<hi type="bold">26-27. For this cause God gave them up--</hi>(See on <reference osisRef="Rom.1.24">Ro 1:24</reference>).

<hi type="bold">for even their women--</hi>that sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, not only becomes more shameless than the other sex, but lives henceforth only to drag the other sex down to its level.

<hi type="bold">did change, &c.--</hi>The practices here referred to, though too abundantly attested by classic authors, cannot be further illustrated, without trenching on things which "ought not to be named among us as become the saints." But observe how vice is here seen consuming and exhausting itself. When the passions, scourged by violent and continued indulgence in natural vices, became impotent to yield the craved enjoyment, resort was had to artificial stimulants by the practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom affectingly shows; and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as for the Romans, Tacitus, speaking of the emperor Tiberius, tells us that new words had then to be coined to express the newly invented stimulants to jaded passion. No wonder that, thus sick and dying as was this poor humanity of ours under the highest earthly culture, its many-voiced cry for the balm in Gilead, and the Physician there, "Come over and help us," pierced the hearts of the missionaries of the Cross, and made them "not ashamed of the Gospel of Christ!"

26-27. For this cause God gave them up-- (See on Ro 1:24). for even their women-- that sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, not only becomes more shameless than the other sex, but lives henceforth only to drag the other sex down to its level. did change, &c.-- The practices here referred to, though too abundantly attested by classic authors, cannot be further illustrated, without trenching on things which "ought not to be named among us as become the saints." But observe how vice is here seen consuming and exhausting itself. When the passions, scourged by violent and continued indulgence in natural vices, became impotent to yield the craved enjoyment, resort was had to artificial stimulants by the practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom affectingly shows; and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as for the Romans, Tacitus, speaking of the emperor Tiberius, tells us that new words had then to be coined to express the newly invented stimulants to jaded passion. No wonder that, thus sick and dying as was this poor humanity of ours under the highest earthly culture, its many-voiced cry for the balm in Gilead, and the Physician there, "Come over and help us," pierced the hearts of the missionaries of the Cross, and made them "not ashamed of the Gospel of Christ!"


<hi type="bold">28-31. gave them over--</hi>or "up" (see on <reference osisRef="Rom.1.24">Ro 1:24</reference>).

<hi type="bold">to do those things which are not convenient--</hi>in the old sense of that word, that is, "not becoming," "indecorous," "shameful."

28-31. gave them over-- or "up" (see on Ro 1:24). to do those things which are not convenient-- in the old sense of that word, that is, "not becoming," "indecorous," "shameful."


<hi type="bold">32. Who knowing--</hi>from the voice of conscience, <reference osisRef="Rom.2.14">Ro 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>

<hi type="bold">the judgment of God--</hi>the stern law of divine procedure.

<hi type="bold">that they which commit such things are worthy of death--</hi>here used in its widest known sense, as the uttermost of divine vengeance against sin: see <reference osisRef="Acts.28.4">Ac 28:4</reference>.

<hi type="bold">not only do the same--</hi>which they might do under the pressure of temptation and in the heat of passion.

<hi type="bold">but have pleasure in them that do them--</hi>deliberately set their seal to such actions by encouraging and applauding the doing of them in others. This is the climax of our apostle's charges against the heathen; and certainly, if the things are in themselves as black as possible, this settled and unblushing satisfaction at the practice of them, apart from all the blinding effects of present passion, must be regarded as the darkest feature of human depravity.

<hi type="bold">On this section, Note (1) "The wrath of God" against sin has all the dread reality of a "revelation from heaven" sounding in the consciences of men, in the self-inflicted miseries of the wicked, and in the vengeance which God's moral government, sooner or later, takes upon all who outrage it; so this "wrath of God" is not confined to high-handed crimes, or the grosser manifestations of human depravity, but is "revealed" against all violations of divine law of whatever nature--</hi>"against all ungodliness" as well as "unrighteousness of men," against all disregard of God in the conduct of life as well as against all deviations from moral rectitude; and therefore, since no child of Adam can plead guiltless either of "ungodliness" or of "unrighteousness," to a greater or less extent, it follows that every human being is involved in the awful sweep of "the wrath of God" (<reference osisRef="Rom.1.18">Ro 1:18</reference>). The apostle places this terrible truth in the forefront of his argument on justification by faith, that upon the basis of universal condemnation he might rear the edifice of a free, world-wide salvation; nor can the Gospel be scripturally preached or embraced, save as the good news of salvation to those that are all equally "lost." (2) We must not magnify the supernatural revelation which God has been pleased to make of Himself, through Abraham's family to the human race, at the expense of that older, and, in itself, lustrous revelation which He has made to the whole family of man through the medium of their own nature and the creation around them. Without the latter, the former would have been impossible, and those who have not been favored with the former will be without excuse, if they are deaf to the voice and blind to the glory of the latter (<reference osisRef="Rom.1.19">Ro 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference>). (<reference osisRef="1Cor.1.3">3</reference>) Wilful resistance of light has a retributive tendency to blunt the moral perceptions and weaken the capacity to apprehend and approve of truth and goodness; and thus is the soul prepared to surrender itself, to an indefinite extent, to error and sin (<reference osisRef="Rom.1.21">Ro 1:21</reference>, &c.). (4) Pride of wisdom, as it is a convincing evidence of the want of it, so it makes the attainment of it impossible (<reference osisRef="Rom.1.22">Ro 1:22</reference>; and compare <reference osisRef="Matt.11.25">Mt 11:25</reference>; 1Co 3:18-20). (5) As idolatry, even in its most plausible forms, is the fruit of unworthy views of the Godhead, so its natural effect is to vitiate and debase still further the religious conceptions; nor is there any depth of degradation too low and too revolting for men's ideas of the Godhead to sink to, if only their natural temperament and the circumstances they are placed in be favorable to their unrestrained development (<reference osisRef="Rom.1.23">Ro 1:23</reference>, <reference osisRef="1Cor.1.25">25</reference>). The apostle had Greece and Egypt in his eye when he penned this description. But all the paganisms of the East at this day attest its accuracy, from the more elaborate idolatry of India and the simpler and more stupid idolatry of China down to the childish rudiments of nature worship prevalent among the savage tribes. Alas! Christendom itself furnishes a melancholy illustration of this truth; the constant use of material images in the Church of Rome and the materialistic and sensuous character of its entire service (to say nothing of the less offensive but more stupid service of the Greek Church,) debasing the religious ideas of millions of nominal Christians, and lowering the whole character and tone of Christianity as represented within their immense pale. (6) Moral corruption invariably follows religious debasement. The grossness of pagan idolatry is only equalled by the revolting character and frightful extent of the immoralities which it fostered and consecrated (<reference osisRef="Rom.1.24">Ro 1:24</reference>, 26, 27). And so strikingly is this to be seen in all its essential features in the East at this day, that (as Hodge says) the missionaries have frequently been accused by the natives of having forged the whole of the latter part of this chapter, as they could not believe that so accurate a description of themselves could have been written eighteen centuries ago. The kingdoms of Israel and Judah furnish a striking illustration of the inseparable connection between religion and morals. Israel corrupted and debased the worship of Jehovah, and the sins with which they were charged were mostly of the grosser kind--intemperance and sensuality: the people of Judah, remaining faithful to the pure worship, were for a long time charged mostly with formality and hypocrisy; and only as they fell into the idolatries of the heathen around them, did they sink into their vices. And may not a like distinction be observed between the two great divisions of Christendom, the Popish and the Protestant? To test this, we must not look to Popery, surrounded with, and more or less influenced by, the presence and power of Protestantism; nor to Protestantism under every sort of disadvantage, internal and external. But look at Romanism where it has unrestrained liberty to develop its true character, and see whether impurity does not there taint society to its core, pervading alike the highest and the lowest classes; and then look at Protestantism where it enjoys the same advantages, and see whether it be not marked by a comparatively high standard of social virtue. (7) To take pleasure in what is sinful and vicious for its own sake, and knowing it to be such, is the last and lowest stage of human recklessness (<reference osisRef="Rom.1.32">Ro 1:32</reference>). But (8) this knowledge can never be wholly extinguished in the breast of men. So long as reason remains to them, there is still a small voice in the worst of men, protesting, in the name of the Power that implanted it, "that they which do such things are worthy of death" (<reference osisRef="Rom.1.32">Ro 1:32</reference>). <chapter eID="Rom.1"/>

