<hi type="bold">21. But to--</hi>rather, "with regard to"

<hi type="bold">Israel he saith, All day--</hi>"All the day"

<hi type="bold">long I have stretched out my hands--</hi>"did I stretch forth"

<hi type="bold">my hands--</hi>the attitude of gracious entreaty.

<hi type="bold">unto a disobedient and gainsaying people--</hi>These words, which immediately follow the announcement just quoted of the calling of the Gentiles, were enough to forewarn the Jews both of God's purpose to eject them from their privileges, in favor of the Gentiles, and of the cause of it on their own part.

<hi type="bold">Note, (1) Mere sincerity, and even earnestness in religion--</hi>though it may be some ground of hope for a merciful recovery from error--is no excuse, and will not compensate, for the deliberate rejection of saving truth, when in the providence of God presented for acceptance (<reference osisRef="Rom.10.1-Rom.10.3">Ro 10:1-3</reference>; and see on <reference osisRef="Rom.9.7">Ro 9:7</reference>, Note 7). (2) The true cause of such rejection of saving truth, by the otherwise sincere, is the prepossession of the mind by some false notions of its own. So long as the Jews "sought to set up their own righteousness," it was in the nature of things impossible that they should "submit themselves to the righteousness of God"; the one of these two methods of acceptance being in the teeth of the other (<reference osisRef="Rom.10.3">Ro 10:3</reference>). (<reference osisRef="Rom.10.3">3</reference>) The essential terms of salvation have in every age been the same: "Whosoever will" is invited to "take of the water of life freely," <reference osisRef="Rev.22.17">Re 22:17</reference> (<reference osisRef="Rom.10.13">Ro 10:13</reference>). (<reference osisRef="Rom.10.4">4</reference>) How will the remembrance of the simplicity, reasonableness, and absolute freeness of God's plan of salvation overwhelm those that perish from under the sound of it (Ro 10:4-13). (5) How piercingly and perpetually should that question--"How shall they hear without a preacher?"--sound in the ears of all churches, as but the apostolic echo of their Lord's parting injunction, "Preach the Gospel to every creature" (<reference osisRef="Mark.16.15">Mr 16:15</reference>), and how far below the proper standard of love, zeal, and self-sacrifice must the churches as yet be, when with so plenteous a harvest the laborers are yet so few (<reference osisRef="Matt.9.37">Mt 9:37</reference>, <reference osisRef="Matt.9.38">38</reference>), and that cry from the lips of pardoned, gifted, consecrated men--"Here am I, send me" (<reference osisRef="Isa.6.8">Is 6:8</reference>), is not heard everywhere (<reference osisRef="Rom.10.14">Ro 10:14</reference>, <reference osisRef="Rom.10.15">15</reference>)! (6) The blessing of a covenant relation to God is the irrevocable privilege of no people and no Church; it can be preserved only by fidelity, on our part, to the covenant itself (<reference osisRef="Rom.10.19">Ro 10:19</reference>). (<reference osisRef="Rom.10.7">7</reference>) God is often found by those who apparently are the farthest from Him, while He remains undiscovered by those who think themselves the nearest (<reference osisRef="Rom.10.20">Ro 10:20</reference>, <reference osisRef="Rom.10.21">21</reference>). (<reference osisRef="Rom.10.8">8</reference>) God's dealings even with reprobate sinners are full of tenderness and compassion; all the day long extending the arms of His mercy even to the disobedient and gainsaying. This will be felt and acknowledged at last by all who perish, to the glory of God's forbearance and to their own confusion (<reference osisRef="Rom.10.21">Ro 10:21</reference>). <chapter eID="Rom.10"/>

21. But to-- rather, "with regard to" Israel he saith, All day-- "All the day" long I have stretched out my hands-- "did I stretch forth" my hands-- the attitude of gracious entreaty. unto a disobedient and gainsaying people-- These words, which immediately follow the announcement just quoted of the calling of the Gentiles, were enough to forewarn the Jews both of God's purpose to eject them from their privileges, in favor of the Gentiles, and of the cause of it on their own part. Note, (1) Mere sincerity, and even earnestness in religion-- though it may be some ground of hope for a merciful recovery from error--is no excuse, and will not compensate, for the deliberate rejection of saving truth, when in the providence of God presented for acceptance (Ro 10:1-3; and see on Ro 9:7, Note 7). (2) The true cause of such rejection of saving truth, by the otherwise sincere, is the prepossession of the mind by some false notions of its own. So long as the Jews "sought to set up their own righteousness," it was in the nature of things impossible that they should "submit themselves to the righteousness of God"; the one of these two methods of acceptance being in the teeth of the other (Ro 10:3). (3) The essential terms of salvation have in every age been the same: "Whosoever will" is invited to "take of the water of life freely," Re 22:17 (Ro 10:13). (4) How will the remembrance of the simplicity, reasonableness, and absolute freeness of God's plan of salvation overwhelm those that perish from under the sound of it (Ro 10:4-13). (5) How piercingly and perpetually should that question--"How shall they hear without a preacher?"--sound in the ears of all churches, as but the apostolic echo of their Lord's parting injunction, "Preach the Gospel to every creature" (Mr 16:15), and how far below the proper standard of love, zeal, and self-sacrifice must the churches as yet be, when with so plenteous a harvest the laborers are yet so few (Mt 9:37, 38), and that cry from the lips of pardoned, gifted, consecrated men--"Here am I, send me" (Is 6:8), is not heard everywhere (Ro 10:14, 15)! (6) The blessing of a covenant relation to God is the irrevocable privilege of no people and no Church; it can be preserved only by fidelity, on our part, to the covenant itself (Ro 10:19). (7) God is often found by those who apparently are the farthest from Him, while He remains undiscovered by those who think themselves the nearest (Ro 10:20, 21). (8) God's dealings even with reprobate sinners are full of tenderness and compassion; all the day long extending the arms of His mercy even to the disobedient and gainsaying. This will be felt and acknowledged at last by all who perish, to the glory of God's forbearance and to their own confusion (Ro 10:21).


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Rom.11.1-Rom.11.36">Ro 11:1-36</reference>. Same Subject Continued and Concluded--The Ultimate Inbringing of All Israel, to Be, with the Gentiles, One Kingdom of God on the Earth.</title>

<hi type="bold">1. I say then, Hath--</hi>"Did"

<hi type="bold">God cast away his people? God forbid--</hi>Our Lord did indeed announce that "the kingdom of God should be taken from Israel" (<reference osisRef="Matt.21.41">Mt 21:41</reference>); and when asked by the Eleven, after His resurrection, if He would at that time "restore the kingdom to Israel," His reply is a virtual admission that Israel was in some sense already out of covenant (<reference osisRef="Acts.1.9">Ac 1:9</reference>). Yet here the apostle teaches that, in two respects, Israel was not "cast away"; First, Not totally; Second, Not finally. First, Israel is not wholly cast away.

<hi type="bold">for I also am an Israelite--</hi>See <reference osisRef="Phil.3.5">Php 3:5</reference>, and so a living witness to the contrary.

<hi type="bold">of the seed of Abraham--</hi>of pure descent from the father of the faithful.

<hi type="bold">of the tribe of Benjamin--</hi>(<reference osisRef="Phil.3.5">Php 3:5</reference>), that tribe which, on the revolt of the ten tribes, constituted, with Judah, the one faithful kingdom of God (<reference osisRef="1Kgs.12.21">1Ki 12:21</reference>), and after the captivity was, along with Judah, the kernel of the Jewish nation (<reference osisRef="Ezra.4.1">Ezr 4:1</reference>; <reference osisRef="Ezra.10.9">10:9</reference>).

CHAPTER 11 Ro 11:1-36. Same Subject Continued and Concluded--The Ultimate Inbringing of All Israel, to Be, with the Gentiles, One Kingdom of God on the Earth. 1. I say then, Hath-- "Did" God cast away his people? God forbid-- Our Lord did indeed announce that "the kingdom of God should be taken from Israel" (Mt 21:41); and when asked by the Eleven, after His resurrection, if He would at that time "restore the kingdom to Israel," His reply is a virtual admission that Israel was in some sense already out of covenant (Ac 1:9). Yet here the apostle teaches that, in two respects, Israel was not "cast away"; First, Not totally; Second, Not finally. First, Israel is not wholly cast away. for I also am an Israelite-- See Php 3:5, and so a living witness to the contrary. of the seed of Abraham-- of pure descent from the father of the faithful. of the tribe of Benjamin-- (Php 3:5), that tribe which, on the revolt of the ten tribes, constituted, with Judah, the one faithful kingdom of God (1Ki 12:21), and after the captivity was, along with Judah, the kernel of the Jewish nation (Ezr 4:1; 10:9).


<hi type="bold">2-4. God hath--</hi>"did"

<hi type="bold">not cast away his people--</hi>that is, wholly

<hi type="bold">which he foreknew--</hi>On the word "foreknew," see on <reference osisRef="Rom.8.29">Ro 8:29</reference>.

<hi type="bold">Wot--</hi>that is, "Know"

<hi type="bold">ye not that the scripture saith of--</hi>literally, "in," that is, in the section which relates to

<hi type="bold">Elias? how he maketh intercession--</hi>"pleadeth"

<hi type="bold">against Israel--</hi>(The word "saying," which follows, as also the particle "and" before "digged down," should be omitted, as without manuscript authority).

2-4. God hath-- "did" not cast away his people-- that is, wholly which he foreknew-- On the word "foreknew," see on Ro 8:29. Wot-- that is, "Know" ye not that the scripture saith of-- literally, "in," that is, in the section which relates to Elias? how he maketh intercession-- "pleadeth" against Israel-- (The word "saying," which follows, as also the particle "and" before "digged down," should be omitted, as without manuscript authority).


<hi type="bold">5. Even so at this present time--</hi>"in this present season"; this period of Israel's rejection. (See <reference osisRef="Acts.1.7">Ac 1:7</reference>, Greek).

