Chapter XXVII (continued, part 4)
'is;' carrying deatli into its bosom, so thatsuch are"dead wliile they live" (1 Timothy .5. fi; Ephesians 2. 1, !>). (Pkil-
IPJ'I.] tout to toe spiritually minded—'the mind' or 'minding of tlie spiiit;' i. e., the pursuit of spiritual objects, is life ami peace-not "life" only, in contrast with the "death" that is in the other pursuit, but "peace;" It is the very element of the soul'.-, deepest repose and true bliss. 7. Because the earnal inind is enmity agninat God—The desire and pursuit of carnal ends is a state of enmity to God, wholly Incompatible with true and peace in the soul, for it is not siibjeet
(in the sense of ch. 6. 22)—The apostle is not satisfied with assuring them that they are umler no obligalions to the tUsh, lo hearken to its suggestions, without reminding them where it will end if they do; and he uses the word " mortify" (put to death) as a kind of play upon the word "die" just before q. d.,
' If j/c do not kill sin, j< will kill you.' Hilt he tempers this by tlie liriglit alternative, that
('dotli not submit ilseU '} to tlie law of Owl, neitllier indeed can he ('can il')—i.e.. In such a stale of mhul there neillier Is nor can be the least subjection to tlie law of God. Man.v things may be done which the law re(iulres, but nothing either is or can be ilone because God's law re(juires it, or purely to plea.se God. 8. K<> tlien— n<-arly equivalent to ' Atiil so.' they that are in (anil, I lier<'fore,
if they do, through the Spirit, mortify the deeds of the body, sucli a course will infallil)l.v terminate in "life" everlasting. And this leads the apostle into a new line of tliouglit, opening into his final subject, the "glory" awaiting the justiUed believer. A'o/e (1.) 'There can bo no salVUy, no holiness, no happiness, to those who are out of Christ: safety, because all such .are under tliocondemnalion of tlie law (o. 1); uu holiness, because such only as are united to Christ liave the Spirit of Christ W. 9); no Inijipiness, hci';\u>ifi to be "carnally minded Is death" (».
iimli-r the government of) t!>e flesli cnnitot please 4««d— Having no obedientiid i)rliielpie, noilesire to please Him. 0. ISiit ye are not in tite tlesh, but In the Kpirit, if so be Hint the SpirK of tiod ilwell in you—This does not
iii^);in, 'if tlie disposilion or mind of Goil dwell .n 3 uu ; out 2i0
0).' L'li'oaK.J (2.) The sancliflcatiou of believers, ae U
Tlie Sunship of Believers. KOMAXS VIII. Their Future Juheritance.
apostle is now comiii?; to. 17. And if chi?.dreM, then heirs (' heirs al.so') ; heirs of Uoil—of our Father's kiiigdom. and joijit-Jiicir^ \vit)> (JhrisJ—as the
has Its whole foundation in Ihe atoning death, so it has^
Its living spring in the indwelling of the Spiiit of C'lirist
(r. 2-1). (S.) 'The bent of the thoughts, aire<;tions, and
' Firstbona lintoug niHiiy brethren"' {v. 2!)/, and as " Heir of all things." if *<> He ISkat we suffer ('prr viued we be sufl'cri iig with Him') tiiiat we stiay l»« also j;! oi'itieii to^cOtrr (witll Him). This necessity of coniorml iy to Clirist iu suli'i-ring in order to participation in His glory, is taught alike by Christ Himself and by His apostles (John 1'2. 21-2ii; Matthev/ 16. 21, 2.5; '2 Timothy 2. 12). IS. For I t-ecltoaj that the sufferings of this j>r« »<'ini tliue arc iiol -worf fiy to be coinjjiiirfd ivatli tlje j,'!oi: y which sliall be revealed iu MS (J. d., 'True, we must suffer with Clirist, if we would partake of His glory; but what of tliat? For if siuii sufferings are set over against tlie coming glory, they sink into insignificance.' For, &c.— ' The apos-
pursuits, is tlie only decisive test of charaoter {i\ 5).' IHonGK.l (4.) No human n fiiiement of the c»n!nl mind
Will make It sjiiiilual, oi' compensate lor the al>.si iu;e of
spirituality.. "Flesh'' and "spirif' are esseiitiaUy and
»Jiiul!angeabiy opposed ; norcan llu" canuil mind, a*-, such, be brought into real subjeeiiou to the law of God (v. o-l). Hence (5.) the estrangement of God and tlie sinner is mutual. For as tlie sinner's state of mind is "enmity against God" (v. 7), so iti thi.s stale he " cannot please God"
(v.S). (0.) Since the Holy Ghost i.s, in tlie same l)reatli,
called indisi'.riminately "the Spirit of God," "tlie Spirit
of Christ," and "Clirist" Himself (as an indwellifig iile in
believers), the linseiUial Uniljj a.nii yet Personal di.sUnctiuxis
of tlie Father, the Son, and the HoIyGhosl.in the one adorable Godhead must be believed, us the only consistent explanation of sueli language (r. O-U). (7.) The consciousness of spiritual lile in our renewed souls is a glorious assurance of resurrection life in the body also, in virtue of the same quickening Spirit whose inliabitation we already enjoy {v. 11). (S.) Whatever pi-o)essions of spiritual life men may make, it remains eternally (nie
tle, tired with tlie tliougbtof the luture glory of the saints, pours forth Ihi.s splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end atid consummation of its existence.' [HoDtJK.] the earite:3t cxpectHttion (cf. Phili|)piaiis 1. 20) of tlie ere.-afctre (father, 'the creation') waileth finthe iiiiiuifestaU'Oit ('is waiting for tlie revelation') of the soils nf God i. e., "for the redeuiption of their bodies" from the grave (v. 23), which will reveal their sonship, now hidden (cf. Luke 20. 3() ; Revelation 21.7). For tlie creature ('the creation') was made subject to vanity, not willingly i. e., through no natural principle of di^cay. The a|)ostle, personifying creation, represents it as only submitting to the vanity with which it was smitten, on man"s account, in oljedience to that superior power which had mysleriou.sly linked its destinies with man's. And so he adds—biat by reason of 'Itim who hath subjec{<-d tjie s.T,me (' who subjected it') iti hope; because (or ' in hope that') the creature itself kJso (' even the creation itself ') shall be delivered frou« t3ie bondage of corrmytioii (its Ijondage to the princiiile of decay) Into the glorious liberty (ralher, 'the liberty of the glory") of tJie childrejj of God— i. e., the creation itself shall, In a glorious sense, bo delivered into that freedom from debility and decay in which the children of God, when raised up iu glory, shall expatiate: into this freedom from corruptibility the creation itself shall, in a glorious sense, be delivered. fSo Calvin, Eeza, Benoei., THOLVCK, OLSHAUSEN, I-)i5 WtSTTE, MEYEK, PillLIPPI, HonGB, Ai^s'OHD, &.O.] If for man's sake alone the earth was cursed, it cannot surprise us that it should share in his recovery. And if so, to represent it as sympatliizing with man's miseries, and as looking forward to his complete redemption as the period of its own emancipation from its prt^sent sin-blighted condition, is a beautiful thought, and in harmony with the general teaching of Scripture ou the su'oject. (See on 2 Peter 3. 13.) 'Z3. And not only [they], bnt ourselves also (or 'not only [so], but even we ourselves' i. e., besides the inanimate creation), whicJi liave tlie first-fruits of the Spirit—or, ' the Spirit as the lirst-fruits' of our full redemption (cf. 2 Corinthians 1. '22), moulding the heart to a heavenly frame and attempering it to its future element, even we ourselves—though we have so much of heaven already within us. groan within ourselves—under this " body of sin and death," and under the manifold " vanity and vexation of spirit'' that are written upon every object and every pursuit and every enjoyment under the sun. waiting for the (manifestation of our) adoption [to wit], the redemption of onr body—from the grave : ' not (be
(iliat " if we live alter the tlesli we shall die," and only "if we through the .Spirit do mortify the deeds of the body we
shall live" (v. 13, aiiil cf. Galalians 6. 7, H; Ephesiaiis 5. ti; Hiilippians 3. IS, 19; 1 John ;i. 7, 8).
