Annotations on the New Testament

Annotations on Chap. IX.

[ a] V. 1. In the holy Ghost ] This special expression of God in, or by, the holy Ghost, which instead of 〈 in non-Latin alphabet 〉 God c. 1. 9 is used in this and some other places, doth denote the special office and prerogative of that holy Spirit, as to plant purity and sincerity in the heart, contrary to all kind of pollution and mixture, especially that of deceit and hypocrisy, so to be privy to the secrets, to take notice of the motions of the heart. And this in proportion with the spirit of a man, of which as Solomon saith, that it is the candle of the Lord, searching the inner parts of the belly, so saith the Apostle 1 Cor. 2. 11. The Spirit of a man knoweth the things of a man, so as no man else knows them: by analogy to which he infers, that there is no other way of knowing the things of God, but by his Spirits revealing them to us; For the Spirit searcheth all things, even the depths of God, v. 10. in which respect the spirit of the world, v. 12. is set to denote the means which the world hath to instruct us in anything, the wisdom of the world, v. 13. which is there set opposite to the spirit of God. Thus Act. 5. Ananias, that had in heart and resolution consecrated his estate to the service of Christ, and broke this resolution, or promise of his heart, is said to lie to, or to have deceived, the holy Ghost peculiarly, v. 3. because he had done contrary to the vow of his heart, which (though not under man's, yet) was under the Holy Ghosts privity. And so here beside the witness of the conscience, the Holy Ghost is appealed to, as he that knows the inmost secrecies, and consequently, that that is the testimony of his conscience, which he pretends to be so.

[ b] V. 3. Accursed ] The phrase 〈 in non-Latin alphabet 〉 , to be a curse, in this place, is capable of many significations, each of which may be appliable to the matter in hand, to express the Apostles fervent affection towards his countrymen. First, it may signify, to be excommunicate and cast out of the Church: 〈 in non-Latin alphabet 〉 , it signifies excommunicate, saith Hesychius. Thus 〈 in non-Latin alphabet 〉 1 Cor. 16. 22. Let him be anathema, is, let him be removed from the Christian assemblies, deprived of those privileges of Christians, which there are afforded them; and so Gal. 1. 8, 9. 〈 in non-Latin alphabet 〉 , let him be excommunicated, turned out with the greatest aversation out of the Church of God, avoided, separated from, whosoever shall teach any other doctrine, though he were an Apostle, or an Angel of God, that did it. So in S. Chrysostom, 〈 in non-Latin alphabet 〉 , they that excommunicate any man, or make him anathema from the Church. If this be the notion, then 〈 in non-Latin alphabet 〉 from Christ must signify from the body of Christ, as by a synecdoche the word Christ is used, 1 Cor. 12. 12. Gal. 3. 27. or as it is manifest, that Christ being the head of the Church, he that is cut off from the body, may truly be said to be cut off from Christ. And then he that was by the Jews accused and persecuted for having made a defection and departure from the Mosaical law, and setting up Christian assemblies, in opposition to their Judaical service, may here fitly express his kindness to them, (and how little pleasure he took in departing from them) in wishing himself ejected from the participation of those most valuable privileges, on condition they might be made capable of them. Secondly, it is known that in those Primitive times this anathematizing, or excommunicating, was attended with the delivering up to Satan, and that with the 〈 in non-Latin alphabet 〉 , very sharp, severe inflictions on the flesh, diseases, afflictions, &c. And therefore anathema in this notion, may be taken with this improvement, and so contain all temporal calamities that he was willing to endure, or undergo for their good. That this is the meaning of the place, may seem probable by comparing it with a like phrase of Ignatius the holy Martyr in his Epistle to the Romans, where in an expression of his zeal to Christ he hath this phrase, 〈 in non-Latin alphabet 〉 , Let the punishment of the devil come upon me, only that I may obtain Christ: where the punishment of the devil cannot be the punishments of hell, which are no way ordinable to the obtaining of Christ, but any the greatest torments or inflictions in this life, or even death itself, that 〈 in non-Latin alphabet 〉 the destruction of the flesh. As when Moses in an expression of the like zeal and kindness to his brethren, wisheth that God would blot him out of his book, that is, I suppose, out of the book of the living, in the Psalmists phrase, so as not to be written among the righteous, in that roll wherein the names of all the people of God are supposed to be inscribed; and to be capable of being blotted out, not noting the state of life, and bliss in heaven, for out of that there is no possibility of blotting but that which belongs to this life, that is, either life simply, or living among the people of God, (answerable to excommunication before mentioned.) And accordingly the Arabic translation is, that my body were 〈 in non-Latin alphabet 〉 an anathema from Christ. And it is an ordinary form of speech among the Jews, 〈 in non-Latin alphabet 〉 , may I be his expiation; see Aruch, and Cod. Sanhedrin, c. 2. 〈 in non-Latin alphabet 〉 be we thy expiation, which saith Maimonides, is used to express 〈 in non-Latin alphabet 〉 the excess of love or kindness to any. The other notions of the phrase, of which it is capable, and have therefore been mentioned in the paraphrase, may be seen at large in Photios, Epist. 216.

[ c] V. 4. The glory ] That the Ark of God, where he was pleased to exhibit himself, is the thing expressed by 〈 in non-Latin alphabet 〉 the glory, is clear by that known place in the Old Testament. The glory is departed from Israel, for the Ark of God is taken. And the reason of the appellation is as clear, because the Cherubims being placed in the Ark on the 〈 in non-Latin alphabet 〉 , or covering, God was said to be present there in the same manner as on Mount Sinai, (that is, by the visible apparition of Angels there) Act. 7. 53. Gal. 3. 19. Heb. 2. 2. And this presence of his by Angels is ordinarily called 〈 in non-Latin alphabet 〉 glory in the New Testament, answerable to 〈 in non-Latin alphabet 〉 among the Rabbins (from Exod. 24. 16. the glory of the Lord 〈 in non-Latin alphabet 〉 dwelt, or abode upon the Mount, to which the Apostle refers 2. Cor. 3. 9. where the giving of the Law was said to be 〈 in non-Latin alphabet 〉 glory ) as may appear by many places. Thus when Isa. 6. 1. we read, after the Lord 's sitting on the throne, that his train filled the Temple, the Septuagint have 〈 in non-Latin alphabet 〉 , the house was full of his glory; and then follows immediately, 〈 in non-Latin alphabet 〉 , the Seraphim stood about him: and Saint John retains the Septuagin • s reading, Joh. 12. 41. these things spake Isaiah, when he saw his glory (see Note on Joh. 1. c. and Mat. 3. k.) so Mat. 16. 27. where 〈 in non-Latin alphabet 〉 to come in the glory of the father, is explained presently by 〈 in non-Latin alphabet 〉 , with his angels; and so Mat. 25. 31. in his glory, and all his Angels with him; and so Mar. 8. 38. the glory of the Father, with his holy Angels, and c. 13. 26. where his coming in the clouds (which belongs to the appearance of Angels, which was wont to be in a bright shining cloud, which we ordinarily call a glory ) is said to be in power and great glory; and it follows immediately v. 27. and then shall he send his Angels: and so Lu. 21. 27. So Lu. 2. 9. the Angel of the Lord appeared, and the glory shone round about. So Joh. 1. 19. when he had said of Christ incarnate, 〈 in non-Latin alphabet 〉 , he dwelt among us, (that Greek word being of the same Hebrew origination with the 〈 in non-Latin alphabet 〉 ) it follows, and we beheld his glory, the glory as of the only-begotten of the father, viz. in the descent of the Holy Ghost (with that satellitium of Angels) upon him after his Baptism; the l • ke to which 2 Pet. 1. 17. is called a voice from heaven, from the excellent glory. See also 2 Pet. 1. 3. and 1 Pet. 4. f. So Act. 7. 55. when 'tis said of Stephen, that he saw the glory of God, that is, sure, the guard of Angels about God: so these very Angels in the Ark are called the Cherubims of glory▪ Heb. 9. 5. Agreeable to this is the 〈 in non-Latin alphabet 〉 , Job 1. 5. the temple of the inhabitation, o • 〈 in non-Latin alphabet 〉 appearance, or glory, of the most high; and so 2 Cor. 12. 9. 〈 in non-Latin alphabet 〉 , that the power of Christ may inhabit upon me, refers to the use of the word 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 , to this sense, that the power of Christ should so show itself upon him, as God was wont to exhibit himself in the 〈 in non-Latin alphabet 〉 , or glorious appearance in the Ark. And thus in the Gemara Babylonica, speaking of the High-priest, when he enquires any thing of the Urim and Thummim, 〈 in non-Latin alphabet 〉 , he turns his face toward Schechinah, that is, toward the Ark, where God is said to inhabit.