<hi type="bold">there is--</hi>"there obtains," or "hath remained"

<hi type="bold">a remnant according to the election of grace--</hi>"As in Elijah's time the apostasy of Israel was not so universal as it seemed to be, and as he in his despondency concluded it to be, so now, the rejection of Christ by Israel is not so appalling in extent as one would be apt to think: There is now, as there was then, a faithful remnant; not however of persons naturally better than the unbelieving mass, but of persons graciously chosen to salvation." (See <reference osisRef="1Cor.4.7">1Co 4:7</reference>; <reference osisRef="2Thess.2.13">2Th 2:13</reference>). This establishes our view of the argument on Election in <reference osisRef="Rom.9.1-Rom.9.29">Ro 9:1-29</reference>, as not being an election of Gentiles in the place of Jews, and merely to religious advantages, but a sovereign choice of some of Israel itself, from among others, to believe and be saved. (See on <reference osisRef="Rom.9.6">Ro 9:6</reference>.)

5. Even so at this present time-- "in this present season"; this period of Israel's rejection. (See Ac 1:7, Greek). there is-- "there obtains," or "hath remained" a remnant according to the election of grace-- "As in Elijah's time the apostasy of Israel was not so universal as it seemed to be, and as he in his despondency concluded it to be, so now, the rejection of Christ by Israel is not so appalling in extent as one would be apt to think: There is now, as there was then, a faithful remnant; not however of persons naturally better than the unbelieving mass, but of persons graciously chosen to salvation." (See 1Co 4:7; 2Th 2:13). This establishes our view of the argument on Election in Ro 9:1-29, as not being an election of Gentiles in the place of Jews, and merely to religious advantages, but a sovereign choice of some of Israel itself, from among others, to believe and be saved. (See on Ro 9:6.)


<hi type="bold">6. And, &c.--</hi>better, "Now if it (the election) be by grace, it is no more of works; for [then] grace becomes no more grace: but if it be of works," &c. (The authority of ancient manuscripts against this latter clause, as superfluous and not originally in the text, though strong, is not sufficient, we think, to justify its exclusion. Such seeming redundancies are not unusual with our apostle). The general position here laid down is of vital importance: That there are but two possible sources of salvation--men's works, and God's grace; and that these are so essentially distinct and opposite, that salvation cannot be of any combination or mixture of both, but must be wholly either of the one or of the other. (See on <reference osisRef="Rom.4.3">Ro 4:3</reference>, Note 3.)

6. And, &c.-- better, "Now if it (the election) be by grace, it is no more of works; for [then] grace becomes no more grace: but if it be of works," &c. (The authority of ancient manuscripts against this latter clause, as superfluous and not originally in the text, though strong, is not sufficient, we think, to justify its exclusion. Such seeming redundancies are not unusual with our apostle). The general position here laid down is of vital importance: That there are but two possible sources of salvation--men's works, and God's grace; and that these are so essentially distinct and opposite, that salvation cannot be of any combination or mixture of both, but must be wholly either of the one or of the other. (See on Ro 4:3, Note 3.)


<hi type="bold">7-10. What then?--</hi>How stands the fact?

<hi type="bold">Israel hath not obtained that which he seeketh for--</hi>better, "What Israel is in search of (that is, Justification, or acceptance with God--see on <reference osisRef="Rom.9.31">Ro 9:31</reference>); this he found not; but the election (the elect remnant of Israel) found it, and the rest were hardened," or judicially given over to the "hardness of their own hearts."

7-10. What then?-- How stands the fact? Israel hath not obtained that which he seeketh for-- better, "What Israel is in search of (that is, Justification, or acceptance with God--see on Ro 9:31); this he found not; but the election (the elect remnant of Israel) found it, and the rest were hardened," or judicially given over to the "hardness of their own hearts."


<hi type="bold">11. I say then, Have they stumbled--</hi>"Did they stumble"

<hi type="bold">that they should fall? God forbid; but--</hi>the supplement "rather" is better omitted.

<hi type="bold">through their fall--</hi>literally, "trespass," but here best rendered "false step" [De Wette]; not "fall," as in our version.

<hi type="bold">salvation is come to the Gentiles, to provoke them to jealousy--</hi>Here, as also in <reference osisRef="Rom.10.19">Ro 10:19</reference> (quoted from <reference osisRef="Deut.32.21">De 32:21</reference>), we see that emulation is a legitimate stimulus to what is good.

11. I say then, Have they stumbled-- "Did they stumble" that they should fall? God forbid; but-- the supplement "rather" is better omitted. through their fall-- literally, "trespass," but here best rendered "false step" [De Wette]; not "fall," as in our version. salvation is come to the Gentiles, to provoke them to jealousy-- Here, as also in Ro 10:19 (quoted from De 32:21), we see that emulation is a legitimate stimulus to what is good.


<hi type="bold">12. Now if the fall of them--</hi>"But if their trespass," or "false step"

<hi type="bold">be the riches of the--</hi>Gentile

<hi type="bold">world--</hi>as being the occasion of their accession to Christ.

<hi type="bold">and the diminishing of them--</hi>that is, the reduction of the true Israel to so small a remnant.

<hi type="bold">the riches of the Gentiles; how much more their fulness!--</hi>that is, their full recovery (see on <reference osisRef="Rom.11.26">Ro 11:26</reference>); that is, "If an event so untoward as Israel's fall was the occasion of such unspeakable good to the Gentile world, of how much greater good may we expect an event so blessed as their full recovery to be productive?"

12. Now if the fall of them-- "But if their trespass," or "false step" be the riches of the-- Gentile world-- as being the occasion of their accession to Christ. and the diminishing of them-- that is, the reduction of the true Israel to so small a remnant. the riches of the Gentiles; how much more their fulness!-- that is, their full recovery (see on Ro 11:26); that is, "If an event so untoward as Israel's fall was the occasion of such unspeakable good to the Gentile world, of how much greater good may we expect an event so blessed as their full recovery to be productive?"


<hi type="bold">13-14. I speak--</hi>"am speaking"

<hi type="bold">to you Gentiles--</hi>another proof that this Epistle was addressed to Gentile believers. (See on <reference osisRef="Rom.1.13">Ro 1:13</reference>).

<hi type="bold">I magnify--</hi>"glorify"

<hi type="bold">mine office--</hi>The clause beginning with "inasmuch" should be read as a parenthesis.

13-14. I speak-- "am speaking" to you Gentiles-- another proof that this Epistle was addressed to Gentile believers. (See on Ro 1:13). I magnify-- "glorify" mine office-- The clause beginning with "inasmuch" should be read as a parenthesis.


<hi type="bold">15. For if the casting away of them--</hi>The apostle had denied that they were east away (<reference osisRef="Rom.11.1">Ro 11:1</reference>); here he affirms it. But both are true; they were cast away, though neither totally nor finally, and it is of this partial and temporary rejection that the apostle here speaks.

<hi type="bold">be the reconciling of the--</hi>Gentile

<hi type="bold">world, what shall the receiving of them be, but life from the dead?--</hi>The reception of the whole family of Israel, scattered as they are among all nations under heaven, and the most inveterate enemies of the Lord Jesus, will be such a stupendous manifestation of the power of God upon the spirits of men, and of His glorious presence with the heralds of the Cross, as will not only kindle devout astonishment far and wide, but so change the dominant mode of thinking and feeling on all spiritual things as to seem like a resurrection from the dead.

15. For if the casting away of them-- The apostle had denied that they were east away (Ro 11:1); here he affirms it. But both are true; they were cast away, though neither totally nor finally, and it is of this partial and temporary rejection that the apostle here speaks. be the reconciling of the-- Gentile world, what shall the receiving of them be, but life from the dead?-- The reception of the whole family of Israel, scattered as they are among all nations under heaven, and the most inveterate enemies of the Lord Jesus, will be such a stupendous manifestation of the power of God upon the spirits of men, and of His glorious presence with the heralds of the Cross, as will not only kindle devout astonishment far and wide, but so change the dominant mode of thinking and feeling on all spiritual things as to seem like a resurrection from the dead.


<hi type="bold">16. For--</hi>"But"

<hi type="bold">if the first-fruit be holy, the lump is also holy; and if the root ... so the branches--</hi>The Israelites were required to offer to God the first-fruits of the earth--both in their raw state, in a sheaf of newly reaped grain (<reference osisRef="Lev.23.10">Le 23:10</reference>, <reference osisRef="Lev.23.11">11</reference>), and in their prepared state, made into cakes of dough (<reference osisRef="Num.15.19-Num.15.21">Nu 15:19-21</reference>)--by which the whole produce of that season was regarded as hallowed. It is probable that the latter of these offerings is here intended, as to it the word "lump" best applies; and the argument of the apostle is, that as the separation unto God of Abraham, Isaac, and Jacob, from the rest of mankind, as the parent stem of their race, was as real an offering of first-fruits as that which hallowed the produce of the earth, so, in the divine estimation, it was as real a separation of the mass or "lump" of that nation in all time to God. The figure of the "root" and its "branches" is of like import--the consecration of the one of them extending to the other.

16. For-- "But" if the first-fruit be holy, the lump is also holy; and if the root... so the branches-- The Israelites were required to offer to God the first-fruits of the earth--both in their raw state, in a sheaf of newly reaped grain (Le 23:10, 11), and in their prepared state, made into cakes of dough (Nu 15:19-21)--by which the whole produce of that season was regarded as hallowed. It is probable that the latter of these offerings is here intended, as to it the word "lump" best applies; and the argument of the apostle is, that as the separation unto God of Abraham, Isaac, and Jacob, from the rest of mankind, as the parent stem of their race, was as real an offering of first-fruits as that which hallowed the produce of the earth, so, in the divine estimation, it was as real a separation of the mass or "lump" of that nation in all time to God. The figure of the "root" and its "branches" is of like import--the consecration of the one of them extending to the other.


<hi type="bold">17-18. And if--</hi>rather, "But if"; that is, "If notwithstanding this consecration of Abraham's race to God.

<hi type="bold">some of the branches--</hi>The mass of the unbelieving and rejected Israelites are here called "some," not, as before, to meet Jewish prejudice (see on <reference osisRef="Rom.3.3">Ro 3:3</reference>, and on "not all" in <reference osisRef="Rom.10.16">Ro 10:16</reference>), but with the opposite view of checking Gentile pride.

<hi type="bold">and thou, being a wild olive, wert--</hi>"wast"

<hi type="bold">grafted in among them--</hi>Though it is more usual to graft the superior cutting upon the inferior stem, the opposite method, which is intended here, is not without example.

<hi type="bold">and with them partakest--</hi>"wast made partaker," along with the branches left, the believing remnant.

<hi type="bold">of the root and fatness of the olive tree--</hi>the rich grace secured by covenant to the true seed of Abraham.