KecONn: The Soit-sh ipof iSclU'vcrs— Tfieir/vtiirc JiiJierUtmce — I'/ic Iniercession of Ilia /Spirit for Uwin (v. 1-1-27 j. I't. Foias maisy os are led by the Si»i«it ol'ttod, tiiey, ttc. (' these are sons of God"). Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify Bin: now he speaks of Him as a gracious, loving Giudc,
whose " leading'"—enjoyed by all in whom is the .Spirit ot God s dear Son—shows that they also are ".sons of God." 15. For, Ac—'For ye received not (at the time of your conversion) tlie spirit of bondage,' i. e., 'The spirit ye received was not a spirit of bondage.' again [gendering]
ito fear—a.s under tlie law which " worketh wratli'' q. d., 'Such was your condition before ye believed, living in
legal bondage, haunted with incessant forebodings under a eeuse of unpardoned sin. But it was not to perpetuate that wretched state that ye receiveil the Spirit.' bsit ye liave receive*! ('ye received') tlie spirit of aiio{)tft»ji, wHiere-
' wherein') "ivc cry, Abba, Fadier—The word "cry" is emphatic, expi'essiug the spontaneousncss, the strength, and the exuberance of the filial emotions. In Galatians 4. 6 this cry is said to proceed from ihe Spiril in
\>y (rather,
us, drawing forth the filial exclamation in our hearts: Here, it is said to proceed from our ou ti hearts under the vitali^ing energy of the Spirit, as the very element of the new life in believers (cf. Alatlhew 10. li), 20; and see on v,
1). " Abba'" is the .Syio-Chaldaie word for " Father ;" and the Greek word for that is added, not surely to tell the reader that both mean the same thing, but for the same reason whi<-h drew both words from the lips of Christ Himself during his agony in the garden (.Mark 11. 3()). He, doubtless, loved to utter his Father's name in both the accustomed forms; beginning with His cherished mother-tongue, and adding that of the learned. In this view the use of both words herelws a charming simplicity and warmth. 1«. The Spirit Itsclf—It should be 'HimBelf (see on f. 20). bearctU witness with oiir sjiliit, that we are the i.hilclreu Care children') ut Had—The testimony of our own spirit is borne in that cry of con-
tciou.H Honsliip, "Abba, Father;" but we are not therein alone; for the Holy Ghost within us, yea, e^'en iu tliat very crj' which it is His to draw Ibrth, sets His own distinct seal to ours; and thus, "iu the mouth of two witnesses" the thing is established. Tlie apostle had before called us "noim of God," referring to our adrq>-
it observed) the deliverance of ourselves from tlio body, but the redeniption of the body itself from tlie grave. [Hengel.
I m. For we are saved by hope—rather, ' For in hope we are saved ;' i. e., it is more a salvation iu hope Ih.an as yet in actual possession, but hope that is seen U not hope—for the very meaning of hope is, the expectation that something now future will become present, for what a innn sceth, why doth he yet hope fori—tha
lion: here the word changes to "children," referring to our new birth. The one expr<!sses the ditjiiUy to Wnlch we are admitted; the other the new li/e wliich we leceivt. The latter is mine suila!)le here; iiecause A son hy Gditjition might not be heir of the properly, woercas a sou by birth certainly is, and tbi;i is what the
hit tor ending when the oilier comes. ^5. But if we hope for that we see not, [then do] we with patience wait for It—i. e., then, patient waiting for it is our fitting atti-
The InlcrccHsion of the Spirit. ROMANS Viri. The Foi ilnouledge of Ood.
frequently tasted, then, and just for that rea.son. Is It that they "groan within themselve.s" for full redemption (v.
lude. 26, 37. LlkewJse also tUe Spirit, &c.—or, ' But after the like manner doth the Spirit also help,' &c. our lufirmities—rather (according to the true reading), 'our iu-
23). For thus they reason: If such be the drops, what will the ocean be? If thus "to see through a glass darkly" be so very sweet, what will it be to "see face to
flrinity;' not merely the one infirmity here specitied, but the general iceakness of the spiritual life in its present state, of which one example is here given, for we know not what we should pray for as we onght—It is not the proper matter of prayer that believers are at so much loss about, for the fullest directions are given them on this head; but to ask for the right things "as they ought" is the difficulty. This arises partly from the dimness of our spiritual vision in the present veiled state, while we have
face?" If when "my Beloved stands behind our wall, looking forth at the windows, showing Himself through the lattice" (Canticles 2. 9)—that thin veil which parts the seen from the unseen—if He is even thus to me " Fairer than the children of men," what shall He be when He stands confessed btfore my uuda7.z.led vision, the Onlybegotten of the Father in my own nature, and I shall be like Him, for I shall see Him as He i.s7 (0.) "The patience of hope " (1 Thessalonians 1.8) is the fitting attitude for those who with the joyful con.sciousness that they are already " saved " (2 Timothy 1. 9; Titus 3. 5), have yet the painful consciousness that they are saved buti?i part: or, " that being justified by his grace, they are made
to " walk by faith, not by siglit" (see on 1 Corinthians 13.
9; and on 2 Corinthians 5. 7), and the large admixture of the ideas and feelings which spring from the fleeting ob-
jects of sense that there is in the very best views and affections of our renewed nature; partly also from the
necessary imperfection of all human language as a veliicle for expressing the subtle spiritual feelings of the heart. In these circumstances, how can it be but that much uncertainty should surround all our spiritual exercises, and that in our nearest approaches and in the freest outpourings of our hearts to our Father in heaven, doubts sliouid spring up witliln us wliether our frame of mind in such exercises is altogetlier befitting and well pleasing to God? Nor do these anxieties subside, but rather deepen, with the depth and ripeness of our spiritual experience. But the Spirit itself—rather, 'Himself.' (See end of v.
(in the present slate) heirs according to the hope (only) of eternal life," Titus ;!. 7 {v. 24, 25). (7.) As prayer is the breath of the spiritual life, and the believer's only effectual relief under tlie "infirmity" which attaches to his whole condition here below, how cheering is it to be assuied that the blessed Spirit, cognizant of it all, comes in aid of it all; and in particular, that when believers, unable to articulate their case before God, can at times do nothing but lie "groaning" belore the Lord, these inarticulate groanings are the Spirit o own vehicle for convej'ing into " the ears of the Lord of Sabaoth " their whole case ; aud come up before tlie Hearer of prayer as the Spirit's own intercession in tlieir behalf, and that they are recognized by Him that sitteth on the Tluone, as embodying only wliat His own "will" determined belore to bestow upon them (i'. 26, 27)! (8.) What a vi.ew do these two verses (v.
27)—maketh intercession for us with groanings which cannot be uttered (i. e., wliicli cannot be expressed in articulate language)—Sublime and affecting ideas, for which we are indebted to tliis passage alone! g. d., 'As we struggle to express in articulate language the desires of our hearts, and find that our deepest emotions are the most iue.xpressibie, we "groan" under this felt inability. But not in vain are these groanings. For "the Spirit Himself" is in them, giving to tlie emotions whicli Him-
26, 27) give of the relations subsisting lielween the Divine Persons in the economj' of redemption, and the harmony of their respective operations iu the case of eacn of the redeemed
self has kindled the only language of whicii they are capal)le ; so that though on our part they are the fruit of impotence to utter what we feel, they are at the same time tlie intercession of the Spirit Himself in onr behalf.' And (rather, ' But,' inarticulate tliougli these groanings be) he that searcheth the hearts knoweth what Is the mind of the Spirit, because he (tlie Spirit) maketh intercession for the saints according to [the will of] God—As the Searclier of hearts, He watclies the surging emotions of tliem in prayer, and knows perfect Ij' wliat the Spirit means by the groanings which He draws forth within us, because that blessed Intercessor pleads by thtm only fiuwhat God Himself designs to bestow. Notc{\.) Are believers "led by the Spirit of God" (r; 14)? How careful tlien should they be not to "grieve the Holy
Third: Triumphant Summary of the whole Argument {v.