[ d] V. 5. God blessed forever ] This place is so clear a proof of the Divinity of Christ, that Proclus de fide p. 53. saith of it, that it convinces all the Heresies concerning Christ, 〈 in non-Latin alphabet 〉 , and it shuts and walls up all passages for calumny from them that love contumely, or railing at Christ. So Theophylact, 〈 in non-Latin alphabet 〉 , From hence is Arius confuted and put to shame▪ S. Paul proclaiming Christ to be God over all. This will more appear, if it be remembered that it was a custom among the Jews solemnly observed, that when ever the Priest in the Sanctuary delivered the name of God, the people used some words of blessing or praising him, such as these, 〈 in non-Latin alphabet 〉 , benedictum sit nomen gloriae regni ejus in secula seculorum, blessed be the name of the glory of his kingdom forever and ever. So in Gemara Babylonica, Rabbi said 〈 in non-Latin alphabet 〉 &c. when I call on the name of Jehovah. do you magnify our Lord; so said Moses to Israel, Deut. 32. 3. when I mention the name of the blessed God, do you magnify. So saith Solomon Jarchi on Deut. 32. 3. From the command of Moses it is, that after the benediction in the Sanctuary the people answer 〈 in non-Latin alphabet 〉 , &c. Blessed be the glorious name of his kingdom. To these forms were after added the words 〈 in non-Latin alphabet 〉 forever and ever, or, to age and age, that is, 〈 in non-Latin alphabet 〉 , to ages, here, because (say the Rabbins ) of the Heresy of the Sadducees, who said there was but one age. So Cod. Berachoth c. 9. In all the conclusions of the 〈 in non-Latin alphabet 〉 benedictions, which were in the Sanctuary, they said 〈 in non-Latin alphabet 〉 from age, but after that the Sadducees had perverted that, and said there was but one age, they decreed that they should say, from age to age. Many evidences of this custom there are in the Old Testament, especially in the Psalms. And the abbreviate of all these forms was (the words used Rom. 1. 25.) 〈 in non-Latin alphabet 〉 , Who is blessed forever, Amen; and here somewhat more largely, 〈 in non-Latin alphabet 〉 , &c. Who is above all, God blessed forever and ever, Amen. Parallel to this are those other, the Doxology at the end of the Lord's Prayer, Mat. 6. and in this Epistle 〈 in non-Latin alphabet 〉 , to him be glory forever, Amen. c. 11. 36. and c. 16. 7. and Gal. 1. 5. and Eph. 3. 21. Phil. 4. 20. 1 Tim. 1. 17. 2 Tim. 4. 18. and Hebr. 13. 21. 1 Pet. 4. 11. and 5. 11. and 2 Pet. 3. 18. Jude 25. Rev. 1. 6. and 7. 12. In all which places this giving of glory being an acknowledgment of the eternal God, and in several of them being applied peculiarly to Christ (who is distinctly called God, Act. 20. 28. 1 Tim. 3. 16. Tit. 2. 13.) as here, and Heb. 13. 21. and in all the places in S. Peter, and Revel▪ 1. 6. this is a most convincing proof of the Godhead of Christ testified in all these places. And of this custom of the Jews applied to Christ, the Christian Church hath continued two imitations, one in bowing at the name of Jesus, that other in the Eulogie, Glory be to thee, ô Lord, when the Gospel of our Savior Jesus Christ is named.

[ e] 9. At this time ] What is meant by 〈 in non-Latin alphabet 〉 , according to this season, will best appear by Gen. 17. 21. and 18. 10. in the former of which 'tis rendered in the Greek 〈 in non-Latin alphabet 〉 , according to this time in another year; in the latter, 〈 in non-Latin alphabet 〉 , according to this season for times, which, I suppose, is corruptly set out for 〈 in non-Latin alphabet 〉 of time, 〈 in non-Latin alphabet 〉 being a season, or time of year, and so the meaning will be, according to this time of the year. The Hebrew reads it c. 17. 〈 in non-Latin alphabet 〉 literally 〈 in non-Latin alphabet 〉 according to this season, the word rendered 〈 in non-Latin alphabet 〉 signifying indifferently time, (though coming from a root that signifies constituit, it be ordinarily rendered appointed time ) and in c. 18. 'tis 〈 in non-Latin alphabet 〉 , we render it, according to the time of life, the Jerusalem Targum, quasi hoc tempore quo vo • vivitis, as it were at this time wherein ye live (unless perhaps that be capable of an emendation, and should be 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 according to this time; for so Rabbi Solomon 〈 in non-Latin alphabet 〉 , &c. secundùm hoc tempus anni futuri, according to this time of the future year, and Ibn Ezra 〈 in non-Latin alphabet 〉 , juxta tempus hoc in anno sequenti, cùm Sarah erit viva, about this time in the year following, when Sarah shall be alive, taking in the reading of 〈 in non-Latin alphabet 〉 also.) All this seems to denote, not that time twelve month, but the next year at the time of childbirth, reckoning from that time wherein the promise was made (see Paulus Fagius in Collat. ) And so 2 Kin. 4. 16. the like phrase, about this season according to the time of life thou shalt embrace a Son, is by the Hebrews interpreted, after the time wherein the fruit shall be quickened in the womb, and come to a perfect firmness of parts, and so come to birth thou shalt embrace, or have, a son. So that according to the time of life may most fitly signify according to the manner, or course, of children's being formed in the womb, quickened & born.