17-18. And if-- rather, "But if"; that is, "If notwithstanding this consecration of Abraham's race to God. some of the branches-- The mass of the unbelieving and rejected Israelites are here called "some," not, as before, to meet Jewish prejudice (see on Ro 3:3, and on "not all" in Ro 10:16), but with the opposite view of checking Gentile pride. and thou, being a wild olive, wert-- "wast" grafted in among them-- Though it is more usual to graft the superior cutting upon the inferior stem, the opposite method, which is intended here, is not without example. and with them partakest-- "wast made partaker," along with the branches left, the believing remnant. of the root and fatness of the olive tree-- the rich grace secured by covenant to the true seed of Abraham.


<hi type="bold">19-21. Thou wilt say then--</hi>as a plea for boasting.

 The branches were broken off, that I might be grafted in.

19-21. Thou wilt say then-- as a plea for boasting. The branches were broken off, that I might be grafted in.


<hi type="bold">22-23. Behold therefore the goodness and severity of God: on them that fell, severity--</hi>in rejecting the chosen seed.

<hi type="bold">but toward thee, goodness--</hi>"God's goodness" is the true reading, that is, His sovereign goodness in admitting thee to a covenant standing who before wert a "stranger to the covenants of promise" (<reference osisRef="Eph.2.12-Eph.2.20">Ep 2:12-20</reference>).

<hi type="bold">if thou continue in his goodness--</hi>in believing dependence on that pure goodness which made thee what thou art.

22-23. Behold therefore the goodness and severity of God: on them that fell, severity-- in rejecting the chosen seed. but toward thee, goodness-- "God's goodness" is the true reading, that is, His sovereign goodness in admitting thee to a covenant standing who before wert a "stranger to the covenants of promise" (Ep 2:12-20). if thou continue in his goodness-- in believing dependence on that pure goodness which made thee what thou art.


<hi type="bold">24. For if thou wert cut--</hi>"wert cut off"

<hi type="bold">from the olive tree, which is wild by nature, and wast grafted contrary to nature into a good olive tree; how much more shall these, &c.--</hi>This is just the converse of <reference osisRef="Rom.11.21">Ro 11:21</reference>: "As the excision of the merely engrafted Gentiles through unbelief is a thing much more to be expected than was the excision of the natural Israel, before it happened; so the restoration of Israel, when they shall be brought to believe in Jesus, is a thing far more in the line of what we should expect, than the admission of the Gentiles to a standing which they never before enjoyed."

24. For if thou wert cut-- "wert cut off" from the olive tree, which is wild by nature, and wast grafted contrary to nature into a good olive tree; how much more shall these, &c.-- This is just the converse of Ro 11:21: "As the excision of the merely engrafted Gentiles through unbelief is a thing much more to be expected than was the excision of the natural Israel, before it happened; so the restoration of Israel, when they shall be brought to believe in Jesus, is a thing far more in the line of what we should expect, than the admission of the Gentiles to a standing which they never before enjoyed."


<hi type="bold">25. For I would not ... that ye should be ignorant of this mystery--</hi>The word "mystery," so often used by our apostle, does not mean (as with us) something incomprehensible, but "something before kept secret, either wholly or for the most part, and now only fully disclosed" (compare <reference osisRef="Rom.16.25">Ro 16:25</reference>; <reference osisRef="1Cor.2.7-1Cor.2.10">1Co 2:7-10</reference>; <reference osisRef="Eph.1.9">Ep 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>; <reference osisRef="1Cor.3.3-1Cor.3.6">3:3-6</reference>, <reference osisRef="1Cor.9.10">9, 10</reference>).

<hi type="bold">lest ye should be wise in your own conceits--</hi>as if ye alone were in all time coming to be the family of God.

<hi type="bold">that blindness--</hi>"hardness"

<hi type="bold">in part is happened to--</hi>"hath come upon"

<hi type="bold">Israel--</hi>that is, hath come partially, or upon a portion of Israel.

<hi type="bold">until the fulness of the Gentiles be--</hi>"have"

<hi type="bold">come in--</hi>that is, not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in <reference osisRef="Rom.11.15">Ro 11:15</reference>, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world--but, "until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in." (See <reference osisRef="Luke.21.24">Lu 21:24</reference>).

25. For I would not... that ye should be ignorant of this mystery-- The word "mystery," so often used by our apostle, does not mean (as with us) something incomprehensible, but "something before kept secret, either wholly or for the most part, and now only fully disclosed" (compare Ro 16:25; 1Co 2:7-10; Ep 1:9, 10; 3:3-6, 9, 10). lest ye should be wise in your own conceits-- as if ye alone were in all time coming to be the family of God. that blindness-- "hardness" in part is happened to-- "hath come upon" Israel-- that is, hath come partially, or upon a portion of Israel. until the fulness of the Gentiles be-- "have" come in-- that is, not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in Ro 11:15, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world--but, "until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in." (See Lu 21:24).


<hi type="bold">26-27. And so all Israel shall be saved--</hi>To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So Tholuck, Meyer, De Wette, Philippi, Alford, Hodge). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and

<hi type="bold">shall--</hi>or, according to what seems the true reading, without the "and"--"He shall"

<hi type="bold">turn away ungodliness from Jacob--</hi>The apostle, having drawn his illustrations of man's sinfulness chiefly from <reference osisRef="Ps.14.1-Ps.14.7">Psa 14:1-7</reference> and <reference osisRef="Isa.59.1-Isa.59.21">Is 59:1-21</reference>, now seems to combine the language of the same two places regarding Israel's salvation from it [Bengel]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion" (<reference osisRef="Ps.14.7">Psa 14:7</reference>); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" (<reference osisRef="Isa.59.20">Is 59:20</reference>). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (<reference osisRef="Ps.20.2">Psa 20:2</reference>; <reference osisRef="Ps.110.2">110:2</reference>; <reference osisRef="Isa.31.9">Is 31:9</reference>), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second,

26-27. And so all Israel shall be saved-- To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So Tholuck, Meyer, De Wette, Philippi, Alford, Hodge). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and shall-- or, according to what seems the true reading, without the "and"--"He shall" turn away ungodliness from Jacob-- The apostle, having drawn his illustrations of man's sinfulness chiefly from Psa 14:1-7 and Is 59:1-21, now seems to combine the language of the same two places regarding Israel's salvation from it [Bengel]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion" (Psa 14:7); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" (Is 59:20). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (Psa 20:2; 110:2; Is 31:9), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second,


<hi type="bold">28-29. As concerning the Gospel they are enemies for your sakes--</hi>that is, they are regarded and treated as enemies (in a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of <reference osisRef="Rom.11.11">Ro 11:11</reference>, <reference osisRef="Rom.11.15">15</reference>.

<hi type="bold">but as touching, the election--</hi>of Abraham and his seed.

<hi type="bold">they are beloved--</hi>even in their state of exclusion for the fathers' sakes.

28-29. As concerning the Gospel they are enemies for your sakes-- that is, they are regarded and treated as enemies (in a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of Ro 11:11, 15. but as touching, the election-- of Abraham and his seed. they are beloved-- even in their state of exclusion for the fathers' sakes.


<hi type="bold">30-31. For as ye in times past have not believed--</hi>or, "obeyed"

<hi type="bold">God--</hi>that is, yielded not to God "the obedience of faith," while strangers to Christ.

<hi type="bold">yet now have obtained mercy through--</hi>by occasion of

<hi type="bold">their unbelief--</hi>(See on <reference osisRef="Rom.11.11">Ro 11:11</reference>; <reference osisRef="Rom.11.15">Ro 11:15</reference>; <reference osisRef="Rom.11.28">Ro 11:28</reference>).

30-31. For as ye in times past have not believed-- or, "obeyed" God-- that is, yielded not to God "the obedience of faith," while strangers to Christ. yet now have obtained mercy through-- by occasion of their unbelief-- (See on Ro 11:11; Ro 11:15; Ro 11:28).


<hi type="bold">32. For God hath concluded them all in unbelief--</hi>"hath shut them all up to unbelief"

<hi type="bold">that he might have mercy upon all--</hi>that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [Fritzsche, Tholuck, Olshausen, De Wette, Philippi, Stuart, Hodge]. Certainly it is not "all mankind individually" [Meyer, Alford]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ.

32. For God hath concluded them all in unbelief-- "hath shut them all up to unbelief" that he might have mercy upon all-- that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [Fritzsche, Tholuck, Olshausen, De Wette, Philippi, Stuart, Hodge]. Certainly it is not "all mankind individually" [Meyer, Alford]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ.


<hi type="bold">33. Oh, the depth, &c.--</hi>The apostle now yields himself up to the admiring contemplation of the grandeur of that divine plan which he had sketched out.

<hi type="bold">of the riches both of the wisdom and knowledge of God--</hi>Many able expositors render this, "of the riches and wisdom and knowledge," &c. [Erasmus, Grotius, Bengel, Meyer, De Wette, Tholuck, Olshausen, Fritzsche, Philippi, Alford, Revised Version]. The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer expression with our apostle than the riches of this or that perfection of God; and the words immediately following limit our attention to the unsearchableness of God's "judgments," which probably means His decrees or plans (<reference osisRef="Ps.119.75">Psa 119:75</reference>), and of "His ways," or the method by which He carries these into effect. (So Luther, Calvin, Beza, Hodge, &c.). Besides, all that follows to the end of the chapter seems to show that while the Grace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the divine purposes and methods in the bestowment of this grace, was "the depth of the riches of God's wisdom and knowledge" in these purposes and methods. The "knowledge," then, points probably to the vast sweep of divine comprehension herein displayed; the "wisdom" to that fitness to accomplish the ends intended, which is stamped on all this procedure.

33. Oh, the depth, &c.-- The apostle now yields himself up to the admiring contemplation of the grandeur of that divine plan which he had sketched out. of the riches both of the wisdom and knowledge of God-- Many able expositors render this, "of the riches and wisdom and knowledge," &c. [Erasmus, Grotius, Bengel, Meyer, De Wette, Tholuck, Olshausen, Fritzsche, Philippi, Alford, Revised Version]. The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer expression with our apostle than the riches of this or that perfection of God; and the words immediately following limit our attention to the unsearchableness of God's "judgments," which probably means His decrees or plans (Psa 119:75), and of "His ways," or the method by which He carries these into effect. (So Luther, Calvin, Beza, Hodge, &c.). Besides, all that follows to the end of the chapter seems to show that while the Grace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the divine purposes and methods in the bestowment of this grace, was "the depth of the riches of God's wisdom and knowledge" in these purposes and methods. The "knowledge," then, points probably to the vast sweep of divine comprehension herein displayed; the "wisdom" to that fitness to accomplish the ends intended, which is stamped on all this procedure.