28-39). 28. And—or, ' Moreover,' or 'Now;' noting a transition to a new particular, we know, &c.—The ordt r in the original is more striking: " We know that to them that love God (cf. 1 Corinthians 2.9; Ephesians t». 21
James 1. 12; 2. 5) all things work together lor good [even] to them who ^e the called (rather, ' who are called ') according to his (eternal) purpose." Glorious assurance! And
this, it seems, was a " liousehold word," a " known " thing, among believers. This working of all things for good is done quite naturally to "them that love God;" because such souls, persuaded that He who gave His own Son for them cannot but mean them well in all His procedure, learn thu.s to take in good part whatever He sends them, however tr.ving to flesh and blood : and to them who are
,'jpirit of God" (Ephesians 4. .SO) ! Cf. Psalm 32.8, 9: " I will . . . gifiu/e thee with mine e.ve. Be not (tlien) as the horse, or as the mule," &c. (2.) "The spirit of bondage," to which many Protestants are "all their lifetime sul)-
tlie called, acconling to " Ilis purpose," all things do in the stime intelligible way "work togetlier for good;" for, even when "He hath Ilis way in the wliirlwind," t!ie.y see " His chariot paved with love " (Cantic^les 3. 10). And knowing tliat it is in pursuance of an eternal "purjMte" of love that they have been "called into tlie tellowship of His Son Jesus Christ " (1 Corinthians 1. 9), tliey naturally say witliin llieniselves, 'It cannot be llial He "of Wliom, and through Wliom, and to Wlioiii are all things," should sutler that purpose to be thwarted by anything reall.y adverse to us, or tliat He should not make all things, dark as well as liglit, crookeil as well as sliaiglit, toco-operate to the lurtlieraiice and (inal eoinpletion of His higli de-
jeet," and the ' doubtsome faitli' which the Fopisli Church systematically inculcates, are both rebuked here, being in direct and painful contrast to tliat "spirit of adoption," and tliat witness of tlie Spirit, along wit h our own spirit, to the fact of our sonsliip, which it is here said tlie children of God, as such, enjoy (v. 15, Id). (.3.) As suffering with Christ is the ordained preparation for participating in this glory, so tlie insignillcance of the one as com)iared with the other cannot fail to ligliten the sense of it, however bitter and protracted (c. 17, IS).
sign.' 'M. For (as touching this "calling according to his purpose ") ^vhom he did foreknow he also did predestinate (foreordain)—In what sense are we to take tlie wort! "foreknow" lure? 'Thosewho He foreknew would repent and l)elieve,' say Pelagians of every age aud every hue. But this is to tlirust into the te.vt what is contrary
(4.) It cannot but swell the heart of every intelligent Christian to think that if external nature has be(-n mysteriously alfected for evil by the fall of man, it only awaits his completed recovery, at the resurrection, to experience a corresponding emancipation from its blighted condition into undecaying lite and unlading oeauty (t>. l!)-2:!). (5.) It is not when believers, tlirougli Binful "quenching of the Spirit," have the fewest and fain test glimpses of heaven, that tliey sigh most fervently to he there; but, on tlie contrar.y, when through the unobstructed working of the Spirit in their hearts, " the firstfruits" of thu glory to be revealed are most largely and
to llie wliole spirit, and oven letter, of llie apostle's teaching (see ch. 9. 11; 2 Timothy 1. 9). In ch. H. 2, and I'salin
1. (), God's " knowledge " of His people cannot be restricted
to a mere Ibresiglit of future events, or accjuaintance with what Is passing here below. Does "whom He did foreknow," then, mean 'whom He foreordaiuod?' Scarcely;
The CaUiiij vj' I'lC PieclLStinaled. EOMANS VIII. Chrisl^s Intercession Jor liS.
apostle can mean to convey nothing less than this, that in "not sparing His own Son, but delivering Him up," or surrendering Him, God exercised, in His Paternal character, a mysterious act of 8el/-sacrifice,\w'ia\ch, though Involving none of thapain and none of the loss which are inseparable from the very idea of self-sacrifice on our part, was not less real, but, on the contrary, as far transcended any such acts of ours as His nature is above the creature's. But this is inconceivable if Christ be not God's "own (or proper) Son," partaker of His very nature, as really as Isaac was of his father Abraham's. In .that sense, certainly, the Jews charged our Lord with making Himself "equal with God" (see on John 5. 18), which he in reply forthwith proceeded, not to disown, but to illustrate and confirm. Understand Christ's Sonship thus, and the language of Scripture regarding it is intelligibleand harmonious; but take it tobean artificial relationship, ascribed to Him in virtue either of His miraculous birth, or His resurrection from the dead, or the grandeur of His works, or all of these together—and the passages which speak of it neither explain of themselves nor harmonize with eacli other, delivered liim up—not to death merely (as many take it), for th.at is too narrow an idea here, but 'snrren<lered Him' in the most comprehensive sense; cf. John .S. 16, "God so loved the world that He gave His onlj -begotten .Son." for us all i.e., for all believers alike; as nearly every good interjjreter admits must be the meaning here, how shall he not how can we conceive that He should not. with him also —rather, 'also with Him.' (The word "also" is often so placed in our version as to obscure the sense; see on Hebrews 12.1.) freely give us all things!—all other gifts being not only immeasurably /e*« lluui this Gift of gifts, but virtually included in it. 33, 34. Who shall lay anything to tlie eliarge of (or, ' bring any charge against') God's elect I—the first place in this Epistle where believers are styled "the elect." In what sense this Is meant will appear in next chapter, yea rather, that is risen again—to makegood the purposes ol His death. Here, as in some other cases, the apostle delightfully corrects himself (see Galatians4. 9; and on ch. 1. 12); not meaning that the resurrection of Christ was of more saving value than His death, but that having "put away sin by the sacrifice of himself "—which though precious tons was to Him of unminglcd bitterness— it was incomparably more delightful to think that He was again alive, an6. living to see to the etTieacy of His death in. our behalf, who is even (' also') at the right hand of God—The right hand of the king was anciently the seat of honour (cf. 1 Samuel 20. 2.5; 1 Kings 2. 19; Psalm -15. 9), and denoted participation in the royal power and glory (Matthew 20. 21). The classical writings contain similar allusions. Accordingly Christ's sitting at the right hand of God—predicted in Psalm 110. 1, and historically referred to in Mark 16. 19; Acts 2. 33 ; 7. 56; Ephesians 1. 20; Colossians 3. 1 ; 1 Peter 3.