32. Who knowing-- from the voice of conscience, Ro 2:14, 15 the judgment of God-- the stern law of divine procedure. that they which commit such things are worthy of death-- here used in its widest known sense, as the uttermost of divine vengeance against sin: see Ac 28:4. not only do the same-- which they might do under the pressure of temptation and in the heat of passion. but have pleasure in them that do them-- deliberately set their seal to such actions by encouraging and applauding the doing of them in others. This is the climax of our apostle's charges against the heathen; and certainly, if the things are in themselves as black as possible, this settled and unblushing satisfaction at the practice of them, apart from all the blinding effects of present passion, must be regarded as the darkest feature of human depravity. On this section, Note (1) "The wrath of God" against sin has all the dread reality of a "revelation from heaven" sounding in the consciences of men, in the self-inflicted miseries of the wicked, and in the vengeance which God's moral government, sooner or later, takes upon all who outrage it; so this "wrath of God" is not confined to high-handed crimes, or the grosser manifestations of human depravity, but is "revealed" against all violations of divine law of whatever nature-- "against all ungodliness" as well as "unrighteousness of men," against all disregard of God in the conduct of life as well as against all deviations from moral rectitude; and therefore, since no child of Adam can plead guiltless either of "ungodliness" or of "unrighteousness," to a greater or less extent, it follows that every human being is involved in the awful sweep of "the wrath of God" (Ro 1:18). The apostle places this terrible truth in the forefront of his argument on justification by faith, that upon the basis of universal condemnation he might rear the edifice of a free, world-wide salvation; nor can the Gospel be scripturally preached or embraced, save as the good news of salvation to those that are all equally "lost." (2) We must not magnify the supernatural revelation which God has been pleased to make of Himself, through Abraham's family to the human race, at the expense of that older, and, in itself, lustrous revelation which He has made to the whole family of man through the medium of their own nature and the creation around them. Without the latter, the former would have been impossible, and those who have not been favored with the former will be without excuse, if they are deaf to the voice and blind to the glory of the latter (Ro 1:19, 20). (3) Wilful resistance of light has a retributive tendency to blunt the moral perceptions and weaken the capacity to apprehend and approve of truth and goodness; and thus is the soul prepared to surrender itself, to an indefinite extent, to error and sin (Ro 1:21, &c.). (4) Pride of wisdom, as it is a convincing evidence of the want of it, so it makes the attainment of it impossible (Ro 1:22; and compare Mt 11:25; 1Co 3:18-20). (5) As idolatry, even in its most plausible forms, is the fruit of unworthy views of the Godhead, so its natural effect is to vitiate and debase still further the religious conceptions; nor is there any depth of degradation too low and too revolting for men's ideas of the Godhead to sink to, if only their natural temperament and the circumstances they are placed in be favorable to their unrestrained development (Ro 1:23, 25). The apostle had Greece and Egypt in his eye when he penned this description. But all the paganisms of the East at this day attest its accuracy, from the more elaborate idolatry of India and the simpler and more stupid idolatry of China down to the childish rudiments of nature worship prevalent among the savage tribes. Alas! Christendom itself furnishes a melancholy illustration of this truth; the constant use of material images in the Church of Rome and the materialistic and sensuous character of its entire service (to say nothing of the less offensive but more stupid service of the Greek Church,) debasing the religious ideas of millions of nominal Christians, and lowering the whole character and tone of Christianity as represented within their immense pale. (6) Moral corruption invariably follows religious debasement. The grossness of pagan idolatry is only equalled by the revolting character and frightful extent of the immoralities which it fostered and consecrated (Ro 1:24, 26, 27). And so strikingly is this to be seen in all its essential features in the East at this day, that (as Hodge says) the missionaries have frequently been accused by the natives of having forged the whole of the latter part of this chapter, as they could not believe that so accurate a description of themselves could have been written eighteen centuries ago. The kingdoms of Israel and Judah furnish a striking illustration of the inseparable connection between religion and morals. Israel corrupted and debased the worship of Jehovah, and the sins with which they were charged were mostly of the grosser kind--intemperance and sensuality: the people of Judah, remaining faithful to the pure worship, were for a long time charged mostly with formality and hypocrisy; and only as they fell into the idolatries of the heathen around them, did they sink into their vices. And may not a like distinction be observed between the two great divisions of Christendom, the Popish and the Protestant? To test this, we must not look to Popery, surrounded with, and more or less influenced by, the presence and power of Protestantism; nor to Protestantism under every sort of disadvantage, internal and external. But look at Romanism where it has unrestrained liberty to develop its true character, and see whether impurity does not there taint society to its core, pervading alike the highest and the lowest classes; and then look at Protestantism where it enjoys the same advantages, and see whether it be not marked by a comparatively high standard of social virtue. (7) To take pleasure in what is sinful and vicious for its own sake, and knowing it to be such, is the last and lowest stage of human recklessness (Ro 1:32). But (8) this knowledge can never be wholly extinguished in the breast of men. So long as reason remains to them, there is still a small voice in the worst of men, protesting, in the name of the Power that implanted it, "that they which do such things are worthy of death" (Ro 1:32).


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Rom.2.1-Rom.2.29">Ro 2:1-29</reference>. The Jew under Like Condemnation with the Gentile.</title>
 From those without, the apostle now turns to those within the pale of revealed religion, the self-righteous Jews, who looked down upon the uncovenanted heathen as beyond the pale of God's mercies, within which they deemed themselves secure, however inconsistent their life may be. Alas! what multitudes wrap themselves up in like fatal confidence, who occupy the corresponding position in the Christian Church!

<hi type="bold">4. the goodness of God leadeth thee to repentance--</hi>that is, is designed and adapted to do so.

CHAPTER 2 Ro 2:1-29. The Jew under Like Condemnation with the Gentile. From those without, the apostle now turns to those within the pale of revealed religion, the self-righteous Jews, who looked down upon the uncovenanted heathen as beyond the pale of God's mercies, within which they deemed themselves secure, however inconsistent their life may be. Alas! what multitudes wrap themselves up in like fatal confidence, who occupy the corresponding position in the Christian Church! 4. the goodness of God leadeth thee to repentance-- that is, is designed and adapted to do so.


<hi type="bold">5. treasurest up unto thyself wrath against--</hi>rather "in."

<hi type="bold">the day of wrath--</hi>that is wrath to come on thee in the day of wrath. What an awful idea is here expressed--that the sinner himself is amassing, like hoarded treasure, an ever accumulating stock of divine wrath, to burst upon him in "the day of the revelation of the righteous judgment of God!" And this is said not of the reckless, but of those who boasted of their purity of faith and life.

5. treasurest up unto thyself wrath against-- rather "in." the day of wrath-- that is wrath to come on thee in the day of wrath. What an awful idea is here expressed--that the sinner himself is amassing, like hoarded treasure, an ever accumulating stock of divine wrath, to burst upon him in "the day of the revelation of the righteous judgment of God!" And this is said not of the reckless, but of those who boasted of their purity of faith and life.


<hi type="bold">7-10. To them who, &c.--</hi>The substance of these verses is that the final judgment will turn upon character alone.

<hi type="bold">by patient continuance in well-doing, &c.--</hi>Compare <reference osisRef="Luke.8.15">Lu 8:15</reference>: "That on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience"; denoting the enduring and progressive character of the new life.

7-10. To them who, &c.-- The substance of these verses is that the final judgment will turn upon character alone. by patient continuance in well-doing, &c.-- Compare Lu 8:15: "That on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience"; denoting the enduring and progressive character of the new life.


<hi type="bold">12. For as many as have sinned--</hi>not "as many as have sinned at all," but, "as many as are found in sin" at the judgment of the great day (as the whole context shows).

<hi type="bold">without law--</hi>that is, without the advantage of a positive Revelation.

<hi type="bold">shall also perish without law--</hi>exempt from the charge of rejecting or disregarding it.

<hi type="bold">and as many as have sinned in the law--</hi>within the pale of a positive, written Revelation.

<hi type="bold">shall be judged by the law--</hi>tried and condemned by the higher standard of that written Revelation.

12. For as many as have sinned-- not "as many as have sinned at all," but, "as many as are found in sin" at the judgment of the great day (as the whole context shows). without law-- that is, without the advantage of a positive Revelation. shall also perish without law-- exempt from the charge of rejecting or disregarding it. and as many as have sinned in the law-- within the pale of a positive, written Revelation. shall be judged by the law-- tried and condemned by the higher standard of that written Revelation.


<hi type="bold">13-15. For not the hearers, &c.--</hi>As touching the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as are found sinners at the last involves no difficulty; but even as respects the heathen, who are strangers to the law in its positive and written form--since they show how deeply it is engraven on their moral nature, which witnesses within them for righteousness and against iniquity, accusing or condemning them according as they violate or obey its stern dictates--their condemnation also for all the sin in which they live and die will carry its dreadful echo in their own breasts.

13-15. For not the hearers, &c.-- As touching the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as are found sinners at the last involves no difficulty; but even as respects the heathen, who are strangers to the law in its positive and written form--since they show how deeply it is engraven on their moral nature, which witnesses within them for righteousness and against iniquity, accusing or condemning them according as they violate or obey its stern dictates--their condemnation also for all the sin in which they live and die will carry its dreadful echo in their own breasts.


<hi type="bold">16. In the day, &c.--</hi>Here the unfinished statement of <reference osisRef="Rom.2.12">Ro 2:12</reference> is resumed and closed.

<hi type="bold">shall judge the secrets of men--</hi>here specially referring to the unfathomed depths of hypocrisy in the self-righteous whom the apostle had to deal with. (See <reference osisRef="Eccl.12.14">Ec 12:14</reference>; <reference osisRef="1Cor.4.5">1Co 4:5</reference>).

<hi type="bold">according to my gospel--</hi>to my teaching as a preacher of the Gospel.

16. In the day, &c.-- Here the unfinished statement of Ro 2:12 is resumed and closed. shall judge the secrets of men-- here specially referring to the unfathomed depths of hypocrisy in the self-righteous whom the apostle had to deal with. (See Ec 12:14; 1Co 4:5). according to my gospel-- to my teaching as a preacher of the Gospel.


<hi type="bold">17-24. Behold--</hi>"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).

17-24. Behold-- "But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).


<hi type="bold">25-29. For circumcision--</hi>that is, One's being within the covenant of which circumcision was the outward sign and seal.

<hi type="bold">verily profiteth, if thou keep the law--</hi>if the inward reality correspond to the outward sign.

<hi type="bold">but if, &c.--</hi>that is, "Otherwise, thou art no better than the uncircumcised heathen."

25-29. For circumcision-- that is, One's being within the covenant of which circumcision was the outward sign and seal. verily profiteth, if thou keep the law-- if the inward reality correspond to the outward sign. but if, &c.-- that is, "Otherwise, thou art no better than the uncircumcised heathen."


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Rom.3.1-Rom.3.8">Ro 3:1-8</reference>. Jewish Objections Answered.</title>

<hi type="bold">1-2. What advantage then hath the Jew?--</hi>that is, "If the final judgment will turn solely on the state of the heart, and this may be as good in the Gentile without, as in the Jew within, the sacred enclosure of God's covenant, what better are we Jews for all our advantages?"

