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ANALYTICAL COMMENTAEY
FOR
T.
LONDON:
DUBLIN:
&
T.
CLARK.
J.
ROBERTSON &
CO.
CO.
Latehj puhlished,
hij
the
same Author,
in
demy
"The book
by a
spirit at
is
is
pervaded
"No one could rise from the perusal of his chapter on the Sermon on the Mount (for instance),
without fcelinR himself possessed of a better arninped and more systematic knowledge of that
beautiful passage of scripture than before." Clerical Journal.
"This work has rendered considerable aid to biblical investigation. We are thankful to any
who, like the author, labours to teach us to love the Bible more, by making us understand it
man
better."
Christian Observer.
may
"Whatever
contends
for,
who can
rise
Review.
ANALYTICAL COMMENTARY
AID OF PARALLELISM,
WITH
Rev.
JOHN
IfORBES,
LL.D.,
EDINBURGH.
EDINBURGH
T.
&
T.
CLAEK,
3 8
GEORGE STREET.
MDCCCLXVIII.
PREFACE.
Amidst the
multiplicity of
still
to
be a want of a
concise Analytical
shall
him the
before
followed
ing
links
relations
text, to trace
by the Apostle,
in
to
mark the
argument, and
the
and interdependence
and connect-
transitions
to
the
perceive
Instead of
is lost
mutual,
difficulty,
so brief as to
its
the peculiar
for
To
to the author)
text
is
method
by Parallelism.
By grouping
(it
arrangement of the
is
discovered.
its
leading
in
each,
we can compare
it
successively with
the
The
object
accordingly of the
b
present
work
is
twofold:
PREFACE.
VI
To
1st,
most desirable
when
first
ture,
in order to give
of
him a
its
and arrangement
clear
;
ture,
to the public
book of Scrip-
by the author,
in a
valuable
when
lated,
ever presented to
aids
its
principles
fully developed, to
is,
my
examination, by
No
my
The profound
subjects which
it
handles
make any
contribution to
sufficient to
warrant
mentaries upon
conviction T
it
my
its interpretation,
adding to the
entertain,
that in
of novelty or value
many
it
excellent
Com-
Parallelis7)i
we
possess an
and
which,
most highly
it
gifted.
v.
T.
&
T. Clark,
PREFACE.
its utility
vii
by repeating in
my own
is
by others
More
clearer light.
directed
to
but
to
in a new and
'place
the attention
especially
the perfect
order
and
of the
light
in
central,
thought
which
not, as
of
the
as
whole
containing the
Epistle.
That
Imputation,
a very
is
of
it
it
animating thought
is
ch. v.
reader
perspicuity which
the
alone,
object of which
better expressed
may
as if
by a
legal fiction,
form
lifeless
heart.
reality of a personal
the
is
warm
living
"
previous union with Adam), by which, in place of the " SIN
first
head of humanity,
yet the indissoluble connexion clearly evinced, between justification and sanctification, as being but two aspects of one and the
same union
is
being
made
so
finally
and
fully,
is
may
then given of
its
it.
Vm
have
PREFACE.
felt
make on
constrained to
my
On the
it
on his
slight
from the high regard I entertain for his opinions, and their
my
to
what
correct
have deemed
own, that I
in
them appears
me
to
being questioned,
it
remove whatever
it
be
to
is
any
desire to cast
is
all
their opinions,
and unsparingly
its
continu-
Let not the reader be startled at finding, on most of the leading points of the Epistle, a divergence from the interpretation
The
one sense new, and yet old; new, inasmuch as they contain
inasmuch as each
In
opponent's superadded.
strict
own view
old,
which I have
is
many
facets,
and that
in Scripture
one side
he who would
as in a
it
him who
diamond
light, visible
looks only on
it
on every
side.
Nothing
^vill
The maxim,
its
"
best
men
of
PEEFACE.
be held as
land
sure
tlie
universal
in
of truth,
criterion
and
scepticism,
definitively established,
IX
we
unless
are to
no point as
regard
to
we can
basis,
Had any
my
of
falsity,
and of
men on
in so far to differ
The very
conflict
from
in the opinions
all,
of
to differ.
and judicious
candid
some defect in
their interpre-
tation.
Apostle.
measure
caught, but
One
are defective.
all
it is
No
all,
been
and
reconciles
all.
which meets us
at the very
i.
and
butive righteousness of
The justifying
or 3.
The
God
17.
Are we by
others, 1.
all
combined.
which, as being
is
monk
demned by
it
almost to despair
without hope
We
Each
held,
is
what
of God's righteousness
when
exercised in judgment,
Erfurth
God
first
expression
this
justice or retri-
but this
The
drove the
con-
PREFACE.
But when
flashed
it
man
Did
He
than
it
of
be
just, while
But,
Sdly,
room
of guilty sinners
Is
this justifying
God
is still
ness of
revealed against
men
;"
still
believed on Jesus.
appropriated
righteousness,
sufficient
No
all
and God
judgment
final
arrives,
if
one
who cannot
That
without abhorrence.
may
God unto
God revealed therein" must be
whom
doomed
is
who
able,
to utter death
God cannot
and unreproveable
righteousness, that
is,
is,
it
in
His sight,"
Col.
i.
God
;"
righteousness
all
22.
is
but one
righteousness.
Him who
is
the
OUR Righteousness."
and
sin,"
man
and unblame-
God's
in him,
man
amendment,
iniquity
in
look on
Him who
is
is
enabled to
"
The Lord
PREFACE.
With few
exceptions
seemed imperatively
xi
(always noted)
1st,
made
and, 2dly,
To prove
(i.
3,
iii.
21,
vii,
3, 10,
38, and
viii.
little
In seven instances
translation.
and 25,
how
dependent on
is
xii.
2)
it
has
read GaL
Page 292,
Page 319,
Page 340,
line 4,
i.,
Page 340,
ii.
tj'^
in the
bai^^ ^3
Page 369,
Page 422,
Page 445,
read attention.
Page 459,
read ninety-nine.
off in
CONTENTS.
....
Hebrew, as of
all
1-61
63-88
distinctive
65-68
other Poetry,
The
I.
it
II.
III.
The Epanodos,
......
......
....
.
Arrangement by numbers,
in Chap.
i.
68-79
80-85
86-88
89-92
4,
93-475
93-101
'.
.....
......
.
102-144
98-101
1.
2.
102-107
CONTENTS.
PAOX
" Justify," a
certain as
word
creative
Signification of liighteousness in
'
18
From
and of
17, 18
i.
with
faith to faith,"
2.
That
it
That
Rom.
.116-118
4.
Argued
125-144
125-130
an objective external
to
especially
"an inward
*'
ii.,
Notes on Chap.
iii.
Notes on Chap,
iv.,
Notes on Chap,
v.,
the reading
v. 21,
?x<^Mf',
let
138-141
141-144
145-164
....
us have peace,"
...
134-137
"
130-133
condition of
On
from 2 Cor.
Notes on Chap,
121-124
righteousness,"
Summing up
113-115
" answered,
merely
108-111
17 with
i.
21-26,
......
.....
.....
....
......
......
.....
"refers
it
it
relation,"
3.
of
108-124
being as
declares
.....
iii.
Old Testament,
1.
God
by comparison
Signification as determined
i.
cognates,
.....
what
already done,
if
its
170-175
175-179
179-188
179-183
184-188
188-192
12-21,
192-257
v.
155-170
by which,
subject
in place of the
by
Christ's righteousness
reckoned
CONTENTS.
Objections of
a.
.....
Dr Hodge,
Adamand
Relation of
XI
so of Christ
is
to Ms seed causative,
of
Adam
207-212
as the re-
212-216
Answer
to
Dr Hodge's
James.
Justification
hold.
His connexion of
Summing up
forensic
innocent.
of
its
and that
"The Many."
224-231
.....
work, on their
....
231-237
tion),
edition of
His strong-
18 and 19,
Parallelism.
219-223
respective seeds,
"All"
new
KadlcrT-qtii.
by St Paul between
act,
vers.
discussion.
theory
216-237
sanctification.
of interpretation in
His meaning of
Conmaentary.
...
involves
Dr Hodge's change
c.
207-216
....
h.
Adam,
through
PAGE
203-206
Adam
and Christ,
237-240
240-255
through
(of sanctification).
ring to each view (the Judicial and the Moral) are kept
shown
vi,
.....
256-257
257-262
XU
CONTENTS.
PAOP.
*'
"Who
IS
Parallelism of Chap,
vii. 6,
of
"Law"
Note on Chap.
vii.
viii.
Notes on Chap.
1-4,
The passage
Meaning
Law
1.
viii.
refers
of "
in Chap.
272-274
274-280
280
281-282
13-25 Regenerate or
vii.
21, 23, 25
vii.
ParaUelism of Chap.
......
.....
in Chap.
25,
1-4?
The Body of
263-272
Meaning
vii.
vii. 3,
Interpretation of Chap.
Is
23,
'
viu. 2,
294-295
295-296
1-3,
282-294
296-298
298-310
Law"
.....
in vers. 2
2.
3.
Of
"TiSt/ca/w/taroD.'iMOu,"
and
3, particularly of
" The
307-309
....
viii.
19-23,
304-306
.309-310
310-320
to involve the
Note on Chap.
viii.
" in Chap.
19-21,
same
viii.
idea,
20,
.....
.
320-327
827
327-328
of the Millennium,
328-330
CONTENTS.
xiii
PAGK
viii.
28-39,
330-333
.......
viii.,
Connexion of Chap,
Notes on Chap,
.....
ix.,
St.
335-337
337-354
2.
Destroys respon-
.......
3.
333-335
4.
Makes
opposing,
337-340
340
The principal error hes in not perceiving that as the argument from the instances of Isaac and Ishmael is typical, so
must be that from the instances of Jacob and Esau and
more especially that no interpretation can be correct which
is not equally applicable to Jacob and Esau, as nations and
;
......
as individuals,
The "unrighteousness,
reclaims in ver. 14,
" therefore,
is
God
that
ix.
33, the
Gentiles,
x.
Notes on Chap,
Notes on Chap.
xi.,
xii.
348-349
.354
354-370
355-361
361-370
370-375
376-377
14-21,
dation,
Jew
the
......
......
Notes on Chap.
against which
344-348
377-379
CONTENTS.
xiv
FAOB
380-475
God
is
originate
permissively.
All good
principle,
creature;
and most
belono' wholly to
God
all
evil
loith
Election and
Eeprobation and
its
its
the
glory
responsibility,
380-386
.......
of the
objections,
I.
God;
wholly to man.
The doctrine
with
originates
difficulties vanish.
That
it
....
The objection
coidd^
if
is
He
freewill, that
387-434
388-399
chose, save
last
God's
will, is
God's
IL That
it
precludes
all
probation,
Though Regeneration
is
man must
No merit
accepting
the
....
in
liis
399-414
401-404
gift,
differ
from another,"
404-406
.....
Common
....
.
409-410
410-414
XV
CONTENTS.
PAGE
III.
414-417
woman's
choice,
who can
accept or refuse.
meritorious
is denied, is the necessity of any
condition for man's salvation " moving God thereunto." This does not exclude the requirement of a
What
422-428
But God
is
wUl have
AU these
from both
of
If
men
all
to
14-24, and
tions of Calvin,
ix.
....
428-434
440-442
442-443
CONTENTS.
xvi
which
controversies,
III.
two meanings
.....
have given
rise to
443-475
II,
....
two merely verbal
446-448
He confounds freedom
....
Mistake as to motives,
Strictures
J.
....
S. Mill,
Human
Mind,
450-475
454-456
Mr
.
456-468
468-472
472-474
ANALYTICAL COMMENTARY
ON THE
TO AID IN
Introduction.
The
Verses 1-7.
the Epistle
ject, V.
is
2-6
observable
3.
1.
The persons
The Writer,
addressed,
v.
v.
2.
His Sub-
7.
The
Son coming
2.
it
in the flesh, v. 2, 3.
through the investiture of the God-Man with Power, to communicate as the First-born from the dead His own (human)
many brethren
Sonship to
as partakers of
The
diffusion,
provision
v.
I. 1.
for its
5, 6.
Writer
Ch.
made
claims to be heard.
Called to be an Apostle,
v. 4.
2.
afore
by His prophets
in the
Holy
Scriptures,
3.
4.
flesh,
'
By
the resurrection of
the dead,
6.
6.
For obedience to the faith among all nations for His name
Among wliom are ye also the called of Jesus Christ
l-
Persons addressed
7.
To
Thanks to God
(" FOR " V. 9)
First
thank
salutation.
8.
apostleship,
their
faith
with
reason
my God
For God
Whom
In
tlie
is
is
my
serve with
witness
my
spirit
make mention
of you,
his sincerity.
existent state
b and
c,
He
" b
to that Sonship,
He assumed
that
i.
c,
at the incarit
to "
of exaltation by
" (Acts
ii.
36).
many
which
See Notes.
CHAPTER
7
10-16.
I.
By
11
That
may
established
That is,
That I may be comforted together with you,
By the mutual faith both of you and me.
12.
among them
Now
13.
also.
That oftentimes
also,
14.
16.
16.
of treatment
v.
comprehending A.
(i.
16
39).
viii.
The
universality of the
Gospel-righteousness, as necessary " to every one," " to the Jew
first
in
and
ix.
also to the
Greek"
see Notes).
xi.
"faith"
is
treated in
v.
17,)
i.
18
condition of
treated in
its
iii.
bhmiMii,
iii.
treated in v.
20, (and
attainment,
21
25.
iv.
to accomplish
condemn
righteousness
The
B.
v6/xov,
viii.
life-giving
viii.
v.
18) in
all
the fulness of
its
meaning, as
"
ds
by faith
Jx itianug
dr/.uiog
17.
^^irsra/.
shall live."
A. 'O
hi
AIKAI02
ThE RIGHTEOUS
X T/ff7ws tj^dirai.
This Righteousness
18.
Who
all
is
restrain
19.
is
manifest in them
v. 19.
Him
" Shewed," A.V. Our translators often obscure and weaken the point of
*
an allusion as here, by altering the translation of one imd the same wonl whou
repeated, or of
its
cognate.
CHAPTER
I.
20-2-9.
For the invisible things of Him from the creation of the world
Are cleai'ly seen, being understood by the things that are made,
Even His eternal power and Godhead
So that they are without excuse
20.
ungodliness
1. into
dishonouring God,
And
their imaginations.
was darkened.
be wise, they became
fools,
And changed
Into an image
And
to birds,
into intemperaiwe
2.
21.
God
dishonouring themselves
God
24. "Wherefore
25.
also
Who
is
Amen.
26.
27.
was meet.
and
3,
28.
And
29.
'
Greek,
otrive^,
inasmuch as
they.
Disobedient to parents,
31.
32.
II.
Haviucj
thus
urged
the
Gentiles
to
flee
i.
it
in part in
its
to
God's
knew and
rigldeous sentence,
by the Gospel,
fully revealed
i.
judgment
when God
of
"
God
dr/.aioy.pisla;,
ii.
5, to
Still
their
more
II.
1,
2,
6,
comp.
who judge
11, IG,
may
i.
20),
others.
from
[The
be read continu-
parts serve to
C.
(ii.
1.
fill
up.]
man.
things.
Against
3.
diKaiwfia,
CHAPTER
Or
4-1.6.
II.
and forbearance,
and long-suffering,
Not knowing that the goodness of God leadeth thee to repent-
4.
ance
But
5.
And
judgment
of
God
Who
Ca
And do
d Indignation
9.
man
ra,
7.
men
[shall be]
and wrath
10.
[a
neither the
more
perfect
For th^re
is
fFor as
12.
13.
no respect
many
('^'^^ *^
T>
as
many
(Shall be judged
by the law,
(For
C For
14.
Do by
Which show
A-{
the
work
of the
Law
And
meanwhile accusing or
one another
16. In the
By
my
secrets of
gospel.
men
See Notes.
else
excusing
name
with God,
JEW
of
v.
ginning
(v.
17), culminating
18),
(v.
all his
Law.
and ending
(v.
20) with
Ji:w,
18
I
[^
19.
And
20.
A hght of them
An
which are
in darkness,
A teacher
of babes,
refuted in
c)
unrighteousness,
b,
and a in a
intemperance,
3.
b.
vices, 1.
ungodliness, as
law
cliarge against
of the
2.
with
i.
21-32.
self?
f (1 )Thou that preachest
22
j (2)
l^
a.
.
23.
Thou
honourest thou
GodV
" Behold," A. V., since the Text. Rec. has 'I5e instead of
"Makest thy boa.st of," A. V. Sec Footnote to I. 10.
"Makest thy boaat of," A. V. See Footnote to I. 19,
'El di.
CHAPTER
rFoR the name
24.
(As
it is
Nor
2.
is
written.
will the
avail,
25.
God
of
through you,
<
24-2.9.
II.
But
made
be
will
to
righteous Judge,
26.
Therefore
if
who has
letter
respect to the
Jew (="
true
Praise"),
For he
not a
is
Neither
29.
But he
is
And
is
Jew which
is
one outwardly
Jew which
circumcision
is
outward in the
is
one inwardly
is
flesh
and not
in
the letter
Whose
praise
is
iii.
to the
ousness without
alone
means
LAW
2d in
ch.
iv.
sin of the
Jew and
the
latter,
his
need of a righte-
of justification.
"Counted," A. V.
See Footnote to
I.
19.
10
The substance
enjoyed a
gi-eat
is
Word
as
and cutting
by its revelation of God's faith3, 4, and righteousness in his judgments, v. 5-7, those vain pleas that the Jews would urge for God's
still exhibiting towards them the milder aspect of these attriSaviour,
v.
butes, so as to spare
off
v.
them notwithstanding
their unfaithfulness
and unrighteousness.
For this indulgence, if carried out
impartially, would exclude all exercise of these attributes in
make
God wink
man
and
at sin,
Pre-
The
in ch.
(1.)
makes God
denies
all
v.
What advantage
2.
3,
v.
1,
and
(3.)
(2.)
un-
5-8.
It denies all
1.
v,
Chiefly because that they were intrusted with' the oracles of God.
It
(2.)
The answer
true
Nay,
is-
to
His word.
God
is
ever
men
but that
and must
all
like
CHAPTER
For what
3.
God
11
3-8..
if
III.
make the
faithfulness* of
God without
effect?
forbid
if
in His judgments
be as hardly dealt with as the heathen
for surely our unrighteousness in not observing God's covenant
cannot make God unrighteous in His observance of it, or allow
It
(3.)
the
Jew
is
6, 7)
is (v.
Is
shall
He
be judged a sinner?"
inflicteth
wrath
If so,
how
may be
ever sinful I
to
5.
But
6.
shall we say ?
God mirighteous, who taketh vengeance ? (I speak as a man)
God forbid
For then, how shall God judge the world ?
For if the truth of God hath more aboimded through my lie unto
if
what
Is
7.
His glory,
Why
yet
am
To bring such a
8.
And [why]
As we be
And
not rather.
slanderously reported,
as
" Faith," A. V.
" Let God be true," A.V.
acknowledged."
The Greek
See Notes.
"But," A.V.
"Damnation," A.V.
A.V.
See Notes.
is yivicdu),
12
It is
all
advantage
9.
What
only, that
is
then
No, in no wise
Gentiles,
As
10.
11.
12.
it is
written,
Ps.
none righteous, no, not one
There is none that understandoth,
There is none that seeketh after God.
They are all gone out of the way.
They are together become unprofitable
There is none that doeth good, no, not one.
There
is
Ps. v. 9
an open sepulchre
14.
Whosemouthisfullofcursingandbitterne8S.PS.
17.
18. There is
19.
iniquity,
rna<l(!
lix.
Ps. xxxvi.
eyes.
knowledgment of
righteousness now
28)
Isa. lix. 7
cxl. 3
x. 7 (ix.
may
(xxxv. 2)
be humbled in ac-
free offer of
God's
in the gospel.
Now we know
20.
'
ijj
His sight;
>
is
is
Mti, not
6t6.
justified
CHAPTER
B. 'O
EK niSTEHS
^5 b'r/.cciog
LIVE
13
21-25.
III.
"
IrjOirai.
BY FAITH."
The gospel
21
a "righteousness of
that believe,"
v.
to
It is ''freely"
24
"all
them
perfections (as
bestowed
by the "grace"
whose "propitiatory" has yet been sprinkled by Jesus'
of God
" blood " of expiation, v. 24, 25
shomng God to be righteous
(in time past by its type under the law, (6), but still
(/3)
even
more manifestly now by the true propitiatory, Qj) )
while pronouncing the ungodly righteous through faith (oc).
yet purchased
b}^
v.
21.
22.
Unto
23.
24.
25.
"The
'
of Jesus
Christ,
-s
righteousness of
God without
This transposition
" Set forth to be," A.V. in the text; but the margin has "foreordained."
See Notes.
3
Konpi^.
See Notes.
ev
nf
j/i*
14
2G.
(.In
/3
And
That He might be
the justifier of
just,
him which
believeth in Jesus.
which would
d Justifying freely witliout law
allow merit, could man obey it perfectly
Placing circumcised and uncircumcised on equal
common God,
(Where
27.
glorying
is
then
it
demands.
(It is excluded.
j
28.
faith
L Without the
29.
f Is
works
of the law.
Is
Seeing
30.
(_
31.
Which
And
,
it is
one God,
by
faith,
"To
"Boasting," A.V.
"The
/(iw of faith."
even when
that
olligcd
See Footnote to
01)serve
how
by Jewish errors
1.
to strip
it
'2,
" Tlic
the Spirit of
life in
yhp, not
lair of
oi'i'
is
and to show
is "not
Compare Kom.
(1
Cor.
ix. 21).
to be \<rfii^6fi0a
"the law
See Notes.
A.V.
19.
of faith."
by tho expression
CHAPTER
we Jews
deferred
till
15
IV. 1.
?"
Faith alone
2-8
justifies,
of Circumcision,
Abraham's
Chap
is
wholly irrespective of
9-12
of law,
13-16
all
works,
v.
a faith of which
30 had again
What
called
profit is there of
is
"
What
shall
we
He
30,
But before
way."
if
iii.
iii.
1,
as in the case of
" Much every
was of course,
viz.
1.
"VVliat shall
Hath found
"As
we
Abraham our
'
father
[Xot justification
:]
16
For
2.
if
Abraham were
He hath whereof
justified
by works,
to glory
3.
And
Now
4.
it
for righteousness."
to
Is the
But
6.
to
fieth the
His faith
is
justi-
ungodly,
reckoned
for righteousness.
6.
saying,
7.
Blessed
8.
Circumci.siou
is
the
man
had no part
to
Abraham's
in
justified
many
will not
reckon- sin
!"
ju.stification, .since
years previously.
9.
ness.
How was
1 0.
When
Not
The
its
then reckoned
but in uncircumcision.
circumcision
of
or
seal,
in circumcision, or in uncircumcision ?
in circumcision,
benefit
being
it
he was
to
attestation
to
Abraham consisted in
him of God's accept-
being
of
his
faith,
fulfilled
Even
xii.
2,
Ab-ram
Abram was
at the
= " high,
Father
same time
or reno^^^led
of clrcuincisiou"
fitted
for the
believe,"
by
its
"Counted," A.V.
"Imputu," A.V.
See Footnote to
i.
19.
faith, as
higher
them that
CHAPTER
to
IV.
11-16.
liis
17
rite,
v.
justifies,
is still
By
V.
promise
this
Abraham
direct in
"In
thee and
earth be blessed."
constituted,
is
more
" I Jiave
made
make
which be not
11.
And
as
though
"
by
faith
they, were."
uncircunicised
-|
5^
1-"
(^
fAnd
the
Father
of circumcision to
of the
cii-cumcision only,
But who
"^
also
Abraham
L ^Yhich
13.
b "Was not
c
li.
15.
\
16.
Therefore
it is
of faith,
18
!Who
the
is
Father
of us
As it is written,
"I have made thee a
Before
Who
And
18.
<
Iliin
all,
father of
whom
many
nations,"
now dead," he
dead
yet believed on
God
as able
to
:"
And
19.
in faith,
He
20.
And
21.
l)oing fully
womb
God through
unbelief
God
persuaded
and to
see,
"
made an end of, and our old man crucified in His death
but our new man raised up, and our justification attested as
complete, in God's justifying His Righteous One by raising
Him to a new and endless life. (G^mp. 1 Cor. xv. 17, "If
already
Now
it
to
24.
But
for us also, to
whom
it shall
be reckoned,'
"Imputed," A.V.
it
was reckoned
'
CHAPTER
If
we
believe
dead
25.
Who was
And was
C.
'0
di
Him
that raised
msnu; ZHSETAL
is the
Power
of
"
plish
vofiov,
"
is
" the
God unto
salvation.
Cli. v.-viii.
v.-viii.
Power
viii.
Faith."
Connexion of Chaps,
The Gospel
19
LIVE BY
The Gospel
24, 25.
dUaio;
on
IV.
of
God
8,
Chap. V.
By
glory hereafter,
" In these words of v. 25 (as Dean Alford well remarks) the Apostle intro'
duces the great subject of Ch. v.-viii. Death as connected with Sin, and Life
as connected
with Righteousness."
20
Spirit"
ing even
(v.
suffering-s,
all
work together"
28-39.
Chapter
Having been
v.
things to
V.
by Faith,
justified
glory in
HOPE
we can
first
great
step, V. 6-8,
fellowship
6ia touto,
on this account,"
v.
12
that, v.
12-21,
which brought to us " SiN AND Death," "Righteousness and Life " are now become ours by Grace, through Christ.
Adam
C. V.
1.
TliLTcfore,
Let us
2.
luave
'
3,
let
And
us glory in
Knowing
Hope
And
also^
by
faith
we staud
of the gloiy of God.
let
us glory in tribulations,*
CHAPTER
And patience, experience
And experience, Hope
And Hope maketh not
4.
5-11.
V.
21
ashamed.
Because the Love of God is shed abroad in our hearts
By the Holy Ghost which is given unto us.
5.
6.
7.
die;
8.
In that while
we were
us,
yet sinners,
Much more
9.
We
10.
when we were
For
if
We
Much more,
We
And
11.
shall
not only
enemies.
being reconciled,
Not
by faith
justification
Christ's righteousness
becomes
As by
forms
mere
on
this
imputation alone
of
his justification
and sanctifica-
separable attendant
tion equally
^
:
death entered
its in-
the Law,
v.
(not Law,
righteous
'
shall
live by Faith."
new
sentence.
See Notes.
22
tion
(s,
&c.) aspects
and
condemning, or justifying
and assimilating powers (s, &c.).
in their
in their reigning
(j,
&c.),
To
If "
"made
As
12.
[perfectly] righteous"
Adam
tlirough
SIN,
(v.
19).
all,
As by one man
Sin entered into the world,
A{
all
men,
1^
For that
all
have sinned
13.
Law
sin
iBut
Nevertheless death reigned from Adam to Moses,
is
^^
Adam
Who
is
the figure of
Him
that
was
to come.
(s)
GRACE
(j)
which sanctifies
which
c {
of Gtxl,
and
tlje <;ift
by Grace
(_
16.
'
(So
is
the gift:
CHAPTER
16-21.
V.
23
.1
17.
r
I
-{
>-
So are procured
for all
1.
of Life
of tlie
or
Justification
by one offence
Judgment came upon aU men to condemnation
Even so by one act of righteousness
The Grace came upon all men unto justification
Therefore as
18.
j 1
"^
2.
Deliverance from
Sanctification,"
vi.
sin, or
19
of
fife.
"Righteousness unto
19.
man
evil),
both
20.
r
J
I
I-
death
RIGHTEOUSNESS ending
21. f
is,
A}
I
24
vi.
we have
tlic
In Chap,
vii.,
Law
established
yet the
Law
itself vindicated,
Chapter
Objection
1. (v.
encouragement
VI.
What
1.
is
shall
That grace
Nay
being
VI.
1-14).
If justification be
by
we say then ?
may abound ?
Shall
God
we
v.
This
7.
we
continue in sin
forbid.
is
equivalent to having
did by
^Vt^o
2.
3.
Jesus
Were
4.
we
His
-<
"
"
if
How
Wo
ius
life.
of His death,
into
(Even 80 we
For
by our baptism
dcjith,-
(Tliat like
'hrist,
Therefore
l_
CHAPTER
make
it will
VT.
5-11.
25
(a)
knowing that
condemn
either to
5.
shall
if
to
'
body
of sin
His resurrection.
man was'
crucified with
Him,
might be destroyed,
more
Him
shall
be ours, to
yield no
(b).
(c).
-JThat the
claims of sin,
all
7.
celled
be
r Knowing this
him
if
(We
from
judicially absolved
or rule over
(For
6.
But
is
to death
(Now
8.
if
we
died
(a),
with Christ,
we
with Him.
9.
-|
10.
11.
unto sin,
l_
But
alive
unto God in
Thus we have the strongest encouragement to yield no obedisin, while in this body, "mortal" indeed, v. 12, but
ence to
only that
it
may
"
is
be raised a
v.
glorified
broken, since
we
law which
only
A. V.
'
"
"For he
A.V., (rvveffravpdjdr).
dead is freed fi-om sin, marg. "justified," A.V. This
section therefore (1-14) is the judicial view, compare v. 11, *' reckon je also
Is crucified,"
that
'
is
yourselves, &c."
*
"We be dead,"
"
A.V.,
aireddvoixev.
26
and the
12.
13.
will to
grace which
overcome
the power
sin.
14.
Objection
be a "gift"
2.
15-23).
(v.
(ch. v.
17),
If secure of final
re-
straints of
shall
we not think
sionally'i
15.
v. 1).
God
forbid.
middle course.
16.
Know
ye not, that to
whom
'
to
obey.
ye are to
'
whom
ye obey
yourselves
Being
over
righteousness.
made
bondage [iboxiXudriri] of
on account of your still carnal appre-
voluntarily
(I use,
to
the
"Servants," A.V.
CHAPTER
17-21.
VI.
27
Law
any freedom to
sin
what
of
in truth
is
the
Father).
whom
Law by
17.
>
<
18.
'
19.
lessness,
I
l^
20.
flesh.
|Ye were
free
[sanctification.]
sin,
from righteousness.
21.
22.
What
fruit
And become
'
'
free
from
servants to God,
"Servants," A. V.
" Doctrine which was delivered you," A. V.
"To iniquity unto iniquity," A.V.
sin,
28
23.
'
[sanctification],
of sin is death,
of
God
is
eternal
life,
our
in Jesus Christ
Lord.
Chapter
vii.
nor his
Law
justification, v.
v.
7-12,
13-25.
of a maiTiage union.
Law
the
" the
sinned, since
Tim.
i.
Law
is
not
made
man,"
for a righteous
(collectively, the
church, indivi-
G) that
(vi.
*'
was
in
Him
as a bride to
N.B.
only
l)e
Were
viii.
3),
Law
the
first
Clirist.
is
in
the sinner
Law
whereas
Paul is most careful to prove that the Law was only the
innocent occa-fion, not the producing cause, and responsible
St.
v. 7 and 13).
Death alune can absolve from the obligation
1.
C. VII.
1.
Know
ye not, brethren,
For
How
'
" The
know
tlie
law,
gift of
God," A.V.
x<^/"<''Ma-
of Law.
man
as long as he liveth ?
v.
15.
CHAPTER
Thus
2.
29
VII. 2-5,
husband
2.
3.
So the Church, or
3.
soul, is freed
first
man
being
new union
with Christ.
4.
Wherefore,
my brethren,
That ye should be
Even
to
Him who
is
mamed to
raised
another.
fruit
unto God.
L.
The
spirit, since it
5.
'
Law
"So then
shall be called
2
occasions both
if,
30
G.
happy
The
its
6.
[_i.e.,
in our old
man]
sections, v. 7-12,
and
'
And
L.
in
newness of
Expanded and
results.
Spirit,
letter.
illustrated, in
two
13-25.
5, it
V.
"
and Death,"
1
V.
7,
Sin.
viii.
2.
(it
its
it is
sin.
St.
all past.]
7.
What shall we
God forbid.
say then
Is
the
Law
sin?
8.
'
*
*
the
commandment
of coveting
:'
CHAPTER
For without the
Sin was dead
J
1
1^
'
31
8-13.
VII.
Law
;
And I died
And the commandment was found
10.
11.
Law
Wherefore the
12.
And
the
is
me.
holy.
commandment
and
holy,
2.
for
its
just,
and good.
tlie
but
it is
N.B.
St.
Law
so far as the
is
v.
concerned,
the flesh,"
12-21,
St.
this true of
us
5.
vii.
fication with sanctification, to enforce the indissoluble connexion between them the very argument being, that there
;
13.
3g
g -I
in this
even by
Was
God
forbid.
Law
is
might appear
sin,
is
good
death."
life,
life,
found to be nnta
32
The Law
and " good
to be
still
is
;"
not in fault
but
acknowledge
be "spiritual"
to
it
me by
its
contrast
ing one.
For we know that the
14.
Law
is
spiritual
15.
16.
I
Law
that
it is
good.
for
Now
17.
then
no more
it is
that do
it,
dwelleth in me,
For
18.
know
that in
me
(that
is in
my flesh) dwelleth
no good thing
For to will is jji-e-sent with me,
But how to perform that which
is
good
find
not:
19.
20.
" Tlie
flesh
thus lusteth
against the
would," Gal.
21.
find then a
Tliat
when
Evil
i.s
17.
would do good,
present witii
I'or
22.
V.
law
me
But
Law
man
deliglit in the
of (lod
my members
my mind,
And
V
So that
we ourselves
bringing
sin
" which
me
which
is in
my
have the
membere.
first
fruits
of
the
CHAPTER
24, 25.
VII.
33
Law
never can
effect,
24.
Comp.
viii.
wretched
man
2i Who
25.
Thus
of
my
3.
am
me from
that I
shall deliver
this
body
of death ?
thank God
I myself (Paul)
will is
am
still
so far carnal,
Law
So then
myself
>-"
Chapter
Ver. 1,
after,
2.
No
VIII.
[Oudsv, i.e.,
from] condemnation
is
therefore to those
for the
[new
who
are
in
21] law [constraining to obedience by love] of the Spirit with its Lifegiving power has made Christians free from the old Law [now
;
1 Cor. ix.
Yer.
3.
There
is
"
1 Cor.
in the
1
"From the body of this death," A.V. See Philippi's Commentary, and
Hofmann's Schriftbeweis, I. p. 552. Toirrov is placed last emphatically.
34
VIII.
1.
now no condemnation
them which are in Christ Jesus
For the law of the Spiuit of Lifk
There
is
therefore
fTo
made me free
and Death.
3.
Yrom
J
1
the
God sending
of Sin
His
flesh,
and
for sin,
Who walk
flesh,
own Son
Condemned
4.
Law
flesh,
Law might
be fulfilled in
but after the Spirit.
us,
"
But
this ensured
"For"
1.
(v.
and 6) the fleshly walk would argue the still fleshly mind
" For " 2. the fleshly mind is [" condemnation " to] death
whereas the spiritual walk bespeaks the spiritual mind, and
the spiritual mind brings (a) " life " and (b) "peace."
5.
6.
'^
For they that are after the flesh do mind the things of the
But they that are after the Sjiirit the things of the Spiiit.
For to be carnally minded is death
But to be spiritually minded is life and peace.
Peace," I say
(b), v. 7,
(in place of
(a) v.
"enmity,"
10, 11,
v.
flesh
7), is
"life because of
body,
V.
11.
flesh,
Porallulism.
is
added
v.,
in A. V.
CHAPTER
VIII.
18,
7-14.
35
viii.
;
17 and 21
(viii.
"love,"
ch.
v.
(viii.
v.
(viii.
35,
37, 39).]
/Because the carnal mind is enmity against God;
For it is not subject to the law of God,
7.
And
Ph
9.
If so
flesh,
But
10.
flesh
He is none of His.
And if Christ be in you,
11-3
But
the Spirit of
if
He
that raised
By
We
Spirit, since if
we
shall live
we
we
flesh
but the
we
12.
Therefore, brethren,
13.
are debtors.
:
body, ye shall
if
we
of the
live.
of God, V. 14, 15, the Spirit Himself bearing joint- witness with
we
are sons,
14.
v.
now
"Now," A.V.
Spirit of
God
36
15.
The
16.
And
17.
if
Heirs of
And
God
we
If jointly
suffer
with Him,
we may be
glorified.'
And
it
awaken the
HOPE
may wc
v.
24, 25.
For
vealed in us.
19.
*'
If so
'
of the sons of
God,
20.
of the creation ^
be that
we
suffer
it,*
together,"
A.V.
2
"The
creature,"
Waitoth
Za<to>i of this
us"
*
A.V.
A.V.
See Footnote on
i.
19.
The
rere-
of ver. 18.
CHAPTER
VTII.
21-28.
37
hope that the creation i itseK also shall be delivered from the
bondage of corruption
Into the hberty of the glory of ^ the children of God.
21. In
first fruits
of the Spirit,
is
now
full
undefined aspirations
after
renovation.
26. Likewise the Spirit also helpeth our infirmities
27.
Because
Nay,
of those
all
things are
who
made
1.
subjective side)
and 2. (B) are
purpose " (the objective side).
;
28.
God.
of
And we know
that
all
things
"the
God"
(the
work together
for good,
God,
"In
hope.
Because the creature," A.V., see Notes.
" The glorious liberty," A. V. But this obscures the connexion with "the
"
A. V.
38
whom He
For
29.
did foreknow,
[Son,
He
He might be
That
the first-born
among many
brethren.
30.
What
31.
we then
If
32.
Who
33.
shall
34.
any thing
shall lay
God
It is
Who
is
us aU things?
who
that justifieth:
called
is
he that condemneth?
is
;
risen again
who
also
maketh
trials,
as they rivet His, so they rivet our love but the closer to
Him.
35.
/Who
'
shall separate us
ShaU
Or famine, or nakedness,
6
Or peril, or sword?
As it is Avrittcn,
36.
We
Nay, in
37.
we
are killed
all
Him
those things
we
are
For
38.
Nor
.*
life,
Nor things
Nor powers,'
H
Nor
39.
creature,
"Nor
Clirist
is
in
CHAPTER
39
IX. 1-3.
DISPENSATIONAL DIVISION.
Israel's Rejection.
I.
work together
called according
to
ix.
for
God's purpose,"
viii.
28.
Jews
"
What becomes
of our privileges
I.
II.
of God's
III. of
'
word void."
(Compare with
answers in
iii.
I. II.
III.
1-8.)
been yours.
But
Yours are " the adoption, and the glory," &c., ver. 4.
the shadows of the Old Dispensation entitle not to the realities
the carnal Israel (ver.
of the New, but only prefigure them
adoption (ver. 4),
outward
the
spiritual
(ver.
typifies
the
4)
6)
Of you is
the true adoption of the "children of God," &c.
to
typical
privileges.
These privileges
have
1.
My
2.
3.
5.
I lie not,
me
For
my
brethren,
my
flesh
40
4.
Who are
Israelites
To whom
nants,
And
the giving of the law, and the service of God, and the
promises
5.
Whose
And
of
whom,
Who
is
over
all,
God
Amen.
part in the
dom
founding
1.
is
6.
They
ally,
but
all Israel,
all
effect.
which are of
Israel
not to
all
(ver.
(like
7.
all
children
2.
-i
flesh,
God
^-
the latter
ca.se
typifying (in
outward
" For
"Time," A.V.
tliis is
CHAPTER
10-16.
IX.
41
blessings, are
irre-
God showed
a'nd that as
now He may
the younger son, and reject the Jews, the elder brother.
10-
Had
p
!!
also
of
evil,
God according
to election might
stand,
It
12.
was
yAs it
13.
God
is
Not
>-
p_
III.
this
of
is
'
2.
in rejecting the
1.
in show-
Jews.
(In
What
shall
we say then ?
Is there unrighteousness
Why
with God
God
forbid.
He did to you
and rebellion against Him
mercy to sinners being of God's
at Sinai ? (Exod. xxxiii. 19.)
free* grace, not to be extorted by any desires or efforts of men.
1.
Israelites,
15.
16.
when
guilty of idolatry
neth,
But
2.
ness,
Why
as
He
of
God
[Gentiles]
whom He
tion to His
42
18.
And whom He
Objection.
wills
if all is
knowledge," (see Acts ii. 23, where on the same plea the
crucifiers of the Lord would have been blameless), and our very
wickedness is made to subserve His purposes, why find fault
with what is only working out His irresistible will ?
[Ver. 19
"
Why
19.
yet
Thou
"
am
Why
I.
I to
resisteth'
If
What
as He pleases?
taketh vengeance ?" iii.
make
Nay
Maker
hast thou
God ?
it,
made me thus ?
Answer
clay,
[Gentiles]
[Jews]
to ques-
all,
5.]
21. Ilath
And
of
Why
(ver. 14),
man
man,
but,
Who
impiety in sinful
20.
7.]
iii.
For who
Answer
even
But what
justice requires
Him
to
do
is
account to none
looking to what
is
one thing
Not then
another.
we can
fitted
He
what
to ap-
needs to render
see, if
He
has long
you
to be
more conspicuous
objects of
His
CHAPTER
IX.
43
22-29.
what objection
lies to
His righteousness
22.
/And
23.
that
On
glory,
24.
[Jews.]
the vessels
unto glory,
of the Gentiles ?
That God would show mercy to the undewas long ago intimated by the pro-
serving,
phets,
when they
apostasy,
As He
25.
[Gentiles
now
as hereafter
the Jews.]
"
them
I will call
my
26.
\There
That
Israel, so
my
shall
people,
it
beloved
my people
was no
[Jews.]
28.
ness
it
short in righteous-
Because a short work wiU the Lord make upon the earth."
And
29.
44
Tlie
own
prophet,
Saviour of
Isaiah xxviii.
all.
we
say then ?
31.
32.
of faith
As
33.
it is
" Behold
written,
I
II.
The Ground of
Israel's Rejection.
their not knowing, (ch. x. 2, 3, and 19) i.e., recognizing Gud's righteousness, and the condition of its attainment).
(viz., in
Faith
alas
is
as its end
for
own law
righteousness
(a)
all.
shuts
(b)
that
helieveth."
Cu. X.
1.
Brotliren,
And
2.
8.
4.
1.
heart's desire
God
for Israel
is,
b.
and
my
prayer to
For righteousness by
live.
is
Law demands
the condition.
to
do
its
commands
CHAPTER
5.
2.
But righteousness by
Deut. XXX.
done
45
X. 5-14.
Law
all.
6.
7.
Man
is
Who
(That
to bring Christ
to bring
deep
believe,
8.
9.
a.
if
d And
Proof that to
to be offered
of Joel
ii.
11.
12.
13.
c That
God hath
.Jesus,
raised
Him
10.
is
itself,
God has
all,
from
32.
be saved."
Now
" every
one's
lii.
calling
7 indicates) to all
How
And how
?)
call
on
46
15.
And how
And how
As
"
shall
shall
it is
How
written,
of
peace,
And bring
though, alas
all
also predicted
16.
all
17.
liii.
whose words
make
also
all,
and to
hear.
So then
And
faith
cometh by hearing.
Compare Rom.
Ps. xix.
18.
But
2.
20.
But
And
know
i.
their
I ask,
(God's voice
Surely
when He
would
it
the earth,
shoukl be
that the
But
I say, Israel
First
20.
Gentiles
listen,
19.
it
called)
all
of the world."
'
CHAPTER
47
XI. 1-7.
21.
Israel's Recovery.
III.
Nay, this
I. Is then Israel's rejection foto^ (chap. xi. 1-10) ?
They are Qod's people, foreknown;
were to exclude myself.
and, as in the apparently universal defection in Elijah's time,
there
is
ever
alive (comp.
"a holy
seed "
(Isa. vi.
v.
solely of
grace.
XL
say then,
1.
2.
Wot ye
How he maketh
3.
killed
Israel, saying,
altars
4.
But what
6.
Even
Who
6.
God against
Thy prophets,
intercession to
And
a remnant,
is it no more of works
no more grace.
But if it be of works, then is it no more grace
Otherwise work is no more work.
if
by
is
grace, then
Otherwise grace
is
a wJiole,
Israel, then, as
is
prove,
grace,
to receive salvation as of
What then?
Israel hath
48
And
8.
9.
it,
(According as it is written,
" God hath given them the spirit of slumber.
Eyes that they should not see,
And
10.
for the
recovery of Israel
11. I say then,
14.
forbid
God
their fulness ?
my
flesh.
And might
15.
For
the casting
if
Be the
What
away
of
them
But
life
them
be,
hope, as the
first fruits
termines the
final character of
the branches.
CHAPTER
16.
XI.
16-24.
49
And
if
warns against
than that
17.
God
is
much more
probable
(23, 24).
But
if
Thou
19.
Thou
thou boast
Well
And
off,
21.
22.
*
;
off."
23.
24.
For
shall
be graffed in
if
And
How
Be
own
olive-tree ?
ver. 25,
am now
author-
50
made
to
25.
For
would
mystery,
Lest ye should be wise in your own conceits,
That blindness in part is happened to Israel,
Until the fulness of the Gentiles be come in,
26.
And
As
it is
" There
And
27.
