JOHN M. KELLY LIBRARY

Donated by

The Redemptorists of the Toronto Province

from the Library Collection of Holy Redeemer College, Windsor

University of St. Michael's College, Toronto

H0LY REDEEMER LIBRARY, ^$UJSQR

AN EXPOSITION

OF THE

EPISTLES OF SAINT PAUL,

ETC., ETC.

AN EXPOSITION

EPISTLES OF ST. PAUL,

C7T

€he Catholic

CONSISTING OF

AN INTRODUCTION TO EACH EPISTLE, AN ANALYSIS OF EACH CHAPTER, A PARAPHRASE OF THE SACRED TEXT,

COMMENTARY, Embracing Xotcs, Critical, Explanatory, an& Dogmatical,

INTERSPERSED WITH MORAL REFLECTIONS.

BY THE EIGHT REV. JOHN MAcEVILLY, D.D.,

cf (SnttDa.

" All Scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice. That the man of God may be perfect; furnished to every good work." — 2 TIM, iii. 16, 17.

" Understanding this first, that no prophecy of Scripture is made by private interpretation." — 2 PETER, i. 20.

I believe " that the Holy Apostolic See and the Roman Pontiff have the Primacy over the entire earth, and that

the Roman Pontiff is the successor of the Blessed Prince of the Apostles and the true Vicar of Christ and that

to Him was given, in the person of the Blessed Peter, by our Lord Jesus Christ, full power of feeding, ruling, and governing the Universal Church." — COUNCIL OF FLORENCE.

VOL. I.

THIRD EDITION, ENLARGED.

DUBLIN: W. B. KELLY, 8, GRAF TON-S TREE T.

LONDON : SIMPKIN, MARSHALL & CO., STATIONERS' HALL COURT.

1875.

H9LY REDEEMER LIBRARY, WINDSOR

LETTERS OF APPROBATION,

Hetter of $te ^oltness pus UK.

"TIUS P.P. IX.

"VENERABILIS FRATER: SALUTEH ET APOSTOLICAM BENEDICTIONEM.

" Exemplar operis quo Apostoli Pauli necnon Catholicas alias Novi Testament! explanare et in Anglicanum Sermonem Commentari aggressus es una cum litteris tuis perlibenter accepimus. Incom- pertum sane Nobis minime est Tuum pro Catholica doctrina studium, quapropter majorem in modum Fraternitati Tuo de labore gratulamur quern tulisti in eodem exarando opere. Hoc quidem non legimus quandoquidem Anglicanum Sermonem quo conscriptum est non callemus. Sed confidimus illud apprime responsurum scopo quern Tibi proposuisti, adeo ut praeclare de veritate Catholica ac de ipsa natione Tua mereri amplius potueris. Deum bonorum omnium largitorem suppliciter obsecramus, ut Te coelesti virtute sua roboret ac confirmet quo uberiores in dies sint in credito Tibi isto grege pastoralis Tuse Sollicitudinis fructus. Ac tanti hujus boni auspicem adjungimus Apos- tolicam Benedictionem quam ex intimo corde depromptam et cum eodem Tuo Grege communicandam Fraternitati Tuae peramanter impertimur.

"Datum Eomce apud S. Petrum, die 33 Octobris, anni 1858. Pontificatus Nostri, Anno XIII.

"PIUS PP. IX."

(^Translation.)

" VENERABLE BBOTHER : HEALTH AND APOSTOLICAL BENEDICTION.

" We have received with heartfelt pleasure the copy of your Exposition in the English language, of the Epistles of the Apostle Paul, and of the other Epistles, commonly called Catholic, of the New Testament, together with the letter by which it was accompanied. Your ardent love for Catholic doctrine, and your zealous anxiety for the elucidation of its sublime truths, are matters of which We had been already cognizant. Wherefore, Venerable Brother, We the more cheerfully offer you Our sincere congratulations for your meritorious labours in the production of such a Work. Not being familiar with the English language, We have not been able to indulge the desire we felt to peruse your Work. Nevertheless, we feel perfectly assured that it will so fully and entirely realize your fondest expectations, as to enhance considerably your valuable services in behalf of Catholic truth, und of your own faithful country. We earnestly beseech God, the bounteous Giver of all good gifts, so to strengthen and confirm you by virtue from on high, that the fruits of your Pastoral solicitude in behalf of the flock committed to your charge may increase daily more and more. That such prosperity may attend the course of your Episcopal life and labours, We lovingly impart to you, Venerable Brother, from Our inmost heart, the Apostolical Benediction, to be likewise communicated to your flock.

" Given at St. Peter's, Rome, October 23, 1858, in the 13th year of our Pontificate.

"PIUS PP. IX."

vi LETTERS OF APPROBATION.

Urttfr of tfjc Cardinal prefect of tfjc

" ll.T.rSTRISSIMF. AC TlF.YF.JXKXmsSIMF. DoMIXE,

" Delatie ad me sunt liteno Amplitudinis tiue rlio 3 labentis Tunii atquc una cum illis opus Anglieana lingua a to coiiscriptuin quod pra.-dictis literis mihi exhibere voluisti. Eqiiidem grato aninio illud aecepi, tuni quod in eo testim miiun habuerim tuae erga Sacrum hoc consilium at([iie Apostolicam Sedem dovotionis, tuin quod opere illo id intonderis unde Catholi^aReligio non mediocre emoluineiituin capere possit. (,,'Uie cum ita sint gratias ago humauitati tua.' ac Deuui rogo ut te diutissime servet ac sospitet.

" lionue e.r sK dibit* .V. Cangrcrjationit de Propaganda Fide die 30 Junii, 1S57.

"Amplitudinis Tuic. " L'ti Frater Studiosissimus,

"R. P. D. JOAXXI MA<E\U.LY, "AL. C. BARNABO, Pnrf.

" Eitcoo Gulcien-fi, Galviam."

" MOST IrxrsTRinrs AXD MOST KF.vERExn T.ORP,

"The letter of your Lordship, toother with a Work written l.y you in the English language, and which you state in your 1. ttrr you desire to pivsont to me. came duly t/> hand on the 3rd insL. Such an act on yur i>art. entitl.-s \i>u to my u'nurf'ul acknowledgments, both liecause it furnislu-s u proof of your devotion to this Sacred Council and to the Apostolic See, as also, because it supplies a testimony of your /ealous ex.-rtions to <• intVr no small advantngo on the sacred cause of Catholic truth. Allow nn>, t ht-rof >re. to acknowledge your Lordship's kindness, praying that God may long preserve you in tin- enjoyment of vi_'or<ai> health.

11 LVm<', at the CMajc of the Sacred Coiujreyatiin ' dc Prop. Fide.' 30t)i June, 1S57.

•• Your Lordsliip's most devoted,

"AL. C. BAUXABO, Pxrf."

Urttrr of CarOtnal

The following is MII extract of a letter from the pen of the above-named distin guished I'rinci: of the Church : —

"London, October 3rd. ISM.

"*****! have delayed acknowledging the receipt of the Work till T could snatch a few minutes to look into it. ami make myself acquainted with its contents. I have been aide to do so to-day, and can, th> reloiv. with better grace, thank you not merely for two elegant volumes, but for a soli.ily useful book. You have conferred a r«-al. substantial bonetit, not only on students in divinity, but on all Ctitlndics spanking the English tongue. Your method is clear and complete, and you render the sacred text of a most difficult portion of Sacred Scripture intelligible where ditlieult, and practical where plain, so as to make its reading doubly profitable to learned and unlearned. I, therefore, congratulate you most sincerely, for having undertaken and executed so good ti work, aud beg 3011 to continue your useful and edifying labours.

" 1 am, ever, Very IIcv. Dear Sir,

" Your iiflfcctionato Servant in Christ,

•^ N. CARD. WISEMAN."

Jfrom tfjr lUuotvtous ardjinsljop of <Tuam.

"A "\Vork, entitleil 'Ax EXPOSITION- OK TIIK EPISTI.KS OF ST. FAIT.; AXD OK THF. CATHOLIC EPISTLES,' kc., by the !!KV. .Ions M.\cE\ II.I.Y, Piesiduiit of the College of St. Jarlath, Tuain, has been submitted to Us for our approbation. Together with a judicious Paraphrase of the Snored Text, it embraces a full and satisfactory elucidation of its sense, and the varied Commentary, selected from the bt st interpreters of th--se Epistles, is interspersed with copious moral reflections.