[ f] V. 10. By one ] Some other ways of rendering these words 〈 in non-Latin alphabet 〉 of one have been thought of by learned men, which it will not be unfit to mention; as that 〈 in non-Latin alphabet 〉 should be all one with 〈 in non-Latin alphabet 〉 , for so 〈 in non-Latin alphabet 〉 unigenitus was the title of Isaac among the Jews Gen. 22. 2. Heb. 11. 17. and from thence 〈 in non-Latin alphabet 〉 in Philo Byblius by the Tyrian dialect, for 〈 in non-Latin alphabet 〉 , and then the sense will be, Rebecca having conceived by the onlybegotten to wit Isaac, our father, or, by Isaac the onlybegotten of our father. But 〈 in non-Latin alphabet 〉 seems rather to be taken Adverbially to signify at once, (there being no priority in their conception on which to ground any favor to one above another) and best agrees with the design or argument which that is brought to confirm here. As for 〈 in non-Latin alphabet 〉 , that is but a modest circumlocution to express that which is not wont to be plainly spoken, as we find 〈 in non-Latin alphabet 〉 a bed used ch. 13. 13. and Heb. 13. 4.

[ g] V. 11. Election ] The Hebrew 〈 in non-Latin alphabet 〉 signifies both to choose, and to prefer, and is therefore rendered not only 〈 in non-Latin alphabet 〉 to choose, but also 〈 in non-Latin alphabet 〉 to prefer, Deut 7. 6. and 10. 15. Prov. 1. 29. and agreeable to that 〈 in non-Latin alphabet 〉 election here signifies prelation and 〈 in non-Latin alphabet 〉 is God's purpose in respect of this (or for the ) preferring one before the other, See Note on 1 Pet. 2. c.

[ h] V. 17. Raised ] The word 〈 in non-Latin alphabet 〉 signifies not here the raising up, as that notes bringing into the world, but the raising out of some low condition; yet not the grave neither, (though to that the word may properly be applied, where the matter requires it) but disease or danger, as it is often used, but especially Jam. 5. 15. the prayer of faith shall save, that is, deliver, recover, the sick, and the Lord shall raise him up, that is, restore him from that sickness. For the notion of it here, it will appear by the Hebrew word Exod. 9. 16. 〈 in non-Latin alphabet 〉 I have made thee stand, which the Chaldee renders 〈 in non-Latin alphabet 〉 raised thee (from the danger before spoken of, the pestilential disease, or murrein that had lately been upon the land) and the ancient Latin, sustentavi • e, I have sustained thee; but the Septuagint expressly, 〈 in non-Latin alphabet 〉 , thou wert kept, guarded, not suffered to fall into it, preserved and kept alive; so Isa. 49. 8. to raise up or make stand (the word used there) is an expression of preserving, rescuing from danger, delivering. (See Note on Mat. 22. d.) And so this speech must necessarily belong to that part of Pharaoh 's life peculiarly, where in the murrein fell on Egypt, Exod. 9. 3. at which time he, for his many repeated obdurations of his own heart, was fit to have been delivered up to instant ruin, had not God for the illustrating of his glory in this vessel of wrath, (thus fitted by himself for destruction ) kept him alive a little longer. Theophylact renders it a little otherwise, 〈 in non-Latin alphabet 〉 , I have set thee in the midst, brought thee out as a person to be exemplarily punished.