Decausc both foreknowledge' and ' foreordination' are here mentioned, and the one as the cause of the other. It
is difllcuU indeed for our limited minds to distinguish them as states of the Divine Mind towards men; espe-
cially since i'\ Acts 2. 23 "'he counsel" is put be/ore "the
fori kuowledj > of God,'' while in 1 Peter 1. 2 "election "
Is 8'iid to be"" according to the foreknowledge of God." But probably God's foreknowledge of His own people means H"8 peculiar, gracious, complacency in them, while His "predestinating" or "foreordaining" them signifies His fixed purpose, flowi \g from this, to "save tliein and call them with an holy ailing" (2 Timothy 1. 9). to be couformed to tlie linage of hlg Son i. e., to be His sons after the pattern, model, or image of His Sonship in our na-
ture, tliat he might be the first-bont among many brethren—" The First-born," the Son by nature; His "many brethren," sons by adoption : He, in the Humanity of the Only-begotten of the Father, bearing our sins on the accursed tree; they in that of mere men Teady to perish by reason of sin, but redeemed by His blood from condemnation and wrath, and transformed into His like-
liess : He "the First-born from the dead;" tliey "that sleep in Jesus," to be in due time "brouglit with Him:" "The First-born," nov.' " crowned with glory and honour ;" His " many brethren," " when He shall appear, to be like Him, for tliey sliall see Him as He is." 30. Moreover And," or ' Xow ;' explanatory of the foregoing verse
q d., ' In " predestinating us to be conformed to the image of His Sou" in final glory, He settled all the successive Bteps of it. Tlius'—Whom he dl«l predestinate, tliem l»e also called—The word "called" (as Hodge and others truly observe) is never in the Epistles of the New Testament applied to those who have only the outward invita-
tion of tlie Gospel (as in Matthew 20. 16; 22. H). It always means ' inlfrnalln, effectualli/, savingli; called.' It denotes the first great step in personal salvation, and answei'S to "conversion." Only the word conversion expresses the change of r/iaracter which then takes place, whereas this " calling " expresses the Divine authorship of the change, and t!ie sovereign power by which we are summoned, Matthew-like, Zacfheus-like, out of our old, wretched, perishing condition, iiitoa new, safe, blessed life, and wltom lie
(tlius) called, them he also jiistlfled (brought into the definite slate of reconciliation already so fully described), and whom he jiislified, them he also glorified—(brought to final glory, v. 17, IS). Noble climax, and so rliytlimically expressed ! And .all this is viewed as past; because, starting Irom the past decree of "predestination to be conformed to the imageof God's Son" of which the other steps are but the successive unfold ings—all is beheld as one en-
tire, eternally completed salvation. 31. Wlint shall we then gay to these things!—7. d., ' We can no fartlier go, think, wish.' [15engei-.| Tliis whole passage, to r. 81, and even to the end of the chapter, strikes all thoughtful Interpreters an<l readers, as transcending almost every thing in language, while Olshausen notices the ' profound and colossal' character of the thought. If God [be] for us, who [can be] againgt us 1 If God be resolved and C7igaged to bring us through, all owr enemies must he His
22; Revelation 3. 21—signifies the glory of the exalted Sou of man, and the power in the government of the world in which He participates. Hence it is called "sitting on the right hand of Power" (Matthew 26. 61), and "sitting on the right hand of the Majesty on high" (Hebrews 1. 3). [PhilIPPI.] who also maketh intercession for us—using all His boundless interest with God in our behalf. This is the top of the climax. 'His &'Ssion at God's right hand denotes His power to .save us ; His Intercession, His tvill to do
and " Who would set the briers and thorns against Him In battle? He would go through them. He would burn them together" (Isaiah 27. i). What strong consolation is here! Nay, but the great Pledge of all has already been given; for, lie—rather, ' He surely.' (It is a pity to lose the emphatic p.article of the original.) that sjiared not—'withheld not,' 'kept not hack.' This expressive phrase, as well as the whole thought, is suggested by Genesis 22. 12, where .lehovah's touching commendation of Abraham's conduct regarding his son Isaac seems desired to turnisli something like a glimpse into the spirit ot His own act in surrendering His own Son. "Take now (said the Lord to AVjraham) thy son, thine only, ivhom thou
it.' [Bengel.] But how are we to conceive of this Intercession? Not certainly as of one pleading 'on bended knees and with outstretched arms,' to use the expressive language of Cai-vin. But yet, neither is it merely a figurative intimation that the power of Christ's redemption is continually oi^eralive [Tholuck], or merely to show the fervour and vehemence of His love for us. [Chkysostom.] It cannot betaken to nrean less than this, that the glorified Redeemer, conscious of His claims, expfei-ii\y signifies His will that the (ifficacy of His death should be made good to the ultermost, and signifies It iu some Kucii royal style as we linti Him employing in thai wonderful Intercessory I'rayer which He spoke as front wilhiH the veil (see on John 17. 11, 12; : " i'ather, I wil.L that
lovest, ami . . . offer him for a liurnl oll'ering" (Genesis 22.
2;; and only when Abraham had all but performed that loHlest act of self-sacrifice, the Lord int(?r|ioseil, saying, "Now I know that thou I'eurest God, seeing thou ha.st SOT WITHIIKI.U THY SON, THINE ONLY SON, from me." In Vbe light of this incident, then, and of this language our
Nolldny can Sever vt, from the Love of Christ. KOMANS IX. Paul's Sorrow for his Breihren, the Jews.
they also wliom thou liast given me be wiLh me v/hei'f I ma
can lie have the peace of one who is justified witliout the holiness of one who is saved' (u. 29, .30). [HoDGE.j (5.) However difficult it may be for finite minds to comprehend tlie emolioiis of the Divine mind, let us never lor a moment doubt tiiat in " not sparing His own Sun, but delivering Him up for us ail," God made a real sacrifice of all that was dearest to his lieart, ami that in .so doing He meant for ever to assure His people that all oilier things which they need—inasmuch as they are nothing to this stupendous gift, and indeed but the necessary sequel of it— will in due time be fortlicoming (v. 32). ((j.) In return for such a sacrilice on God's part, what can be considered too great on ours? (7.) If there could be any doubt as to the meaning of tlie all-important word " J i;bTIFIOATION" in tills Epistle—whether, as the Church of liome teaches,aud many others affirm, it means 'in/using righteousness into the unlioly, so as to make them right-
' (see on Jolm 17. 24 j. But in what form this will is expressed is as imdiscovei'able as it is uiiinipoi'tant. 35,
3ti. Wlto sliall &ep:cvate us froitt tlie love of Clkilst i This does not mean ' our love to Clirist,' as it', Who shall
liiiuler us irom loving Christ? but 'Christ's love to us,' as
is clear Ironi the closing words of tlie chapter, which refer
to tlie same subjL-ct. Nor would tlie other sense harmonize with the scope of the chapter, which is to exhibit the ample ground of the believer's confidence ii; Christ. ' It i.s no ground of confidence to assert, or even to feel, that we will never forsake Clirist; but it is the strongest ground of assurance to be convinced that His love will never change.' [Hodge.] sliall ti-ilimlulioii . . . q. d., 'None of these, nor all together, how terrible soever to the flesh, are tokens of God's wratii, or the least ground for doubt of His love.' From wliom could such a question come better than from one who had himself for Christy's sake endured so much? (See 2 Corinthians 11. U-ii;!; 1 Coiinthians 4. 10-13.) The apostle says not (.remarks Calvin nobly) ' What,' but " Wlio," just as if all creatures and all atllictious were so many gladiators taking arms against
eous,' or, according to Protestant teacl.ing, ' absolviny, ac-
qnillinrj, or pronouncing righteous the guilty:' v. 33 ought to set sucii douiit entirely at rest. For the apostle's question in this verse is, "\\'ho shall bring a chart/e against God's elect?"—in other words, 'Who shall pronounce' or 'hold them guilty i' seeing that "God juslijies" thein: showing beyond all doubt, that to"juslify" was intended to express precisely the opposite of ' holding guilty ;' and consequently (as Calvin triumpliantiy argues) that it means ' to absolve from the charge ofguilt.' (8.) If there could be any reasonable doubt in what light the death of Christ
tlie Christians. [THOLUCK.] As it is -ivi-itttw, For tlay sitke, itc.—Psalm 44. 22—quoted as descriptive of wnat God's faithful people may expect from their enemies at any period when their hatred of rigliteousiiess is roused, and (here is nothing to restraiu it ^see Galatians 4. 2y). 37. Nay, in all tiiese tltiiigs arc more titan coiiqiitrois, tJirougli liiivi tSiat loved us—not
" We are so
Is to be regarded in this Epistle, i;. 34 ought to set that doubt entirely at rest. For there the apostle's question
far fronr being conquered by them, that they do us much good' [Hodge]; for though this be triu', the word means simply, 'We are pre-emiueiilly conquerors.' See on ch.
is, Who shall "condemn" God's elect, since " Christ died"
lor them; sliowing beyond all doubt (as Philifpj justly argues) that it was the expiatory character of that death which the apostle had in view. (9.) What an afl'eeting view of tlie love of Christ does it give us to learn, that His greatest nearuKS.v to God and most powerful interest with Him—as "seated on His right hand"— is employed in behalf of His people here below (u. 34)! (10.) 'Tlie whole universe, with all that it contains, so far as it is good, is the friend and ally of the Christian ; and, so far as it is
5. 2U. And so far are they from "separating us from Chrisfs love," that it is just " through Him that loved us" that we are victorious over them. 38, ^y. Fori am persuaik-d, tliat neillier tleatU, inuilife, nor aiigel^i, nor ]:riiiieiyalities, nor powers—whetlier good or bad. But as the bad are not called "angels," or "principalities,"' or " powers,'" save with some addition to show lliat such are meant (iNIatthew 2.5. 41 ; Colossians 2.15; Kphesians (j.