" Such a AVork — useful to Clergy and Liity — has been hitherto much wanted in the English language ; and, aware of the nnss of valuable information which the writer's tilents, industry, and familiarity with Biblical learning, have enabled him to diffuse through its pages, We feel much satisfaction in giving our sanction for its publication.

" £fc JOHN, ARCHBISHOP or TUAM. " St. Jarlath's, Tuain, "Feast of the Nativity of the Bleated Virgin, 2SJJ."

PREFACE.

THE following Work contains a condensed abstract of a portion of Lectures, which, some years ago, it devolved upon me, as Professor of Sacred Scriptures, to deliver to a class of Divinity Students in this College. The greater part of it was committed to writing at the time, for the purpose of having before me, on future occasions, a methodical digest of my former studies, to serve as a help to memory, and to supersede the necessity of wading in each successive year, in order to acquire the same amount of information, through the learned and voluminous Commentaries, which I was obliged in the first instance to consult, rather than with the remotest view to publication. I will not, at the same time, conceal, that in common with many on whom I repose the most implicit reliance, and by whose advice I have been mainly influenced in my present undertaking, I felt it to be a subject of deep regret, that the intelligent laity and the reading portion of the Catholic community in these countries were not possessed of the advantage, enjoyed by their Catholic brethren elsewhere, of having in their own language — now, from several causes, become an universal vehicle of knowledge, and unfortunately, in the greater number of instances, of knowledge of the worst description — a popular and thoroughly Catholic Exposition of, at least, the Doctrinal portions of the New Testament. It is hardly necessary to point out, how powerfully a familiar acquaintance with the hopeful and consoling maxims of the Sacred Scripture would act as an antidote against these noxious and baneful works, alike subversive of faith and morals, with which the world is deluged, and which, in some shape or other, are found to circulate through every rank and order of society. The serious consideration of the eternal truths relating to the world to come, which will be always present to the mind of the devout reader of Sacred Scripture, will have the salutary effect of inspiring, instead of a perverse and corrupt taste, a tone of religious feeling suited to those who know from faith, that in the different circumstances of life, they are but pilgrims journeying on to their true country, that here they are only in a temporary place of abode, awaiting that everlasting habitation, " whose builder and maker is God." — (Heb. xi. 10).

Besides supplying the intelligent Catholic with additional means of giving, in due circumstances, an account of " the hope that is in him" (1 Peter, iii. 15) — which is the chief object of the present work — and furnishing the Ecclesiastical Student with a compendious Treatise, briefly setting forth the sense of these divine oracles, the study of which will form a portion of his daily occupation in the sacred ministry, to draw therefrom useful materials for " teaching, reproving, correcting, and instructing in justice, and to be rendered perfect, furnished to every good work" (2 Tim. iii. 16), it is humbly conceived, that the publication of this and other such works, clearly setting forth the sense of the Sacred

viii PREFACE.

Scriptures, and fully carrying out the wholesome requisition of the Church on this vitally important subject, will serve as a further practical confirmation of the arguments, whereby is abundantly demonstrated the anxious desire of the Catholic Church, to have the Holy Scriptures, hedged round with proper safeguards, com municated to her children. It will serve as an additional standing fact, a living exposition of her will in this respect, which even her bitterest 'enemies, on whom the most evident speculative reasoning usually fails to make any impression, will not presume to gainsay or call in question. Far from regarding the Holy Scriptures as soiled fountains, as we hear every day cahmmiously asserted regarding her, she pro claims the very contrary to the world in the person of the successor of St. Peter— " Illl enlm sunt fontes uberrimi qiit caique patere dcbent ad hauriendam ct moruin ei doctiiiKC sanetitatcm, dcpulsits erroribus, qui his corrupt}* teuijionbns late disse- m'uiantiir:' "For, they," viz., the Sacred Scriptures, "are the most abundant sources, which omjht to be left open to every one to draw from them purity of morals and of doctrine, to eradicate the errors which are widely disseminated in these corrupt times."— (See Letter of Pius VI. to Martini, prefixed to Martini's Bible).

Among the groundless charges with which the Church is every day assailed, not the least strange is that which accuses her of being opposed to the Bible. The most zealous propagators of this clumsy calumny cannot but be aware, that it is to that Church, which they thus misrepresent, they are indebted for whatever is sound in the portion of Scripture which they possess ; that were it not for the vigilant care which She, as the infallible depositary of divine truth, employed with the utmost jealousy for the preservation of the Bible, guarding its integrity from either mutilation or addition, these invaluable records of God's revealed will, owing to the fiendish attempts repeatedly made for their utter extinction, would have been long since forgotten. It is truly surprising, after the continual proofs of veneration which from the beginning she exhibited towards the Sacred Volume, employing the labours of her holy Doctors in every age, to elucidate its sense and determine its genuine readings— visiting with the severest ecclesiastical penalties the base betrayal of those who, in the days of dire persecution, were either inti midated or allured to surrender the inspired Scriptures into the hands of the profane, to give these holy things to dogs, to cast these precious pearls before swine, and regarding such impiety as a virtual abnegation of the faith — directing the decrees of her several Councils from Laodicea to Trent to determine their genuine ness and meaning — rendering it an imperative duty on her sacred ministers in their daily ofiice, in these solemn prayers which, like the Psalmist, they present seven times in the day, to recite a portion of the divine word — and commanding them, under pain of the strictest penalties and the sanction of moral guilt, to explain a portion thereof on all Sundays to their respective flocks ; it is, I say, surprising, that such a charge, so palpably contradicted by the very evidence of facts, should even be thought of, and can only be accounted for by the utter hopelessness of the cause in defence of which it is adduced.

True, the Church is opposed to the abuse of the Sacred Volume. Under the influence of the same Holy Spirit, by which she was guided during the early ages in not admitting for some time on her Canon certain portions of Scripture which are now admitted, at least as regards the New Testament, on her authority— and, be it observed, as regards many of them, admitted with the utmost inconsistency- by almost all Christian sects, she is utterly opposed to the circulation of any portion

PREFACE. ix

of Scripture which is not stamped with the high seal of her sacred authority — without which St. Augustine would have rejected the four Gospels (Contra Eplst. Fundam.} She is opposed to the indiscriminate circulation of even the true Scrip tures save under her own guidance and with her own sanction, since in Her alone resides the Holy Spirit by whom they were originally inspired, knowing that no prophecy or exposition of Scripture is made by the private interpretation of any one. She knows that the inspired oracles are a two-edged sword not to be carelessly or incautiously handled ; that, like the Eternal Word of God himself, they are often set as a sign to be contradicted, to serve as well for the ruin as for the resurrection* of many ; that now, as in the days of St. Peter, " they contain many things hard to be understood," which are not only absolutely difficult in themselves, and as regards every class of men, but which are ruinous to some, " which the weak and unstable" — nor are these confined to the illiterate classes — "wrest to their own destruction." — (2 Peter, iii. 16). She knows, that it was with the perverted application of God's sacred word, the tempter introduced sin and death into the world, and thus succeeded in blighting the glory and upsetting the grand design of the original creation ; and that the most powerful engine which he successfully wields in modern days, for ensnaring and ruining thousands of souls, is a perverted use, a fanatical reliance on God's holy word. For, a melancholy experience, as exemplified in the lives of modern Reformers, has taught her, that the great storehouse of divine truth — the revealed word of God — is converted by them into an abundant repertory of errors the most monstrous, subversive no less of religion than of society.

In truth, the unmeaning boasting in which the Sectaries indulge regarding the fancied possession of the Sacred Scriptures — and which is one of the fatal fruits of their indiscriminate circulation — has no parallel in the history of religion, save in the foolish pride which the Jews of old conceived from being intrusted with these sacred oracles, or in their stolid reliance on the material temple of Jerusalem, as a means of averting the downfall of their city. And if it proved of little avail to them for obtaining the grace of justification, to be the depositaries of God's true word (Piom. iii.), how much less will the possession of a mutilated and corrupted Bible — which even when whole and genuine is, at best, but a means, not an end, an external grace, involving its duo share of responsibility — avail its votaries for obtaining true justice, which consists, not in hearing or reading, but in doing the will of God ? And if the unmeaning cry, " the temple of the Lord, the temple of the Lord" (Jeremias, vii. 4), whereby the infatuated Jews were lulled into a fatal security in the midst of carnage, and famine, and woes unnumbered, availed but little in arresting the sword of the Assyrian, or in preventing the ruin of their doomed city, and the captivity of their unhappy race, how much less will the fanatical cry, " the Bible, and nothing but the Bible," wherein many of the Sectaries, after having vitiated it in despite of the heavy menace of the Apostle (Apocalypse, xxii. 18, 19), seem to repose their entire hopes of salvation, avail them, in the midst of the spiritual famine and death which, unfortunately, are but too palpably witnessed ravaging far and near among those bereft of the healing and life-giving influences to be found only in the Catholic Church, in averting the still more unutterable woes of God's eternal judgments on sin, whereof those, which He employed the sword of the Assyrian to inflict, were a faint but expressive image.

x PREFACE.

