apostleship, for o- the world, to reveal to them, and work in them obebedience to the faith dience to the doctrine of the gospel (called the faith, among all nations, Acts vi. 7.) in his name and to his glory.

for his name:

6 Among whom are

6. In which number ye also are, as many as have ye also the called of received the faith of Jesus Christ: (see note [c] Jesus Christ: Matt. xx. 16.)

7 To all that be in 7. To all the Christians that are in Rome, Jews Rome, beloved of God, 5 called to be and Gentiles both, beloved of God, and which have saints: Grace to you received that special mercy from him, to be from a and peace from God state of all unworthiness brought in and received by our Father, and the him to be Christians and saints, I send greeting, and Lord Jesus Christ. thereby my heartiest wishes and prayers, that all the God through Jesus divine mercies and goodness and all manner of proChrist for you all, sperity, from God our Father and the Lord Jesus that your faith is Christ, be multiplied upon you.

8 First, I thank my

spoken of through

out the whole world.

8. And the beginning of my greeting to you must 9 For God is my be my acknowledgment of the great goodness of God witness, whom I unto you all, (which is an infinite mercy also to me, serve with my spirit who do exceedingly desire the advancement of the in the gospel of his Son, that without gospel amongst you,) that the report of your submisceasing I make men- sion to the gospel of Christ is spread far and near over tion of you always all the world.

7

in my prayers;

8

9, 10. For God knows, and will bear me witness, 10 Making request, (whom I inwardly and sincerely serve in the preachif by any means now at length I might ing of the gospel of Christ,) how daily constant I am have a prosperous in mentioning all your wants to God, and, whensojourney by the will ever I pray, making this one solemn request, that of God to come un- what I have so long designed and desired may hapto you. pily, if it seem good in God's eyes, be accomplished 11 For I long to at last, viz. that I may come personally unto you. see you, that I may 11. For I earnestly and passionately desire to see impart unto you you, that whatever part of my apostolical office or of some spiritual gift, the gifts which God hath endued me with may conto the end ye may tribute any thing toward the confirming of you in the 12 That is, that I faith (who are Christians already) may be by me may be comforted freely communicated unto you. together with you

be established;

12. That by my affording you some spiritual aid by the mutual faith both of you may receive comfort and advantage, and I also and me. you 13 Now I would by your being thus confirmed by my means; and so not have you igno- we may be mutual comforts to one another, by the rant, brethren, that communicating of my knowledge and the increase of oftentimes I purpo

sed to come unto yours.

you, (but was let 13. And truly, brethren, I desire you should know hitherto,) that I that it hath been no fault or omission of mine that I

4 for the obeying of the faith, εἰς ὑπακοὴν πίστεως. * how uncessantly, ὡς ἀδιαλείπτως. προσευχῶν μου δεόμενος.

5 the called saints: see ver. 1. 7 requesting always in my prayers, πάντοτε ἐπὶ τῶν 8 that I may come unto you, èλbeîv πpòs vμâs. 9 in, ev.

other Gentiles.

might have some have not come all this while; many resolutions I have fruit among you had (but from time to time some obstacle hath interalso, even as among posed) that I might have the comfort of seeing you, and imparting somewhat to you which may tend to your advantage and proficiency, as I have in the rest. of the nations that have been either converted by me or whom I have since visited and confirmed, as I desire to do you at this time, ver. 10.

14 I am debtor both 14. I count myself obliged to do whatsoever I can to the Greeks, and (either in the preaching of the gospel or confirming to the Barbarians; them which have received it) to all sorts of men in both to the wise, and to the unwise. the world, both those of the churches in Asia, Ephesus, &c. which are in Greece, and others which are most distant from them, and by the Greeks called Barbarians; and so I count myself to owe to you Romans the taking a journey to you at this time, from which I have hitherto been hindered, ver. 13.

15 So, as much as in me is, I am ready to preach the gospel

15. And so it is not my fault, who for my part, and as much as my will is concerned in it, am most cheerto you that are at fully ready to take this journey to Rome also, to preach the gospel among you.

Rome also.

16 For I am not 16. For I am so far from concealing that I am very ashamed of the gos- forward and earnest to make known the gospel of pel of Christ: for it is the power of Christ, whatsoever opposition or persecution or pains God unto salvation it cost me, knowing it to be a most effectual means, to every one that the only one now designed by God, to bring all men believeth; to the Jew that embrace it to repentance and reformation of life, (see note [a] ch. x,) and that which is by God appointed to be made known not only to the Jews, who had the privilege of having it first revealed to them, (see Acts iii. 26,) but to all others of all the nations of the world.

first, and also to the Greek.