 Answer:

CHAPTER 3 Ro 3:1-8. Jewish Objections Answered. 1-2. What advantage then hath the Jew?-- that is, "If the final judgment will turn solely on the state of the heart, and this may be as good in the Gentile without, as in the Jew within, the sacred enclosure of God's covenant, what better are we Jews for all our advantages?" Answer:


<hi type="bold">3-4. For what if some did not believe?--</hi>It is the unbelief of the great body of the nation which the apostle points at; but as it sufficed for his argument to put the supposition thus gently, he uses this word "some" to soften prejudice.

<hi type="bold">shall their unbelief make the faith of God--</hi>or, "faithfulness of God."

<hi type="bold">of none effect?--</hi>"nullify," "invalidate" it.

3-4. For what if some did not believe?-- It is the unbelief of the great body of the nation which the apostle points at; but as it sufficed for his argument to put the supposition thus gently, he uses this word "some" to soften prejudice. shall their unbelief make the faith of God-- or, "faithfulness of God." of none effect?-- "nullify," "invalidate" it.


<hi type="bold">5-6. But if, &c.--</hi>Another objection: "It would appear, then, that the more faithless we are, so much the more illustrious will the fidelity of God appear; and in that case, for Him to take vengeance on us for our unfaithfulness would be (to speak as men profanely do) unrighteousness in God."

 Answer:

5-6. But if, &c.-- Another objection: "It would appear, then, that the more faithless we are, so much the more illustrious will the fidelity of God appear; and in that case, for Him to take vengeance on us for our unfaithfulness would be (to speak as men profanely do) unrighteousness in God." Answer:


<hi type="bold">7-8. For if the truth of God, &c.--</hi>A further illustration of the same sentiment: that is, "Such reasoning amounts to this--which indeed we who preach salvation by free grace are slanderously accused of teaching--that the more evil we do, the more glory will redound to God; a damnable principle." (Thus the apostle, instead of refuting this principle, thinks it enough to hold it up to execration, as one that shocks the moral sense).

 On this brief section, Note (1) Mark the place here assigned to the Scriptures. In answer to the question, "What advantage hath the Jew?" or, "What profit is there of circumcision?" (<reference osisRef="Rom.3.1">Ro 3:1</reference>) those holding Romish views would undoubtedly have laid the stress upon the priesthood, as the glory of the Jewish economy. But in the apostle's esteem, "the oracles of God" were the jewel of the ancient Church (<reference osisRef="Rom.3.1">Ro 3:1</reference>, 2). (2) God's eternal purposes and man's free agency, as also the doctrine of salvation by grace and the unchanging obligations of God's law, have ever been subjected to the charge of inconsistency by those who will bow to no truth which their own reason cannot fathom. But amidst all the clouds and darkness which in this present state envelop the divine administration and many of the truths of the Bible, such broad and deep principles as are here laid down, and which shine in their own luster, will be found the sheet-anchor of our faith. "Let God be true, and every man a liar" (<reference osisRef="Rom.3.4">Ro 3:4</reference>); and as many advocates of salvation by grace as say, "Let us do evil that good may come," "their damnation is just" (<reference osisRef="Rom.3.8">Ro 3:8</reference>).

7-8. For if the truth of God, &c.-- A further illustration of the same sentiment: that is, "Such reasoning amounts to this--which indeed we who preach salvation by free grace are slanderously accused of teaching--that the more evil we do, the more glory will redound to God; a damnable principle." (Thus the apostle, instead of refuting this principle, thinks it enough to hold it up to execration, as one that shocks the moral sense). On this brief section, Note (1) Mark the place here assigned to the Scriptures. In answer to the question, "What advantage hath the Jew?" or, "What profit is there of circumcision?" (Ro 3:1) those holding Romish views would undoubtedly have laid the stress upon the priesthood, as the glory of the Jewish economy. But in the apostle's esteem, "the oracles of God" were the jewel of the ancient Church (Ro 3:1, 2). (2) God's eternal purposes and man's free agency, as also the doctrine of salvation by grace and the unchanging obligations of God's law, have ever been subjected to the charge of inconsistency by those who will bow to no truth which their own reason cannot fathom. But amidst all the clouds and darkness which in this present state envelop the divine administration and many of the truths of the Bible, such broad and deep principles as are here laid down, and which shine in their own luster, will be found the sheet-anchor of our faith. "Let God be true, and every man a liar" (Ro 3:4); and as many advocates of salvation by grace as say, "Let us do evil that good may come," "their damnation is just" (Ro 3:8).


<title type="x-s3"><reference osisRef="Rom.3.9-Rom.3.20">Ro 3:9-20</reference>. That the Jew Is Shut Up under Like Condemnation with the Gentile Is Proved by His Own Scripture.</title>

<hi type="bold">9. are we better than they?--</hi>"do we excel them?"

<hi type="bold">No, in no wise--</hi>Better off the Jews certainly were, for having the oracles of God to teach them better; but as they were no better, that only aggravated their guilt.

Ro 3:9-20. That the Jew Is Shut Up under Like Condemnation with the Gentile Is Proved by His Own Scripture. 9. are we better than they?-- "do we excel them?" No, in no wise-- Better off the Jews certainly were, for having the oracles of God to teach them better; but as they were no better, that only aggravated their guilt.


<hi type="bold">10-12. As it is written, &c.--</hi>(Psa 14:1-3; 53:1-3). These statements of the Psalmist were indeed suggested by particular manifestations of human depravity occurring under his own eye; but as this only showed what man, when unrestrained, is in his present condition, they were quite pertinent to the apostle's purpose.

10-12. As it is written, &c.-- (Psa 14:1-3; 53:1-3). These statements of the Psalmist were indeed suggested by particular manifestations of human depravity occurring under his own eye; but as this only showed what man, when unrestrained, is in his present condition, they were quite pertinent to the apostle's purpose.


<hi type="bold">13-18. Their, &c.--</hi>From generals, the apostle here comes to particulars, culling from different parts of Scripture passages which speak of depravity as it affects the different members of the body; as if to show more affectingly how "from the sole of the foot even to the head there is no soundness" in us.

<hi type="bold">throat is an open sepulchre--</hi>(<reference osisRef="Ps.5.9">Psa 5:9</reference>); that is, "What proceeds out of their heart, and finds vent in speech and action through the throat, is like the pestilential breath of an open grave."

<hi type="bold">with their tongues they have used deceit--</hi>(<reference osisRef="Ps.5.9">Psa 5:9</reference>); that is, "That tongue which is man's glory (<reference osisRef="Ps.16.9">Psa 16:9</reference>; <reference osisRef="Ps.57.8">57:8</reference>) is prostituted to the purposes of deception."

<hi type="bold">the poison of asps is under their lips--</hi>(<reference osisRef="Ps.140.3">Psa 140:3</reference>): that is, "Those lips which should 'drop as an honeycomb,' and 'feed many,' and 'give thanks unto His name' (<reference osisRef="Song.4.11">So 4:11</reference>; <reference osisRef="Prov.10.21">Pr 10:21</reference>; <reference osisRef="Heb.13.15">He 13:15</reference>), are employed to secrete and to dart deadly poison."

13-18. Their, &c.-- From generals, the apostle here comes to particulars, culling from different parts of Scripture passages which speak of depravity as it affects the different members of the body; as if to show more affectingly how "from the sole of the foot even to the head there is no soundness" in us. throat is an open sepulchre-- (Psa 5:9); that is, "What proceeds out of their heart, and finds vent in speech and action through the throat, is like the pestilential breath of an open grave." with their tongues they have used deceit-- (Psa 5:9); that is, "That tongue which is man's glory (Psa 16:9; 57:8) is prostituted to the purposes of deception." the poison of asps is under their lips-- (Psa 140:3): that is, "Those lips which should 'drop as an honeycomb,' and 'feed many,' and 'give thanks unto His name' (So 4:11; Pr 10:21; He 13:15), are employed to secrete and to dart deadly poison."


<hi type="bold">19. Now we know that what ... the law--</hi>that is, the Scriptures, considered as a law of duty.

<hi type="bold">saith, it saith to them that are under the law--</hi>of course, therefore, to the Jews.

<hi type="bold">that every mouth--</hi>opened in self-justification.

<hi type="bold">may be stopped, and all the world may become--</hi>that is, be seen to be, and own itself.

<hi type="bold">guilty--</hi>and so condemned

 before God.

19. Now we know that what... the law-- that is, the Scriptures, considered as a law of duty. saith, it saith to them that are under the law-- of course, therefore, to the Jews. that every mouth-- opened in self-justification. may be stopped, and all the world may become-- that is, be seen to be, and own itself. guilty-- and so condemned before God.


<hi type="bold">20. Therefore by the deeds of--</hi>obedience to

<hi type="bold">the law there shall no flesh be justified--</hi>that is, be held and treated as righteous; as is plain from the whole scope and strain of the argument.

<hi type="bold">in his sight--</hi>at His bar (<reference osisRef="Ps.143.2">Psa 143:2</reference>).

<hi type="bold">for by the law is the knowledge of sin--</hi>(See on <reference osisRef="Rom.4.15">Ro 4:15</reference>; <reference osisRef="Rom.7.7">Ro 7:7</reference>; and <reference osisRef="1John.3.4">1Jo 3:4</reference>).

<hi type="bold">Note, How broad and deep does the apostle in this section lay the foundations of his great doctrine of Justification by free grace--</hi>in the disorder of man's whole nature, the consequent universality of human guilt, the condemnation, by reason of the breach of divine law, of the whole world, and the impossibility of justification before God by obedience to that violated law! Only when these humiliating conclusions are accepted and felt, are we in a condition to appreciate and embrace the grace of the Gospel, next to be opened up.