[ i] V. 18. Hardeneth ] God's hardening of Pharaoh 's heart in this place, is that which befell Pharaoh Exod. 10. 1. when God saith of him, I have hardened his heart. This was indeed foretold by God from the first of his sending Moses to him, c. 4. 21. Do all the wonders before Pharaoh, which I have put into thine hand, but I will harden his heart, that he shall not let the people go; and again c. 7. 3. I will harden Pharaoh's heart, and multiply my signs, and, &c. But this foretelling it so early is no argument that it was immediately done, but on the contrary, his own hardening his own heart is also foretold Exod. 3. 19. I am sure that the king of Egypt will not let you go, no not by a mighty hand. And accordingly so the story proceeds, God shows miracles and signs before Pharaoh, Exod. 7. 10. and because the Magicians of Egypt did the like with their enchantments, it follows, Pharaoh 's heart was hardened (not, he (as if it were God) hardened Pharaohs heart, but) 〈 in non-Latin alphabet 〉 Pharaohs heart waxed hard, or strong, was hardened, or, by an ordinary acception of Kal for Hithpahel, Pharaohs heart hardened itself. And so it follows, v. 14. the Lord said unto Moses, Pharaohs heart is waxen hard, he refuseth, &c. (and so the very same words are rendered by our English c. 7. 22. and ch. 8. 19. was hardened, in the passive, or, hardened its self in the Reciprocal (not Actively, he hardened ) and he hearkened not unto them. ) After his hardening his heart thus against this first sign and command, God proceeds to a judgment of turning their water into blood, Exod. 7. 16, 17. and this as a sufficient conviction to Pharaoh; for so saith God, Hitherto thou wouldst not hear, but in this thou shalt know that I am the Lord, behold I will smite, &c. And yet after this, Pharaohs heart was hardened, or hardened itself, v. 22. neither did he set his heart to this also, v. 23. because the Magicians did the same things also by their enchantments. Then c • mes the plague of the Frogs on him, Exod. 8. 4. and into the Kings chamber, saith the Psalmist; and to deliver him from them he calls for Moses and promises fair, v. 8. and Moses to work some good upon him bids him choose his time when, v. 9. and it should be done for him, that thou mayst know that there is none like unto the Lord our God, v. 10. But this had no effect on him neither, for when he saw there was respite, not yet discerning God's purpose of vengeance on him for his contumacy, he hardened his heart. Whereupon saith Kimchi, that God hardens hearts by concealing his counsels of judgment from them, as in Pharaoh and Sihon; and it is S. Basils observation, that 〈 in non-Latin alphabet 〉 , God's longsuffering, giving him respite, was the cause, or occasion, of his obduration of heart, He hardened his heart, and hearkened not, v. 15. And this was a third willful act of his own obduration, agreeable to what God had foretold of him, c. 3. 19. as the Lord had said. Then comes the plague of Lice, v. 17. and the Magicians are posed with that, and confess the finger of God; and yet for all this his heart was hardened, or hardened its self, v. 19. and he hearkened not, as the Lord had said. Then 5 ^lie , comes a swarm of flies, and with it a sign, as well as a miraculous punishment, no flies swarming in Goshen, but in all the land of Egypt besides, by the division and particularity of the punishment, to make him sensible of his sin, to the end that he might know, v. 22. on purpose to soften his heart. By this Pharaoh was wrought on a little, and gives leave first, that they should sacrifice, then that they should go into the wilderness, only not very far away, Exod. 10. 28. and upon this promise Moses will entreat for him, v. 29. But seeing Pharaoh had already hardened his heart four times, and at one of those times over and above dealt falsely, promised fair ch. 8. 8. and brake his promise, therefore now after this fifth judgment though Moses promise to pray upon his promise to mend, yet he doth it with a particular admonition or warning, more then any time before, But let not Pharaoh deal deceitfully anymore, v. 29. intimating that if he did, it would be worse with him then before; and yet v. 32. as soon as the judgment was removed, Pharaoh hardened his heart, 〈 in non-Latin alphabet 〉 , this turn, this time also. Upon this God sends the sixth plague, that of Murrein upon all the cattle of Egypt, c. 9. 6. and the heart of Pharaoh was hardened, v. 7. and so still, all this while, for these six judgments together, though Pharaoh were obdurate, yet this was not God's hardening his heart, but Pharaoh hardens his own heart, and will not let Israel go, as the Lord commanded. Upon this God sends another judgment, that of Boils and Blaines v. 10. and then 'tis said in a new style, The Lord hardened Pharaohs heart, v. 12. which as it was the very time at first referred to by the prediction of God to Moses, c. 4. 21. so was it the judgment implicitly threatened in that special warning, c. 8. 29. and this God never did till then; and therefore as after that warning 'twas said, that Pharaoh hardened his heart this time also, so 'tis here said v. 14. that this time, this turn, now, though not before, God would pour out all his plagues upon his heart, viz. this obduration, or the effects of it. Upon which follows that passage wherein our common translation hath so much mistaken, c. 9. 14, 15. not, as we read, For now I will stretch out my hand that I may smite thee and thy people with the pestilence, for the event proves there was no such matter, Pharaoh was not smitten with the pestilence, nor cut off by that means, but drowned in the red sea, some time after; but thus, And, or, For now I had sent, or stretched out my hand, and I had smitten thee and thy people with the pestilence, and thou hadst been cut off from the earth. It is 〈 in non-Latin alphabet 〉 in the praeter tense, sent, or had sent, as M ^r Ainsworth confesses, and the learned Paulus Fagius out of the Chaldee Paraphrase, Nunc prope erat coram me, ut misissem plagam, & percussissem te, & deletus esses, I was near stretching out my hand to have sent the plague, and have struck thee, and thou hadst been blotted out, referring probably to the plague of the Murrein at the beginning of the chapter (called 〈 in non-Latin alphabet 〉 both here, and v. 3. and that falling on the cattle might have fallen on him and the people also,) or else to the Boils ver. 12. which might be plague-swellings, and so proper enough to have cut him off: But (not, And ) in very deed for this cause I have made thee stand, kept thee alive, to show, or make to be seen (so 〈 in non-Latin alphabet 〉 literally signifies) my power in thee; as when, saith Chrysostom, a man condemned to death is cut up, and anatomized alive, that others may be instructed and benefited by that dissection. By this then 'tis visible, what was the point of time wherein 'tis truly said of God, that he hardened Pharaeohs heart; then when 'tis said he kept him alive, that is, after the sixth judgment, and a special warning before that, both contemned by Pharaoh, when he had filled up the measure of his obduration, and in ordinary course was to be cut off by death: and so 'tis here added in reference to this example of Pharaoh v. 22. God willing to show his wrath, and make his power to be known (to other men that might see or hear of this) endured with much longsuffering the vessels of wrath fitted to destruction; which notes that he was by himself fitted to destruction, when God thus reprieved him, at which time also 'tis said that he, that is, God, hardened his heart. By this observation of the time when God hardened Pharaoh, not till after his hardening his own heart six times against God's signs and judgments, will appear what this hardening signifies, the total withdrawing of God's grace of repentance from him, in the same manner, as when one is cast into hell, which Pharaoh at that time had been, had it not been more for God's glory to continue him alive a while, in that desperate irreversible condition, which sure was no whit worse to him, but somewhat better and more desirable, then to have been adjudged to those flames all that time. To this may be added what the Greek Fathers observe, that God's giving his respite, removing his punishments, was all that God positively did toward the hardening of him, (as saith Theophylact, when a Master forbears to punish a wicked servant, 〈 in non-Latin alphabet 〉 he makes him much more wicked ) as on the other side the great mercy of reforming sinners lives, is most effectually wrought by chastisements. See Origen, Philocal. c. 26. This was a notable, and withal (as far as we find in Scripture) a singular example of God's dealing with an impenitent, that had filled up his measure, keeping him alive, but without all grace, and consequent possibility of amending. And by this example appears, how justly God might now do the like to the Jews of that age, (if so he pleased) those who, contrary to all his mercies and long suffering, continued obstinate, resisted all God's methods by Prophets, by Christ himself, by the Apostles, testifying the Resurrection (and giving them a special warning what would befall them if they now continued obstinate Act. 28. 28.) and now are justly left to themselves, the Gospel taken from them, and preached to the Gentiles, and this upon ends of infinite wisdom, first in mercy to them (above the proportion of that to Pharaoh ) that the Gentiles coming in might stir them up to emulation, and so, if 'twere possible, work upon them; and 2 ^lie , that if this also prevailed not, God might be glorified in their destruction, that as Pharaoh by pursuing the Israelites after this came to that most remarkable, illustrious destruction in the Red sea, so these hardened Jews (persecuting the orthodox Christians) and all the false impious professors joining with them herein, might be involved in one common destruction, viz. that by Titus and the Roman Eagles, the most eminent and notable that ever was in the world.

[ k] V. 28. For he will finish —] This verse is cited out of Isaiah c. 10. 22. where the Greek reads it just as 'tis in the ordinary copies here, only leaving out the 〈 in non-Latin alphabet 〉 for, and instead of 〈 in non-Latin alphabet 〉 on the land, 〈 in non-Latin alphabet 〉 on the whole world. As for the 〈 in non-Latin alphabet 〉 that is here, it cannot well accord with the 〈 in non-Latin alphabet 〉 following, unless the 〈 in non-Latin alphabet 〉 be taken in another sense, for an Expletive, or scilicet, not a Causal. But the truth is, the ordinary reading here, beginning with 〈 in non-Latin alphabet 〉 , seems to be the true one so far, but in the process of it to have some words put in out of the Septuagint, viz. 〈 in non-Latin alphabet 〉 . For without those the King's MS. reads it perspicuously thus, 〈 in non-Latin alphabet 〉 , For the Lord shall do upon the land, perfecting and cutting short the account (that is, shall perfect and cut short) or, the Lord shall make up an account, perfecting and cutting it short upon the land. Where the use of 〈 in non-Latin alphabet 〉 for an account, is agreeable to what was observed c. 3. l. and 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 is upon the balancing of accounts, (receipts on one side, and expenses on the other,) to cut off one from the other, and to set down the remainder, which is ordinarily (in a stewards account) a very contemptible low sum; and so is it, that the Prophets call 〈 in non-Latin alphabet 〉 a remnant, 〈 in non-Latin alphabet 〉 , that which remains of a far greater sum, and so is fit to denote that small number of the Jews which received the faith of Christ (at the preaching of the Gospel then unto them) in proportion to, and comparison with the far greater number that stood out against it. So c. 11. 4. out of 1 Kin. 19. 18. 〈 in non-Latin alphabet 〉 I have left, or reserved, to myself 7000 men, &c. And accordingly here v. 27. they that thus believe are called 〈 in non-Latin alphabet 〉 a remainder, and generally in the Prophets are expressed by that and the like words, fetched from this Metaphor of accounts.