For
written,
shall
shall
this is
When
come out
my
I shall
take
away
their sins."
28.
As concerning
29.
the gospel,
30.
The
;*
(a),
of the
unmerited bounty
(c),
and of
the
incomprehensible
arrangements and
of that God,
Director,
(b), of
who
in the
is
all
CHAPTER
XI.
33-36
XII. 1-2.
51
THE DEPTH!
33. a
fb
Of the RICHES,
c And^ of the wisdom,
d And of the2 knowledge
How unsearchable
God
of
And
34.
35.
36.
things,
Practical Division.
From
Practical; from
incumbent on Christians.
All being "of, through, and TO God," xi. 36, let there be a
of the " body " ver. 1,
consecration to God of the whole man
(hitherto so "dishonoured," i. 24, and "dead because of sin,"
viii. 10, but already in part "quickened by the Spirit," viii. 11,
to be "a living sacrifice," xii. 1), or outward activities, ver. 1;
and of the " mind," or inward dispositions, ver. 2, as a " seras a fulfilling of " the will of God," ver. 2.
vice " to God, ver. 1
tlie
XII.
1.
2.
And
Which
is
your reasonable
service.
This principle of doing all as a " service " to God, in fulfilment of His " will," must be applied to all our duties.
I.
3-13.
of
God." A.V.
52
assigned to each OF
faith," ver.
God
to
3.
3,
God
good of
for the
say,
all,
vers. 4, 5,
measure of his
and through
6.
Him,
man
to think
xvii.
20, 21,
to
to "Ministry," "giv-
6.
Having then gifts differing accordingto the grace that is given to us,
(1) Whether prophecy, let us prophesy according to the proportion
7.
(2)
of Faith
(3)
8.
(4)
Or
(5)
(6)
(7)
only from a zealous, fervent " sei'ving the Lord," ver. 11.
to
and
to strangers.
CHAPTER
9.
XII.
9-21.
10. (1)
Be kindly
63
good,
is
slothful in business;
Fervent in
(5)
12. (6)
13.
Not
(4)
spirit
Hope
Rejoicing in
(7)
Patient in tribulation
(8)
To
ver. 1
offence, ver. 17, with thoughts of peace to all, ver. 18, leaving
vengeance to God as His prerogative, ver. 19, overcoming like
Him evil with good, ver. 20, 21.
14. Bless
Bless
15.
16.
Recompense to no man
be
possible, as
much
all
men
men.
19.
20.
Therefore
If
21.
54
Duty
III.
Christians).
His " will;" since they " are ordained of God" and
civil
resistance to them will incur His condemnation, v. 1, 2
fulfilling
XIII.
good of
3-5.
Let every soul be subject unto the higher powers,
For there is no power but of God
The powers that be are ordained of God.
1.
Whosoever therefore
2.
God
themselves condemnation.*
For rulers are not a terror to good works, but to the evil.
Wilt thou then not be afraid of the power? Do that which
3.
is
And
good,
4.
5.
Pay
to the
and gener-
6.
7.
Render, therefore, to
all tlieir
duos
Tribute to
Fear to
custom
leaving no debt unpaid but one, love, which, the more you
pay, the
1.
(ver.
more you
9,
true doing
will feel
due
"the
^vill
of
is
God ;"
coming
(ver.
mind
shorter.
of the Lord
"Damnation," A. V.
is
ever be-
CHAPTER
8.
XIII.
8-14
xrv. 1-3.
65
Owe no man
9.
kiU,
Thou
And
10.
if
Therefore love
11.
And
there be
is
knowing the
that
time,
sleep,
And
13.
Not
Not
Not
14.
and drunkenness,
chambering and wantonness,
in strife and envying
But put ye on the Lord Jesus,
in rioting
in
And make
flesh, to fulfil
IV.
must not
it is to
XIV.
1.
weak condemn
Him
that
is
weak
disputations.
2.
3.
'
The A.V.
Thou
66
4.
To
own master he
his
standeth or falleth
yea, he shall be
holden up,
6.
He
man
alike.
own mind.
And
He
8.
Whether we
We
9.
10.
live, therefore,
or die,
living.
And
rather.
That no
man put
fall in
his
brother's way.
More
in<
oneself,
is
sin, if
it
by doing what
is
nothing unclean of
itself
their
CHAPTER
XIV. 15-28.
57
to be unclean,
But
if
Now
whom
For
16.
17.
Christ died.
But
21. It
it is evil
is
22.
for that
man who
is
offended, or
made weak.
23.
is
condemned
'
if
he
eat,
because he eateth
not of faith
For whatsoever
is
not of faith
is sin.
himself,
but,
like
Christ,
who
so
upon Him,"
Ps.
sake
Ixix. 9,
up
we may have
of God's church
being that
>
"And he
that doubteth
is
damned," A. V.
See Footnote on
I.
19.
58
XV.
1.
And
2.
3.
But
as
it is
his neighbour,
written,
fell
upon me."
4.
Were written
Now
6.
6.
7.
As
To the glory
of
God.
fulfilling "
fathers
to the Jews
the truth " and " the promises" vouchsafed to their
c.
5. cxvii.
2).
8.
9.
And
fathers
Might
As
" For
10.
God
glorify
it is
for His
mercy
written,
this cause
among
the Gentiles,
11.
And
again,
And
"
We
laud Him,
all
all ye Gentiles,
ye people."
then," A. V.
of the strong
"Now," A.V.
12.
" There
And
59
be a root of Jesse,
he that shall
rise
Now
Conclusion.
The Apostle
Roman
Chris-
now soon
And
myself also
am
persuaded of you,
all
Nevertheless, brethren, I
one another.
v.
is
given to
me
of God, that
17. sanctified
18.
19.
have
21. lest I
Yea, so
I strived to
written,
22.
'
also I
God
of hope, &c."
See
I.
19 footnote.
ver. 13,
60
23. to you.
25.
26.
27.
28.
29.
30.
Spirit, that
31.
me
that
Judsea
may be
my
and that
me
service
in
delivered from
which
and may
peace be with you all. Amen.
Recommendation
Epistle,
ver.
1,
2.
of
He
who
cause divisions,
bearer of the
v.
v.
21-24.
v.
17-20.
3-1
G.
Salu-
Closing Doxology,
25-27.
XVI.
1.
2.
myself
also.
3, 4.
have for
5.
my
life laid
down
ail
is
my
their
own necks
whom
unto
in their house.
Salute
my
who
not only
Likewise
well-beloved
8.
9.
my
6.
7.
my
10.
Stachys
11.
them which
beloved.
Salute
Salute llerodion
my
61
kinsman.
in the Lord.
Lord.
13. the
much
in
and mine.
Salute Asyncritus, Phlegon, Hernias, Patrobas,
Hermes, and the brethren which are with them. Salute Philologus
and Julia, Nereus, and his sister, and Olympas, and all the saints
which are with them. Salute one another with an holy kiss. The
14.
15.
16.
Now
17.
and
divisions
you.
Amen.
21. Timotheus
22.
my
my
I Tertius,
who
23.
you
25.
Now
in the Lord.
to
Him
that
is
of
power to
stablish you,
According to my gospel,
And the preaching of Jesus Christ,
of faith,
27.
>
of faith,"
A.V.
PEELIIINAEY EEMAEES
ON
PAEALLELISM.
An
been employed
for the
sake of assisting
(where
it
why may
is
artifice
be employed,
far
more im-
mind
able at least in
Hebrew
is
if
between
To the misis
owing, I
parallelism to the
New
Testament.
PARALLELISM.
64
The usual
supposition
in poetry, of which
it is
is
that parallelism
is
to be found only
Unquestionably
teristic.
Hebrew poetry
but
it is
It is not
spond to the seven petitions of the Lord's Prayer.-f*
meant to deny that the parallelism of line responding to line
originated in the need, which poetic feeling always finds of some
sort of recurring
although
it is
as in
modem
languages, on accent.
This
is
metre depends,
not the place to
Roman
may
perhaps
T.
suffice to
&
T. Clark,
Etlinburgh.
t
The
also in a small
Prayer, and
Edinburgh.
satisfy the
marking
65
Hebrew
By
by a
reading the poetical books and the prophets never before experienced.
The
cxxxiii.
may
assist
Hebrew
original
PSALM CXXVI.
1.
When
We
2.
And
filled
Then
4.
Bring back,
Lord our captive bands.
As the water streams in the south.
6.
The sowers
in
weeping
eth-shivath" Tzion',
1.
B'shuv' Y'hovah'
2.
Hayi'nu k'chol'mim'
Az' yimmale' s'choq' pinu',
UTshonenu
rinnah',
The vowels
ale; 6 as in met;
very short
as ee in eel;
as oo in moon, &c.
6.
'
aa a
PARALLELISM.
66
Higdil' Y'hovah'
laasoth'
laasoth' iuimanu,
iin cl'leh
Higdil' Y'hovah'
3.
Hayi'nu s'mechim'.
4.
5.
Hazzor'iin' b'diinah'
B'rinnah' yiqtzoru.
6.
PSALM CXXXIII.
1.
Behold now
how good
As
in
Flowing down
to the beard,
To Aaron's beard,
That flowed down to the
3.
hem
As Hermon's
fresh
Zion's holy
For there to
Even
of his robe.
for evermore.
life
Hebrew.
1.
2.
Kashshcmen hattov'
al-harosh'
Yored' al-hazzaqan'
Z'qan" Aha ron',
Shei yored'
3.
al-pi middothaiv'.
sheiyored'
Ki slium tzivvah' Y'hovah'cth-habb'rakhah'
Chaiyim'ad-haolam'.
K'tal'
Chermon'
The rh3rthm
of
Psalm
cxxvii.
is
the same
as that in the
EHYTHM
IN
HEBREW POETRY,
67
2.
mashkimey qum
she'veth
O'kh'ley" lechem haatsavi'm
Khen'
shena'
5.
mimmitzrd.im
B'tzeth Yisrael
2.
5.
6.
Haiyam' raah'
vaiyanos'
raq'du ch'eylim'
G'va5th'
thaniis'
tirq'dii
ch'eyUm'
chivney-tzon,
Milliphney ^don'
hiili
aretz
Yaaqov'
8.
kivney-tzon.
The rhythm
^ki
tissov' I'achor'
Milliphney Eloah
yissov I'achdr'
Heharim'
Heharim'
G'vaoth'
7.
Mahl-1'kha haiyam'
Haiyarden'
^mamsh'lothav'.
Haiyarden'
4.
mille'
3.
^p'ri
lididd
1.
Yisrael'
habbdten
b'yad- gibbor'
Ken' b'ney"hann'urim'
Ashrey' hagge'verasher'
E th ashpathd mehe'm
Lo-yevdshuki y'dabb'ru'
Eth- oy'vim'bashshaar.
Sakar'
M'acharey"
Psalm
Y'hovah
4. K'chitsim'
Shav' lakhe'm
yitteu'
Hinneh' nachalat'h
banim'
3.
Hahophkhi
Hallamish'
of the whole of
Psalm
hattzur'
[yim
agam-ma'-
^I'may'no-mayim.
xxxiii. will
be easily
Lay'sharim navah'
2.
3.
4.
The
th'hillah'.
V'khol-mdase'hu be'emunah',
rhythm
xli.
1, 2.
2.
is
shown in the
last
68
PARALLELISM.
Yittcn' I'phanayv' goyim'
U'm'lakhi'm' yard.*
The knowledge
of the
the
latest,
all
the versions
Who
raised
east."
instead of
"WTio hath raised
Him on whose
up from the
east
Hebrew,
as in other languages,
rhythm
is
its
it
Parallelism in the
to
we do
be poetical.
New
so far cleared
Testament.
by the removal of the
ments
I.
mon
*
more
It is necessary that
New
Testament.
The
down
(niedertritt,
Aug. Hahn,
Stier,
nicdrrimr/f,
69
word
is
But though,
tion.
in
its
its
at first confined
be extended to
first,
triplets, quatrains,
and even
and
five, six,
between the
different lines so as to
lel,
triplet
with a
triplet,
quatrain
with quatrain, &c.,* until at length the love for exact arrangement and symmetrical order found full gTatification only when
it extended to the entire composition, so as to combine its
various parts into one organic whole.
Of
this
we have a
re-
Ixvi.,
markable example in the Later Prophecies of Isaiah, xl.
the whole of which (27 chapters in all) consists of 3 equal sections with 9 chapters in each, the close of each section being
marked by the recurrence of the same idea (in ch. xlviii., and
Ivii., " There is no peace, saith the Lord (my God) to the
wicked," and at the final close, Ixvi. 24, by an expansion of
the
same
Each
idea).
section
again
is
subdivided
into
vicarious
issue.
sufferings of the
Redeemer with
See examples of
all
is
their triumphant
now
generally ac-
PAKALLELISM.
70
3x3
10-12).*
liii.
is
of the
indicated at the
2.
I.
11.
III.
these
each
in ch.
topic
12
xl.
is
the
II.,
upon in 3
and the
in 6-8
verses
III., in
xlviii.
Iviii.
somewhat
enlarged
farther
in ver. 3-5
I.,
Each
9-11.
I,
being
topics
the
22
the
II.
in ch. xlix
Ivii.
the
and
Ixvi.
shown
at the
end of
A. Plead
my
"f-
cause,
B. Fight against
liOrd,
them that
me
" See " Dcr Pro])het Jesaja von D. Moritz Brechsler, S'^'' Theil, fortgesetzt
von Franz Helitzsch und August Halm," and " Commentar Uber daa Alto
Testament von Kuil und Delitzscli, Dritter Theil, P" Band."
t In ordur to follow with ca.sc the following remarks, the student should provide himself with the " I'aragiaph Piblo " (published by the Religious Tract
Soci( ty, in crown 8vo), which he will tind a most useful copy for his general
reading.
7^
is
an appeal to
tlie
the earth.
B.
is
(as is
first
first
Take hold
the last 10 verses,
10 verses
of shield
my
Lord
me,
&c.)
close
God, according to
Thy
v.
("
19
"Judge
righteousness,"
v.
24,
11-18,
(its
of thanksgiving and praise) David, as the plea for God's interposition in his behalf, contrasts the very opposite conduct of
his
xl.
for
all
viz.,
to
For
nations to God.
this a
and a power, surpassing human, isGod's alone to endow His " servant " with these
wisdom
evidently required.
With
first
It
is
requisites.
subject,
and
make
Israel suffi-
distributed
12-14.
15-17.
Who
Who
18.
19-21. Is
. T
22-24. Is
God
in wisdom
it
72
PARALLELISM.
" To whom then will ye liken me ?" &c.
doubt the power and wisdom of Him who " created, and
numbers the host of heaven ?" who '\faiiiteth not," neither
is there " searching of his nnderstandintj."
25.
26-28.
Why
29-31.
Who therefore
Let
it
same words
the
is
by the two
xli.
topics,
of the
He
prediction
up
as
x.
the recurrence
4,
of the words
For
His anger
all this
is
is
stretched out
still,
(ix.
1,
4,
The
"
X.
Awake
4)
or
awake
!" three
times in
li.
9,
17
lii.
1.
word "Hear,"
i.
iii.
e.(}.,
vi.
1.
xxxii.,
sec
"Symmetrical
73
general introduction
(i.
3) strikingly appropriate to
ii.
it,
to
is
10
xi.
27
xxv. 12
xxv. 19
the
5,
xxxvi. 1
first
These
xxxvii. 1).
5 sections bringing
down
Isaac,
places.
1.
The Primeval
earth, Fall,
ing corruption,
2.
3.
4.
6.
6.
7.
8.
9.
10.
ii.
xi. 9.
to
Abraham,
xi.
10
xi. 26.
The Book
26.
of Judges,
in
its
main
central division,
is
sab-
"The
74
PARALLELISM.
thing
ii.
Tlie 1 2
two
iii.
mighty
The
iv.
vi.
x.
acts, or exploits, of
6;
xiii.
Samson
(See
1.)*
and
5, as indicated
first
seven exploits
"And
31.
xvi.
12
iii.
series of 7
of each,
iii
11
close
and
centre
as acfollows,
_,
_,
,'.
...
>
2.
3.
first
-xu
4.
new
^
i
with j.u
the marriage.
nected
'
5.
The
To avenge
cords.
6.
ass,
8.
last 5 exploits
Games
off
new
Burets the
viii.
ropes,
39) are
17.
Love
to the third
in
the
Epistle to the
A/xa/off'jKjj
yap 0eoD,
woman.
Philistines.
of similar arrangements
bone.
-\
Romans are
1. The three
Jaw
with
LeM =
11.
Examples
10.
12.
The
connected
J the
9.
7. Prevails in
The
(i.
16
&c.
God
is
ri(/htioiisiiess
of
God, &c.
Scripture, p.
1*24.
p.
134.
75
Being justified
C. V.
[or,
1.
In
three divisions
all
[or,
dizociosvvri
Qiov,
the Righteousness of
God,
forth as
set
is
God
" to
all.
" by the
FAITH of Jesus Christ " that is the prominent view, " unto all
and upon all them that believe."
In C. it is the blessing and sanctifying Righteousness of
God, as the consequence of the justifying ; as indicated by the
contrast between di/tawj/Mmoi in B. iii. 24, the participle of
In B.
it
is
incomplete,
believing
continuative
and
Sict'ion,=^a-being justified,
8r/.aiudsvTsg
God
each on
righteousness, with
The
all its
viz..
concomitants.
passage from
'O
8s 8ix.aiog
Ix iriGnug
^rjosrat
by
shall live.
faith
76
PARALLELISM.
up
by
it
accordingly
faith.
freely," &c.
C.
result
The
third expression,
LIFE
new
life
i^yjgirai,
"I
is
marks the
ii.
live,
yet no longer
Such, to express
20.
it
I,
in
Christ Jesus,
2.
v.
21.
second example in
Romans
The twofold
division of ch.
is
ch.
ii.
17-23, or in-
See Notes.
ii.
two
17-23, and the covenant of circumcision, 25-29, still continues to give arrangement to the two succeeding chapters.
to the
two questions in
iii.
1,
"
12-21
close of ch. V.
Adam
with
as the
two great
77
OUS,"
19
v.
by
evils introduced
(or
sanctification,"
v.
18, and
ayia<r/j,6v, vi.
(s)
(i),
"made RIGHTE-
being
(g.)
righteousness,"
v.
17,
"unto
"the GIFT,"
v.
whole
15, 16
(j)
prescribe the
passage.
marked
in each
by the
repetition of the
dividing Isaiah
Ch.
"
vi. 1.
What
xl.
That Grace
vi. 15.
God
forbid."
and
Ch.
so in like
vii.
7. "
vii.
13.
The
manner
vii.
7-12, as indicated by
v.
13-25, indicated by the present tenses, assists in the settlement of that much-agitated question. Is the description given
in ver. 14-25 that of a regenerate, or unregenerate person ?
The recurrence
of the Jews,
78
PARALLELISM.
This marks the two stages in the argument
again in
x.
of this
chapter,
means
11.
nianuuv,
of salvation,
believing,
the subject of
is
x.
or faith,
1-10;
as
the only
or the uni-
'irai,
The recurrence
of the
same or
same
new
subdivision of the
mark
its close,
as
when
enunciated.
first
Now
V. 20. It is
then
it is
no more
no more
that do
that do
it,
is
may be
connected one
two
subjects,
if
of ch.
vii.
we expect
DEATH
13-25,
expected to follow
the division
as, in
V.
V,
of
may
viewed apart by
itself,
is
sections,
still,
its
conclusion to
7-12, and
each section,
its
if
marked
commenceis
ment.
V. 7,
What
shall
which has
its
we
say then
the
Law
sin ?
Was
Is
v.
is
13),
me ?
to
And
the
Law
is
off as
holy,
commandment
holy,
and
just,
and good.
itself)
79
new
in this aspect,
subject,
sometimes
evidently begins a
the
discovering
in
assist
Thus
us.
new
subject,
where
connection
Rom.
in
xii.
it
1 4 the Apostle
owe
to unbelievers
Bless
If
we
we
is
shall find
respondence in the
inquire where
this section,
last
line of the
concluding verse
of this
chapter, v. 21,
Overcome
Next we observe
evil
with good.
and, finally,
Be
iiegatively,
not
farther mediated
by the intervening
Recompense to no man
We
same duty
two verses
is
parallel in v. 1 7,
evil for evil.
are thus led to trace the connection between these and the
apparently unrelated
v.
15 and 16, which has generally esv. 14-21 form one con-
80
PARALLELISM.
" literally,
to be,
to tke second of
what
is
by placing
attention,
it first
and
last,
Be ye
And harmless as
" There
is
the doves.
Matt. x. 16.
ever desirable,
is
not essential
without
it
men may
be Chris-
The essentials,
and puriiy of heart.
then, designated under the resemblance which all true disciples of our Lord must bear to the most innocent of animals,
while the adventitious
are made emphatic by their position
the ravening wolves,
danger, and the adventitious safe-guard
and the serpentine prudence are placed obscurely in the
tians
in
all
integrity
centre."!
axovuv eov
'jTphg
xoci
rrjv aydrrriv,
Tov /.jpiov
'iJiooDi/,
Hearing of thy
And
of the
love,
faitli
And
Jesus,
Philein. 5.
Scri]itiirc, p. 42.
t J ebb's
EPANODOS.
that
is,
81
To
all
And
the saints
We
point
of the faith
we
ism in the
New
On
Testament.
the
existence of parallel-
lity,"
difficulty.
would be
of your faith in the Lord Jesus
your love to all the saints
Having heard
And of
we
* Jebb's
Sacred Liter,
p. 345.
and
" The
5th verse of
love to all
the faith
which
thott
hast in our
my
occasions
if
it
still
it
on
many other
82
PARALLELISM.
repentant slave
now
tliis
by
making
love
toward
the latter
all
Christian love,
passing)
it
p.
347.
From
EPANODOS.
characteristic of
tion
is
them
83
by Bishop Jebb,
stance cited
And
is
was in the
upon
To the
Gentiles he
God
The form
his ministry,
and keeps
due subor-
in
when
and,
he preached Christianity
to the latter."*
In like manner, in
St. Paul's
epistles,
And peace
From God our
And from
Father,
Rom.
i.
7.
in the
New
2 Cor.
viii.
PARALLELISM.
84f
mean
to affirm
Just as
The
(jrace of
xiii.
14,
we
all.
Amen.
Godhead characterized by
1.
On which
xi. 22.
2.
Ch.
3.
ii.
7-10.
(/I).
too,
of parallelistic
we
of verses
14,
its
and the
examination according
EPANODOS IN ROMANS.
85
"
referred to the
is
notes.*
Sometimes
5.
sins
shown
21-31, are
i.
it is
the beginning,
6.
<s\)vn,
&c., p.
118.
clearly
contrast.
7.
is
It
is
the
student
in
recovering
it.
Thus, in
ch.
when we
is
all
is
viii.
28-39,
immediately
God [which
stated as the
first
is
in
character-
and 13-16;
ix.
22-29;
xi. 33-36.
86
PARALLELISM.
of His
own
by combining them
A third
characteristic of parallelism
came
symmetry to the composition, and occasionstamp their symbolical significance on the particulars
enumerated.
Thus ten being the S3Tiibol of completeness, the
nurtihers to impart
ally to
commandments*
to signify that
it
is
The tendency
of the
Hebrew mind
Thus the
order, in
of a covenant)
ment
is
of God's cow7ia9i<-promises to
fulfil-
Abraham,
* Most of the laws of Moses are in like manner arranged in groups of Ten,
one great object being probahly to assist in their recollection. Sec Die sicljcn
Gnippen Mosaischer Gesetze, von Ernst Bcrthcaxi Commcntar ziini Pentateuch
von M. Baumgarten; Commentary on the Pentateuch by Otto von CJer;
lach, &c.
p. 14G,
&c.
And
87
And he
asses
4
And men
servants,
5
And maid
servants,
And
she asses,
7
And
Examples
tion, in
Jew
ii.
camels.
Romans
16.*
Gen.
xii.
are,
the enumera-
viii.
all
accusers,
"Who
shall
by three
34
lines of V.
and, in
v.
which
in
;"
xii.
in
xii.
is
number
Lord
up
God which
is
and
and cheering
17-20) into five and
ii.
love,
five.
In the
last of
viii.
For I
death, nor
life,
to come,
which
is
Nor
there
Abraham's
is
God
140, 147;
PARALLELISM.
88
MSS."
(Alford),
ment."
The
principle of arrangement
over
all
(Gen.
26
i.
Ps.
viii.
6),
which he had
lost
man
by having bowed
down
to
Whether every
composed by St Paul
Indeed the indistinct-
may admit
some passages has caused me conwhether I should print them in parthere being no good reason why there
allelistic lines or not
should not be an intermixture of both modes of comness of the parallelism in
siderable
hesitation,
position in the
istic
as
lines,
New
there
reasonable
calculation
accident, so large a
and
number
But
surpasses
it
belief
that,
of passages
all
bounds
through
could
mere
be made to
Romans
vi.
p. 323.
DIVISION
St. Paul, vol
p.
ii.,
189
viii.
89
EPISTLE.
28-39, &c.
which
them
let
New
Testament,
form, convenient
for
in
the
mutual
them judge
let
difficult
mind
Epistle,
form
in
I.
II.
III.
and
irrespectively of the
which
it is
here presented
;*
was
argument
EPISTLE.
appear, as
xv. 13.
is
An
Christians,
3.
i.
The announcement
the Gospel,
Roman
8-15.
of the great subject of the Epistle
tlie
poiver
t/otsw?,
The
rh
conclusion in like
ing subdivisions
manner
of
published "for the use of ministers, students in theology, &c., the Epistle to
Romans in Greek, arranged in paragraphs and lines according to the princi-
the
Longman,
1860.
90
PARALLELISM.
1.
towards the
Roman
2.
3.
to establish the
Tip hi dvm/jLsvtfj,
known
faith,
to
all nations,
sig v'Trax.oriv
s/g
rrignug,
Romans
y,ou
....
rra-vra to.
-/.citu.
iOvri,
for
droxa>.i;'vJ//i',
the
made
obedience of
25-27.
may
God towards
Israel
and the
i.
18
viii.,
so that both
of
whom
members
a proof
tliat
by St Paul
(ch.
i.
6 and 1 3,
Testament Scriptures.
The difficulty receives its most satisfactory solution from the hypothesis that the first converts in all
the Gentile churches were principally " })rosclytos of the gate,"
who would therefore naturally have nuich acquaintance and
sympathy with Jewish views, and were in danger of being
seduced from the simplicity of the faith in Christ Jesus alone
for salvation, by the converts of Jewish extraction, who, in
their zeal for the law of Moses, urged its adoption upon all
who would attain to a full participation in the blessings of the
covenant.
It became important, therefore, to point out the
true relation between Judaism and the Gospel.
This view accords avcII with what evidently forms the great
object of St Paul in writing to the chief of the Gentile nations,
DIVISION
viz.,
91
EPISTLE.
made one
ix.-xi.
mind
of a
Jew
to God's appa-
church had now reached, when the unpleasant truth was beginning to force itself upon the Jewish converts, from the preponderating and daily increasing number of Gentile believers,
that the former superiority of Israel was at an end; nay, that
under the Gospel dispensation, from the general unbelief of
their countrjonen, their nation was about to be rejected, and a
people to be taken from the midst of all nations in their stead.
This hypothesis furnishes an intimate bond of connexion between chaps, ix.-xi. and the preceding doctrinal discussion, and
assigns an adequate reason for the remarkable anxiety, which
St Paul evinces to remove every scruple on this point by his
repeating and answering again in chap. ix. the same three objections of the Jews to which he had already given replies in
chap, iii., viz., that the equalization of Jew and Gentile under
the Christian dispensation would amount to a denial
1. Of
their distinctive privileges, (iii. 1-2, compare ix. 4, 5)
2. Of
the truth of God's promises (iii. 3, 4, compare ix. 6-13)
and
3. Of the righteousness of His dealings towards Israel, if the
great body of God's own people were now to be cast off and
92
PARALLELISM.
14-33).
It
be seen
(iii.
why
5-8, compare
ix.
the universality of
cated by
its
be handled,
sion,
" to
Gentile."
i.
first
every one
" to
the
Jew
first,
and
also
to
the
AND
NOTES
a.
Uspi rou
b.
Tou yivoiMhoD J%
ToZ
4.
v'lou
DISSERTATIONS.
ahroZ,
ff'Tip/^arog
optffdsvTog viov
Qiou
sv dvvdfj^si,
Ijjffou
ri/jbuv.
of which
seem
to
have been
so generally
misapprehended by
The
difficulties
Is
1.
o^/(r^si/ros
sv
buvdij.il
"with
Son of God
the
God
3.
in
power "
(to be)
Son of God,"
connected
with
= ordained
(constituted)
ivith povjer ?
In what sense
2.
or
is
Are we
to
of " declared,"
assume
meaning
Why
ny.^SJv used,
instead of that which might have
been expected, and which the authorized version has employed,
" the resurrection fivm the dead ? "
J^
dvatjrdaeug
CHAPTER
94
5.
What
is
Does
holiness?"
we
4.
I.
it
by keeping
main
believe,
topics, shall
we
in
difficulties, or
tion
catch the
every one,
(e) to
Jew
or Gentile
now
(f)
that believeth
(g)
1.
vui. 3
We
have
announced
roij
this
main
feature of
by the words
roD
the argument
IpieQUrog
moZ
sou
iv
clearly
duvd/xn,
v;hich
is
Him who
is
"
He
was
crucified
resurrection,
through weahiess,"
henceforth
"He
e^
aeds^tiag.
On His
duvd/Miug
Qeov,
2 Cor.
made a quickening
xiii.
* Not rod iv Svfdfifi bpiaOimoi -vlov Otov, as perspicuity would have required,
had the iiitLiiikd iiiuaniug hceii "with power declared to be the Sou of God,"
as iu " Authorized version, revised by iivc Clergymen.
SON OF GOD.
95
union with Him tliey having died with Him in His death to
sin, but being quickened and raised again in His resurrection
(Rom. vi. 2-11), and made with Him "sons of God," as being
;
In these few pregnant expressions of i. 4 we have a disreference to that striking analogy and assimilation,
tinct
afterwards
more
"them
as
was the previous union with Adam of his posby which all that belongs to the Head is transmitted
to the members.
2. The principal misapprehension, which has led to all the
rest, relates to the expression " the Son of God with power,"
as intimate as
terity,
The
ver. 4.
reference here
is
it
He
is
incommunicable,
He
human
Rom.
nature.
viii.
29
"
shall
come upon
Son of God,"
was "the likeness of sinful flesh,"
of
our human nature with all its weakness (sin only excepted)
that He then assumed
then only He became "the Son
of God with power," f when He rose as "the first-born from
that shall be born of thee shall be called the
Luke
i.
35; but
it
i.
18.
when speaking
of
CHAPTER
96
The
I.
is
4.
analogy thus seen to exist between the Head and the members.
Christ's initiatory Sonship in His incarnate state has its parallel
in that still imperfect sonship to which believers are born while
" Beloved, now are we the sons of God,"
here in the flesh.
but " it doth not yet appear what we shall be but we know
that when He shall appear we shall be like Him, for we shall see
Him as He is," 1 John iii. 2. " He that raised up Christ from
;
the dead shall also quicken our mortal bodies by His Spirit
(Rom.
viii.
11), bestowing
on us the
be raised in potver,"
(viii.
full
23).
Cor. xv.
"adoption
to wit,
"
Sown in xveahness,
Then only, on
43.
less life,
which
He was
to
innumerable multitude.
3.
word
St.
At aU
events,
jective
is
many
is
made Him
known
"
97
(see
Dean Alford in
loc).
Heb.
He
4.
i.
"
that
is,
the
7isx\r!pov6/Mri-/.iv,
referring to
usually
(as
from Psalm
viz.,
my
ii.
7, as
here
2 Sam.
vii.
Son," &c.
4.
"
By
s^
dmardasug
vszpuv.
This expression
the dead
epistle,
life.
is
"),
Rom.
rise,
of Jesus involves in
Comp. John
xi.
25,
it
5,
8,
"The
resurrection
"I am
/
vi.
'rrpurog Ig
as first
ment
in ver. 2, 3
rou ysvo/xsvov
Ix ff'TTsp/xarog
Tov opisdivTog
it,
Aavtd
dvaffrdffiug vixpchv
xard
xara
ffdpxa
':rviv/j,a
d-
^yictiduvrig.
as to the flesh.
as to the Spirit of
[hoUness.
Here
it
dead " bears the same relation to Christ's birth as the Son of
God, as " from the seed of David " bears to His birth as the
r/.,
in time depends on
CHAPTER
98
I.
3, 4.
following
them Dean
Alford,
Christ,
old,
above
to
(viii.
4), because,
"
by
their union
participate.
But
in ch.
viii.
beyond
all
question " the Spirit " denotes " the Spirit of God," not the
The Spirit, conserenewed and quickened spirit of man.
quently, intended in
constituted the
Son
of
" of
God
"
(viii.
are Christ's,
have had existence, unless He had been truly and originally the Son of God from
all eternity, is no ohjection to the di.stinction here drawTi, no more than that
He could not have become the (Jod-man, unless He had been originally God,
forms any objection to the distinction made between His incarnate and i^rcexistcnt states.
99
"glorified his
Sj)irit if it "
Son Jesus
" Acts
He
that raised
up
Christ from the dead shall also quicken your mortal bodies, by
His Spirit
This
is
in exact accordance
He might
As man,
1.
Great caution
of some
Western
is
of those rules
writers.
of parallelism
in
100
CHAPTER
habituated to this
mode
I.
2, 3.
Instances in this
of composition.
epistle are:
V. 12.
By one man
Sin entered into the world,
And
And
For
instead
death by sin
so death passed
upon
all
men
of,
And
sin passed
upon
all
men,
So
vi. 23.
But the
gift
sin is death
of God
is
eternal
life.
A still
in
viii.
1 0,
which
will
be noticed immediately.
God dwell
in you."
It is
mans
is
Still,
instead of con-
in
Rom.
instance
viii.
10
to
This
which we
whom
is
have
the spirit of
man
strikingly exemplified
referred
above,
in
If
Christ be in you,
Here our
logical rules
line to
have been,
The body is dead, &c.,
But the spirit is quickened (made
But
there
is
alive), &c.
strict requisitions
101
are derived.
" the Spirit of holiness," irnZiJua ayioi(i\jvy]c,
of " the Holy Spirit," irnZiMa ciyiov,
may
used instead
Rom.
viii.
3,
Iv liMotu'iart
eapxhg
antithetically.
and zara
(i.
3,
4)
xara
edpKo,
two states
of being.
While in the flesh and its weakness, He was " in
the likeness of the flesh of sin," and His appropriate work was
to "give that flesh for the life of the world," John vi. 51,
" crucifying therein our old man," Rom. vi. 6, and (as He
came teo/ a/iapr/ac) " condemning sin in the flesh," Rom. viii. 3.
" The Holy Ghost was not yet given, because that Jesus was
not yet glorified, John vii. 39, xvi. 7.
When raised from the
dead and "constituted the Son of God with power," His new
state of being becomes no longer Jv hiioiuiiMan capxSg a/xapriug,
but Kara '^rvsv/Moc ayiuavvrig, in which He has no more to do with
sin, having "died to sin once for all," Rom. vi. 10 (compare
Heb. ix. 28 and Rom. viii. 3).
Holiness is now the distinguishing characteristic of the state of glory on which He
has entered, and this it is His great work to impart to His
followers, now that He has " received of the Father the promise of the Holy Ghost to shed it forth " abundantly as " the
ri/siJ/za
ayi(jiG'jvric,
Spirit of holiness."
The
Himself in
of
holiness
those
by the communication
Saviour,
in
holiness, or to
of sin "
sin.
make
means the
holy
flesh,
glorified
failed to suggest
i.e.,
in the
crvsD/xa
dyiov,
into
vnij/jja,
it)
whose character
is sin,
or to incite to
102
CHAP.
16, 17.
I.
i.
1G, 17.
The most important expression in the Epistle to the Romans is dixaioauvri Qiod, " the Righteousness of God." To the
investigation of its meaning and the cognate expressions, a
separate dissertation has been devoted.
It
may be
These
investigation leads.
are,
of advanwhich the
cross
to
condemnation in himself)
God's justifying Righteousness (now manifested
concur cordially in
its
man
in
(also manifested in
3. God's sanctifyinc) Righteousness
Christ as " the Lord our Righteousness," changing the be-
liever's heart
faith to
sin,
manner through
Christ,
and impartappropriable
by the believer.)
The majority of Commentators have restricted the meaning
here to God's justifying Righteousness, some even going so
far as to translate dixaioavvri generally by "justification," or
Nearly every expression,
God's " method of justification."
verses,
however, in these two
IG and 17, where the phra-se
first occurs, points to more than mere justification of the
in like
faith
believer.
1.
The Gospel
is
power
(dvmfn;) of
God unto
sal-
Now
vation."
All His
efficiency.
103
duvdfjLsig
act, an
were acts of healing, not merely
Compare Mark
declaring whole.
that virtue
effective) in
(duvu/niv,
him."
to justify, or
needed
is
is
2, 3) to
(viii.
"
condemn
But, to remove
flesh."
from Habakkuk,
cites
to
is
not required
and
all
"The
tence by which he
"
2.
Unto
is
pronounced
salvation,"
righteous.
tig au-ripiav.
safe.
He
'Iriooug
shall save
power.
The
"the righteousness
from over-
is
re-
remedy
for the
the wrath of
"unrighteousness of
God
in the other.
10
calls forth
men" en
Power to forgive
Luke v. 24.
*'
men" which
sins"
is
not
biivaixiv,
but
i^ovvlav,
Mat.
ix.
Mark
104
CHAP.
all
is
I.
16, 17.
unrighteousness.
It cannot
be restricted to
must be meant
crucifying even now, and ensuring the full and final destruction of the old man with all his " ungodliness and unrighteousness," so that at the last, if he is to be " saved from
wrath,"
V.
9,
he
sufficient counterpoise
men," were
and
God"
(3/xa/w/xa,
i.
32)
nghteous
This, however,
is
105
him which
believeth in Jesus."
Again, in eh.
our unrighteousness
Righteousness of
How
5,
"Bvit
if
own
to the declara-
His word).
ness of
3,
= faithfulness
iii.
rising,
then are
God
we
all
(1, as
i.
He
He
Himself
is
while
it is
"There
is
be one reason
why
righteousness.
106
CHAP.
16, 17.
I.
may
ful it
Lord our Righteousness," " that we may be made the righteousness of God in Him," 2 Cor. v. 21.
Regarded as in
Him, as branches in the living vine, and become members of
His body, we are declared righteous, or justified, as being
part of Him, the Righteous One.
But if we are in Christ,
Christ is in us (comp. Rom. viii. 1, and 10), as the Hfe of the
vine
is
in
life,
For the
cation,
it
is
we
as
us, that
He
regard
is
has already
make
us
He
to be
made
it is
is
to Christ
in Himself,
us, or will, so
long
He
and imperfect
derived from our old man,
still
defiled
of this phrase
foster error
as
man
it
found him.
justification
When He
*
is
No word
of
God
words of mortals.
a creative word.
pronounces righteous,
is
As pronounced by God,
done."
not in
of the righteousness
107
entire
reality,
not entirely,
nature
is
reversed.
to the love
of holiness.
become
mixed up with
epistle,
in the
DISSERTATION ON
bixatoa-jvn,
COGNATES.
1.
The primitive
is
hi%ri
him
inherenthj
liim,
and
He
it
"righteousness," even
when
it refers
Source of
all
righteousness.
it is
stiU called
108
to the law of
common
was
rigid,
it
is
right, justice,
prescribes, or conformity to
Hence
law.
Aixaing, rightcous,
2.
denotes one
who
is
in conformity with
the law.
God
because
is b'r/.atog,
own
with His
Man
He
always
and
is,
acts, in
conformity
law.
when he
is Sixaiog,
is in,
or
brought
is
conformity
into,
3.
put right
12G-13G).
The Romanist signification, and the doctrine founded upon
it, have no foundation in the scriptural usage of the word.
Still, there is an implication in the term "justify," when it is
God
that
man
it
error,
Protestant
man
is
righteous,
righteous.
justifies,
it
We
sufiicient attention
When God
interpreters.
when it is
Romish
is,
from
or declares a
in
some
sense,
fiction,
An
may
best,
be deceived
and at
who
when he
that the
man
justifies,
is
he declares
just or iunocent
His word is
upon the man.
Not
man's, vain and iucfifec-
make any
powerless to
internal change
so with
tual.
it
is,
is
What God
declares
is
When He
is
now
life
He
iwten-
though
made
altogether
ously completed.
righteous
not
jDcrfectly,
speaks,
creative word.
109
making God's will his supreme will. Potenhe is " become a new creature old things are passed
away behold all things are become new," 2 Cor. v. 7. The
power to resist evil, and the guarantee that he shall become
finally and fully triumphant over it, and be purified from every
stain of sin, have been given to him.
The old man has been
presiding aim, to
tially,
within
crucified
" cannot
When
sin,
him
because he
new man
is
born of God,"
has
John
Be thou
iii.
9,
he became
instantly clean, not merely outwardly and ceremonially, but
inwardly in his body, whether the change was immediately
visible to the beholder or not.
hem
When
the
clean,
woman
touched the
was
When
men
insured to him,
Mark
viii.
23-25.
made
them
This view, be
it
carefully observed, in
110
is
an act of
pardon and acceptance passed at once upon the sinner, immediately on his believing, with a reference to the perfect
righteousness of Christ alone ir)iputed to him, and not to the
measure of righteousness at first infused which being impereven throughout the whole of the Christian's life on earth,
since the remains of the old man are still found in him, could
fect
God, than
generally assigned to
is
justification
to
it,
viz.,
that Christ
is
in
of perfect
is,
is
iioiuer
of sin.
Christ's
means
tion
tion
and
is
This
sanctification
is
vii.
13-25.
is
not
age.
to the
pardon of sin alone and acceptance of his person, that Christ's righteousness is
said to be imputed to the believer, thus giving some colour to the objection that
it is
by a mere
Whereas
were distinctly stated and recognized that oU that Christ has done is imputed to the Ijeliever as his in certain prospect, inmicdiately on his acceptance
of the Saviour, that is, is reckoned in the eye of tkxl and of faith, to be of as certain
if it
attainment as
if
already his in
full possession,
would bo removed-
much
so that Christ
is liis
for mnclifi.-
Ill
is its
im.'partation.
This view,
so are
sin,
vi.
but alive unto God, through Jesus Christ our Lord," Rom.
The man whose eyes Jesus had touched could have
14.
said at once,
first
"Whereas
walking."
He
fect cure
is
to the
word that
justifies
regarded, and
neiv
man
* Saying (in the instance to which St Paul refers) unto Abraham, when as yet
he had no child, " 1 have made thee a father of many nations."
112
sin, because
he
bom
is
of
God
" (1
John
But
9).
iii.
in order
to guard against misunderstanding, the same apostle says elsewhere, " If we say that we have no sin, we deceive ourselves,
If St. Paul has
and the truth is not in us " (1 John i. 8).
said,
Rom.
reminds
vi.
2,
"dead
to sin,"
still
he yet
" dwell
conflict,
is
man
wretched
am
that I
Had
"
him
this
how
Aixaicaeig,
4.
justification,
Rom.
A/xa/w,aa
5.
25,
iv.
rh
clared to he rigJiteous
(1.) either, to he
Rom.
nance, as
(2.)
26,
Or
is
judicially de-
i.e.,
Luke
i.e.,
i.
G,
a righteous
act, as
Rom.
v.
18, Rev.
again,
(3.)
(4.) or of acquittal, as
G.
that which
done,
ivhen done,
or,
xix. 8.
ii.
18.
v.
didixaiu/j,ivov,
Aiy.aiosCvri,
Rom.
v.
i.
32,
IG.
Lexicon
fiiOn/j'0(r\jiri,
one who
uyaOuewri,
goodness
ynOoa-jvri,
gladness
is
dixawi,
i.e..
his
conformity to law.
RIGHTEOUSNESS.
In the word
itself
there
is
113
nothing to hmit
its
mind.
it
There
limitation
meaning
law
of
is
to
on the
of the
bixatos-jvy],
rigJiteousness, to the
meaning which
justijication,
wherever
is
tion."
If
II.
prepared
we examine the
its
ideas
we cannot
restrict its
LAW.
St. Paul has, in Romans i. 16, 17, styled the gospel "the
power of God unto salvation," because " therein is revealed the
righteousness oi God."
By this combination of "salvation"
with " righteousness " he evidently means to refer us to Isaiah's
favourite parallelism of these two terms,* and to lead us to deTo see
duce from thence the true meaning of righteousness.
the import, therefore, of the term in Isaiah let us quote a few
'
cal
The recurrence
it
by
St.
Paul beyond
114!
it
shall
not be far
off,
Israel
my
glory.