I* is to guard against the evils which, according to revelation and experience itself, are found to flow from the indiscriminate reading of the Sacred Scriptures, without curtailing the blessings which their devout perusal is directly calculated to produce ; it is to feed her children with the wholesome food of God's holy word, properly administered, without exposing them to the evils of fanaticism on the one hand, or of infidelity on the other, that the Catholit Church wishes to have the circulation of the true Scriptures always accompanied with notes and comments derived from authorized sources, to elucidate what the Holy Ghost himself declares to be absolutely difficult and "hard to be understood." Thus— in accordance with that Spirit of Wisdom, whereby she has been guided from the beginning in her conflict with error, and which she will not fail to exhibit during her militant state here below — she grasps the very arms which the enemy had wielded against her, and wresting them from his hands, employs them for his utter discomfiture.

In opposing the genuine sense of the Sacred Scriptures to their perverted use and misapplication, the Church but literally adheres to the line of conduct pro posed for her guidance by her heavenly spouse and master. We read in the Gospel of St. Matthew (chap, iv.) that at the temptation to which our Blessed Lord was pleased to submit, and which, like every other occurrence of his sacred life, conveys to us a most important lesson for our guidance, the enemy employing the very same artifice successfully resorted to in the case of Eve (Genesis, iii.), attempts to seduce him into sin by a perverted application of the words of God, alleging, that to his case and the circumstances in which it was sought to place him, the gracious promise of protection vouchsafed to just men in general, literally applied—"//'' hath uiren his Aurjcl* eharfie over thce, and in their hands shall they bear thcc up, text, perhaps, thou dash thy foot aaainxt a stone." .But by the proper use of the arms that had been employed against him— by the correct application of those very Scriptures that had been then, as they arc now, perver ted against truth, our Keck-emer demonstrates the sinfulness of the act to which he had been solicited, " thou shnlt not tempt the Lord tin/ God." And the heinousneBS of the crime of Idolatry, to which he had been in the last place tempted, he demonstrates from the same Scriptures, "the Lord thy God thou shall adore, and him alone sJialt tliou serrc."

It is in accordance with the practical lesson which the Church has learned from Qur Blessed Lord, on this important occasion, that I have ventured, in the follow ing work, to set forth the true meaning of a portion of these sacred oracles, which we hear every clay perverted to the purposes of error.

The plan which I have followed is that adopted in' the well known Commentary of Piconio on the Epistles of St. Paul. It is needless to remind the Student of Scripture, that Piconio's work is confined to the Epistles of St. Paul ; it does not extend to the Catholic Epistles, which are included in this. I think it right to say, that in following the plan of Piconio, I have not borrowed from him any more than I have done from the other learned authorities, to which I shall take leave to refer hereafter.

The TEXT is from the Edition published by Duffy, Dublin, A.D. 1857, with the approval, and under the sanction of, the Archbishops and Bishops of Ireland. I .have taken particular care to collate it with the Clementine Vulgate, to which I find it to be perfectly conformable, with some unimportant verbal exceptions,

PREFA CE. xi

and these I have corrected or noticed in the Commentary, — (See 1 Cor. vii. 7, xiv. 4; 1 Tim. vi. 6).

The PARAPHRASE was the portion of the Work written in the first instance. The reader can readily understand the difficulty I had to encounter in this part of my task, and may easily perceive the involution of phrase necessary to express with faithful and literal accuracy the idiomatic peculiarity of style observable in the writings of the Apostles, whose ideas, partaking of a Hebrew or Syro-Chaldaic turn, were expressed in a language, viz., the Greek, the idiom of which is so different from that of either the Hebrew or Syro-Chaldaic. In the Paraphrase, besides ex pressing the meaning, I have endeavoured to point out the connexion of the several parts, a thing by no means easy of accomplishment, particularly as regards the Epistles of St. Paul, who, frequently carried away by some idea that may occur to him, defers for a long time the completion of the sentence upon which he had entered. Of this peculiarity several examples will be pointed out in his writings.

In the COMMENTARY, which was written in the next place, I have endeavoured to vindicate the correctness of the interpretation and connexion adopted in the Paraphrase. Before, however, entering on the elucidation of the several words and phrases of the sacred Text, I thought it right to notice any difference of reading that may be found to exist between the Vulgate and the ordinary or received Greek Text, and to point out the preponderance of authorities, both as regards the ancient Fathers and chief Manuscripts, in favour of the former. In the quotations from the Old Testament, which are, in many instances, according to the Septuagint — the version then principally in use — I take care to point out the difference of reading between it and the Vulgate of the same Texts, as trans lated or corrected by St. Jerome. Although the chief object which I proposed to myself, in the notes which form the Commentary, was to elucidate the meaning of the Sacred Text, and point out the doctrinal bearing of the several passages, still, I trust, that as regards the critical portion of them, enough will be found to satisfy the reader, that even in this department, the rules of sound Biblical criticism have been judiciously applied, so as fully to answer the ends of such learned researches, without cumbering the Work to any inconvenient extent.

In the Exegetical portion of the Commentary is shown the correctness of the interpretation and connexion adopted in the Paraphrase ; and from the obvious meaning of the Text, the context, and parallel passages of Scripture, the meaning of the several words and phrases is more fully developed and explained in detail. Whenever there is question of any particular passage, regarding which there may exist, apart from defined doctrine, a diversity of opinion among Commentators, the two, or sometimes (which very rarely occurs), the three, most probable opinions are cited, and reasons assigned in favour of the one selected. These reasons, it is hoped, the reader will find to be, in general, well founded and satisfactory. In many instances the opinions are merely quoted, together with the reasons in favour of each, the reader himself being left to determine which may seem to him, all things considered, as the more probable.

In the Dogmatical portion, care is taken, in the first instance, to explain briefly the doctrine of the Catholic Church respecting any particular point or article of faith, whenever such explanation is deemed necessary. In the next place, the point of faith is proved, or the opposite error refuted, from the context, according as the occasion may require, that is to say, according as there may be question of

xii PREFA CE.

a passage, that, sustained by the authentic and authoritative interpretation of the Catholic Church— without which a great many, or, rather, most points of Christian faith could not be proved demonstratively from Scripture— may furnish a proof of doctrine, or of a passage which may have been perverted by heretics against Catholic truth. This system of proof/row the context, which seems by no means out of place in a Work like this, is of all others the most satisfactory and unanswerable, and is well suited to the present times, considering the aggressive attempts that have been fiercely made against the faith of the people— attempts, the abortive issue and utter failure of which, no less than of those made on every preceding and similar calamitous occasion, are now, thank God, a matter of history ; but which, at the same time, no one who believes, as every Catholic must, that the loss of faith, wilful apostacy from the Church, involves everlasting perdition, or the loss of the eternal vision of God, can fail to remember. I have also occasionally inserted into the body of the Commentary such pious reflections as seem naturally to arise from the several passages, and which should be one of the fruits to be derived from the reading of the Holy Scriptures.

In the ANALYSIS, which was written in the last place, is exhibited a summary of the contents, as well as the connexion of the several parts, in such a way as to enable the reader to perceive at once the subject matter of each chapter, which is more fully developed in the Paraphrase and the Commentary.

The Commentators whom I consulted, and whose opinions arc reflected in the following work, are Estius, A'Lapide, Piconio, Mauduit, Calmet, Natalis Alexander, Fromondus, Kenrick, Beelen ; among the ancients, St. Jerome, St. Chrysostom, (Ecumenius ; and on Dogmatical points, St. Thomas, Bellarmine, Snare/, Perronc, St. Ligorio, Milncr. It will be seen that the substance of the several opinions advanced therein, is found in some one or other of these learned authorities. I wish to observe, once for all, that I refrain from quoting them in detail on each particular question, lest such a course might render the Work too cumbrous, and by breaking up its continuity, deprive it of interest for the general reader.