12; 2 Peter 2.4—except perhaps 1 Corinthians ti. 3), probal>ly the good are meant here, but merely as the same apostle supposes an angel Irom heaven to preach a lalse
evil, is more than aconqu(!red foe' (i;.3.5-39). [Hodgk.] (11.) Are we who " have tasted that tile Lord is gracious," both "kept by the power of God through faith unto salvation"
gi/spel. (So the best interpreters.) nor tliiitj^s present, nor tilings to come—no condition of the present life and none of the unknown possibilities of the life to come, nor anjo.'Sier creature (rather, 'created thing'—any otlier tiling in llie wliole created universe of Godjsliall be able to separate us, &c.—'All the terms liere are to be taken in tlieir most general sense, and need nocloser definition. The indetinite expressions are meant to denote
(1 i'eter 1. 5), and embraced in the arms of Invincible
ZiOvef Then surely, while "building ourselves up on our most holy faith," and " praying in the Holy Ghost," only
tlie more should we feel constrained to " keep ourselves in
the luve of God, looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 20, 21).
all that can be thought of, and are only a rhetorical para-
Ver. i-.'{3. The BkaKjnq of the Foregoing Truths UPON ruK Condition and Destiny ok the Chosen People—Elkction—The Calling of the Gentiles. Too well aware thathe was regarded as a traitor to the dear-
plir;ise of the concept ion allnes.w' [OhUHAUHKy.] from the love of (xod, irliieSi is in Ciii'ist ilesiis our Lord Thus does this wonderful cliapter, with which ilie argument of the Kpisilc properly closes, leave us wlio are "justitied by faitii" in the arms of everlasting Love, whence no hostile power or conceivable event can ever tear us. "Behold what manner of hive is this?" And "what manner of iicrsons ought we to be," wlio are thus "blessed with all spiritual liiessiugs in Clirist?" SVole
est interests of liis people (Acts 21.3;?; "22. 22; 2.5. 24), the apostle opens this division of his subject by. giving vent
to ills real feelings with extraordinary vehemence of protestation. 1, a. I say lUe trutit in ("Sirist — as if
sleepc-d in the spirit of Him wlio wept over impenitent and doomed Jerusalem (cl. ch. 1. 9; 2 Corinthians 12. 19; Philippiaiis I.S). niy consulence lieariikj; n«e xvltness lu
(1.) There is a glorious consistency between the eternal purposes of God and the free agency of men, tliough the link of connection is beyond liuman, perhaps created, a|)prehension (w. 28). (2.) How ennot)liiig is the thought Uial the complicated movements of the Divine government of the world are all arranged in expressed furtliernnce of tlie "good" of God's chosen (u. 2K)! (:!.; To whatever conformity to the Son of God in dignity and glory, believers are or shall hereafter be raised, it will be the
' my coiiseicnce as quickened, illu-
tlie Holy tiliost—(/. d.,
niiiialed, and even now under the direct operation of the Holy Ghost.' Tliat I Jiavc, Ac— 'That I have great grief
' sorrow') and unceasing anguish in my heart'—the
(or
bitter hostility of his nation to the glorious Gospel, and
llie awful consequences of tJieir unbelief, weighing heav-
ily and iiieessaiitly upon his spirit. 3. For I could wish
tliat uiyself were accursed from Clirist f»ir (' ill behalf of) my breJIiren, luy kinsmen according (o the flesli— lu proportion as he felt himself severed fi'om his naliou, he seems to have realized all the more vividly their natu-
Joy of every one of them, as it is most lit ti uu, " tliat in all thingsHe sliould liavo tlie yre-eminciice" a-'olossiaus 1.
IK) (•t).29). (4.) '.\s there is a beautiful harmony and necessary connection between tlie several doctrines of grace, 80 must there bo a like harmony in the cliaraeter of tlie
ral relationship. To explain away, the wish here expressed, as too strong for any Christian to utter or con-
Cliristian. Hecanjiot experi<>nce tlie joy and coiilideiiee flowing Irom his "U'l-tioii without the liumilily whicli the consideration of it-.-, being giatuiuius must produce ; uor
ceive, some have rendered the opening words, '1 did
wish,' r«(Wirintv it to his fornier uncnliglitened state; a
All th-e Seed of Abranam KOMAXS IX. not the Oi 'ddrm of the Promwt,
[Bengei., Thoi-uck, Stuart, Olshausen, Piiilii>hi, AlFOKD, &(:.] 6. Not as titotigh tlie wor«l of Ciod had taken no«»e eftect—'hath fallen to the ground,' i.e., failed: cf. Luke 16. 17, Greek, for they ai-e not all Israel wliich are of Israel—better, ' for not all they which are of Israel are Israel.' Here the apostle enters upon the jjro/ound subject of Election, the treatment of which extends to the end of ch. 11.—q. d., 'Think not that I mourn over the total loss of Israel; for that would involve the failure of God's word to Abraham; but not all that belong to tlie natural seed, and go under the name of "Israel," are the I.srael of God's irrevocable choice.' The difficulties which encompass this subject lie not In the apostle's leaching, whicu is plain enough, but in the trutlis themselves, the evidence for which, taken by themselves, is overwhelming, lint whose perfect harmony is beyond human comprehension in the present state. Tlie great source of error here lies in hastily inferring [as Tholuck and others), from the apostle's taking up, at tlie close of this chapter, the calling of the Gentiles in connection with the rejection of Israel, and contiiiuinof this subject through the two next chapters, that the Election treated of in the body of tliis chapter is national, not personal Election, and consequently is Election merely to religious advantaijes, not to eternal salvation. In that case, the argument of v. ti, with whicli the subject of Election opens, would be this: 'Tiie choice of Abraham and his seed lias not failed; because though Israel has been I'ejected, the Gentiles have taicea their place; and God has aright to choose what nation He will to the ijrivileges of His visible kingdom.' ISui so far from this, the Gentiles are not so much as mentioned at all till towards the close of tlie cliapter; and the argument ol 'his verse is, that ' all Israel is not rejected, but * only a pi.rtion of it, the remainder being iAe" Israel" whom God has chosen in the exercise of His sovereign right.' And that tills is a choice not to mere external privileges, but to eternal salvation, will abundantly appear from what follows. T-9. KeitSier, liecamsc tJ>ey arc the seed of Abraham, are titey all children—</. d., 'Not in tiie line of mere fleshly descent from Abraham does
KMisoof the words too tame to be endured : others unwar-
ri-iilahly soften the sense of the word "accursed." But our Version gives the true import of the original ; and if
i( be understood as the language rather of 'strong and in-
di.->tinct emotions than of definite ideas' [Hodge], express-
ing passionately how lie felt liis whole being swallowed up iu the salvation of his people, the difficulty will van-
Isli, and we shall be reminded of the similar idea so nobly expressed by Moses, Exodus 32.32. i. Wlio are Israel-
vSee ch. 11.1; 2 Conntliians 11. 22; Philippians 3.-5. in %vIiom pertaineth (' whose is ) tUe adoption—It is true
that, compared with the new economy, the old was a stale of minority and pupilage, and so far that of a bond-servant (Galatians i. 1-3) ; yet, compared witli the state of the surrounding heathen, the choice of Abraham and his seed wa.sa real .separation of tliem to be a Jfamilj/ of (Joel (Exo-
(Jus4. 22; Deuteronomy 32. (i; Isaiah 1.2; Jeremiaii 31.9; Hosfu 11.1; Mahiclii Hi), aiid tJue glory — that " glory of the Lord," or ' visible token of the Divine presence in the midst of them,' which rested on the ark and filled the tabernacle during all their wanderings in the wilderness ; v.iiicli in Jerusalem continued to be seen iu the
tjilierniicle and temple, and only disappeared when, at the Captivity, tlie temple was demolished, and the sun of the ancient economy began to go down. Thi.s was what the Jews called the " Hhckiita/i." and tlie covenants—" the covenants of promise" to which tlie Gentiles
before Christ were " strangers" (.Kphesians 2. 12); meaning the one covenant witli Abraham in its successive renewals (see Galatians 3. IG, 17). and tlie giving of tUe law—from Mount Sinai, and tlie possession of it tliere-
after, which the Jews justly deemed tlieir peculiar honour (Deuteronomy 2G. 18, lU; Psalm 147. lU, 20; ch. 2. 17). and tlie service [of GodJ—or, of tlie sanctuary
; meaning the whole divinely-instituted religious service, iu tlie celebration of whicli tliey were brought so nigh unto Gotl. and tlic promises—the great Abraiiamic promises, successively unfold.-d, and whicli had their fulfilment only lu t.'lirist: SL-e Ilfbicws 7. U; Galatians 3. Ki, 21; Acts 20. U,
7. 5. Whose are tJie iatliers—here, probably, llie three great' fathers of tlie covenant—Abraham, Isaac, and Jacob — .ly whom God condescended to name Himself (Exodus
tlie (•lection run; else Isiimael, Hagar's child, and even Keuuah's children, would be included, which they were not.' but (the true election are such of Abraham's seed as God unconditionally chooses, as exemplified in tliat promise), In Isaac lihall (hy seed be called—(Genesis 21.