Here God's righteousness and God's salvation are s3monymous, and His righteousness is a remedy for the unrighteousfor "the stouthearted that are far from righteousness of men
ness " sufficient, therefore, to break their stout hearts, as well
And
let
down rif/hteousness
let them bring forth
And
let righteousness
Lord have
I the
salvation,
spring up together
created
Isaiah xlv. 8.
it.
sent
And
my
peace,
not
rest,
And
And
The
tlie
all
is
Ixii. 1, 2.
a righteous-
ness that can be seen, infusing its cJiaractei' into all her true
members, so as
to
make them
righteous.
Thus
"The Lord hath made kno^vn his salvation ; his righteousness hath he
doubt.
revealed (see margin, &ireKd\v\j/tv in Septuagint) in the sight of the heathen."
That "righteousness" is not here restricted to the idea oi
dent from the concluding verse of the psalm
juttijication is
With
And
for
rt'jhtcoiisness sliall
e\'i-
115
RIGHTEOUSNESS.
make thy officers
I will also
peace,
And
Thy
all righteous.
But, indeed,
Ixi. 3.
we have but
book of revelation
to
brought on
evil
man
righteousness, therefore
is
at his
Adam's
fall,
first
and which
transgression
holy law.
III.
In Rom.
i.
viz.,
Without
meaning
of righteous-
as sanctifying, as well
this the
men "
in the other,
which
it
if
im-
when
still
it
of the
meaning
of bixaioahvn
Ar/taioGuvrj
'
V. 18.
'
yap 0oD
For therein
is
avrQj airoKaXvrrrsTai,
the righteousness of
AvozaX-ovrirai yap
*'
sv
aspect.
opyri
is
God being
revealed," &c.
CHAPTER
116
I.
17, 18.
to sin, (comp.
from
it is
added,
heaven," (Nch.
ix.
is
13
Deut.
iv.
3G), but
now even
"Righteousness
add that it is
accompanied with the "declaration of His (judicial) Righteousness on account
of the passing by of sins," in order to show that He is " righteous (just) even
when declaring righteous (justifying) him which believoth in Jesus."
" Exactlj' as in
of
God without
Rom.
the
iii.
Law "
as
now
manifested, Paul
is
careful to
11
in the Gospel,
to
other
of God," seems
borne out by the Apostle in the subsequent context, when calling upon the Gentiles first, and then the Jews, to flee from
as
side of
* The close relation of these two verses renders unnecessary the repetition of
ei>
avT<^ after airoKoKinrTeTCit. in ver. 18, to indicate that the revelation there referred
made by
is
also
Hioluck and
the Gospel,
others,
who
tion
2.
"reveal," generally,
'AiroKaXvirTcu, to
if
extraordinary means.
of
God
is
godliaess," &c.,
**
Treasurest
And
up unto
i.
un-
all
with
18,
day of wrath,
judgment of God ; ii. 6
By
my gospel.
ii.
16
and
17),
God unto
salvation,"
that (ver.
18),
of ver. 17
is
now
(ver.
as
now
offered to you,
its
severer side.
of this ignorance
God
winked at [from the want of a revelation of God's righteousness] but now commandeth all men ievery where to repent, because he hath appointed a day, in
the which he will judge the world in righteousness by that man whom he hath
ordaiued."
118
PARALLEL BETWIXT
it
AND
17, 18,
I.
IIL 21-26.
to
The Jew again, to warn him that nothing in the Gospel that
Paul preached interfered Avith the righteous wrath denounced
in the Law against sin, he thus addresses, " Thou treasurest up
unto thyself wrath in the day of wrath, and revelation of the
righteous
judgment
of
God
"
(dixaioTipiatag)
ii.
5.
The evident
God
be
God
upon in ch. iii. 21-26, when again the apostle returns to the
same subject of the Righteousness of God.
The two passages,
viewed in connection, form an Introverted Parallehsm,t by which
the aspect of God's Righteousness designed to be especially
is
placed
i.
first
17
A. Saving aspect.
and
last
" manifested,"
is
iii.
21.
Condemning
(B.
aspect.
<
I.
18.
-|
Condemning
aspect.
A. Saving aspect.
III. 20.
lieveth in Jesus."
Compare
which
this
ing than that usually assigned of Clod's truth and faithfidiiess in oh. iii.
meaning tliat (Jod is true to his fltr&atf'iiiiii/x, as well as to His promises.
t yco yymmctrical
fcJtnicture of Scripture,
j).
35
If.
3, 4,
as
119
For therein
tion.
in all
may
its
unfolding
is
itself
on
all sides,
descending
first
from heaven
it
as a righteousness of God,
the
then
(in
person of His own Son, " the Lord our Righteousness ")
the whole earth, the very " mountains bringing peace to the
people, and the little
" a handful of
com
"
men
of all nations,
and that
*'
it "
This
is
its
God
against
all
its
effects in believers, it
must first be
"wrath of
and receive
it
God
its
condemning
efiicacy, as
Before
13.
in order to its
iv.
But
must accept
still
more
beam, under the Gospel, in the awful revelation of God's righteousness, and condemnation of sin in the flesh, afforded in the
120
(Isaiah
liii.
5, C)
the
and
full
final
its
vindication, however, of
is
being
flaming
7, 8.)
To
and enable us
assist
to
it
to our
own
souls,
man we
but partially
God
but
effect.
in
its
it
But " what the law could not do, in that it was
weak through the flesh, God, sending His own Son in the like"
ness of sinful flesh, and for sin, condemned sin in the flesh
demnation.
(Rom.
viii.
3)
that,
to God's righteousness in
its
satisfaction
and
its
penalty
CHAPTER
God
17, 18.
I.
121
municated by Christ to
in
all
its
flesh,
"From
Ver. 17.
viii. 4.
faith to faith."
much
been
words has
who walk
accomplished] in us,
[fully
fulfilled
contested.
observe
'ek Ttarsug ''from faith," according to St Paul's usage,
1.
is
Rom.
ix.
30, ^
2.
-TritrTsug
which
similar cases in
Rom.
ds
sx
iii.
30
'Ex
v.
Gal.
16
" from
bixato(si)vr\,
and
as in
biytaiou,
8.
The
separation
one
of the
is,
-Triarscoi
and the
"
X.
with
Topsuo/jbivri,
is
viffriv
t'lg
iii.
or
r^v 1%
dk
Rom.
t/Vtsws is joined
ii.
yivoixhri
dr/taioavvriv
bixaioGuvri,
sup.
dr/iaio(jvvri,
Comp.
"righteousness by faith."
{i/g
is
t/W/v
sJg
rh vianvd-
as one phrase, and joining both clauses with " righteousness," the meaning would
3.
seem
by man)
ending with
et
faith, of
puppis;"
first
to last,
human
faith
On
is
TiGTiv
is
unto
is
all,
faith, as
the
grown
out of
all
its
faith,
of
pro-
as
its
tree.
"The
the
Justification
rriarsag
full
from
On
Righteousness springs
sig
This
kuk,
sanctification
gress.
root,
is
;
of faith,
side, faith
to the end.
Jesus
as
life
Habak-
(continuous
122
CHAPTER
is
17.
I.
which I now
by the faith of the Son of God,"
4. Nor is this inconsistent with, but rather suggests, the
idea of growth and progress which others have found in the
words " from faith to faith," as in the similar expressions
which
Compare
is faith.
Gal.
ii.
20, "Tlie
life
live
Cor.
(2
18);
iii.
6vvd/Miug
il;
6{jva/j,iv
airox.iy.aKvitTai,
revealed"*).
* The Bishop of Ossory, in the new edition of his admirable "Ten Sermons
on the Nature and Effects of Faith," p. 519, explains iK irla-rewi eh vLariv as
meaning that the righteousness of God comes to the believer hi/ faith as its
chamiel, and is given to faith as its object, and considers this interpretation as
almost demonstrably the correct one, from comparison with Rom. iii. 21, 22.
The following expressions he regards as exactly synonymous with those placed
opposite
Rom.
5iKaio(7iii'r]
i.
....
Rom.
17.
....
Qeou
iii.
21, 22.
hiKaioavvT)
diroKaXviTTeTai
ve<pavipuTai.
iti ttI'jti.v
ei's
QeoO
The parallelism of the two passages is imdoubted ; but that, contrary to all
analogy, the parallels are sifiiouyiiwm merely, and not grnddtimial (See " Sjnnmetrical Structure of Scripture,"
p. 6), I
hesitate to believe,
more
especially in
St Paul, whose manner is not to repeat himself without any advance in his
meaning.
I I believe the two passages therefore to be complcmcntarj' of each other.
Thus
("
it is
hciii'j
dTTOKaXi'TTTerai
the power of
revealed,"
marks the
God unto
viz.,
suhjrcliir revelation
made
to him, &c.).
llftfiaviptoTai
; for therein
denotes the ohjecfirc mani-
whether
"
123
How
The
seems to
'iyoiinv,
which
Rom.
v.
1,
is
with God," from not perceiving that one great object of the
Apostle
is
to impress
and
stationary,
to urge
by continual progress.
"being justified by faith,"
that is, declared righteous, " let us have peace with God,"
which can only be maintained by having recourse ever anew to
the righteousness of God in Christ, on every fresh shortcoming
and pressing on to the end, " let us glory in hope of the glory of
God," as our final consummation
a hope, however, only to be
fully assured by successive steps, through the painful training
of " tribulation working patience, and patience experience, and
experience hope."
In ch. vi. St Paul exhorts believers that
as there was a continual downward progress in their former
prove
genuineness
the
Having attained
of his faith
sinful Ufe,
when they
cleanness,
and
sanctijication,"
The tense
of the
rfj
7-751/
to the conscience and heart of the believer (diroKaX^vTerai, "is being revealed,"
present imperfect)
made
(we(f>avipo}Tai,
with
els TriffTip,
by the
In
i.
omega
believer
17
e/c
throughout of
God
and end.
and
in
iii.
124
CHAPTER
But
be objected, bow
it will
I.
17.
is tlie
comprehensive
God," as comprising the condemning, justify incj, and sanctifying righteousness of God ? Is justification a progressive work ?
Is it not " an act of God's free grace " perfected at once on
the sinner's coming to Christ ?
True,
we
by the beUever
ever the power
On
On
of indwelling sin
righteousness
mind but
when;
makes
sin, all
itself felt
within him.
other.
was the view of God's condemning righteousness that aroused him to the danger of his
state
for " Christ came to call not the righteous, but sinners
the sinner's
first
awakening,
it
to repentance."
The apprehension
in
Christ followed
ground of
j^eace
and pardon
God
The
faith.
in righteousness
subjective
view
is
with
125
OBJECTIONS
TO THE THEEEFOLD VIEW OF THE RIGHTEOUSNESS OF GOD,
BY THE AUTHOR OF " THE PAULINE RIGHTEOUSNESS OF FAITH."
So fundamentally important to the right understanding of
the whole doctrine of the Epistle to the
Romans
the proper
is
we must
vindicate
other.
" The righteousness of God " (it is argued) " here said
be revealed cannot be held to refer to the divine attribute
" The righteousness of God of which we speak is
of justice."
in Scripture uniformly introduced as descriptive of an ethical
I.
to
'
'
'
126
gospel."
So
far,
we
from being
correct,
had been
to
retributive "righteousness of
and
severity,
God"
revealed in
of death which
it
satisfied
all its
majesty
the penalty
just."
made
of
against
all
unrighteousness vindicated
sin
was
fully visited
and condemned.
For its
This is the first and negative side of justification.
positive side, his acceptance " as righteous in tlic sight of God,"
he must have a farther view of " the righteousness of God " in
Christ.
fixion,
As he looked again to the Lamb of God, His crucihe saw, was, in another point of view, the consumma-
FAITH."
127
and
God
raised
Him
faith
he now became
identified,
God"
was complete.
of
in
One
Christ,
day,
there
while studying
Romans
Paul,
Rom.
i.
for
a lecture to the
Habakkuk,
as quoted
by
"The Higher
Alex. Strahan
&
Christian Life,"
Co.,
Edinburgh.
by Eev. W.
E. Boardman, reprinted
by
128
he
set
off,
Roman
pon-
led
On the way he
was again taken ill, and again brought to look down into the
His sins troubled
grave and up to the judgment bar of God.
The old Erfurth horror of darkness returned upon him.
him.
But in the midst of it the words of the prophet, The just
shall live by faith,' came again to him with a new force, and
ness and putrid corruj^tions of the Church.
'
filled
light of heaven.
And
Rome which
then was
would pass away,
lie in ashes, the same words came to his relief and comfort
again,
The just shall live by faith.' The Church shall live,
Christ lives, and the gates of hell
though Rome should die.
'
His Church.
Luther had not yet learned to take the Lord Jesus for his
sanctification.
He had one process for the forgiveness of sins,
that of faith, and another for the pursuit of holiness, that of
works.
He believed in Jesus, and trusted that for the sake
of Jesus, who had died, and risen again for his justification,
But he longed for a holy heart
his sins were all forgiven.
and a holy life, and sought them by means, not by faith.
The truth that Jesus is all to the sinner, that in Jesus he has
shall not prevail against
Christ
he takes Him for all, he had not yet perceived.
a projDitiation he acccjoted, but Christ a sanctification he reall if
jected.
and havincf in
own
Him
we
and
fully as
He
is
Him,
indeed our
Yet
so
it is.
all
This
'
129
told
made
are
by
alive
faith,
'
the just
by
By faith they shall be
by faith they shall make progress
kept by the power of God
onward and upward by faith their sins shall be forgiven
and by faith their hearts and lives shall be made holy.
Ah Well might the historian say of Luther that this
was a creative word for the Reformer
now he w^as freed from
all false processes of salvation, and fully established in the true.
Faith now, as the condition, and Jesus as the salvation, he saw
Full salvation was in Jesus, and Jesus was
was the whole.
the soul's in full, through full trust in Him.
When this word
resounded in this new force through his soul, it is no wonder
that Luther sprang to his feet upon the stone steps up which
he had been crawling like a worm, horrified at himself, and
struck with shame- for the degradation to which superstition
had debased him, and fled from the scene of his folly. Luther
himself says
Then I felt myself born again as a new man,
and I entered by an open door into the very paradise of God.
From that hour I saw the precious and holy Scriptures with
new eyes. I went through the whole Bible. I collected a
multitude of passages which taught me what the work of God
was.
Truly this text of St Paul was to me the very gate of
shall
live (be
kept
alive)
faith,'
'
heaven.'*
'
"
yond Luther's
justification
'
first stage,
Many Ctristians, it is to be feared, never get behaving accepted the righteousness of Clirist as their
it
is
equally theirs
for sanctification,
130
demning, justifying, and sanctifying the beUever, thus exeuipUfied in the instance of Luther, is that which we claim
for the expression in St Paul's Epistle to the Romans and as
ever present to his mind, though sometimes one and sometimes
Luther's
another aspect may be made more prominent.
original interpretation of the expression, " the righteousness of
God," eiTed, only in being, like that against which Ave contend,
not in including His justice, but in excluding
the other aspects of " the righteousness of God."
too restricted
The view
II.
of "the righteousness of
God
" advocated
by
is
that
it
objectively presented,"
righteousness,
not
less
a fact than
sin,
and not
less
"a
substantive reality;
sin, but in the opposite direction ;" the entrance of each into
the world, " into humanity," being the " two great events in the
He insists
history of the race and confronting each other."
much on (see p. 201) " the manifestation of this righteousness
an historic
as
fact {Ti^avsi^corai,
Rom.
iii.
21)," to "
The
Rom.
is
iii.
'Now
21,
manifested']
is
the righteousness of
it
it,
what he
(Rom. i. 1 7),
or to
in the gospel*
the
ai'giiraeut of
it iu
coming
its
allusion [in
of
all,
when
And
the
God," and
no small
and
ijresaing
velation which
is
made by the
which
is
(iii.
21)
it is
This
way
the
131
coincident with
is evident from
which he speaks of one of those terms which de-
in
and
if),
When
benefits.
in Christ Jesus
the meaning
'
(jjjg
is
a-roXurpwcswg r^j
that
it
1 4)
ii.
and
is
x^pierip
i.e.
is
(Eph.
Iv
he
called
is
furthermore described as
'
'
rl^g
is
o'jgrjs
that he
is
our peace
made
of
God
hension.
1.
The
to be a mistake, that
justification alone
ness of
God
Roman
into the
and not
It is objective
it
is
own, and
it
it is
God
is
to
what Christ
is
It is
an objective, sub-
fall
stantive righteousness of
flesh."
we
is
heart that
subjective, lest
had in
is
"
God manifest
in
justification.
the
He
132
But
this righteousness
and aj)propriated
God
is
subjective, in
as our
own
as
the sense
must be received
" Christ in us," the hope of
it
glory.
as
of
that, to
it is
merely
objective,
made
has been
to all indiscriminately,
to
avcII
as to
may
It
it.
who
subjectively appropriate
Christ
(i.e.
forget) a
reliant trust in
Him)
is
not
(as
we
man
reviewer states)
righteousness.
when-
God (we
ousness which
and
ness,
to the
till
is
righte-
we appropriate
He
sees it not as
our righteous-
It
thereby " brought into a state of union with his person."
the Christ in us, subjectively received, that fonns our
is
righteousness,
"justified hy faith,"
reminds
us.
us that
133
is
Lipsius,
is
of which, whether
men
tion
on the ground
of righteousness,
God pronounces
To
in itself."
is
it is
this extent
far as it is designed to
him.
Still
in the
expression, that
in a
is
that
it
has two aspects, which, though in fact they are inseparable and
we
made
sit
All
is
liever
regarded as
But again
His
begun
if
embraces Jesus by
are complete in
to
Him
is
Him,"
as Christ
is
but in progress
to circulate
and
faith,
Col.
in
;
ii.
is
ii.
to
7.
moment
the be" Ye
united to Him.
10.
new
old.
All
is
the
new
in a state of
life
de-
134
Still
we have
all,
"
in a
state
of union
"by
of which, whether
men
to Ids j^erson."
II.
is
wlietlier
it is
righteous by a judicial
God pronounces
the
that "
it
scribe in comprehensive
people (1 Cor.
outline
i.
however
is
is
This
be confounded.
made to his
The holikept distinct.
what Christ
conclusive, if
and not to
tinctions."
The argument
is
far
from conclusive.
1.
Even supposing
i. 30
(viz.,
that
it
we must
all
other cases
when used
separately.
St. Paul frequently uses the word difiaioeuvri,
" righteousness," (without reference to justification specifically
in contradistinction to ayiag/ios, " sanctification or holiness "),
where
in
its
ayiaa/Mog
stead, e.g.,
vi.
11;
iii.
Eph.
v.
9.)
But,
2.
135
the moral.
The question
power of
sin
condemn-
whom
ye obey
whether of sin
obedience.
8txaios{jvri
in this passage,
vi.
13-20: "
dixaiosvvri
same
not of
on
faith,
but of
ver. 16).
On
righteousness," his
the iwinciple,
life,
as in verses
ver. 19,
comment
ayiaG[j.dg its
"
is,
nfianifestation
in the life."
In
(a^yiasiMOi)
tlie
is
When,
the development.
SiKawavvT] re Kal
ayia<Tfj.6s.
(1
Cor.
i.
SiKaLoa^ivr}.
Objectively
He
30)
ayiuff/j-ds is
Christ
is
therefore, it
is
is
objective
"made
to us of
ousne-is, as
well as before
He
sanctification.
136
in
said
Cor.
30 that Christ
i.
is
"made unto
and finisher,"
is
us of
God
He
that
is
As denoting the
cation alone.
tian
life,
law or right,
to
dr/.ri,
it is
of
justifies
is,
him
declares
righteousness
him.
commencement
will
of sanctification
ously accompanied
been
is
the
word be simultane-
by the deed.
which
is
it
could be said
subjective,
is
that
it
may
whom
is the
included
is
jectively included
is life
is
There
Jesus,"
in
the believer
is
is
viii.
whom
Christ as sub-
is
there-
it
in a state of
187
is
in
itself."
to beware,
on the one
of the error of
side,
regarding the righteousness that justifies as exclusively objecbut, on the other, of that opinion which is so apt to cling
and haunt long our minds as it did Luther's, that the
righteousness or holiness by which we are sanctified is subjectively ours in such a sense that it is in part wrought out
through our own strength, and not wholly through the strength
imparted by Christ that it is not strictly denominated a " gift
of righteousness " (Rom. v. 17) to be received, but that it is a
tive;
to us
make use of the truer expression, " Yet not I, but the grace
God which was with me" (1 Cor. xv. 10). We are commanded indeed to " work out our salvation Avith fear and
trembling," but immediately reminded that it is God that
worketh in us both to will and to do (Phil. ii. 12, 13).
Our
work, the energy which we have to put forth, is to receive into
ourselves of the fulness of God
for " what hast thou that thou
didst not receive?" (1 Cor. iv. 7).
The believer regards him-
to
of
self as
little
man
which the
is
father's
hands in reality
it
Lord's
heaven
that
itself
will,
with
all
humility, confess
that he can claim subjectively as his own, any more than the
righteousness of[Christ which he appropriates for his justification.
138
III.
is still,
reviewer on which
19G.) "
(P.
The
necessary to
it is
objective
when the
anti-
and our
being made " the righteousness of God " (2 Cor. v. 21) words
which imply that in the very same sense in which he was made
thesis
is
sin, his
people are
made
To
this
No
we demur.
completely evacuated of
righteousness.
must be
its
was made
of
seems to be too
how wide
is the distinction between the divine and Iniman natures, and
the respective effects produced on each by whatever they com
in contact with.
Man, however he might be deluded by th
serpent to believe, that he could vinharmed come into close contact with sin and " be like God, knowing good and evil," cannot touch sin, no more than the Jew could touch the leprosy,
without being defiled.
God alone can. When Christ put
forth his hand and touched the leper, Matt. viii. 3, He Himself continued perfectly unpolluted.
No change passed on Him.
Not so with the leper. Not only did his uncleanness depart,
but he was made whole
not merely reckoned, but made
whole his flesh became like that of a little child.
So the
Son of God entered into our humanity, and came into the
It
nature, "being
made
for
Him
with
it fled
from before
Him
Those who do not destroy entirely the antithesis between "/" and
^WiglileoiiJiness"
iirolri(Ti>,
by rendering the
first
word
vo^erely objective
(afiapriav) a Bm-ojfiring,
dihite
sense given to
139
and renovation.
It cannot continue unfruitful.
" For as the rain cometh down, and the snow from heaven, and
entire change
my mouth
it
it
so shall
may
my
it
it,"
Isaiah
10, 11.
Iv.
our Righteousness " be but admitted into any soul that seeks
halves.
Christ " of
or excluded together.
eousness," 1
we
are
Cor.
"made
(ysvoJ/if^a,
i.
God
made unto
the righteousness of
God
us right-
and
is
Rom.
v.
In the com-
(see ver.
15-17,
by the advocates
mere imjyuta-
employed to
Christ or
We
illustrate
their influence
on those affected
by
Adam.
cannot, however, leave this passage without feeling conremark that even to the expression, " He made Him
strained to
which
is
sinner;" nor
(as
"
He
is
usually
Him sin, or a
tamper with the
reckoned
to
140
Lev.
iv.
3,
if
it
were
was consigned
laid
all sin," so
As " the
blood of Jesus
sin was condemned and cruci-
Him.
thing " that should be born of Mary, yet so far as sin could
possibly
affect
He
such a Being,
it,
is represented as coming
and in words almost identified
with
it.
He came
He
in
So completely is He regarded as
the tree (1 Pet. ii. 24).
our Representative, that when He was crucified, " our old man"
be " crucified with Him, that the body of sin might
" Christ redeemed us from the
be destroyed " (Rom. vi. 6).
is
said to
By
is
this
to be
made a
iii.
13.
made
sin
was imj)uted
to Christ.
It
141
sin
death
pain,
agony, and
by the
nature, since
we
we
fall
be explained to
Him
in
to the
Him."
He
his
I.
is
Righteousness in
different
must have
II.
from a
God; which
human
(i.e.
Righteousness as justifying
is
title
and
his relation,
142
This we have
It is a relative thing.
all.
in union to Christ.
RigJtteov.sness of life
III.
from Christ
or Sanctlfication
this also is
or relation.
1.
This
is
2.
This
is
will
progressive
the
II. is not.
is
only received."
I shall
cession.
I.
is
The
first
special objection
is
that "Righteousness in
human
The
Ansiver.
righteousness
required
for
Is that not
of course, Christ's.
is,
to be Divine
me
good
thou
that
God," Matt.
Why
xix.
human
his
it
the
creature's
Divine
human
Be-
nature
therefore cease
What
callest
is
is,
Christ's.
acceptance
before
God"
righteousness
17.
who
Why
applied
it
Him
thought
Him
title
but
not to
make
which
justifies
and which
143
sanctifies
Was
on earth
'i
be
"par-
said to
10.)
xii.
i. 4)
of God's "glory?"
In what does "the image of God" into
(John xvii. 22.)
which Christians are renewed consist, but " in righteousness
and true hohness ?" Eph. iv. 24).*
But
as
" Righteousness in
finite,
nevertheless
Epistle to the
Romans
in particular.
The
scripture expressions
if fully
that which
is
drawn
from the technical distinctions of theologians, designed to discriminate between its two aspects as justifying and sanctifying.
* Calvin saw, and expresses in the most explicit terms, tliat the righteous-
'
'
ness."
newed by that regeneration into the rUjhteousness of God, from which we had
Translation by Henry Beveridge, Esq.
fallen thi'ough Adam."
144
The righteousness
affects " the
II.),
or as
one.
is
person"
it
But
may be
it
viewed, either as
title,
it
or relation," (see
affects
different predicates
other,
"
is
and
all
whom
all
its
holy desires,
We
all
good counsels,
of the
" Quietists,
CHAPTER
II.
1-16.
Chapter
ii.
1-16.
The advantage
Yer. 1-16.
145
thought
Reading the projecting
lines (those nearest to the left hand margin as printed in the
Anah'tical Commentary) continuously, we have at once the
skeleton of the argument
is
observable in the
first
sixteen verses.
man,
1.
2.
6.
Who
11.
For there
16. In the
By
is
man
shall
my
men
gospel.
The intermediate lines here omitted are but the amplificaup of these outlines. Thus the three intermedi-
tion or filling
first
and
last lines
Therefore thou art without excuse,
man,
So
ver.
and
ver.
6,
ver.
7-10
12-15 that
of ver. 11,
condemned
for neglect of
the
CHAPTER
146
II.
7-10.
Ver. 7-1
the relations
points
or
comparison
of
by
indicated
often
paralleUsm.
1.
and
a,
In like manner
and
of their lines.
2.
are
But regarded
in another point of
The
introversively parallel.
first
with the fourth, A, and the second, B, with the third, B; the
blessed result to the righteous being placed hrst and last in A
and A,
to
make and
is
as a
ing with
b with
a,
/3,
&c.,
and
in like
manner the
lines in
correspond introversively with those in B, so that thus (in virtue of the parallelism
there
is
first
adverted to of
to B,
and
to
B)
and
h,
b, h,
j},
and
/3,
a, a, a,
and
characteriz-
a,
and
in the comparison
ticularly considering,
and
as pre-
xal hpy^
(B)
QxjiJjhg
(5)
Xz-vJ/zs
xai
OTivoyjtif'ia
CHAPTER
life,"
147
(in
aiuviov
^wjji'
12-15.
II.
But there
4.
Greek
original
is
(to
still
more
axljustment in the
delicate
we can
only
c^urjv aiujviov
"eternal
life,"
to the nominative
is
dependent on
6viJ^hg
xal
ZiDYiv aiuviov,
dpyrj.
God
vii.
24
" Salutaria
ff,
Deus ad
is
se refert
own
deeds, to
and wrath."
Compare another
but
" indignation
striking instance in
Ver. 12-15.
we have an
instructive
example
tiiie inter-
pretation.
In
and
B we
and
order.
The
is
put
first
and
last
(A and
down by the
apostle,
common
An
acquaintance with
CHAPTER
lis
14 AND 16.
II.
" have sinned without law, shall also perish without law."
The
A,
to
make and
and B,
judgment even
by the argument that the Gentiles, though destitute of a written law, yet showed by their practising at times,
however imperfectly, certain virtues required by the law, and
by the possession of a conscience, with that conflict of opposing
thoughts which it at times awakens, that they had a law written
in their hearts, the violation of which rendered them also wholly
impression, and vindicates the severity of God's
in this case,
inexcusable.*
Ver. 14,
puffs/
ru Tou vo/Mv
To guard
the law."
voirj,
as in ver.
v6/j.ov
The
toisiv.
is
added.
v6//,ov
nXsTv
Gentiles do not
therefore
totality,
axpouTal
7-oD
Ver. 16,
v6/mov.
" according to
my
gospel."
The import
of this
Why
mentators.
the epithet
"my"
p. 46.
CHAPTER
We
II.
149
16.
xvi. 25, 2 G,
see in
sisted
for
'xidTtoig
is
but now
is
made
t/g
ra
idi/rj.
explicitly declared in
Eph.
Wherein
6,
iii.
this
stg
mystery con-
follows' in ver. 8.
all saints, is this
Gentiles
men
less
placed
first,
among the
make
emphatically], and to
what
See
is the fellowship of the mystery," &c.
"
was
comuncircumcision
Tlte
the
gospel
7,
of
mitted unto me, as the gospel of the circumcision was unto
all
also Gal.
see,
ii.
Peter."
purpose, which
Jew
Ver. 17-29.
first
Heptad
or Parallelism
18
19,
20
See " Symmetrical Structure of Scripture," pp. 91-93, 102-109, 166, &c.
CHAPTER
150
II.
17-29.
by God's word of the sad abuse by the Jew of all his advantages, and the reproach thereby cast upon the name of his God
among
tlie
Gentiles.
When we
carefully
In the
and
first
shall see
how
all
the
in Scripture the
number
of complete-
divided into
its
it
the pro-
But
first,
when we
again,
whole of ten
lines, it
above others
(a)
"
Thou
Law,"
of the
Law
(c)
are par-
CHAPTER
II.
17-29.
151
among
[Rom.
ness.
i.
21-29.]
notion of unrighteousness
ance
The
in general, every
reversed,
as
of profaneness.
S
g
c5
1"
<
(
Ungodliness,
Intemperance,
Unrighteousness,
152
CHAPTER
II.
17-29.
to
truth."*'
That given of the whole
17-29) in the Analytical Commentary, as a
Heptad of seven stanzas, brings out into prominence the two-
(ver.
fold division
the
first
and his boast of the Law; and the second (25-29) referring
more especially to his other boast of circumcision the two
being separated by the transitional verse 24.t
That this division was really designed by the apostle will be evident, if we
look to the
verse of ch.
first
J.
What advantage
C.
Or what
The
its
first
Jew ?
CmcuMCisiON?
profit is there of
that.
reply in ch.
and
iii.,
Tim.
iii.
is
Law
jew
receives
shown
not to induce boasting, but for the true purpose for which it was designed, viz., to be a " schoolmaster to
(1
i.
8)
vii.
32, Gal.
13),
22),
and, above all, "
iii.
aU "boasting"
(ver. 27),
Law,"
(C), "
it
2.
(ver. 21),
establishes the
Law, that
Law "
excluding
"making
void the
(ver. 31).
What
manner
in like
in ch.
iv.,
and the
For instance, see in "Symmct. Struct, of Scripture" the double arrangeof the Decalogue p. 144, the multiplicity of relations pointed out between
ment
the Beatitudes,
])p.
1G7-188, &c.
ture,"
Psalm XXV.
p. 91
Psalm xxxiv.
p.
102
CHAPTER
II.
17-29.
153
and seal " of the certainty of the promised blessings to all who
" walk in the steps of that faith of our father Abraham, which
he had being yet un circumcised," ver. 12.
It is in order to draw attention to this two-fold division of
the subject, that in the argument prefixed to each in the
Analytical Commentary, the words " Neither," " Nor," are
used, viz.
1.
Neither the
2.
Nor wiU
name
this arrangement is in no way inconsistent with anwhich may be called the continuous arrangement, by
which the argument of the whole passage is carried on uninterruptedly, the connecting words in the text being (not
" Neither," "Nor," w^iich w^ould only have indicated the former
arrangement, but) FOR, ver. 24, and FOR,-|- ver. 25, which
mark an argumentative connexion of the verses with the immediately preceding context.
The argument, as carried on
Yet
other,*
continuously,
may
be thus traced
Iji
the
ordinate,
and
which in
(a)
18
1-
19
2. (b)
and
20
first
line, to
An
REFUTATION.
Ver. 21
^
^^"
How inconsistent the claim to superior enlightenment above others, when the teacher's own mind
Of b
(b)
+ On
375-387.
154
CHAPTER
is
Of
a.
How
(a)
God,
if
Thou that
Both
"
"
Thou
there-
fore
"
17-29.
fore
Ver. 23.
II.
Thou
God
is
dishonoured by disobedience
gloriest in the
confirmed,
Law," &c.
the
in
intermediate
triplet
(c
sins
Proof of (b)*
b.
(introduced by FOR).
FoR, so far
from teaching others to honour the name of God, the
evil example of His professing worshipper makes it to
be reproached by others.
Ver. 27.
Proof of
profit
(a)
FoR
(introduced by FOR).
privileges
CONCLUSION.
Ver. 26.
Ver. 27.
him who
^^^" 90*
judgment
seat of God,
(Gen.
must be
Him who
of
if
it
reality.
xxix.
is
Jew
35, xlix.
or
8);
JUDAH means
but his praise
but of God."
priN-ilegc of
CHAPTER
III.
Chapter
Ver
3, 4.
155
3, 4.
hi.
God,"
i.
every
man
a liar"), as
if all
that
is
is
His denial of
all
superiority to the
Jew above
the Gentile
all
ver. 1, 2.
4.
as
compared
ver. 5-7.
objection arises,
"What
Jew
which the apostle replies, "Much, every way first, indeed, that
they were entrusted with the oracles of God."
These were a
precious trust committed to them, containing both God's law
and promises a law designed by its holiness to convince them
of sin, and by its threatenings of the condemnation they justly
incurred, that they might thus be shut up to the acceptance
of the gracious promises of mercy to the penitent, and of an
everlasting righteousness, to be introduced by a coming Saviour.
Ver. 3. " For what [should it be urged] if some had not
faith
"Shall their want of faith I reply, [and unfaithful;
make
the faithfulness of
God without
156
CHAPTER
III.
3-4.
"
God
forbid,
believers
God
the truth of
The words
into a
of ver.
di avdpcAjTog -^i-ogrri;,
lie,"
Rom.
i.
4 in the original,
25.
yn'sadu 6;
demand
so;
aX?j^r,g, "xaj
God be acknowledged
man
to be a liar."
is
cxvi. 11,
where
With
for all
His benefits?"
man's utter falsehood, and acknow-
this confession of
tive of a
new
exodus.
How much
more appropriate,
lie," is to
CHAPTER
III.
157
3-4.
full
and unreserved confession that he makes of his own utter unworthiness, and of the justice of the severe judgment which, notwithstanding His promises to David, God had through Nathan
denounced against his sin, " Now therefore the sword shall
never depart from thine house because thou hast despised me,
and hast taken the wife of Uriah the Hittite to be thy wife,"
&c., 2 Sam. xii. 10-12.
In ver. 1 and 2 he prays for God's forgiveness, and cleansing
from his sin
:
1.
2.
"Wash
And
me
cleanse
me from my
sin
For
acknowledge
And my
my transgressions
me
4.
And done
[humbly confessing] *
I
sinned,
is,
" I
mayest be
acknowledge
justified
my
when Thou
speakest,
transgressions "
" that
Thou
speakest," &c.
man
liar,'
is
right in
This connection appears more simple than that given in Symmetrical Struc-
158
CHAPTER
III.
5-7.
every
man
Thus a
connexion is introduced into the whole reasonand a ground assigned for the selection of the expression
sTTisnudrjgav, " they were entrusted " [viz., and yet, alas
proved
liars and untrue to their trust] instead of what might otherwise
have been expected, such as " Chiefly, because that unto them
were given, or revealed, the oracles of God," or some similar
close
ing,
expression.
mere jingle
ver. 2,
It is not,
we may
the sake of a
Ti'^'icirriaav
u'ziarla
jj
rr,v
TiffTiv,
ver. 3,
s-Triors-jdrjaav,
but to indicate
its
denunciations against
threatenings or promises
Ver. 5-7.
The
much
disputed.
The
difficulty
is
may
usually
all
CHAPTER
III.
The
God
objection
10-18.
159
who have
if
our unrighte-
[it
[not in
my own
God judge
man
[sometimes aUows
God
himself to speak].
forbid
of
God
25).
(i.
Chapter
Yer. 10-18.
If Ave
hi. 10-18.
e.g..
CHAPTER
160
10-18.
III.
whom
v.,
is
to those
ver,
12,
&,c.
How
then do the
quotations in ver. 11-18 prove the point for which they seem
Jews
as well as Gentiles,
every
mouth may be
may become
upon every
no more than
to say of every Gentile that he was guilty of the whole dark
catalogue of vices charged against idolaters in chap. i. 18-32.
The fearful picture there drawn of the heathen world, he here
parallels with a similar testimony borne by the Holy Spirit in
their o^vn scriptures, to the general degeneracy of the Israelites
individual
to charge
verses,
was cleared
for
way
have made
"
XX. 9).
my
am
pure from
Who
my sin
not a just
man upon
heart clean, I
For there
is
'(
" (Prov.
there
is
ries,
contrasted with
ver. 5
just as in
whom
Psalm
is
xxxii.
CHAPTER
III.
21-26.
161
"many sorrows" are denounced. But who are "the righteous " that are thus called on to " rejoice " ?
The first words
of the Psalm teach us, " Blessed is he whose transgression is
forgiven, whose sin is covered.
Blessed is the man unto whom
the Lord imputeth not iniquity, and in whose spirit there
is
acknowledged
And mine
I said,
And
The
"
my
sin
unto thee,
I not hid.
iniquity Lave
I will
confess
my transgressions unto
my sin.
any boast
of superiority
by the Law
is
"a man
it
use
The Law, if
up with the vain con-
the violation of
tiply,"
Rom.
v.
20.
Chapter
hi. 21-26.
diKaiosuvr}
sage.
It
is
Qioii,
it
must
CHAPTER
162
III.
21-26.
hupidv,
the
Sixaioj/uvoi
to
God
in omitting to visit
sin
its
this
God
is
revealed against
parallelism, will
show
at once the
means here
ence.
It
is
marked
God's
and,
2dly,
in
own inherent
those
a, a, a,
faitli,
marked
b, b,
as a righteous-
by which he
]),
(3,
perfection of righteousness.
is
justi-
as implicating
own
In justifying
righteousness
might seem
to be
CHAPTER
21-26.
163
conciles these
tice
III.
and mercy
perfections, of jus-
guilty,
of the
to the
penitent sinner.
21.
'Nvvi Bs y^ctiph
voijjOX)
Qsou TTifavipoiTai,
MaprvpovfjjSVTj vto rov vo/jbou xai
Ar/.ot,io(JvvYi
'7Tpo(priTuv^
d's
OD ydp
23.
sGriv oiadroXT]'
ndvTig yap
24. a
A.r/.aio{jij.ivoi
A/a
-,
[Ov
25.
a Aid
ahroZ ydpiri
rr^
Qihg
aurov
iXacirripiov
a'l/j^ari,
TLphg
j
J Upog
TYjv 'Trdpigiv
TYjV
r'/)v
Etg TO
/3
a Kal
ruv
ahrov,
'TTpoyiyovorcuv d/j^apTrifJLdruv
Eig
zai
dToXurp'Jiasu;
Tposhro
Aid
<
Tjixaprov,
hupidv
rr^g
x/ffrswj sv rui
26.
rw
Aixaiosuvrj
22.
'iv8si^iv
ivdsi^iv rrjg dixaioaiivrig
'
sivai
auTou
avrov dixaiov
This righteousness
is
" apart
is
ver. 24.
It
is
and yet
full
164
CHAPTER
but now,
21-26.
III.
20
ver.
(])),
rCj
v[jv
xaifZ, that
the
true propitiatory has replaced the typical, and the blood of the
true "
Lamb
God
of
" has
rriv
hhii^iv, V.
now manifested
of God, as
to believers,
it
is
in
His
declared in no degree
to trench
justice),
Full satisfaction
displayed.
is
given to
its
demands
as regards
He
Himself, while
tion"
made
in vain in
Him
The
man,
at length realized in
humanity
restored to
though
He
this sense
is
sXao included.
They
are anxious
to inculcate a
man
felt
He
the subjective
as
securely based
man's apprehension, in God in both aspects of His character, as
the moral governor of the universe, as well as the loving
"
be rendered
to
effects
on man.
wages of
must
If
God has
said,
f'
"The
own
is
per-
com-
Nay, in the very mode of salvation appointeil, the righteousness of Goil and
De.ith still follows
I lis threatenings are enforced upon the sinner.
ujion sin
the death of the old man and the entire surrender of the i)resent
although hy Ciod's grace this is turned into the very means of attaining
life
the new life and perfecting man's cure.
*
the trutli of
CHAPTER
TIL 21-26.
165
How entirely-
consonant this
is
human mind
is
on
all,
only the
more
determination to uphold
the truth of his royal word and the sanctity of his law.
The
that
He
is
and it is the
" makes void the Law," but
full vindication
its
it
most perfect harmony the apparently conand mercy, and of truth and
and shows the Lord of all to be " Sb just God, and [yet] a
it
reconciles in
love,
21 a
the "just" Judge, and yet " the justifier of him which believeth
Rom.
26 all these seeming contradictions meetwas " God manifest in the flesh," who united
in Himself both characters of " King of righteousness " and
" King of peace," Heb. vii. 2,
Let us now consider more particularly some of the expressions
in Jesus,"
iii.
Him who
ing in
Tlposdsro
'iXaffTrjpiov, v.
25.
1.
The
signification
of a
word familiar to a
it
undoubted
possible to
instances,
ought
if
(and
writer,
and
derivatives) in all
its
be retained in an
CHAPTER
166
Now
III.
21-26.
the verb
(used in
TPoridi/j.ai
iii.
Version, "foreordained."
Much
put upon
which
the
is
propitiatory,
or
mercy-seat*
To
it
all
objections.
Canon of
where there is a uniform usage affixing a
particular meaning to a word in the Old Testament (the Septuagint), the interpreter is bound to adhere to the same meaning in the New Testament, unless
the writer or speaker has given the clearest intimations that he meant it to be
otherwise understood. This would settle at once the disputed meanings of such
t
scriptural interpretation?
words as
\-iz.,
IXaaTripiov, Sia0TjKr],
that
&c.
more
"propitiation," or "propitiator."
But
who would
translate the
word
"
meaning " a proi)itiatory
on the great day of atonement,
prefer the
the other prf)pitiatory services of the year), not only for the reason stated
above, but also on account of the pervading allusion throughout the whole pas-
all
CHAPTER
III.
21-26.
167
e.g.,
that St.
Paul uses ug rravTag, and J*/ itavrai* "for all, and upon all" in
ver. 22, without any distinct idea meant to be expressed by
or that in ver. 25,
each (as Koppe, Riickert, Reich e, &c.)
26, in varying tig 'ivdei^iv to 'jrpog ttiv hbut,i^, he uses tig and
indiscriminately, merely "for the sake of euphony"
'TTpog
(Philippi) and that no distinction is intended when he uses
evdei^iv luitli, and without the article, but that the one expression is merely a repetition and enforcement of the other, as in
the Author. Version "to declare His righteousness," ver. 25,
;
" to declare,
the justifying.
2. To show the harmony between the former dispensation,
and the present.^
The former
see pp.
The
latter
is
the difficulties
we
illustrated,
162-165.
Law ;
Law
from
and the
prophets.
Ver.
all,
tig
first,
'Kavrag
in God's
* That is, provided tliat /cat evrl TrajTos is the genuine reading.
Still less, if
not genuiae, can we suppose that those who thought the addition necessary,
considered the exj)ressions equivalent.
\ So also in tlie "Eevision of the Autli. Version by Five Clergymen," each
is
translated,
introductory epitome of the principal topics of the Epistle given in chap. i. 2-6>
the gospel of God, which He had promised afore by His prophets in the holy
'
'
scriptures," ver. 2.
168
CHAPTER
And now
III.
21-26.
is
that be-
lieve.
'7rpoUiro,f
whom
More dimly shadowed forth, under the former dispensaby the type of the blood-sprinkled mercy-seat, upon which
the adoring gaze of the Chei-ubim (the emblems of the Redeemed
Church) was continually bent
b.
tion,
irdpioiv
cipaiv
The
"remission") of
was therefore an imperfect exhibition of God's righteits aspects that could then be made, since sin
appeared to be " passed over," not truly condemned and atoned
for
and the sinner not to be truly justified, nor " sprinkled
in heart from an evil conscience," Heb. x. 22, because it was
" not possible that the blood of bulls and of goats should take
aAvay sins," Heb. x. 4.
sins.
It
ousness in both
Isaiah xlv. 8.
'
And
Compare Psalm
let
down
righteousness."
Ixxii.
Ixxxv. 11
Titus
iii.
6,
may
iv. 24.
25,
i);irallelism
with
Pet.
i.