I must not omit to observe, that I am far from imagining this to be, in every respect, what a work of the kind ought to be, or fully to answer the requirements of the age. No one can be more fully alive to its many defects and short-comings than I am myself.

If, such as it is, it serve, even in an humble way, to promote the general ends of edification, I will have no reason to regret the labour its composition has cost me, or the heavy pecuniary risk I have incurred in its publication.

In conclusion, I have only to say, that it has been my anxious desire, and my peculiar study, to embrace and faithfully give expression, on every point, to the teachings and doctrines of the Holy Roman Catholic Church, wherein alone resides the plenitude of Ecclesiastical power, and the fulness of the indefectible faith of the Blessed Peter, who has been divinely appointed to teach and confirm the faith of his brethren. She alone is the infallible depositary of God's revealed truth. He that gathers not with her, scattereth ; whosoever_communicates out side her pale is profane.

JOHN MAcEVILLY.

St. Jarlath's College, Tuam, December SO, 1855.

PREFACE TO SECOND EDITION.

SOME years have now elapsed since the present work first issued from the Press. Its object and design, together with the circumstances that first gave rise to its publication, are fully explained in the foregoing Preface. The first edition having been exhausted in the course of one year, a second was in actual preparation when the grave duties and responsibilities of the Episcopacy, with which I became un expectedly charged, absorbed for the time my undivided attention. In the present edition no change whatever has been made in either the Analysis or Paraphrase, save some unimportant verbal alterations. The Commentary, how ever, is considerably enlarged by the insertion of the Greek text, from the Codex Vaticanus of Cardinal Mai, wherever the Vulgate is found to differ from the received Greek Text, and care is taken to point out in every such case, the pre ponderance of authority both with regard to manuscripts and versions in favour of the former. The Exegetical portion of the Commentary is also, in some instances, more fully developed. And the moral observations, which are naturally suggested by the serious study and consideration of the Sacred Text, are rendered more comprehensive. The proof of Dogmatic truth from the context, as insisted on in the first edition, will not fail, it is hoped, to recommend itself to the reader by its advantages as a weapon to be used against the enemies of the Church, especially in this our day. The additional expense necessarily incurred in the publication of the present considerably enlarged edition will obviously account for the trifling advance in its price over that of the former.

Galway, March 2, 1860.

PREFACE TO THIRD EDITION.

AT the request of several parties, who have been for some time applying for copies of the present work, I have ventured on a third and enlarged edition, the second having been exhausted for some years.

I would have long since complied with the request so kindly urged, were it not that any spare time I had on hands, after the discharge of multiplied and varied duties, some of them, at times, of a distracting nature, was almost wholly engrossed in preparing an Exposition of the Gospels, now ready for Press. It is humbly hoped, that the Exposition in question may prove of some service, not only to our intelligent laity, but to those also, not the least important of whose arduous and absorbing missionary duties it is, to secure that special crown in store for such as "instruct many unto justice "—that justice of which the faith of Jesus Christ which comes from hearing those, and those only, who arc legitimately sent, is the root and foundation.

The present differs from the preceding edition in no way, save that the notes which form the Commentary arc, in some passages, considerably enlarged by some additional matter.

Such as it is, it is once more submitted to the kind indulgence of the reader.

*JOHX MAcEVILLY.

Galway, April 12, 1S75.

GENERAL INDEX OF CONTENTS.

AARON — Intercession of, i. 213 ; priesthood of, ii.

183, 194, 190 ; rod of, ii. 206. Abba — Meaning of, i, 66, 375. Abel— Sacrifice of, ii. 226, 406, Abraham — (His justification) not independent of

works, i. 32, ii. 271, 272; not opposed to

merit, i. 34 ; the model of our justification,

i. 40, 367; (his faith) heroic firmness of, i.

38, 39, ii. 228; his sons, i. 78, 309; (his promises) not conditional, ii. 190 ; made to

his Seed, not Seeds, i. 3(59. Abstinence — Merit of, i. 123, 198. Adam — First and second, i. 46, 265. Adultery — Allusion to, i, 187, ii. 281. Agar — Allegorical meaning of, i. 380, &e. Agape— Meaning and celebration of, i. 225, 220 ;

allusion to, ii. 2fi4, 368, 450. Aggeus — Quotation from, ii. 241. Air — Inhabited by demons, i. 405, 442. Allegory — Example, i. 379. Altar — Meaning of, i. 216, ii. 245. Almsdeeds— Merit of, i. 320, 326, ii. 24. Anacoluthon — Example of, i. 360. Anathema — Meaning and use of, i. 76, 274

355.

Anger — Lawful and unlawful, i. 426, 428. Angels — Different orders, and meaning of, i. 210,

399, 405, 442 ; worship and functions of, ii.

37, 102, JL-c., 390; (wicked) punishment of,

ii. 364.

Antediluvians — Salvation of, ii. 333. Antichrist — His coming, vices, &c. , ii. 76 ; his

precursors, his death, ii. 77, 398. Apollo, i. 140, 159, 167. Apologue — Example of, i. 236. Apostle — Meaning; qualities reqiiired for, i. 354. Apostles — Sufferings and privations of, i. 169,

299 ; heroic virtues of, i. 310, 311. Apostasy — Crime of. ii. 187, 221. Archangel— Trumpet of, i. 267, ii. 65. Ark— (Of Noah) allusion to, ii. 227, 332 ; (of the

Covenant) description of, ii. 206. Arbitration — Courts of, i. 177, <fcc. Articles — (39) Reference to, ii. 251. Ascension — (Of our Lord) i. 420. Associations — Dangerous, i. 311, 312. Authority — (Church) vindicated, ii. 203; argu ment from, i. 224, 423. Augustine— (St.) Discussion with St. Jerome, i.

362; strange interpretation of, ii. 331, 337. Avarice — Evils of, ii. 114; to be shunned, ii. 248

345.

BABYLON — Meaning of, ii. 300.

Barbarian — Meaning of, i. 9, 248.

Baptism — Mystical meaning and types of, i. 49, 50, ii. 38, i. 209, ii. 334 ; different kinds of, ii. 186 ; sacrament of, ii. 188 : effects of, ii. 303, 334.

Balaam — Character, disobedience, and prophecy

of, ii. 369, 450.

Beguards and Beguines— i. 245. Beelen— Theodore, i. 7, 40, 44, 47, ii. 12. Berith— Meaning of, argument from, ii. 210. Bishop — Meaning of, ii. 5, 142, 345; virtues

and duties of, ii. 95, 143; consecration

of. ii. 104; fortitude of, ii. 120; superior

to priests, dc fide, ii. 142. Bodies— (Glorified) properties of, i. 264, &c. Book of Life, ii. 22. Breviary— Correction of, under Pius VI ii.

175.

Builders — Meaning of, i. 102. Brethren — Love and hatred of. contrasted ii

407, &c,

CAIN— Sin of, ii. 226, 406.

Caleb and Josue, i. 211.

Calvin— Errors of, i. 71, 189, ii. 184.

Catechetical — Instruction, 'importance of, i. 392.

Ceremonial Law — Abolished, i. 366; not the source of justice, i. 368, <fcc.

Celibacy — Vindicated, i. 192, 201 ; history of ii 95.

Cerinthus— Errors of, ii, 17, 40, 399.

Charity — Acts and description of, 241, 243 ; several branches of, i. 115, 117; precept of, (new and old), ii. 392, &c. ; necessity of. ii. 207, 339, 399 ; rewards of, ii. 339.

Cherubim — Form of, ii. 200.

Children — (Dutiful) reward of, i. 439.

Christ— His love for us, i. 43, 72, 320, 364, 406, 408 ; humiliation and glory of, ii. 12, 329 ; our justice and salvation, i. 151 ; divinity and at tributes of, i. 121, ii. 29, 33, 413, 414; supe rior prerogatives of, ii. 162, &c.; atonement of, ii. 38; patience and unjust sufferings of, ii. 322 ; the promised Saviour, ii. 421 ; errors regarding, ii. 398 ; crucified, power of, i. 149, &c. ; his priesthood, ii. 184, 101, &c.; the chief corner stone, ii. 314, etc.; his second com. ing, gainsayed, ii. 374, (fee. ; advocacy of, ii. 390 ; made a curse, i. 368 ; subjection of all to, i. 261, ii. 163 ; headship of, i. 435.