[ l] 30. Attained to ] Three words there are here together, 〈 in non-Latin alphabet 〉 , to follow after, to attain, to be foremost, which are all Agonistical, referring to the customs of the Graecian exercises in their Olympian, Nemaean, Isthmian, Pythian games, which are often alluded to in these Epistles. Five of these games there were, Cuffing, Wrestling, Running, Coiting, and Leaping. That of running 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 (in reference to which in Homer Achilles is so constantly called 〈 in non-Latin alphabet 〉 , swift-footed, to denote his excellence above all in that kind of exercise) is here specified by 〈 in non-Latin alphabet 〉 pursuing, or striving to overtake, as any did in that exercise when he was behind another. In this, as in the other, there was an 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , a reward or prize proposed to the racers, which he that came first to the goal was by the 〈 in non-Latin alphabet 〉 or judge adjudged to have, and it was ordinarily a Crown of leaves,

[ m] V. 33. Shall not be ashamed ] The Hebrew in Isa. 28. 16. read 〈 in non-Latin alphabet 〉 , make haste, but the Greek are thought to have read 〈 in non-Latin alphabet 〉 ; which signifies most obviously erubuerunt. So Cappellus citeth it as the opinion of a learned man, and so Grotius 's Notes have it. But Mr. Pocock seems to have hit upon the right (and then there is no need of that conjecture) that the Hebrew 〈 in non-Latin alphabet 〉 had anciently three significations of some affinity one with another, which are all retained in the Arabic Haush and Hish which answers it; 1. to make haste, 2. to fear, 3. to be ashamed: and it may well be here used in that sense that comprehends all three; for he that is in a fright or consternation turns this way and that way hastily, & is in confusion of face or shame. In the first of these senses the Syriac interpreter and Chaldee Paraphrast understood it; the former read 〈 in non-Latin alphabet 〉 he shall not fear, the latter 〈 in non-Latin alphabet 〉 they shall not be troubled, or in commotion; in the second the Vulgar, non festinet, shall not make haste; in the third the Greek (as also the Arabic ) 〈 in non-Latin alphabet 〉 he shall not be ashamed: and this last is here made use of by the Apostle 〈 in non-Latin alphabet 〉 , and so 1 Pet. 2. 6. where the Syriac and Arabic and Vulgar are all to the same purpose. And this is capable of a double sense, either as shame signifies bashfulness, inconfidence, which keeps us from confessing of Christ, and so 〈 in non-Latin alphabet 〉 is, he will never be cowardly or bashful, he will boldly and confidently confess Christ; or else it may signify being put to shame, as any man is that finds himself deceived, that hath miscarried in a matter on which he hath depended, and so it belongs to Christ's not forsaking him, 〈 in non-Latin alphabet 〉 he shall never be destituted by Christ, never miscarry or be disappointed in that hope which he hath reposed in him: and so it will most fitly be rendered in all the three places, here in opposition to the fate of unbelievers, they shall bruise themselves at this stone, be the worse for Christ, but the believer shall be sure never to be frustrated in his expectation of all good from him. So c. 10. 11. as a proof that a man is justified by faith, v. 10. this testimony is produced, he that believeth shall not be ashamed. And so the word signifies c. 5. 5. Hope maketh not ashamed, the • hristians hope will never miscarry, he shall never be in danger to fail in his trust reposed in Christ; and so in S. Peter, it is as a demonstration of the preciousness of that stone, that whosoever depends on it, it will never fail him; he shall never miscarry that lays all his weight on that foundation.

CHAP. X.

1. BRethren, My heart's desire and prayer to God for Israel is, that they might be [note a] saved.]

[Paraphrase] 1. And as before c. 9. 1. so now again I must confess to you, (my brethren, the Christian Jews) that whatever the Jews believe of me, as though I were their enemy, there is none more passionately and tenderly affected to them, then I am. From this it is, and nothing else, that I do so heartily desire and pray to God for all that people, that they may timely believe and turn unto Christ, that so they may be delivered at this time and escape, (and not be involved in the fatal destruction that attends that people) and withal be saved eternally by so doing.

2. For I bear them record, that they have a zeal of God, but not according to knowledge.]

[Paraphrase] 2. For I must testify this of them, that they are, very many of them, great zealots for their Law, as that which is commanded them by God, and so in their way zealous to have God obeyed; but for want of true knowledge, which the Gospel offers them, and they will not receive, they are mistaken in their zeal, are not such zealots as they ought to be.

3. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.]

[Paraphrase] 3. For they being not satisfied in the truth of what we teach them, particularly of God's way of justifying men under the Gospel, and desiring and intending to be justified by the Law, their external legal observances, they will not part with them, and thereupon have refused that Evangelical way of justification, which is so much better then that.

4. For Christ is the end of the Law for righteousness to everyone that believeth.]

[Paraphrase] 4. For Christ hath consummated and reformed the Law of Moses, requiring internal instead of external obediences, and hath set up a new way of justification, which belongeth to all those that believe and obey him, though they do not perform the Law.

5. For Moses describeth the righteousness which is of the Law, that the man which [note b] doth those things shall live by them.]

[Paraphrase] 5. For Lev. 18. 5. the way of being justified under the Law is set down by Moses, to be a task of strict performances required of us, that he that will be justified by that, must never offend against any part of it, for upon those terms only justification is promised there, and he that offends once is guilty of all, (that is, hath lost all pretense of justification by that) and this every man doth, and so this is not so excellent and happy a course, that ye should be so fond of it, and withal it consisteth of a great burden of ceremonies and external performances, all required to justify a Jew, before the coming of Christ; and Christ that requires the substantial duties required by those shadows, hath done you no injury to free you from them.

6. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? that is to [note c] bring Christ down from above:

7. Or, Who shall descend into the deep? that is, to bring up Christ again from the dead.]

[Paraphrase] 6, 7. But that justification which is to be had by the Gospel is not on such strict, difficult terms, above the reach of our knowledge or our strength; that description of the perspicuity and intelligibleness of God's commands (given then by Moses to the people, and setting life and death before them) Deut. 30. 12. being very fitly appliable to the Gospel, viz. that it is neither obscure, not such as depends on any difficult performances of ours, but on that which Christ hath done for us: The Christ by which we are to be justified, is not by any pains of ours to be fetched down from heaven, he came down himself and died for us; nor is he to be fetched out of the abyss by us, he is risen again of himself for our justification (to obtain pardon for our past sins, upon our reformation for the future, and to give us grace to do so:) and these two being the two main parts of our faith, signify this truth, that all that is required of us, is by him made very plain to be known, and possible to be performed, all the difficult part is performed by himself, and the easy required of us.

8. But what saith it? [note d] The word is nigh thee, even in thy mouth, and in thy heart, that is, the word of faith which we preach:]

[Paraphrase] 8. But thus the Evangelical justification is described, That which is required of us toward it is within the reach of any ordinary understanding to conceive, being proclaimed by us to all that will believe, and within the compass of a Christian to perform through Christ that strengthens him. A sort of precepts so agreeable to human nature, and so familiar to our knowledge, that thou mayest without much pains learn them thyself, and teach them others, and (for thy practice) with pleasure and felicity perform them; which character cannot so fitly belong to anything, as to the way of faith and new obedience set down in the Gospel, which we now preach unto you in opposition to that other of legal performances, which had so much of unprofitable weight, and even impossibility in it.

9. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.]