20. Therefore by the deeds of-- obedience to the law there shall no flesh be justified-- that is, be held and treated as righteous; as is plain from the whole scope and strain of the argument. in his sight-- at His bar (Psa 143:2). for by the law is the knowledge of sin-- (See on Ro 4:15; Ro 7:7; and 1Jo 3:4). Note, How broad and deep does the apostle in this section lay the foundations of his great doctrine of Justification by free grace-- in the disorder of man's whole nature, the consequent universality of human guilt, the condemnation, by reason of the breach of divine law, of the whole world, and the impossibility of justification before God by obedience to that violated law! Only when these humiliating conclusions are accepted and felt, are we in a condition to appreciate and embrace the grace of the Gospel, next to be opened up.


<title type="x-s3"><reference osisRef="Rom.3.21-Rom.3.26">Ro 3:21-26</reference>. God's Justifying Righteousness through Faith in Jesus Christ, Alike Adapted to Our Necessities and Worthy of Himself.</title>

<hi type="bold">21-23. But now the righteousness of God--</hi>(See on <reference osisRef="Rom.1.17">Ro 1:17</reference>).

<hi type="bold">without the law--</hi>that is, a righteousness to which our obedience to the law contributes nothing whatever (<reference osisRef="Rom.3.28">Ro 3:28</reference>; <reference osisRef="Gal.2.16">Ga 2:16</reference>).

<hi type="bold">is manifested, being witnessed--</hi>attested.

<hi type="bold">by the law and the prophets--</hi>the Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Old Testament.

Ro 3:21-26. God's Justifying Righteousness through Faith in Jesus Christ, Alike Adapted to Our Necessities and Worthy of Himself. 21-23. But now the righteousness of God-- (See on Ro 1:17). without the law-- that is, a righteousness to which our obedience to the law contributes nothing whatever (Ro 3:28; Ga 2:16). is manifested, being witnessed-- attested. by the law and the prophets-- the Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Old Testament.


<hi type="bold">24. justified freely--</hi>without anything done on our part to deserve.

<hi type="bold">by his grace--</hi>His free love.

<hi type="bold">through the redemption that is in Christ Jesus--</hi>a most important clause; teaching us that though justification is quite gratuitous, it is not a mere fiat of the divine will, but based on a "Redemption," that is, "the payment of a Ransom," in Christ's death. That this is the sense of the word "redemption," when applied to Christ's death, will appear clear to any impartial student of the passages where it occurs.

24. justified freely-- without anything done on our part to deserve. by his grace-- His free love. through the redemption that is in Christ Jesus-- a most important clause; teaching us that though justification is quite gratuitous, it is not a mere fiat of the divine will, but based on a "Redemption," that is, "the payment of a Ransom," in Christ's death. That this is the sense of the word "redemption," when applied to Christ's death, will appear clear to any impartial student of the passages where it occurs.


<hi type="bold">25-26. Whom God hath set forth to be a propitiation--</hi>or "propitiatory sacrifice."

<hi type="bold">through faith in his blood--</hi>Some of the best interpreters, observing that "faith upon" is the usual phrase in Greek, not "faith in" Christ, would place a "comma" after "faith," and understand the words as if written thus: "to be a propitiation, in His blood, through faith." But "faith in Christ" is used in <reference osisRef="Gal.3.26">Ga 3:26</reference> and <reference osisRef="Eph.1.15">Ep 1:15</reference>; and "faith in His blood" is the natural and appropriate meaning here.

<hi type="bold">to declare his righteousness for the remission--</hi>rather, "pretermission" or "passing by."

<hi type="bold">of sins--</hi>"the sins."

<hi type="bold">that are past--</hi>not the sins committed by the believer before he embraces Christ, but the sins committed under the old economy, before Christ came to "put away sin by the sacrifice of Himself."

<hi type="bold">through the forbearance of God--</hi>God not remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made. In thus not imputing them, God was righteous, but He was not seen to be so; there was no "manifestation of His righteousness" in doing so under the ancient economy. But now that God can "set forth" Christ as a "propitiation for sin through faith in His blood," the righteousness of His procedure in passing by the sins of believers before, and in now remitting them, is "manifested," declared, brought fully out to the view of the whole world. (Our translators have unfortunately missed this glorious truth, taking "the sins that are past" to mean the past sins of believers--committed before faith--and rendering, by the word "remission," what means only a "passing by"; thus making it appear that "remission of sins" is "through the forbearance of God," which it certainly is not).

25-26. Whom God hath set forth to be a propitiation-- or "propitiatory sacrifice." through faith in his blood-- Some of the best interpreters, observing that "faith upon" is the usual phrase in Greek, not "faith in" Christ, would place a "comma" after "faith," and understand the words as if written thus: "to be a propitiation, in His blood, through faith." But "faith in Christ" is used in Ga 3:26 and Ep 1:15; and "faith in His blood" is the natural and appropriate meaning here. to declare his righteousness for the remission-- rather, "pretermission" or "passing by." of sins-- "the sins." that are past-- not the sins committed by the believer before he embraces Christ, but the sins committed under the old economy, before Christ came to "put away sin by the sacrifice of Himself." through the forbearance of God-- God not remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made. In thus not imputing them, God was righteous, but He was not seen to be so; there was no "manifestation of His righteousness" in doing so under the ancient economy. But now that God can "set forth" Christ as a "propitiation for sin through faith in His blood," the righteousness of His procedure in passing by the sins of believers before, and in now remitting them, is "manifested," declared, brought fully out to the view of the whole world. (Our translators have unfortunately missed this glorious truth, taking "the sins that are past" to mean the past sins of believers--committed before faith--and rendering, by the word "remission," what means only a "passing by"; thus making it appear that "remission of sins" is "through the forbearance of God," which it certainly is not).


<hi type="bold">27-28. Where is boasting then? ... excluded. By what law?--</hi>on what principle or scheme?.

 of works? Nay; but by the law of faith.

27-28. Where is boasting then?... excluded. By what law?-- on what principle or scheme?. of works? Nay; but by the law of faith.


<hi type="bold">29. Is he the God of the Jews only? &c.--</hi>The way of salvation must be one equally suited to the whole family of fallen man: but the doctrine of justification by faith is the only one that lays the basis of a Universal Religion; this therefore is another mark of its truth.

29. Is he the God of the Jews only? &c.-- The way of salvation must be one equally suited to the whole family of fallen man: but the doctrine of justification by faith is the only one that lays the basis of a Universal Religion; this therefore is another mark of its truth.


<hi type="bold">30. it is one God who shall justify--</hi>"has unchangeably fixed that He shall justify."

<hi type="bold">the circumcision by--</hi>"of"

<hi type="bold">faith, and the uncircumcision through faith--</hi>probably this is but a varied statement of the same truth for greater emphasis (see <reference osisRef="Rom.3.22">Ro 3:22</reference>); though Bengel thinks that the justification of the Jews, as the born heirs of the promise, may be here purposely said to be "of faith," while that of the Gentiles, previously "strangers to the covenants of promise," may be said to be "through faith," as thus admitted into a new family.

 Objection:

30. it is one God who shall justify-- "has unchangeably fixed that He shall justify." the circumcision by-- "of" faith, and the uncircumcision through faith-- probably this is but a varied statement of the same truth for greater emphasis (see Ro 3:22); though Bengel thinks that the justification of the Jews, as the born heirs of the promise, may be here purposely said to be "of faith," while that of the Gentiles, previously "strangers to the covenants of promise," may be said to be "through faith," as thus admitted into a new family. Objection:


<hi type="bold">31. Do we then make void the law through faith?--</hi>"Does this doctrine of justification by faith, then, dissolve the obligation of the law? If so, it cannot be of God. But away with such a thought, for it does just the reverse."

<hi type="bold">God forbid: yea, we establish the law--</hi>It will be observed here, that, important as was this objection, and opening up as it did so noble a field for the illustration of the peculiar glory of the Gospel, the apostle does no more here than indignantly repel it, intending at a subsequent stage of his argument (<reference osisRef="Rom.6.1-Rom.6.23">Ro 6:1-23</reference>) to resume and discuss it at length.

<hi type="bold">Note, (1) It is a fundamental requisite of all true religion that it tend to humble the sinner and exalt God; and every system which breeds self-righteousness, or cherishes boasting, bears falsehood on its face (<reference osisRef="Rom.3.27">Ro 3:27</reference>, <reference osisRef="Rom.3.28">28</reference>). (<reference osisRef="2Cor.3.2">2</reference>) The fitness of the Gospel to be a universal religion, beneath which the guilty of every name and degree are invited and warranted to take shelter and repose, is a glorious evidence of its truth (<reference osisRef="Rom.3.29">Ro 3:29</reference>, <reference osisRef="Rom.3.30">30</reference>). (<reference osisRef="Rom.3.3">3</reference>) The glory of God's law, in its eternal and immutable obligations, is then only fully apprehended by the sinner, and then only is it enthroned in the depths of his soul, when, believing that "He was made sin for him who knew no sin," he sees himself "made the righteousness of God in Him" (<reference osisRef="2Cor.5.21">2Co 5:21</reference>). Thus do we not make void the law through faith: yea, we establish the law. (4) This chapter, and particularly the latter part of it, "is the proper seat of the Pauline doctrine of Justification, and the grand proof-passage of the Protestant doctrine of the Imputation of Christ's righteousness and of Justification not on account of, but through faith alone" [Philippi]. To make good this doctrine, and reseat it in the faith and affection of the Church, was worth all the bloody struggles that it cost our fathers, and it will be the wisdom and safety, the life and vigor of the churches, to "stand fast in this liberty wherewith Christ hath made them free, and not be again entangled"--</hi>in the very least degree--"with the yoke of bondage" (<reference osisRef="Gal.5.1">Ga 5:1</reference>). <chapter eID="Rom.3"/>