Church— Foundations of, i. 410 ; infallibility of, i. 423, ii. 09: when glorious? i. 436; rela tion to Christ, i. 436, <tc.; having many members, i. 230 ; several offices in, i. 240 ; external ministry of, ii. 203 ; visibility of, ii. 99 ; " a great house," ii. 128 ; precepts of, vindicated, ii. 144; wonderful fecundity of, i. 381; motives of adhering to, ii. 329; ne cessity of union with, ii. 385. Chastity— Precept of, ii. 110.

Circumcision, i. 21, 22, 30, 190, 408. Circumspection — Necessity of, i. 433. Clerics— Conduct of, ii. 95 ; occupation and duties of, exemplified, ii. 124.

XVI

GENERAL INDEX OF CONTENT^

Colossians — Who? ii. 20.

Concupiscence — Dominion of, means of over coming, i. 50, 62 ; the source of bin, ii. 257 ;

triple, ii. 396. Communion — Under one kind, i. 230; unworthy,

guilt and punishment of, i. 231. Confession — Vindicated, ii. 215; reference to,

ii. 206, 38*.

Complin — Allusion to, ii. 34*\ Concurnu* GeneraUa, ii. 25*. Confirmation — Reference to, ii. 1*7. Conflagration — Fire of, i. 103, ii. 370. Contentions — Source of, ii. 2*1, ^-c. Corinthian— Church, schism, <tc., i. 140, 107. Covetousness — Meaning of, i. 430, <frc. Correction— How to be administered, i. 3i 1 ii.

110, ,tc., 138, 139. Cross — Power, enemies, scandal of, i. 148, 149,

ii. 14, 105 ; love of, and sacrifice of, i. 397,

ii. 240.

Cretans, ii. 142, &c. Cyrus — A type of Christ, ii. 104.

DATIKN-ESS— Works of, i. 110. 433, ii. 390, 397.

David — A type of Christ, ii. 10*, &c.

Deacons — Virtues of, ii. 97.

Deaconesses — Office and duties of. i. 134, 202, ii.98.

Deluge — Allusion to, ii. 227, 331. £c.

Deposit — Of sound doctrine, ii. 110.

Detraction — Evils of, ii. 2*4.

Devils — Power, prince, and doctrines of, i. 400,

442, ii. 101, 34*; meaning of, trembling of,

children of, ii. 270, 400 ; sometimes appear

as angels of light, i. 330. Disinterestedness — Example of, i. 204, 206, ii.

440. Divorce — quoad thorum, quoad rinculum, i. 187,

Diotrephes — Crimes of, ii. 411.

Dogs — Spiritual meaning of; proverbs regarding

ii. 10, 371.

Dogmatic Canons — Form of, i. 355. Dress — Modesty of, costliness of, when allowed ?

i. 222, ii. 324. Drunkenness — Punishment and effects of, i. 170,

433 ; incompatible with chastity, ii. 143, 330 ;

siufulness of, ii. 330.

EARTH — To be burned up, ii. 370, il-e.

Earthly things— Vanity of, i. 193, 284, 300, etc.

Ebionites — Errors of, i. 421.

Ecclesiastics — Peculiar occupation of, labour ne cessary for, ii. 124.

Edification — Meaning of, i. 190.

Elect— Seal of, ii. 127.

Epaphroditus — ii. 15.

Epiphras — ii. 29, &c.

Epimenides — Quoted, ii. 144.

Ephesians— Epistle to, i. 398.

Esau — Rejection and profaneness of, i. 78, 80 ii I 239.

Eucharist — Real presence in. i. 211, 215, 228, 230 ; love of Christ (shown in) abuse of i' 220, 227, 231, ii. 245.

Eternity — Reflections on, i. 193, 300, <frc.

Eternal Life— Reward of, i. 17, 54, ii. 137.

Evangelist — Meaning of, i. 422.

Eve — Deceived by the serpent, i. 33*, ii. 93.

Evil— Origin of, ii. 257.

Excommunication— Example and effects of, ii. 90 ; power to inflict it, monition preceding it, i. 173; (minor) example of, ii. 81, 170.

Expiation— Sacrifice of, several meanings of ii 210, 240.

FABLES — Denounced, ii. 80.

Faith— Protestant notion of, refuted, i. 40, ii. 208; description of, ii. 225,354; heroes of[ ii. 220, <tc; unity o/, excluding heretics, i! 420, ii. 245; the life of the just, i. 10; the root of justification, not the first grace, i. 30 350, 309, 407. ii. 220, 207; dead faith', with'- out good works, not sufficient for salvation, i, 31, ii. 209, &c. ; animated with charity and good works, i. 384, ii. 224 ; perseverance is necessary, ii. 427 ; (human) i. 125.

Fasi ing— Vindication of, ii. 41, 102.

Fear— Spirit of, different kinds of, i. CO, ii.

Festivals- Legal observance of, i. 119, 370.

Fides informis, ii. 209.

Fire— Saving effects of, i. 162; (personified) ii

242.

First Fruits— Reference to. i. 100, 200, ii. 259. Final Perseverance — i. 84. j Flesh and Spirit — Wisdom, works of, i. 04 05

390, 391.

j Folly — (Apparent) example of, i. 333, 330. Foolishness — Of God, i. 140. Fornication — Siufulness of, in a Christian, i 181

183.

Forgiveness of Injuries — i. 101. ii. 321. Free will — Concurrence of, i. 258, 432.

GAI.ATIANS— Epistles to, £c.. i. 353.

Gangrene — Allusion to, ii. 127.

Gentiles — Call of, a mystery concealed. ttc , i.

130. 414, <frc.

Gifts — Spiritual, i. 232, 239. Gnostics — Errors, and leading doctrines of, i. 404, 410, 417, ii. 27, 37, &c., 07,311; crimes and obscenities of, ii. 318, 336. Goat — (Emissary), ii. 215.

God — Veracity, justice, dominion of, i. 24, 29, 83 ; Providence of, i. 83, 104 ; nature, correc tion of, ii. 110, 237; bounty, jealousy, mercy of, ii. 25*, 282, 333; great love for us, his sons, ii. 402, 408, cvc. ; children of, ii. 419; commandments of, to be observed, ii. 420; never seen in this life, ii. 110, 415. Gomorrha — ii. 305, 448.

Good Works — Necessity of, ii. 208, &c., 350. Gold, Silver, &c. — i. 102, ii. 283, 302. Gospel, i. 1, 9. Grace — Necessity of, not inamissible, i. 108, 208,

ii. 301 ; (sacramental), i. 429, ii. 104, 120. Gratia gratis data, i. 108, 217, 220. 232, 239 , ii.

328, 333.

Grecian Games — Allusion to, i. 207, ii. 340. Gymnasium — (Spiritual), good effects of, allusion to, i. 207, ii. 103.

HABAcrc — Quotation from, i. 10, 368, ii. 223. Hair — Wearing of, i. 221, &c. Hands — Evil deeds of, i. 429. Handwriting — Meaning of, ii. 38. Heaven — Inheritance of, ii. 304, <fec., 335. Heavms— (Three), i. 342, (new), ii. 240, 375,

i'C.

Head — Covering, and uncovering of, i. 223, &c. Hebrews— ii. 17, 158, <frc. Henoch — ii. 226 ; prophecy of, ii. 451. Heretics— Character of, to be shunned, errors of,

ii. 131, 151, 364, 397, 430, 450, <fec. Heresy — Necessity and nature of, i. 225, 421.

GENERAL INDEX OF CONTENTS.

xvn

Hierarchy— (Of Angels), ii. 405.

Holy of Holies, ii. 206, 212.

Holy Ghost — Saddened, delight of Angela, i.

427, ii. 30"< ; groanings of. i. 09, ii. 307. Hope — Anchor of the soul, ii. 101. Homoioteleuton — Example of, ii. 425. Horeb— i. 210. Hospitality — Meaning, merit, qualities of, ii. 90,

24:).

Humility— i. 454, ii. 283. 284, 347. Husbands — Duties and relations of, i. 436, 437,

ii. 325. Hyssop — Use of, ii. 210.