20,
rendering
irpotfucja/j.ii'ov p.kv
'
of the world,
Comp.are Jleb.
ix.
l.*).
itself
CHAPTER
III.
21-26.
169
ev
rp kw/r^
t-oD
esoD, in
"^f^s ^'1"
'f'l'^^'^"'
own blood
of atonement.
Thus
"TTphg
Tr\\/
rrjg
'ivdii^iv
dixaioff-ovrig
auTOu
h rw
vvv
xaip'Jj,
present,"
is
di
hrA.aioa\j<^ri
0:-oD
now
Ts^a-
"
21
and since in
expression
rrdpigiv,
passing
[not
by,
apsc/i/,
remission,] (though
be
extended
to
generally attribute to
it
it,
in
ver.
21
Law made no provision. Still in dealing with the figures of these realities,
and in the symbolical teaching thus conveyed, a pledge was given of better
things to come, and the hope was awakened that that God, who opened up the
way of return, when closed by ceremonial sins, to communion with Himself
in His worship, and manifested His righteousness in providing an outward
atonement by the sprinkling of the blood on the mercy-seat, would one day
provide a real atonement for those sins which defiled the conscience, and justify
from all those things from which he could not be justified by"the
the sinner
law of Moses," Acts xiii. 39.
The "mercy-seat" therefore was els ^vSei^ip for a (typical) manifestation.
* Compare Acts xvii. 30,
And the times of this ignorance God winked at
{vTTepidwv, 'overlooked,') but now [to. vvv) commandeth all men every where to
the
'
'
'
'
repent."
X TTjv ^vS.
This
is
the reading of
all
170
The
preposition
press, according
both in
tig,
one
to
of
ver. 22,
its
intended.
In
all;'
22, where
ver.
signifies "
referring
iig
opposed to im,
it is
designed for
all," It!
more
"
rrdvrag,
probably
elg 'zoo/ra;
all,
Eph.
In
ver. 25,
ilg
Christ
{vpoi&iTo)
"for an
vd.
God
of His
he-fore," as
s/j^^si/g,
Rom,
Eph.
Ver. 25.
righteousness
;"
all,
(-a-pos
with
1 2,"
iv.
dia cr/Vrewg
Iv
Iv.
hhi^iv
iig
while
exhibition
expresses the
in
a propitiatory,
as
shown
obscurely, as
as opposed to
rrplg
rriv
in Christ
quiddam
prsesentius notat,
Bengel.)
rZ ahroZ
az/xar/,
in His
blood."
see note P. p.
we now
The result
meaning assigned to
proceed.
will,
we
rate the
its
iXagTy^piov
sacred furniture.
A
God
from exhausting
its
meaning seems
fairly
CHAPTER
We
1.
read in
whom God
Here, in
2.
7 of those
ii.
award
will
who "seek
for glory,"
and to
ver. 10.
it,
iii.
171
23.
III.
come
of God."
3.
tion
Then in v. 2, that those who have attained to justificaby faith in Christ can "rejoice in hope of [attaining] the
glory of God."
4. Next, in viii. 30, that this glory is the final consummation
for " whom He called, them
of all the hopes of the Christian
;
He
also
justified
whom He
and
justified,
them He
also
glorified."
5. And it is a glory so great that we may well wait and
" suffer with Christ that we may be also glorified together "
" For the sufferings of this present time are not
with Him.
worthy
to
in us," verses
17 and 18
What
then precisely
is
this glory
Such
It is
a partaking in
His followers.
have given them,"
John xvii. 22. The blessedness of heaven, our Lord tells His
apostles, is to consist in " beholding My glory which Thou
is
Christ's promise to
and being
Him,
but we know
that,
Him
shall
we
for
HoAv
is
this
what we shall be
when He shall appear, we shall be like
see him as He is," 1 John iii. 2.
contemplating, as
God
we
are instructed
as reflected to us in
glory."
"
We
like
all,
Him who
is
by
St. Paul,
By
the glory of
glory of the Lord, are changed into the same image from glory
to glory as
But
by the
God made
the more
iii.
18.
imperfect manifestation
made
172
faint reflection of
tenance
while "
it,
we
all,
Hence
of this glory.
he had
and forty nights in the midst of " the
glory of the Lord that abode upon Mount Sinai," Exod. xxiv.
IG, was still, "I beseech thee, show me thy glory," Exod.
been already
forty days
xxxiii. 18.
The Lord vouchsafed to grant his request. Let
us then, that we may gain a clearer conception of this glory,
" And the
observe wherein the manifestation of it consisted.
6, 7,
And abundant
in
And upon
Unto the
The union
upon the
children,
third
of abounding
mercy with
sin-visiting righteous-
ness
Moses.
But the
face,
for
The
which there
of this passage.
is
no warrant
most
tlie
end of that
versions, of the
word "fill,"
meaning
CHAPTER
23.
III.
173
How
countenance,
when he wished
we
reflectit)n
to enforce
Cor.
iii.
of the glory
13.*
on his
By
Hebrew
mercy
seat,
mercy
seat above
made by
"And
22,
commune with
And
there I will
meet
the testimony."
Most Holy
is
man.
tinually sending
But the voice of accusation that it was conup against His people's transgression to the
* See tlie notes of Meyer, Alford, or Wordswortli on 2 Cor. iii. 13 ; and observe ptarticularly eridii KaXvfifxa, "teas in the habit of putting on ^ Yei\," &ndi
irphs TO fjirj dTevlaai roiis i/ioi>s 'laparjX els to tAos toO KaTapyovfihov, "in order that
the sons of Israel might not look on the end, or the fading, of that transitory
glory. "
Alford.
174
holy God,
who
sat
by
silenced or covered
"(the
God
resting complacently
There
is
(viz.,
"
as
revealed
in
as beheld in the
His
Holy
love)
much
powerless to behold,
to reflect
less
dark
pillar of cloud
is
tians
may
Him
Unto Him
all
to glory;"
may
world,
holiness of
reflect
God
in
CHAPTER
reference to the "
IV.
image
175
that "
viz.,
it is
in-
Oiov
[the
righteousness of God],
immediately following
changes
as its
Ar/,aiou/jjsvoi,
shows,"
into a strong
seen to belong to
Ut,a roZ
same thing
this
Qio-j.
harmony, as
finest
pointing to the
all
all
God
'pos-
essential perfection
" Gods righteousness,"
" God's love," " God's glory " yet all as communicable to man
sessively, as
His
whom
2 Pet.
4.
i.
Chapter
The argument
in this chapter
"
and
2.
it
is
outward observance.
Abraham,
of
This
iv.
most
is
1.
ch.
skilfully
managed
iii.
made
1,
"
What profit
is
it
and
to the
there
Law, 13-16
is
so
un-
is
promise
justifies,,
9-12
of
25.
* See
Kommentar
Notes on
Compare a
tiber
cbaj). v.
by adducing
his
own
of self-denial, at the
CHAPTER
176
iii.,
it
IV.
was
30, that
29,
said, ver.
"
This question
is
now
repeated in
iv.
What
shall
we
nant
every
"
Jew
Abraham our
Is God's
father
solemn cove-
Gen.
lasting covenant,"
thereby
made God's
xiii.
Are
and
13, of no avail?
Ave
not
justified
was the outward sign of Avhat God was to do for him inwardly,
by circumcising the foreskin of his heart, putting away his sin,
and receiving him into His covenant ? If not.
What
shall
Hath found
we
iii.
2, "
Abraham
Much
he does
in ver. 11,
as to the
our father
he must
main point
first
'rrpurov
iii.
2), Avhich
But
he would have " whereof to glory."
before God," since the Scripture ascribes his
faith,
this
justification to his
CHAPTER
3.
Abraham
And
it
IV.
9-18.
177
God,
believed
Gen. xv.
by
of justij&cation, as being
6.
faith alone,
also
is
by the
is
that
fact,
16 and
Ver.
there of circumcision
Abraham
in this, that
xvii. 1).
"What hath
What profit is
11.
Abraham gained
others to
was
it
it is
(and to
became a
replied,
all his
One
or,
"
special benefit
children
by
among
faith) consisted
on
and of the certainty of the promises being fulfilled in their due time.
Ver. 11-18. In the circumstances connected with Abraham's
circumcision as being 1. subsequent to, and the ratification of,
his previous justification, and 2. the occasion of the renewal of
God's promises to him, the apostle shows that we have a double
proof of Abraham's being the father and pattern of all believers, as indeed is symbolized in his double name, Ab-ram,
and the new name that was then given to him, Ab-raham the
so long before,
i.e.,
Israel,
and the
is
arrangement, in which
"father" ("of aU
it
clearly
Tnany
This twofold
parallelistic
that believe,"
"of circumcision"), in
verses
CHAPTER
178
11-18.
IV.
same time
them that
of all
12
believe," uncircumcised,
by
its
circumcision, alone justified him, and not the fleshly rite [verses
11, 12, in connexion Avith ver. 10]; so that he is " the FATHER
of circumcision " not to those
who walk
Abraham's
in the steps of
faith
x.
cir-
IC, xxx.
which he had
him on
to
many
faith
The
oniilti-
reference here
of all believers,
Abraham by his
is still
more
direct.
is
By this Abraham
spiritual
is
"father
of
many
nations," ver.
18,
shown
Law
in
Gal.
iii.
17.
The Law
to
effect," ver.
it,
him
for righteousness,
11,
htb. ttis
and, ver. 12, taught the circumcised that they arc justified
by
their circumcision,
which
,'10.
it
was reckoned
that justification
\<y
iriarcws,
iii.
their faith,
be a " cii'cumcision
is
30;
not
<y" faith,"
CHAPTER
179
V. 1.
ver. 16.
made
I have
[not, I
will make\
by faith realizing
thee a father of many nations," Gen. xvii, 5
like God, as if already accomplished, " those things which be
;
.the
" in b,
three lines,
first
a, b, c,
directly ; in a, a, we
" not of the Law ; " in c, c, " but
last three,
b,
a, b,
c,
of faith."
The
which the
parallelism, in
In
parallel.
e,
we
f,
f,
/,
e,
d,
form an introverted
"
Law
made void,"
promise; in
&c.
fifth,
d, "
d,
e,
first line
''Law" and
in
e,
in
Chapter
Ver.
1.
v. 1.
The
difference
rov &b6v.
%o/^2i'
l%o,asi/
and
'iyjiHJ^i'i
we would
i.
17,
if
fully realize
"Let us ha,ve"Kavx(i>fJ.e0a,
" Let us
must be subjunctive also
has been strangely overlooked in the "Version Revised by
which
is
coupled with
Five Clergymen."
it
is
in ver. 2
and
3,
ROMANS
180
1.
V. 1.
Italic,
difficulty
accepting
it,
It is the
2.
MS. authority
in its favour.
transcribers from
ep^w/^ev
to
%o,ai' is
far
reverse change.
It is
always placed
us,
onward progress
Any
Xa-piv,
dence,
we
if
regard
St.
it is
Paul as the
virtual, if not
actual,
two principal
these blessings
is still
unto you,"
and 2 Pot.
i.
2,
ROMANS
181
V. 1.
as in the former,
From
let
'iyuixiv.
i/privriv
the
'ix'^iJ'iv,
is
for
But strong
which alone
it
It
is
argued that
in the
new
dispensation
let
may
it is,
as
taining
it,
there
is
it
if
'
something peculiarly
we
for ob-
impressive.'
So
ROMANS
182
V. 1.
hendenda
the
corresponding
'
i.
24),
aco
rr,g
fail
Dean
we
-jarspu/v
our own, since he opposes our view] "for (not only have we
the solemn warning of Esau, but) we are not under the law
with
its
terrors,
hearing one
who speaks
for the
last time,
its
promises,
man
let us
God," &c.
it."
man;
dp-fivy),
i.
2.
ROMANS
183
V. 1.
?;^w/x!', and
we have a contrast more wortliy of St. Paul.
"Access into this grace," the Apostle will then say, "we have
" Let us then conhad " already on our being first justified.
this "peace with God."-ftinue to have (or hold fast) this grace "
Let us behold in Jesus " the finisher," as well as the "author
" Grace and peace with God " we attained at
of our faith."
by
whom we
first
into this
grace."
But
6.
'iyj,);j.zv,
whole context.
more
to
is
of
all
that
is
involved in
is
it,
by
Him
ousness
V. is this
to
be righteous,
is
ours,
The import
life.
let us feel
is,
declared
and
let
amount
inwrought into
life)
as yet
of the begin-
of righteousness (imperfect
us,
Only,
if
all those guilty fears of wrath which would interwith the former and keep the soul ever " subject to bond-
us cast aside
fere
age;" and
tribulations,
t txi^iiev
let
xa.pi.v,
us cheerfully submit
which
Heb.
so far
xii.
28 ;
elp-jvrjv ^x'^M-^"
^P^^
'''^^
Qe6v,
Rom.
v.
1.
184
chapter
v.
1-21.
Connection of Chapter
v.
1-21.
only to
first
let
us
its
two
2,
or
fruits
the stanza,
last lines of
by FAITH are
of justification
results
stated,
1.
us
He
Ver.
perfects
The
it
is a fruit
pronounced
righteous by God, the cause of dispeace and enmity with Him,
" We have had access
viz., our unrighteousness, is done away.
1.
first
blessing,
If justified,
i.e.,
"
into a state of grace " or favour with Him we are " reconciled
"
" Let us have
to Him, at peace with God.
then and hold,
;
'iyoiij.iv,
"this peace."
This, however,
is
but the
initial stage,
and the emotion which this first blessing of Peace calls forth
is more of a calm and contemplative nature
but to stimulate
the Christian to the progress and conflict to which ho is called,
;
Ver. 2.
justified,
as ours,
i.e.,
very " glory " and blessedness " of God " Himself
deed, unlike the Peace,
is
This, in-
but "
of attaining finally
of the
same expression
Ou
"
yttocov 6f,
And
* Kavx<^ti-iVQL ia
beluw.
not only
so,
3,
in,
&c."
as will be
remarked
CHAPTER
1.
V. 1-21.
185
2.
And
let
Knowing
but
so,
also as
we
God
glory in tribulations
5.
By
is
is
6.
we were
yet sinners
Much more
then, being
We shall be
For
10.
if
when we were
now
justified
by His blood.
enemies,
11.
We shall be saved by
so,
His
hie.
Christ,
on
this account
As by one man.
Sin entered into the world,
21.
all
have sinned
all
men.
186
CHAPTER
behcver
will
glorying
V.
mind
1-21.
of the Christian.
But, the
my
lot of "all
Are not
tribula-
pleasure ?
It is hard under these to preserve even a sense of
" PEACE with God," but how " glory " in them ?
Must they
not
damp and
cherish
No,
discourage the
is
hope we
upon to
hope
the very thing that might
are called
we
to glory in
ver. 3
for these tend to strengthen our Christian givaces
the
grace of " patience," which " worketh experience," which again
workcth the second cardinal grace in our hearts, " HOPE "
;
hope which can never disappoint us, since not peace alone with
God is imparted to us, but " the love of God is shed abroad
"
in our hearts by the Holy Ghost which is given unto us
;
fill
make
us, V. 5
that
accom-
if it
fied or
glory and
how can
in full possession
CHAPTER
187
V. 1-21.
may
suggest, glory in
Jesus Christ, by
If
it is
asked, "
"
the reconciliation."
On this account,"
diu
Touro,
to us as our
own
ing
to)
finally
God
might
interfere with
our
His glory,"
shall
enjoyment of
Hope
of (attain-
Christ.
The change
of reading in ver.
3,
xavyyiivm* "glorying,"
by Mr Westthough not necessary for the connexion iiow jDointed out, is yet strongly corroborative of it, and of
the correctness of the division given, which alone furnishes an
adequate explanation of the use of the participle.
It would
thus be exactly similar to ver. 11, where the same participle
%a-oyJiij.imi expresses an additional reason for the confidence
that "'we shall be saved by Christ's life," ver. 10.
"And not
only so [as being reconciled, shall we be saved by His life], but
also as glorying in God," &c.
The two participles, and the perfect sameness of the two
commencing lines of verses 3 and 11, if this reading be
accepted, would lead the reader at once to see the designed
subordination of both the paragraphs which they introduce to
the leading projDosition in verses 1 and 2 (without prejudice
which
is
cott in place of
* It
is
jiaup/w/o-sOa,
Kayxwyttej'ot
would be changed
more
difficult reading.
It is easy to see
but not
v'lct
versa.
it
how
to the
188
CHAPTER
V. 5.
(ver. 1)
(ver. 2)
"And
let
us glory iu
Hope
of the glory of
God,"
fruits
faith," but
1st (ver. 3) " Also as glorying in tribulations; "
Chapter
Ver.
5.
What
God's love to
question
it
is
us, or
is
God"
as glorying in
v. 5.
meant here by
our love to God ?
" the
Is it
God," led
us, that it is
righteous,
is
in
as being
This expression, however, has experienced the directly oppotreatment, both here and in ch. viii., from that commonly
given to " the righteousness of God."
While from the latter
has been excluded the signification of God's attribute of rightesite
love of
God
Now,
to
man."
"),
wo
believe to be
CHAPTER
the
meaning,
iDossessive
God's
we
and
to
image
out
first
is the great
object of the
us " partakers of the Divine
it
make
to
glory,
it is
receive.
that
Gospel to restore us
nature "
God's
righteousness,
love.
created,
Ood's
189
V. 5.
love.
to
v.
proves.
But does
love to
God
along with
this
?
it
And
and " reconciled," ver. 10, and the opposite of this last,
" enemies," ver. 10.
Undoubtedly, with regard to all these,
V. 1,
it is
God
we
10.
unmerited
gifts
reciprocate
is
God
first,
John
of God, man's
responsibility to receive
and
by
we
it
all
it is
to
never," "
us,
while
is
recon-
we
that while
are enemies to
or be reconciled, so long as
is
be reconciled
profifered love.
God
intended to remind us
these questions
is
to receive
feeling to
190
be effected
is
in the
fears,
Him
The
most
children,
irresistible
so long waiting to
be gracious unto
all
it.
He may
enemies
He beseeches by
hearts
a gift
as
and
is
it
servable.
When,
is
more
especially ob-
Faith,"
ver. 1.,
Hope,"
ver.
scai'ce refrain
will
to the
is
mind
of St. Paul
is
love," 1
Cor.
"
13.
xiii.
familiar
Testament writers
Compare, " And now
how
New
full
"
provoke unto
Again, Heb.
vi.
assurance of faith
hope,*
through
10-12.
assurance of hope
let
x.
22-24, "in
love."
See also
1 Pet.
i.
21, 22.
"
In the original t^s iXirlSos; where, hy some strange inadvertence, "faith
has been substituted for "hoi)c" in the Authorized Version.
CHAPTER
191
V. 5.
"
seem thus justified in assigning to " the love of God
the fulness of meaning contended for, including both significations, of God's love to us and our love to God, which yet
merge into one when rightly understood. It is, in truth, God's
own love that is communicated and shed abroad in the heart
It is His Holy Spirit of
of believers and becomes theirs.
We
love that
is
5.
comj)arison
iv.
Him, because He
The argument
first
loved us."
ance that
He
Him up for
Him
us
all,
Rom. viii. 82. And, again, if God's love has prevailed to force
an entrance into our hard hearts, and been shed abroad in
them with all its gentle assimilating influence, the hope is
warranted " that He which hath begun a good work in us will
perfect
it (jT/rsXjffs;)
until the
day of Jesus
Christ," Phil.
i.
6.
"
spire together.
God," ver.
7.
If
ours till admitted inwardly into the heart with Jesus, and until
the union has taken place between the believer and Christ. But
Lord
is
we
* Compare Notes on
tlie
Love
of
God
in Chap.
Rom.
viii.
viii.
28-39.
16.*
192
Let
it
into God's
expressions
now examined,
diligent student
to be attained
is
of holy writ
by the
must
feel
Old and
Chapter
v.
New
of expres-
Testaments.
12-21.
tlie
is
Many
Adam
and
his descendants,
and
race.
1. (a.)
Is the relation
Is
his
transgression
the cause, or only the occasion of the " sin and death " that
came upon
2. (b.)
his
whole race?
Is imputation (of
Adam's
sin,
of Christ's righteous-
Adam's
(c.)
What
latitude of
meaning are we
to assign to the
CHAPTER
expressions "
all "
are included,
is
V.
193
Much
12-21.
Do
they extend to
all,
or
which it holds
been degraded from
the high and commanding position, which every one almost
instinctively feels it ought to occupy, to a secondary and subIt has been regarded more in the light of an
ordinate place.
episode, which might have been omitted without any essential
loss to the argument
as a comparison, striking, indeed, and
highly illustrative of a part of the Apostle's subject
but never
hitherto, so far as I am aware, as that which gives organic
connexion and life to the whole as the grand central point
and focus towards which all the lines of his argument converge
in which all that he has hitherto said finds its culmination, and from which the succeeding chapters vi., vii., viii.
naturally branch forth as simple corollaries.
An epitome of the whole doctrinal portion of the Epistle,
containing all the three points proposed for discussion, was
contained as we saw in chap. i. 16, 17.
Paul is not ashamed
of the gospel of Christ
for it is
1. (A.) Universal, as being
necessary "to every one"
"to the Jetu first and also to
the Greek :" 2. (b.) It is to be appropriated by faith, not
by works it is "to every one that believeth ;" it is "fo'om
:"
faith to faith :" 8. (c.) It is the "power of God unto salvation
And all this in virtue of its being what man required a " righteousness of God, (i. 17), not by Law, but by Grace- (iii. 24),
and consequently a deliverance from sin a new life, by which
" the just shall live,'^ and consequently a reversal of death.
All these points, it will be observed, are summed up and
brought to a head in this passage.
arisen from inadequate apprehension of the place
It has
1. (a.)
With regard
mode
of
sin,
to
that
all
stand in
194
the world
;"
without exception,
the similitude of
Law was the universal standard and ground of salvaIn their oiun possession of this Law they "rested," (ii. 17)
as securingtheir salvation. Because the\GentUes were ignorant of
this Law, they reasoned, " this people who knoweth not the law
that their
tion.
are cursed."
To destroy
shows that
and death existed
Jew and Gentile, were alike
Law
one
All,
common
father
Adam.
In
him
humanity was put on its trial, in order to prove to the conviction of us all, whether man by his o\vn power could stand.
Adam sinned and fell and " by that one man, sin entered
and so death passed upon
into the world, and death by sin
all men, for that all sinned," " through one having sinned,"
The
v. IG, who wa.s the head and representative of humanity.
:
If in
Adam man
fell,
in Clirist
man
potentially
that
we
all
have
was
restored.
saved.
Not
it
put in
their poiver to be
all
that will
CHAPTER
12-21.
V.
195
" receive the abundance of the grace and of the gift of righteousness," (ver. 17).
This
is
is
re-
one the many died, much more the grace of God, and the gift
by grace which is by the one man Jesus Christ, hath abounded
"For if by one offence death
unto the many," ver. 15.
reigned by the one
much more they who receive the abundance of the grace, and of the gift of righteousness, shall reign
" Therefore, as by
in life by the one, Jesus Christ," ver. 17.
one offence, judgment came upon all men to condemnation
even so by one righteousness the free gift came upon all men
unto justification of life," ver. 18. For as by the disobedience of the one man, the many were made sinners, so by the
;
many be made
Adam, humanity
Thus, in
19.
fell
salvation
righteous,^" ver.
in Christ,
first
humanity rose
man
all
are
come."
2. (b.)
St.
Paul had, in
i.
as
the
second
first
to last
is
the righteousness of
God
revealed
196
from faith
faith
from the
to faith,"
faint
first
commencement
of
on the righteousness of
and highest triumphs by
lays hold
which
"The
demption.
life
by
re-
This
faith."
vancement of
3.
i.
"The
X.
live
10) by
The connexion
is
it
that
viz.,
God unto
the poiver of
" have
made
is
by
and
life
salvation,"
made
Almost
all
that the
vi.
sanctification.
of chap.
principal topic.
only in chap.
alive
abundantly,"
evei-more
generally misunderstood.
that
is
V. the transition
justification
merely, but
John
faith,
the third
(c.)
16.
by
is
faith, into
transition
is
entirely missed
v.,
and
made
the
to
great
which is to
in this pas.sage (12-21)
between
Adam
union
the
intimate
with
comparison
show, by a
character
all-pervading
thorough
and
the
offspring,
and all his
of the union between Christ and the members of His body, and
object of the Apostle
12-21 is not, as
illustration and repetition
chap.
V.
already stated,
unto
viz.
condemnation,
is
Adam, the
Head
Sin, and
its
by
sin
so Christ's
to believers unto
ours, so that,
the
As Adam's
justification
first
of
but.
doctrine
is
imputed
righteousness
is
imputed
of humanity, all
inseparable attendant
of justification
that
is
his
becomes
powerful principles of
into
CHAPTER 12-21.
197
our nature, and reign and work irresistibly in every one that
him
springs from
so
His is immediately communicated to those that are in union with Him, and His Righteousness and Ljfe enter into their being, so thoroughly as
finally to overcome and entirely displace the SIN and death
Head
introduced by
Adam
is
(ver. 21).
is
in chap.
given to
vi.
one blessing,
for
us, or
it
avails for
If our
all.
union
The whole
none.
"died
"
V.
sideration of justification
ingly, in__chap.
v.^
of chap.
by
iv.
to,,
Accord-
prove, that,
is
secured.*
&c.
he
succeeding step
Moreover,
glorified."
first,
Compare
called,
Faith,
whom
'
'
198
its full
and matured
fruits.
not only
is it
it
appoint
hearts,
us,
is
God
is
5, to
xaraXXayfjv,
ver.
11.
for if
of this
dia
;"
that as
all,
Christ.
vailing blessings.
199
As by one man
t^
and DEATH by
21.
sin
[even so]
source of the
evil,
sin itself
mere
clear, as
and
apparently to
which,
we beheve,
As
this passage is so
full
understanding of
us,
our attention
ver.
first
upon the
i.e.,
on
first
last,
&c.
.35-41.
200
12
mg
("^O'Tip dl
yj
A^
xa/ dia
rr^g a/Ji,apTia,g 6
6avarog,
s(f)^
vo/mou diJ^apria
Bi dXXd
ovrog
/jlti
dij^aprrisavTag
Toxjg [mti
v6/j,ov'
sjSaffiXsuaiv 6
xa/ Jt/
'
ffiuig
biTiKdtv,
xoV/xw,
sv
r,]/
14.
ddvarog
(f>
'ayfi yocp
13.
uvOpuiTov
l^'-'/J"
Mwyffjwg
irapa^d-
Abdfh'
og sffTiv
r" Apa
18.
.1
oltv
ug
61 svos
ilg -TTavrag
crapa-rrw/xaros*
dvDpuiTOvg ug /.ardx.piijja,
J
I
{coffrrip
19.
dvdpurovg
iig Tcti/raj
ydp hd
rrig
crapaxo^s roZ
a/xafTwXo/ y.anardOriffav
o/'
o'l
li/oj
ai/^^oicrou
rroXXoi,^
evbg
tc/aXo/.
r 'Sofiog b\ TapiierjXdsv
20.
ha
'TrXsovdsri to wapd'jTTUij.a'
ou bi irrXiwaGi^i
d/xapria,
ij
[.t'jipi'jripisaeuan/
21.
uamp
riva
yj
%a^',
s[3aatXiu<riv
tj
d/j,apria
V rui davdr(jj,\\
ug
[bid
The
ij
bix.aioG\j\irig
^UTiV aiuviov
^lr,ffou
alterations of rendering
ri/Muv.
one," ver.
of,
18.
"In
of the
one
man
'
'
by one man's
death," insteatl
of,
19.
of,
ver. 21.
instead
of,
CHAPTER
V.
201
12-21.
The first glance at this arrangement enables us to determine a question which has occasioned much diversity of
among
opinion
One member
interpreters.
being stated in
ver. 12,
beginning with
"As
of a comparison
" {uicmp, the pro-
tasis),
parallelistic
stores
order and
perspicuity to
all
a passage,
which,
viewed
After stating the two evils. Sin, and Death, brought upon all
mankind by Adam, and their universal prevalence (A), and
vindicating the more questionable assertion of the universal
prevalence of the former (sin), by the acknowledged prevalence of
its
Adam
and Christ in these respects, (C)*, and suspends the comparison, that he may first
draw out some points of dissimilarity between them in D and
The suspended comparison is then resumed and fully
D.
stated in ver. 18 and 19 (j and g)
the modification introduced by the presence of the Mosaic Law is noticed in B,
(ver. 20)
and the parallel between the first and second Adam,
typical connexion
between
Thus we
duces the
its
A,
first
is
briefly
summed up
ver. 21.
As
which intro-
member
exact correlative
the comparison
is
* Here, therefore, if such must be found, we have the immediately corresponding member to ver. 12
A. As Sin and Death entered by one, and Death and Sin extended to all
C. So Adam was in this respect a type of Him that was to come.
202
g) ;*
To
indicate, liowever,
member
in ver. 21.
of the
com-
Who
is
added in
ver.
is
14
a type of
Him
(C), before
Adam
exactly to correspond.
said to be introduced
Now
in
by Adam,
(A,) ver.
SIN,
and DEATH.
are
In the com-
18 and 19, it
seems beyond question that we must have deliverance from
each of these evils through Christ explicitly stated, and the
bestowal of the two countervailing blessings.
In ver. 18 (\) accordingly, we have deliverance from Death
(the penal consequence of sin), and justification of Life :"
by one offence
Judgment came upon all men
Even so by one righteousness
The Grace came upon all men
18. Therefore as
to condemnation
to justification of
[^to
death]
life.
fication,
Instead
of
" sinners,"
they
These letters
j and s stand for justification and sanctijication, the paragraphs
markful by the former relating to the judicial, by the latter to the moral effects
of
Adam's and
Christ's work.
CHAPTER
19.
The
V.
203
12-21.
the topics
is
remarkable.
evils intro-
requires.
is
12
to
Sin
is
viewed merely in
Guilt.
Professor
its
Hodge
is
is
equivalent
who
wiU be offered
afterwards.
204
Three
expressions,
remarkably
2.
3.
similar,
and
apparently
made
sumers."
of these
" the
expressions,
many
mean
"
simply,
account
all
the vjhole
men
that
are regarded
is
meant
and
is,
that "on
Adam's
treated as sinners."*
This
certainly
is
by
man]
all
" by one
sinned,"
man
it
seems
difficult to select
i\iSii
liere in
dispute
is
whether
St.
is
impossible
consistently to
caiTy
this
interpretation
ver. 19.
CHAPTER
V.
12-21.
Cliap. vi.
and
chap,
v.,
vii.
205
manner with
objections which
might
is
charge or imputation of
it
but
mere
and enslav-
to the
to its corruijting
all
manner
" It
ver. 11.
me,"
of concupiscence," ver. 8.
is
not I that do
From
it,
these instances
it is
of the word,
sin,
than Guilt.
To
we must observe
that sin
is
evidently personified
discus.sion.
He "reigns in death," v. 21
"works death in us," vii. 13; "lords it over us," (x.vpnuffsi),
vi. 14, making us " obey " him, vi. 12, as his " slaves," vi. 20
"works in man all manner of concupiscence," vii. 8; "deceives and slays" the sinner, vii. 11, &c.
Death is also
chief.
Moses,"
V.
" Nevertheless
14 (comp.
death reigned
from
who
Adam
is
to
though it is considered
and dependent upon it for its
12.
Adam
* Sin, therefore,
(compare
ij olKovffa
iv ifiol afiaprla, vii. 17), and
must not be confounded, as they have too
By Adam's (one) " trangression, " "sin," (i)
often been in this discussion.
afiaprla), i.e., the principle of sin, entered into his and our nature. The "transgression" belonged to Adam alone properly, and is only imputed to his posterity;
the "sin" (i.e., sinfulness) which entered (as well as the " death " or mortality)
equally affects us as him being operative within us, not outwardly reckoned.
Adam's
afxaprla
transgression, irapd-n-Tu/jia,
206
has extended his reigning, and througli Death his penal influence over the whole race.
SiN accordingly here denotes not
merely sinfulness, but the power or principle of Sin.*
is
to be found in
it
only in
word,
justifying
We
is
to
Head
ment
Aa
uVuViU
CHAPTER
its
integrity in the
first
12-21.
V.
germ implanted,
207
shall yet only
be fully
when
before
with
glory
exceeding joy."
a.
and
SEED causative.
We
are
now prepared
question proposed.
to give
What
or
causative,
Adam
is
See
p.
to
his
192.
first
is
so of Christ
Adam
merely incidental
and
his descendants
all his
Is it
undoubtedly
Causative,
race
otherwise
we
cut entirely the nerve of the argument, arising from the parallel
between Adam and Christ, to prove that Christ is " the power
of
God unto
salvation."
is
to
that Christ
is
represented as doing
is
merely as beginning, as
He
Saviour of men
"the
ceases to
be the
power
of
Lord."
between
Adam
and his
"By
one
man
sin entered
race,
is
represented as affect-
208
along
Death
mth
its
inseparable
And
hy or through
in ver.
IG
(s),
follower,
the
(dia)
Adam,
or as
all
men,
it is
That
this
is
the
thought, thus
By
one
man
all
it
imputed
sin,
whatever are by or through Adam, being but outcomings of that " original sin " inherited from him, from which
all sins
"
By one man
mere guilt
In the words again that follow in ver. 13, " For until the Law
sin was in the world," the reference manifestly is to the historical existence of sin in the old world, as evidenced by the
murder of Abel by Cain, by the general violence which had
filled the earth before the flood, and which called forth that
awful judgment from the Lord, because " all flesh had cormpted
CHAPTER
his
Sodomites, &c.
V.
earth," Gen.
in all
12-21.
vi.
which cases
12
sin
209
sin
(in
the sense of
what follows
had not sin-
known
similitude of
against a
positive
transgressed the
is
ix.
6.
The
refer-
to actual sin.
interpretation
1.
St.
sinners,
* It
the
is
Law
could
210
For
until the
Law
sin
irrelevant
and
confusing
men
assert,
if
tlie
point to be
that until
Law
the
They
sin.
Sin [so reckoned by God] was not in the world, since Sin
men
is
as their
iii.
all,
actual
sin,
tationists
is
taken, but to
its
The
from
ofaU.
untenal)leness of the
ijfiapTov
CHAPTER
imputed
affirmation to
V.
12-21.
211
In a different connection
As Paul has else-
sin alone.
where
"In Adam
said,
equal propriety
proposition
stance
means
is
but
it
all
die,"
Cor.
xv.
Adam
all
(1
22); so with
This
sinned."
indeed involved and included in the present inonly a j^f^^t of the truth which the Apostle
it is
to teach.
been shown,
is,
his transgression
all,
but the truth and justice of this have been vindicated by the
outward manifestation of sin in all
" for there is not a just
man upon
20.
because
all
been in
all.
is,
the
viii.
sin through
Adam.
Law
did not
46).
first
Law
All
vii.
introduce
sin.
The
object of this
be
were, in
Gentiles."
Law
" the
many
still
and that
it
was
for the
by
all
212
'
tive
commandment.
came out
all
his
remained more
all
men
it is
secret,
we
see
the design of
as involved in the
and most intimate manner with Adam, as their representative in the probationary trial to which he was subjected.
By his transgression the principles of Sin and Death entered
He is to this exinto man's nature, and extended over all.
his act is their act,
tent the head and representative of all
closest
fall.
St. Paul's
argument,
represents
in involving
God
them
Adam,
and
cor-
as
never be forgotten,
of the case.
sinners.
child
The
is
fcict
So universal
ever did,
or
is
can,
is,
explain
it
how we may,
we take
all
are
the
contamination of
vice.
Whether the child, therefore, brings sin ^vith it into the world
by inheritance, or imbibes it with its earliest breath from the
persons and circumstances by which
is
passed upon
all
diflficulty
it is
of reconciling
it
"
i\jad
so
Death
CHAPTER
and goodness
.he Deity,
oi
V.
12-21.
213
God's
of
is,
whole
race,
parents,
One
promote.
of
that
these
forcibly impresses
it
the
all
mem-
development of the race, we are, in fact, reading our own hisand character. No age, perhaps, requires the
inculcation of this lesson more than the present, in which it
tory, tendencies,
Testament, as
if
religious
for
No
becomes obsolete or
effete.
"
No word
The word
God
of the
idea
ever thus
Lord endureth
for ever."
and again
in
experience.
of
nature, and
"know himself"
in
his
man
tendencies, that he
in himself,
is
may
learn
to
on the other hand, the authoritative declaration of what God is, and what He has done and is
doing for man, displayed in His past dealings with His creatures.
Read in this light, and vnth a constant personal
application as it ought to be, every part of the Word of God
will be found instinct with life, " quick and powerful, and sharper
than any two-edged sword, piercing to the dividing asunder of
soul and spirit, and of the joints and marrow, and a discern er
of the thoughts and intents of the heart," Heb. iv. 12.
as
it is,
not so
Scripture
as of the
To
is
treated
more
as
Book
name Adam
Adam/'
or " the
man."
It
214
" So
even used as a generic term, including both sexes.
created man [Heb. Adam] in His own image, in the immale and female created He
age of God created He him
is
God
them," Gen.
Adam
[or
i.
27.
" This
is
man].
He them
man
[or
Adam],
in the likeness of
man]. Gen.
v.
as being put
2.
1,
on
Itv^asman,
trial in
therefore, that
Adam.
In
Adam
is
represented
full maturity of his powers, coming pure and unfrom the hand of his Maker, with one simple command to obey, we have the fairest and most advantageous trial
possible made of our nature, whether man, in the exercise of
ence in the
polluted
first
instance
much
less
that
we
the
single
failure
our
common
Adam
whole
nature.
can
consciously
confess,
"
When
My
in
and thus to judge, " If one died for all, then all died."*
can " reckon myself to be dead, indeed, unto sin, (as Christ
" died unto sin once,") but alive unto God through Jesus Christ
death,
I
vi.
10, 11.
We
can thus see and read our own nature and dispositions
and if they were to be conin the acts of our first parents
tinued in life, and to have a race to spring from them, their
;
progeny must, so
far as
we can
CHAPTER
V.
215
12-21.
be involved in the consequences of their first parents' trans" Who can bring a clean thing out of an unclean ?
gression.
not one."
"That which is born of the flesh is flesh." The
son that
Adam
own image."
Either,
therefore, such
for himself to
The same
But where,
members one
together as
woe
Where
all
Head in Christ
new and more constraining
first
Adam
Every
remembered,
is
more
Who
216
COMjc'ARISON
before his
fall,
is
many
lapses
is
given
a placing us on an advanced
b.
(of sin, of
righteousness)
See p. 192.
is
ALSO.
equally liable
anxious to
nothing in
fix
am more
is this,
particularly
that there
is
words in this passage to limit our consideration to the mere imputation of Adam's guilt to his posterity
nay, that such imputation is not directly asserted at all, but
St. Paul's
only implied.
The main statement, in the comparison with
which St. Paul begins and ends, is not, " By one man Sin was
imputed to all ;" but " By one man's transgression the principles
of SIN and death entered into his and our nature."
Not
Adam's transgression outwardly reckoned, but Adam's sinfulness and mortality, inwardly communicated or imparted, are
the principal subjects of comparison, with which arc placed in
CHAPTER
V.
12-21.
contrast Christ's
(=
is
fall,
217
is
It
is
his SIN
trial,
Viewed
tion,
our Life.
by
most intimate and vital
nature, and not merely of the outward and legal character insisted on by Professor Hodge in his Commentary, whom we
name simply as being one of the ablest and most consistent
exponents of the interpretation which finds nothing but the
mere imputation of sin and righteousness in this passage.* By
dwelling so exclusively as he does on imputation, he gives to
the whole subject a merely external, superficial character. God
the apostle in Rom.
v.
12-21
is
of the
We
we
all die."
Infants die.
But "death
is
Whose
sin
Not
condenmed to
and equivalent, terms The guilt
They
are
218
man
the
all
sinned."
"
By
sinners."
We
CHAPTER
12-21.
V.
219
sarily passing
the
full
it is
impossible to take
home
to our hearts.
undeveloped
moment we come
time at least
cation)
been regarded
as
word and
In
reality.
While
He
act,
justification,
which
God's
He
at the
and turns
heart,
expand
in
it
due and
oi'derly
development, "
full
first
who
is at variance
" regarded justifica-
220
tion,
not the
man
to
which he
treats
And
imputation of right-
'
that
fulfilled
the law, or
ours.'
consisting in
Our
view,
what they
we
reply,
former
asserts, "
You
is
is
see then
how
when the
that by works a
man
is
and not by
faith only,"
may
we
who
give to works
v.
12-21
CHAPTER
V.
12-21.
221
God
the ungodly
who
and
from
a regard to the perfect righteousness of Christ Jesus, which
becomes theirs only by their appropriating it through an act of
faith, and by God's pronouncing on them the sentence of justificaThey are speaking, like St. Paul, of works previous to
tion.
j'tJLstiJication, and as it is only on God's pronouncing the sentence of justification on the believer that he is made righteous,
it is evident that there is no room for works of faith to be pertained that
justifies
is
those
no righteousness at
all
feel
solely
and
to
to establish
But
them
in controverting the
seem
as to
be divided into two, and were not equally the source of sanctification as of justification to the believer.
They have dwelt
too exclusively on the mere forensic meaning of the word
justification, which it has when applied to human tribunals,
and have forgotten the modification of meaning and additional
idea which it necessarily involves when applied to God's judgIn their anxiety to clear one side of the truth, they
have unduly obscured the other.
Justification, we maintain,
involves and suggests the idea of a change not of state alone,
ment.
but of character
If
also.
hixaiog,
The
righteous.*
reader,
it is
hoped,
God
he
vrill
is,
justifies
and must
Not that we
man
be,
bixaioT,
pro-
what God
calls
Roman-
partly-
stated before, on account of the importance of the subject, and the necessity of
counteracting a prevalent misapprehension as the author considers it.
222
point,
we
dixaiou)
is
signifies
means
No
more
absolve, to acquit, to
pronounce
But
righteous.
One
to the
writers on justification,
Christ's atonement.
In
it must be true prospectively.
pronounces not what was, but what is to
tively,
justification,
be.
God
His word
is
He
justifies,
denotes the divine .agency in the calling into existence diKaiocrvini], which naturally includes in itself the recognition of it as such." See his Argument of Kom.
This must be exactly reversed. AiKaidu expresses properly to
iii. 21 -.31.
accovut or declare rif/hteoua, which includes [implies] in itself the divine agency
in calling into existence SiKaioavvr) in the believer in Jesus.
CHAPTER
and
self to
V. 18,
223
19.
That seed of
riffht-
is
down from
and impaits
the character of righteous to him who before was a sinner,
and He will finally vindicate the full title of the believer to
this appellation, by His bringing every thought, word, and
deed into entire conformity with the will of God.
predominates as the ruling principle.
The
throne.
its
Spirit
It is
cast
we are made
The connection may thus be stated
V. 18. Having been condemned by the one transgression of
Adam, we are in like manner justified by the one righteousverification
of God's
sentence of justification
righteous 'potentially.
ness of Christ.
But
passed.
V.
Adam, "Sin
into
His righteousness,
as soon as it has
so that
all
who
are
it
occurs in
'
'
to Simon.
224
Him
united to
are
possessions cherished
in
for
it.
No
one,
as has
" Let me reminil the rea<ler that I here state no new doctrine, but wliat has
been recognized by the soundest divines. " Wlien God doth justify the ungodly on account of the righteousness imputed unto him, he doth at the same
instant, by the power of his grace, make liim inherently and subjeitivcly righteous or holy.'" Owen on Justification, vol. v. p. 127 Goold's edition (already
quoted).
CHAPTER
words are these,
tei-pretations
began to
147, "The objection to these several inActual sin commenced its course, men
p.
1.
(viz.,
2.
sin.
225
V. 19.
corrupt.
Men became
8.
it
in v. 19,
guilty,
'
sinners,' or,
as the apostle
'
Adam
which
Adam's
which
estate into
(that
This
The
sin-
the sin
is,
sin,
which
together with
proceed from
How
fell
'
first
Original sin
man
ex-
i.e.
too limited.
itself is
is
commonly
called
it.'
this
is
all
to be
many were
disobedience of
(xarsora^jjirac)
Adam,
it
cannot
constituted
mean
by the
sinners
many
that the
thereby
were rendered sinftd, but that his disobedience was the ground
of their being placed in the category of sinners."
This seems
" 'Sin
directly to contradict what he had said on ver. 12.
entered into the world,' means
apostle expresses
This includes
To support
that "
it in ver.
19,
guilt, depravity,
'
'
men became
sinners,' or as the
xadiernij,!
never in the
New
Test,
means
Hodge
make
asserts
to
in the
its
'
God
made
The word
but bplc^u.
But 2.
here
used,
Rom.
i.
4,
is
not
zaSlSTri/xi
* So also PMlippi.
is,
1.
22G
Eom.
erroneous
are, "
vii.
Who
35
"
constituted
Whom
to be other
(y.aTiarriffsv)
his lord
made
constituted,
mean
Whom
The
of.
in
real question
"Who made
"
this is
is
is.
thee
(y.aTsa-
But was
Was he
made
45.
xxiv.