31. Do we then make void the law through faith?-- "Does this doctrine of justification by faith, then, dissolve the obligation of the law? If so, it cannot be of God. But away with such a thought, for it does just the reverse." God forbid: yea, we establish the law-- It will be observed here, that, important as was this objection, and opening up as it did so noble a field for the illustration of the peculiar glory of the Gospel, the apostle does no more here than indignantly repel it, intending at a subsequent stage of his argument (Ro 6:1-23) to resume and discuss it at length. Note, (1) It is a fundamental requisite of all true religion that it tend to humble the sinner and exalt God; and every system which breeds self-righteousness, or cherishes boasting, bears falsehood on its face (Ro 3:27, 28). (2) The fitness of the Gospel to be a universal religion, beneath which the guilty of every name and degree are invited and warranted to take shelter and repose, is a glorious evidence of its truth (Ro 3:29, 30). (3) The glory of God's law, in its eternal and immutable obligations, is then only fully apprehended by the sinner, and then only is it enthroned in the depths of his soul, when, believing that "He was made sin for him who knew no sin," he sees himself "made the righteousness of God in Him" (2Co 5:21). Thus do we not make void the law through faith: yea, we establish the law. (4) This chapter, and particularly the latter part of it, "is the proper seat of the Pauline doctrine of Justification, and the grand proof-passage of the Protestant doctrine of the Imputation of Christ's righteousness and of Justification not on account of, but through faith alone" [Philippi]. To make good this doctrine, and reseat it in the faith and affection of the Church, was worth all the bloody struggles that it cost our fathers, and it will be the wisdom and safety, the life and vigor of the churches, to "stand fast in this liberty wherewith Christ hath made them free, and not be again entangled"-- in the very least degree--"with the yoke of bondage" (Ga 5:1).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Rom.4.1-Rom.4.25">Ro 4:1-25</reference>. The Foregoing Doctrine of Justification by Faith Illustrated from the Old Testament.</title>
 First: Abraham was justified by faith.

<hi type="bold">1-3. What shall we say then that Abraham, our father as pertaining to the flesh, hath found?--</hi>that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."

CHAPTER 4 Ro 4:1-25. The Foregoing Doctrine of Justification by Faith Illustrated from the Old Testament. First: Abraham was justified by faith. 1-3. What shall we say then that Abraham, our father as pertaining to the flesh, hath found?-- that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."


<hi type="bold">4-5. Now to him that worketh--</hi>as a servant for wages.

<hi type="bold">is the reward not reckoned of grace--</hi>as a matter of favor.

<hi type="bold">but of debt--</hi>as a matter of right.

4-5. Now to him that worketh-- as a servant for wages. is the reward not reckoned of grace-- as a matter of favor. but of debt-- as a matter of right.


<hi type="bold">6-8. David also describeth--</hi>"speaketh," "pronounceth."

<hi type="bold">the blessedness of the man unto whom the Lord imputeth righteousness without works--</hi>whom, though void of all good works, He, nevertheless, regards and treats as righteous.

6-8. David also describeth-- "speaketh," "pronounceth." the blessedness of the man unto whom the Lord imputeth righteousness without works-- whom, though void of all good works, He, nevertheless, regards and treats as righteous.


<hi type="bold">9-12. Cometh this blessedness then, &c.--</hi>that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer--the model man of justification by faith--after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."

9-12. Cometh this blessedness then, &c.-- that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer--the model man of justification by faith--after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."


<hi type="bold">13-15. For the promise, &c.--</hi>This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.

<hi type="bold">that he should be the heir of the world--</hi>or, that "all the families of the earth should be blessed in him."

<hi type="bold">was not to Abraham or to his seed through the law--</hi>in virtue of obedience to the law.

<hi type="bold">but through the righteousness of faith--</hi>in virtue of his simple faith in the divine promises.

13-15. For the promise, &c.-- This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision. that he should be the heir of the world-- or, that "all the families of the earth should be blessed in him." was not to Abraham or to his seed through the law-- in virtue of obedience to the law. but through the righteousness of faith-- in virtue of his simple faith in the divine promises.


<hi type="bold">16-17. Therefore, &c.--</hi>A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."

16-17. Therefore, &c.-- A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."


<hi type="bold">18-22. Who against hope--</hi>when no ground for hope appeared.

<hi type="bold">believed in hope--</hi>that is, cherished the believing expectation.

<hi type="bold">that he might become the father of many nations, according to that which was spoken, So shall thy seed be--</hi>that is, Such "as the stars of heaven," <reference osisRef="Gen.15.5">Ge 15:5</reference>.

18-22. Who against hope-- when no ground for hope appeared. believed in hope-- that is, cherished the believing expectation. that he might become the father of many nations, according to that which was spoken, So shall thy seed be-- that is, Such "as the stars of heaven," Ge 15:5.


<hi type="bold">23-25. Now, &c.--</hi>Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.

23-25. Now, &c.-- Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Rom.5.1-Rom.5.11">Ro 5:1-11</reference>. The Blessed Effects of Justification by Faith.</title>
 The proof of this doctrine being now concluded, the apostle comes here to treat of its fruits, reserving the full consideration of this topic to another stage of the argument (<reference osisRef="Rom.8.1-Rom.8.39">Ro 8:1-39</reference>).

<hi type="bold">1. Therefore being--</hi>"having been."

<hi type="bold">justified by faith, we have peace with God, &c.--</hi>If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men to have what it belongs to God to give, because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardous to set aside the decisive testimony of manuscripts, as to what the apostle did write, in favor of what we merely think he ought to have written, let us pause and ask--If it be the privilege of the justified to "have peace with God," why might not the apostle begin his enumeration of the fruits of justification by calling on believers to "realize" this peace as belonged to them, or cherish the joyful consciousness of it as their own? And if this is what he has done, it would not be necessary to continue in the same style, and the other fruits of justification might be set down, simply as matters of fact. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. God, on the one hand, has "reconciled us to Himself by Jesus Christ" (<reference osisRef="2Cor.5.18">2Co 5:18</reference>); and we, on the other hand, setting our seal to this, "are reconciled to God" (<reference osisRef="2Cor.5.20">2Co 5:20</reference>). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honorable and eternal "peace."

CHAPTER 5 Ro 5:1-11. The Blessed Effects of Justification by Faith. The proof of this doctrine being now concluded, the apostle comes here to treat of its fruits, reserving the full consideration of this topic to another stage of the argument (Ro 8:1-39). 1. Therefore being-- "having been." justified by faith, we have peace with God, &c.-- If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men to have what it belongs to God to give, because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardous to set aside the decisive testimony of manuscripts, as to what the apostle did write, in favor of what we merely think he ought to have written, let us pause and ask--If it be the privilege of the justified to "have peace with God," why might not the apostle begin his enumeration of the fruits of justification by calling on believers to "realize" this peace as belonged to them, or cherish the joyful consciousness of it as their own? And if this is what he has done, it would not be necessary to continue in the same style, and the other fruits of justification might be set down, simply as matters of fact. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. God, on the one hand, has "reconciled us to Himself by Jesus Christ" (2Co 5:18); and we, on the other hand, setting our seal to this, "are reconciled to God" (2Co 5:20). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honorable and eternal "peace."


<hi type="bold">2. By whom also we have--</hi>"have had"

<hi type="bold">access by faith into this grace--</hi>favor with God.

<hi type="bold">wherein we stand--</hi>that is "To that same faith which first gave us 'peace with God' we owe our introduction into that permanent standing in the favor of God which the justified enjoy." As it is difficult to distinguish this from the peace first mentioned, we regard it as merely an additional phase of the same [Meyer, Philippi, Mehring], rather than something new [Beza, Tholuck, Hodge].

<hi type="bold">and rejoice--</hi>"glory," "boast," "triumph"--"rejoice" is not strong enough.

<hi type="bold">in hope of the glory of God--</hi>On "hope," see on <reference osisRef="Rom.5.4">Ro 5:4</reference>.

2. By whom also we have-- "have had" access by faith into this grace-- favor with God. wherein we stand-- that is "To that same faith which first gave us 'peace with God' we owe our introduction into that permanent standing in the favor of God which the justified enjoy." As it is difficult to distinguish this from the peace first mentioned, we regard it as merely an additional phase of the same [Meyer, Philippi, Mehring], rather than something new [Beza, Tholuck, Hodge]. and rejoice-- "glory," "boast," "triumph"--"rejoice" is not strong enough. in hope of the glory of God-- On "hope," see on Ro 5:4.


<hi type="bold">3-4. we glory in tribulation also; knowing that tribulation worketh patience--</hi>Patience is the quiet endurance of what we cannot but wish removed, whether it be the withholding of promised good (<reference osisRef="Rom.8.25">Ro 8:25</reference>), or the continued experience of positive ill (as here). There is indeed a patience of unrenewed nature, which has something noble in it, though in many cases the offspring of pride, if not of something lower. Men have been known to endure every form of privation, torture, and death, without a murmur and without even visible emotion, merely because they deemed it unworthy of them to sink under unavoidable ill. But this proud, stoical hardihood has nothing in common with the grace of patience--which is either the meek endurance of ill because it is of God (<reference osisRef="Job.1.21">Job 1:21</reference>, <reference osisRef="1Cor.1.22">22</reference>; 2:10), or the calm waiting for promised good till His time to dispense it come (<reference osisRef="Heb.10.36">He 10:36</reference>); in the full persuasion that such trials are divinely appointed, are the needed discipline of God's children, are but for a definite period, and are not sent without abundant promises of "songs in the night." If such be the "patience" which "tribulation worketh," no wonder that

3-4. we glory in tribulation also; knowing that tribulation worketh patience-- Patience is the quiet endurance of what we cannot but wish removed, whether it be the withholding of promised good (Ro 8:25), or the continued experience of positive ill (as here). There is indeed a patience of unrenewed nature, which has something noble in it, though in many cases the offspring of pride, if not of something lower. Men have been known to endure every form of privation, torture, and death, without a murmur and without even visible emotion, merely because they deemed it unworthy of them to sink under unavoidable ill. But this proud, stoical hardihood has nothing in common with the grace of patience--which is either the meek endurance of ill because it is of God (Job 1:21, 22; 2:10), or the calm waiting for promised good till His time to dispense it come (He 10:36); in the full persuasion that such trials are divinely appointed, are the needed discipline of God's children, are but for a definite period, and are not sent without abundant promises of "songs in the night." If such be the "patience" which "tribulation worketh," no wonder that


<hi type="bold">5. And hope maketh not ashamed--</hi>putteth not to shame, as empty hopes do.

