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TEXT. 2 But we are sure that the judgment of God is according to truth,

against them which commit such things. 3 And thinkest thou this, O man, that judgest them which do such

things, and dost the same, that thou shalt escape the judgment of

God? 4 Or despisest thou the riches of his goodness, and forbearance, and : long-suffering ; not knowing that the goodness of God leadeth thee

to repentance?

PARAPHRASE. wherein thou judgest another, thou condemnest thyself: for

thou, that judgest, art alike guilty, in doing the same things. 2 But this we are sure of, that the judgment that God passes

upon any offenders is according to b truth, right and just. 3 Canst thou, who dost those things which thou condemnest in

another, think that thou shalt escape the condemning sentence 4 of God? Or slightest thou the riches of his goodness, for

bearance, and long-suffering, not knowing, nor considering, that the goodness of God ought to lead thee to repentance ?

1

NOTES. blantly named the Jews, whom he is very careful, in all this epistlę, to treat in the softest manner imaginable. 2dly, He uses the term, man, emphatically, iu opposition to God, in the next verse. ." Judyest." There will need nothing to be said to those who read this epistle with the least attention, to prove, that the judging, which St. Paul here speaks of, was, that aversion, which the Jews geverally had to the Gentiles; so that the unconverted Jews could not bear with the thoughts of a Messias, that admitted the heathen, equally with them, into his kingdom; por could the converted Jews be brought to adınit them into their communion, as the people of God, now equally with themselves : so that they generally, both one and the other, judged them unworthy the favour of God, and out of a capacity to become his people any other way but by circumcision and an observance of the ritual parts of the law, the inexcusableness and absurdity whereof St. Paul shows

jo this chapter. ? " “ According to truth," doth, I suppose, signify not barely a true judgment,

which will stand in opposition to an erroneous, and that will not take effect, but something more, i. e. according to the truth of his predictions and threats. As if he had said, “But if God in judgment cast off the Jews from being any longer his people, we know this to be according to his truth, who hath forewarned them of it, Ye Jews judge the Gentiles not to be received into the people of God, and refuse them admittance into the kingdom of the Messias, though you break the law, as well as they; you judge as prejudiced, passionate men. But the judgment of God against you will stand firm." The reason why he does it so covertly, may be that which I have before mentioned, his great care not to shock the Jews, especially here in the beginning, till he had yot fast hold upon them. And hence possibly it is, that he calls obeying the Gospel obeying the truth, ver. 8, and uses other the like soft expressions in this chapter.

TEXT. 5 But, after thy hardness and impenitent heart, treasurest up unto

thyself wrath against the day of wrath and revelation of the right

eous judgment of God; 6 Who will render to every man according to his deeds : 7 To them who by patient continuance in well-doing seek for glory

and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but

obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doth evil, of

the Jew first, and also of the Gentile; 10 But glory, honour, and peace, to every man that worketh good, to

the Jew first and also to the Gentile:

PARAPHRASE. 5 But layest up to thyself wrath and punishment, which thou

wilt meet with, at the day of judgment, and that just retribu

tion, which shall be awarded thee by God, in proportion to thy 6 impenitency, and the hardness of thy heart; Who will retri7 bute to every one according to his works, viz. Eternal life to

all those who by patience and gentleness in well-doing seek 8 glory and honour, and a state of immortality : But to them

who are contentious * and forward, and will not obey the

truth , but subject themselves to unrighteousness ; indignation 9 and wrath; Tribulation and anguish shall be poured out upon

every soul of man that worketh evil, of the Jew first', and also 10 of the Gentile. But glory, honour, and peace, shall be be

stowed on every man, that worketh good, on the Jew first,

NOTES. 7 Patience, in this verse, is opposed to contentious* in the next, and seems

principally to regard the Jews, who had no patience for any consideration of the Gentiles, but, with a strange peevishness and contention, opposed the freedom of the Gospel, in admitting the believing Gentiles to the franchises of the king

dom of the Messias, upon equal terms with themselves. 8 a Though by “ truth," the Gospel be here meant, yet I doubt not but St. Paul

used the term, truth, with an eye to the Jews, who though some few of them received the Gospel, yet even a great part of those few joined with the rest of their nation in opposing this great truth of the Gospel, that, under the Messias, the Gentiles, who believed, were the people of God as well as the Jews, and as