Idioms — Communication of. i. 2fiC. Idleness — Denounced, ii. 82, 83. Idol— Temple of worship of, i. 199, 216. Idolothytes— "When prohibited, and allowed, i.

199, 216.

Illyricutn — Situation of, i. 131. Imputative Justice, i. 36, 150, 428. Incarnation — Eevelation of, ii. 90, &c. Incest — Case of, punishment and remission of,

i. 173, 287.

Incontinence — Remedies against, i. 187. Incredulity — Punishment of, ii. 170, &c. Indulgences — Doctrine of, i. 287. Intellect — Submission of, to faith, i. 329, ii.

225. Intercession of Saints vindicated, i. 13:3, ii.

390.

Isaac and Ismael, i. 77, 382. Instruction — Duty of, i. 280, ii. 135.

JACOB and ESAU — Doctrine regarding, viewed as representing entire peoples, i. 78. 79, etc.

James (^ St. )— Character and Epistle of, ii. 250. &c.

Jehovah — And EloMm, i. 121, 196, 203.

Jeremias — Quotation from, ii. 203.

Jerome — (St.) Epistle to EvRiius, ii. 142.

Jerusalem — Council of, i. 360; heavenly, mean ing, and inhabitants of, i. 381, ii. 240.

Jesus — Sacred Heart, glory, qualities of, as a Judge and Pontiff, ii. 6, 12, 180 ; Mediator of New Testament, the great Pastor, ii. 241, 248.

Jews— Sins, privileges, rejection, obduracy, re call, remnant, typical blessings of, i. 20, 77, 89, 98, 102, 210; sacrifices, mode of justifi cation of, 216 ; infancy of, illustrated, 372, 375.

Job — Patience of, ii. 292.

John (St.) Epistles of, ii. 381, 433.

Joseph — His royal staff adored, ii. 231.

Judaizers — Errors of, ii. 26.

Judges — Impartiality of, ii. 110.

Judgment (General), — considerations, time, signs, descriptions of, ii. 64, 77, 374, (particular), nature of, i. 304.

Justification (First and second)— nature, effects, uncertainty, i. 29, 36, 167, 180, 397, ii. 268, 387, inherent, i. 47.

Justice of the Law and Faith — i. 90, 370.

KNOWLEDGE — Dangers and abuse of,i. 12, 13, 196.

LAITY — Duties of, ii. 346.

Law (Of God) — violation of one precept involves

the whole, ii. 266 ; (of Moses), contrasted

with promise, arrayed by angels, i. 370, &c.;

Minatory, precepts of— ii. 87; entailed a

curse, i. 368. VOL. i.

Lawsuits — Evils of, i. 177, etc.

Laodiceans — Epistle to. ii. 51, etc.

Language — Qualities of, ii. 40.

Legal Observances — i. 118, etc.

Liberty— (Christian), i. 203 ; false, i. 380, ii. 317,

370. Life — (Human), uncertaintv of, ii. 256, 286;

(eternal), reward of, i. 51, ii. 137. Light— Mora.1 effects, Father, symbolic meaning

of. i. 116, 432, ii. 68, 258, 386. Limb us Patntm — i. 4'2l. ii. 31, itc. Liturgy — Language of, vindicated, i. 250. Lombard ( Peter 1 — ii. 414. Lot— Justice of, ii. 3(i6. Lots— Meaning of, i. 401, ii. 31. Love (Of God) — i. 72, 74; of our neighbour, i.

115.

Lucifer— His sin, i. 4^5, 442, ii. 365. Lumen gloria; — i. 245, ii. 116, 403.

MACEDONIANS — Charity of, i. 310.

Malachy — (Quotation from), i. 80.

Man— (Old and new), i. 50, 420, ii. 44, &c., 313.

Mankind— Sinfulness of, i. 26, 27, 380, 382.

Manichees — Errors of, ii. 258.

Manna — A type, quantity to be collected, i. 210, 321.

Mark (St.)— ii. 351.

Marriage — Sacrament, state, necessity, trials, and errors of, i. 184, 436 ; allowed between faith ful and unfaithful, case, i. 189; sometimes recommended, honourable in all,ii. 108, 244; dissolution of, quoad vinculum, i. 55.

Martyrdom — i. 242.

Mary, Ever Glorious Virgin — Intercession, power, immaculate purity of, i. 30, 44, 130, 184, 336, ii. 50, 387.

Mass — 'Sacrifice of, i. 217, ii. 216, 219.

Massah and Meriba — ii. 174.

Masters— Duties of, i. 441, ii. 47.

Mauduit — Interpretation?, dissertations, criti cisms of, i. 32, 86, 395, ii. 118, 176, 180, 331, etc.

Meats— Distinction of, i. 120, 218.

Medii necessitas, ii. 227.

Mediator— i. 371, ii. 91, 390.

Mediation — Utility and necessity of, ii. 105, 181.

Melchisedech — ii. 193.

Meekness — Recommended, ii. 200, 326.

Meiosis — Example of, i. 115.

Merit— Reward, doctrine of, i. 17, 35, ii. 137, 152, 272.

Mercy — Reward of, ii. 267, 273.

Michael (Archangel) — His dispute with the devil, ii. 367, 440.

Milk (spiritual)— i. 159, ii. 313.

Ministers — (Anglican), conduct of, ii. 364 ; (of the altar), support of, i. 202, &c.

Ministry of the Church, how long ? wherefore ? — i. 422, <fcc.

Mission — Necessity of, i. 92, 357.

Miracles — ii. 78, 131.

Moral Precepts — Summary of, ii. 23.

Moses — His early history and exploits, ii. 231 ; compared with Christ, ii. 173 ; (his coun tenance), effulgence of, i. 292 ; his ministry compared with the Apostolic, i. 292, &c. ; (his law), imperfection of, ii. 167, 214, &c.

Motive — Purity of, ii. 283.

Mystery — Concealed from the world, i. 413, &c.

NABOTH — Persecution of, ii. 290. Natural Law — Precept of, i. 1 9.

XV111

GENERAL INDEX OF CONTENTS.

Necessary, necessitate medii — ii. 227.

Neighbour — Precept regarding the law of, its necessity, i. 11H, >te., 120, &c., ii. 407, &c., 4,35, 440.

Neophyte — ii. !>7.

Nero— i. 11:!, ii. 13*\

New (Law) — Violation of, ii. Ifi7 ; (man), mean ing of, i. 39«.

Nicoluites- — Teachings of, ii. 40-'!.

Noe — His preaching, his ark, ii. 227, 332, 305.

OATH — Sometimes lawful, i. 8, 75, ii. 293.

Obduracy — Nature and effects of, i. 12, 83, 84, ii. 78 ; inflicted as a punishment, i. 290.

Obedience — On the part of married, and of chil dren and servants, i. 437, 439, &c. ; to prelates and superiors, ii. 247.

Occasion of sin — i. 1*.

Offices in the Church— i. 422.

Olympic Games, i. 207, ii. l:i(l.

Offering of Christ (bloody and unbloody} ii. 190, 1!MI, 216, itc.

Oil— Use of. ii. 2!)4.

Old (Man)— To he put off, i. 425.

Orders (Holy) — Sin of conferring, with precipi tancy, ii. 111.

PAGANS — Not subject to Church jurisdiction, i. 176.

Pagans— Their life, i. 11, 13, 180, 424; natural faculties, i. l!>.

Panoply (Christian)— i. 441, ii. (is.

Pasch — Moral lesson from, i. 174.

Paphnutius — ii. IMi.

Parents— Duties of, i. 440.

Pastor (Book) — i. 130 ; (of souls), duties and dangers of. ii. 105, ;t4t; duty of, as regards the poor. i. 301 ; virtues of, i. 300, A'c. ; ii. 344, itc.'

Patience — Recommended, i. 42, ii. 235, 341, itc.

Pelagians — Errors of, i. His.

Penance — To be renewed to, ii. 1** ; works of. i. 31(i, ii. 2*4.

Peter (St.)— Name and Epistles of, ii. 30-?, 352; visions, revelations of, ii. 300; absent from I Rome, i. 137 ; primacy of, i. 411; repre hended, i. 3(i2.