<hi type="bold">because the love of God--</hi>that is, not "our love to God," as the Romish and some Protestant expositors (following some of the Fathers) represent it; but clearly "God's love to us"--as most expositors agree.

<hi type="bold">is shed abroad--</hi>literally, "poured forth," that is, copiously diffused (compare <reference osisRef="John.7.38">Joh 7:38</reference>; <reference osisRef="Titus.3.6">Tit 3:6</reference>).

<hi type="bold">by the Holy Ghost which is--</hi>rather, "was."

<hi type="bold">given unto us--</hi>that is, at the great Pentecostal effusion, which is viewed as the formal donation of the Spirit to the Church of God, for all time and for each believer. (The Holy Ghost is here first introduced in this Epistle.) It is as if the apostle had said, "And how can this hope of glory, which as believers we cherish, put us to shame, when we feel God Himself, by His Spirit given to us, drenching our hearts in sweet, all-subduing sensations of His wondrous love to us in Christ Jesus?" This leads the apostle to expatiate on the amazing character of that love.

5. And hope maketh not ashamed-- putteth not to shame, as empty hopes do. because the love of God-- that is, not "our love to God," as the Romish and some Protestant expositors (following some of the Fathers) represent it; but clearly "God's love to us"--as most expositors agree. is shed abroad-- literally, "poured forth," that is, copiously diffused (compare Joh 7:38; Tit 3:6). by the Holy Ghost which is-- rather, "was." given unto us-- that is, at the great Pentecostal effusion, which is viewed as the formal donation of the Spirit to the Church of God, for all time and for each believer. (The Holy Ghost is here first introduced in this Epistle.) It is as if the apostle had said, "And how can this hope of glory, which as believers we cherish, put us to shame, when we feel God Himself, by His Spirit given to us, drenching our hearts in sweet, all-subduing sensations of His wondrous love to us in Christ Jesus?" This leads the apostle to expatiate on the amazing character of that love.


<hi type="bold">6-8. For when we were yet without strength--</hi>that is, powerless to deliver ourselves, and so ready to perish.

<hi type="bold">in due time--</hi>at the appointed season.

<hi type="bold">Christ died for the ungodly--</hi>Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this "when they were without strength"--with nothing between them and perdition but that self-originating divine compassion; third, He did this "at the due time," when it was most fitting that it should take place (compare <reference osisRef="Gal.4.4">Ga 4:4</reference>), The two former of these properties the apostle now proceeds to illustrate.

6-8. For when we were yet without strength-- that is, powerless to deliver ourselves, and so ready to perish. in due time-- at the appointed season. Christ died for the ungodly-- Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this "when they were without strength"--with nothing between them and perdition but that self-originating divine compassion; third, He did this "at the due time," when it was most fitting that it should take place (compare Ga 4:4), The two former of these properties the apostle now proceeds to illustrate.


<hi type="bold">9-10. Much more then, being--</hi>"having been"

 now justified by his blood, we shall be saved from wrath through him.

9-10. Much more then, being-- "having been" now justified by his blood, we shall be saved from wrath through him.


<hi type="bold">11. And not only so, but we also joy--</hi>rather, "glory."

<hi type="bold">in God through our Lord Jesus Christ, by--</hi>"through"

<hi type="bold">whom we have now received the atonement--</hi>rather, "the reconciliation" (Margin), as the same word is rendered in <reference osisRef="Rom.5.10">Ro 5:10</reference> and in <reference osisRef="2Cor.5.18">2Co 5:18</reference>, <reference osisRef="2Cor.5.19">19</reference>. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [Trench]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him, is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under the sweet sense of reconciliation, than "gloriation" in Him takes the place of dread of Him, and now He appears to us "altogether lovely!"

<hi type="bold">On this section, Note, (1) How gloriously does the Gospel evince its divine origin by basing all acceptable obedience on "peace with God," laying the foundations of this peace in a righteous "justification" of the sinner "through our Lord Jesus Christ," and making this the entrance to a permanent standing in the divine favor, and a triumphant expectation of future glory! (<reference osisRef="Rom.5.1">Ro 5:1</reference>, <reference osisRef="2Cor.5.2">2</reference>). Other peace, worthy of the name, there is none; and as those who are strangers to it rise not to the enjoyment of such high fellowship with God, so they have neither any taste for it nor desire after it. (2) As only believers possess the true secret of patience under trials, so, although "not joyous but grievous" in themselves (<reference osisRef="Heb.12.17">He 12:17</reference>), when trials divinely sent afford them the opportunity of evidencing their faith by the grace of patience under them, they should "count it all joy" (<reference osisRef="Rom.5.3">Ro 5:3</reference>, <reference osisRef="Rom.5.4">4</reference>; and see <reference osisRef="Jas.1.2">Jas 1:2</reference>, <reference osisRef="1Cor.1.3">3</reference>). (<reference osisRef="1Cor.1.3">3</reference>) "Hope," in the New Testament sense of the term, is not a lower degree of faith or assurance (as many now say, I hope for heaven, but am not sure of it); but invariably means "the confident expectation of future good." It presupposes faith; and what faith assures us will be ours, hope accordingly expects. In the nourishment of this hope, the soul's look outward to Christ for the ground of it, and inward upon ourselves for evidence of its reality, must act and react upon each other (<reference osisRef="Rom.5.2">Ro 5:2</reference> and <reference osisRef="Rom.5.4">Ro 5:4</reference> compared). (4) It is the proper office of the Holy Ghost to beget in the soul the full conviction and joyful consciousness of the love of God in Christ Jesus to sinners of mankind, and to ourselves in particular; and where this exists, it carries with it such an assurance of final salvation as cannot deceive (<reference osisRef="Rom.5.5">Ro 5:5</reference>). (<reference osisRef="Rom.5.5">5</reference>) The justification of sinful men is not in virtue of their amendment, but of "the blood of God's Son"; and while this is expressly affirmed in <reference osisRef="Rom.5.9">Ro 5:9</reference>, our reconciliation to God by the "death of His Son," affirmed in <reference osisRef="Rom.5.10">Ro 5:10</reference>, is but a variety of the same statement. In both, the blessing meant is the restoration of the sinner to a righteous standing in the sight of God; and in both, the meritorious ground of this, which is intended to be conveyed, is the expiatory sacrifice of God's Son. (6) Gratitude to God for redeeming love, if it could exist without delight in God Himself, would be a selfish and worthless feeling; but when the one rises into the other--</hi>the transporting sense of eternal "reconciliation" passing into "gloriation in God" Himself--then the lower is sanctified and sustained by the higher, and each feeling is perfective of the other (<reference osisRef="Rom.5.11">Ro 5:11</reference>).
 <title type="x-s3"><reference osisRef="Rom.5.12-Rom.5.21">Ro 5:12-21</reference>. Comparison and Contrast between Adam and Christ in Their Relation to the Human Family.</title>
 (This profound and most weighty section has occasioned an immense deal of critical and theological discussion, in which every point, and almost every clause, has been contested. We can here but set down what appears to us to be the only tenable view of it as a whole and of its successive clauses, with some slight indication of the grounds of our judgment).

11. And not only so, but we also joy-- rather, "glory." in God through our Lord Jesus Christ, by-- "through" whom we have now received the atonement-- rather, "the reconciliation" (Margin), as the same word is rendered in Ro 5:10 and in 2Co 5:18, 19. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [Trench]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him, is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under the sweet sense of reconciliation, than "gloriation" in Him takes the place of dread of Him, and now He appears to us "altogether lovely!" On this section, Note, (1) How gloriously does the Gospel evince its divine origin by basing all acceptable obedience on "peace with God," laying the foundations of this peace in a righteous "justification" of the sinner "through our Lord Jesus Christ," and making this the entrance to a permanent standing in the divine favor, and a triumphant expectation of future glory! (Ro 5:1, 2). Other peace, worthy of the name, there is none; and as those who are strangers to it rise not to the enjoyment of such high fellowship with God, so they have neither any taste for it nor desire after it. (2) As only believers possess the true secret of patience under trials, so, although "not joyous but grievous" in themselves (He 12:17), when trials divinely sent afford them the opportunity of evidencing their faith by the grace of patience under them, they should "count it all joy" (Ro 5:3, 4; and see Jas 1:2, 3). (3) "Hope," in the New Testament sense of the term, is not a lower degree of faith or assurance (as many now say, I hope for heaven, but am not sure of it); but invariably means "the confident expectation of future good." It presupposes faith; and what faith assures us will be ours, hope accordingly expects. In the nourishment of this hope, the soul's look outward to Christ for the ground of it, and inward upon ourselves for evidence of its reality, must act and react upon each other (Ro 5:2 and Ro 5:4 compared). (4) It is the proper office of the Holy Ghost to beget in the soul the full conviction and joyful consciousness of the love of God in Christ Jesus to sinners of mankind, and to ourselves in particular; and where this exists, it carries with it such an assurance of final salvation as cannot deceive (Ro 5:5). (5) The justification of sinful men is not in virtue of their amendment, but of "the blood of God's Son"; and while this is expressly affirmed in Ro 5:9, our reconciliation to God by the "death of His Son," affirmed in Ro 5:10, is but a variety of the same statement. In both, the blessing meant is the restoration of the sinner to a righteous standing in the sight of God; and in both, the meritorious ground of this, which is intended to be conveyed, is the expiatory sacrifice of God's Son. (6) Gratitude to God for redeeming love, if it could exist without delight in God Himself, would be a selfish and worthless feeling; but when the one rises into the other-- the transporting sense of eternal "reconciliation" passing into "gloriation in God" Himself--then the lower is sanctified and sustained by the higher, and each feeling is perfective of the other (Ro 5:11). Ro 5:12-21. Comparison and Contrast between Adam and Christ in Their Relation to the Human Family. (This profound and most weighty section has occasioned an immense deal of critical and theological discussion, in which every point, and almost every clause, has been contested. We can here but set down what appears to us to be the only tenable view of it as a whole and of its successive clauses, with some slight indication of the grounds of our judgment).