<hi type="bold">34-35. For who hath known the mind of the Lord?--</hi>See <reference osisRef="Job.15.8">Job 15:8</reference>; <reference osisRef="Jer.23.18">Jr 23:18</reference>.

<hi type="bold">or who hath been his counsellor--</hi>See <reference osisRef="Isa.40.13">Is 40:13</reference>, <reference osisRef="Isa.40.14">14</reference>.

34-35. For who hath known the mind of the Lord?-- See Job 15:8; Jr 23:18. or who hath been his counsellor-- See Is 40:13, 14.


<hi type="bold">36. For of him, and through him, and to him, are all things: to whom--</hi>"to Him"

<hi type="bold">be glory for ever. Amen--</hi>Thus worthily--with a brevity only equalled by its sublimity--does the apostle here sum up this whole matter. "Of Him are all things," as their eternal Source: "THROUGH Him are all things," inasmuch as He brings all to pass which in His eternal counsels He purposed: "To Him are all things," as being His own last End; the manifestation of the glory of His own perfections being the ultimate, because the highest possible, design of all His procedure from first to last.

<hi type="bold">On this rich chapter, Note, (1) It is an unspeakable consolation to know that in times of deepest religious declension and most extensive defection from the truth, the lamp of God has never been permitted to go out, and that a faithful remnant has ever existed--</hi>a remnant larger than their own drooping spirits could easily believe (<reference osisRef="Rom.11.1-Rom.5.2">Ro 11:1-5). (2</reference>) The preservation of this remnant, even as their separation at the first, is all of mere grace (<reference osisRef="Rom.11.5">Ro 11:5</reference>, <reference osisRef="Rom.11.6">6</reference>). (<reference osisRef="Rom.11.3">3</reference>) When individuals and communities, after many fruitless warnings, are abandoned of God, they go from bad to worse (<reference osisRef="Rom.11.7-Rom.10.4">Ro 11:7-10). (4</reference>) God has so ordered His dealings with the great divisions of mankind, "that no flesh should glory in His presence." Gentile and Jew have each in turn been "shut up to unbelief," that each in turn may experience the "mercy" which saves the chief of sinners (Ro 11:11-32). (5) As we are "justified by faith," so are we "kept by the power of God through faith"--faith alone--unto salvation (Ro 11:20-32). (6) God's covenant with Abraham and his natural seed is a perpetual covenant, in equal force under the Gospel as before it. Therefore it is, that the Jews as a nation still survive, in spite of all the laws which, in similar circumstances, have either extinguished or destroyed the identity of other nations. And therefore it is that the Jews as a nation will yet be restored to the family of God, through the subjection of their proud hearts to Him whom they have pierced. And as believing Gentiles will be honored to be the instruments of this stupendous change, so shall the vast Gentile world reap such benefit from it, that it shall be like the communication of life to them from the dead. (7) Thus has the Christian Church the highest motive to the establishment and vigorous prosecution of missions to the Jews; God having not only promised that there shall be a remnant of them gathered in every age, but pledged Himself to the final ingathering of the whole nation assigned the honor of that ingathering to the Gentile Church, and assured them that the event, when it does arrive, shall have a life-giving effect upon the whole world (Ro 11:12-16, 26-31). (<reference osisRef="Rom.16.8">8</reference>) Those who think that in all the evangelical prophecies of the Old Testament the terms "Jacob," "Israel," &c., are to be understood solely of the Christian Church, would appear to read the Old Testament differently from the apostle, who, from the use of those very terms in Old Testament prophecy, draws arguments to prove that God has mercy in store for the natural Israel (<reference osisRef="Rom.11.26">Ro 11:26</reference>, <reference osisRef="Rom.11.27">27</reference>). (<reference osisRef="Rom.11.9">9</reference>) Mere intellectual investigations into divine truth in general, and the sense of the living oracles in particular, as they have a hardening effect, so they are a great contrast to the spirit of our apostle, whose lengthened sketch of God's majestic procedure towards men in Christ Jesus ends here in a burst of admiration, which loses itself in the still loftier frame of adoration (<reference osisRef="Rom.11.33-Rom.11.36">Ro 11:33-36</reference>). <chapter eID="Rom.11"/>

36. For of him, and through him, and to him, are all things: to whom-- "to Him" be glory for ever. Amen-- Thus worthily--with a brevity only equalled by its sublimity--does the apostle here sum up this whole matter. "Of Him are all things," as their eternal Source: "THROUGH Him are all things," inasmuch as He brings all to pass which in His eternal counsels He purposed: "To Him are all things," as being His own last End; the manifestation of the glory of His own perfections being the ultimate, because the highest possible, design of all His procedure from first to last. On this rich chapter, Note, (1) It is an unspeakable consolation to know that in times of deepest religious declension and most extensive defection from the truth, the lamp of God has never been permitted to go out, and that a faithful remnant has ever existed-- a remnant larger than their own drooping spirits could easily believe (Ro 11:1-5). (2) The preservation of this remnant, even as their separation at the first, is all of mere grace (Ro 11:5, 6). (3) When individuals and communities, after many fruitless warnings, are abandoned of God, they go from bad to worse (Ro 11:7-10). (4) God has so ordered His dealings with the great divisions of mankind, "that no flesh should glory in His presence." Gentile and Jew have each in turn been "shut up to unbelief," that each in turn may experience the "mercy" which saves the chief of sinners (Ro 11:11-32). (5) As we are "justified by faith," so are we "kept by the power of God through faith"--faith alone--unto salvation (Ro 11:20-32). (6) God's covenant with Abraham and his natural seed is a perpetual covenant, in equal force under the Gospel as before it. Therefore it is, that the Jews as a nation still survive, in spite of all the laws which, in similar circumstances, have either extinguished or destroyed the identity of other nations. And therefore it is that the Jews as a nation will yet be restored to the family of God, through the subjection of their proud hearts to Him whom they have pierced. And as believing Gentiles will be honored to be the instruments of this stupendous change, so shall the vast Gentile world reap such benefit from it, that it shall be like the communication of life to them from the dead. (7) Thus has the Christian Church the highest motive to the establishment and vigorous prosecution of missions to the Jews; God having not only promised that there shall be a remnant of them gathered in every age, but pledged Himself to the final ingathering of the whole nation assigned the honor of that ingathering to the Gentile Church, and assured them that the event, when it does arrive, shall have a life-giving effect upon the whole world (Ro 11:12-16, 26-31). (8) Those who think that in all the evangelical prophecies of the Old Testament the terms "Jacob," "Israel," &c., are to be understood solely of the Christian Church, would appear to read the Old Testament differently from the apostle, who, from the use of those very terms in Old Testament prophecy, draws arguments to prove that God has mercy in store for the natural Israel (Ro 11:26, 27). (9) Mere intellectual investigations into divine truth in general, and the sense of the living oracles in particular, as they have a hardening effect, so they are a great contrast to the spirit of our apostle, whose lengthened sketch of God's majestic procedure towards men in Christ Jesus ends here in a burst of admiration, which loses itself in the still loftier frame of adoration (Ro 11:33-36).


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Rom.12.1-Rom.12.21">Ro 12:1-21</reference>. Duties of Believers, General and Particular.</title>
 The doctrinal teaching of this Epistle is now followed up by a series of exhortations to practical duty. And first, the all-comprehensive duty.

<hi type="bold">1. I beseech you therefore--</hi>in view of all that has been advanced in the foregoing part of this Epistle.

<hi type="bold">by the mercies of God--</hi>those mercies, whose free and unmerited nature, glorious Channel, and saving fruits have been opened up at such length.

<hi type="bold">that ye present--</hi>See on <reference osisRef="Rom.6.13">Ro 6:13</reference>, where we have the same exhortation and the same word there rendered "yield" (as also in <reference osisRef="Rom.12.16">Ro 12:16</reference>, <reference osisRef="Rom.12.19">19</reference>).

<hi type="bold">your bodies--</hi>that is, "yourselves in the body," considered as the organ of the inner life. As it is through the body that all the evil that is in the unrenewed heart comes forth into palpable manifestation and action, so it is through the body that all the gracious principles and affections of believers reveal themselves in the outward life. Sanctification extends to the whole man (<reference osisRef="1Thess.5.23">1Th 5:23</reference>, <reference osisRef="1Thess.5.24">24</reference>).

<hi type="bold">a living sacrifice--</hi>in glorious contrast to the legal sacrifices, which, save as they were slain, were no sacrifices at all. The death of the one "Lamb of God, taking away the sin of the world," has swept all dead victims from off the altar of God, to make room for the redeemed themselves as "living sacrifices" to Him who made "Him to be sin for us"; while every outgoing of their grateful hearts in praise, and every act prompted by the love of Christ, is itself a sacrifice to God of a sweet-smelling savor (<reference osisRef="Heb.13.15">He 13:15</reference>, <reference osisRef="Heb.13.16">16</reference>).

<hi type="bold">holy--</hi>As the Levitical victims, when offered without blemish to God, were regarded as holy, so believers, "yielding themselves to God as those that are alive from the dead, and their members as instruments of righteousness unto God," are, in His estimation, not ritually but really "holy," and so

<hi type="bold">acceptable--</hi>"well-pleasing"

<hi type="bold">unto God--</hi>not as the Levitical offerings, merely as appointed symbols of spiritual ideas, but objects, intrinsically, of divine complacency, in their renewed character, and endeared relationship to Him through His Son Jesus Christ.

<hi type="bold">which is your reasonable--</hi>rather, "rational"

<hi type="bold">service--</hi>in contrast, not to the senselessness of idol-worship, but to the offering of irrational victims under the law. In this view the presentation of ourselves, as living monuments of redeeming mercy, is here called "our rational service"; and surely it is the most rational and exalted occupation of God's reasonable creatures. So <reference osisRef="2Pet.1.5">2Pe 1:5</reference>, "to offer up spiritual sacrifices, acceptable to God through Jesus Christ."