such were to be received by them. 9, 10 e “ The Jew first, and also the Gentile.” We see, by these two verses, and chap. i. 16, that St. Paul carefully lays it down, that there was now, under the Gospel, no other national distinction between the Jews and the Gentiles, but only a priority in the offer of the Gospel, and in the design of rewards and punishments, according as the Jews obeyed, or not. Which may farther satisfy us, that the distinction, which St. Paul insists on so much here, and all through the first part of this epistle, is national; the comparison being between the Jews, as uationally the people of God; and the Gentiles, as not the people of

law;

TEXT. 11 For there is no respect of persons with God. 12 For as many as have sinned without law shall also perish without

law; and as many as have sinned in the law shall be judged by the 13 (For not the hearers of the law are just before God, but the doers

of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the

things contained in the law, these, having not the law, are a law unto themselves :

PARAPHRASE. 11 and also on the Gentile. For with God there is no respect of 12 persons. For all that have sinned without having the positive

saw of God, which was given the Israelites, shall perishe

without the law; and all who have sinned, being under the 13 law, shall be judged by the law, (For the bare hearers of the

law are not thereby just or righteous in the sight of God, but

the doers of the law; they who exactly perform all that is 14 commanded in it shall be justified. For when the Gentiles,

who have no positive law given them by Gods, do, by the direction of the light of nature, observe or keep to the moral

NOTES. God, before the Messias : and that, under the Messias, the professors of Christianity, consisting most of converted Gentiles, were the people of God, owned and acknowledged as such by him, the unbelieving Jews being rejected, and the unbeliering Geotiles never received ; but that yet personally both Jews and Geutiles, every single person, shall be punished for his own particular sin, as

appears by the two next verses, 12 ''Anodoūras, “ shall perish ;" xpońscytas, “ shall be judged." Those under the

law, St. Paul says, “ shall be judged by the law;" and this is easy to conceive, because they were under a positive law, wherein life and death were annexed, as the reward and punishment of obedience and disobedience; but of the Genstiles, who were not under that positive law, he says barely, that “they shall perish." St. Paul does not use these so eminently differing expressious for nothing; they will, I think, give some light to chap. v. 13, and my interpretation

of it, if they lead us no farther. 14 6 My vóleon froyles, “ having not the law," or not having a law. The apostle by

the word law, generally, in this epistle, signifying a positive law, given by God, and promulgated by a revelation from heaven, with the sanction of declared rewards and punishments annexed to it, it is not improbable, that iu this verse, (where, by the Greek particle, he so plainly points out the law of Moses) by róuos, without the article, inay intend law in general, in his sense of a law, and so this verse may be translated thus: “ for when the Gentiles, who have not a law, do by nature the things contained in the law; these, not having a law, are a law to themselves.” And so ver. 12, “ As many as have sinned, being under a law, shall be judged by a law." For though, from Adam to Christ, there was no revealed, positive law, but that given to the Israelites; yet it is certain that, by Jesus Christ, a positive law from heaven is giveu to all mankind, and that those to whom this has been promulgated, by the preachiug of the Gospel, are all under it, and shall be judged by it.

TEXT. 15 Which show the work of the law written in their hearts, their con

science also bearing witness, and their thoughts the mean while

accusing or else excusing one another) 16 In the day, when God shall judge the secrets of men, by Jesus Christ,

according to my Gospel. 17 Behold thou art called a Jew, and restest in the law, and makest

thy boast of God; 18 And knowest his will, and approvest the things that are more ex

cellent, being instructed out of the law; 19 And art confident that thou thyself art a guide of the blind, a light

of them which are in darkness,

PARAPHRASE. rectitude, contained in the positive law, given by God to the

Israelites, they, being without any positive law given them, have 15 nevertheless a law within themselves; And show the rule of

the law written in their hearts, their consciences also bearing witness to that law, they amongst themselves, in the reasoning

of their own minds, accusing or excusing one another) 16 At the day of judgment, when, as I make known in my

preaching the Gospel", God shall judge all the actions of men, 17 by Jesus Christ. Behold, thou art named a Jew; and thou,

with satisfaction, restest in the privilege of having the law, as a mark of God's peculiar favour k, whom thou gloriest in, as

being thy God, and thou one of his people; a people, who 18 alone know and worship the true God; And thou knowest

his will, and hast the touch-stone of things excellent', having 19 been educated in the law, And takest upon thee as one who

art a guide to the blind m, a light to the ignorant Gentiles, who

NOTES. 16 “ According to my Gospel," i. e, as I make known in my preaching the Gospel.