[Paraphrase] 9. And this but of two parts, as it were, one for thy mouth, the other for thy heart, v. 8. For thy mouth, that if in spite of all persecution and danger, that shall attend the profession of the Christian faith, thou shalt yet venture all, and make profession of it; and in thine heart, as the principle of Christian practice, believe the resurrection of Christ, and conform thy practice to that belief in forsaking of sin, and arising to new life, in imitation of Christ's rising from the grave; thou shalt escape this huge judgment impendent on the Jews, and withal be justified and saved eternally.

10. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation.]

[Paraphrase] 10. For the justifying faith is only that practical of the heart, which must have confession of the mouth go along with it, and that shall give you your part in that great delivery (see v. 13.) and in that eternal rest hereafter.

11. For the Scripture saith, Whosoever believeth on him shall not be ashamed.]

[Paraphrase] 11. For to that is appliable that of Isa. 28. 16. made use of here c. 9. 33. and 1 Pet. 2. that whosoever believeth on him shall be certainly owned and saved by him. See note on c. 9. m.

12. For there is no difference between the Jew and the Greek, for the same Lord over all is rich unto all call upon him.]

[Paraphrase] 12. And in this 'tis not being circumcised, or of the stock of Abraham, that will do any man any good, or the wanting of it, that will hurt any: There is no difference of Jew or Greek, so that one should be more acceptable to God then the other, for he is the common Lord and father of both, abundantly merciful unto all, both Jew and Gentile, that give up their names unto Christ sincerely, live obediently and faithfully in his family.

13. For whomsoever shall call upon the name of the Lord shall be saved.]

[Paraphrase] 13. For to these times peculiarly belongs that promise in Joel 2. 32. (see Act. 2. 21.) that when the great calamity befalls the Jewish nation, and all other confidences fail and prove treacherous, they that should constantly confess, pray, and adhere to Christ, should be delivered from it, and this as a pledge of eternal deliverance, or salvation.

14. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

15. And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things?]

[Paraphrase] 14, 15. But here the Christian Jew objects against Saint Paul, in the name of the unbelievers, that be the condition of Evangelical justification never so easy (but the acknowledging of Christ, giving up their names to him) yet how is that believing possible for those that hear not of him, which 'tis clear they cannot do, except they be preached to? and when the Apostles have left the Jews and gone to the Gentiles, and yet there is no preaching to be had, but by them, either personally, or by some sent by them, how now shall the Jews do? how is it possible for them to believe? or well done of the Apostles thus to leave them?

16. But they have not all obeyed the Gospel: for Esais saith, Lord, who hath believed our report?]

[Paraphrase] 16. This objection may easily be answered, that if all to whom the Gospel hath been preached, had received and obeyed it, there would have been no place for this objection of the Jews. For the Gospel hath been preached through all the cities of Jewry before the Apostles left them, but the only fault is, they have not believed it, nay not any considerable number of them; and that was foretold by Isaiah, that when the Jews should have the Gospel preached to them, they should generally give no heed to it.

17. So then, faith cometh by hearing, and hearing by the word of God.

18. But I say, Have they not heard? yes verily. [note e] Their sound went out into all the earth, and their words unto the ends of the world.]

[Paraphrase] 17, 18. And therefore although it be most willingly granted, that preaching is necessary to receive the faith, and that none can preach but he that is sent and appointed by God, (see note on Joh. 10. 34.) that mediately or immediately hath received commission from heaven; yet this objection is of no force, for the Jews through all their cities have certainly had the Gospel preached to them by the Apostles, according to Christ's command, that they should go over all the cities of Jewry, Act. 1. 8. before they went to the Gentiles: and to this may be accommodated that of Psal. 19. 4. as if by that were foretold, first, that their preaching should be afforded to all the land of Judea, and then, that they should proceed and preach also to the whole world beside.

19. But I say, Did not Israel know? First Moses saith I will provoke you to jealousy by them that are no people, and by a foolish nation will I anger you.]

[Paraphrase] 19. On the other side can the Jews be ignorant, that upon their provoking God, God will cast them off, and prefer even the heathen before them? 'I is impossible they should be ignorant, if Moses or the Prophets writings be heeded by them: For of them first Moses saith, Deut. 32. 21. by way of prediction of these (as story of those) times, they have moved me to jealousy with that which is not God, angered and provoked me by preferring Idols before me, and I will make them jealous with a no-nation, give the Philistine victory over them then, and now take the Gentiles, and prefer them before them, and make them angry (as now they are) to see them taken in their stead, more savoured by God then they.

20. But Isaiah is very bold, and saith, I was found of them that sought me not: I was made manifest to them that [note f] asked not after me.]

[Paraphrase] 20. Then by Isaiah, 65. 1. who saith in plain words that the heathen world, that was far from thinking of such a dignity, should have the Gospel preached to them, and receive it.

21. But to Israel be saith, All day long I have stretched forth my hands unto a disobedient and gain-saying people.]

[Paraphrase] 21. Whereas v. 2. he saith to the Jews, that though he shall most diligently have called and sent Apostles unto them, never giving over, till their measure of iniquities being filled up, their destruction was now at the door, as a night at the end of a long day, yet they will continue refractary, and not believe the Gospel of Christ; which sure is a testimony both that the Jews have had, and rejected it, and that this dealing of the Apostles was in all reason to be expected by them.

Annotations on Chap. X.

[ a] V. 1. Saved ] According to the notion of 〈 in non-Latin alphabet 〉 , to be saved, or delivered, Lu. 13. 23. Note b. 〈 in non-Latin alphabet 〉 may here most pr •• ably signify the Jews converting to the faith of Christ, escaping out of that deluge of unbelief and obduration which had overwhelmed that people; for so it seems to be interpreted v. 3. by the contrary of not submitting to the righteousness of Christ. So c. 11. 11. 〈 in non-Latin alphabet 〉 salvation to the Gentiles, is the Gentiles coming in and believing on Christ, as 〈 in non-Latin alphabet 〉 v. 14. So 〈 in non-Latin alphabet 〉 Phil. 2. 12. is to complete, or perfect their Christian course, in resolving, and acting accordingly, (proportionably to God 's giving them to will and to do v. 13.) So Rom. 1. 16. where the Gospel is said to be the power of God unto salvation, to Jew and Gentile, and that proved by that saying of Habakk • k, the just shall live by faith, that is, return from captivity, and live peaceably, and that as an emblem of his returning from sin and living an holy life, it will be most reasonable so to interpret salvation, as may best agree with that notion of life, that is, for repentance and reformation. So perhaps 〈 in non-Latin alphabet 〉 , 2 Cor. 7. 10. will denote such a repentance or change that proceeds to escaping out of and forsaking the sins of the former life. So 2 Pet. 3. 15. where he bids them count that the longanimity of God is 〈 in non-Latin alphabet 〉 salvation, that is that God's deferring the punishment of the Jews so long after the crucifying of Christ was on purpose that by the preaching of the Apostles over all the cities of Jewry, they might yet timely return, and repent, and believe on him, and so escape in that great approaching destruction. Yet this still not excluding but including also the reward of our faith, the eternal bliss in heaven. Of another acception of 〈 in non-Latin alphabet 〉 , see Note on c. 13. c.