CHAPTER 12 Ro 12:1-21. Duties of Believers, General and Particular. The doctrinal teaching of this Epistle is now followed up by a series of exhortations to practical duty. And first, the all-comprehensive duty. 1. I beseech you therefore-- in view of all that has been advanced in the foregoing part of this Epistle. by the mercies of God-- those mercies, whose free and unmerited nature, glorious Channel, and saving fruits have been opened up at such length. that ye present-- See on Ro 6:13, where we have the same exhortation and the same word there rendered "yield" (as also in Ro 12:16, 19). your bodies-- that is, "yourselves in the body," considered as the organ of the inner life. As it is through the body that all the evil that is in the unrenewed heart comes forth into palpable manifestation and action, so it is through the body that all the gracious principles and affections of believers reveal themselves in the outward life. Sanctification extends to the whole man (1Th 5:23, 24). a living sacrifice-- in glorious contrast to the legal sacrifices, which, save as they were slain, were no sacrifices at all. The death of the one "Lamb of God, taking away the sin of the world," has swept all dead victims from off the altar of God, to make room for the redeemed themselves as "living sacrifices" to Him who made "Him to be sin for us"; while every outgoing of their grateful hearts in praise, and every act prompted by the love of Christ, is itself a sacrifice to God of a sweet-smelling savor (He 13:15, 16). holy-- As the Levitical victims, when offered without blemish to God, were regarded as holy, so believers, "yielding themselves to God as those that are alive from the dead, and their members as instruments of righteousness unto God," are, in His estimation, not ritually but really "holy," and so acceptable-- "well-pleasing" unto God-- not as the Levitical offerings, merely as appointed symbols of spiritual ideas, but objects, intrinsically, of divine complacency, in their renewed character, and endeared relationship to Him through His Son Jesus Christ. which is your reasonable-- rather, "rational" service-- in contrast, not to the senselessness of idol-worship, but to the offering of irrational victims under the law. In this view the presentation of ourselves, as living monuments of redeeming mercy, is here called "our rational service"; and surely it is the most rational and exalted occupation of God's reasonable creatures. So 2Pe 1:5, "to offer up spiritual sacrifices, acceptable to God through Jesus Christ."


<hi type="bold">2. And be ye not conformed to this world--</hi>Compare <reference osisRef="Eph.2.2">Ep 2:2</reference>; <reference osisRef="Gal.1.4">Ga 1:4</reference>, Greek.

<hi type="bold">but be ye transformed--</hi>or, "transfigured" (as in <reference osisRef="Matt.17.2">Mt 17:2</reference>; and <reference osisRef="2Cor.3.18">2Co 3:18</reference>, Greek).

<hi type="bold">by the renewing of your mind--</hi>not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattainable save through the constraining power of the love of Christ.

<hi type="bold">that ye may prove--</hi>that is, experimentally. (On the word "experience" see on <reference osisRef="Rom.5.4">Ro 5:4</reference>, and compare <reference osisRef="1Thess.5.10">1Th 5:10</reference>, where the sentiment is the same).

<hi type="bold">what is that--</hi>"the"

<hi type="bold">good and acceptable--</hi>"well-pleasing"

<hi type="bold">and perfect, will of God--</hi>We prefer this rendering (with Calvin) to that which many able critics [Tholuck, Meyer, De Wette, Fritzsche, Philippi, Alford, Hodge] adopt--"that ye may prove," or "discern the will of God, [even] what is good, and acceptable, and perfect." God's will is "good," as it demands only what is essentially and unchangeably good (<reference osisRef="Rom.7.10">Ro 7:10</reference>); it is "well pleasing," in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (compare <reference osisRef="Mic.6.8">Mi 6:8</reference>, with <reference osisRef="Jer.9.24">Jr 9:24</reference>); and it is "perfect," as it required nothing else than the perfection of God's reasonable creature, who, in proportion as he attains to it, reflects God's own perfection. Such then is the great general duty of the redeemed--SELF-CONSECRATION, in our whole spirit and soul and body to Him who hath called us into the fellowship of His Son Jesus Christ. Next follow specific duties, chiefly social; beginning with Humility, the chiefest of all the graces--but here with special reference to spiritual gifts.

2. And be ye not conformed to this world-- Compare Ep 2:2; Ga 1:4, Greek. but be ye transformed-- or, "transfigured" (as in Mt 17:2; and 2Co 3:18, Greek). by the renewing of your mind-- not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattainable save through the constraining power of the love of Christ. that ye may prove-- that is, experimentally. (On the word "experience" see on Ro 5:4, and compare 1Th 5:10, where the sentiment is the same). what is that-- "the" good and acceptable-- "well-pleasing" and perfect, will of God-- We prefer this rendering (with Calvin) to that which many able critics [Tholuck, Meyer, De Wette, Fritzsche, Philippi, Alford, Hodge] adopt--"that ye may prove," or "discern the will of God, [even] what is good, and acceptable, and perfect." God's will is "good," as it demands only what is essentially and unchangeably good (Ro 7:10); it is "well pleasing," in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (compare Mi 6:8, with Jr 9:24); and it is "perfect," as it required nothing else than the perfection of God's reasonable creature, who, in proportion as he attains to it, reflects God's own perfection. Such then is the great general duty of the redeemed--SELF-CONSECRATION, in our whole spirit and soul and body to Him who hath called us into the fellowship of His Son Jesus Christ. Next follow specific duties, chiefly social; beginning with Humility, the chiefest of all the graces--but here with special reference to spiritual gifts.


<hi type="bold">3. For I say--</hi>authoritatively

<hi type="bold">through the grace given unto me--</hi>as an apostle of Jesus Christ; thus exemplifying his own precept by modestly falling back on that office which both warranted and required such plainness towards all classes.

<hi type="bold">to every man that is among you, not to think, &c.--</hi>It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: "not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded" [Calvin, Alford]. This is merely a strong way of characterizing all undue self-elevation.

<hi type="bold">according as God hath dealt to every man the measure of faith--</hi>Faith is here viewed as the inlet to all the other graces, and so, as the receptive faculty of the renewed soul--that is, "as God hath given to each his particular capacity to take in the gifts and graces which He designs for the general good."

3. For I say-- authoritatively through the grace given unto me-- as an apostle of Jesus Christ; thus exemplifying his own precept by modestly falling back on that office which both warranted and required such plainness towards all classes. to every man that is among you, not to think, &c.-- It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: "not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded" [Calvin, Alford]. This is merely a strong way of characterizing all undue self-elevation. according as God hath dealt to every man the measure of faith-- Faith is here viewed as the inlet to all the other graces, and so, as the receptive faculty of the renewed soul--that is, "as God hath given to each his particular capacity to take in the gifts and graces which He designs for the general good."


<hi type="bold">4-5. For as we have many members, &c.--</hi>The same diversity and yet unity obtains in the body of Christ, whereof all believers are the several members, as in the natural body.

4-5. For as we have many members, &c.-- The same diversity and yet unity obtains in the body of Christ, whereof all believers are the several members, as in the natural body.


<hi type="bold">6-8. Having then gifts differing according to the grace given to us--</hi>Here, let it be observed, all the gifts of believers alike are viewed as communications of mere grace.

<hi type="bold">whether--</hi>we have the gift of

<hi type="bold">prophecy--</hi>that is, of inspired teaching (as in <reference osisRef="Acts.15.32">Ac 15:32</reference>). Anyone speaking with divine authority--whether with reference to the past, the present, or the future--was termed a prophet (<reference osisRef="Exod.7.1">Ex 7:1</reference>).

<hi type="bold">let us prophesy according to the proportion of faith--</hi>rather, "of our faith." Many Romish expositors and some Protestant (as Calvin and Bengel, and, though, hesitatingly, Beza and Hodge), render this "the analogy of faith," understanding by it "the general tenor" or "rule of faith," divinely delivered to men for their guidance. But this is against the context, whose object is to show that, as all the gifts of believers are according to their respective capacity for them, they are not to be puffed up on account of them, but to use them purely for their proper ends.

6-8. Having then gifts differing according to the grace given to us-- Here, let it be observed, all the gifts of believers alike are viewed as communications of mere grace. whether-- we have the gift of prophecy-- that is, of inspired teaching (as in Ac 15:32). Anyone speaking with divine authority--whether with reference to the past, the present, or the future--was termed a prophet (Ex 7:1). let us prophesy according to the proportion of faith-- rather, "of our faith." Many Romish expositors and some Protestant (as Calvin and Bengel, and, though, hesitatingly, Beza and Hodge), render this "the analogy of faith," understanding by it "the general tenor" or "rule of faith," divinely delivered to men for their guidance. But this is against the context, whose object is to show that, as all the gifts of believers are according to their respective capacity for them, they are not to be puffed up on account of them, but to use them purely for their proper ends.


<hi type="bold">9. Let love be without dissimulation--</hi>"Let your love be unfeigned" (as in <reference osisRef="2Cor.6.6">2Co 6:6</reference>; <reference osisRef="1Pet.2.22">1Pe 2:22</reference>; and see <reference osisRef="1John.3.18">1Jo 3:18</reference>).

<hi type="bold">Abhor that which is evil; cleave to that which is good--</hi>What a lofty tone of moral principle and feeling is here inculcated! It is not, Abstain from the one, and do the other; nor, Turn away from the one, and draw to the other; but, Abhor the one, and cling, with deepest sympathy, to the other.

9. Let love be without dissimulation-- "Let your love be unfeigned" (as in 2Co 6:6; 1Pe 2:22; and see 1Jo 3:18). Abhor that which is evil; cleave to that which is good-- What a lofty tone of moral principle and feeling is here inculcated! It is not, Abstain from the one, and do the other; nor, Turn away from the one, and draw to the other; but, Abhor the one, and cling, with deepest sympathy, to the other.


<hi type="bold">10. Be, &c.--</hi>better, "In brotherly love be affectionate one to another; in [giving, or showing] honor, outdoing each other." The word rendered "prefer" means rather "to go before," "take the lead," that is, "show an example." How opposite is this to the reigning morality of the heathen world! and though Christianity has so changed the spirit of society, that a certain beautiful disinterestedness and self-sacrifice shines in the character of not a few who are but partially, if at all under the transforming power of the Gospel, it is only those whom "the love of Christ constrains to live not unto themselves," who are capable of thoroughly acting in the spirit of this precept.