That this is the meaning of this phrase, may be seen, 2 Tim. ii. 8. And of St. Paul's declaring of it, in his preaching, we have an instance left upon record,

Acts xvii. 31. 17 i 'Enovojásn, thou art named, emphatically said by St. Paul; for he, that was

such a Jew as he describes in the following verses, he insists on it, was a Jew only in name, not in reality; for so he concludes, ver. 28 and 29, he is not, in

the esteem of God, a Jew, who is so outwardly only. 17-20* In these four verses St. Paul makes use of the titles the Jews assumed to

themselves, from the advantages they had, of light and koowledge, above the Gentiles, to show them how inexcusable they were, in judging the Geutiles, who were even in their own account so much beneath them in knowledge, for doing

those things which they themselves were also guilty of. 17 k Vid. Mic. iii. 11. 18 Tà 8.cpéporta, signifies things excellent, convenient, controverted, or differing.

In either of these senses it may be understood here, though the last, viz. their difference in respect of lawful and uplawsul, I think may be pitched on, as most suited to the apostle's design here, and that which the Jews much stood upon, as giving them one great pre-eminence above the defiled Gentiles.

TEXT. 20 An instructor of the foolish, a teacher of babes, which hast the form

of knowledge, and of the truth in the law. 21 Thou, therefore, which teachest another, teachest thou not thyself?

thou that preachest a man should not steal, dost thou steal ? 22 Thou, that sayest a man should not commit adultery, dost thou com

mit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23 Thou that makest thy boast of the law, through breaking the law,

dishonourest thou God? 24 For the name of God is blasphemed among the Gentiles, through

you, as it is written. 25 For circumcision verily prosteth, if thou keep the law: but if thou

be a breaker of the law, thy circumcision is made uncircumcision. 26 Therefore, if the uncircumcision keep the righteousness of the law,

shall not his uncircumcision be counted for circumcision?

PARAPHRASE. 20 are in darkness, An instructor of the foolish ", a teacher of

babes, having an exact draught, and a complete system of 21 knowledge and truth in the law. Thou, therefore, who art a

master in this knowledge, and teachest others, teachest thou

not thyself? thou that preachest that a man should not steal, 22 dost thou steal ? Thou that declarest adultery to be unlawful,

dost thou commit it? thou that abhorrest idols, dost thou com23 mit sacrilege? Thou who gloriest in the law, dost thou, by 24 breaking of the law, dishonour God? For the name of God

is blasphemed amongst the Gentiles, by reason of your miscar25 riages, as it is written", Circumcision P indeed, and thy being

a Jew, profiteth ?, if thou keep the law: but if thou be a

transgressor of the law, thy circumcision is made uncircum26 cision; thou art no way better than an heathen. If, therefore,

an uncircumcised Gentile keep the moral rectitudes of the

NOTES. 19, 20 m “ Blind, in darkness, foolish, babes," were appellations which the Jews

gave to the Gentiles, signifying how much inferior to themselves they thought

them in knowledge. 20 - M6ppwois, “ form," seems here to be the same with Tútos, “ form," chap. vi.

17, i.e.“ such a draught, as contained and represented the parts and lineaments of the whole.” For it is to be remembered, that the apostle uses these expressious and terms here, in the same sense the Jews spoke of themselves, vauntingly, over the Gentiles, he thereby aggravating their fault, in judging the Gen

tiles as they did. 24 See 2 Saun. xii. 14. Ezek. xxxvi. 23. 25 P Circumcision is here put for“ being a Jew," as being one of the chief and most

discriminating rites of that people. 9 " Profiteth, if thou keep the law;" because a Jew, that kept the law, was to

have life therein, Lev. xviji. 5. 26 Tà dix ansehpala to róuou, “ the righteousness of the law.” I have taken the

liberty to render it, the rectitude of the law, in an appropriated sense of the

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