"
see note on
4, p. 96.
i.
is
If it
a mere
in question in
Does
Hodge
/.'/.rsarT^ffsv,
affirms of
made to be regarded as ruler over his househim dotvn in the rank or category of ruler,"
without implying and involving that he was thereby made and
his lord
hold," or ''set
constituted ruler
But
let
us take the
still
of xa^l-
in
enumerated by St. Peter not " cause " their possessors " to be
Again,
in character and nature other than they were before ?"
" Whosoever will be (^ouXr}6fi) a friend of the world is the enemy of God," xadiorarai, "constitutes himself the enemy of God,"
The very tvill to be a friend of the world conmakes him the enemy of God, as Dean Alford well
remarks he " is (thereby, by the proceeding in the direction
Does
indicated by that /SouXj^), constituted an enemy of God."
the verb, as Dr. Hodge's argument requires, mean merely
James
iv. 4.
stitutes,
"
makes him
him in
to be regarded
and treated
as
an enemy," "places
ing that he
CHAPTER
The question
is,
227
19.
V.
avail
for
so,
Hodge's
Dr.
are
made
see.
With
make
and
i<?P'
regard to
the
so truly
interpretation.
expressions,
" to
is
make
which
Let
to the verbs
us
clean,
literally
to
in^i
" to
cleanse " and " to defile," but have acquired a peculiar technical
viz.
ing a
man
Dr Hodge
aflfirm,
priest
'i
asserted
argument
to be
228
righteous in
is
sight of
tiie
here so plain as to be
of itself decisive."
The
fallacy here
(as
already shown,
see
p.
138-141),
lies
when
is
to limit Jesus'
as
employed, "
sions
He made Him
to be
we
2 Pet.
But
i.
4.
he conceives,
"
As
of
is
his last, to
Adam
clause
means
If the first
Adam
was the
it
CHAPTER
229
V. 19.
clause
mean
is
St. Paul's
representation
is
all,
Adam's
transgression,
is
its full
vin-
the same
way
stem justly
Even
tree.*
so,
simultaneously into
so
God
* Calvin
saw and expressed this clearly in words for wliicli he has been very
" Observe the order
In his comment on ver. 12 he says
unjustly censured.
for
230
immediately in vindication of
light,"
germ
which
of righteousness,
its
CIIIIIST.
truth
it
implants a
Avill
making the
We
judge which
By
"
is
differ.
Adam,"
all
men
it is
"judg-
to condemnation."
What
is
the
Hodge
Dr.
"
and treated."
No
tion.
By
men
it is said,
unto justification of
according to Dr.
ver.
came upon
18,
all
The
CHAPTER
V.
12-21.
231
and justice to regard and treat as righteous those who are not
truly so
By
its
is
removed viz., because in the sight of God, who sees the end
from the beginning, and " calleth things that be not as though
they Avere," Rom. iv. 17, they are by the very act of justification made righteous, in part ah^eady in the present Ufe, and
in the full assurance of being made so perfectly at death, and
;
" presented faultless before the presence of God's glory " at the
last day.
them
life
ous,
bestowal of
all
author.
II.
These
evils are
as introduced
all
by Adam.
summed up
in two, SIN
and death,
we must have
make
we
This,
accordingly,
find
Christ Jesus.
III.
is
to trace Sin
232
is,
to
it,
is
invari-
Adam
into
all,
but three several times he repeats that Death follows from Sin
having preceded it.
First, ver.
And Death
Next,
still,
in ver. 1 2,
by
[entered]
Sin.
he
reiterates the
was in consequence of
all
all.
And
all
men,
" Sinned " here cannot be limited to the idea of Sin merely
imputed, as Dr Hodge maintains, but must include Sin inherited and communicated also
in other words, inherent de;
is
more
meant
is it
until the
Law
manifesting
mean
Adam's
Dr Hodge now
it
itself often in
But,
less
it,
still its
universal existence
CHAPTER
233
19.
V. 18,
Ver. 13. " Until the Law Sin was in the world;
Ver. 14. [For] Death reigned from Adam to Moses," &c.
St.
Paul
is
so anxious to
upon
present,
and in
logical
enforce
is
in order to
ousness unto sanctification ;" not fully imparted, indeed, immediately, but assuredly and perfectly to be
communicated
finally, in
of verses
18 and 19 becomes
clear.
If
Yer. IP. "
By one
offence
all
men to condemnation,"
"By
man
the
sinners.''^
And
so in like
Ver. 18.
"By
manner,
if
all
men
to
justification of hfe,"
Or
"By
Ver. 18.
the
doom
One
of the
still
many
shall
be made rit/hteousy
more concisely
Heads judicially decides
:
members; and
justly,
Head)
on
all
the members,
making
sinful, or righteous.
of the usual interpretation of this passage,
234
is
this
that
God
all evils,
mine (though
men
to
inference of
repre-
is
them."
strictly deducible
This
is
no mere
tionist theory),
Dr Hodge
that
"Sin
(in ver.
states, in p.
147,
IJcnal
evil.
Apostle's argument,
it
understanding of the
He
comes on men
even the existence of inherent depravity " p. loG.
It seems strange that perceiving thus clearly the revolting
conclusion (not to speak of the inconsistency) in which his interpretation lands him, Dr Hodge should not have been led
to see his error in attempting to put asunder those things
which the apostle
which God Himself has inseparably
joined togetlier,
"Sin" and "Death"
"Justification of Life,"
and " Righteousness unto Sanctification."
What the apostle teaches is, that all the evil (the moral
element. Sin
and the judicial element, Death) originates
comes
through the man, simultaneously as to time
with, and
and that all the yood (the judicial element, Justification of
Life
and the moral element. Righteousness unto Sanctification) originates with, and comes through Christ, sinuiltanebefore the transgression of th^, law of nature, or
!
ously as to time
but
his
own) comes
first,
tliat
in
logical
is all
CHAPTER
V.
235
12-21.
part)
of Christ
the case
On
the part of
V. 12.
Sin comes
On
Adam.
V. 18.
first.
V. 12.
Death comes
second.
V. 19.
justifi-
first.
Still
V. 12.
"
Dr
Death
[is]
Hodofe,
by sin."
in
his
told that
V. 15.
v.
17)
[is]
easrerness to
placed
that "
by DEATH
!"
whereas
"death
[came] by sin."
to
23G
seems necessarily to
indissolubly
all,
bound
lead,
together.
less
them
it,
!"
infliction
on
all
that which, as
we
have hereafter
shall
nating cause
from
that
All good originates with God.
All evil originates with the creature.
sides
on the
all is
gift bestowed),
Death
[of
of God, both
Thus
all
So on the side
and only when
of Christ,
it
is
i.
finished
(completed),
it
15.
first,
bringeth forth
The
doctrine of St Paul
is
CHAPTER
15-19.
237
Christ;
(not a
(=
V.
mere iniputation)
In like
tion."
"All"
0.
"THE MANY."
(Seep. 192).
who
Christ
the
"all," "the
No
rroXXoi
o'l
translation "
many
designed limitation.
The two
men," and
" the
"
o/
TcoXkoi,
phrases,
many," are
'Trdvrag
all
a'jdpurroug,
" all
but co-extensive.
The many " are the " all " with the exception of roZ Ivcg,
Adam, " the one " Christ the employment of the
many."
all
When
men (Adam
Head
of
238
posterity)
is
"all "
is
(compare
St.
"
From
these and
many
similar passages
iii.
9,
God
it is
evident that in
from
men,
bought" or
(as distinguished
is
intended
for all
struction."
fall.
Had
all
it
To
Jesus,
and what
He
re.'^pite
from the
Adam and
of
us, all
all
owe
* For the reason of this distinction of the influential acts and persons, see
tlic
notes below.
CHAPTER
239
18, 19.
V.
"All
are
amnesty
pardoned.
"
The
king's
son
has
procured a
full
is
an inequality, on
God to
we think
him
To
the part of
enable
objection
savingly to believe.
this
by a spontaneous
act,
God's
will.
Each
of us therefore has
had his
trial in
life,
and the
offer of
"
Adam
each owes
a
new and
Do this, and
live
;"
but the far simpler and easier demand, " Believe in the Lord
Jesus Christ, and thou shalt be saved."
All that we have to
240
do
is
to confess our
own
fulness,
we
Adam
through
lost
life
Saviour,
all-sufficient
who will do
What
than
if all
depended on
his
own
efforts.
The simple
by one
act of righteousness [of Christ] the grace came upon all men
unto justification of life," and that " by the obedience of the
many
one the
shall
be made righteous,"
what
is
merited
freely offered to
gift that is
It
all.
is
is
is
is
all to
accept
but
if
any will " put the word of God from them and judge themselves
unworthy of everlasting life," Acts xiii. 4G, not God's defect
is
side,
and
to
on
but
it
Grace of God above the sin of man (ver. 20), and the lovingkindness of the Father of all, who " ivill have all men to be
saved," and "
The
is iiot
'willing that
purpose
to save
all,
is
it
and
we come
to
Chapter
v.
15-17.
Having thus so far, it is hoped, removed some of the difficulties which have hitherto obscured the points of direct com-
Adam
and Christ, let us next proceed to consider the still more generally misapprehended points of disparity
in which they differ, as stated in ch. v. 15-17, the intricacies
of which parallelism alone, I believe, is competent to unravel.
parison between
CHAPTER
15.
'AXX'
ov")^
ovrug
xa.i to ;/ap/(r//,a*
''
yap
/'
ug TO
V.
15-17.
241
vapd'xrojfji^ay
Tapavrw/JiiaTi
xoXkoi ccTTsSavov,-
o't
[^
16.
Tovg iroXkoug
%/ ohy^ ug
bi
hog
sinpiGSiueiv
'ijjffoD
XpiffTou
dfJ^apTYiSavTog,^
\ TO 6upr}/Ma.
f
.
To fih ydp
^ ivog
'
xpi/j^a
iig 'KccTdTipifjja,
TO hi yjxpKSlXiCL
1%
|_
17.
/'
'
iroWujv TapocTTTuiidTuv ug
yap
6
TapavTui/JbaTi^
sv svi
'XoXkw fidXXov
xai Trig bojpsag
sv Zj^ri
N.B.
The
judicial view
The
dixaiufji,a'
ydpiTog^^o
Xafx$dvovTsg
iSaffiXsvffouaiv bid tou svhg " 'ir^ffou XpiffTov.
letters j
s
and
Trig bizaioffuvrig
and j stand
s for sanctification or
"The GRACE,"
17.
9
"By the
"by
one," for
'<
"The abundance
"
"By
of the
"by
one."
parts
our minds.
242
by Adam.
moved by
Christ.
In verses 18 and 19 these are declared to be reIn the intermediate portion, verses 15-17,
evils,
So
we remark
themselves
and
x,^pig
ri
ro duipn/j-a)
of three verses
and
tj
15.
16.
And
So
and again
is
not as
it
ver. 15,
Much more
(35
and again
soon, there-
the grace of
dc/jpsd)
God
(ji
-j^apig),
and the
gift
by grace
ver. 17,
and
moment
to conclude that
two distinct
moves
which
It
it
may
at
fir.st
re-
Sin,
all
when we compare
commentators.
and
will cease
^',
where,
from ignorance of the principles of parallelism, they were unFor if in accordance with
avoidably led to confound them.
our modern rules of composition we consider the
ver.
IG
first
clause of
CHAPTER
s
And
So
not as
is
243
15-17.
V.
it
dupvfj-a),
From one
offence to condemnation;
is
From many
SO that the latter,
(to
xdpi-a'iJ.a)
j,
") is to
be regarded
moment
be
all
we
gift, rb duipri/^a,
But
we apply the
the
that
down
in
(ver.
Two
distinct propositions
15) and
and
(ver. 16),
ver.
proposition in
grace
j,
first
ver.
{rh
8uprj/jba)
in
yapiGiia)
s,
in
J,
is
(to yaptcixa)
in
(rb
and
complete.
God
"
and accordingly " the gift
"
"much more the
is here derived (ver. 15) from "the grace
But it more
grace of God " and " the gift by grace," &c.
iii.
may abound
first
His
Sacred Literature,
sect, xviii
pp. 56-58.
t Just as Sin (ver. 12), the
separable concomitant, and yet this does not prevent their being distinguished
80 Grace, though involviag the Gift (or justification though involving sanctification), does
"
Compare
ver. 21,
"even
24
the
section of chap.
first
brought by the
The
^apl^ofjLai,
viz.
"So
Cor.
vi.
Greek from
derivative verb in
frequently used
by
x^?'^>
in
ii.
(2 Cor.
xii.
So Eph.
13), -xapkaeh.
32, Colos.
iv.
ii.
13, &c.
are not left to gather the distinctive meaning in this passage of rh /dpioijja, " the grace," or gracious
But
fortunately
we
meaning
of the word.
evil introduced
by
Adam
death
^dpis/Ma
5a
rou
0oD
^w?)
"
and Acts
X.
"And
45,
they of the
the Gentiles also was poured out the gift of the Holy Ghost."
"If thou k newest the
Compare also Acts viii. 20, xi. 17.
gift of
God," in John
iv.
Dean Alford
God, in
its
"
From
in his
its
parabolic impoH,
Him who
view
is
directed to
("of
life," ver.
IS),
life,"
Rom.
vi.
23) refers to
CHAPTER
That
V.
15-17.
245
farther demonstrated
i",
One Act
(ver. 15)
[offence],
j (ver. 18)
One Person
s (ver. 16) "
s (ver.
And
As by
TrapaTrTufiaros.
51 evbt
the disobedience of
81 evbs aixapr-qaavTos.
Stot
tov
evbs.
rrjs irapaKOTjs
That
j, j,
and
j,
{justijication), while
s,
and
s,
g,
results also
from a comparison of
Judicial Aspect.
j
(ver. 15)
So
the grace
j (ver. 18)
rb xa/JKr/ta-
...
unto justification,''''
rb xap'C/aa
to condemnation,''''
els KardKpi.fia.
the issue
to justification,''^
els
is
Moral
eis
.
KardKpifxa.
ds
diKaiup.a.
SiKaiuaiv.
Aspect.
rb
s (ver.
rijs
SwpTjp.a.
Swpeds
rrjs SiKaiocrvvris,
SiKaioi KaTa<TTa0ricroin-ai.
246
Thus, then, in
j,
j,
and
j,
life
and we have
The judgment flowing from one offevcc unto condemnation to death.
The grace flowing from one righteousness xoiUi justification to life.
In
s,
8,
and
eousness; and
g,
we
one person
is
have,
By one man's
obedience,
all
made
be
righteous.
But wherefore,
in the
first series,
it
it is
is
regarded.
" If a
man keep
irapdiTTuwa, of
One
ACT
"
'iv
hr/.aiuijja,
of Christ
Is the
is,
One
righteousness,"
the
guilty of all."
is
"
through their
man
offence,"
must be pleaded
Him
to
first
and His
last,
"
one unbroken
tenor of right-
spot."
men
is
We
principally regarded.
denominate
The general
character of a
man
around him.
In speaking, therefore, of the taint of sin which
propagated to his race, and of the regenerating influence of Christ's righteousness, the persons oi Adam and Christ
are more naturally regarded, since it is by their union with
Adam
CHAPTER
In nice accordance with
15-17.
V.
this, too, is
247
first
is
in question.
And
so
"by one
the expression em-
act of righteousness"
dixaiutiarog) is
ivos
(6/
regarded.
To
assist in following
may be
more
15-17, which
of thought of ver.
nection
may
be thus ex-
hibited
15.
Yet neither
is
the offence
But there
is
Grace
a superabounding
and
Nor
16.
is
by the grace;
j For,
17.
by
1.
The
first
ment that a
occurs in
c,
ver.
dissimilarity exists
248
For
Accordingly, so
is
far,
the consequence
mentioned,
of the one
ii
Much more
And
the gift
Christ,
GIFT,"
'^
ri
somewhat
as follows
by one
if
men
All
offence
see ver. 17
{evl irapa-n-TiLfiari,
Much more
the Grace of
God by one
not as
So
it
all.
And
is
and 18]
died,
many
sinned],
all situied,
tersely
is
the super-
CHAPTER
V.
249
15-17.
to paralleUstic arrangeits
relations respectively
to each.
of superabundance in both
of,
allowed the
and
s.
From one
s
Still,
ginning of chap.
V.
onwards,
it
c.
From
the be-
is
has been before pointed out, to show the indissoluble connection between justification and
sanctification.
To mark
this
it
is
that
of both views in
s,
ver. 1 7,
250
strict
Parallelism*
alluded to above.
if by one offence
Death reigned by the one
Much more they which receive the abundance of the Grace,
For
And
Shall reign in
life,
And
by one having
not as
Christ.
ver. IG,
s,
sinned,
Is the Gift.
ter
their
affects
combined with
this,
effect.
we
With
with "the
Still
"one
also
offence; ""f
and
" life,"
tioned.
The reason
we have
said, that
all
men-
and expression, of
special object of
riority in
effects, of
ver.
(c,
conjointly to a
h'ukjIc line
c,
ver
15.
Tliough the
moral
its
17, to
ver.
s,
is
and
15,
making
(the first)
s,
ver.
the
17),
c.uai'K,
and
(iii'T
is
T<j5
Recept.
is
CHAPTER
V.
15-17.
251
Adam,
act of
still,
of the judicial
it
may be
said, is
more easy
than to cure.
by deranging one pinion in a piece of exquisitely connected mechanism, may spread destruction over the whole
it
requires the power and skill of a consummate artist to restore
it to its original efficiency
much more out of evil to educe
good and to raise his original design to a still higher degree of
perfection than at first.
Greater is he that overcomes, than
that w^hich is overcome.
The more extensive the damage, the
more powerful the enemy, so much the higher is the honour
and the mightier the power shown, in triumphing over them.
But to consider each case particularly and I. the judicial
aspect.
It was affirmed in
s,
that
it is
far
to injure
child,
The
xo-piafia).
To/ib yap
more
ytpTf/ja
To
hs p^ap/tf/o-a,
refers,
(s)
hog
From
xal ov^ ug
must
di
hog
refer to
a!J.aprr\(savrog
is
moment
The very
the Paral-
252
US,
by the
r6 ^dpi<r/Ma in j,
proposition of which j
back to the
rh ^upia/Ma
The
the proof.
is
sv6;
From
We thus
vapaTTw/Mari, &c.
reading, as determined
'^apa-TTM/Man,
which
s,
in
j,
in j
the
as
thus
is
'zapd'rrcu/j^a
ver. 17, E/
yap
in
j,
hi
refers
ver. 16.
3.
The
dispute
When we
xp7,'j,a
and
it,
ei'Os
g/g Ka'ra.y.piiio.
sx
toXXmv Trapwrru/xurcuv
iig dixaic/j/Ma
and
xardxpiiia
5/xa/w,aa,
can we hesitate in
must in like
manner correspond ?
Even independently of parallelism, what proper antithesis
exists between " by one man," and "from Ti\any offences?"
Must not the apostle, had he meant to express " by one man,"
deciding that
if
J|
hl<;
(not
i^)
as in
s,
and
ix
'ttoXXuv 'jrapwTTTu/j.druv
dvOpu'jTov^
ver. 16,
and in
ver. 12, if
he Avished
to
5/
hof
make
himself understood?
4.
view
brought forward
(as
man
unquestionably
is
regarded.
it is
The
in this verse)
introduction of
its
fall
That
man,
nor
No
comparison
is
CHAPTER
V.
15-17.
253
act of rebellion
first
among
sinner
us,
One
fication."
Many
Grace triumphs
blessing.
offences can-
however numerous.
We have next to
II.
for
The simple
s
And
So
not as
is
it
all
sinned],
And
Shall reign in
Here
life
Christ.
and
s,
we should expect
by
to find s to
if
by the
Sin reigned
Much more in
offence of the
one
by the one,
them which receive the abundance of the
ness.
Christ.
Gift of righteous-
254
But
and
what nicety
more immediate
forcibly the
object he
had
in view.
Instead
by the
ver. 21),
one,
line
ism,
Righteousness shaU reign in
life
Christ,
or as in ver. 21,
Grace shall reign through righteousness unto
life
is)
race, that
itself,
but
its
subordinate
" Death reigned by the one."
But
this only
Clirist
Satan, Sin, and Death, and the release from their enslaving
and "
i.
made
in
iii.
21,
G.
The
(s)
Him
reference of the
begins,
is
to the beginning of
ver.
(s),
this
17th verse
so that
in
the
CHAPTER
two stanzas j and
15-17.
V.
we have an
255
Still, so
is
the
"for"
in ver.
l7 may be regarded
j,
as connecting
and
as
it
with
rendering a
Ver. 1 6 j. So complete (it is stated in ver. 1 6) is the forgiveness of believers through Grace " from many offences unto
justification " (dixalu/Ma, a sentence of full acquittal)
Ver 17
will
those
"For"
s.
that so complete
all connection with sin, that they shall be entirely " delivered
from the bondage of corruption into the liberty of the glory of
the children of God," Rom. viii. 21, "made (perfectly) righteous," V. 19, and shall "reign in life by" and "with" "the
one Jesus Christ " for ever and ever.
We would now beg to draw particular attention to the
strong confirmation which the connection just pointed out between verses 1 6 and 1 7 furnishes of the correctness of the
interpretation which we have argued must be put upon ver.
19
viz., that the expression being "made righteous " refers,
not to justification as
The connection
cally the
same
is
of ver
19 with
as that of ver. 1
ver.
7 with
18 we hold
ver. 1 6, as
to
be identi-
indeed might
tained in the
them
each by
first
"for"
(verses
17 and
19),
by the statement
of the
This renewal
is
conceived to be
256
as certain
in
God's sight as
if
secured and provided for in the very act of the union of be-
freed
by the
no corresponding term
As much
is
which there
is
strict
its strict
observance.
Had
in Death,
unto eternal
Life,
Had
vi.
are drawn.
had run
he,
thus.
afterwards, in ch.
vi.
1 4,
The
Law
CHAPTER
But
that he
this is after
is
VI.
1,
257
15.
he has advanced so
far in his
(vii.)
argument
to administer the
irresistible
conviction of the
have dictated
its
superhuman wisdom
minutest details
that
must
Chapter
vi.
Ver. 1 and 15. The twofold division of this chapter is evident from the marked parallelism between verses 1 and 15.
The presumption immediately arises that it has reference to
the twofold division of chapter v.
the judicial and raoval
DEATH and
SiN through
and RIGHTEOUS-
Adam
This
is
in other
immediately
it is evi-
dent that the DEATH and LIFE of believers are the leading
topics, considered as forming no encouragement to sin, but a
powerful discouragement against
it
the reigning powers of sin and righteousness form the dissuasives against
Analytical
it.
From
Commentary;
viz.,
God;
verses
(sanctification)
In exact accordance with this is the nice discrimination between the apostle's expression in ver. 1, " Shall we continue
in sin?" and that in ver. 15, "Shall we sin?" In -the
former case the legalist might object, If according to your
258
CHAPTER
doctrine
the believer,
VI.
15.
1,
that
is justified,
pronounced righteous by God, immediately on his believing in Christ without waiting to see what his works may be,
is,
where
grace
is
"justifies
may abound
that grace
But
why
the ungodly,"
" the
more
ofi"
sin
If
it
freely
implied in regarding
(sanctifying) righteousness as a "gift " (ver. 17), that continuance in sin will be so far interrupted, and that righteousness,
in part at least, will be imparted
expression
changed
is
gift "
to,
of
and
practised.
"Shall we sin?"
God
Hence the
If righteousness
justification,
Ver. 1-14.
tion
sin,
"
it.
"God
rejects
not
Compare
J,
forbid."
It is only (as if
all
yet
CHAPTER
He
of the blessings
VI.
1-14.
259
us.
and
burial,
trine
as stated in
here
is
the
former chapter
advancing nothing
or a fuller
development of
it,
as
showing that in
part of
evils
all
connected
So
the head, that what belongs to the one becomes the property of
the other.
Adam
In
all
sinned, in
Adam
all
renewed humanity,
to a
new
die with
Him
of
His body.
We
Head
By baptism we become
life.
and members
all
So of
died.
incorporated into
of
Him
Him,
UNION with Christ, so that all things that are His become
ours.
But more especially it is into a connection with Him in
His death that we are introduced by baptism (ver. 13), which
is the washing away of the sins of the old man and burying
him under its cleansing waters. Christ died not for Himself,
His death therefore is our death so that
then have all we died " with Him to sin,
and dissolved all connection with it, having liquidated every
claim that the tyrant had to call on God's law to give sentence
against us.
We are dead and buried with Christ by being
baptized into His death.
But if His death is our death. His
life is equally our life.
We have risen with Him to a new
but
for
our
"
He
died for
if
sins.
all,
CHAPTER
260
VI. 1-14.
and endless
life,
in this
down
that
may be
it
only in order to
its
remnants of
sin,
but
Such
is
our
we must
by which His
believer, has two sides,
But
It is
new man
accomplished
union with
vine,
our old
Christ,
man
Him.
All
Him by
His power
is
own
faith, like
pledged
is
has risen
Him
it is
already virtually
for gradually
imparting to us the
life
must be an
sees in all that Jesus has done, not only the procuring cause,
but the very mode and pattern, of our recovery and cure. We
must pa.ss through the same stages through which Christ passed.
We must consent to die with Him to sin; we must I'ise with
Him to a new life. We must learn to deny ourselves, to
out of death.
CHAPTER
VI.
261
1-14.
is
ings and death, both as the righteous wages of his sin, and as
life
death-doomed) body
(viii.
10), to
that
it
may
Regarding
as forfeited,
(vi.
"dead because
12),
it
may
of sin"
please God,
The answer
is
By
our union
He
in us.
sin,
sin
(ver. 2).
and
alive
How
to
dead
but alive
finally per-
then,
i.e.,
the
reckon-
righteousness,"
to
sin,
and yet
a, b, c.
In
a.
life
all
the three
stanzas).
In
b.
In
c.
TMs,
")
and
ver. 11,
CHAPTER
2G2
VI.
1-14.
Ver. 2-4.
a.
Justification implies
Him
dying
new
to a
which
Clirist's
death,
is
in-
sin, as re-
specially
Him
encouraged
"walk
to
forget
past relations,
all
and thenceforth
to
in newness of life."
Ver. 5-7.
a.
For
if
we
realize this
" bear about in the body the dying of the Lord Jesus," 2 Cor.
10, and consent cheerfully, as the means of our cure, to an
entire " likeness of His death," by the breaking down of our
iv.
sin-impregnated body,*
service;
c.
is
justified, or judicially
&c
CHAPTER
VI.
263
1-14.
Ver. 8-11.
But
a.
to yield
life
also
with
Him
shall
be ours,
DISSERTATION
"
ON
"
The Body OF
The import
Sin."
Flesh of Sin."
much
contested.
Is it
(vi.
we
question, as
body
"the
viii.
and
of sin
^'
flesh,''
3), &c.
And
in close
in
vi.
6,
in vii.
What
meant by "the
vii. 24, and by
is
Is there
("the flesh of
Or
are these
of
2,
rtioral,
is
of sin, as maintained
its
"
Body of Death."
embodied
sin,
man
mass
and
264
DIED TO
SIN.
being contained in
first
15-23.
It
in
the reply
under the
is
first of these heads, that the expres" died unto sin," " dead unto sin," occur.
sions in question,
The terms
1-14
vi.
apostle's doctrine is
here expressed are borrowed from the 20th verse of the preceding chapter, " Where sin abounded, grace did much more
" What shall we say then ? " is the objection that
abound."
immediately occurs
if justification is by the grace of God
without works, and if the greater the sin of men,
the greater is the glory of God's grace in pardoning it, should
;
alone
we not
" continue in
that grace
sin
may abound
The
"
answer of St Paul to this objection, after repelling with abhon'ence the very thought of such an abuse of God's grace, is,
"
The import
is.
How
have died
inconsistent would
it
live therein
all
that
is
to
To
it
by many commentators,
all sin
(ver. 3),
this it has
and inadequate.
cease to
sin,
inconsistency, alas
been well
It is
how can we
to
"
be to renounce, as we do by our
be
most
replied. If this
unsatisfactory
fess
to
merely to
say, If
is
we
pro-
an
every day's
would seem, too, to be a contradiction to Paul's previous reasoning, which down to chap. iii.
20 went to prove that man is incapable by mere resolution to
renounce sin.
No security whatever would, by this view of
experience bears witaess.
It
ance in
sin.
that
it
" does
vi. 2.
This,
DIED TO
265
SIX.
manner] reckon ye
is,
to
only sense,
it is
died to sin."
Unfortunately, however, for this legal interpretation, so far
would exclude all reference to the moral character of becannot be carried consistently throughout this very
In the course of the argument
passage.
Yer. 6 refutes it.
we find two manifestly equivalent expressions used by the
apostle for "died to sin;" viz., in ver. 4, "being buried
with Him by our baptism into His death," and in ver. 6, " our
old man was crucified with him."
Now in this latter instance
as
it
lievers, it
it
all
that
is
meant
we have
our old
man
himself interprets
it,
is
that
that
Haldane
In Gal.
vi.
forbid that I should glory save in the cross of our Lord Jesus
Christ, by whom the world is crucified unto me, and I unto
the world ;" where the mere legal interpretation is inadmissible,
to
world.
Besides, it may be asked, Has the Christian Church
been all along in error in applying this expression to a moral
death to sin, in evidently borrowing from it the terms in which
she urges upon her children the duty " more and more to die
unto sin, and live unto righteousness " ?
These contradictory interpretations can be reconciled only
by rising to the largeness of the apostle's conceptions, which
will be found to comprehend and harmonize both ideas.
In
this we shall be assisted by again having recourse to the
parallel drawn in the preceding chapter between Adam and
Christ.
So intimate is the union between Adam and his seed,
that the moment a child is born, all that is Adam's immediately becomes his.
He
he has died
266
DIED TO
with him.
SIN.
we need not to
immediately becomes
Christ's
his.
Christ.
by Christ are
already in
full
if
he were
possession of them.
This
it is
It
it is
is
power
is
his victory.
due
to
it,
He came
sin over
to cause
Christ in dying to
inasmuch as
Him
Him
to
died entirely to
is
sin,
its
new man
in Christ Jesus
;"
and
it is
"
Christ's victory
For
sin,
dead
ye
virtually, potentially
with
it.
Although, as
lias
its
been
moment
a child
born, sin
DIED TO
"We
with
Adam by
our
cise
own
of our
as
own voluntary
fall
and
267
SIN.
it
acts,
its
individual responsibility.
true of
He
"
is
life
from
the
life
of
who
" calleth
were."
Yet
those
things which be
remains
all
still
to
He must make
ual exj)erience.
acts.
He must
own by
his vol-
life
As
my
it [eter-
nally]."
it
* Thus we see that the objective view in no way excludes, or is opposed to,
the subjective view, but that the one is the fitting complement of the other.
Neander has well expressed this connection
:
DIED TO
2G8
We
SIN.
of Christ's death to
basis on
its
aton-
one purpose.
It
means
bearing
all
be conformed.
its
wholly by resisting
likeness of the
fle-sh
of sin,"
He
By
to all the
And how
daily
did
every
meat
to
suffering.s,"
flesh.
He
to
"
made a quickening
union with
Him
and
How
can they
lusts
is
4,
i.
spirit "
^procured
by His
.are
dead to
and
and have
resurrection of
in
Forasmuch then
as
resurrection.
sin,
"
who
be
and
Hence he infers,
Rom. vi. 2 G.al.
;
But the practice must correspond to the principle the outv ard conformation of the life must hannonizc with the tendency given to the inward
Walking in the spirit must necessarily proceed from living in the Spirit,
life.
Gal. v. 25 the former must be a manifestation of the latter. Hence Christians
are always required to renew the mortification of the flesh, to walk after the
V. 24.
is
liatli
same mind,"
Him
269
SIN.
we must
1 Pet. iv. 1.
"
arm ourselves
must "be
We
vi.
14.
270
DIED TO
SIN.
looking forward to
glory
we
and, with the Apostle, long to be " delivered from this body
of death,"
"having
Bom.
sin
vi.
12 receive a
reign, therefore,
distinct
ri^
hrirCJ
definite
v/iuv
St. Paul iu
meaning, "Let not
eu/Mari, in
your mortal,
death-doomed,
Not that
among
tinction to the
the seat of
a mere
mind
twined
itself
with
not in contradisis
represented as
and the
tliis
Still it is
it is
body
flesh.
sensuous
life,
So intimately has
that, as long as
sin
we
all
en-
are in
"
To
die is"
271
SIN.
all pollution,
can we attain
"be with Christ, which is far better." " The natural body"
must be dissolved, that it may be " raised a spiritual body."
We conclude, therefore, that the expressions, "the body of
sin," and " the flesh of sin," though including all the lusts more
immediately traceable to the soul and spirit, are yet not entirely
figurative expressions, but have a reference to the natural body
and literal Jlesh, as being the visible manifestation and embodiment to sense of our present earthly existence, with which
sin is so closely bound up, that it will cease entirely only with
to
But above
to
we
is
;
body of sin."
'grown together,
ev/M(puroi ') with Him in the likeness of His death, shall we be
" The body of sin "
also in the likeness of His resurrection."
naust be destroyed, that it may be raised a new and spiritual
body.
It is a 6vr}Tov cuifxa, a mortal or death-doomed body.
" The body is dead because of Sin
but if the Spirit of Him
that raised up Jesus from the dead dwell in you. He that
" For [only]
if
(or
Thus
Who
Calvin, in
shall deliver
me from
that the most perfect, as long as they dwell in the flesh, are exposed to misery,
because they are obnoxious to death. Farther, lest they should indulge in
lethargy, Paul,
remedy for
their evils
and
DIED TO
272
SIN.
was broken,
"
He
so
that
hatetli
his
in this world
life
shall
keep
it
unto
life
eternal,"
vi.
"We
shall attain to
the complete " likeness of His resurrection " in the " body of
our humiliation being conformed unto the body of His glory,"
Phil. iii. 21, only if we have been first completely conformed
to " the likeness of His death," by " the earthly house of this
Chapter
Ver. 16. There
is
sin
unto
1.
16.
a deviation from
" Whether of
we
vi.
verse,
v.
To correspond with
death,''''
exjDect,
Why
To mark,
man
/i/e."
it
righteousness^'' f
To SIN we
give ourselves
of will, break off from sin's bondage, and give ourselves to the
service of righteousness. That righteousness, on the contrary,
is
the "(jlj't" uf
God
to
ua
(v.
17)
is
CHAPTER
273
VI. 16.
in
fit,
for,
SiTcaioG-jvriv,
our
to
cure
" as
servants
unto righteousness,
or
as
of
obedience, g/5
" gift " to be
bestowed upon
readers
those
but
whom he
who
still
Jews *
more
who
urging
is
men
to
faith,
directly, that,
in their
own strength.
Paul
saying at
not only
It
into wantonness,
God
He guards
himself from
It is
19 uses
directly the
expression,
servants to righteousness."
God be thanked
is,
that
but
ye have obeyed from the heart that mould of doctrine," we
expect Paul to say, " which was delivered you" (as our transit is
sin,
DIED TO
274
lators, failing to
lie
changes
it
SIN.
make
" that
mould
of doctrine
i7ito
Now it is,
own
insufficiency,
" of
grace
(xdpiG/Mu, the
chapter
Who
is
VII. 1-4.
Ac-
The
Ver. 1-4.
is
condemnation.
1,
It
is
2,
Now,
marriage.
in ver. 1
we have
that
it
is
it is
new
The Law hath
said, "
* Compare Gal. iv. 9, " But now after ye have known God," or rather are
knomn of (j!od and 1 Cor. xv, 10, " I laboured more abundantly than they all,
yet not I, hut the yrace o/Ood that wan with me."
;
CHAPTER
275
VII. 1-4.
tation, the
wife
dies.
We
tradict himself.
'
by the commandment"
of the
Law, and
276
CHAPTER
all
manner
In the very
commencement
of the si-
2),
the
Law
connected,
are
yet
carefully
militude
mately
VII. l"-4.
(ver.
"
distinguished.
inti-
The
whom
had been
dually)
set free
first
preceding
is
the hus-
new marriage
is
?
chapter
in vi. 6 it
band
is
united, and
If St Paul
There
Who
vii.
new
hus-
We
stated to be Christ.
the similitude
is
"
As
in Christ himself,
man
man
vii.
without prejudice to
is
distinguished from
4 with 1 Pet.
iii.
18), so in
is
quently
20) designates by
(ver.
ality,
is
him
21, 22,
(vi.
man
vii.
But
who
in the natural
course with
syui.
the wife,
old
Him
man
ing
and with
of the old
this,
who
is
liv-
enters
CHAPTER
277
VII. 1-4.
same
"
man
The
;
is sinless
for-
for sin
not to
is
the
whom
This
whole representation
the bearer both of the
Rom.
in
old
of ver. 25,
"So
then /myself
"With
my
mind
[the
of the chapter,
But
the
you
Jew would
assert,
strongly object.
How
(vi.
can a
11)?
man
How
can he be
CHAPTER
278
Law
he liveth
he
as
" the
Hath not
True,
liveth,"
is
VII. 1-4.
Law dominion
but no longer.
And
vii.,
" as long
The I*
man
is
properly receptive, as a
acter, fortune,
and
fate,
woman dependent
for char-
hence
fell
the
and as the
[or soul]
came under
its
righteous sentence.
which in this respect He is the substitute and representative, have been crucified with Christ, and become dead with
Him to Sin and to the Law. Thus the I is set free for a
new marriage-union with Christ, and a new life, begun by
faith here, and to be perfected in full fruition hereafter. Thus
then, "ye are become dead to the Law by the body of Christ,"
and so freed from the
in the old man, but alive in the new
Law and its curse.
God's pronouncing you righteThis is your justification,
ous, delivered from sin and from the law, and brought into
So God
a new union with Christ and His righteousness.
and so
reckons to you, as if already fully accomplished
" reckon ye also yourselves, to be dead indeed unto sin, but
alive unto God through Christ Jesus."
But remember that the reality and strength of this new life,
and emancipation from the law, are commensurate with the
" Know ye
truth and thoroughness of the previous death.
not how that the law hath dominion over a man as long as
he liveth
Ye must die unto sin first, and give up entirely
of
the old
life
The mill,
capacity,
with
is
whom
CHAPTER
279
1-4.
VII.
your death,
if
3''e
are to
this
and more
body the
dying of the Lord Jesus, that the life also of Jesus may be
" the outward
in your body" (2 Cor. iv. 10)
"
man perishing," that the inward man may be renewed day
made manifest
by day"
(ver.
16)
ye
othersvise, if
live to
still
sin,
you are
you
to everlasting death.
as the
old
so little
man
is
may
the
living.
free itself
is
If this is done,
therefore, as
tiousness, lawlessness.
is,
it
is
is
licen-
the old
There
is
Olshausen on Kom.
vii. 4.
280
CHAPTER
VII. 1-i.
through
of sin,
it
man
now he
is
him
"
whilst he was
ceases,
but
and their
an end.
still walked
assume to themselves a freedom
from the condemnation of the law, by taking the name of a
new husband who was not under the law, they would be casting off obligations which truly belonged to them
they would
be separating themselves from their laAvful husband, and thus
would be acting the part of adulteresses but, as he is dead,
If,
in the flesh
still
they were
alive
that
is,
while they
to
they
may now
rightfully
Him
another, even to
Avho
join
is
themselves
in
marriage
to
may bring forth fruit unto God, and who, being himself under
no condemnation, communicates the same freedom to all souls
truly espoused to him."*
Ver. 3. This
is
oji/
ILdiyjiKlc, y^priiJ^arlait
iccv
iav 8s dcroOdvrj
avf/p,
v6fj,ov,
toj
iiyj
man
The Doctrine
p. ;j4;i.
CHAPTER
Verse
6.
preceding verses,
sion in this verse
281
VII. 6.
is
we have a simple explanation of the expresa'Ko&anMTiq h 5> xaTir^ofMiQa, viz., "But now we
have been delivered from the law, having died in that (viz.,
our old man) whereby we were held," the old man being the
bond by which alone "the law had dominion over" us in our
Ego, or
soul.
The usual
the law,
lx/Vw
interpretation
is
to consider
is
as referring to
sv Sj
The gram-
it.
Had
very questionable.
St Paul's
again,
as
Riickert,
Winer,
Krehl,
con-
Philippi,
the manner of the release, and interpret the words, " But
we
by having
died, wherein
now
we
hi
d'TTodavovTsg
KaTripyridyifJbsv
a-ith
tov
xariiyrpiJjiQa.
But
placed
vofLou
sv
3,
V. 3.
V. 6.
y.arripyridriijjiv diro
rou
v6fj.ou
sdv aTodavr;
aToSavovrsg
6 dvrjp,
sv
her husband
V.
3.
She
V.
6.
is
free
if
were
from
%a7iiyji{is&a,^
die,
that whereby
we
held,
/.aTiiyj)iJi,ida,
that
'a
dvrip,
"the
CHAPTER
282
"
husband
it is
13-25.
VII.
and
consequently, that
the husband that dies, and not (as usually explained) the
wife.
We
IS
Two
in the
find
each
St Paul
its
is
earliest
zealous supporters
times,
and
have obtained
still
continue to
The mere
fact of the
inward
That
such a struggle
rate,
may
mind
3.
to
of the unregeneAvitli
their spirit,*
pain
In the regenerate man, on the contrary,
tlu- sinful
bias of
whose
will
has
CHAPTER
VII.
13-25.
283
" the flesh lusteth against the Spirit, and the Spirit
is
to be found in a
Still,
with
comprehensive view of
of the
the argument
the preponderance
is
is
who
hold that
here described.
far evidently
is,
Law
to
deliver from sin, to vindicate its purity and holiness (against the
suggestions, " Is the laAv sin?" "Is the law death?"); and,
its
de-
mands, he could say, " I am carnal ;" there are still in me the remains of the old man- " In me, that is, in my flesh dwelleth
no good thing." With Moses, with Job, with Isaiah, and with
all the saints of God, he could acknowledge himself " of uncircumcised lips" (Exod, vi. 12), "vile" (Job xl. 4), " of un-
(Isaiah vi.
5)
been changed by the mighty power of God, and who has been brought to love
righteousness and hate iniquity, the struggle is between the renewed mind and
the remains of the flesh pleading for occasional indulgence.
* Those who urge the strength of the expressions, "I am camal," "sold
CHAPTER
284
13-25.
VII.
brought " into captivity to the law of sin which was in his
members," and which, as it Avould continue to harass him at
times so long as this mortal
life
endured,
from "
and
this
body of
sin," that
he might receive
finally
new
without hindrance
But while
all
is
seems impossible to
it
this
supposition.
Paul would
St.
be con-
goodness,
man
still
if
he could
unrenewed
Spirit of God.
An entire change is represented as
having now passed on the bias of his will (or desire), from
that described of him in his former state in verses 8-11.
Then
by the
him
manner
all
s/ujI
'rroiih
to
him,
rroirjgai]
In his lohole
ver. 18.
hand
(ver.
-/.aXov
man
in ihougJd, in feeling, in
God
after the
head,
is
in heart,
in
in consonance
it is
in
he
deed*
ver. 22.
In deed, "I sei^e the
law of God," ver. 25.
It is difficult to conceive what higher
testimony the greatest saint of God on earth could bear to his
inward man,"
and obedience,
them
.St
"The
Holy
to the
chief of sinners,"
Spirit's)
Tim.
i.
lo)
oflirri^.
even with regard to others, see his words 1 Cor. iii. 1, " I could not spccak
unto you, but as unto men of flexh {aapKlvon), even as unto Itabes in Christ ;"
and again, ver. 3, " For ye are yet carnal " {aapKiKoL). Though regenerate, they
are yet called ^'
ofjhuh," and "cai-nal."
* See Symmetrical Structure of Scripture, pp. 175-178.
Still,
mm
CHAPTER
VII.
13-25.
285
delight in,"
as regenerated
all
In the
first
passage
all
Now
is,
unrenewed
agree
man
state intended,
3.
all
are present.
New
Testament,
h/dj,
in his
by examination of the other instances in which
it occurs, Luke xxiv. 39, Acts x. 26, Rom. ix. 3, xv. 14, 2
If we are to be guided by this usage, the
Cor. X. 1, xii. 13.
question is settled.
Aurog lyu must here mean " I myself,*
Paul," and describe his own personal experience and as all
the verbs which he employs are in the present tense, his preto the individual himself,
as will be seen
auTog
syui,
by themselves,
as
o'uv
Tr
lines,
avTog syoo
So then
myself t
"
I,
is,
t Not
as in Auth. V.,
"So
b airbs.
"contrary to the
CHAPTER
286
The
VII.
13-25.
flesh the
flesh
It is
"
law of sin."
"I
This
i.e.,
"my
is
self,"
law of
Mr. Jowett,
sin."
who
'
Xa^ouffa."
He candidly, however, adds, " This is not the
grammatical form of the sentence, in which, of course, di answers
to
/Msv.
That
it
is
what
rjj"
is
dh
in-
gapxi
follows."