10. Be, &c.-- better, "In brotherly love be affectionate one to another; in [giving, or showing] honor, outdoing each other." The word rendered "prefer" means rather "to go before," "take the lead," that is, "show an example." How opposite is this to the reigning morality of the heathen world! and though Christianity has so changed the spirit of society, that a certain beautiful disinterestedness and self-sacrifice shines in the character of not a few who are but partially, if at all under the transforming power of the Gospel, it is only those whom "the love of Christ constrains to live not unto themselves," who are capable of thoroughly acting in the spirit of this precept.


<hi type="bold">11. not slothful in business--</hi>The word rendered "business" means "zeal," "diligence," "purpose"; denoting the energy of action.

<hi type="bold">serving the Lord--</hi>that is, the Lord Jesus (see <reference osisRef="Eph.6.5-Eph.6.8">Ep 6:5-8</reference>). Another reading--"serving the time," or "the occasion"--which differs in form but very slightly from the received reading, has been adopted by good critics [Luther, Olshausen, Fritzsche, Meyer]. But as manuscript authority is decidedly against it, so is internal evidence; and comparatively few favor it. Nor is the sense which it yields a very Christian one.

11. not slothful in business-- The word rendered "business" means "zeal," "diligence," "purpose"; denoting the energy of action. serving the Lord-- that is, the Lord Jesus (see Ep 6:5-8). Another reading--"serving the time," or "the occasion"--which differs in form but very slightly from the received reading, has been adopted by good critics [Luther, Olshausen, Fritzsche, Meyer]. But as manuscript authority is decidedly against it, so is internal evidence; and comparatively few favor it. Nor is the sense which it yields a very Christian one.


<hi type="bold">12. Rejoicing, &c.--</hi>Here it is more lively to retain the order and the verbs of the original: "In hope, rejoicing; in tribulation, enduring; in prayer, persevering." Each of these exercises helps the other. If our "hope" of glory is so assured that it is a rejoicing hope, we shall find the spirit of "endurance in tribulation" natural and easy; but since it is "prayer" which strengthens the faith that begets hope and lifts it up into an assured and joyful expectancy, and since our patience in tribulation is fed by this, it will be seen that all depends on our "perseverance in prayer."

12. Rejoicing, &c.-- Here it is more lively to retain the order and the verbs of the original: "In hope, rejoicing; in tribulation, enduring; in prayer, persevering." Each of these exercises helps the other. If our "hope" of glory is so assured that it is a rejoicing hope, we shall find the spirit of "endurance in tribulation" natural and easy; but since it is "prayer" which strengthens the faith that begets hope and lifts it up into an assured and joyful expectancy, and since our patience in tribulation is fed by this, it will be seen that all depends on our "perseverance in prayer."


<hi type="bold">13. given to hospitality--</hi>that is, the entertainment of strangers. In times of persecution, and before the general institution of houses of entertainment, the importance of this precept would be at once felt. In the East, where such houses are still rare, this duty is regarded as of the most sacred character [Hodge].

13. given to hospitality-- that is, the entertainment of strangers. In times of persecution, and before the general institution of houses of entertainment, the importance of this precept would be at once felt. In the East, where such houses are still rare, this duty is regarded as of the most sacred character [Hodge].


<hi type="bold">14. Bless--</hi>that is, Call down by prayer a blessing on.

<hi type="bold">them which persecute you, &c.--</hi>This is taken from the Sermon on the Mount (<reference osisRef="Matt.5.44">Mt 5:44</reference>), which, from the allusions made to it, seems to have been the storehouse of Christian morality among the churches.

14. Bless-- that is, Call down by prayer a blessing on. them which persecute you, &c.-- This is taken from the Sermon on the Mount (Mt 5:44), which, from the allusions made to it, seems to have been the storehouse of Christian morality among the churches.


<hi type="bold">15. Rejoice with them that rejoice; and weep--</hi>the "and" should probably be omitted.

<hi type="bold">with them that weep--</hi>What a beautiful spirit of sympathy with the joys and sorrows of others is here inculcated! But it is only one charming phase of the unselfish character which belongs to all living Christianity. What a world will ours be when this shall become its reigning spirit! Of the two, however, it is more easy to sympathize with another's sorrows than his joys, because in the one case he needs us; in the other not. But just for this reason the latter is the more disinterested, and so the nobler.

15. Rejoice with them that rejoice; and weep-- the "and" should probably be omitted. with them that weep-- What a beautiful spirit of sympathy with the joys and sorrows of others is here inculcated! But it is only one charming phase of the unselfish character which belongs to all living Christianity. What a world will ours be when this shall become its reigning spirit! Of the two, however, it is more easy to sympathize with another's sorrows than his joys, because in the one case he needs us; in the other not. But just for this reason the latter is the more disinterested, and so the nobler.


<hi type="bold">16. Be--</hi>"Being"

<hi type="bold">of the same mind one toward another--</hi>The feeling of the common bond which binds all Christians to each other, whatever diversity of station, cultivation, temperament, or gifts may obtain among them, is the thing here enjoined. This is next taken up in detail.

<hi type="bold">Mind not--</hi>"not minding"

<hi type="bold">high things--</hi>that is, Cherish not ambitious or aspiring purposes and desires. As this springs from selfish severance of our own interests and objects from those of our brethren, so it is quite incompatible with the spirit inculcated in the preceding clause.

<hi type="bold">but condescend--</hi>"condescending"

<hi type="bold">to men of low estate--</hi>or (as some render the words), "inclining unto the things that be lowly." But we prefer the former.

<hi type="bold">Be not wise in your own conceits--</hi>This is just the application of the caution against high-mindedness to the estimate we form of our own mental character.

16. Be-- "Being" of the same mind one toward another-- The feeling of the common bond which binds all Christians to each other, whatever diversity of station, cultivation, temperament, or gifts may obtain among them, is the thing here enjoined. This is next taken up in detail. Mind not-- "not minding" high things-- that is, Cherish not ambitious or aspiring purposes and desires. As this springs from selfish severance of our own interests and objects from those of our brethren, so it is quite incompatible with the spirit inculcated in the preceding clause. but condescend-- "condescending" to men of low estate-- or (as some render the words), "inclining unto the things that be lowly." But we prefer the former. Be not wise in your own conceits-- This is just the application of the caution against high-mindedness to the estimate we form of our own mental character.


<hi type="bold">17. Recompense--</hi>"Recompensing," &c.--(See on <reference osisRef="Rom.12.14">Ro 12:14</reference>).

<hi type="bold">Provide--</hi>"Providing"

<hi type="bold">things honest--</hi>"honorable"

<hi type="bold">in the sight of all men--</hi>The idea (which is from <reference osisRef="Prov.3.4">Pr 3:4</reference>) is the care which Christians should take so to demean themselves as to command the respect of all men.

17. Recompense-- "Recompensing," &c.--(See on Ro 12:14). Provide-- "Providing" things honest-- "honorable" in the sight of all men-- The idea (which is from Pr 3:4) is the care which Christians should take so to demean themselves as to command the respect of all men.


<hi type="bold">18. If it be possible--</hi>that is, If others will let you.

<hi type="bold">as much as lieth in you--</hi>or, "dependeth on you."

<hi type="bold">live peaceably--</hi>or, "be at peace."

<hi type="bold">with all men--</hi>The impossibility of this in some cases is hinted at, to keep up the hearts of those who, having done their best unsuccessfully to live in peace, might be tempted to think the failure was necessarily owing to themselves. But how emphatically expressed is the injunction to let nothing on our part prevent it! Would that Christians were guiltless in this respect!

18. If it be possible-- that is, If others will let you. as much as lieth in you-- or, "dependeth on you." live peaceably-- or, "be at peace." with all men-- The impossibility of this in some cases is hinted at, to keep up the hearts of those who, having done their best unsuccessfully to live in peace, might be tempted to think the failure was necessarily owing to themselves. But how emphatically expressed is the injunction to let nothing on our part prevent it! Would that Christians were guiltless in this respect!


<hi type="bold">19-21. avenge not, &c.--</hi>(See on <reference osisRef="Rom.12.14">Ro 12:14</reference>).

<hi type="bold">but rather give place unto wrath--</hi>This is usually taken to mean, "but give room or space for wrath to spend itself." But as the context shows that the injunction is to leave vengeance to God, "wrath" here seems to mean, not the offense, which we are tempted to avenge, but the avenging wrath of God (see <reference osisRef="2Chr.24.18">2Ch 24:18</reference>), which we are enjoined to await, or give room for. (So the best interpreters).

19-21. avenge not, &c.-- (See on Ro 12:14). but rather give place unto wrath-- This is usually taken to mean, "but give room or space for wrath to spend itself." But as the context shows that the injunction is to leave vengeance to God, "wrath" here seems to mean, not the offense, which we are tempted to avenge, but the avenging wrath of God (see 2Ch 24:18), which we are enjoined to await, or give room for. (So the best interpreters).


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Rom.13.1-Rom.13.14">Ro 13:1-14</reference>. Same Subject Continued--Political and Social Relations--Motives.</title>

<hi type="bold">1-2. Let every soul--</hi>every man of you

<hi type="bold">be subject unto the higher powers--</hi>or, "submit himself to the authorities that are above him."

<hi type="bold">For there is no power--</hi>"no authority"

<hi type="bold">but of God: the powers that be are ordained of God--</hi>"have been ordained of God."

CHAPTER 13 Ro 13:1-14. Same Subject Continued--Political and Social Relations--Motives. 1-2. Let every soul-- every man of you be subject unto the higher powers-- or, "submit himself to the authorities that are above him." For there is no power-- "no authority" but of God: the powers that be are ordained of God-- "have been ordained of God."


<hi type="bold">3-4. For rulers are not a terror to good works--</hi>"to the good work," as the true reading appears to be

 but to the evil.

3-4. For rulers are not a terror to good works-- "to the good work," as the true reading appears to be but to the evil.


<hi type="bold">5. Wherefore ye must needs be subject, not only for wrath--</hi>for fear of the magistrate's vengeance.

<hi type="bold">but also for conscience' sake--</hi>from reverence for God's authority. It is of Magistracy in general, considered as a divine ordinance, that this is spoken: and the statement applies equally to all forms of government, from an unchecked despotism--such as flourished when this was written, under the Emperor Nero--to a pure democracy. The inalienable right of all subjects to endeavor to alter or improve the form of government under which they live is left untouched here. But since Christians were constantly charged with turning the world upside down, and since there certainly were elements enough in Christianity of moral and social revolution to give plausibility to the charge, and tempt noble spirits, crushed under misgovernment, to take redress into their own hands, it was of special importance that the pacific, submissive, loyal spirit of those Christians who resided at the great seat of political power, should furnish a visible refutation of this charge.