<hi type="bold">12. Wherefore--</hi>that is, Things being so; referring back to the whole preceding argument.

<hi type="bold">as by one man--</hi>Adam.

<hi type="bold">sin--</hi>considered here in its guilt, criminality, penal desert.

<hi type="bold">entered into the world, and death by sin--</hi>as the penalty of sin.

<hi type="bold">and so death passed upon all men, for that all have sinned--</hi>rather, "all sinned," that is, in that one man's first sin. Thus death reaches every individual of the human family, as the penalty due to himself. (So, in substance, Bengel, Hodge, Philippi). Here we should have expected the apostle to finish his sentence, in some such way as this: "Even so, by one man righteousness has entered into the world, and life by righteousness." But, instead of this, we have a digression, extending to five verses, to illustrate the important statement of <reference osisRef="Rom.5.12">Ro 5:12</reference>; and it is only at <reference osisRef="Rom.5.18">Ro 5:18</reference> that the comparison is resumed and finished.

12. Wherefore-- that is, Things being so; referring back to the whole preceding argument. as by one man-- Adam. sin-- considered here in its guilt, criminality, penal desert. entered into the world, and death by sin-- as the penalty of sin. and so death passed upon all men, for that all have sinned-- rather, "all sinned," that is, in that one man's first sin. Thus death reaches every individual of the human family, as the penalty due to himself. (So, in substance, Bengel, Hodge, Philippi). Here we should have expected the apostle to finish his sentence, in some such way as this: "Even so, by one man righteousness has entered into the world, and life by righteousness." But, instead of this, we have a digression, extending to five verses, to illustrate the important statement of Ro 5:12; and it is only at Ro 5:18 that the comparison is resumed and finished.


<hi type="bold">13-14. For until the law sin was in the world--</hi>that is during all the period from Adam "until the law" of Moses was given, God continued to treat men as sinners.

<hi type="bold">but sin is not imputed where there is no law--</hi>"There must therefore have been a law during that period, because sin was then imputed"; as is now to be shown.

13-14. For until the law sin was in the world-- that is during all the period from Adam "until the law" of Moses was given, God continued to treat men as sinners. but sin is not imputed where there is no law-- "There must therefore have been a law during that period, because sin was then imputed"; as is now to be shown.


<hi type="bold">15. But--</hi>"Yet," "Howbeit."

<hi type="bold">not as the offence--</hi>"trespass."

<hi type="bold">so also is the free gift--</hi>or "the gracious gift," "the gift of grace." The two cases present points of contrast as well as resemblance.

<hi type="bold">For if, &c.--</hi>rather, "For if through the offense of the one the many died (that is, in that one man's first sin), much more did the grace of God, and the free gift by grace, even that of the one man, Jesus Christ, abound unto the many." By "the many" is meant the mass of mankind represented respectively by Adam and Christ, as opposed, not to few, but to "the one" who represented them. By "the free gift" is meant (as in <reference osisRef="Rom.5.17">Ro 5:17</reference>) the glorious gift of justifying righteousness; this is expressly distinguished from "the grace of God," as the effect from the cause; and both are said to "abound" towards us in Christ--in what sense will appear in <reference osisRef="Rom.5.16">Ro 5:16</reference>, <reference osisRef="Rom.5.17">17</reference>. And the "much more," of the one case than the other, does not mean that we get much more of good by Christ than of evil by Adam (for it is not a case of quantity at all); but that we have much more reason to expect, or it is much more agreeable to our ideas of God, that the many should be benefited by the merit of one, than that they should suffer for the sin of one; and if the latter has happened, much more may we assure ourselves of the former [Philippi, Hodge].

15. But-- "Yet," "Howbeit." not as the offence-- "trespass." so also is the free gift-- or "the gracious gift," "the gift of grace." The two cases present points of contrast as well as resemblance. For if, &c.-- rather, "For if through the offense of the one the many died (that is, in that one man's first sin), much more did the grace of God, and the free gift by grace, even that of the one man, Jesus Christ, abound unto the many." By "the many" is meant the mass of mankind represented respectively by Adam and Christ, as opposed, not to few, but to "the one" who represented them. By "the free gift" is meant (as in Ro 5:17) the glorious gift of justifying righteousness; this is expressly distinguished from "the grace of God," as the effect from the cause; and both are said to "abound" towards us in Christ--in what sense will appear in Ro 5:16, 17. And the "much more," of the one case than the other, does not mean that we get much more of good by Christ than of evil by Adam (for it is not a case of quantity at all); but that we have much more reason to expect, or it is much more agreeable to our ideas of God, that the many should be benefited by the merit of one, than that they should suffer for the sin of one; and if the latter has happened, much more may we assure ourselves of the former [Philippi, Hodge].


<hi type="bold">16. And not as it was by one that sinned, so is the gift--</hi>"Another point of contrast may be mentioned."

<hi type="bold">for the judgment--</hi>"sentence."

<hi type="bold">was by one--</hi>rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense."

<hi type="bold">to condemnation, but the free gift--</hi>"gift of grace."

<hi type="bold">is of many offences unto justification--</hi>a glorious point of contrast. "The condemnation by Adam was for one sin; but the justification by Christ is an absolution not only from the guilt of that first offense, mysteriously attaching to every individual of the race, but from the countless offenses it, to which, as a germ lodged in the bosom of every child of Adam, it unfolds itself in his life." This is the meaning of "grace abounding towards us in the abundance of the gift of righteousness." It is a grace not only rich in its character, but rich in detail; it is a "righteousness" not only rich in a complete justification of the guilty, condemned sinner; but rich in the amplitude of the ground which it covers, leaving no one sin of any of the justified uncancelled, but making him, though loaded with the guilt of myriads of offenses, "the righteousness of God in Christ."

16. And not as it was by one that sinned, so is the gift-- "Another point of contrast may be mentioned." for the judgment-- "sentence." was by one-- rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense." to condemnation, but the free gift-- "gift of grace." is of many offences unto justification-- a glorious point of contrast. "The condemnation by Adam was for one sin; but the justification by Christ is an absolution not only from the guilt of that first offense, mysteriously attaching to every individual of the race, but from the countless offenses it, to which, as a germ lodged in the bosom of every child of Adam, it unfolds itself in his life." This is the meaning of "grace abounding towards us in the abundance of the gift of righteousness." It is a grace not only rich in its character, but rich in detail; it is a "righteousness" not only rich in a complete justification of the guilty, condemned sinner; but rich in the amplitude of the ground which it covers, leaving no one sin of any of the justified uncancelled, but making him, though loaded with the guilt of myriads of offenses, "the righteousness of God in Christ."


<hi type="bold">17. For if by--</hi>"the"

<hi type="bold">one man's offence death reigned by one--</hi>"through the one."

<hi type="bold">much more shall they which receive--</hi>"the"

<hi type="bold">abundance of grace and of the gift of--</hi>justifying

<hi type="bold">righteousness ... reign in life by one Jesus Christ--</hi>"through the one." We have here the two ideas of <reference osisRef="Rom.5.15">Ro 5:15</reference> and <reference osisRef="Rom.5.16">Ro 5:16</reference> sublimely combined into one, as if the subject had grown upon the apostle as he advanced in his comparison of the two cases. Here, for the first time in this section, he speaks of that LIFE which springs out of justification, in contrast with the death which springs from sin and follows condemnation. The proper idea of it therefore is, "Right to live"--"Righteous life"--life possessed and enjoyed with the good will, and in conformity with the eternal law, of "Him that sitteth on the Throne"; life therefore in its widest sense--life in the whole man and throughout the whole duration of human existence, the life of blissful and loving relationship to God in soul and body, for ever and ever. It is worthy of note, too, that while he says death "reigned over" us through Adam, he does not say Life "reigns over us" through Christ; lest he should seem to invest this new life with the very attribute of death--that of fell and malignant tyranny, of which we were the hapless victims. Nor does he say Life reigns in us, which would have been a scriptural enough idea; but, which is much more pregnant, "We shall reign in life." While freedom and might are implied in the figure of "reigning," "life" is represented as the glorious territory or atmosphere of that reign. And by recurring to the idea of <reference osisRef="Rom.5.16">Ro 5:16</reference>, as to the "many offenses" whose complete pardon shows "the abundance of grace and of the gift of righteousness," the whole statement is to this effect: "If one man's one offense let loose against us the tyrant power of Death, to hold us as its victims in helpless bondage, 'much more,' when we stand forth enriched with God's 'abounding grace' and in the beauty of a complete absolution from countless offenses, shall we expatiate in a life divinely owned and legally secured, 'reigning' in exultant freedom and unchallenged might, through that other matchless 'One,' Jesus Christ!" (On the import of the future tense in this last clause, see on <reference osisRef="Rom.5.19">Ro 5:19</reference>, and <reference osisRef="Rom.6.5">Ro 6:5</reference>).