3. ti, 13; Luke 20.37). and (most exalted privilege of all, and as suci), reserved to the last) of wlioiii as conccrntng tJie llesli (see on ch. 1. 3) Christ [camej (or, ' is ChrisL'j, who ill over all, Clod—rather, 'God over all.' blessed for ever. Amen—To get rid of the bright testimony here borne to the supreme divinity of Christ, various expedients have been adopted: (1.) To place a period, eitlier after the words "concerning the flesh Christ came," rendering the next clause as a doxclogy to the Father—"God
12.) 10-13. And not only so; but when lleJjccca, &c. It might be thought that there was a natural reason for pielerring tlie child of Saiah, as being Abraham's true and first wife, both to the child of Hagar, Sarah's maid, and to tlie children of Ketuiali, his second wife. But there could be no such reason in tlie case of Rebecca, I.saac's only wife; for tlie choice of her son Jacob was the choice of one of two sons by the same mother and of the younger in preference to the elder, and befoxe either of them was born, and consequently before either had done good or evil to be a ground of preference: and all to show that the sole ground of distinction lay in the unconditional choice of God—"noi of works, but of J'/im that call-
who is over all be blessed for ever;" or after the word "all"—thus, "Christ came, who is over all: God be blessed," ifcc. [EKA.SMirs, Locke, Fuirz-iCiiE, Mkyer, JoWETT, &c.j But it is fatal to this viev/, as even iSucinus admits, that iu other Scripture doxologies the word
", Bleaned" precedes the name of God on whom the b'lessing is invoked (tlius: "iSlessed be God," I'salm da. 3.5; "Blessed be the Lord God, the God of Israel," Psalm 72.
etlt." li. AVhat shall we say tiien I Is there unrighteou.sness with God J God forbid—This is the first of two objections to the foregoing doctrine, tliat God chooses one ami rejects anotlier, not on account of their works, but purely in tlie exercise of His own good pleasure: 'This doctrine is inconsistent with IIlc jx'Mice of God.' The answer
18). Besides, any such doxology here would be ' unineanlug and frigid in t!ie extreme ;' the sad subject on which he was entering suggesting anything but a doxology, even In connection with Christ's Incarnation. [Ai-t'OKii.] (2.) To transpose tlie words rendered ' who Is;' in which case the rendering would be, ' whose (i.e., the fathers ) is tjhrist according to the tlesh.' [Ckellius, Wiii.ston, Taylok, Whithy.J But this is a desperate expedient, in the face of all M.S. authority ; as is also the conjecture of Gkotiu.s and others, that the word " God" should be omitted from the text. It remains then, that we liave hero no doxology at all, but a naked statement of fact, that while Christ is "of" the Israeli tish nation " as corveerniny Uie Jle.ih," Ue is in another r:spvel "God over all, blessed for ever." (In a Corinthians 11.31 the very Greek phrase which is here rendered " wlio is," is used in the same sense ; and cf. ch.
to this objection extends to v. 19, where we have the second objection. 15. For he saitlt to Moses (Exodus 33.19),! will have mercy on wUom'I will have ('on whom I have') mercy, and I will have compassion on whom I will have (' on whom I have') compassion q. d., 'There can be no unriglrteousness in God's choosing whom Ha will, for to Moses He expressly claims the right to do so.' Yet it is worthy of notice that this is expressed in tho positive rather than the negative form: not, 'I will have marcy on none but whom I will;' but, 'I will liave mercy on whomsoevnI will.' 16. So then it in not of him tSiat willeth (hath the inward desire), nor of him tliat ruunetli (maketh active effort)—(ci. 1 Corinthians 9.il, 26; Philippians 2. IG; 3. H.) Both these are indispensable to
1.2.i, Greek.) In this view of the passage, as a testimony to the supreme divinity of Christ, besides all the orthodox fathers, some of the ablest modern critics concur.
God hath Mercy upon whom He will. ROMANS IX. Tlte Culling of the Gentiles was Foretold,
one text, while so many others meet ns which are of the same tenor; and even if we give up the Bible itself, so long as we acknowledge an omnipotent and omniscient God we cannot abate in the least degree from any of the difficulties whicli sucli texts make.' Be it observed, however,
salvation, yoi salvation is owing to neitlioi', lint is purely "of God that sliowelli mercy." See on Pliilippians 2. 12
13," Work out, your own salvation with fear anil trembling: for it is God whicli, oi</ o/ IJis oivn f/ood pleasure, worketh in you both to ivill and to do." 17. For »l»e Scrlpttirts s:iit]k to Pliarnoh (observe here the light in which
tliat if God, as the apostle teaches, expressly "designed to manifest His wrath, and to make His power (in tlie way of wrath) known," it could only be by punishing some, while He pardons others; and if the choice between the two classes was not to be founded, as our apostle al.so teaches, on their own doings but on God's good pleasure,
tile .Scripture is viewed by the apostle). Even for this same (' this very') purpose have I raisert (' raised I') tliee up, &c.—The aposi le had showu that God claims the right to choose whom He will: here he shows by an example that God punishes whom He will. But 'God did not make Pharaoh wicked; He only forbore to make him jj;ood, l)y the exercise of special and altogether unmerited s^race. [Hodge.] tUat I might (' may') show my power in titee —It was not that Pharaoh was worse than others that he was so dealt with, but 'in order that he might become a monument of the penal justice of God, and it was with a view to this that God provided tliat the evil which was in him should be manifested in this definite form.' [OLSHAU.SEN.] and that my name miglit f may ') be declared (' proclaimed ') in all tlie eartit—
t.he decision behooved ultimately to rest with God. Yet, even in the necessary punishment of the wicked, as Hodge observes, so far from proceeding with undue severity, the apostle would have it remarked that God " endures with much long-sulTering " those olijects of His righteous displeasure, and that he might make known the riches of his glory on the vessels of mercy—that 'glorious exuberance of Divine raercj- ' which was manifested in choosing and eternally arranging for the salvation of sinners. 34. even us, whom he hath called, &c. —rather, ' Whom he hath also called, even us,' i&c, in not only " afore preparing but in due time effectually " call-
' This is the principle on which all punishment is intlicted, that the true character of the Divine Lawgiver should be known. This is of all oljjects, where God is concerned, the highest and most important ; in itself the most wortliy, and in
in;/ na." not of the .lews, Ac-better, 'not from among Jews only, but also from among Gentiles.* Here for the
its results the most beneflceat.' [Hodge.] 18. Tliercfore hath he—'So tlien he hath.' The result then is lliat He hatli mercy on wliom he will have mercy, and whom he will lie hardeneth—by judicially abandoning tliem to the hardening influence of sin itself (Psalm 81. U, 12; ch. 1.