5. Wherefore ye must needs be subject, not only for wrath-- for fear of the magistrate's vengeance. but also for conscience' sake-- from reverence for God's authority. It is of Magistracy in general, considered as a divine ordinance, that this is spoken: and the statement applies equally to all forms of government, from an unchecked despotism--such as flourished when this was written, under the Emperor Nero--to a pure democracy. The inalienable right of all subjects to endeavor to alter or improve the form of government under which they live is left untouched here. But since Christians were constantly charged with turning the world upside down, and since there certainly were elements enough in Christianity of moral and social revolution to give plausibility to the charge, and tempt noble spirits, crushed under misgovernment, to take redress into their own hands, it was of special importance that the pacific, submissive, loyal spirit of those Christians who resided at the great seat of political power, should furnish a visible refutation of this charge.


<hi type="bold">6-7. For, for this cause pay ye--</hi>rather, "ye pay"

<hi type="bold">tribute also--</hi>that is, "This is the reason why ye pay the contributions requisite for maintaining the civil government."

<hi type="bold">for they are God's ministers, attending continually upon this very thing--</hi>"to this very thing."

6-7. For, for this cause pay ye-- rather, "ye pay" tribute also-- that is, "This is the reason why ye pay the contributions requisite for maintaining the civil government." for they are God's ministers, attending continually upon this very thing-- "to this very thing."


<hi type="bold">8. Owe no man anything, but to love one another--</hi>"Acquit yourselves of all obligations except love, which is a debt that must remain ever due" [Hodge].

<hi type="bold">for he that loveth another hath fulfilled the law--</hi>for the law itself is but love in manifold action, regarded as matter of duty.

8. Owe no man anything, but to love one another-- "Acquit yourselves of all obligations except love, which is a debt that must remain ever due" [Hodge]. for he that loveth another hath fulfilled the law-- for the law itself is but love in manifold action, regarded as matter of duty.


<hi type="bold">9. For this, &c.--</hi>better thus: "For the [commandments], Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not covet, and whatever other commandment [there may be], it is summed up," &c. (The clause, "Thou shalt not bear false witness," is wanting in all the most ancient manuscripts). The apostle refers here only to the second table of the law, as love to our neighbor is what he is treating of.

9. For this, &c.-- better thus: "For the [commandments], Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not covet, and whatever other commandment [there may be], it is summed up," &c. (The clause, "Thou shalt not bear false witness," is wanting in all the most ancient manuscripts). The apostle refers here only to the second table of the law, as love to our neighbor is what he is treating of.


<hi type="bold">10. Love worketh no ill to his--</hi>or, "one's"

<hi type="bold">neighbour; therefore, &c.--</hi>As love, from its very nature, studies and delights to please its objects, its very existence is an effectual security against our wilfully injuring him. Next follow some general motives to the faithful discharge of all these duties.

10. Love worketh no ill to his-- or, "one's" neighbour; therefore, &c.-- As love, from its very nature, studies and delights to please its objects, its very existence is an effectual security against our wilfully injuring him. Next follow some general motives to the faithful discharge of all these duties.


<hi type="bold">11. And that--</hi>rather, "And this [do]"

<hi type="bold">knowing the time, that now it is high time--</hi>literally, "the hour has already come."

<hi type="bold">to awake out of sleep--</hi>of stupid, fatal indifference to eternal things.

<hi type="bold">for now is our salvation--</hi>rather, "the salvation," or simply "salvation."

<hi type="bold">nearer than when we--</hi>first

<hi type="bold">believed--</hi>This is in the line of all our Lord's teaching, which represents the decisive day of Christ's second appearing as at hand, to keep believers ever in the attitude of wakeful expectancy, but without reference to the chronological nearness or distance of that event.

11. And that-- rather, "And this [do]" knowing the time, that now it is high time-- literally, "the hour has already come." to awake out of sleep-- of stupid, fatal indifference to eternal things. for now is our salvation-- rather, "the salvation," or simply "salvation." nearer than when we-- first believed-- This is in the line of all our Lord's teaching, which represents the decisive day of Christ's second appearing as at hand, to keep believers ever in the attitude of wakeful expectancy, but without reference to the chronological nearness or distance of that event.


<hi type="bold">12. The night--</hi>of evil

<hi type="bold">is far spent, the day--</hi>of consummated triumph over it

<hi type="bold">is at hand: let us therefore cast off--</hi>as a dress

<hi type="bold">the works of darkness--</hi>all works holding of the kingdom and period of darkness, with which, as followers of the risen Saviour, our connection has been dissolved.

<hi type="bold">and let us put on the armour of light--</hi>described at length in <reference osisRef="Eph.6.11-Eph.6.18">Ep 6:11-18</reference>.

12. The night-- of evil is far spent, the day-- of consummated triumph over it is at hand: let us therefore cast off-- as a dress the works of darkness-- all works holding of the kingdom and period of darkness, with which, as followers of the risen Saviour, our connection has been dissolved. and let us put on the armour of light-- described at length in Ep 6:11-18.


<hi type="bold">13. Let us walk honestly--</hi>"becomingly," "seemingly"

<hi type="bold">as in the day--</hi>"Men choose the night for their revels, but our night is past, for we are all the children of the light and of the day (<reference osisRef="1Thess.5.5">1Th 5:5</reference>): let us therefore only do what is fit to be exposed to the light of such a day."

<hi type="bold">not in rioting and drunkenness--</hi>varied forms of intemperance; denoting revels in general, usually ending in intoxication.

<hi type="bold">not in chambering and wantonness--</hi>varied forms of impurity; the one pointing to definite acts, the other more general.

<hi type="bold">not in strife and envying--</hi>varied forms of that venomous feeling between man and man which reverses the law of love.

13. Let us walk honestly-- "becomingly," "seemingly" as in the day-- "Men choose the night for their revels, but our night is past, for we are all the children of the light and of the day (1Th 5:5): let us therefore only do what is fit to be exposed to the light of such a day." not in rioting and drunkenness-- varied forms of intemperance; denoting revels in general, usually ending in intoxication. not in chambering and wantonness-- varied forms of impurity; the one pointing to definite acts, the other more general. not in strife and envying-- varied forms of that venomous feeling between man and man which reverses the law of love.


<hi type="bold">14. But--</hi>to sum up all in one word.

<hi type="bold">put ye on the Lord Jesus Christ--</hi>in such wise that Christ only may be seen in you (see <reference osisRef="2Cor.3.3">2Co 3:3</reference>; <reference osisRef="Gal.3.27">Ga 3:27</reference>; <reference osisRef="Eph.4.24">Ep 4:24</reference>).

<hi type="bold">and make no provision--</hi>"take no forethought."

<hi type="bold">for the flesh, to fulfil the lust thereof--</hi>"Direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification."

<hi type="bold">Note, (1) How gloriously adapted is Christianity for human society in all conditions! As it makes war directly against no specific forms of government, so it directly recommends none. While its holy and benign principles secure the ultimate abolition of all iniquitous government, the reverence which it teaches for magistracy, under whatever form, as a divine institution, secures the loyalty and peaceableness of its disciples, amid all the turbulence and distractions of civil society, and makes it the highest interest of all states to welcome it within their pale, as in this as well as every other sense--</hi>"the salt of the earth, the light of the world" (<reference osisRef="Rom.13.1-Rom.5.2">Ro 13:1-5). (2</reference>) Christianity is the grand specific for the purification and elevation of all the social relations; inspiring a readiness to discharge all obligations, and most of all, implanting in its disciples that love which secures all men against injury from them, inasmuch as it is the fulfilling of the law (<reference osisRef="Rom.13.6-Rom.10.3">Ro 13:6-10). (3</reference>) The rapid march of the kingdom of God, the advanced stage of it at which we have arrived, and the ever-nearing approach of the perfect day--nearer to every believer the longer he lives--should quicken all the children of light to redeem the time, and, seeing that they look for such things, to be diligent, that they may be found of Him in peace, without spot and blameless (<reference osisRef="2Pet.3.14">2Pe 3:14</reference>). (<reference osisRef="2Pet.3.4">4</reference>) In virtue of "the expulsive power of a new and more powerful affection," the great secret of persevering holiness in all manner of conversation will be found to be "Christ IN US, the hope of glory" (<reference osisRef="Col.1.27">Col 1:27</reference>), and Christ ON US, as the character in which alone we shall be able to shine before men (<reference osisRef="2Cor.3.8">2Co 3:8</reference>) (<reference osisRef="Rom.13.14">Ro 13:14</reference>). <chapter eID="Rom.13"/>

14. But-- to sum up all in one word. put ye on the Lord Jesus Christ-- in such wise that Christ only may be seen in you (see 2Co 3:3; Ga 3:27; Ep 4:24). and make no provision-- "take no forethought." for the flesh, to fulfil the lust thereof-- "Direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification." Note, (1) How gloriously adapted is Christianity for human society in all conditions! As it makes war directly against no specific forms of government, so it directly recommends none. While its holy and benign principles secure the ultimate abolition of all iniquitous government, the reverence which it teaches for magistracy, under whatever form, as a divine institution, secures the loyalty and peaceableness of its disciples, amid all the turbulence and distractions of civil society, and makes it the highest interest of all states to welcome it within their pale, as in this as well as every other sense-- "the salt of the earth, the light of the world" (Ro 13:1-5). (2) Christianity is the grand specific for the purification and elevation of all the social relations; inspiring a readiness to discharge all obligations, and most of all, implanting in its disciples that love which secures all men against injury from them, inasmuch as it is the fulfilling of the law (Ro 13:6-10). (3) The rapid march of the kingdom of God, the advanced stage of it at which we have arrived, and the ever-nearing approach of the perfect day--nearer to every believer the longer he lives--should quicken all the children of light to redeem the time, and, seeing that they look for such things, to be diligent, that they may be found of Him in peace, without spot and blameless (2Pe 3:14). (4) In virtue of "the expulsive power of a new and more powerful affection," the great secret of persevering holiness in all manner of conversation will be found to be "Christ IN US, the hope of glory" (Col 1:27), and Christ ON US, as the character in which alone we shall be able to shine before men (2Co 3:8) (Ro 13:14).