17. For if by-- "the" one man's offence death reigned by one-- "through the one." much more shall they which receive-- "the" abundance of grace and of the gift of-- justifying righteousness... reign in life by one Jesus Christ-- "through the one." We have here the two ideas of Ro 5:15 and Ro 5:16 sublimely combined into one, as if the subject had grown upon the apostle as he advanced in his comparison of the two cases. Here, for the first time in this section, he speaks of that LIFE which springs out of justification, in contrast with the death which springs from sin and follows condemnation. The proper idea of it therefore is, "Right to live"--"Righteous life"--life possessed and enjoyed with the good will, and in conformity with the eternal law, of "Him that sitteth on the Throne"; life therefore in its widest sense--life in the whole man and throughout the whole duration of human existence, the life of blissful and loving relationship to God in soul and body, for ever and ever. It is worthy of note, too, that while he says death "reigned over" us through Adam, he does not say Life "reigns over us" through Christ; lest he should seem to invest this new life with the very attribute of death--that of fell and malignant tyranny, of which we were the hapless victims. Nor does he say Life reigns in us, which would have been a scriptural enough idea; but, which is much more pregnant, "We shall reign in life." While freedom and might are implied in the figure of "reigning," "life" is represented as the glorious territory or atmosphere of that reign. And by recurring to the idea of Ro 5:16, as to the "many offenses" whose complete pardon shows "the abundance of grace and of the gift of righteousness," the whole statement is to this effect: "If one man's one offense let loose against us the tyrant power of Death, to hold us as its victims in helpless bondage, 'much more,' when we stand forth enriched with God's 'abounding grace' and in the beauty of a complete absolution from countless offenses, shall we expatiate in a life divinely owned and legally secured, 'reigning' in exultant freedom and unchallenged might, through that other matchless 'One,' Jesus Christ!" (On the import of the future tense in this last clause, see on Ro 5:19, and Ro 6:5).


<hi type="bold">18. Therefore--</hi>now at length resuming the unfinished comparison of <reference osisRef="Rom.5.12">Ro 5:12</reference>, in order to give formally the concluding member of it, which had been done once and again substantially, in the intermediate verses.

<hi type="bold">as by the offence of one judgment came--</hi>or, more simply, "it came."

<hi type="bold">upon all men to condenmation; even so by the righteousness of one the free gift came--</hi>rather, "it came."

<hi type="bold">upon all men to justification of life--</hi>(So Calvin, Bengel, Olshausen, Tholuck, Hodge, Philippi). But better, as we judge: "As through one offense it [came] upon all men to condemnation; even so through one righteousness [it came] upon all men to justification of life"--(So Beza, Grotius, Ferme, Meyer, De Wette, Alford, Revised Version). In this case, the apostle, resuming the statement of <reference osisRef="Rom.5.12">Ro 5:12</reference>, expresses it in a more concentrated and vivid form--suggested no doubt by the expression in <reference osisRef="Rom.5.16">Ro 5:16</reference>, "through one offense," representing Christ's whole work, considered as the ground of our justification, as "ONE RIGHTEOUSNESS." (Some would render the peculiar word here employed, "one righteous act" [Alford, &c.]; understanding by it Christ's death as the one redeeming act which reversed the one undoing act of Adam. But this is to limit the apostle's idea too much; for as the same word is properly rendered "righteousness" in <reference osisRef="Rom.8.4">Ro 8:4</reference>, where it means "the righteousness of the law as fulfilled by us who walk not after the flesh, but after the Spirit," so here it denotes Christ's whole "obedience unto death," considered as the one meritorious ground of the reversal of the condemnation which came by Adam. But on this, and on the expression, "all men," see on <reference osisRef="Rom.5.19">Ro 5:19</reference>. The expression "justification of life," is a vivid combination of two ideas already expatiated upon, meaning "justification entitling to and issuing in the rightful possession and enjoyment of life").

18. Therefore-- now at length resuming the unfinished comparison of Ro 5:12, in order to give formally the concluding member of it, which had been done once and again substantially, in the intermediate verses. as by the offence of one judgment came-- or, more simply, "it came." upon all men to condenmation; even so by the righteousness of one the free gift came-- rather, "it came." upon all men to justification of life-- (So Calvin, Bengel, Olshausen, Tholuck, Hodge, Philippi). But better, as we judge: "As through one offense it [came] upon all men to condemnation; even so through one righteousness [it came] upon all men to justification of life"--(So Beza, Grotius, Ferme, Meyer, De Wette, Alford, Revised Version). In this case, the apostle, resuming the statement of Ro 5:12, expresses it in a more concentrated and vivid form--suggested no doubt by the expression in Ro 5:16, "through one offense," representing Christ's whole work, considered as the ground of our justification, as "ONE RIGHTEOUSNESS." (Some would render the peculiar word here employed, "one righteous act" [Alford, &c.]; understanding by it Christ's death as the one redeeming act which reversed the one undoing act of Adam. But this is to limit the apostle's idea too much; for as the same word is properly rendered "righteousness" in Ro 8:4, where it means "the righteousness of the law as fulfilled by us who walk not after the flesh, but after the Spirit," so here it denotes Christ's whole "obedience unto death," considered as the one meritorious ground of the reversal of the condemnation which came by Adam. But on this, and on the expression, "all men," see on Ro 5:19. The expression "justification of life," is a vivid combination of two ideas already expatiated upon, meaning "justification entitling to and issuing in the rightful possession and enjoyment of life").


<hi type="bold">19. For, &c.--</hi>better, "For as by the one man's disobedience the many were made sinners, even so by the obedience of the One shall the many be made righteous." On this great verse observe: First, By the "obedience" of Christ here is plainly not meant more than what divines call His active obedience, as distinguished from His sufferings and death; it is the entire work of Christ in its obediential character. Our Lord Himself represents even His death as His great act of obedience to the Father: "This commandment (that is, to lay down and resume His life) have I received of My Father" (<reference osisRef="John.10.8">Joh 10:8</reference>). Second, The significant word twice rendered made, does not signify to work a change upon a person or thing, but to constitute or ordain, as will be seen from all the places where it is used. Here, accordingly, it is intended to express that judicial act which holds men, in virtue of their connection with Adam, as sinners; and, in connection with Christ, as righteous. Third, The change of tense from the past to the future--"as through Adam we were made sinners, so through Christ we shall be made righteous"--delightfully expresses the enduring character of the act, and of the economy to which such acts belong, in contrast with the for-ever-past ruin of believers in Adam. (See on <reference osisRef="Rom.6.5">Ro 6:5</reference>). Fourth, The "all men" of <reference osisRef="Rom.5.18">Ro 5:18</reference> and the "many" of <reference osisRef="Rom.5.19">Ro 5:19</reference> are the same party, though under a slightly different aspect. In the latter case, the contrast is between the one representative (Adam--Christ) and the many whom he represented; in the former case, it is between the one head (Adam--Christ) and the human race, affected for death and life respectively by the actings of that one. Only in this latter case it is the redeemed family of man that is alone in view; it is humanity as actually lost, but also as actually saved, as ruined and recovered. Such as refuse to fall in with the high purpose of God to constitute His Son a "second Adam," the Head of a new race, and as impenitent and unbelieving finally perish, have no place in this section of the Epistle, whose sole object is to show how God repairs in the second Adam the evil done by the first. (Thus the doctrine of universal restoration has no place here. Thus too the forced interpretation by which the "justification of all" is made to mean a justification merely in possibility and offer to all, and the "justification of the many" to mean the actual justification of as many as believe [Alford, &c.], is completely avoided. And thus the harshness of comparing a whole fallen family with a recovered part is got rid of. However true it be in fact that part of mankind is not saved, this is not the aspect in which the subject is here presented. It is totals that are compared and contrasted; and it is the same total in two successive conditions--namely, the human race as ruined in Adam and recovered in Christ).

19. For, &c.-- better, "For as by the one man's disobedience the many were made sinners, even so by the obedience of the One shall the many be made righteous." On this great verse observe: First, By the "obedience" of Christ here is plainly not meant more than what divines call His active obedience, as distinguished from His sufferings and death; it is the entire work of Christ in its obediential character. Our Lord Himself represents even His death as His great act of obedience to the Father: "This commandment (that is, to lay down and resume His life) have I received of My Father" (Joh 10:8). Second, The significant word twice rendered made, does not signify to work a change upon a person or thing, but to constitute or ordain, as will be seen from all the places where it is used. Here, accordingly, it is intended to express that judicial act which holds men, in virtue of their connection with Adam, as sinners; and, in connection with Christ, as righteous. Third, The change of tense from the past to the future--"as through Adam we were made sinners, so through Christ we shall be made righteous"--delightfully expresses the enduring character of the act, and of the economy to which such acts belong, in contrast with the for-ever-past ruin of believers in Adam. (See on Ro 6:5). Fourth, The "all men" of Ro 5:18 and the "many" of Ro 5:19 are the same party, though under a slightly different aspect. In the latter case, the contrast is between the one representative (Adam--Christ) and the many whom he represented; in the former case, it is between the one head (Adam--Christ) and the human race, affected for death and life respectively by the actings of that one. Only in this latter case it is the redeemed family of man that is alone in view; it is humanity as actually lost, but also as actually saved, as ruined and recovered. Such as refuse to fall in with the high purpose of God to constitute His Son a "second Adam," the Head of a new race, and as impenitent and unbelieving finally perish, have no place in this section of the Epistle, whose sole object is to show how God repairs in the second Adam the evil done by the first. (Thus the doctrine of universal restoration has no place here. Thus too the forced interpretation by which the "justification of all" is made to mean a justification merely in possibility and offer to all, and the "justification of the many" to mean the actual justification of as many as believe [Alford, &c.], is completely avoided. And thus the harshness of comparing a whole fallen family with a recovered part is got rid of. However true it be in fact that part of mankind is not saved, this is not the aspect in which the subject is here presented. It is totals that are compared and contrasted; and it is the same total in two successive conditions--namely, the human race as ruined in Adam and recovered in Christ).