Paul — Name, unmarried, doctrine, life of, i. 4, 1*0, IMS, you, lVc., 220, :13(), Ac. : bis sta- ' ture, style of preaching, eloquence, i. 331, i 335 ; labours, humiliations, humility, visions, • mission of, i. 33*, 341. 3(13 ; r< bukts Peter, i. 3(12, it i1. ; the model of a pastor, gentle ness of, ii. 57, <tc.

Pfntapoli* (Cities of)— ii. 305, 448.

Perfection — Meaning of, ii. l!l.

Pharaoh— Punishment and obduracy of, i. 82, 83.

Pharisees — ii. 17.

Philemon — ii. 152.

Philippi — ii. 1.

Philosophers — i. 11, 13; their vices, i. 12, 14.

Philosophy (False) — Evils of, ii. 37.

Piety — Advantages, transmitted from parents to children, ii. 120, &c.

Pleroma, i. 41(1, 423, ii. 32.

Poor — I'aternal care of, i. 301, ii. 290.

Power (Secular) — Obedience to, nature of, i. 112, itc. ; ii. 149, 319.

Prayer — Necessity, efficacy, conditions of, ii. 48, 297, 427; several kinds of, to be offered for all, abuse of, ii. 90, 2«1.

Preaching — Duty of, how to be performed, i. 20, 24*, 289, ii. 87, 134, 135.

Preachers — i. 205, 20(i, 24H, 289.

Priests — Ordained by Christ, notes of, i. 229, ii. ls.3, Ac.; rewards of, meaning of, in a me taphorical sense, ii. 109, 314, >tc.

Predestination — Of tUe Son of God, i. 7 ; to grace, to (jlory, ante et post prcevisa merita, causes, effects of, i. 70, 80, 81,40^!, ii. 291.

Probabili*m — i. 125.

Prophecy— Meaning of, i. 221, 246, 422, ii. 2! 12.

Prosopopoeia — Example of, i. (i7.

Purgatory — i. 162, 103.

ii — Council of, i. 135, ii. 96.

RAHAB — i. 35, ii. 273.

Race-course — i. 207, ii. 235.

Ruin (Karli/ and Latter)— ii. 291.

Hash (Judgment) — ii. 2*5.

Reading (Pious) — Utility of, ii. 245.

Rebellion — Punishment of, i. 212.

Rebecca — i. 79.

Redemption— ii. 309, 321.

Religion (Pure)— ii. 202.

Reprobation — i. 80; errors of Calvin, i. 84;

from grace, 78, 81; of Ismael and Pharaoh,

i. 78, *2. Resurrection (General) — i. 250, etc., ii. 65, itc. ;

(of Christ) i. 250, <tc., ii. 55; spiritual, ii.

43, Ac., 40S, etc.

Respect of Persons — i. 17, ii. 264, &c. Rest (of God)— ii. 179, <tc. Residence — Duty of. ii. 80. Reward (Special — i. 205. Reviviscence of Good Works — i. 306. Revelation — ii. lol. 225; deposit of, unchange

able, i. 122, 355.

Rovenge (Christian) — i. Ill; remedies for, i. 428. Riches— ii. 114, 28*. Roman Church — Head of all Churches — i. 1.

SABBATH— Change of, i. 270.

Sacrifice — Pagan, Jewish, Christian, i. 216; one

(of Chri>t), ii. yOi). itc., 219, <fcc. ; daily,

morning, and evening, among the Jews, ii.

21* ; ot (,ur bodies, spiritual, i. 100, ii. 247,

310; of expiation, redemptury, ii. 19!), 215,

itc. Sainls — Humility of, ii. 88 ; intercession and

worship ot, ii. 390. Sadness — Remedies against, ii. 293. Salvation- Uncertainty, importance, difficulty of,

i. 07. 74, 208, 301, ii. 11, 10, 298, 340. Sara — Allegorical meaning of — a model of wives,

i. 3*1, ii. ;j-25. Scurrility— i. 432. Scandal— i. 124, 197, 199. Scripture (SS.) — Advantage of reading, difficulty,

meanings, utility of, i. 127, ii. 45, 247 ; how

written '! not to be read indiscriminately, con

tains no proof of Self- inspiration, ii. 134,

360, itc., 379. Scythian — ii. 44.

Semi- Pelagians — Errors of, i. 108, ii. 88. Sensual (Man) and spiritual — i. 150, ifec., ii. 185. Septuagint Version— ii. 148, 100, 210, 223, 226. Servants — Duties, rewards, claims ot, i. 432, ii.

47, 112, 156; (perpetual among the Jews),

ii. 216. Severity — To be modified, i. 286.

GENERAL INDEX OF CONTENTS.

xix

Simoom — ii. 256.

Simon Magus— i. 433, 434, ii. 257.

Simony — ii. 239, 204.

Siu (Original) — i. 44, 408; (mortal), definition of, ii. 5H, 429 ; personified, crying for ven geance, i. 50, 53, 57, 63, ii. 289; " unto death," meaning of, ii. 429; (venial), doc trine of faith regarding, i. 401, ii. 275, 38? ; (spiritual) danger of, i. 390.

Sinners — Wretchedness, conversion of, punish ment, in the Church, i. 400, &c., ii. 73, 128, 398.

Slavery — Status of, i. 191.

Sobriety— ii. 337, 348.

Sodom — ii. 3(15, 448.

Solomon — A type of Christ — ii. 163.

Songs — Recommended, i. 436.

Sophism — Example of, ii. 261.

Sorrow for Sin — i. 316.

Souls — Merit of saving, ii. 297 ; (animal, .'spiritual') i. 265.

Speech (Evil)— i. 429, 432.

Spiritual Life — Different stages of, ii. 394, &o.

Spirituality— Gift of, i. 269, ii 330.

Stadium (Christian) — ii. 19, 130, 235.

Stigmata of Christ — i. 398.

Sufferings — Advantage, reward, lot of the just, means of glory, i. 73, ii. 132, 237, 253, 321, 330, 334; (unjust), merit of, ii. 328, &c.

Sylvanus— ii. 349.

Symbols of Faith — ii. 270.

TABERNACLE— Pattern, furniture, &c., ii. 205. Tart'irus — ii. 365.

Teachers — Duties, qualities, test of, ii. 274, &c. Temporal Debt due to Sin— (de fide}, i. 231. Temptations, Human — i. 203 ; of God, ii. 174 ;

source of, ii. 257. Tessera Hospitalitatis — i. 290. Testament (Old)— To be abrogated, nature, end,

and dedication of, ii. 212, &c. ; contrasted

with the New, ii. 240.

Thessalonians, ii. 54, &c.

Time — Value, computation of, among the Jews,

measure of, with God, i. 270, 435, ii. 375. Tithes — Payment of, proof of inferiority, Christ

not bound to pay them, ii. 193, &c. Tongue, ii. 260, &c., 274, &c., 2*4, &c., 329. Tongues — Gift of, i. 235, 240, 246, .fee. Tradition, i. 358, ii. 79, 123.

Total Abstinence — Highly commendable, ii. 110. Trumpet — Last, i. 263, ii. 65. Transfiguration, ii. 360.

UNCLEANNESS, i. 402, 433, ii. 63. Unction— Of Holy Ghost, ii. 398.

VEILS— Use of, i. 221, 223.

Venial (Sins)— Doctrine of Faith, i. 401, ii. 275,

387.

Vessel — Meaning of, ii. 63. Virginity— A more perfect state, i. 192. Virtues — Series or chain of, ii. 355. Vocation — To Ecclesiastical state, ii. 183. Vows — Violation of, ii. 108. Vulgate — Version, i. 26, ii. 210, 423, &o.

WALL — Of partition, i. 411.

Warfare— Spiritual arms of, i. 330.

Widows— (Ecclesiastical), age, habits, virtues of,

ii. 107, &c.

Wine — Luxurious effects of, i. 176, 405. Wives — Duties, relations, subjection, ornaments

of, i. 436, Ac., ii. 324, &c. Wisdom— (Human) rejected, i. 147, 164 ; false

and true, ii. 27H, &c. Witnesses — Required to establish a cause, triple

in heaven, Ac., i. 347, ii. 422. Woman — To be veiled, inferiority, power, orna ments, occupation of, i. 221, 254, ii. 93, .fee. World— Friendship, corrupt maxims of, not to be

loved, ii. 281, 396. Word— (Or Son of God), eternity, natures, and

person of, source of life, ii. 384, &c.

THE EPISTLE

OF

SAINT PAUL TO THE ROMANS.

