for their past sins, and working in them reformation for the future, (see note h.)

25. Whom God hath set forth to be a [note h] propitiation, through faith in his blood, to [note i] declare his righteousness for the remission of sins that are past, through the forbearance of God;]

[Paraphrase] 25. Which Christ, the Messias of the world, God from the beginning purposed to set forth unto men, as the means to exhibit and reveal to us his covenant of mercy, on condition of our faith, and constant new obedience to him who hath died for us, to make expiation for our sins, and to work reformation in us, hereby demonstrating the great mercifulness of God now under the Gospel, in that he forbears to inflict vengeance on sinners, but gives them space to repent, and promises them pardon upon repentance.

26. To declare, I say, at this time his righteousness, that he might be [note k] just, and the justifier of him which believeth in Jesus.]

[Paraphrase] 26. To reveal, I say, and make known unto us at this time this way of justifying sinners in the Gospel (by grace, or mercy, and pardon of sin) whereby God appears to all to be a most gracious and merciful God, and accordingly to accept and reward all those which (though they have formerly sin'd, do yet) upon this merciful promise, and tender, and call of Christ's, give themselves up to be ruled by him, to live as he hath commanded in the Gospel.

27. Where is boasting then? It is excluded. By what law? of works? Nay, but by the Law of faith.]

[Paraphrase] 27. By this means then all proud reflections on ourselves are perfectly excluded (a thing which the Mosaical Law was made use of to foster in the Jews, they thought themselves thereby discriminated from, and dignified above all other men in the world, and that, by being Abraham's seed, and circumcised, and such like external performances, they were secured of the favor of God, whatsoever they did) but by this Evangelical way of God's dealing in Christ, accepting and acquitting all, Gentiles as well as Jews, through grace and mercy, by which their sins are forgiven, and they received into God's favor, (without any respect of personal privileges, of being Abraham's seed, or of bare outward performances &c.) only upon their return and change of life, upon performance of new faithful obedience unto Christ to which they are called, and to which they are by him enabled; wherein there being so little, so nothing imputable unto us, all boasting is utterly excluded.

28. Therefore we [note l] conclude, that a man is justified by faith without the deeds of the Law.]

[Paraphrase] 28. The sum or result therefore of this discourse is, that by this Evangelical way, the favor of God is to be had for those that never had to do with the Judaical Law, (see note on Mat. 5. g.) circumcision &c. see v. 21. and note b.

29. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also.]

[Paraphrase] 29. For otherwise it would follow that God had care or consideration of no other part of the world, but only of the Jews, which certainly is not true, for he is the God of the Gentiles also, hath a peculiar care and consideration of them that come not from Abraham's loins, as long as they imitate Abraham's faith, or on condition they do so.

30. Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.]

[Paraphrase] 30. And after the same manner receives all into his favor, the believing Jews, and the believing, though uncircumcised, Gentiles, by this one Evangelical way of pardon and free remission of sin to all that shall perform new obedience and fidelity to Christ, see note b.

31. Do we then make void the Law through faith? God forbid: yea, we establish the Law.]

[Paraphrase] 31. Which Evangelical way of receiving men into the favor of God is so far from evacuating the Law, or making it useless, that it is rather a perfecting of it, a requiring that purity of the heart, which was the inward notation of the legal ordinance of circumcision (and so in all other things a bringing in the substance, where the Law had only the shadow, the sufferings of Christ, and his intercession, instead of the sacrifices and propitiatory (v. 25.) under the Law.)

Annotations on Chap. III.

[ a] V. Chiefly ] 〈 in non-Latin alphabet 〉 here clearly denoteth a form of enumeration, answerable to our imprimis, and signifies that the Apostle was about to reckon up all the advantages of the Jew, in this place, and accordingly began with one, resolving to have proceeded, had not an objection here diverted his purpose for many chapters together, not permitting him to return from that digression till c. 9. where again he falls to the same matter, and enumerates the remainder of those privileges, particularly v. 4. &c. The only privilege which here he begins with is, 〈 in non-Latin alphabet 〉 , their being entrusted with the oracles of God. What is meant by that phrase 'twill not be amiss to explain in both parts of it, and first the 〈 in non-Latin alphabet 〉 . oracles. Beside the four garments used by the Priest when he officiated, there were four more proper to the High priest. The first of them was called 〈 in non-Latin alphabet 〉 , pectoral, because it was fastened about the neck, and came down hanging upon the breast, 〈 in non-Latin alphabet 〉 , saith Sol. Jarchi on Exod. 28. 4. it hangs before, or near, the heart. In the Scripture 'tis called the 〈 in non-Latin alphabet 〉 the poctoral of judgment, because by it the High-priest received the responses of God in all matters of difficulty, as when they should make war, or peace, &c. This is called by Josephus 〈 in non-Latin alphabet 〉 , Antiq. l. 3. c. 8. the very Hebrew word, the 〈 in non-Latin alphabet 〉 being not pronounced; and of it he saith, that in the Greek language it signifieth