17 For therein 1ois 17. For that economy of God's, that gracious methe [b]righteousness thod of accepting and rewarding all those that shall of God revealed from receive the faith and obedience of Christ, whether faith to faith: as it is written, The just Jews or Gentiles, is in or by the gospel revealed and shall live by faith. promulgated, to this end, that men should believe on him and obey him sincerely, and so be partakers of it, and being justified by faith should continue to live by faith; that according to that which is said by the prophet Habakkuk, ch. ii. 4, The just shall by God's mercy accepting and rewarding his faith (his adherence and fidelity to him) return from captivity and live happily, so now in like manner all that fear God should return from the captivity of sin, and continue

10 the righteousness of God by faith is revealed to faith.

18 For the wrath

eousness;

11

to live a pure Christian life here, according to the rules of the gospel.

18. For on the other side the displeasure and venof God is revealed geance of God is most severely denounced against from heaven against those that join impious and unrighteous lives with the all ungodliness and unrighteousness of profession of Christianity, that obey not the gospel men, who [c] hold which they receive, ch. ii. 8, (and such are the Gnothe truth in unright- stic heretics among you,) or that by indulgence in vicious courses obstruct the gospel, suffer it not to have force on themselves or others: (see ch. ii. 24.) 19 Because that 19. It being certain (and by their profession acwhich may be known knowledged) that God, as far as is necessary, is made known among them; for indeed God himself hath re12 in them; for God hath shewed it unto vealed and made himself known (beyond all excuse of ignorance) by the various methods that he hath made use of.

of God is manifest

them.

20 For the invisi

20. For those things that are not of themselves visible things of him ble, the infinite power and divinity of God, which from [d]from the crea- time to time, ever since the creation of the world, tion of the world are have been in themselves invisible, yet being beheld clearly seen, being understood by the and seen, (as in reflection,) by his various dealings. things that are in the world, are now become visibly discernible, so far 13 made, even his as to render them which do not discern, or which eternal power and knowing do not serve and worship him as God, that they are without ex- is, do not live according to the rule of the gospel, utterly uncapable of the excuse of faultless ignorance: (see note [k] Matt. i.)

cuse:

ther were thankful;

21 Because that, 21. Because that knowledge which they have and when they [e] knew boast of (and from thence style themselves Gnostics, God, they glorified the deepest knowing men) is not by them made use him not as God, nei- of to the worshipping or acknowledging of him, but but became vain in they have fallen to the worshipping of images, (which their imaginations, are in Hebrew called vanities, falsities, ver. 25, and and their foolish nothings, see note [d] ch. viii.,) and by so doing put out that light which was vouchsafed them by God. (How this was true of the Gnostics, see notes [e] [f]·)

heart was darkened.

22 Professing them- 22. Assuming the title of Gnostics, of knowing selves to be wise, more, of being wiser than other men, they have they became fools, proved more sottish than any,

23 And changed 23. And instead of the invisible majesty and glothe [f] glory of the rious appearances of God in bright clouds, &c., uncorruptible God wherein God on mount Sinai manifested himself to an image made like to cor- Moses, but was not seen by him, they have expressed ruptible man, and him and worshipped him in the images of Simon

into 15

11 retain, or, hinder. that they are, εἰς τὸ εἶναι. εἰκόνος φθαρτοῦ ἀνθρώπου.

12

among them, ἐν αὐτοῖς. 13 done, ποιήμασι. 14 so far 15 the likeness of an image of corruptible man, dμoiúμati

to birds, and four- Magus and Helena, (see note [e],) and have fallen footed beasts, and into all the heathen idolatry, of worshipping of birds creeping things. 24 Wherefore God and beasts and serpents, that is, the vilest and meanalso gave them up est things, by partaking in their idol-feasts, &c.

to dishonour their

16 to uncleanness 24. Upon which provocation of theirs God hath through the lusts of withdrawn his grace from them, hath not restrained, their own hearts, but left them to themselves, to the pursuit of all their own bodies between filthy desires, and permitted them to break out into all uncleannesses of the most odious unnatural kinds, 25 17 Who changed one with another to commit all reproachful and the truth of God in- unnatural villainies :

themselves:

to a lie, and wor

shipped and serv- 25. A just punishment on them that had changed ed the creature the gospel into a fable, (see note [ƒ],) or the true in[9] more than the visible God into an idol, (a falsity, an empty vain Creator, who is bless-nothing, ver. 21,) worshipping mere creatures even above and in opposition to the Creator, (see 2 Thess. God gave them up ii. 4,) that one eternal Majesty whom all are obliged unto vile affections: to worship.

ed for ever. Amen.