Mr
Jowett has here given expression to the unsatisfactoriness of every attempted interpretation that would explain away
the plain meaning of airhg syu, as referring to Paul himself.
But even
intended as the
sum and
my mind
to the
law of (jod
").
am
sub-
CHAPTER
eludes
summing up
the
13-25.
VII.
of
287
the emphatic
words
"Wherefore then I myself
"With my mind indeed serve the law of God,
But with my Jiesh the law of sin;
perfection of man,
spirituality of
God's law.*
Who
selves
for
my
"
but with
mind
flesh the
law of sin
Paul, Eph.
mind,"
run
oia'^oiuv,
trary to God's
of their
own
wrought in
me
all
manner
of inordi-
say,
is
17, 20)
so completely
mind on the
is
side of God.
(ver.
25),
CHAPTER
288
13-25.
VII.
4.
full justice to
its
the opposite
This
favour.
lies in
life,
made
free
from
Before, incapacitated
ver. 2.
the UbW
by the power
of indwelling sin "to perfonn that which is good," vii. 18, now,
a power is given to them "that the righteousness of the law may
be fulfdled [fully accomplished] in them," viii. 4, and they are
enabled to " walk not after the flesh, but after the Spirit," viii.
4.
Instead of groaning under their wretchedness and bondage,
the most encouraging privileges and prospects are theirs.
"
The
Spirit of
God
and heirs of God, and joint heirs with Christ," ver. 14, 17, &c.
Can these things be spoken of one and the same individual
Is
at the same time and in the same stage of his progress ?
it not plain (it is asked) that, in order to show the powerlessness of the law to sanctify, the apostle describes in ch. vii. the
man brought by the law under strong convictions of
case of a
sin,
for deliverance
which
in ch.
viii.
we
who
that of those
in the world
it
is
surely
who
are
still
viii.
1.
them
Must not the former be
contrasted in
"
vii.
and G
of which ver.
receives
vii.,
Now
its
while ch.
exviii.
in ver. 5, the
CHAPTER
VII.
14-25.
289
the law did work in our members to bring forth fruit unto
death," is expressly stated to be " when we were in the flesh."
It
tive of this) in
flesh," or,
vii.
all
7-25, must
also be that of
one
"in
the
is,
this reasoning
appear that
its
for salvation.
This he does by showing that the Law, though not the cause,
was yet the occasion of " SIN," ver. 7, and of " DEATH," ver.
13 in 'other words, that it could neither sanctify, nor justify.
The former of these points he proves in ver. 7-12 to the
latter he comes in ver. 13-25.
Now how Was this most
strikingly to be demonstrated ?
Evidently by taking the case
of a Christian in the most advanced stage of sanctifi cation, to
which even grace, with all the aids of God's Spirit, can bring
him in this world, and trying him by the standard of the Law;
and if even then God's holy law cannot justify, or deliver him
from DEATH, but must condemn him, all dependence upon the
Law must be renounced, and grace alone be looked to, for
acceptance and salvation.
;
an argument a fortiori.
If even " I myself," Paul, who
am no longer, "in the flesh," but "by the grace of God am
what I am," having laboured more than all the other apostles,
yet come so far short, through the remains of the flesh in me,
of that perfection after which I so eagerly long, and DEATH
would be my portion were I to look to the law for justification
how much more is emancipation from the law necessary to
those who are still "in the flesh," since "the motions of siN
which are [fostered] by the law, work in their members to
It
is
DEATH
"
?
in chap.
appears.
If in
vii.
viii.,
first
is
by
sight
is still
290
CHAPTEK
VII.
14-25.
" carnal,"
sin,"
Lord"
Christ our
(vii.
25).
"So
him
then,"
"I myself with my mind serve the Law of God ;" but
from the powerlessness of even the grace of Christ to
mortify wholly all indwelling sin in the believer while still in
truth,
alas!
the body, " I serve with [the remains of] the flesh the law of
sin "
25)
(vii.
justified,
Spirit of Life."
in this
life,
This freedom
body
is
We
first fruits
vii.
24) waiting
(viii.
of the Spirit,
even aloud at
the redemption of
(or
" only
(viii.
(viii.
21),
for it"
CHAPTER
"
"
25).
(viii.
we know
that
love God, to
pose"
(viii.
The
VII.
14-25.
291
all
(viii.
them who
26),
and
them that
28).
It is manifest,
viii.
is still,
But
in order to
remove
a regenerate person),
tion that
may
let
vii.
be
said, of
Would
it
a weak
taken
may
13-25
common
vii.
14-25,
if
interpreted of such
of Christian perfection
CHAPTER
292
Who
we would
entitled,
is
it
VII.
14-25.
ask, to
make
this affirmation of
off himself
of his character at
ous to
we
human
which he aims.
life, let
it
be
That which
do
"
am
for
performing, habitually) I allow not
do I not, but what I hate, that do I." In
all his deeds, the very holiest and purest, the saint of God
feels on after-i-eflection that he transgresses, both by way of
omission and commission; so that the groaning and being
bui'dcned in his earthly tabernacle, and painful longing to be
be " delivered from this body of death," bespeak, on the contrary, a growing tenderness of conscience and increasing sensitiveness to the power and malignity of indwelling sin.
(xarepydZ^ofjiai,
what
I will, that
Nor again, is
when regarded
as Paul's personal Christian experience, discouraging to the believer, as if he could not expect any joyful liberty and " peace
in believing" so long as
trary, if rightly
he
understood,
is
its
in this world;
tendency
is
CHAPTER
VII.
14-25.
293
polluting touch.
'
To
sold
under
True
is
is
good I find
'
am
carnal.'
strict
but
am
how
to
a captive,
requirements of
"
of St Paul
the representation
me
not.'
sin.'
with
will is present
is
such
is
while
my
it
own,
proves
the very point at which I aim, that the highest possible at-
all dependence on
keep the servant of Christ
ever humble and self-distrustful.
It tends to wean him from
love of this life, from which he finds some taint of sin inseparable, and leads him to long for deliverance, so as often to have
cause to cry out, "
wretched man that I am who shall deliver me fi'om this body of death ?"
But, he continues, look
at the other side of the Christian's experience.
In the midst
of troubles and tears, the Christian has within himself a wellspring of ever-abounding delight; "as sorrowful, yet alway
rejoicing
as dying, and behold we live as having nothing,
and yet possessing all things" (2 Cor. vi. 9, 10).
Though
still weighed down by the flesh, he can " thank God" that he
shall be dehvered " through Jesus Christ our Lord."
All is
secured by faith in Jesus.
God counts " the things which be
" Likewise
not as though they were" already (Rom. iv. 17).
reckon ye also yourselves to be dead, indeed, unto sin, but alive
unto God, through Jesus Christ our Lord " (vi. 11). "The law
of the Spirit, of life that is in Christ Jesus hath made me free
from the law of sin and death" (viii. 3).
And what can fail,
nay, what endless sources of confidence and joy are opened up
toathose who are " heirs of God, and joint-heirs with Christ"
(ver. 17); "to whom all things are made to work together for
good" (ver. 28); where every step in their progress is secured,
the
Law
for salvation
tends
also to
" for
whom He
did foreknow,
them He
294
glorified"
So
(ver.
Him
through
far,
any
real inconsistency in
chap.
am
am
viii.
strong"
to one
1, &c.,
Cor.
(2
If I look
10).
xii.
to
"I can do
"
We
myself,
all
things
glory in
tri-
3).*
V.
Meaning of Law
IN Chap. vii. 21, 23, 25, viii.
The
tempt
In
2.
is
little
offered to clear
21,
vii.
"I
find
perplexing.
up the
The
Law
in
following at-
obscurity.
good, evil
members warring
again,
similar conflict,
law of "
we
The
The
17,
and this,
where we have a
;"
the other,"
v.
my mind
flesh,
and
then, here,
is
the lord
who
prescribes
his law.
*
On
first
(vii, 1.3-25)
sancfijication, rather
than j/m/i-
Jicatim},
would seem to
l)e
CHAPTER
This law of the flesh
"For
is
now
Law
the
of
of his renewed
is,,
Law
I delight in
295
25.
is
wand, that
(which
VII.
God
mind
of God, ver.
after the
22,
inward man"),
and
to,
my
members."
believer
to,
of the flesh,
the
Law
of
God
called here
would do good,
(ver.
22)
evil is present
with
me"
find,
that,
(ver, 21),
when
and the
verses.
VII. 25.
has been already stated (p. 285) that axjrhg lyw, if we are
be guided by the usage in the New Testament, means
" I myself," the speaker, and therefore Paul.
It is, however,
It
to
296
CHAPTER
VIII. 1-3.
opposed to
"
it
here,
" I
in myself," as
in Christ Jesus,"
1), but in
whatever progress in righteousness the Spirit of Christ may have wrought
in me, or will work in this life, am still most imperfect
with
my mind,* indeed, I serve the law of God, but with my flesh the
law of Sin and tried by the Law, could not be justified, but
would come under condemnation if viewed in myself, and not
" No condemnation, therefore, now is to
in Christ Jesus."
Xpierui
IV
'ijjffoCl,
(viii.
Chapter
VIII.
Parallelism of
The
viii. 1-3.
the
decisions
of
words.
fell
The general
" There
is,
proposition
therefore,
with
which
the
now no condemnation
stanza opens,
" to Christians, in
Of the
correspond
and
tlic first
enemy and
iSpirit,
"
tliird
accuser,
evidently
spirit,
f.ar,l)ut
PARALLELISM OF
1.
Oudh
297
VIII. 1-3.
2.
'O yap
SV
am
3.
rou
v6//,og
XpiffTW
'irn'jijja.roc,
sv uj Tiffdivsi
xaTsxpivsv
o/MOido/jjaTi
TTjv
v6,aov,
^w^?
rrig
v'lov
TS,a-\]/ag
d/MapTiav
'xspi
d'Mapriag
sv tt) ffapxi.
fourth lines
still
more
terms. "The law" of the one answers to "the law" of the other;
" the Spirit " now rules as the animating principle, instead of
" Sin ;" with " Life " as the result, instead of " Death."
of the Spirit, the old Law is not " made
Believers are emancipated from it as
but established."
the source of dependence for salvation (as the Jew was inclined
but
to make it), and from the servile spirit thus engendered
it is by its being transformed for them into a new life-giving
void,
law of freedom.
In the next four
lines
" to save, in
we have opposed
first line,
the third
we
is
results of Parallelism
and
298
CHAPTER
more
in Greek,
particularly since
xpiarQ
joined to
or
vo/xog,
b,
or
or
roD,
rr,;,
to be prefixed
'ir,goii,
connection with
1-3.
VIII.
Tvsu,'j,arog,
rj}.suf;poj(Tiv
that for
is
'
'
'
This explains,
Jesus,'
free,'
'irjGov,
placed emphatically
viz.,
'
too,
'bv xpiffr-p
'ItjcoD,
'in Christ
made me
mark distinctly the reference to ro?; iv Xpiarui
them who are in Christ Jesus
as well as to point
is
first
before
riXsufipuafv,
to
'
tov
vo/j^ov
'
the Laiu."
The law
"
there would be nothing to correspond with " in Christ Jesus
in the line,
From
VlII. 1-4.
the
There
Law
of Sin
has been
and Death.
much
See
Philijjpi's
Commcntar
CHAPTER
tion.
to believers,
it
" (ver.
demned
may
is
3),
The
299
VIII. 1-4.
may
if
them
(ver.
4).
ness,
is
to be attained,
and consequently,
it
his
own
experience, in
therefore,
it is
vii.
13-25.
The idea
of sanctification,
it
shown
in the notes
on
ver. 2, 3,
below)
own Son
"condemned sin
God has
in the flesh."
him not
also.
It
was in
this
flesh."
Law
300
CHAPTER
VJII.
1-4.
interpretations.
fulfilled in
the be-
liever (see ver. 4), not of the imperfect righteousness that can
point.
o-ldsv,
"
Ko
have been
to
now
Condemnation, therefore,
viii.,
oud;v
apa
vZv
this
life,
but to the
still
vii.
13-25.
Sin
it.
is
is
there described
life,
notwithstand-
for a time, but must ultimately follow, unless the cause is reTill, therefore, there is a complete release from sin,
moved.
there can be no completed release from the condemnation.*
But that complete release from sin, the believer in Christ has
in full and assured prospect, and therefore the Apostle can say.
" Hence his representation of the earnest longing and cry of the believer for
wretched man that I am, who shall deliver me from
entire deliverance, "
this
body
of death
;"
"
thank (Jod
[for
the deliver-
ance assured] through .lesus Christ our Lord." Hence his representation in viii.
10, that the condemnation still rests, though not on the Ego or true person'" The hodtj
ality, yet on a part of our nature, and has to be executed upon it
is dead [doomed to death] because of sin ;" ami that " we which have the first
:
CHAPTER
"
No
condemnation, therefore,
1-4,
VIII.
now
801
to
is
them which
them and
heavenward
clogs their
still
are in
cleaves to
"
all sin,
in
it.
atonement
we
."
life,
"we
are saved"''''
all
24) from
His followers.
from wrath"
He
municate to
(viii.
"
we
(v. 9),
We
believe, then, that the first four verses of chap. viii. in-
With
chaj). viii.
v6/jjqv,
is iadjOrnaev,
unto
we
God has
of sin in baptism,
life.
ffwdrjffSixeda.
"
We shall be saved,"
away
to do,"
judgment.
and perfected
final acquittal in
salva-
the day
302
CHAPTER
done
Christ.
in
VIII. 1-4.
defective,
unless
2.
assigned in ver.
tion to
2, for this
them which
viz.,
condemna-
from " the law of sin and death," it is evident that the
" no condemnation " must include, as its necessary condition,
free
When,
i.e.,
condemnation
" is
added in
ver. 3, that
God had
"
its
power
over the
it
to
" no-
condemned
condemned
to lose
and
its
It can
life.
base drudgery.
5.
filled in
The
us."
may
be
ful-
must correspond on
the positive side with the removal, on the negative side, of the
evils which it had to counteract, sin and death
and as these
were twofold, so must " the righteousness of the law " be twofold, and include both the justification and sanctification of
;
the Christian.
The connection
Ver.
1.
"
freedom from
next]
is
now
Ver. 2.
C^irist
No
all
to
them who
life
works, because
it
an entire
and in the
Jesus set
is,
life
hath in
me
is
CHAPTER
VIII.
1-4.
303
This
it is
In
Him God
"
"made
condemned
sin,"
part to ch,
v.
him
at last.
be correct, we have an exact counter18, 19 (see notes on these verses, and on verses
If this interpretation
CHAPTER
304
VIII. 1-4.
16, 17), and another proof of the care which St Paul takes to
indissolubly justification and sanctifi-
He
God cannot
loses
justify or declare
without having put everything in train to make them righteous and that none is entitled to " reckon himself to be dead
to sin " who is not striving to die daily unto sin, or to regard
himself as justified, unless he is also aiming after, and pro;
i/o/xou,
call for
in ver.
;
and
3.
more
2 and 3;
rb di^alu/Ma
1.
We
2.
tlie Spirit of
3.
The
third
me
Life
free
and the two which precede, that the apostle Avould seem to
intend by their close juxtaposition ?
And 1. What is denoted by " the Law of sin and death ?
Is it simply the poiver of sin and death, here personified as
ruling principles (or rather of SIN as the lord, and DEATH as
which is
its attendant, and the executioner of its sentences) ?
the opinion, of mo.st modern commentators, and which seems to
be strongly confirmed by comparison with " the law of sin " in
Or is the " Law " here meant the moral law,
vii. 23 and 25.
as in 1 Cor. xv. 5, where " the strength of sin " is said to be
" the Law " ?
which is the view held by De Dieu, Semler,
Bohme, Ammon, Reiche, Haldane, and Hodge, and in the " Sum
of Saving Knowledge."
CHAPTER
305
VIII. 2, 8.
5.
the
Law,
and
to
liever's
deduce from this the consequent necessity of the bebeing delivered from the LAW
;
6.
The proof
held, &c.
he gives in
vii.
7-25, by showing that the Law, though not the cause, was yet
the occasion,
1.
and
2. of
death,
ver.
13-25.
vii.
correspondence
vii. 6.
viii. 2.
It
it
viii.
2,
seems impossible to doubt that the Laiv from which deis obtained in both cases must be the same
and as
liverance
in
in
vii.
" the
Law"
is
viii.
306
it
But the
Law
most
apostle has
Law
of
it
was
to be
two
evils.
In
since,
But,
2.
How
now given
of " the
Law
Death " stand related to the use of " the Law " in
Why is it, that
ver. 2, "The law of the Spirit of life" ?
after the apostle had in the last two chapters been contrasting " Law" and " Grace," he here seems almost to identify
them, by the paradoxical title which he has given to the
" the law of the Spirit of life in Christ
covenant of grace
Jesus ? "
at the very moment, too, that he is speaking of
of Sin and
Evidently*
to
harshness of the
plied to that
Law"
to the Christian
soften
Law which
iii.
27.
CHAPTER
tained and fulfilled
it
307
VIII. 3.
in its true
evi-
out law to God, but under the Law to Christ,"* 1 Cor. ix.
21.
There is perfect propriety in speaking of the law of
Christ, ^ince
it
viii.
its
subjects
3.
"
in
both
"
lights.
1.
As
What
the
And,
Law
life,
.in
that
it
wrath, not so
when the
grace of
Him, and suflering for it, then the true object of God's
It could not be
wrath and condemnation became evident.
against the person of man's Representative that God's judgment was awakened, for He was His own beloved and spotless
parallel instances in iii. 27, "the law oi faith," where law
combined, and iii. 31, "Yea, we establish the law through faith,"
where they are contrasted, yet declared not inconsistent, but converging to the
Compare the
same end.
CONDEMNED
308
Son, in
whom He was
SIN.
and
to the order of
is
it
required so extraor-
it,
and
in the righteous-
The
filial
confidence
is
is
inspired,
the pit of ruin, and curing the disease of our fallen nature, by
consenting to the mortification of our own evil
entire crucifixion of the flesh, that
life
of holiness
we may be
wills,
and the
raised to a
new
There is "
therefore, to those who
have been justified through faith in Christ, becau.se in Jesus
submitting to death as an atonement for our sin, " God has
condemned sin in the flesh " already. The penalty has been
" Christ having
exacted, and remains no more to be paid.
died to sin once, dieth no more."
Him
And
so, to all
who take
man,
sin,
sin
is
condemned once
for all in
CHAPTER
the flesh
309
VIII. 4.
Lev. xxvi. 41
when the
final
is
of God's truth
judgment
arrives, of
but
and
every
6,
" the
and
wrath of God
We
righteousness of men").
fuller
is
" There
"sin"
Jesus," because
itself is
He
The
victory
cured for
all
tion, so that,
Qod
who
when placed
to believers,
"no" ground
"condemnation" shall
remain.
Every vestige of sin shall be effaced, and they shall
be presented "faultless" before the presence of His "glory with
exceeding joy," Jude 24.
3.
TO
di-/.alc>}/j.a
rou
v6/jt,ov,
"
The righteousness of
in
It
matters
we put on
quired by the
little
to
Law
the
here,
br/.aioj'ia,
2.
of
viii.
argument
1.
If the all
Law,"
which interpretation
righteous
act
righteous requirement,
voim'j is
the
4.
(conduct)
or, 3.
re-
righteous
ii.
310
CHAPTER
VIII.
19-23.
is here placed in antithesis to xardxpi/ia, condemnaand must therefore mean sentence of acquittal.
But,
perhaps, as in dixaioauvr}, all the three shades of meaning which
the Apostle had already assigned to dixa!u/jt,a in the preceding
part of the Epistle, are intended here to be concentrated, and
8ix.ai<u/ji.a
tion,
represented
and of the
The
flesh
with which
it is
inseparably interwoven.
God
sin-condemning,
in the
2. sinner-justifying, 3.
believer-sanctifying re-
CHAPTER
No more
trative of
VIII.
19-23.
CREATION GROANING.
what we believe
to
dis-
which
simply,
it
CREATION GROANING.
The
principal term
is
r;
significations assigned to
Aiford from
De Wette
7.
creation,"
the various
Inanimate Creation.
2.
Men
5.
6.
All Christians.
4.
explains
" the
1.
S.
Dean
xr/V/j,
311
body
of
modern
interpreters,
of
it
man*
last
God?"
Restrict the
him
What
are these
it is
argued,
have the first fruits of the Spirit " are contrasted with " the
whole creation."
Another interpretation wliich has been ably advocated by Moses Stuart,
and wliicb has much truth to recommend it, though it still labours under the
same defect of undue limitation as the others, presents the directly opposite
view to Dean Alford's, \\z. that by creation is here meant mankind in general,
,
man
t
Compare
aireKUx^rai,
ver. 19,
"For the
it," aireKbe'xbixeda.
'
'
for
312
CHAPTER
19-23.
VIII.
But may the part not be distinguished from the whole without denying
it
to be a part of
Where
it ?
is
the impropriety
between creation (inckiding all mankind) as a whole, and those who from their privileges and
hopes might be supposed exempted from the sufferings and
in draAving a distinction
distress
common
to all others
The
to
whole
"
fruits of
Apostle had particularly in view, even in the very comprehensive term "the whole creation," as about to be benefited
by the new
"We
birth.
fruits
much
of the
larger
saved "
This
26).
(ver.
is
whenever " the first fruits "* are mentioned in the New Tes1 Cor. xv. 20, 23
xvi.
tament (see Rom. xi. 16 xvi. 5
James i. 1 8 Rev. xiv. 4). It appears improper, there15
fore, to limit the meaning of the expression, as seems generally
to be done, to the first gifts of the Spirit received by iiidi;
which the
first
is
partitive, that
is,
it
fruits
").
much larger numher who are to receive of the /nil outjionnng of the
Compare James i. 18, "That we should be a kind of first fruits of his
creatures," and Dean Alford's note upon the passage, "The first Christians, to
whom St James is writing, were, as first Ixirnof the gi"oat family, dedicated as
8U])pose3 a
Spirit.
first fruits
would be
to Goil.
this
they,
313
CEEATION GROANING.
mdual
believers as a foretaste
as
hereafter
to
greater,
be be-
he attains to
body " (ver.
God"
(ver. 19).
The other
half of
mankind
is
what
applicable to
mankind
race
"
sasclo
IV. 52.
an Elysium which
sacrificial gift,
KTicr/JLaTa,
which
creatures.
the great number of the regenerated, whom no man can number it embraces
all creation, which we know shall partake in the ultimate glorious perfection of
;
'
the
first fruits of
the creation."
314
CHAPTER
19-23.
VIII.
minds of all, to which the unbelieving Jews gave utterance when told by our Lord of that " bread of God that Cometh down from heaven, and giveth life unto the world," " Lord,
evermore give us this bread " (John vi. 34) ?
although, alas
to the
the great majority, like them, seek it not in the way of God's
appointment, but shrink from the " labour " and painful selfdenial necessary to be undergone, in order to participate in
that " meat which endureth to everlasting life."
The words
mean
that
all
in
less consciously
after,
and more or
a happy change and
to be attained, as
Christians only hioiu, at "the manifestation of the sons of
ive
God."
put on
The same,
ver.
21
evidently,
is
is
Ver. 20.
the exclusion of
it is
man
made
still
"
an
"
The
creation,"
expression Avhich
tim, Ahel,
vanity.
" Not willingly."
In figure, merely, can this be applied to
animate creation,
more
truly
to the
irrational
and death
but
and highest sense only to man, who alone has the
anticipative fear of death, and was subjected to it as the final
consequence of his sin, "not willingly,"* and of his own
:
in its true
accord,
"
in
But by reason of
mercy
not as
in judgment, yet
but
"
itself," so fallen
ruption," &c.
* See Note A. at the end of the Dissertation,
t See Note B. at the end of the Dissertation.
315
CREATION GROANING.
In what or
whom was
creation
this expression
by God to
excite "hoi^e"?
must compel us
down
or in
to see that
Tnan
man
is
Surely
he
whom
nature of
all
be led to see the vanity of seeking happiness in earthly enjoyments, and desire to " be delivered from the bondage of corruption " and brought into " liberty "
that liberty which ive
now know
"the glory of the children of God." Man in general we say for what else prepared
the innumerable multitudes of the heathen, converted by the
preaching of the apostles, to listen to the gospel, but the sickening experience they had had of the vanity to which they were
left, and the bitter fruits they had reaped from sin ?
Shut
out here, as the prevalent interpretation does, the Gentiles and
the great body of the unconverted, and what a strange omission
is attributed to St. Paul
In speaking of that glorious restitution
of all things, which has been the theme of all the prophets, and
the great hope of the Church since the world began, St. Paul, it
seems, mentions on the one hand the little flock that had then
received the first fruits of the Spirit
and on the other hand,
the material and irrational creation
but the innumerable
Christians
as consisting in
multitudes of "
to Christ,
all
he who was
destiny
is
is
to
The
latter
Where
St Paul
by the expression
TrSo-a
t)
ktIo-is,
Note C
at the
end
of the Dissertation.
now
316
CHAPTER
19-23.
of the
avTri
VIII.
xriffig,
71
question.
It plainly implies
sons of God."
manJdnd
stands in contrast.
it
only.
God
" to
" differ from
mean
man-
aurri
-/.ai
r)
xrisic,
creation
righteousness," 2 Pet.
iii.
13.
know
to follow
from
ver.
22,
"We
To what source
&c."
Evidently,
it
man
at his best estate " is represented in Scripture to be " altogether vanity " (Ps. xxxix. 5), but all things around him to be
impressed with the same character, presenting a ceaseless, unsatisfying round of resultless changes, fatiguing eye and thought
that attempt to follow them.
man
cannot utter
the ear
it
the eye
filled
with hearing.
be done
8, 9.
The
has
it
man, the
and
it
glorified states.
CREATION GROANING.
3l7
"God made man upright," Ecc. vii. 29 and all created with him,
God pronounced to be "very good," Gen. i. 31. Man sinned,
;
" the ground was cursed for his sake," Gen. iii. 17.
When
" all flesh [of men] had corrupted his way upon the earth,"
and
Gen.
Him, and He
earth " too
vii.
23.
"When God's
peoj^le depart
from
Isaiah xxiv. 1.
moved exceedingly
drunkard"
xxxiv. 4
(ver.
5-7,
Jer. xii. 4
Joel
i.
10-20,
When
&c.).
xxxiii. 9,
again the
and
all
that
is
therein.
Then
is,
wood
is
conceived in the
nature as sympathizing with man, and groaning and travailing together in the
pains of labour, as it were, looking and longing for the rtaXiyall
formed into a
and
trans-
humanity.
change before man came on the scene, and that all that has
taken place since is but in accordance with the regular laws of
natural development ? consequently, that we have no just
CHAPTER
318
VIII.
19-23.
the fathers
fell
asleep, all
who questioned
Ye
do
err,
He
insist that
because
God
in
His
in
man
time-piece, and
chanf'e
when the
must the
first
in the production
What
introduction of an entirely
of vegetable
life,
new element,
have occasioned
now
enter
in,
last
a striking
New
superseding in
In like
part and over-ruling those formerly predominant.
manner, when the next progressive stage is reached by the in-
CREATION GROANING.
troduction of
animal
319
life,
as
is
death takes place, " the higher law by which certain chemical
affinities are arrested in living
and the lower law by which the particles of matter seek their
natural affinity resumes its reign."* When, therefore, at last,
the highest being appeared on the stage, for whom all this
for whose use, and plealong preparation had been making
sure, and instruction, earth had laid up its mineral stores,
brought forth its vegetable productions, and nourished its
countless multitudes of fish and fowl and beasts, over which
he was appointed to " have dominion,"
does this theory of
development, so
much
be apphcable
responsible,
man
If
God displayed
how much
greater reason
may we
tions of
care
Ai'e
we not
the moral and spiritual creation over the natural and material
*
The
Tripartite Nature of
Man,
p. 207,
by Rev.
J. B.
Heard.
CHAPTER
320
VIII.
19-23.
latter
jj'
perfecting of each
member and
of the whole
body of
Christ),
by the founding of a
the habitation of the Saints in glory
" new heavens and a new earth wherein dwelleth righteousness."
me
In conclusion,
let
(it is
characteristic feature of
THE CHERUBIM.
321
transgressed
all v;ith
leave
man
out to
him
subject to vanity."
living
still
of earth
to
close
whom inan
seemed
to
children of God."
from the
"
shall I
be hid," (Gen.
iv.
CHAPTER
322
and them into the
closest
19-23.
viir.
commimion.
In
the
cherubim
placed within the tabernacle in the Holy of Holies, the Israelites might behold God's presence and favour again accorded
Himself.
As every
its
antitype in
it,"
the Archetype of
iTiriaO^
TO.
rrdvra
....
xa/ ra
rravra
....
Him
iv
Him
Cvv'tsrrjxsv,
a-jTui
were
all
a-lrtp
" the
things created
15-17.
and
In Ezekiel, the restoration of man's lost dominion is still
more clearly revealed in the vision vouchsafed to the prophet
of the
in
glorious
all
moving throne
of
God
i.
the
(carrying out in
His wisdom),
was predominant throughout for
mighty march
in which the form of
"There
I will
meet
man
vrith
thee,
and
I will
commune with
the mercy-seat, from Ijctwcen the two chcnibims which are upon the ark of
the testimony," Exod. xxv. 22.
THE CHERUBIM.
323
it" (Ez.
itself
;
sit
of the
Lord"
(1
and twenty elders " (Rev. iv. 411), to denote the twofold character, as ruling and Tninistering, of God's church.
This twofold character had been represented in Zechariah iv. 12-14, by the "two olive branches,"
and " two anointed ones [the kings and priests] that stand by
the Lord of the whole earth."
The same twofold character is
denoted by the " two witnesses " of Rev. xi. 3-6, who are distinctly identified as emblems of the true church, by being styled
" the two olive trees, and the two candlesticks standing before
the God of the earth," to minister, and endued with power to
shut heaven [like Elijah], and " over waters [like Moses] to turn
them to blood, and to smite the earth with all plagues as often
as they will."
So in Rev. iv. 4-6, under the double type of
the " four [^wa not beasts, but] living creatures," and " four
and twenty elders," the "people of the saints of the Most
High " for whom are reserved " the kingdom and dominion and
the gTeatness of the kingdom under the whole heaven " Dan.
in connection with
creatures,"
ftDa,
(v.
of dominion
of Ezekiel is
was
made
more
clear
with its bestial, selfGod-defying dominion, antagonistic to the kingdom connected with
God's chosen people, who were called to be "a kingdom of priests unto the
Lord," to advance His name and rule, not their own glory and dominion.
t ^^ Four," with a face directed to each of the four quarters of the heaven, to
mark that Sion's children shall be "princes in all the earth," (Psalm xlv. 16.)
beasts,"
S^T/pta,
glorifying,
CHAPTER
324
19-23.
VIII.
in
whom
both
offices
The
were concentrated.
"living creatures
(combining
two ideas
the
"a
one
into
Jdngdom
expression)
of priests,'*
unto
the
How
amazing
how
condescendingly
gi'acious,
are
thus
the counsels of the Most High towards man, the lowest and
Out
evil
fair
fulfilling in this
still
the
in
Psalm
ii.
(the opening
psalm of the
"Son
of God," of universal
dominion over the "uttermost parts of the earth," we have
septenary cycle
fulfilled in
ii.-viii.),
Psalm
viii.
to the
wings of each of the four living creatures make up the same mystic
another correspondence seemingly designed to mark
the unity of the two emblems, as designating the one Catholic Church of the
Redeemed under its two aspects.
* The
number
six
of twenty-four
CREATION GROANING.
325
the
Rom.
23.)
i.
says),
" Thou didst lower him for a little beneath the angels *
But with glory and honour thou dost crown him
Thou makest him to have dominion over the works of thy hands,
Thou hast put all things under his feet."
Vers. 5 and
;
6.
tiny
of the creation
is
All having
been with him " subjected to vanity" in consequence of his
*
the
first
versive), while the succeeding verbs are in the simple future or present.
literally,
'
'
Thou
More
him
didst bereave
God" (compare the same construction in Eccles. iv. 8), that is, of
that Divine dignity and " image" in which he was created, and fellowship Avith
for a little of
God
in
of
His hands.
CHAPTER
32G
fall,
VIII.
19-23.
aud
from the bondage of corruption into the liberty of the glory
All are waiting to be glorified and
of the children of God."
man,
when paradi.se shall be again reperfected with and for
with
"water,
and
tree of hfe" (Rev. xxii. 1, 2),
stored,
its
"
the
tabernacle
of
shall
be with men, and He shall
and
God
dwell with them" (Rev. xxi. 3), and "there shall be no more
death, neither sorrow nor crying, neither shall there be any
more pain," ver, 4 but " every creature which is in heaven
and on the earth, and under the earth, and such as are in the
sea, and all that are in them" shall be " heard saying, Blessing,
and honour, and glory, and power, be unto him that sitteth upon
the throne, and unto the Lamb forever and ever" (Rev. v. 13).
One objection to this view may still linger in the minds of
some, of those especially who hold that "man alone is denoted
by the Cherubim, from their forming too mean a conception of
God's material creation, as if it were unworthy and unsuited to
Every such obbe associated with glorified spirits in eternity.
jection will vanish, if we consider that the Lord Himself dis;
dained not to take a part of the dust of the earth into union
heaven.
The
objection
is
He
rose
virtually the
same
as
He
"Ye
sin, or
CREATION GROANING.
327
new forms
Note A.
No fully
of inconceivable gran-
Page
314.
suggest be this
"not
of the passage
May
we must
is
that
all
if
we would be
Him."
do and must
creation at first
deliverance
is
time.
and "patient waiting" only to those who have been made intelliand with assurance to hope for, the glory to result from such
williug subjection and patient endurance.
subjection,
gently to
see,
Note
B.
Page
314.
been much questioned with what verb eir' iXirlSt in ver. 21 is properly
wdth vTrerdyr], or with rdv VTroTd^avra, or with dTre/cSexerat ?
With regard to the two former, the question seems immaterial, since tov
It has
to be connected
CHAPTER
328
VIII. 1.9-23.
willingly,
iir' iXiriSi "in hope" applies equally to each of its parallel lines, it still
more appropriately refers to dTre/cS^x^'''^' "waiteth " in ver. 19, the two lines of
which find each its respective equivalent in the parallel lines of ver. 21 (ver. 20
that
dTroKd\v\pii'
TT]i'
20.
rrj
yap
19.
iw'
els Trjv
ktIctis
virerdyq,
Kal avrri
iXevdepiav
i]
rj
ktIctis
ttjs d6^T]s
iXeudepwdrjaerai dirb
rrji
God,
For the creation was made subject to vanity.
Not willingly, but by reason of Him who subjected
20.
21.
iXirlSi. Sti
dWd
ttjs Krfcrewj
viu)v
fiaraidTTjTi
ovx eKovffd
21.
tQv
it,
of corruption,
I Into the liberty of the glory of the children of God.
In
and
a.
h.
creation; in b.
The reason of the repetition of ^ ktItis, "the creation," in ver. 21, will now
be evident, and especially of the emphasis placed upon it by the addition of koI
avTTi, "itself also ;" both of which seemed uncalled for, so long as ver. 21 was
regarded as connected only with ver. 20. The sentence apparently should have
run thus The creation was made subject to vanity by reason of Him who subjected it, in hope that it shall be delivered from the bondage of corruption," &c.
But so soon as the Parallelism points oiit that the princijial reference in ver. 21
is to ver. 19 (ver. 20 being parenthetical), it is immediately seen that the repetiti(m of i] ktI(xis, " the creation," and the addition to it of koI avT-q, " itself also,"
:
necessary in order to mark the antithesis between it and twi' v'lQv toC GeoO,
"the sons of God."
The question too becomes comparatively unimportant, whether we are to
is
the creation
is
Note
C.
Page
....
315.
In explaining the words, "in hope that (or because) the creation
God " as including
itself also
man
or all
CHAPTER
19-23.
VIII.
829
make the
is
employed
against their
all
"And
it
16,
"The abundance of
the
Rom.
xi. 26.
sea shall be converted unto thee, the forces of the Gentiles shall
Isaiah
last
Ix. 5.
two
"Thy
instances,
come
to thee,"
In the
be ex-
which
must
of course
cepted from the universality predicted those that will yield but feigned obedixviii. 44, see margin), who will form the secret
leaven that shall once more break out in the countless hosts of Gog and Magog
(Eev. XX. 8), threatening again to overwhelm "the camp of the saints and the
beloved city." Yet after making all necessary allowance, the largeness of the
expressions employed in these and similar passages warrants us to look forward
to a glorious harvest of souls for
paring.
may
Him
with
whom
" a thou-
sand years are but as yesterday when it is jmst " (Ps. xc. 4, "Behold I come
quickly " Rev. xxii. 7), and in the eye of faith it is rej)resented but as Sg years
'
have prophesied
in.
sackcloth, "
out of the sea, since St Paul could even in his day say,
quity doth already work," 2 Thess. ii. 7.
rise
ini-
380
CHAPTER
VIII.
28-39.
We
lengthened period.
Chapter
viii.
28-39.
We
ing both God's love to the Christian, and the Christian's love
we contended
The passage forms an
to God, as
where the
tliird
and
last
whom
good,"
God," and
"
2.
B,
viz.,
work together
"To them
for
that love
To them who
second
1.
j^oint, as
The
up and enlarged upon in
failure of God's
with the
still
purposes
in order to
end
in
(ver.
85-39)
exposed in holding
to
God
to the
end.
If the
arrangement of the i^assage (given in the Analytical Commentary) which seems so obviously to commend itself, be correct,
the believer's love to God must be involved in ver. 85-89.
331
may
Not,
Him change ?
answer must remove this chief ground of anxiety,
How then does he
or it fails in the most essential point.
meet this objection? Having illustrated in B (ver. 29-34)
the divine side of the saints' security from the unchaugeableness of God's purposes of love towards them, he comes to
me
towards
The
may
but,
apostle's
ftheir
them
in Christ
on which he had just been expatiating, and thus point out the
only true ground of their love being kept steadfast to Him
he traces it to the source from which it flows, and changes the
expression into, " Who shall separate us from the love of Christ
Our love to Christ cannot fail,
{i.e. from Christ's love to us) ?
because
Christ's
Our
fail.
love
is
but the reflux of that continuous love which He is ever pouring into our hearts.
The stream can never cease, because the
source from which
love that
is
love of
is
ever flowing.
It
is
given to us."
is
derived
it is
" God's
God
Father's hand,"
x.
are
29.
But
one,'' ver.
Once
30.
in vital union
The very
is,
us,
and
this idea
apostle designed.
would
first
is
flowing
of this love
viz.,
if
the reply
that " to
them
\
/
/
[
'..
'
\
\
|
332
CHAPTERS
28-39.
all
same
ambiguity, as
felicitous
VIII.
it,
The
is still
Who
shall separate us
Shall tribulation, or
of Christ ?
or persecution,
Or famine, or nakedness,
Or peril, or sword f
Do
these words
mean
(as
His people
How
for
They do
His sake
for
moment be supposed
As
it is
written,
We
day long,
to increase
His love
towards them.
conflict to
which
He
calls
us
sion:
is
" conquerors."
giving
way
Nay
Through
Iliin that
we
are
hath loved
333
good" to those who have once yielded their souls unto Christ,
and have been brought to " love God." As their trials increase, His love and consolations will more and more abound,
and will preserve their love steadfast to Him by those fresh
accessions of His own love which He will pour unceasingly
into the hearts of His people.
is
v.
and
viii.
fuller
we
find stated as
faith,
in ch.
viii.
and
v.
one of the
viii.,
we
v.
first fruits
God"
flow-
(ver. 1), in
and
ver. 8.*
If in ch. V.
we
find the
"LOVE,"
as
The clistinction between the "Peace" of ch. v. and that of ch. viii. (since
is always an advance in the second member of a Parallel beyond the first,
there
see " Parallel Lines Gradational, in Symmetrical Structure of Scripture, " pp.
5-12) appears to be, that in the initial stage Peace arises more from the removal,
before, in vii. 13-25, so feeUngly depicted as at times existing even in the re-
of the
PARALLELISM BETWEEN
334
In ch. V. the object of this Hope is stated to be that of attaining to " the glory of God," ver. 2 in ch. viii. the object of
;
and being
In
ch. V.
mended
to us,"
them from
able love of Christ and of God towards them, ver. 35 and 39,
which will keep their love from falling away, and make them
" more than conquerors through Him that hath loved us,"
ver. 37.
In
ch. V.
the relation to
is
God
into
which
justification in-
viii.,
In ch.
V.
which the
Law
evils
of " SIN
made
to "
and death,"
abound," are
the
Law
in their stead; in
"
ch.
hath
made" them which are in Christ Jesus "free from the Law
of SIN and DEATH," ver. 2, so " that the righteousness of
the Law can now be fulfilled in them," ver. 4, " the Spirit"
being " life because of higuteousness,"
ver. 10.
CHAPTERS
ch. V. the blessings
If ID
AND
V.
335
VIII.
of Christ's purchase
are
in ch.
In
viii.
ch.
step
mate connection
repre-
first
is
asserted
thus
v.,
" If justified
by
Christ's blood,
much more we
saved by His
life," ver.
10.
all
Chapter
between
v.
justification
sufficient provision
made
them on progressively and continuously " from faith to faith," from step to step, till their conthe saints, and carrying
summation
in glory.
Chapter
ix.-xi.
But
it
i.
16
subject of his
having been so
and to show
scheme
of redemption through Christ, if by any means he might still
remove the stumbling block out of the way of some of them at
least, and win them over to Christ.
He had, in proposing his
subject (i. 1 6), twice mentioned the universal applicabihty of
his
them
Israel,
Jew
first,
and
1st, " to
CHAPTERS
33G
IX. -XI.
as being the view of the Gospel under present circumstances most necessary to be insisted on (see p. 92).
Accordingly, the sequel, or last Section (ix.-xi.), is, as Olshausen
had begun,
we have here an
is
In both
last.
Israel,
main subject
to bring the
and
and of
18-iii.
i.
first
i.
18.
into prominence
the
sections
iii.
20), so that
it is
subject
by placing
is
it first
the relation
new
of
20,
(A.
and
necessitat-
In ix.-xi,,
ing them equally to have recourse to the gospel.
it is regarded more on the side of Grace (on the part of God,
as possessing a right to prescribe His own terms of acceptance),
and of Faith (on the part of man, as the one only condition for
attaining salvation, and which is demanded equally of Israel as
of the Gentiles).
Another point of resemblance between the two sections conin the striking parallelism between the three objections
of the Jew in iii. 1-8, and those in ix. 1-23 (see pp. 10, 39-
sists
42, 91).
The
terized
may
Chap.
IX.
Christ's salva-
tion,
failed
to
appropriate
privileges, in regard to
preparative
to
faith,
which
is Israel's
by the wondrous guidance of God's providence (33-30) result in shutting them up at length to a con(11-24), but
shall,
CHAPTER
own "disobedience
337
IX.
"
viction of their
stir
them up
to
(25-36).
Chapter
ix.
St. Paul's
argument
in this chapter, his reply to the objection of the Jews, that their
kingdom would be a
is
violation of God's
to this effect
That
not all the children of Abraham, not all Israelites, are included
in the promise, but only the spiritual children of
and true
Israelites,
who
are
made such
of God's
Abraham,
own
special
mercy
and rejecting its objects according to His own free will and pleasure, as proved
in the cases of Isaac and Ishmael, of Jacob and Esau
the
In
election
and
God
entirely sovereign,
is
grace.
the
dispensation
His
of
selecting
latter case
is
entirely
irrespective
since
it
whom He
The
ix.
hath
called,
24.
is
when
fairly stated, as
some lurking
fallacy in the
reached.
Judge
CHAPTER
338
IX.
make
of love,
(as
it
if
a potter could
again)
the Father
His own
children, in imitation of
was brought
was capable of any moral feeling or choice.*
An unwaiTantable signification too is thus put upon the expression to " harden," which elsewhere in Scripture signifies a
judicial act on the part of God, righteously exercised towards
those who 'previoiLshj had hardened their hearts against Him.
decree, before that heart
into existence, or
2.
It destroys
reprobate,
is
human
responsibility.
act of God, not from any thing dependent on himself either to do or to leave undone being
born originally with a sinful nature, and being excluded from
all capability of subsequent repentance by the sovereign withholding from liim of the indispensable grace.
As however these objections will have little weight with
those who fancy them to be the very objections anticipated and
answered by St Paul in verses 14-21, let us observe farther, that,
;
* Few have had the courage to state the case thus clearly to their ovm minds,
and to confront the difficulty boldly, as Haldane has done in his note on ix. 13,
("Jacob have I loved and Esau have I hated "). " Jacob was loved before he
was bom, consequently before he was capable of doing good and Esau was
hated before he was born, consecjuently before he was capable of doing evil. It
may be asked why God hated him before he sinned personally and human
wisdom has proved its folly by endeavouring to soften the word hated into
something less than hatred but the man who submits like a little child to the
word of (Jod, will liud no difficulty in seeing in what sense Esau was worthy of
the hatred of (Jod before he was bom. He sinned in Adam, and was therefore
There is no other
properly an oljject of God's hatred as well as fallen Adam.
view that will ever account for this language and this treatment of Esau."