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Rom.14.1-Rom.14.23">Ro 14:1-23</reference>. Same Subject Continued--Christian Forbearance.</title>
 The subject here, and on to <reference osisRef="Rom.15.13">Ro 15:13</reference>, is the consideration due from stronger Christians to their weaker brethren; which is but the great law of love (treated of in the thirteenth chapter) in one particular form.

<hi type="bold">1. Him that is weak in the faith--</hi>rather, "in faith"; that is, not "him that is weak in the truth believed" [Calvin, Beza, Alford, &c.], but (as most interpreters agree), "him whose faith wants that firmness and breadth which would raise him above small scruples." (See on <reference osisRef="Rom.14.22">Ro 14:22</reference>, <reference osisRef="Rom.14.23">23</reference>).

<hi type="bold">receive ye--</hi>to cordial Christian fellowship.

<hi type="bold">but not to doubtful disputations--</hi>rather, perhaps, "not to the deciding of doubts," or "scruples;" that is, not for the purpose of arguing him out of them: which indeed usually does the reverse; whereas to receive him to full brotherly confidence and cordial interchange of Christian affection is the most effectual way of drawing them off. Two examples of such scruples are here specified, touching Jewish meats and days. "The strong," it will be observed, are those who knew these to be abolished under the Gospel; "the weak" are those who had scruples on this point.

CHAPTER 14 Ro 14:1-23. Same Subject Continued--Christian Forbearance. The subject here, and on to Ro 15:13, is the consideration due from stronger Christians to their weaker brethren; which is but the great law of love (treated of in the thirteenth chapter) in one particular form. 1. Him that is weak in the faith-- rather, "in faith"; that is, not "him that is weak in the truth believed" [Calvin, Beza, Alford, &c.], but (as most interpreters agree), "him whose faith wants that firmness and breadth which would raise him above small scruples." (See on Ro 14:22, 23). receive ye-- to cordial Christian fellowship. but not to doubtful disputations-- rather, perhaps, "not to the deciding of doubts," or "scruples;" that is, not for the purpose of arguing him out of them: which indeed usually does the reverse; whereas to receive him to full brotherly confidence and cordial interchange of Christian affection is the most effectual way of drawing them off. Two examples of such scruples are here specified, touching Jewish meats and days. "The strong," it will be observed, are those who knew these to be abolished under the Gospel; "the weak" are those who had scruples on this point.


<hi type="bold">2. one believeth that he may eat all things--</hi>See <reference osisRef="Acts.10.16">Ac 10:16</reference>.

<hi type="bold">another, who is weak, eateth herbs--</hi>restricting himself probably to a vegetable diet, for fear of eating what might have been offered to idols, and so would be unclean. (See <reference osisRef="1Cor.8.1-1Cor.8.13">1Co 8:1-13</reference>).

2. one believeth that he may eat all things-- See Ac 10:16. another, who is weak, eateth herbs-- restricting himself probably to a vegetable diet, for fear of eating what might have been offered to idols, and so would be unclean. (See 1Co 8:1-13).


<hi type="bold">3. Let not him that eateth despise--</hi>look down superciliously upon "him that eateth not."

<hi type="bold">and let not him that eateth not judge--</hi>sit in judgment censoriously upon "him that eateth."

<hi type="bold">for God hath received him--</hi>as one of His dear children, who in this matter acts not from laxity, but religious principle.

3. Let not him that eateth despise-- look down superciliously upon "him that eateth not." and let not him that eateth not judge-- sit in judgment censoriously upon "him that eateth." for God hath received him-- as one of His dear children, who in this matter acts not from laxity, but religious principle.


<hi type="bold">4. Who art thou that judges another man's--</hi>rather, "another's"

<hi type="bold">servant?--</hi>that is, Christ's, as the whole context shows, especially <reference osisRef="Rom.14.8">Ro 14:8</reference>, <reference osisRef="Rom.14.9">9</reference>.

<hi type="bold">Yea, &c.--</hi>"But he shall be made to stand, for God is able to make him stand"; that is, to make good his standing, not at the day of judgment, of which the apostle treats in <reference osisRef="Rom.14.10">Ro 14:10</reference>, but in the true fellowship of the Church here, in spite of thy censures.

4. Who art thou that judges another man's-- rather, "another's" servant?-- that is, Christ's, as the whole context shows, especially Ro 14:8, 9. Yea, &c.-- "But he shall be made to stand, for God is able to make him stand"; that is, to make good his standing, not at the day of judgment, of which the apostle treats in Ro 14:10, but in the true fellowship of the Church here, in spite of thy censures.


<hi type="bold">5. One man esteemeth one day above another: another esteemeth every day--</hi>The supplement "alike" should be omitted, as injuring the sense.

<hi type="bold">Let every man be fully persuaded in his own mind--</hi>be guided in such matters by conscientious conviction.

5. One man esteemeth one day above another: another esteemeth every day-- The supplement "alike" should be omitted, as injuring the sense. Let every man be fully persuaded in his own mind-- be guided in such matters by conscientious conviction.


<hi type="bold">6. He that regardeth the day, regardeth it to the Lord--</hi>the Lord Christ, as before.

<hi type="bold">and he ... not, to the Lord he doth not--</hi>each doing what he believes to be the Lord's will.

<hi type="bold">He that earth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks--</hi>The one gave thanks to God for the flesh which the other scrupled to use; the other did the same for the herbs to which, for conscience' sake, he restricted himself. From this passage about the observance of days, Alford unhappily infers that such language could not have been used if the sabbath law had been in force under the Gospel in any form. Certainly it could not, if the sabbath were merely one of the Jewish festival days; but it will not do to take this for granted merely because it was observed under the Mosaic economy. And certainly, if the sabbath was more ancient than Judaism; if, even under Judaism, it was enshrined among the eternal sanctities of the Decalogue, uttered, as no other parts of Judaism were, amidst the terrors of Sinai; and if the Lawgiver Himself said of it when on earth, "The Son of man is Lord even of the sabbath day" (see <reference osisRef="Mark.2.28">Mr 2:28</reference>)--it will be hard to show that the apostle must have meant it to be ranked by his readers among those vanished Jewish festival days, which only "weakness" could imagine to be still in force--a weakness which those who had more light ought, out of love, merely to bear with.

6. He that regardeth the day, regardeth it to the Lord-- the Lord Christ, as before. and he... not, to the Lord he doth not-- each doing what he believes to be the Lord's will. He that earth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks-- The one gave thanks to God for the flesh which the other scrupled to use; the other did the same for the herbs to which, for conscience' sake, he restricted himself. From this passage about the observance of days, Alford unhappily infers that such language could not have been used if the sabbath law had been in force under the Gospel in any form. Certainly it could not, if the sabbath were merely one of the Jewish festival days; but it will not do to take this for granted merely because it was observed under the Mosaic economy. And certainly, if the sabbath was more ancient than Judaism; if, even under Judaism, it was enshrined among the eternal sanctities of the Decalogue, uttered, as no other parts of Judaism were, amidst the terrors of Sinai; and if the Lawgiver Himself said of it when on earth, "The Son of man is Lord even of the sabbath day" (see Mr 2:28)--it will be hard to show that the apostle must have meant it to be ranked by his readers among those vanished Jewish festival days, which only "weakness" could imagine to be still in force--a weakness which those who had more light ought, out of love, merely to bear with.


<hi type="bold">7-8. For none of us--</hi>Christians

<hi type="bold">liveth to himself--</hi>(See <reference osisRef="2Cor.5.14">2Co 5:14</reference>, <reference osisRef="2Cor.5.15">15</reference>), to dispose of himself or shape his conduct after his own ideas and inclinations.

<hi type="bold">and no man--</hi>"and none" of us Christians "dieth to himself."

7-8. For none of us-- Christians liveth to himself-- (See 2Co 5:14, 15), to dispose of himself or shape his conduct after his own ideas and inclinations. and no man-- "and none" of us Christians "dieth to himself."


<hi type="bold">9. For to this end Christ both, &c.--</hi>The true reading here is, To this end Christ died and lived ("again").

<hi type="bold">that he might be Lord both of the dead and--</hi>"and of the"

<hi type="bold">living--</hi>The grand object of His death was to acquire this absolute Lordship over His redeemed, both in their living and in their dying, as His of right.

9. For to this end Christ both, &c.-- The true reading here is, To this end Christ died and lived ("again"). that he might be Lord both of the dead and-- "and of the" living-- The grand object of His death was to acquire this absolute Lordship over His redeemed, both in their living and in their dying, as His of right.


<hi type="bold">10. But why, &c.--</hi>The original is more lively:--"But thou (the weaker believer), why judgest thou thy brother? And thou again (the stronger), why despisest thou thy brother?"

<hi type="bold">for we shall all--</hi>the strong and the weak together.

<hi type="bold">stand before the judgment-seat of Christ--</hi>All the most ancient and best manuscripts read here, "the judgment-seat of God." The present reading doubtless crept in from <reference osisRef="2Cor.5.10">2Co 5:10</reference>, where "the judgment-seat of Christ" occurs. But here "the judgment-seat of God" seems to have been used, with reference to the quotation and the inference in <reference osisRef="Rom.14.11">Ro 14:11</reference>, <reference osisRef="Rom.14.12">12</reference>.

10. But why, &c.-- The original is more lively:--"But thou (the weaker believer), why judgest thou thy brother? And thou again (the stronger), why despisest thou thy brother?" for we shall all-- the strong and the weak together. stand before the judgment-seat of Christ-- All the most ancient and best manuscripts read here, "the judgment-seat of God." The present reading doubtless crept in from 2Co 5:10, where "the judgment-seat of Christ" occurs. But here "the judgment-seat of God" seems to have been used, with reference to the quotation and the inference in Ro 14:11, 12.


<hi type="bold">11-12. For it is written--</hi>(<reference osisRef="Isa.45.23">Is 45:23</reference>).

<hi type="bold">As I live, saith the Lord--</hi>Hebrew, Jehovah.

<hi type="bold">every knee shall bow to me, and every tongue shall confess to God--</hi>consequently, shall bow to the award of God upon their character and actions.

11-12. For it is written-- (Is 45:23). As I live, saith the Lord-- Hebrew, Jehovah. every knee shall bow to me, and every tongue shall confess to God-- consequently, shall bow to the award of God upon their character and actions.