26 For this cause

for even their wo- 26. This, I say, hath provoked God to leave them men did change the to their own lusts without restraint, to permit them to which is against na- fall into reproachful sins, and mere violences, and contumelies of nature: for even their women

natural use into that

ture :

27 And likewise also the men, leaving the

natural use of the b their idolatry bringing these unnatural lusts upon woman, burned in them, the punishment of that former sin (see note their lust one toward [ƒ] Jude.)

b

men working 19 that

another; men with 28. And this by way of retaliation, as they have which is unseemly, not thought fit to acknowledge God in their practices, and receiving in (but only to boast of their deep knowledge,) so God themselves that re- hath left them to themselves, and given them up to a compence of their villainous, detestable, abominable state of mind, to error which was commit unnatural things, such as nobody will think 28 And even as tolerably fit, or approve of;

meet.

God gave them over

they 20 did not like 29, 30. Whether sins of uncleanness of all sorts, of to retain God in which they are full, or whether malice, bloodiness, their knowledge, contention, (which also these Gnostics every where to a [h] reprobate professed against the Christians,) falseness, baseness mind, to do those of disposition, infusing hatred and variance secretly things which are not into all, detestable abominable people, most insolent convenient; in their reproaching of others, and boasting of themall unrighteousness, selves, inventors of all sorts of strange villainies, espefornication, 23 wick- cially those of uncleanness, contemners of all that are

29 Being filled with

16 in the lusts of their hearts unto uncleanness, ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν. 17 As many as have transformed, Οἵτινες μετήλλαξαν. 18 above, or,

beside, παρά.

19 filthiness, aσxnμoσúvnv. 20 have not thought good, our ¿doкíμaσaν. 22 meet, καθήκοντα.

21 to have God in acknowledgment, τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει.

23 villainy, inordinate desires, naughtiness.

edness, [i] covetous- placed over them, especially the rulers of the church, ness, maliciousness; the apostles, &c.: (see note [d] Jude 8.)

full of envy, murder,

debate, deceit, 24 ma31. Caring not how they behave themselves tolignity; whisperers, wards other men, honestly or no, whether they in30 Backbiters, 25ha- jure others or no, unfit for friendships, for leagues, ters of God, 26 [k]de- or bargains, who do not well in consort with others, spiteful, proud, have nothing of trust or kindness or constancy in of evil things, diso- them, void of all kindness to their nearest friends, bedient to parents, Luke xxi. 16, unreconcilable to all against whom they 31 [7] With- have conceived any malice, men without all bowels out understanding, of compassion in persecuting of others.

boasters, inventors

27

ers, without natural

[m] covenantbreak- 32. Who having received the faith of Christ, the affection, implaca- Christian profession, (taking upon them to be most ble, unmerciful: skilful in mysteries, to know more than any others,) 32 Who knowing of which it is one acknowledged part, that of such the judgment of sins as these eternal damnation is the just reward, God, that they which commit such things do yet not only favour themselves in the commission are worthy of death, of them, (to which they may have some temptations not only do the same, from the flesh,) but, as if their very understandings but have pleasure in were debauched and corrupted, do approve and pathem that do them. tronise (see Theophylact) them in others, and think the committing such things so far from crimes in them that they make them parts of their religion, special mysteries and depths of their theology, very pious and commendable in any of their followers.

THEREFORE

1

CHAP. II.

1. By this it appears how little can be said in exthou art inexcusable, cuse of those seducers among you, who judge and O man, [a] whosocondemn the orthodox Christians as breakers of the ever thou art that judgest: for where- law, only because they are not circumcised, &c., when in thou judgest an- they who thus condemn them observe not the law, no, other, thou con- not in that very particular which circumcision pecudemnest thyself; for thou that judgest liarly noted, the abstaining from abominable uncleandoest the but live and go on in those sins, ch. i. nesses, same things. so condemn themselves in judging others.

29,

and

2 But we are sure 2. Whereas it is most infalliby certain and acknowthat the judgment ledged by all, that God passes judgment rightly, not of God is according sparing a Jew for his outward ceremonies when he to [b] truth against punishes a Gentile that lives as well as he, but punishing sin, rewarding disobedience (if it be not reformed and forsaken) wheresoever he finds it, without any acceptation of persons, or consideration of external performances or privileges or advantages in any.

them which commit such things.

24 ill disposition, kakoŋleías. 25 hated by God, Beoσtuyeîs. 26 contumelious, haughty. 27 unconscionable. 1 every one, that judgest. 2 we know, οἴδαμεν.