That is to say, so far as we understand Haldano, (!od does what Ife declares
Wo are forbid to hate the sinner (till he has become utterly
to be sin in man.
reprobate), and bid only hate the sin. But the holy and just God is represented
as lirst bringing Esau into existence as a sinner, and then giving him no means
or capability of recovery, and so hating and dooming eternally His creature for
what he had uo power frym lirst to last either to do or to forbear
;
CHAPTER
3.
IX.
,339
to bring
home
men by an
sin to the individual consciences of his countryappeal to " the righteous judgment of God, who
man
(ii.
5, 6),
in order, thereby, to
up
their
seems, in chap,
ix.,
effect of his
former
Christ,
effort
of
of
on their part to
believe unavailing.
of the
more plausible excuse be furnished to the sinner for casting off aU blame and
responsibility from' himself for his wickedness and unbelief ?
doctrine of Predestination be devised, or a
4.
By
is
made
to adopt
Our
election
is
unconditional, wholly
'
i.
2-4,
'
as
is
I loved
Jacob, and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.
saith; &c."
Whereas
Edom
CHAPTER
340
rx.
Jews supported
tion of their
maxim 3n
nation,
^jVlJ?!'
P^n
it
^snb^-pa
tr;
St Paul,
it
sole exception,
fyinc) purposes-''^
enough for
"
we
all edi-
The
here overlooked.
he
unable
assertion of
to reconcile is
one thing
involve self-contradiction.
of God's sove-
it
to predetermine
Ibid.,
Comment on
Teat.,
ix.,
16.
Argument
of
Rom.
ix.
CHAPTER
in
is all
The human
all.
341
IX.
make of them.
is
The Divine
entirely excluded.
All
free-will
God determines
hardens
another
one,
all
and hates
done good or
" This
evil.
of Predestination) represents
by a sovereign
His own
loves
God
act,
sins,
simply for
glory.
The
Faith, ch.
sect,
iii.,
(Confession of
is
also inconsistent.)
We
put
it
to
all, with
no respect of persons, be possibly correct ?
Must
there not be some lurking fallacy in the interpretation and
reasoning, which land us, inextricably, in such a conclusion ?
We are thus compelled to seek for another interpretation.
One principal error seems to lie in not observing that the
argument, from both of the instances quoted by St. Paul, is
whom
is
typical.
first
This
many commentators
sistently omitted to
Chap.
do I grieve
rejection of
my
countrymen from
is no
so that there
Dr.
son's,
CHAPTER
342
IX. 1-5.
not
make
them, could
for
it
but
And
privileges with
fitted
admit that
this rejection is
promises.
"All things,"
for the
But
reception of
cannot for a
still
moment
good to them who are the called according to God's purBut how, my countrymen rejoin, is this consistent
with your alleged rejection by God of us. His first called people?
My reply is, You, Jews, entirely misapprehend your standing
for
pose."
You
none
make
Ver. 4.
Israel
is
Israel.
of
You
Ver.
6.
fathers."
all
"Israel
son,
it
effect.
even
nation,
my
first
born," Exod.
iv.
22.
But
[His spiri-
sons, as
is
my
a whole
is
but
Ver.
cerning
5.
//te /<?67i
He
thereby
But
is
tliis
is
" con-
yours according
to the Spirit.
CHAPTER
IX. 6-13.
343
all Israel,
which are of
Israel,"
28, 29.
whom He
Abraham
elects of
mise
" (c)
their
own
independently of
all
(d).
These truths have been clearly announced in type, and prefigured in the history of your
(a
and
b).
That
first
patriarchs.
Abraham
whom He
will, is
Abraham
He
descent of the Saviour from his seed) Isaac was chosen as the
heir and not Ishmael
clearly typifying,
own
free pleasure,
pendently of
What
all fleshly
that principle
descent.
is,
and what
is
farther indicated in
CHAPTER
344
and
is
7-13.
IX.
heirs are " born not of blood, nor of the will of the flesh,
The
by
i.
13.
must be intended
by
St. Paul,
whether we consider
it
to be expressly taught
is
that
in,
[typified
[typically]
God
of
[spirit-
" It
is
written that
sons, the
one by a bond-
is,
They which
are
be called
:"
God
[theocrati-
cally],
heirs
of the
teni'poral promises.
Still
which we have shown to form the marrow of the whole argument, must be supplied l)y the mind of the reader. The question under discussion is. Who are the true Israel, the spiritual
children of Abraham, entitled to the spiritual blessings proand it cannot for a moment be maintained,
cured by Christ
that it is to Isaac as literally the child of promise, and merely
;
flesh,
CHAPTER
845
IX.
"
As
thus
title
but those
more
By
is
indicated,
makes no
(b,
especially in d).
This
is
clearly
shown
in the ty]De of
terii-
The
"),
I hated
").
What
!"
and deposi-
kingdom
blessings
!"
in giving a
self-
make no
which proceeded
solely
distinction
from God's
fancied themselves,
tion before God.
and Esau.
It admits of
346
CHAPTER
IX.
10-13.
no reasonable doubt that the issue here involved, as contemplated by St. Paul, is election, not merely to temporal privileges, but to the spiritual blessing of eternal salvation.
To be
convinced of this, we have but to look to the scope of the
chapter (see Analysis of the argument in the Commentary),
and particularly to the distinction made in ver. 6 between the
natural and spiritual Israel, " They are not all Israel [spiritually] which are of Israel " [naturally] and again in ver. 8
between " the children of the flesh," and "the children of God."
St. Paul's "heaviness and continual sorrow in his heart," for
;
be only, or
ward
specially,
privileges,
enjoyed
among
station
blessings to be conferred
by the Messiah.
Consequently,
life,
if
is
the
here
having done any good or evil," there seems no escape from the
conclusion that the most extreme type of absolute Predestination, or what is called the supralapsarian doctrine, is expressly
taught in this passage and that the reprobate are represented
as ordained by God to " dishonour and wrath," not " for their
sin, and to the praise of His glorious justice," (as taught in the
Westminster Confession of Faith, chap. iii. 7), but simply and
;
regard, to
do or choose.
It is of great consequence, therefore, that wo are furnished
with a criterion by which we can test the validity of this and
every interpretation offered.
The test consists in this, that
CHAPTER
10-13.
IX.
347
no interpretation can be correct, which is not equally applicable to Jacob and Esau, both as nations, and as individuals.
That the nations descended from Jacob and Esau are here intended is evident from both quotations in ver. 12, 13.
As to
the first, " The elder shall serve the younger," we have but to
look to the context in Gen. xxv. 23 to see that this prediction referred to
them
principally as nations
Two
And
"
the Lord
makes
i.
I hated Esau, and laid his mountains and his heritage waste for
Whereas
Edom
saith,
We
are
"
No
is
interpretation, therefore,
we
which
we apply
first
as
test to
by
lasting
death,
irrespectively
them
But assume, on the
of
"
any
evil "
doomed
to ever-
committed by
stances of Isaac and Ishmael, Jacob and Esau are here only
348
CHAPTER
IX. 14.
whether
individually or nationally.
The com-
God
so previously to spiri-
life,
alto-
none,
is
tlie
demerit
universal),
scribes.
who
"
and
faith.
ix. 14-29. St Paul had shown that God was perfectly free to
bestow the Gospel privileges on whomsoever, and on whatsoever terms He pleased, since no works or merit could be
pleaded as a
Jews
as Hi.s
He
knew would
if
it
would be
in-
with God" that He should cast off His own people the Jews,
who, with all their shortcomings, have been the only witnesses
for His name, and take into His favour instead His enemies, the
The answer to the latter case is given
idolatrous Gentiles ?*
That the unrighteousness that might seem chargeable upon God from the
CHAPTER
first
IX.
15-18.
is
349
17
viz.,
that
God
indurating effects
Look
of their
ix.
CHAPTER
350
Beware
stand."
lest
by your obstinate
re-
little
name
"
may be
."He
hardeneth."
case of Pharaoh
heart
how
is
14, 22,
ally, "
'
hardened
his,
and
we read
so frequently that
God
is
no arbitrary,
is
objects.
It
is
the Scriptural
natural
consequence of sin obstinately persisted in, that it goes on from
bad to worse, and finally sears and deadens the conscience. It
as the
is
The
its
tlie
harileiiecl Pharauli's
expression in
(15 Heb.)
Hebrew boiug
viii.
19,
CHAPTER
Lord with regard to
351
in vain
Luke
their eyes,"
It
xix.
42.
this
view
that the Septuagint translators used the passive voice and the
softer expression
diiTTiprjdrig,
T'^I^J^J]
in Exod.
ix.
IG.
St.
l^/iysipd as, not only by its active form exmore immediate agency with regard to Pharaoh,
but seems designed by the more forcible expression, " I have
raised thee up," (instead of durriprjffa.), to bring into prominence
God's predisposing agency, and to denote that it was He who
had assigned to him his place in histoiy, and conspicuous station on the throne of Egypt, for the very purpose of making
him a standing monument of His own power and retributive
Paul's rendering,
hibits God's
His purposes.
ditional sense]
pestilence,
my
off
have I raised thee up [assigning thee thy place and power, knowing the abuse of these that
thy proud and stubborn heart would prompt thee to make of
them against me] for to show in thee my power [by delivering
But
my
people,
opposition
of
the
my name
may
endowed
thee,
and by thy
CHAPTER
352
IX. 19.
is
the sentence
them
now gone
God
had assigned to
their countrymen.
will that
deneth
"
we should be hardened
why
"
whom He
condition in which
He
be
wills us to
His
He
He
will
in
wills it;
har-
the very
and "who
will ?"
am
for
thy purposes,
why blame my
it
is
but
continued hardness of
fulfilling
thy will
as if
had therefore
fore-knowledge of God
and
deatli,
23
if,
because
it
is
God's
wo
and
crucified
the Christ of
slain "
vices,
its train,
"Why
ii.
doth
sin habitually
say,
God
him, Acts
He
lie
has brought
"
Are
Well
Nay, but,
CHAPTER
man, who
353
IX.
art
me
thus
?"
sages as Isaiah xxix. 16, and xlv. 9, which expose the pre-
me
form
him
He
as
will
Why make me
a par-
am ? Why give
upon me such conse-
such a being as I
quences
Ver. 2 1
The next
figure, "
lump
to
CHAPTER
354
33.
I'X.
And
ix.
And
fitted to destruction."
be
not
ashamed.''
this, since it
in chap. x. 11.
is
part of
its
proof or illustration, or
nected with
If
msTiduv
will
All that
its
of con-
lies
be-
repetition form
chap. X.
it
is
in Scripture
is
it.
It
common mode
i'TT*
salvation,
is
the subject of
x.
1-10, while
-jras,
or
its
univer-
sality (as necessary for every one), forms the subject of the rest
11-18.
If,
according to
"every one," in
ment
two
ix.
of the proposition in
will only
x.
it
we omit
11,
division
still
more emphatically
to
rp
'msTsvuv
Chapter
X.
4.
it
in ch. x.
'^riSTiLovri).
" Christ
is
x.
Law
for righteousness to
Of
CHAPTER
As
and
import,
its
"For Moses
Now,
is
since
no
man
is of the law,
doeth those things shall live by them."
it for
justification
it
and
The Law, by
Christ Jesus.
deliver
to
its
all
is
life
must
pends on
man which
That the
that
all
355
X.
and therefore
fail,
God
convincing us of
ourselves from
power,
its
is
as promised in
sin,
is
and of our
a " school-
much
to
what
6-10, commentators
mere accommodation
the Law in Deut. xxx. 11-14
follows, ver.
in.
the Gospel.
accommodation
in
The
any
in-
very questionable.
stance
is
against
it.
If
Testaments,
we
we
believe
meaning
Two
the true
elicit
of the instances
most
say the
least,
in both
priate.
men
to
is
mode
own
Scriptures, that
of salvation
all
Is
it
356
CHAPTER
Scriptures
X.
6-10.
what
which
of the
Law
vation
We
the
Jew maintained
common
for the
XXX.
it
to
be sufficient
to seek a
for sal-
different inter-
an anticipatory intimation of
And where
to prepare.
countrymen before
to his
his death
which he addressed
we
with
this,
are struck
its
Heb.
viii.
promise
make
ivill
put
my
law into
their
And
again,
and
place
fear
in
in
.
me
for
CHAPTER
them; and
make an
will
will put
my fear
X. 6-10.
in their
357
to
do them good
but 1
The
human
word
358
CHAPTER
X. 6-10.
them
spirits,
at a later period,
testimony;
if
because there
"
But
alas
when
all
To the
linv
Should
and
to the
no light
in
them," Isaiah
viii.
come upon
it 'is
19, 20.
be only
and
the curse which I have set before thee, and thou shalt
call
mind among all the nations whither the Lord thy God
hath driven thee," and you shall be brought to feel and acknowledge your own ignorance and weakness and turn unto the
them
Lord
to
He
God with
all
and the
thine heart
and with all thy soul, that thou mayest live " (ver. 6) only
when by your own sad experience you shall be taught that by
no wisdom or poiuer of your own you can be enlightened and
"
saved, but by simply following God's " commandment and word
(verses 11 and 14).
You may be no more able to see how
that law and that word can be effectual for your salvation, than
in the day when you were dying of the bite of fiery serpents in
the wilderness, you could understand how looking to a lifeless
brazen serpent coidd hciil you
but the same implicit faith in
God's appointment and obedience are required, and simple
receiving of the salvation provided for you.
Not any mighty
works of your own, not any depth of secret wisdom fetched
;
from afar does God demand of you, but the simple confession
with the mouth, and belief in the heart, of God's word as
CHAPTER
sufficient
to
X. 6-10.
359
it
is
commandment
neither
say,
is it far off.
Who
bring
word
shall
unto
it
us, that
we may hear
it
and do
it ?
But the
is
it
apostle has
made upon
these
application to themselves.
" See (Moses concludes), I have set before thee this day
life
and good, and death and evil " (ver. 15); "therefore choose
And
life that both thou and thy seed may live " (ver. 19).
what is this life of which Moses speaks ? It is God himself
"for He is thy life and the length of thy days" (ver. 20).
Simple, humble faith in God as their all in all, and the source of
life, wisdom, and every blessing, was that which Moses here
required of his people.*
From
it will
this
Rom.
X.
and
xi.
(as to
by the puiity of its moral precepts to humble and convince the soul
and by its typical sacrifices and cleansings as revealing God's designs of
mercy to pardon and sanctify why might not Moses here speak of the Law
in its more enlarged sense, as involving its " end " and " fulfilment " (Mat. v.
17), as David does in his description of it in Psalm xix ?
as tending
of sin,
CHAPTER
360
1-10.
X.
ments and
who embrace
Rom. x. 6-10.
Thus
Israel
is
it,
the
is
doing
now
in
all
that
I,
all,
even
and
I
am He, and
there
is
" See
this
is
that
and
it
"
them up
to
This
it
righteousness."
light in
But
alas
shuts
" (1 Tim.
Law
i.
8), will
not see
Law
for
has placed
God
the condition
or in that in
it,
it.
1 (ver. 5).
Let us regard
it,
as
light of
man
But
this
no
man
is
is
able to render.
In
to be found.
CHAPTER
X.
14-21.
361
"will
nigh unto thee, that thou mayest do it" (Deut. xxx. 12-14),
"for He [not the Law] is thy life" (ver. 20).
Thus
Law
the
by Moses in
must be the same under
faith not in what
faith
mode
(since God's
of salvation
New)
is
man's own power could do, or wisdom devise, but in the salvation
and righteousness which the Lord Himself should provide.
CHAPTER
As
X. 14-21.
belie ve th"),
/(xi^A,,
a? the only
means
(6
viarsvuv,
of salvation,
" he that
the subject
is
This
words of
Him
is
ix.
indicated
33, Taj
shall not
by the
viffrivuv, &c.,
be ashamed."
nSf yap
05
The reason
call
of St.
Paul's again
of the
Lord
mentary on
i.
epistle,
it
be saved."
shall
is
see
Com-
to vindi-
362
CHAPTER
X.
14-17.
ii.
16.
Ver. 14.
own
If their
callinc)
the believing of
all, St.
all,
all, arroarakujoiv
the Gentiles.
Ver. 15. Then, as
where the prejudices of
proof of
"
How
it
to their
is
on any point
he refers in
own
Scriptures (Isaiah
lii.
7),
of peace,
That all indeed would not listen was too true, but
had been foreseen and foretold by the same prophet in the
same passage, in words too referring more especially to the
Jews themselves (Isaiah liii. 1.),
Ver. 16.
this
Tig
Which
Still,
though
all
[of us]
r,ij,u}V
all,
and
Ver. 17.
'Apa
'H
1]
So then
And
No
mSTig e^ dxo^g,
faith conieth
by hearing,
e^
them
tlie
verse.
in bis
connncnt on this
CHAPTER
363
X. 17.
language must be
To
all
epistle into
another
but unintelligible.
propriety
is
Who
By
report
"
the
1,
[of us]
common
the
?
liii.
"Who
rendering,
prophet
is
we heard ?
hath
believed
our
me
The word
in the
Hebrew which
is
is
rendered "our
it is
and the
LII. 15.
first
two
lines of
liii.
1.
LIII.
1.
CHAPTER
364
X. 17.
it,
sh'muah, rendered
Authorised version
the
in
" report,"
it
it,
can
find, there
as in the
Now,
as a
hearers
it is
"
heard
To
tlie
till
''^DJ'P^
(=
"
now
name of
who had
believe.
meaning attributed
to
CHAPTEK
made
to
dxoT].
The
365
X. 17.
Rom.
X.
translation
of
Now
jj/iwc.
it
the
is
i.
passage
before
us,
rig
s'xigrsvffs
measure
lost
rjj
uxor]
apa
The point
axori.
in a
great
in our
'xisng
Ig
axo^s, is
language for
be, "
For Esaias saith, Lord, who hath believed our hearwhat we have heard].
So then faith cometh by
hearing, and hearing by the word of God.
But I say, Have
they not heard ? "
Nothing can be clearer than that the
gospel.
ing
[i.e.,
primary
reference here
hearers.
as received
by the
hearer."^
whom
of
my work by
our mutual
CHAPTER
366
Ver. 18-21.
two supposed
1.
X. 18.
St.
objections.
Have we not
Ver. 18.
fulfilled
receive
all,
Israel
it ?
Ver. 18.
"But I
1st.
say,
Have
Yea,
"i
verily, their
God's message,
from Psalm
roD
p^,aa
to
4, "
Qsov (ver.
is
taken
xix.
Their line
is
raodation,
i.e.,
New
of a
had no reference
as originally employed,
New
Testament.
Such a
shown
accommodation in ver.
where the gi-eat object
countrymen, that it has been
is
to convince his
first
To overcome the
argument
of his own,
33 from
Isaiah,
"
Hence
effect
nis quotation
&c.,
liii.
Mr. Meyer, his English Translator), has, in the 2nd edition of his
my change of rendering, both of Isaiah liii. I, and Koni.
X. IG, with the arguments in support of the change tleducible from each of these
passages. See " Hengsteuberg's Christology, " vol. ii. pp. '11 A, 275. Edinburgli
friend,
T.
&
T. Clark, 185G.
CHAPTER
of the
367
X. 18.
previous verse,
who
might "
call
argument as
and
believe," it
ment
will
also."
* Calvin's
Commentary on Rom.
x. 18.
CHAPTER
3(38
X. 19.
great subject
is
Ver. 19.
The
beginning Mn 'lapank om
God, but
oO
"
AyvooZvng yap,
xar'_
not according
sTiyvmiv
to
knoivledge.
&c.
any
the message of
God
(or,
t-j^v
as to
axo^i/,
firi
ver. 1 6, or
manifest,
I wa.s
after me.
my
stretched forth
hands
people.
Dean
Alford's
Comment, on Rom.
x. 18.
CHAPTER
369
X. 19.
ij^ri
rection
"k'syoj,
common
noun (r5
The
be added
There
pretation
in vers.
is,
Mn
is
con-
inteiTogative a nega-
[/,n
affirmative answer
in the.
i.e.,
is
though
is
oux jixovaav
went
The
proposed.
18 and 19,
imyi
is
now
Ver. 18.
W.
Dr. Heinr. A.
Ver. 19.
Mn 'upaix
The expected
is,
it
Israel surely
i.e.,
affirmative
"No?
ovk syvu;
Israel
" Yes,
alas
vesrily,
knew
Israel
knew and
re-
which had been foreseen and foretold by Moses and the pro" First, Moses saith, I will provoke you to jealousy," &c.
phets
It need scarce be remarked how common the meaning
:
CHAPTER
370
here assigned to "
Scripture
"
[=to
" If thou
e.g.,
know
XI.
25-32.
recognise, aclcnoivledge]
hadst
known
knovm me,
iii.
Philip ?"
John
thee,"
xvii.
John
25
is
in
things which
the
xiv. 9
" they have not
known my
ways," Heb.
10.
Chapter
xi.
Verses 25-32.
25.
For
would
26.
It
own
conceits,
may be
well to
in part
is
mark the
thus
Israel.
Israel.
Gentiles.
Gentiles.
Israel.
And
27.
[mystery,
happened to Israel,
Until the fulness of the Gentiles be come in,
And so all Israel shall be saved.
That blindness
For
come out
shall turn
my
this is
When
shall take
Covenant-promise.
Komoval
of sin.
Covenant-promise.
Removal
of sin.
away
their sins
CHAPTER
Again
30.
31.
32.
33-36.
XI.
371
30-32
Disobedience.
Mercy.
Disobedience.
Mercy.
Disobedience.
Mercy.
Verses 33-36.
St. Paul concludes the Dispensational Division as he had
done the Doctrinal, with a grand poetical outburst of raj^turous
admiration, extorted from him by the magnificence of the views
which had just been opened up to his mind of the glorious
plan and dispensations of God.
Yet how little has its beauty
generally been understood or felt
Many see in it but an expression of awe at the dark and mysterious depth of God's
unfathomable counsels of predestination, which forbid instead
!
misapprehension of
St. Paul's
He
total
CHAPTER
372
It is
XI.
33-30.
God
some
to eternal
life,
stand or
fall.
No
He
foresaw the
fall
with
all
its
He
conse-
lib. iii.,
cap. xxiii. 7.
CHAPTER
purpose."
XI.
33-36.
873
He knows
His creatures
but
backsliding hearts
;
at unawares.
He
every want and weakness, and which will carry on to perfection the work in all those whom He has foreseen to be susfor
ceptible of salvation.
"
Every step in
Whom He
prearranged.
did foreknow,
He
been
Moreover,
as
In this pre-
God foresaw
that
he would
God
grace.
against His
Each
is
The
ii.
23)
It
might
at
first
they who had been so highly favoured were now to be cast off
from being the people of God, while the Gentiles were to be
But all this, he shows, had been comtaken in their stead.
CHAPTER
374
shows,
God
33-3G.
XI.
advancement of
the Gentiles.
tlie
Gospel.
The
casting
In like
he
Their
away
of
mercy
for
shut up
all
shall bring
to unbelief "g
all,
Jews
(acTE/^g/ai',
disobedience, ver.
32)
" that
He might
mercy
have
i.e.,
iipon
all,"
that
all
may
be
of
the
Gospel, which
is
given to
self,
or in
power and
fulness,
poverty.
It is in adoring contemplation
of this deep
and wondrous
for
His revelation of
it,
He
has
St.
Paul exclaims
is
of the
purposes of grace,
man
"
;
fall,
that
them
CHAPTER
Observe the beautifully
375
arrangement
Commentary.
artificial
"
33-36.
XI.
of this pas-
subject
the depth of the riches, and of the wisdom, and of the knowledge of God,
How
And
attri:
first,
knowledge
wisdom
Or who hath
And
his counsellor ?
it shall
first
given to Him,
? " *
God
on
Depth
(a)
He
is
Director,
Him
Him
all
created
counsels
He
last
He
purposed
End
'
brings
'
;
all to
To Him
are
all
all
things.
the Author,
" ' Of
existence.
'
;
Through Him
376
The
CHAPTER
XII.
14-21.
Chapter
xii.
14-21.
towards enemies.
first
But when we
remark how exactly parallel the concluding words in ver. 21 are
to those of ver. 14, with which the passage opens,
14. Bless
them
wliich persecute
you
we cannot
subject.
by the
We
shall
by
calling
upon us
manner
to sympathize
in verses
15 and 16,
fellow-feeling of our
It
is
men
and
calls
on
15.
" Rejoice
And
16.
"with
w^eep with
fgofoDvrs;,
&c., is
anotlier"
the circumstances of
othei^s,
CHAPTER XV.
fore,
377
4-6.
for
as if
That such
is
fall
xi.
own
conceits,"
is
used,
vi.
1),
17.
that ye
xiv.
16,
Jiiatt. V.
may commend
evil
spoken
may
Chapter
The Apostle has
quotation from Ps.
reproached Thee
just
Ixix.
fell
(in
9,
is
in
xv. 4-6.
ver.
"
and
of,"
8)
From
upon me."
Christ the
applied to
The reproaches
this,
of
them that
in ver. 4,
he
v-TTo/j^ovrig
is,
xai
Tijg
'ffapot.xXyjffiug,
of the Scriptures,
and
this connec-
Stm participlts
in these
two
378
CHAPTER XV.
4-G.
Further,
it
Jesus
as typified
by the
sufferer in the
in
ver.
are,
Psalm
for the
"Now
words
God
the
of
ChHst
another, according to
Jes^is,"
i.e.,
example of
after the
Christ.
It
is,
then,
by the example of
them
in
the psalm, that His followers are called upon to sacrifice their
own
feelings, and not seek their own pleasure, but to accommodate themselves to the weakness and imperfections of others,
for the edification of that body for which Christ toiled and
denied Himself, and forebore, and endured reproach
encouraged by the hope that God will impart to them similar
patience and comfort, as He did to their Master while on
earth.
I think that
Psalm Ixix.
than from any
New
cited from
in the
Christ,
other, so that
Testament, as applicable to
we seem
justified in con-
The
description given of
the Saviour.
him
applies in a striking
So intensely desirous
is
manner
he represented
to
for the
glory of God, that " zeal for God's house had eaten him up,"
and " the reproaches of them that reproached God are fallen
sins.
St Paul
selves,
calls
upon us Christians
up
they
Lord.
(xv.
may become
If,
in
in
the
fjxith
of
weak
our-
believers, that
their
anxiety to promote
God's
cause,
they
miglit liave, like Christ, to endure reproaches from His enemies, he holds out to
CHAPTER XV.
379
4-6.
the example in the psalm, " For whatsoever things were writ-
we through
hope," ver.
The source
4.
this passage,
rrig
u'^rofiovrig
of the
and
T^i
a song," &c.
And
Him a ''Comforter" and delihe adds (ver. 32), " The humble shall see this and be
glad, and your heart shall live that seek God."
It is this patient tvaiting, then, of Christ, and this comfort
which He received, that Paul calls on us here to imitate,
" that we through the patience and comfort of the Scriptures
might have hope." And he prays (ver. 5) " Now may the
God of patience and comfort [that gives and rewards patience,
and imparts comfort] grant you that ye be like-minded one
toward another, according to [the example of] Christ Jesus,
that"
like as Christ in the psalm calls upon "the humble
that seek God" to join in one universal song of praise unto
waiting for
God he
will find in
verer,
" the Lord that heareth the poor and will save Zion,"
Ver. 34. " Let the heaven
The
SO,
" ye
may
seas,
(ver. 6).
380
DISSERTATION
ON
The
difficulty
an early
period.
The danger
is
men from
it,
in terms
either of so
so extreme as virtually to exclude the other
magnifying God's Predestination as to destroy man's freewill
and responsibility, or of so magnifying man's freewill as to
make God dependent on His creature, and man to be the
;
much vexed
question, let
it
be pre-
with sound reason and with Scripture, and with God's perfections as well as with man's responsibility, the difficulties of the
question have been fairly met.
The
connected
finite
offered
intrinsic
not
in
difficulties
the
vain
necessarily
the fdctitious
difficulties
added
The
distinction itself
is
381
carefully
Faith, chap.
thereby neither
is
of sin, nor
violence offered
is
is
Here
causes taken away but rather established."
both sides of the question seem to receive their due weight,
of second
(1).
is
is,
But
its
if
author.
man*
to
must be
a portion of his
him an
own
in-
His own
will
it
must
and of good
But God's
God
Hence we deduce
only.
the source of
is
all
good,
If this principle
it
will dissipate
much
of the error and difficulty that have gathered around the subjects of our inquiry.
Predestination
aspect.
evil,
is
thus divested of
* Satan,
it
may be
of the first
is,
commencement
of
man's
sin,
is
i.
14.
True
and
the author of
sin.
tliis
But
proves our
in the case
James
most objectionable
and
causally preordained by
its
away
and enticed,"
382
Him,
unless
destination
is
is
concerned,*
Pre-
of sin."
in
is,
evil.
origi-
Predestination, there-
Having decreed
to create
off,
or not breaking
their wills on
* Predestination, as generalhj
e\\\.
The
Westminster
Confession of Faith, and of the Authorized Version, between Predestination and
Foreordination, by confining the former to the foreordination of the Elect only,
while Foreordination includes evil as weU as good, has not been generally observed otherwise it might perhaps have prevented the neglect of the important
distinction on which we insist.
That the error should so generally have passed current of attributing a
causal import to predestination, in defiance of the principle admitted by all,
that God, although He predestinates everything, is yet not " the author of sin,"
distinction (afterwards adverted to)
of the
need not excite so much surprise, when we reflect on the inveteracy with which
an error, of a somewhat similar nature in grammar, still retains its place of
denominating the pai-ticii)le of cont'inidiKj or impcrfict action, "writing,"
"scrilx'iis," " ypd<pti)v," a, 2>r('fifi)d participle, notwithstanding the palpable inconsistency of applying such a term to the expressions, "He imx writing," "he
"He is writing," is indeed jircficnt: but in the former of the
shall he writing."
other two instances, "writing" is past, and in the latter /<h/t proving that
the imperfect participle "writing," implies in itself no time, but expresses only
the cunt'iHHdiia- of the action of the verl), and which is present, past, or future,
according to the verb with which it is connected.
The origin of the error in this case seems to be that in using the participle
"writing,"
we more
hamg present
at the act
when going
on.
So
in predestination the
:
all,
yet
He
is
or originating author of
To make
383
sin.
be observed that no
concerned
as
made
to issue in the.Avisest
it is
made
to the uni-
verse,
by HimThe certainty
ought to be carefully
from any supposed causal influence
qn the part of God as requisite in all cases to ensure their certainty. It is an
unwarrantable limitation of God's foreknowledge to deny that He can with
certainty foresee what He leaves dependent on the free-will of His creatures,
and can adjust it so as to work out infallibly His own pre-arranged purposes.
The Westminster Confession of Faith stands entirely free from this fundamental error, into which both Cahdn and Jonathan Edwards have fallen.
See ch.
" Although in relation to the foreknowledge and decree of God, the first
V. 2.
cause, all things come to pass immutably and infallibly
yet, by the same proof the fulfilment of all God's purposes
that
is,
vidence,
He
ordereth
them
or contingently."
The authors
His creatures.
of the Confession
God and
the free-
384
contraries.
Election originates in the free grace of God.
Reprobation originates in the free-wUl of man.
Thus
is
from
first
to last
is
is so
zealous
from being
of this
true, as
has
been too hastily assumed, viz., that the doom of the reprobate
is in like manner owing merely to the sovereignty of God, and
not to anything special foreseen in the creature "moving Him
It is with the
thereunto," that the very reverse is the case.
creature that the evil originates
persistence in
all
it
is
God
rests,
foreseen
resistance,
Tnissively
it
not with
that
God
decrees
*
" to pass
them
Westminster Coufcssiou
by,
and
of Faith, chap.
it is
to be ascribed
to ordaiu
iii.
5.
them
to
385
dishonour and wrath for their sin, to the praise of His glorious
justice."*
xa.TriPriGiJ.iva,
s'lg
aTwXg^ai/
while of the
directly attributed to
is
e/g
U^av.
God
is
latter,
used,
He had
We
and
is
"
said to be " prepared
his angels."
In the
for-
mer
2b
iii.
7.
386
for
dooms
site
of the righteous
as that which they have earned for thembut the righteous into eternal [not retvard which
would have been the proper antithesis to " punishment"
" The wages of sin is death
but
but] life." Mat. xxv. 46.
punishment [due
selves],
God
23.
vi.
eternal
is
life,
through
it is
foreordained, as in Acts
livered"
up
ii.
22, that
it
much
and
slain."
We
i.
5,
9; Phil.
ii.
13
Quest.
good
2 Thess.
20, "
God
2^l(^isnre"
i.
11
and
having, out
some
to everlasting
&c.
Election
is
life,
Him
Reprobation
is
moving Him
there-
him
The authors
thereunto."
fession of Faith
(chap.
iii.
3,
4,
of the
5,
8,
x.
387
Election
is
probation
the cause
of unbelief
Synod. Dordrechtanse,
p.
275).
faith, it
He
has pre-
The
distinction to
will, I
fre-
those to
whom
let
Christ
is
unauthorized
speculation, being
among
us to
know with
regard to these
is,
is
All that
it
behoves
that, as Christians,
we
388
bound
are
to
Christ's salvation to
is
in our
whom
we may
He
all
All such
pleaseth."* (Ibid.)
to the uncovenanted
safely leave
mercies of God,
he had
Limiting, then,
laid
down
in the
It is said.
I.
grace
and
only,
time effectually
state
and
Him
the higliest
as confining
"All
to others.
and those
It reiyixsents
He
those luhoin
He
is
pleased in
to call,
Now,
in the
His
denies them
first
place, if
we
lost,
grace
is in
some who
shaU be eternally
to
mere circumstance
that what takes place in time should have formed part of the
all
eternity of that
389
is
'
men
when speaking
or hear-
of
is
authoritatively declared
direct
to
He
alone, except
cognisant of
them
fluenced by them.
gulation of His
when they
;
own
procedure.
But
is
inre-
still less
are they
they must
doings
them.
of
It is
God as
* "
first
have had
effect
a gross
error, therefore, to
The Fatherhood
of
God," by Thomas
J.
on His
creatures.
Appendix
p. 424.
2d
edition.
390
For, in fact,
it is
all,
upon us."*
We
or Reprobation, as
inferences
is
and
most
and
whatever
God to do, must be equally right for Him to deand that His decrees exert no control over man's free
right for
cree;
we cannot
will, since
for a
moment suppose
God omitted
that
is
whom He was
" This does not touch the real objecIn His actual procedure God is represented as showing
mercy to some which He refuses to others in exactly similar
Still it will
tion.
circumstances,
all
In Scripture God
being sinners.
is
repre-
'
good to
all
'
'
all,
and
Now, here
He
could, if
He
chose,
which
is
axiom
incautiously
if it
were an
fundamental error,
most necessary in the present time to expose.
No
incontrovertible
lies
the
great
which it is
wonder that those who take this opinion for granted, and feel
justly confident at the same time of this as an uncjuestionable
truth, that God's love is impartial and boundless, .should indulge
in dreams of universal salvation, and refuse to entertain, a*; so
many do at present, nay reject with scorn the very idea of
the eternity of future punishment, however expressly stated in
Scripture (Mat. xxv. 40), and deem it incumbent on them to
give a forced interpretation to the phrase " eternal," exclusive
of its plain obvious
*
meaning
of endless or everlasting.
of
Any
no
it
391
any of God's
exception or limitation) in
diction.
Now, here
apparent
difficulty, in
assertion
that
God
it
is
is
we
that
find the
in reality
self-contra-
solution of the
it
involves a self-contradiction.
realized to themselves
able
with
limited His
self-contradiction.
own power.
But
God has
thus,
in truth there
is
so
no
to
speak,
real limita-
It detracts not
an
many
is
be a
lion.
things that
God cannot
do,
392
for God's
is
tained by
many
that
It taxed (if
we may
resources of infinite
wisdom
* As, for instance, in that most wonderful instance of mechanism and contrivance, " the wing of a bird." See 8(uue striking observations on this 8ul>ject
Duke of Argyll's " Reign of I^aw," pp. 128, ff. " Nothing is more certain
than that the whole onler of nature is one vast system of (Jontrivaiice. And
what is Contrivance but tliat kind of arrangement by which the unchangeable
demands of law arc met and satisfied ? " j). 129.
in the
393
man.
made
available to fallen
who hold
now
that,
Spirit,
and
satisfied
all,
God's law,
many
as
as
it
is
God
His
much
many
of
its
lost souls
glory
from
its
priety suppose that for any less reason than the sheer impossi-
bility
case,
and the
self-contradiction
Ezek.
xxxiii.
11;
have no pleasure
xviii.
in the
23, 32.
be
lost that
that
He
2 Pet.
iii.
9.
have
He will
come
if
a single soul
is
"not willing
to repentance,"
not put
sacrificed himself to
it is
God
it forth,
though a
394
On
will,
in-
the inalien-
is
love.
We
wisdom displayed
by overlooking the
the great task which God had
whom God
is
this
creatures
free-will,
them
395
cross, to
and of the
convince
sincerity
and
depth of His love and anxiety for their salvation, and of the
efiicacy of the remedy provided
so that the sinner is led at
last to see the extent of his misery and ruin, and to trust to the
mercy which seeks his recovery, and thus yields himself at length
;
in
that while
He
by
the over-
powering motives brought to bear upon the sinner in the exceeding riches of the gospel of His Son, by the sweet and
winning influences of His wondrous grace, and by the apphcation of the grand truths of redemption to our minds by the
Holy Spirit He bends the stubborn heart, subdues its rebellion,
melts down its hardness, and draws it to Himself with the
cords of love to yield itself to be changed, renewed, and sanctified by His Holy Spirit.
It
is
God puts
forth
and to
39
may
warnings to us that we
"resist" (Acts
vii.
51),
we may
him
correctly to induce
to give
This
from that state of corruption in which all are involved.
is what Christ has procured for every individual of Adam's
Without Christ we
race by His great work of redemption.
cannot think a good thought, nor make one movement towards
His Spirit it is that awakens the soul sunk in the
conversion.
His power must bring forth the captive from
lethargy of sin.
the bondage of iniquity His grace must incline the stubborn
;
will,
and supply
He must
power to perform.
to us the
" work
may
refuse to be
to
deny
to
him
all
probation.
If
man
is,
in
will,
must
consist
not God's, to do or
little to
which he may,
We
if
he
is
is
sufficient to
adopted.
The highest
of God's attributes,
all.
If
God
can save
397
and yet will not save all, it is impossible to mainis unbounded and impartial.
We contradict
at tbe same time by such a supposition the most express and
unambiguous declarations of Scripture
" God is not willing
" He will have all
that any should perish " (2 Pet. iii. 9).
"
"
God is the Saviour of all
men to be saved (1 Tim. ii. 4).
men, specially of those that believe" (1 Tim. iv. 10).
Grant
the possibility of saving all, and it is impossible to maintain the
infinitude of His love and to stop short of His bringing about
by some means finally the universal salvation of all His
all,
creatures.
But
it
will
omnipotence of God.
God
in equal
is
willing
The
fault lies
398
In no case, we
Who
"
O Jerusalem,
how
To
tlie
sincere repentance,
'
'
899
He
which we
made a
final
touching appeal
closest intimacy,
vi.
4-6).
responsibility of
Scripture
man
man
is
that
is ever
and
believe
the
be
saved
Confession
the gospel.
and
In
represented
called
But
in receiving or rejecting
is
it
represents
man
x. 2),
as
and
being "altogether
"
own
strength to convert himself, or to prepare himself thereunto " (chap. ix. 3), and afirms that those " not elected, although
their deliverance
end.
If
all is God's
work,
if
man
is
400
may
the case
be,
remain
inactive, as
with
it
elect,
is at the
and demerit on
responsibility
offers
we would
And
"by
man
same
to
man
This
creation."
say,
in regeneration."
of redemption.
"new
birth," a
"new
must be
love holiness
sinner
own limbs.
But where
to
come
in
regeneration.
then,
you
ask,
is
to
man
power
to his
The
401
and learned of Christ that He was able and willing to heal him
and he must acknowledge this and apply to the Saviour, otherThe demand of
wise the gTeat boon would never be granted.
" and " He
"
can
do
this
that
I
thou
?
Belie
vest
Jesus ever was,
with
the
great
consistency
lesson
in
not,
would
could not," and
"
teach,
intended
to
there
miracles
were
that all His external
"
where
He
found
a
perverse
(Mark
vi.
do any mighty work
5)
" unbelief."
The moral inabihty of the will, which man has
;
contracted through
Though
sin,
its
natural
inability.
which the blind man neither had nor could claim any share,
yet he could and must persevere in his cry to Jesus, notwithstanding the rebuke of the multitude, and when called, cast
away his garment and hasten to Him, otherwise his cure would
When Christ said to Nicodemus,
never have been effected.
" Ye must be born again," so far from furnishing to him an
excuse for remaining in
He
upon him
to regenerate him,
own
of his
which alone
this blessing
The husband-
man
endeavours
and although
in
common
langiiage he
may be
said
is
natural freedom of will still remaining to him, notwithstandWhen the Spirit of God, who
ing the fall, is unable to fulfil.
is striving with every man (at least till he becomes utterly
hardened and reprobate), has brought the sinner to see the
fatal nature of his malady, with the certainty of death impending over him, and the infinite power and mercy of the
gracious Physician who offers to heal him, it is but an act of
selfish
prudence, a choosing of
life
2 C
402
capable (Luke
vi.
He
will,
table,
persuaded of the
fatal
who has
and
still
to save him.
There Avould
a short-lived pleasure to
morrow we die"
(1 Cor. xv.
32)
to the rejjimen
is
an
man who
perseveres in refusing
man who
Spirit is his
own undoer.
The
act
is
But
if
influences of God's
with
my
Holy
Spirit,
who has
boasting
be utterly unworthy,
and cast myself on the free grace of God, and on the merits
and power of Christ for my change and recovery, do I by that
act prefer a claim to superiority above others
If for every
thought that has ever crossed my mind of giving up my rebellion, I acknowledge myself indebted to the suggestion of
No,
God's Spirit, do I thereby set myself above others ?
403
surely.
The very act of faith in Christ presupposes and implies
an utter renouncing of all faith in myself, or dependence on
any thing that I can think or do, as having good or merit in
it.
It is an acknowledgment that in me dwelleth only evil,
The greater
and that all good proceeds alone from God.
demerit of another imparts no merit to me.
on
greater demerit
to the
unbeliever for
his rejection of
the
An
Him "
It is forgotten that
while all good originates ivith God, all evil originates ivith
showTQ
Spirit,
but
the creature,
may
resist
the counsel of
God
to the uttermost
is
iii.
5.
83.
404
mutinous seamen
last,
on the
through their
up by the waves
of a stormy ocean
one
and
to save himself,
is
it,
or depends on his
drowned
own
is
efforts
boast that he
mad
is
and obstinacy in
wilfulness
his
him
itnmerited grace
less to
ascribe his
own
forgiveness to free
Who maketh
From
looking
must be returned,
it
out due reflection, that the same must be the reply with re-
and
alone
makes one
which
man
is
God
"altogether passive."
is
He
tlie
as
His
If
God
the author
to the
Who
405
when
elect,
me
Him who
hath made
to differ
of
arrested
my
righteousness of
me when
utterly
me
destitute
of
any
out of a wicked
if left
to
my-
to
heart
shall
may
suggest), in the
my
My own
human
ruin,
I cannot, however,
resistance to
sequences
man in p. 402,
of
sin
and
allured
of giving
The
up his
con-
man
rate
is
enabled to
sent
is
given
is
con-
and a new life and world burst upon the enraptured sense.
The heavy burden of sin is removed from off the heart of the
406
believer
Christ
he
fills
feels
himself a neAv
his soul
self-surrender.
I
am
aware how
difficult it is to
conceive aright,
much more
and correctness, in
attempting to draw the line of demarcation between the agency
of God and that of His responsible creatures, where both must
contribute their part to the result.
It is hard to define where
httle
part
left to man begins
God's part ends, and the
and
and
imperfect
attempt to indicate
the present is but a humble
in what direction at least the point of reconciliation between the
two is to be sought, and to show that the electing and predisposing grace of God, and the free will and responsibility of man,
are not contradictory or mutually exclusive of each other.
I
have made the attempt only because I know the exceeding pain
caused to many sensitive minds by the apparent harshness and
inequality of God's dealings with part of His responsible
creatures, when it was supposed that by an absolute decree He
had predetermined the life, conduct, and eternal fate of all
according to His mere arbitrary pleasure
because I have
to express one's self with the requisite caution
known
in
others
paralysing
the
influence,
nothing,
to
regeneration,
above
all,
down every
for
while casting
continued
do nothing, absolutely
it
is
and,
equally necessary,
believer, to
own
undoers.
407
and
believe.
features.
of
God
from
life is
sin,
it
new obedience."*
spiritual
man
can have
full
sin,
man
when
it
recurs,
them.