[ b] V. 5. Doth these things ] These things signify the several branches of the Judaical Law, which being required by Moses under severe penalties of excision to those that contemned or despised them, and all the promises of long life in Canaan depending on the observance of them, and the Law affording no place of repentance or pardon for any presumptuous sin committed against that Law, it is from thence consequent, that he that lives not in all those commands to do them, could not have life by them, even that temporal life, or what ever else were typically contained or included in that: And accordingly Saint Paul concludes Gal. 3. 10. that there was no life to be had by the Law, and indeed nothing but a curse; for that it was also written, Deut. 27. 26. Cursed is everyone that continues not in all things that are written in the book of the Law to do them; and only he that doth them shall live in them, v. 12. All this while supposing that no man did all his life thus do, or continue, so as not to incur this curse. And herein doth the difference of the Law and the Gospel consist, that the Law promises life only upon doing all that was required of them to do, and pronounced a curse to them that did not continue in all; he that willfully offended in one, was guilty of all, that is, was involved as irreversibly under the curse for tha • one breach, according to that covenant, as if he had broken all, and repentance or reformation would not relieve him: But now under the Gospel the condition was changed; first, many things were not required at all now, which were then enacted under the highest penalty, as Circumcision, &c. only the inward purity is now called for, which had been always typified by that; secondly, place was allowed for repentance, and by the satisfaction of Christ, sure mercy and pardon for the sinner, whatsoever his sins were, upon his return to new life; and for frailties and weakness • es, for which only there were sacrifices admitted under the Law, now there was without those sacrifices free pardon to be had for all those that sincerely obeyed Christ, and laid hold on his sacrifice for their expiation. And so faith is said to be the condition of our Justification, and not the doing these things; the law of faith, not of works, that by which the Christian must live.

[ c] V. 6. Bring Christ down ] The two phrases here used of going up to heaven, or descending into the deep, or abyss, are certainly proverbial phrases to signify the doing, or attempting to do, some hard, impossible thing; and consequently to say in the heart, Who shall do this? is to be prescribed some hard impossible task, that neither by ourselves, nor by anybody else we know how to set about, as they that are at their wits end, (know not which way to turn themselves) are wont to cry out, or say within themselves, Who shall do it for them? These phrases had been of old used by Moses in this sense, Deut. 30 12. For this commandment which I command thee this day is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldst say, Who shall go up for us to heaven, and bring it unto us, that we may see it and do it? Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it unto us &c. Which words being used by Moses to express the easiness and readiness of the way which the Jews had to know their duty, and to perform it, are here by the Apostle accommodated to express the easiness of the Gospel condition above that of the Mosaical Law. The righteousness which is of faith saith thus, that is, this is the style or language of the Evangelical law, the law of faith v. 8. Say not in thy heart, that is, the Christian hath no need to say, or think within himself, Who shall go up to heaven? that is, that he hath any weighty, impossible condition required of him. This part of the words of Moses, the Apostle, as in a parenthesis, applies to one of the most difficult things on which our salvation depends, viz. Christ's coming down from heaven to earth. This indeed if it were required of us to contribute anything toward it, would be a weighty task for us; but when Christ hath himself done it for us without any contribution of ours▪ this is an evidence, of the easiness of the Christians task. As for the second part of the words in Moses, the Apostle reads them with some change, not 〈 in non-Latin alphabet 〉 , over the sea, as the Septuagint now reads it, but 〈 in non-Latin alphabet 〉 , who shall go down into the abyss? which variety of readings may possibly be reconciled by the various signification, and use of the Hebrew propositions. And accordingly that which is here used by S. Paul, will be found to agree to the paraphrase which we have in the Jerusalem-Targum, in these words, Vtinam esset nobis aliquis Propheta, Jonae similis, qui in profundum maris magni descenderet, Would we had some Prophet, like Jonas, that might descend into the deep of the great sea, and bring it up to us. And this seems to be the ground of S. Paul's application, which here follows, that is, to bring Christ from the dead, that descending of Jonah into the deep (being devoured first, and then vomited up by the whale on dry land) being by Christ himself made the presignification of his death and resurrection. And so this again will be the meaning of the second part of the speech, one style, or language of the Gospel. The resurrection of Christ from the dead, the great ingredient in our Christian religion, and which tends so much to our Justification, c. 4. 25. is that to which we contributed nothing ourselves but was wrought for us by the power of Christ: And as it follows here v. 9. our believing it now it is done, and abundantly testified to us, is the great fundamental act of faith required of us, and that is no very weighty task to be required of us.

[ d] V. 8. The word is nigh thee ] The word 〈 in non-Latin alphabet 〉 nigh is best to be understood by the opposition of it to hidden and far off Deut. 3. 11. Where the Hebrew for hidden is by the Septuagint rendered 〈 in non-Latin alphabet 〉 overweighty and heavy, and in other places 〈 in non-Latin alphabet 〉 impossible. So Gen. 18. 14. (and from thence transcribed Lu. 1. 37.) 〈 in non-Latin alphabet 〉 , no word, or thing, shall be impossible, this word is used in the Original. This is there farther expressed by those proverbial speeches of being in heaven, or ( beyond, or) in the bottom of the sea, and being fetched from thence, all noting some special difficulty, or impossibility, above our knowledge, far off, removed out of our reach; and so the 〈 in non-Latin alphabet 〉 nigh, must be feasible and easy, to be known first, and then to be practiced, in thy mouth, and in thy heart, (the Septuagint adds, 〈 in non-Latin alphabet 〉 , and in thine hands ) that thou mayst do it.

[ e] V. 18. Their sound ] This place is cited out of the Psalmist, Psal. 19. 4 but so as it lies in the Greek translation, not as in the Original; for instead of their voice here, 'tis rendered out of the Hebrew their line, or rule, or direction, for so the word 〈 in non-Latin alphabet 〉 there signifies. The Psalmist there speaks of the heavens v. 1. The heavens declare the glory of God, and the firmament showeth his handy work, and so on, v. 2, 3. and then v. 4. their line is gone out through the land, and their words unto the end of the world, that is, in a poetial style, (wherein the Psalms are written) though the heavens stand in one place, keeping one constant motion, equidistant from the earth, yet the commands and words thereof are heard everywhere that is, their virtue and efficacy are understood and admir • by all. Here the Septuagint seem to have read 〈 in non-Latin alphabet 〉 their voice, for 〈 in non-Latin alphabet 〉 their line, and so render it 〈 in non-Latin alphabet 〉 , nothing different from the meaning of it, as appears by the 〈 in non-Latin alphabet 〉 their words, that immediately follow, for by that 'tis plain that 〈 in non-Latin alphabet 〉 signifies commands, (as it were,) or rule, or direction delivered by them, such as may agree with words, and that is all one with 〈 in non-Latin alphabet 〉 their voice. Others rather think that the Septuagint, respecting the sense and not the word, did thus render it paraphrastically. But Mr. Pocock conceives from the Arabic use of the word, that the very 〈 in non-Latin alphabet 〉 was anciently used by the Hebrews for vociferation. See his Miscellan. p. 48. And S. Paul according to his manner writing to those that used the Greek Bible in their assemblies, recites it as he finds it there, and applies it by accommodation (frequent in these writers) to the Gospel that voice, or doctrine, of heaven, that is, of God himself; and when he saith it was gone out 〈 in non-Latin alphabet 〉 into all the land, that seems (as frequently it doth) to belong to the land of Judea, as the 〈 in non-Latin alphabet 〉 , the bounds or extreme parts of the earth may well be the Gentile world; and this to convince the Jews (and repel their objection, supposed v. 14. and now answered) that the Gospel was amply revealed to the Jews, both within and without Judea, wheresoever they were in the Gentile cities: for being by the Apostles preached not only in Jerusalem, and over all the cities of Jewry, but also in Cesarea, Joppa, Antioch, Ephesus, Corinth, Philippi, Thessalonica, Galatia, Laodicea, and Rome itself, and first to the Jews in every of those places, it must needs, as the influences of the heavens, to which the comparison is here made, be dilated and extended to all other parts, where ever the Jews were dispersed; so that the Apostle may (as he doth) appeal to their own consciences ( but I say, Have they not beard? ) whether they did not believe that the Jews had universally heard of it, and consequently did out of obstinacy reject, and not remain ignorant of it, which was a full answer to their objection of how shall they hear without a preacher? and an account of the reasonableness of the Apostles dealings in forsaking of them that had been thus obdurate. But withal it may denote, that having begun, and so fully performed their duty to them, it is now by consequence to be expected from them, that they should lift up their voices to the Gentile people themselves, and preach the Gospel to them also over all the world.