first time in this chapter the calling of the Oenliles is introduced ; all before having respect, not to the substitution of the called Gentiles for the rejected Jews, but to the choice of one portion and the rejection of another of the same Israel. Had Israel's rejection been total, God's promise to Abraham would not have been fulfilled by the substitution of the Gentiles in their room; but Israel's re-
24. 2(), 28; Hebrews 3. 8, 13), and of the surrounding incentives to it (Matthew 24. 12; 1 Corintliians 15. 3S; 2ThessaIonians2. 17). 19. Objection second to the doctrine of Divine Sovereignty; Thou shalt say tlien nnto me. Why
jection being only partial, the preservation of a "remnant," in which the promise was made good, was but " according to the election of grace." And now, for the first time, the apostle tells us that along with this elect remnant of Israel it Is God's purpose to "take out of the Geri-
(' Why tiien ' is tlie true reading) doth he yet find fault I for who liath resisted (' Who resisteth ') liis will I—7. d.,
' Tliis doctrine is incompatible with human rvspon.tihililij :' If God chooses and rejects, pardons and punishes, wliom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This olyection shows quite as conclusively as the former the real nature of the doctrine objected to—that it is Election and Non-election
tiles a people for His name" (Acts '2S. 14); and that subject, thus introduced, is now continued to the end of ch. 11. As iie snith also in Osee ('Hosea'), 1 will call them my peoj>le, wlilch were not my people ; and her beloved, wSkielt was not beloved—quoted, though not quite to the letter, from Hosea 2. 23, a passage relating inimedi-
to eternal salvation prior to any difference of personal character; this is the only doctrine that could suggest the objection here stated, and to this doctrine the olijeetion is plausil)Ie. What now is the apostle's ansv/er?
i.lely, not to the heathen, but to the kingdom of the ten tribes ; but since they had sunk to the level of the heathen, who were "not God's people,'' and in that sense "not beloved," the apostle legitimately applies it to the heathen,, as " aliens from the commonwealth of Israel and strangers to the covenants of promise" (so 1 Peter 2. 10). 3G. And (another quotation from H<isea 1. 10) it sliallrome to pass, that in tlie place where it was said unto them, \'e are not my people ; tliere shall they be called the ehlldren
It is twofold. First: 'It is irreverence and presumption in tlie crealure to arraign the Creator.' ^0, ^1. Nay but, O man, who art titou that repliest against God ! SItall the tiling formed say to him titat formed it. Why hast thou made ('didst thou make') me thus (Isaiah 45. 9)
Hath not the potter i>ower over tiie clay, of the same lump to make one vessel unto honour, and another to disiionour !—
(' called sons') of the living God—The expression, ' in the place where . . . there,' seems designed only to give greater emphasis to the gracious change here announced, fioiy Divine exclusion to Divine admission to the privileges of the people of God. tn-'Z'J. Esaias also erieth {'But Isaiah cricth')—.an expression denoting a solemn testimony opiMily borne (.lolin 1. 15; 7.2.8,37; 12.41; Acts
' Tlie olijection is founded on ignorance or misapprehension of the relation between God and His sinful creatures; supposing that He Is under obligal ion toextend His grace to all, whereas He is under obligation to none. All are sinners, and have forfeited every claim to His mercy; it is therefore perfectly competent to God to spare one and not another, to make one vessel to honour and another to dishonour. But it is to lie borne in mind that Paul does not here speak of God's right over his creatures as creatures, but as sinful creatures: as he himself clearly intimates In the next verses. It is the cavil of a sinful creature against his Creator that he is answering, and he does so by showing that God Is under no obligation to give his grace to any, but is as sovereign as in lashloning the clay.' [Hodge.] Hut Necond: 'There is nothing unjust in sncli sovereignty.' !4!4, What If Uod, willing to sliow ('designing to manifesi ') bis wrath (His holy displi!asure .against sin), and to inalie liis power (to punish " ) known, endured witli miicli loiig-sulIV ring the vessels of wratii i.e., 'dcslineil to wrath;' just us " vessels of mer<;y," In the next verse, mean ' vessels destined to mercy;' compare Kphesians 2. .'!, "children of wrath." titted for «le»truc(ion— It is well remarked by BTUAitr tliat the 'dllHculties which such statements involve are not to be got rid of by softening the language of
2!. 0; 21. in. concerulng Israel, Though the number of the children ('sons') of Israel be as the sand of the sea, a ('the') remnant (/. c, the elect remnant only) sitall be saved: for he will finish the work, and cut ('is finishing llie reckoning, and cutting') it short in righteousness ; l>ecause a short work (' reckoning') will the Iiord make upon the earth—Isaiah 10. "22, '23, as in the IjXX. The sense given to these words by the apostle may seem to diller from that intended by the propliet. But the sameness of sentiment in both places will at once appear, If we understand those words of the prophet, "the consumption dccn-ed shall overflow with rlglileousness," to mean that while n remnant of Israel should bO graciously spared to return from captivity, " the decreed consumption" of the impenitent majority should De "replete with righteousness," or iUustrionsly display (Jod's righteous vengeance against sin. The "short reckoning" seiMiis to mean I lie speedy completing of His word, both in cutting olf tlio one portion and saving tho
246 .
How Israel came to miss Salvation, EOMANS X. and the Gentiles to Find it.
other. And as Ksalns said ('h<atli saiU') before— i. e., probably in an earlier part of his book, namely, Isaiah 1.
men, as indisputable, even though it contradict the results at whicli in the best exercise of our limited judgment we may have arrived (v. 14-23). (7.) Sincerity in religion, or a general desire to be saved, with assiduous efforts to do right, will prove fatal as a ground of confidence before God, if unaccompanied by implicit submission to His revealed method of salvation {v. 31-33). (8.) In the rejection of the great mass of the chosen people, ahd the inbringing of multitudes of estranged Gentiles, God would have men to see a law of His proceduie, which the
9. Except the Lord of Sabaotli—t. e., 'The Lord of Hosts:'
the word is Hebrew, but occurs so in the Epistle of James
(ch. 5. 4), and has thence become naturalized in our Chris-
tian pliraseoiogy. liad left us a seed—meaning a 'rem-
nant;' small at first, but in due time to be a seed of plenty
(cf. Psalm 22. oO, 31; Isaiah 6. 12, 13). we had been
^' become') as Sodom, .tc.—But for this precious seed, the chosen people would have resembled the cities of the
judgment of the great day will more vividly reveal—that " the last shall be first and the first last" (Matthew 20. IB).
plain, both in degeneracy of character and in merited doom. 30,31. What shall >ve say then!—'What now
Is the result of the whole?' The result is this—very different from what one would have expected—That the Gentiles, which followetl not after righteousness, have attained ('attained') to righteousness, even the ilghteousntss of faith-As we have seen that "the righteousness of faith" is the righteousness which jusU-
Ver. 1-21. Same Subject Continued — How Iskael Came to Miss Salvation, and the Gentiles to Find
IT. 1. Bretliren, ray heart's desire—The word here expresses 'entire complacency,' that in which the heart would experience full satisfaction, and prayer ('supplication') to God for Israel—
fies (see on ch. 3. 22, &c.), this verse must mean that ' the Gentiles, who while strangers to Christ were quite indifferent about acceptance with God, having embraced the Gospel as soon as it was preached to them, experienced the blessedness of a justified state.' but Israel, which followed ('following') after the law of righteousness, hatii not attained ('attained not') unto the law of righteousness—The word "law" is used here, we think, In the same sense as in ch. 7. 23, to denote 'a principle of action:' q. d., ' Israel, though sincerely and steadily aiming at acceptance with God, nevertheless missed it.' 33, 33. Wherefore 1 Because [tliey sougitt ItJ not by faith, but as it were (rather simply, ' as') by tlie works of the law—as if it were thus attainable, which justification is not: .Since, therefore, It is attainable only by faith, they missed it. for (it is doubtful if this particle was originally in the text) tiuey stumbled at that stumbllngstone—better, 'against the stone of stumbling,' meaning
' for them' is the true reading; tlie subject being continued from tlie close of the preceding chapter, is, that they may be saved—
' for their salvation.' Having before poured I'ortli the anguish of his soul at the general unbelief of his nation and its dreadful consequences (ch. 9. 1-3), he here expresses in the most emphatic terms his desire and prayer for their salvation. 2. For I bear them record—or, ' witness,' as he well could from his own sad experience—that tliey have a zeal of (' for') God, taut not according to knowledge
(Cf. Acts '22. 3; 26. 9-11 ; Galatians 1. 13, 14.) He alludes to this well-meaning of his people, notwithstanding their spiritual blindness, not certainly to excuse their rejection of Christ and rage against His saints, but as some ground of hope regarding them. (See 1 Timothy I. 13.) 3. For they being ignorant of God's righteousness i. e., for the justification of the guilty (see on ch. 1. 17)—and going about (' seeking') to establish their own righteousness, liave not submitted tlieinselves to tike righteousness of God—The apostle views the general rejection of Christ by tlie nation as one act. 4. For Christ Is the end (the object or aim) of the law for (justifying) rigliteousness to every one that believeth—i. e., contains within Himself all that the law demands for tlie justification of such as embrace Him, whether Jew or Gentile (Galatians
Christ. But in this they only did, as It is written (Isaiah
8. U ; 2,S. 10), Behold, &c.—Two Messianic predictions are here comljined, as is not unusual in quotations from the Old Testament. Thus combined, the prediction brings tjgothr both the classes of whom the apostle is treating: ti.ose to whom Messiah should be only a stone
of stumbling, and those who were to regard Him as the Corner-stone of all their hopes. Thus expounded, this cliapter presents no serious difficulties, none wliich do
3. 24). 5-10. For Moses describeth the riglitcousnesg whicli is of tlie law, Tliat the man that doeth (' liatU done') those things (which it commands) shall live lii them—(Leviticus 2S. 5.) This is the one way of justification and life—by " the righteousness which is of (or, by our own obedience to) the law." But tlie (justifying) righteousness which is of faith speaketli on this wise ('speaketh thus')—its language or import is to this effect (quoting in substance Deuteronomy 30. 13, 14), Say not In thine heart. Who shall ascend into heaven > tltat
not arise out of the subject itself, whose depths are unfathomable; whereas on ever.y other view of it the difficulty of giving it any consistent and worthy interpretation is in our judgment insuperable. iVote (I.) To speak and act " in Christ," with a conscience not onlj' illuminated, but under the present operation of the Holy Ghost,
Is not peculiar to the supernaturally inspired, but is the privilege, and ought to be the aim, of every believer (v. 1).