Again, that saving "faith, whereby
Christ alone for salvation as
is
He
is
we
receive
and
rest
upon
wholly to God.
the natural
man
But there
is
much
work and power of Christ to save. Even " devils " can
and by the powers of
"believe and tremble" (James ii. 19)
in the
408
unregenerate nature
we can make
that Jesus has done and taught and suffered on our account,
and can see and appreciate its adaptation to our wants as fallen
creatures, nay, have the conviction and faith, that if we would
only submit ourselves to the great Physician, He is both " able
and willing to save to the uttermost." All this is evident
from the case of preachers who have descanted eloquently on
these topics and have yet been themselves unregenerate men.
The conviction of our malady, and the assurance of the saving
virtue that resides in Christ, we can either deepen by frequent
reading and reflection, and thus prepare the soil for the
many
tlie
(]\Iark xii.
34)
its susceptibility.
all
the preliminary
objection
still felt
grace of God.
402
to the statement in p.
From
earliest
Without
is
this,
how
man,
if
and recovery.
To
rouse, and prepare.
all is
given
common
it.
is
that by which a
man
is
409
converted, regene-
was the most corrupt that ever lived, the generation before the
flood, when " all flesh had corrupted its way before God," the
Lord says that His Spirit strove with them though there was
a limit to His patience and forbearance, " My Spirit shall not
always strive with man " (Gen. vi. 3) and the ground of condemnation to every unbeliever at the last will be that he has
resisted God's Spirit to the uttermost. Nothing but the restraining grace of God checks the overflowings of iniquity which otherThe testimony of
wise would quickly overwhelm the earth.
Scripture is that man by his fall is clean gone from righteous;
ness
stirs
vi.
is
5).
amendment
is
derived
by the
sensibility, so it is
by
dead soul
is
awakened
man
is
awakened to
spiritual things.
the drowned
much
to
any sense of
is
carried on in
for I
first dawning
he would have
entreated those
let
him
die in peace
awakenings to
spiritual
life.
Here, then,
it
first
seems to be, at
desires after
what
is
right
or which suggest better things, else were he already as the devils, but that even
he
course of
sin,
is
410
own
eternal
motions of
him
arouse
freewill
his spirit
or
he
resist the
he
may
may
grieve,
against his
But
grace
is
if
own
He may
God
soul.
he proceed not to
absolutely necessary
common
Special grace
is
when
full
sense of
its
desperate
to forward his
man
to
new
eyes.
own
Still
birth,
he must
him
new
he could
cry.
Lord Jesus,
Now
whence
is it
man
is
him
to
come
It must,
by the
previous teaching and training of " the Father " that he can be
our Lord
tells us,
It is
This
is
411
the great truth
vi.,
especially
come
me
shall
come
infallibly
to
Him
impression which
them the
"No man
come
to
to furnish
me
shall
Him
but,
on
412
and that
ciency,
in chapter
that
of
is
them
not,
own
its
46, 47,
because
is
"Why
ye are
God
in
and to His
This
Spirit
is
as
me?
He
therefore
hear
Ye must
first
do ye not believe
words.
Ye
not of God."
receive me.
sinfuhiess, ignorance,
only help
God
listen to
you,
viii.
its
striving
which
He
has given
is
pressing on the
Jews
me, and believe not" (vi. 3G), that is, ye have seen me manifesting, in all my works and words, the power, wisdom, and
other perfections of God, but ye believe me not as revealing to
alas
seek
me
God
"Ye
26).
So long
as ye look
and were
merely to outward things,
and have no eye nor ear for that which is divine, you will see
As your fathers
in me but a mere man, poor and despised.
"
the
voice of God
heard
Though
they
did of old, so do ye.
speaking to them out of the midst of the
fire
" (Deut.
iv.
33),
believed
believe
his writings,
how
shall
ye
all
413
insufficiency
aid.
Ye
cannot
have God's special grace to qualify you for the higher blessings of His kingdom, see that His common grace be allowed to
effect its preparatory work on your souls.
There is thus, we see, a previous teaching and training here
ascribed to the Father, necessary to the natural man before he
can come to Christ, and which must first be received and
He must be brought to know that he is
improved by him.
He must acknowsick before he will apply to the Physician.
ledge that He is a sinner, before He wiU seek unto Him, who
" came not to call the righteous but sinners to repentance."
God's law must
him
first
accomplish
its
work
in him, in convincing
or to effect
gospel.
And
is
man's responsibihty as regards his conversion and on his improvement or neglect of the opportunities then afforded, the
righteous rule will find its application, " Whosoever hath [and
;
condemnable
414
on,
we
of our
certain ruin
ever,
me
may
continue as strong as
Save
It is objected that
God's election
my
wholly
415
God
holy mil.
will,
responsible being
be responsible for
small, left for me,
it,
me
if
a free-
am
to
however
which
man,
If
for instance,
very
man
God
to do,
is
call
be utterly unmeaning.
and
doom
his
and
is
If
called
upon
If
to
to follow
it,
man is placed on
make
otherwise
it
his trial as a
a choice which
is
would
moral
to determine
by an
is
pre-
the
human
is
in-
it
and predestination
of God.
What
is
a co-operation
From
to
Romans,
ix. -xi.
41G
of the
its end the doctrine of mutual coWhile the conversion of the sinner is
to
spiritual life
operation
taught.
is
is left
to
ways, for
why
will
ye die
Turn
ye,
Awake thou
"
evil
It is God's to
from
the
dead, and
It is the Lord's
Christ shall give thee light" (Eph. v. 14).
prerogative to " create in us a clean heart and renew a right
spirit
within us"
(Ps.
li.
31),
creation.
is
new
man
will act,
Every
them
to follow
it.
We
cannot for a
moment
attribute to
God
The
act of regeneration
itself,
the power to stretch out the paralysed arm to lay hold on the
offered remedy, is indeed wholly Christ's, but, as all Christ's
can supply
it
perfect cure.
It
is
our part.
we be
careful to contribute
He
may have
hfe
and
it
417
offers for
He
We
arrangements to
assist
In a
The election,
power to accept or refuse the offer made to her.
however absolute on the man's side, is still mutual, " Draw me,
and we will run after thee " (Song of Solomon, i. 4).
Thus God's election and man's election may be mutually
The one
compatible.
causes
it is
moving
Him
Him
is
iii.
5).
laid here
lies in
that must be given in the cases of the elect and of the reprobate, as to
G6d
whether there
"
is
the answer
is.
moved Him
None
His own
to elect or choose
"
mere
free
them out
d
of a godless world
"
418
itself
could
only
But this by no
His just wrath and condemnation.
means excludes, as has been too generally inferred, the opposite
proposition with regard to the reprobate, that there may be
something foreseen in the creature to prevent God from electing
If, on the conhim, and " moving " Him to this rejection.
excite
What
trary, it is asked,
is
own
the answer
is,
The man's
is
I have
have called and ye refused
but ye have set
stretched out my hand and no man regarded
I also
at nought all my counsel and would none of my reproof
will laugh at your calamity, and I will mock when your fear
rejection.
Because
What
is
24-28.)
i.
But
God
is
that there
is
any
as differentiating
by God,
of this
obduracy of will
is
an indispens-
"
He most
vii.
7)
God hath
saying, For
cast
my
and as
for merit or
them
in
goodness in them-
them on
this score
me
in to
but
for the
419
for
But does
it
was no sound
God showed
for
thy
intrinsic
in electing them,
and which made the Israelites more suitable for God's purpose
than any other people (as the Egyptians, Assyrians, Canaanites,
Why, even we can easily discern
&c.) would have been ?
some of those points of difference in them, and a susceptibility
which they possessed of being made what God intended the
subjects of His first great dispensation, and the types of the
Christian Church, to be.
No other nation would have
answered God's purpose who were not all brethren, the children
of one common father, partners together, first in the same
grievous bondage, and then in a miraculous deliverance, &c.
Again, no one is more full and explicit than St. Paul in
He acknowconfessing that his election was solely of grace.
ledges himself to be "the chief of sinners" (1 Tim. i. 15),
" not meet to be called an apostle " (1 Cor. xv. 9), because he
was a "blasphemer and a persecutor" (1 Tim. i. 13) of the
Church of Christ; and holds himself forth as a wonderful instance
of God's long-suffering patience, so great as to be " a pattern to
"
them which should hereafter believe on Him to life everlasting
Never
(1 Tim. i. 16), that none might despair of salvation.
was there a case of conversion more entirely attributable to that
sovereign and unmerited grace of which he himself is so full
and eloquent an expounder and yet this sovereignty and utter
demerit were not incompatible, it would seem, with there
being a condition and difference in his case, the want of
which in most of his countrymen shut them out from the
"1 obtained mercy," he says (1 Tim. i. 13),
salvation of Christ.
This manifestly
"because I did it ic/norantly, in unbelief."
implies that had he willingly resisted, knowing and believing
that this was the very Christ, and like other Pharisees continued
to ojDpose, though convinced that this was " the heir," he would
;
420
have prevented bis own conversion and shnt himself out from
"
mercy.
But he " was not disobedient to the heavenly vision
(Acts xxvi. 19); and on this negative condition (known to
God from all eternity), he imphes that the grace which converted him was vouchsafed.
The terms in which the apostle elsewhere speaks of the
election of believers show that it is not from anything in
themselves meritorious that they are selected, but solely in
Christ Jesus, " According as He hath chosen us in Hivi before
the foundation of the world, that we should be holy and without
If the meritorious
blame before Him in love " (Eph. i. 4).
cause of the believer's election
alone form the ground
One.
Qsaiah
" Behold
mine
is
of God's choice.
elect
in
Jesus
whom my
is
soul
God's chosen
delighteth
But
1); and God "hath chosen us in Him."
this " moving cause " of God's election is in no waj inconsistent
xlii.
whom
it
is
The
to prove availing.
condition
is
that
flee-
and
and acknowledging that " in us, that
is, in our flesh, dwelleth no good thing," we be "found in
Him, not having our own righteousness which is of the law,
but that which is through the faith of Christ " (Phil. iii. 9).
negative, observe, and not positive or in any
This condition
ing out of ourselves, renouncing every claim to merit
all
dependence on
self,
decree of election.
We
election of some,
usually entertained.
Election
is
421
hardness and unsusceptibihty for the end for which God created
righteous exclusion
of
them
as
reprobate.
Choose,
we
twelve
but
we
cannot.
it
We may
act,
where
So
them.
it is
He makes a distinction, where there is no difference that some He chooses without any ground in them for
preference, while others He as arbitrarily rejects, who are in no
wise more objectionable than those whom He has elected.
If all men were in themselves equal in every respect, elect
suppose that
;
and non-elect, and God select some and reject others, without
any inequality on their part, it is evident that Ood's ways
would be unequal a charge which He repudiates with great
" Hear now, O house of Israel, Is not my way
indignation.
Are not your ways unequal ? Behold, all souls are
equal ?
mine as the soul of the father, so also the soul of the son is
mine.
The soul that sinneth, it shall die. Have I any plea-
sure at
25.
all
Still
there is an inequality,
as
the
different
whom we
destiny
By hypo-
thesis
of
exists
Consequently the
to
This
make a
is
He
is
external
of
two
422
The
is
mercy diminished by the condition to be fulfilled on man's part, no more than the freeness and grace of a
sovereign's pardon proclaimed to a rebellious province would
be lessened by the condition that all who will be benefited by
it must accept the offer and lay down the arms of their rebellion
and by his selection of those only as the objects of his
mercy who, he knows, have yielded unfeigned submission to
of His decree of
This,
his terms.
of the gracious-
movement towards
thought, he
who
and
employing the
arouse and re-
singles out
is
wholly in-
His
But
lastly
it'
sin.
is objected that
creatures is asserted
elects,
in
in
the
ii.
2.
After mentioning
"
His own
will, lohereby
He
to
of
He
iii.,
sec. 7.
{it
is
to select
To
this
we
and of His
explained as to
make
it
to
His own
severity, irrespec-
must never be
so
423
Him
both in
and in the Confession. While it is said in the Confession that "He worketh all things according to the counsel
of His own immutable will," it is added " and most righteous
will," and He is described as "most loving, gracious, merciful,
long-suffering, abundant in goodness and truth, forgiving
Everything
iniquity, transgression, and sin," ch. ii. sec. 1.
that is arbitrary, partial, and despotic must be removed from
Scripture,
all as
their endowments,
it
pleases
Him
and in the
sees
is for
to be
God
He
alone to determine
an angel or a man, to be
Newton, or with only
fell,
while
He
424
as
objects
it
gives
no claim
for
lutely require.
Ps. cxlv. 9.
and another
in another, both of
circumstances,
that
He makes
equal circumstances.
God
who
are in exactly
Lord.
Behold
boundless love.
all
souls are
If
we must not
favouritism or partiality in
ascribe to
its
Him
exercise, since
425
anything like
He makes
His
that "
He
is
God"
(ix.
Jew
that
14), if the
The
(ver.
21).
decision in such cases rests wholly with God, and none can
What
goes on to show
(ix.
doest thou ?
But
as St
Paul immediately
God
giveth
to
trative parable
of
the
potter in Jeremiah
In the
xviii.,
God
illusfirst
426
who here
do with
riglit to
Israel, to
"
and pleasure.
house of Israel, cannot I do with you as this potter ? saith the Lord.
Behold, as
the clay is in the potter's hand, so are ye in mine hand,
But having
house of Israel."
exercised by
Him
ever
is it
attri-
Let His
it
if
will
whom
Exactly so in Eom.
ix.,
and
whom
judicially to
harden
Sovereign Disposer of
man
all (ix.
(ix.
whom
to
have mercy,
goes on to show
may
stand to others,
is
taught in zek.
xviii., in illustration of
the asserted
Ver.
Ver.
sins
"he
14.
" Now,
lo, if
like," &c.
ver. 17
is
them
off,
after
427
Jews who conHe had once
sovereign right.
God's sovereignty
is
God
thus in
it is
but
itself absolute,
is
controlled
reignty.
While,
therefore,
ascribes, as
tiality,
iii.,
sec.
7)
God, in forming
counsel of
mercy
He
His
decrees,
as
who
for
His
who
are the
severity, as well
as to prescribe
sin,"*
* It is
(as
for
'^
their
sin,"
fall,
and
let it
be
remembered what
is
Not
for the
428
Westminister Confession
no Act of Parliament, for instance,
and .such also is the Westminster Confession is to be inter-
whatever
it
distinctly
those sentiments
it
may be known
up.
to
deem
it
expedient to enforce
It is
how
world, and
evil" (John
men
iii.
19);
ia
429
iii.
sec.
1.
Some would
not have
tion.
Institutes, "
Adam
has involved so
many
was the
yet no
one can deny but that God foreknew what the end of man was
to be before He made him; a,nd foreknew it on this ground,
These last
that He had so ordained it by His own decree."
words, in so far as they furnish any explanation of the grounds
in eternal death without remedy, unless that such
pleasure of
God
mean
that
is,
one capable
He
cannot in-
430
in
wrath," and
is
God
sovereignty.
In short
with
rcsrard
to
the
Westminster Confession of
just as
many
we have fouDd
scriptural truths
which
have
it
attention
been
too
431
must be drawn
generally
to dis-
and
and distinctly kept in view,
would put an end to much misapprehension and controversy.
The Westminster Confession is usually called Calvinistic. It
is so in the sense that it sets forth clearly and prominently
the cardinal doctrine of Calvin's system, which he has so conclusively established in opposition to all Arminian and Pelagian error, that the salvation of the redeemed originates
wholly with God, and is all, from first to last, solely the work
of God's free, sovereign will and grace, in their election, calling, conversion, renewal, and final sanctification, " without
any foresight of faith or good works, or perseverance in either
of them, or any other thing in the creature as conditions or
causes moving Him thereunto," chap. iii. 5.
tinctions
which,
if
But
it
is
which Calvin
overlooked,
its
fell,
adopting the
of attributing
which
is
so that
presupposed in God's
it
it
foreseen as issuing
is for this " their
sin," and not from God's mere " will," that the finally impenitent are " ordained to dishonour and wrath."
This proba-
Altogether irrespectively
own
he
mined with Himself what He would have to be done with
For all are not created on equal terms but to
every man.
some of them eternal life is preordained, and to others eternal
Therefore, according as each has been created
damnation.
for the one or the other of these two ends, we say that he has
been predestined to life or death." Institutes, Book iii. ch.
xxi. 5.
God's Sovereignty he thus makes intrude into the
This is pure Supralapsarianism
province of His Justice.
;
432
ix. p.
341,
is
an
men
are
life,
fession
regard to anything
ordaining, without
" to dishonour
and
In a certain
from that Will, as their true original source."
true,
so
that
God
may
be
called
the
author of all
sense this is
well
without
His
as
good,
since
permission
moral
things, evil as
evil could
which,
in
creatures would
evil,
make
since,
God
of their freewill.
He
still
brings
them
But it is by His
that are to call forth the evil manifestations.
permissive, not causative will, that moral evil has a place in
" Not,"
His world.
states, ch. v.
Confession
4),
other^vise ordering
it
and
from the creature, and not from God who, being most lioly
and righteous, neither is, nor can be, the approver of sin."
More particularly, as regards the sin of our first parents, the
;
tolls
us that "they
left to
433
own will ;" and the Confes" this, their sin, God was pleased,
sec.
1, says,
Why
vjills
V Book
iii.,
ch. xxiii. 8.
yet so overrules
to
its
if
determinations
as,
instead of obstructing,
But
plicity to the
like Calvin's.
and
all
and orders
all.
because
He
Himself
ori-
will
Doubtless
is lost
all
2e
434
One
of others,
removed.
But
by introducing a host
it is,
theory
and
as soon as
we
all
of which,
we think
it
is
assigned to
it
in
the Westminster
Confession.
will,
is
'
spirits
of
the just
made
perfect.'
Why,
therefore,
could
Must we not
own
will."
so,
If
The
now
nor kept in
proved by the
had
their probation.
their choice.
change their
from relapsing, they "chose that better part which
shall not be taken from them ;" they cast themselves simply
on their Redeemer, whose infinite power and love are henceselves
435
foTtli
not even his own treacherous heart, can separate him even
viii. 85), since he is " kept by the
The
objection derives
its
plausibility
it will
is
Then
ended.
condition
deliberately
chosen
go
by each
irrevocable sentence
will
him be
and he which
unjust
still
forth,
"
individual,
He
that
is filthy, let
is
but
unjust,
him be
the
let
filthy
is
designed as a
moments that
him
436
doom
power committed
Not God's
will,
man
is
able,
by the self-determining
of our
first
its
moral bondage, and bring him " into the glorious liberty
The
distinction
is
necessary to
its
bring
natural necessity,
about all
Given the
are
concerned.
volitions
so far at least as moral
and
mind,
before
the
placed
motives
then
circumstances and
tlie choice that will be made may be calculated with certainty,
since the moral state of the mind (tlie only other element in the
calculation) will then be immutably fixed for good or for evil.
the same
results of deliberation as
But
if this
437
bility of
no more
trial
this
Beyond
to turn either
laid
will, in
way
Nay
fate.
else there
The
before
this proba-
decide his
even
question, therefore,
all
tionary power of
so
can be no pro-
offers
him
placed before
If such be the
power of
will
now
of His Spirit
He
which God
reject-
offers
possessed
by man, and
simply to accept, or to
when by
the teaching
and
helplessness, the grace and love that stand ready to help him,
and the mighty issues that depend on his acceptance or rejec-
then
tion
tliere is in
God
that repenteth,"
Luke
xv. 10.
has to restrain, as
His creature
free to
it
all
438
"What
truth exclaim,
my
will,
But
if,
as
Almighty over
and impenitence becomes simply unintelligible
" As I live, saith the Lord God, I have no pleasure in the
but that the wicked turn from his way
death of the wicked
and live turn ye, turn ye from your evil ways for why will
If God's will be that which
ye die?" Ezek. xxxiii. 11.
decides the creature's choice of evil, it seems impossible to
reconcile with such a supposition the solemn assertion of His
own word " God is not willing that any should perish, but
of the Reprobate, then the lamentation of the
their obduracy
that
all
movement
ture, every
pleasure,
is
9.
In Scrip-
never to evil
creatures,
iii.
"
destruction.
to
The Spirit
their
salvation,
lusteth against
in
His
never to their
the
Gal.
flesh,"
V,
"This
17.
is
the
ivill of
Lord God and not that he should return from his evil ways
"I have no 2'>^casure in the death of him that
and live ?"
:
when Calvin
in direct contradiction to
refers the
"If we cannot
any reason
assign
it
for
e.g.,
so pleases
we have any reason for His reprobating others but His will."
" You see how he refers both to the mere pleasure of God,"
Instit.
Book
Why,
iii.,
then,
it
will
?
Let us beware, lest by
incur the censure of the apostle, " Shall
such an objection
we
made me thus
?"
439
Christ"
because some
fail to
pensable for this end, and abuse their high capacities to their
own and
no
my
little
sentiments
many
shown wherein
they must accept also the false inference that has been mixed
up with it. The highly important truth so prominently
brought out by Calvinism, let me again repeat, is that Election
and Predestination
own
or
to
causes
chap.
iii.
The
Ttioving
Him
thereunto,"
(Confession
of
Faith,
5).
false inference
this,
440
necessary complement,"
its
is,
that Repro-
from others, according to His own free will and pleasure, that
without which they cannot turn unto God.
Those who are not included in the decree of election are represented as being passed by and left by God to perish, without
receiving any benefit from Christ, but rather the contrary
special grace
since
ence,
inherited
moral impotency,
for
it is
1.
God
in direct
opposition,
as imi'terfect
He
seemingly
too,
God
" will
and
in love;
deficient
all
have
The Lord
is
own repeated
His
to
all
men
to be saved," 1
Tim.
ii.
4,
&c., &c.
It represents
2.
ings
God
not treating
as partial
equally
all
"
house of
ways unequal
own indignant
not
Israel, are
?
"
my
ways equal
3.
whom He
for
God
as
them
making the
never intended
for
The great
this
is
mine
as the soul of
mine," Ezek.
Gospel-offer to
xviii.
many
know
ness
and
it,
sins),
conduct.
441
No
we never
consequently,
rejected a Saviour.
4. It makes God the abettor, if not the author of sin.
God, according to the usual theory, has but to will the change
of the sinner's heart to the love of holiness, and yet forbears
Now, according to His own unerring word, " To
to will it.
him
James
sin,"
when
life,
iv.
it
To
17.
him
not, to
it
it
is
and saving
to do
it,
Jesus
some
5.
the
It represents
government, a general
effect
"
and
offer of
We
free
are commissioned
all,
pardon to
all
by our Sovereign
who
you should
perish.
He
will accept
The king
pardon to
in terms to this
is
one and
all,
it,
to proclaim a full
and
will lay
be saved.
He
there-
by us his ambassadors, to be
same time,
own
"
down
that,
head.
of free pardon to
it,
who-
we know
that
all,
it is
and
the
possit, jubet."
4-42
neutralize any good effect that the former part of the message
for
only to those
whom
way, while he
offers
appear to have
all
need we wonder
if
dread
as
the counsel of
God
"
?
Every truth
is
conserved by
it,
and none
violated.
God's
The whole
no
ground
ing
is
shut out to
the
believer,
is
of defect
While
all
no excuse
of love
or
of
merit or boastis
left
to
the
443
God's Sovereignty
is
ality,
to a portion of
is
and condemn
designed.
He
its
acceptance on
whom
it
never was
arm
His most
consistency.
of every prisoner
is
it,
all
if
He
made
the part of
assumes
its
its
objects
"
moving thereunto."
Predestination
all
his sin,
eternal reward.
What more
all
which
and
evil
its
Him, who
all
WILL.
some notice
of President Edwards'
celebrated
444
treatise
identified in the
So
fact, in direct
far,
it
is
however,
this
contradiction to
it.
own
fall
it is,
in
son,
Dr
acknowledged, as
'
is
'
'
The
first
which
and
the second, from the Confession of Faith, implies that contingency, or freedom to choose either the one
way
or the other,
is
left to
445
^vill
and
tinction
"A
he desired
it.
it is
ivilled, (that is
determined), to slay
for
may
be said in
its
mind
but not of
vjill,
it
properly so
would have been much more to the purpose to have drawn the
more sharply between them, and to have pointed
senses to the fact that the word will is often used in both
meanings, and to the consequent necessity of distinguishing
carefully between them. According to Edwards' definition, which
would blend both senses into one, our Lord's words could
have no meaning in John vi. 38, "I came down from heaven,
not to do mine own will, but the will of Him that sent me."
In the. strict sense of will, that is, the volition formed or final
determination, Christ never had a will which He could call
" mine own will," in contradiction to that of His Father. His
will (determination) uniformly coincided with His Father's will.
In saying, therefore, that He came not to do His own will, we
must assign to %vill the meaning not of volition or determina"I came not to do my own desire, or wish
tion, but of desire
prompted by my human nature." In many cases, that which
is the object of our strongest desire, is not that which forms
it
distinction
44)6
not of things.
In speaking of God's
it is
perish.
is,
alas
attaches to
all
be.
may
not be misunderstood.
intention,
tainty
is
who
meant
of
will accept,
If the absolute
ivill,
i)urpose or
His
offers of
There
is
no ground
J'et.
ii.
1,
447
John
16.
"
God
is
the
iv.
"
10.
As by the
life,"
offence of one
iii.
all
men
procured for
all
gracious offer
ivithout
exception,
though
many
jjut
the
come
as the saviour of
all,
or only of a select
all
The
free
448
choose,
avail themselves of
who
it.
to those alone
limited
it is
In God's benevolent
men to be saved,"
it is
"
will.
together
How
will
limited,
who
will
and purpose,
unlimited
will
" a pro-
John ii. 2.
It is
by man's wajvvard
children
the
powers to detect aU fallacies in the process of reasoning
assumption without due examination o^ false 'pre'niisses, amounting sometimes, as in the case before us, to a complete petitio
Quietly assuming that there can be no such thing
principii.
Freedom of Will in the true sense of a self-moving or selfdetermining power, he imposes on himself and his readers by
commencing with a false definition of the term. Liberty of
Will he defines to be, " Doing as one pleases," Part i. sect. v.
But this is liberty of action, not of will. This is liberty not
as
is,
one's
much
motive impulse
is
obstruction in the
given,
way
to
it
is
impede
free to
its
motion.
all
Thus viewed,
interest in a
me
My
act consisted
in
449
therewith
my
responsibility ended.
resolve of
fault,
my
will
my
own
and
not
determine
free to
form
its
itself,
it
is
volitions independently,
to
it arrives.
By an erroneous definition
Edwards has contrived to conceal from himself
result (which might have made him pause), and
conclusions at which
of the term,
this startling
of his
name has
be answered."
But
this
is
Freedom
of the Will."
is
There
is
a natural
responsible
it
there
450
flagrant act,
we
originally
and
strictly applicable to
Now
this
It
is
between them.
Matter
is
essentially inert.
totally destitute
It
moves as
its
it
like
is
moved.
is
that
of
energy at pleasure,
451
We
motion.
never for a
moment
suppose that
possesses
it
own, but
its
that
The power
acts.
is intrinsic.
it is
the
man
himself that
me
from without.
is
agent
feel,
I could repress.
moment be
am
the
applied to
know myself
own action or
motion.
possess a self-moving,
my
self-deter-
Tnoved
my
my
essential nature as
is
to ignore
452
pocket.
and
into the
fall
the opposite
moment suppose
roll
roll into
ball
ball
ball its
impulse
for
was
But
never for a
motion of itself.
I find it received its impulse from a cue,
which again was moved by a player's arm, and this arm by
the will of an intelligent agent.
At length I am satisfied in
my search. I have reached the primary cause, or more properly agent, and I inquire no farther.
Observe the wide
distinction between the last stage in the process of the inquiry
and all the previous steps.
In all the previous steps, in the
red ball, the white, the cue, and even in the arm of the player,
I trace a series of forces indeed, but material and unintelligent,
determined wholly in impetus and direction by the impulse
given to them, and with a mathematical precision so exact
that the skilful player can calculate upon them with certainty.
Still none of these is an efficient, originating cause, endowed
with power of self-motion, or self-determination.
But so soon
as I have traced the series of movements to an intelligent
mind, I cease
my
it shall
Not
to
so,
inquire,
Ho
immediately sets
deterniinod
tlie
mind
tliat
PREDESTINATION AN FREEWILL.
it is
which
is
453
all
language,
at once
was the motive that moved the player's mind to make the
It was the desire of making a good
stroke we supposed ?
It was
score by sending both balls into the pockets at once.
While a man
a desire then, it seems, that moved the balls
himself, or his mind, or whatever is to be regarded as his pro!
is
What was
Must he not
What moved
this
Or are we to ascribe to it a
But this according to
self-moving, self-determining power ?
We must have a previous
the necessitarian theory is absurd.
motive to determine and to move this motive and when the
Necessitarian has assigned this, we next ask, But what again
moved this motive ? and so on ad infinitum, till we land in
making God the originating cause of every act and desire, and
making man a mere machine, moved as he is moved, and
motive
cause
its
But even
If
no
what becomes of
God, no more than man, can act
God's
own
free
agency
we
are
is,
There
is
thus a power,
it
454
God!
moment
we
is
how
its
easily
we
but the
have here a notable in-
We
Avill.
Motive, according
indeed signify a
moving
power. But
it
word motive
is
reasonino; not to
The
fact
is,
is
to
which
desirable
take the
that the
was good
before her
for food."
or rather the
desire
But
in
Two
to herself.
:
on
command
of her
preponderating
influence
to
God
and
whichever
That the mind never acts without a motive, that is, without
some intelligible end in view, is true it would not be an inBut this does
telligent mind, were it to act without a motive.
:
455
not constitute this motive or end the efficient cause (in the
true sense of the term) of the mind's action. Motives are but the
occasion, not the cause of agency
attained which the agent takes under review, but between which
he
makes the
selection,
By making
motives that
hesitate to attribute to
definition of the
Every
term
it
"
and
Freedom
responsibility
volition, according to
Edwards, or determination of
456
the mind,
is
mind
is
mind; and
we
the mind as
it,
and
so
on in an ascending
it
succeeding change on
with
it
of
all
its
necessarily follow,
it
is
Creator
and as each
motives
the
human
are
but must
to alter or modify,
manifest that
God must be
linked
according
will,
responsible
mistake, of
all in all to
determine the
will,
cession in
which he duly
Dr
power of the
mind to modify the influence of the motives presented, and
Reid,
concedes
which he
position,
is
still
for maintaining,
of the
Freedom
of the Will.
Was his
On the
specific volition
dispositions,
the
sum
that the
supposition
and tendencies), to
sum
of
influences
volition A,
of influences to counter-volition
is
(motives,
equal to 1 2, and
equal to
8,
can we
f Exaniiuatiou
of
fciir
W.
p.
Oil.
its
4o7
be applied to
He
it.
seems to be unable,
for the
time at least,
God
make a
to
free-will
But
this creation as
and
But what
you answer, a voHtion of God.
? we must ask again, according to Edwards'
then followingtheory.
If the answer be, a previous volition
out his own oft-repeated argument, we have an infinite series
was an act of
will,
his
own
vohtions
since
we
image,
even
own
so,
an origi-
a part in causing
to God.
But
in order to
attributing to
them the
be
correct),
Edwards
Arnold & Co.
were concerned
(if
Edwards' theory
ii.,
sect,
iii.,
vol.
i.,
p.
17.
Ball,
458
and
state of the
Sir
W. Hamilton
nation of these
case alluded to
mind
them
calls
the
and tendencies," as
The
elimi-
The
last, will
is
first
man
fall
of our
its
first
parents.
were
hands of her Creator, they would have led to the opposite result.
Two sets of motives were here presented to Eve's mind, the
one by God, the other by Satan.
Either then, first, the
motives presented by God were the stronger; in which case,
to fall
Or
Eve
in
which
case,
how
by
for yielding to
all
Necessitarians,
Unless we allow to
those tending to
evil.
The
power and
mind
immense
of this self-determining
is
not to be understood as
guiding
its
The bounds
choice.
is
itself,
459
left.
We all know the great power of habit which by and by
becomes almost a second nature, the all but irresistible potency
of overpowering temptations, and the attractive influence of any
object that appeals to our darling desires and propensities.
If
we strive to amend any prevailing evil tendency in ourselves or
others, we know how difficult it is to weaken and eradicate it,
and it is only by slow degrees and repeated efforts that we can
If, therefore, we were
bring about any permanent change.
thoroughly acquainted with a man's character and the motives
presented to him, in nine hundred and ninety cases out of a
thousand, it would be possible to foresee with little risk of misand the older the individual is,
take the course he will take
and the more confirmed his character and habits, the more
confidently may we calculate upon what will be his conduct.
On the high degree of probability that can thus be attained,
This is
all our dealings with our fellowmen are founded.
quite sufficient to explain the fact which Mr J. S. Mill adduces
;
that
we
find
by " expe-
follow determinate
as
the
so, is
mind may be
do, is
granted
so strong,
much
so,
come them
is
wholly unable to
resist
them
nay,
is
true,
man
the necessary
state of
of
God."
Examination
of Sir
W.
Hamilton's Philosophy,
p. 500.
460
It
this
is
Mr
J.
other motive, as he
is
conscious
likely to tell
When
upon him.
'
But we regret to observe in what follows, that he unconup the whole question to Mr Mill, by his conces-
sciously gives
the conditions of
'
'
The
Rcigii of
But surely
(he continues)
this
461
This appears at
power" of the
first
mind
is
will
precisely
act of the
In this
last
there lurks
so
mind
itself
possesses,
This
not
to
of the
mind
and
it,
con-
not to the
that modifies
indeed
His
human mind
know
"Reign
of
Law,"
p. 341.
462
know
This
Mr
exactly
is
man
of
for
'
completely,
to
is
known.
The error lies in the erroneous assumption that " all the conditions of mental action are constant."
tions were
what he had before allowed, that a " varia " selecting power"
has been
introduced among them, which baffles all eocact calculation.
High probability is attainable, but not certainty (by any finite
The Duke
forgets,
the Will
quantity,"
able
mind).
us suppose
powder
it,
let us
Let
all
fort to
with
possesses
"selecting power"
an independent
of
its
that
own
electricity as it pleases.
it
to
It
is
it
may be
least
as to
opposite classes
and of the
moral
:
actions
devils.
And
No, we
reply,
is
it
made
perfect,"
same reason
element
election
is
my
men
impossible,
is
is
'
'
As the
Iluign of
But
so long as
at the present
moment,
evil.
may
Law, "
p. 340.
higher;
but not
till
is
463
But, objects
Mr
known
Mill,
to him.*
men who
are
even for
God, to create a truly freewill being, possessed of a power of
its own, so far independent as to be capable of originating an
and not God's, nor the necessary result
act that is its own
:[:
made on
t See Inquiry into the Freedom of the Will, Part ii. sect. xii.
See above, p. 429.
X Institutio Relig. Christ. Lib. iii. xxiii. 7.
464
own predominant
sition
bias.
Necessitarians
to
and
upholders
all
" invariable
of
power
act
an
its
movements, there
is
such a thing
that can,
when
it
is,
a desirable
when
at least
these are
we
have, and
all
From
derived?
nearly
it is
found in
the preference
give
equal,
Whence
lanua<jes.
all
is
it
its
acts.
A mere mechanical force I feel that I am not, that
must follow the motive forces operating upon me from without,
and the internal character of the machinery devised for me by
my Maker. Making full allowance for the great influence
these exercise over me, and the narrow limits left for my
and this it is that
freewill, I still know and feel that /
my own
constitutes
and responsible
proper
Ego
my moving or
my movements.
this
evidences.
all
or
attempts to controvert
this,
am
that I
an Agent,
for
direction I give to
highest of
self,
Consciousness.
I appeal to the
Mr
Mill,
far
indeed,
from
satis-
factory.
is
not
prophetic
be."*
subject
my
of
what "
feel or
of
Consciousness
consciousness.
are conscious of
what
is,
am
" of
am
able to do "
what
is
is
not
of
ability
we
in
me of the present
Mr Mill's own words,
conscious that I
am
capable of action.
Mr
Mill
Examination
of Sir
W. Hamilton,
pp. 503-4.
if
all,
we
This
is
Having
never acted.
liad
how we
465
acted,
we
knoAv,
by
We
the result.
is
within
us, to
feel
first
directed
its exercise.
Mr
moment
act
in
am
Mr
either of
Mansel,* that
that I can at
fully conscious
that,
Mr
the
all
may
deter-
This
what we did.
do feel, and I
" I ask
my
am
what I
convinced) that
I could
to prove the
course chosen.
to
murder"!
"
Take any
alternative
say, to
murder
or not
case of indifference,
"Prolegomena Logica,"
2 G
p. 152.
4G6
this
moment
act in either of
two ways"*
or can take
two
my own
by nothing but
will;
to 'prove
ray ahility.
In moral actions
of indifference,
whether he
is
to subscribe to a charitable
money
for the
467
for
me by
present state of
by these very
tlie
my mind
desires
and aversions
unless
possess
some
for
id'ea.
The theory we
not have allowed them to gain such mastery over me, you
as well as I that each successive state of mind is the
necessary result of the preceding state, and unalterable by a.ny
know
4G8
Why,
effort of ours.
with
me
for
an
act,
which
no more
which I was placed, than could the ingi-edients of a barrel of
gunpowder, when combined together in certain proportions, help
exploding when a lighted match is applied to them ?
I could
The most
which
is
now very
alone freedom
all
The conclusions
call
at
which the
first
The same
regarded in
is
itself,
I.
1.
46.9
itself,
admire.
movements,
then,
or
manifestations of the
Sensitivity
are
powerless,
consideration of the
different presents
we
Will,
We
itself.
and where
and Sensidirecting our attention and efforts to
possess
a freedom in
tivity, of
and
of a faculty therefore
to,
Sensitivity.
If it is asked,
power, and of
its
or rough, or unsightly.
my
attention
is
desire or appetite.
Again,
becomes
eat.
fix
directed to
The
my
it,
Sensitivity clearly
attention
on
the
my
phenomenon
is
passive under
apple.
The
hand, I pluck
effort,
it.
desire
it,
and
this act, is a
In
470
those I
felt
For the
in this, active.
felt,
blamed myself.
They were involuntary, necessary, altogether
beyond my control.
Not so the effort I made in putting
forth my hand.
For this I feel I was responsible.
I had the
power to act, the power to forbear.
True, the Will cannot
act unless objects of action be given.
I must have my Intelligence arrested, and my Sensitivity awakened by an object
before me, before my Will is excited to act
and if only one
object is before me, the Will is soon so strongly excited by
;
responsible for
its exercise,
of
making the
my
Intelligence, over
my
Sensitivity, as
From
That iiecemify
freedom is found only
1.
rules in
now given
two of
in the third.
its
it
will
faculties,
be seen,
and that
The
fallacy will
be evident that
is
47l
committed in ascrib-
the object
itself,
the apple,
itself forth.
faculty of knowledge.
It is just as comprehensible
Will,
how
how
can
develop
Mind, Spirit
the term,
viz.,
is
the
Sensitivity
relation of cause
relation
volition, as
The
as the
472
discussion,
it is
Force
involuntary, necessary
unintelligent,
is
Power
incapable
or action, or
its
intelligent,
is
movement
its
voluntary, free
originating or repressing
action,
its
capable
of
either
and of determining
its
To mix up
Thus
tlie
tells
originate in
some
tears, masticates,
and swallows
its food,
When
hunts
its
sensations
its
we
or
give the
To
feelings.
name
this
an animal
prey, or
is
(to
feeling-prompted
machine
or
directs the action
illustration) between the " Steam-
between
of matter, of a
mind that
movement
is,
flies
furnished
Volition."
and
They all
them
by
in the
who
directs
it.
The
volitional
mind
(a connection,
my
it
paralysed
own,
seated in a
or,
as
happened
to
an esteemed friend
having,
fishing in a lake
to rise,
he found
it,
"The
3, 4.
473
healthy respiration,
is
to regulate
it,
to direct every
to let
it
on and
movement
Bain seems
off at
of the engine
movements
of the
Mr
and ready
to be
let
off in
any
of their own,
The
is directed.
we adopt Mr Bain's view, would resemble a
locomotive engine, which, if we might suppose it, in addition to
objects to
human
*
f
being, if
p. 434.
474
would shape
its
course according as
it
it
path.
regulative power,
stances,
and
man
is
the
of
itself
accidental
and feelings,
moment. At best.
sensations
by its
human
a self-originating,
being,
instincts
when reduced by
fatuity or disease
mere animal.
But it leaves wholly out of
account that higher power in man (as being " made in the
image of God") by which he can control the feelings and
and looking to the things
propensities of his animal nature
that are unseen and eternal, and feeling his relation to an
invisible and holy God, can, under the influence of God's Spirit,
choose and follow out a path far exalted above the sphere of
bodily sight and sense.
But fortunately for man's sense of responsibility, we are
to the level of a
placed above
Stronger than
all
all
a power to choose
reasoning,
The common
limits.
all nations,
POWER.
sense of
Whence
we know and
all
(all
agree),
possess no voluntary,
what takes
jjlace
bodily forces
these
we have
feel that
for
power, but
from the mind
elective
It is
we
derive
Power; which, in conjimction with the sense of right and wrong implanted in our
natures by God, impi-esses us with the ineradicable conviction
that we are accountable beings, and that on the election, which
depends
our
eternal
make
in
happiness
this
our state of
'
misery in
or
future world.
The importance
of
the Divine
47-5
now
which would bind all mental and moral movements under the
same iron necessity as the invariable sequences in the material
world) has become a favourite doctrine of our philosophers, and
unconsciously conceded even by some of the friends of
is
revelation the truth requiring specially to be pressed seems to
be, while we still maintain, in the most decided manner, the
certain foreknowledge and foreordination of all things by God
that yet "thereby no violence is offered to the tvill of the
creatures, nor is the liberty or contingency of second causes taken
away, but rather established."
:
INDEXES.
I.-
Abraham, import
Abram, import
of,
AND AUTHORS
-SUBJECTS,
of, 17,
CITED.
177.
Dumoulin
17, 177.
(Peter), 387.
of,
Ildwards, 443-463.
355, 366-367.
Adam,
Faith
Bengal (Gnomon),
97,
147,
151,
170,
365.
Brown
156.
Condemned
sin,
307.
Decalogue, 64.
Died (Dead) to sin, 263-272.
Doddridge, 181.
Catchwords,
v.
12, note
Haldane (Robert),
note 338.
by
478
INDEX.
113,
365.
Hodge (Dr), 203, 209, 217, 220, 224.
Hodge (Rev. A. A.), note 341.
Hofniann (Suhriftbeweis), note 33.
Holy of Holies, typical import, 173.
Olshausen,
Ossory (Bishop
of),
122, 170.
Parallelism, 63-92.
In
New
Testament, 68-92.
Introverted, 80-85.
its
usual
as to justi-
fication, 220.
Language
Reconcile, 189.
Law
400, 401.
211.
Law,
Law
difl'erent
of
134,
135,
Macknight, 147.
Man's part, more yielding than doing,
1.37.
Mansel
Mercy
(Prof.), 465.
reconciled with righteousness,
164, 392.
Mercy-seat, 166, 174.
Merit and demerit, 403.
130-133,
S.), 4.59.
Millennium, 329.
Morisou (Dr James), 155, note 166.
Neander, 267.
His view of justifying righteousness,
133, i:m.
Numbers, use
use, 106.
251, .369.
Mill
of, in
Parallelism, 86-88.
206.
Sins, forgiveness of
note 168.
479
INDEX.
Westminster Confession
Chap. III. 8, 422.
Faith,
of
Chap.
v. 2, note 383.
Sec. 4, 432.
Chap. vi. 1, 433.
Chap, ix., 450.
Sec. 3, 399.
Chap.
X. 1, 388.
Sec. 3, 388.
Tholuck, 251.
Union with
13, 432.
when put
on,
1, 381, 429.
384, 403, 417, 431, 439.
341, 346, 385, 422, 427.
iii.
Sec. 5,
Sec. 7,
II.GREEK
dKOTj,
Whitbj^
147, 217.
Will, natural
173.
Wordsworth (Canon),
of,
449.
note 173,
251,
286.
e/c
meaning
inability of,
362-365.
diroKoXvTrTU},
and moral
401.
see Sid.
of, 117.
evdoKia, 386.
fx.eiv
^Xw/iei'
from iK
efTjTbv (aQp-a), 261, 270, 271.
note 166.
SiKaioavvT], 112.
diaOriKr],
Waarripiov, 165.
and
SiKaiwd^vres, 175.
Ka9iaT7i/j,i,
225.
103.
irdvTes ijfxapTov, 210.
Suped, 242-250.
Sibp7]fia,
242-248.
ire^avepuiTai,
eiprivr),
distinguished from
x-P'-^j
"0<e
130 and
7iote,
dcpecris,
Trpoidero, 165.
182.
eh distinguished from
eis
distinguished from
ctti,
167, 170.
170.
irp6s,
Xa/>ts,
and
xa/3t(r/xa,
168.
note 122.
242-252.
BS2665 .F693
Analytical
commentary on the
Epistle to
EDUE
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