[ f] V. 20. Asked not after me ] That 〈 in non-Latin alphabet 〉 must here be rendered enquiring of, not after, making God the terminus, or person to whom the address is made, and not the matter of their question, whom they asked, not concerning whom, appeareth 1. by the nature of the word, which literally denotes it: and 2 ^d lie by the use of it in all other places; as Mat. 12. 10. 〈 in non-Latin alphabet 〉 , they asked him, saying, Is it lawful, &c. and ch. 16. 1. 〈 in non-Latin alphabet 〉 , they asked him a sign, and Mar. 11. 29. 〈 in non-Latin alphabet 〉 , I will ask you a question, and 〈 in non-Latin alphabet 〉 being asked, Lu. 17. 20. and Joh. 18. 21. 〈 in non-Latin alphabet 〉 , Why askest thou me? ask them that heard: and also 3 ^d lie, by the Hebrew, which from Isa. 65. 1. is rendered by it, for that is 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 quaesivit, consuluit, as when one consulteth the Oracle, asks counsel of God. Agreeable to which is that of Hesychius, 〈 in non-Latin alphabet 〉 , rendering it by that word which is ordinarily used for consulting the oracle, and from which Apollo, that gave the oracles, is called Pytho. For so the place belonged in that Prophet to those that were delivered out of Antiochus 's hands, at a time when they despaired, and hoped not for such a mercy; and that despairing, or not hoping of theirs, is there expressed by not seeking of God, nor consulting him, nor applying themselves to him at all for that purpose. So Hos. 4. 12. where we read, my people ask counsel of their stocks, the Greek hath 〈 in non-Latin alphabet 〉 , they asked at their images. By this, I conceive, may be discerned the meaning of that phrase, 1 Pet. 3. 21. where Baptism is said to be 〈 in non-Latin alphabet 〉 , which is ordinarily rendered, the answer of a good conscience toward God, and otherwise, a promise, or stipulation, or bargain, because those consisted, saith Theophilus, 〈 in non-Latin alphabet 〉 , of a question, and an agreeable answer, and were wont to be made in this form by way of answer to a question, thus, Spondes? Spondeo, Dabis? Dabo. Dost thou promise? I do promise. Wilt thou give? I will: and so the Catechumenus, Dost thou forsake the devil, &c? I do forsake. 〈 in non-Latin alphabet 〉 , Dost thou believe? I do believe. This interpretation of some learned men depends upon a presumption, that 〈 in non-Latin alphabet 〉 is an answer, not a question; the pretense of which is, because 〈 in non-Latin alphabet 〉 is rendered by the Glossary, promitto, spondeo, and 〈 in non-Latin alphabet 〉 , stipulor, which indeed will reasonably be admitted by a Metonymy, as in Seneca de beneficiis, interrogatio is used for stipulatio; and so it may be appliable here, because he that thus comes to God or any to desire directions or counsel from him, is presumed to promise on his part to perform what shall be required of him. But then still this sponsio is not an answer, but rather a question, the answer being responsio a return to this sponsio, that is, an agreement between parties 〈 in non-Latin alphabet 〉 in Theophilus; whereas 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 is generally the question, and it is not anymore according to analogy, that it should be the answer, then that the Latin inquiro or interrogo should be the answering of a question, which we know is only the asking of it. It may, I suppose, more regularly be rendered, the question, or address, of a good conscience to God, as enquiring signifies, in our present notion, consulting with, seeking to, asking counsel of God, (as in Dorotheus, 〈 in non-Latin alphabet 〉 . I never permitted my own conceit to persuade me, without asking some others counsel; and 〈 in non-Latin alphabet 〉 , be careful to ask others counsel, and not to be directed by your selves ) when the true penitent believer comes to God, as to the oracle, to inquire of him for the whole future life, with a Lord, what wilt thou have me to do? or, Good master, what shall I do to inherit eternal life? applying himself to God for his directions of all his future actions, and that with a sincere, upright conscience, resolving firmly to do what is there required of him; which resolution of universal sincere obedience is that which is there set opposite to the 〈 in non-Latin alphabet 〉 , the washing of the flesh, 〈 in non-Latin alphabet 〉 , the rinsing of sullages with the water, which is but the ceremony that signified that other, and was not to be thought to avail any, but those that performed what was signified by it, anymore then the circumcision of a Jew, without the inward purity. According to this it is, that as Tertullian calls Baptism, sponsio salutis, an undertaking of salvation, that is, of the way laid down by God to it, l. de Bapt. and l. de Resurr. Carnis, Anima non lavatione sed responsione (I suppose again it should be read sponsione ) sancitur, the soul receives its sanction, not by washing, but by undertaking (for that is the meaning of sponsio, and accordingly sponsores and susceptores are all one;) so Cyprian expressly calls it interrogatio Baptismi, Ep. 76, and 80. the asking, or inquiring of Baptism. And this is indeed the peculiar nature of Baptism, the ceremony of the Christians Proselytisme (his initiation and admission into Christ's family) which is (according to the nature of the word 〈 in non-Latin alphabet 〉 ) his coming unto God as a disciple, and accordingly it is 〈 in non-Latin alphabet 〉 , Mat. 28. 19. make disciples baptizing: Baptism is the ceremony of their entrance on discipleship.

CHAP. XI.

1. I Say then, Hath God cast away his people? God forbid. For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin.]

[Paraphrase] 1. Here it will be objected again, that by this it seems to be concluded, that then God hath utterly cast off the Jews his ancient people, having cast them off from the preaching of the Gospel. To this I answer that the objection is utterly causeless and groundless, for that the Jews are not utterly cast off, I myself am a visible example, who had not only the Gospel revealed to me from heaven by Christ, but am employed as an Apostle to preach to others, who yet am an Israelite, as lineally descended from Abraham by Benjamin, as any can be supposed to be.

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.