(2.) Grace does not destroy, but only in tensify and elevate, the feelings of nature; and Christians should study to Bhow this (v. 2, 3). (3.) To belong to the visible Church of God, and enjoy its high and holy distinctions, is of the sovereign mercy of God, and should be regarded with devout thankfulness (v. 4, 5). (4.) Yet the most sacred external distinctions and privileges will avail nothing to salvation without the heart's submission to the righteousness of God {v. 31-.'i3). (5.) What manner of persons ought "God's elect" to be—in humility, when they remember that He hath saved them and called them, not according to their works, but according to His own purpose and grace, given them in Christ Jesus before the world began
Is, to bring Christ down, Jcc. q. d., ' Ye have not to sigh over the impossibility of attaining to justification; as if one should say, Ah ! if I could but get some one to mount up to heaven and fetch me down Christ, there might be some hope, but since that cannot be, mine is a desperate case.' or, Who shall descend, &c.—another case of impossibility, suggested by Proverbs 30.4, and perhaps also Amos 9. 2 — probably proverbial expressions of impossibility (cf. Psalm 139.7-10; Proverbs 24.
7, Ac). But what saith Iti [It salth]—continuing the quotation from Deuteronomy 30. 14—The word is nigh thee—easily accessible, in thy mouth—when thou con-
(2 Timothy 1.9); in thankfulness, for " Who makelh thee to dllTer, and what hast thou that thou didst not receive?'
fessest Him—and in thine heart—when thou believest on Him. Though it is of the law which iMoses more Immediately speaks in the passage quoted, yet it is of the law a.s Israel shall be brought to look upon it when the Lord their God shall circumcise their lieart "to love the Lord their God with all their heart," <fec.
(1 Corinthians -1. 7); In godly jealousy over themselves, remembering that " God Is not mocked," but " whatsoever a man soweth tliat shall he also reap" (Galatians 6. 7) ; in diliyence " to make our calling and election sure'' (2 Peter
1. 10) ; and yet In calm confidence that " whom God predestinates, and calls, and Justifies, them (in due time) He also glorifles" (ch. 8. 30). (6.) On all subjects which from their very nature lie beyond human comprehension, it will be our wisdom to set down what God says In His word, and has actually done in His procedure towards
{v. 6) ; and thus, in applying it, the apostle (as OtsUAUSEN truly observes) is not merely appropriating tlie language of Moses, but keeping in the line of his deeper thought, that Is, the word of faith, which we preach—
». «., the word which men have to believe for salvation (ol
None who Believe sJiall be Confounded, EOMAXS X. 77*6 Cciitilcs shall Receive the Word,
it.' IS. T5nt I say. Have they not heard I—('Did tliey not hoar?')—Can Israel, through any region of his dispersion, plead ignorance of theseglad tidings? Yes, verily, their sound went ('their voice went out') into nil the eartli, and tl»eir words unto the end of the world These beautiful words are from Psalm 19. 4. Whether the
1 Timothy 4, 6). Utnt It H»o« sliaXt, &c.—Sri luiderstnndIns the words, the apostle is liere giving the language of ihe true metliod of justification; and this sense we prefer [with Calvin, Beza, Ferme, Locke, Jowktt], But able interpreters render the words, 'For,' or 'Because if tliou
Shalt,' &c. [Vulgate, Luther, Pe Wette, Stuart, PiiiLippr, Alfoed, Revised Version.] In tliis case,
. apostle quoted them as in their primary intention applicable to his subject [as Olshausen, Alforij, &c.], or only
tliese are tlie apostle's own remarlts, conrtrniins; the fore-
' used scriptural language to express his own ideas, as is done involuntarily almost by every preacher in every sermon' [Hodge], expositors are not agreed. But though the latter may seem the more natural since "the rising of the Sun of righteousness upon the world'! (Malachi 4.
goins; statements as to the simplicity of the gospel method
ol salvation, confess wltli Uiy moiif !i line I;.ortl .Tcsiis —!. c, probably, 'If thou shalt confess Jesus [to be] the Lord,' whioh is the proper manifestation or evidence of
faith (Matthew 10.32; IJohn 4. 15). This is put first merely to correspond with the foregoing quotation— " in thy mouth and in thine heart." So in 2 Peter 1. 10 the " calling of
2), "the Day-spring from on higli visiting us, giving light to them that sat in darkness, and guiding our feet into the way of peace" (Luke 1. 78, 79), must have been familiar and delightful to the apostle's ear, we cannot doubt that the irradiation of the world with the beams of a better Sua by the universal diffusion of tlie gospel of Christ, must have a mode of speaking quite natural, and to him scarcely figurative. 19. Bnt I say. Did not Israel Unow T—know, from their own Scriptures, of God's intention to bring in the Gentiles? First—?', c. First in the prophetic line [Djj Wette]. Moses salth, Ac.—'I will provoke you to jealousy ('against') [them that are] not a nation, and against
believers'' is put before their "election," as that which is
first "made sure," although in point of time it conies aft^r i t. and slialt JjcHeve in tlilne Iieart < liail God Uatli raised (• that God raised') liiin from «Iie t^ead, etc.—Hi-e on ch. -1. 25. In tlie next verse the two tiiinics are placed
in their na tural order. For ivitJi tl»e licarJ man fci-llev-
et!i nnto (Justifying) rigliteojisncss ; a£i<i witii the moHtU confession ismadeitnto salvaf iau—This conlession of Christ's name, especially in times of persecution, and whenever obloquy is attached to the Christian profession, is an indispensa.ble test of discipleship. 11-13. For tl>c Scripture saitli—In Isaiah 2S. 16, a glorious Messianic passage. Wliosoever believctli on liim sliinll not be nslianied—Here, as in ch. 9. 33, the quotation is from the LXX., which renders those wor<ls of the original, "shall not make haste" (i. c, fly for escape, as from conscious danger), 'shall not be put to shame,' wliicli comes
anation without understanding wi.l I anger you' (Deu-
teronomy 32. 21). In this verse God warns His ancient people that because they had (that is, in after times woiild) moved Him to jealousy with their "no-gods," and provoked Him to anger with their vanities, He in requital
v.'ould move them to jealousy by receiving into His favour a " no-people," and provoke them to anger by adopting a nation void of understanding. !J0. But Esaias is very bold, and saith—?'. c, is still plainer, and goes even the length of saying—1 was found of them thai soujght me not—until I sought them—I was made ('became') inani* fesf imto them that asked not nfier me— until the invitation from Me came to them. That the calling of Ihe Gentiles was meant by these words of the prophet (Isaiah