Sntro auction,

THIS EPISTLE, although written at a period subsequent to the date of some of the other writings of St. Paul, is still placed at the head of his Epistles in the Bible, either on account of the pre-eminence of the Roman Church, " The mother and mistress of all Churches" — on whose Chief Pastor " was conferred, by our Lord Jesus Christ, the full power of feeding, ruling, and governing the universal Church," or, on account of the comprehensive and sublime nature of its contents, embracing, as it does, in a general way, the entire economy of Redemption ; and treating fully of the mysteries of divine grace, considered in their eternal decrees, in their present effects here, and in their consequences, as regards the elect and reprobate, hereafter.

LANGUAGE OF. — It is maintained by some few critics, Salmeron, Harduin, &c., that it was written in Latin, the language of those for whose instruction it was directly, and in the first instance, intended. This opinion is, however, generally rejected as impro bable ; for it was not to the people of Rome, but to all the faithful residing there (i. 3), both Jews and Gentiles, whether inhabitants of the city, or foreigners nocking thither from every quarter of the Empire, to many of whom, doubtless, the Latin, was an unknown tongue, that this Epistle was addressed. The common opinion is, that it was written in Greek, the language in which the Apostle was most conversant from his infancy — a language, too, which was generally understood and cultivated at the time by all classes, at Rome, as we are informed by Juvenal (Satire 6), and by Cicero (pro Archia), and which, being most generally in use throughout the East and West after the period of the Grecian conquests under Alexander the Great, was, therefore, the most befitting vehicle for conveying to every description of persons all over the globe, the important instructions contained in this Epistle. This latter opinion derives further confirmation from the many Grecisms with which the Latin version of the Epistle abounds. It is to the Greek also, that in the case of difference of opinion respecting the reading of any particular passage, Commentators generally, whether Greek or Latin, refer as the language originally employed in this Epistle by the Apostle.

OBJECT AND OCCASION OF. — The principal object which the Apostle had in view in writing this Epistle, as far as can be gleaned from the writings of Commentators, ancient and modern, as also from the subject matter of the Epistle itself, was to settle a grave and dangerous dispute by which the Church of Rcme, composed of converted Jews and Gentiles, was troubled, regarding the relative claims of these respective parties to the grace of the Gospel. It is not unlikely, that the difference of practice

INTRODUCTION TO ROMANS.

with respect to certain legal observances (chap, xiv.) which were permitted to the Jews, and from which the Gentiles justly claimed perfect exemption, contributed to keep alive these dissensions, to which both parties were instigated by certain false teachers, who at that period were busily engaged in the unholy attempt to unsettle the faith of the early converts (xvi. 10, 17, 18). The Jews, elated by their descent, and the many exalted favours and privileges specially conferred on their nation, claimed the spiritual inheritance of justification as their birthright, in virtue of the many promises repeatedly made to their Fathers, and also as the reward of their observance of the Law of Moses ; while, in the case of the idolatrous Gentiles, they contended that the call of the latter to the Gospel was a mere act of grace and favour on the part of God. The Gentiles, whom the Apostle calls " Greeks," were, on the other hand, not slow in asserting their claims to a share in the Gospel privileges. They might boast of the science of their Philosophers, who, unaided by the light of Revelation, knew God from the visible works of creation — of the wisdom of their Legislators — of the heroism and exalted natural virtues of many among them — of their strict observance of the natural law, unassisted by the many helps conferred on the Jews. It is not unlikely, that, retorting upon the Jews, they "reproached them with their grievous violations of the Law of Moses, in punishment of which, so few of them, comparatively, were called to the faith (\i. 18) ; with their repeated acts of ingratitude and rebellion against God, of which their own inspired Scriptures, containing the denunciations of their Prophets, might be adduced in evidence ; with their abuse of the signal and special favours, which formed the subject of their boasting ; with their persecution of the Prophets, whom the Almighty sent repeatedly to warn them ; and, finally, with having filled up the measure of their iniquity by the murder of his Internal Son.

The news of these dissensions reached St. Paul at Corinth, when preparing to be the bearer of the alms collected throughout Greece and Macedon, for the relief of the distressed and persecuted poor of -Jerusalem, and, as Apostle of nations, on whom devolved " the solicitude of all the Churches,'' he undertakes at once, in the temporary absence of St. Peter from. Rome, to remedy this evil, and correct the fundamental error from which it sprang.

After laying down the great theme and leading proposition of the Epistle — viz., that justification is derived neither from the works of the natural law, nor from the moral portion of the law of Moses, as the Gentile and Jewish converts respectively. imagined, but from faith, animated and upheld by patient endurance and good works, he proceeds to show, that both Jews and Gentiles, far from having any claim to the Gospel on the ground of their good works, were, on the contrary, deserving of the heaviest chastise ments for their multiplied transgressions. This he proves in reference to the Gentiles in chapter i., and the same he shows to be equally true of the Jews, in chapter ii.

Then, after proving from several testimonies of Scripture, that all mankind, embrac ing Jews and Gentiles, were under sin, and as such, fit objects for the exercise of divine mercy, he concludes that justification is gratuitously bestowed through faith, without any reference to the works of either the Mosaic law, or the law of nature (chapter iii.)

He confirms this doctrine of justification through faith, irrespective of the works in question, by the example of Abraham, the history of whose justification was recorded for the purpose of pointing out the mode in which all his spiritual children were to be justified (chap, iv.)

In the next place, the Apostle points out the fruits of justification both here and hereafter ; and after commending the great charity of Christ, who died for us when we

INTRODUCTION TO ROMANS.

were his enemies, he points out the necessity of reconciliation through him, by tracing matters back to the root of all evil, ajid propounding the mysterious doctrine of original sin. He draws a parallel between Christ and Adam, as opposite principles of life and death ; and he shows that the gift of justice bestowed by the former was more beneficial in its results, than the evils introduced by the latter were detrimental (chap, v.)

In reply to an objection, to -which this doctrine might give occasion, he shows from the mystical signification of the rite of Baptism, as it was then conferred, that having died to sin, we should persevere in a life of grace after the model of Christ's Eesurrection, to which our resuscitation from the grave of sin should be assimilated (chap, vi.)

In the next place, he shows, that after having contracted a new marriage engagement with an exalted spouse, Jesus Christ, we are bound to bring forth the fruits of grace and sanctity ; and, in order to set forth in a clearer light, the inutility of the Mosaic law for justification, he shows, that it was the occasion of multiplying transgressions, owin"1 to the corruption of human nature. These transgressions were not, however, imput- able to the law, since even under the law of grace, the most just, whom the Apostle represents in his own person, have much to endure in battling against the evil 'of concupiscence. He describes the nature of this spiritual struggle, and the best means for achieving the victory (chap, vii.)

He then describes the corruption of man by sin, and exhorts us, after having been freed in the New Law from the tyrannical dominion of concupiscence, to lead a new life of grace. In order to give us an idea of the magnitude of the rewards in store for the glorified sons of God, which they are to attain after passing through the saving ordeal of suffering, he employs the boldest figure of speech, and represents inanimate creation yearning, with the anxious desire of a mother in the throes of child-birth groaning for her delivery, to be rescued from, the present servitude of corruption, and to be transmuted into a state of incorruption suited to the glorified children of God, for whose service " the new heavens and the new earth" are destined. After having explained the economy of Divine Providence in bringing man to final glory, he adduces the motives for confidence in God (chap, viii.)

The Apostle employs the three following chapters in treating of a subject closely connected with the main design of the Epistle — viz., the reprobation and rejection of the Jews from the grace of the Gospel, and the vocation of the Gentiles to the same. This saddening topic, so calculated to wound the feelings of his Jewish brethren, he handles with the nicest delicacy; and after announcing, or rather insinuating, the un welcome truth regarding the rejection of the Jews, which he shows to be no way incon sistent with the promises repeatedly made by God to Abraham, nor opposed to the divine attributes, and, moreover, to have been predicted in the SS. Scripture (chap, ix., x.), he consoles the Jews by the assurance, that their fall was neither universal nor irrepar able ; that, at a future day, God would be reconciled to his people, and would admit them once more to the divine favour.

The Apostle concludes the dogmatic part of the Epistle, as he began it, by pointing out the sinful state of both Jews and Gentiles left to themselves. Unable to fathom the mysterious Providence of God, permitting all classes of men to be shut up succes sively in the common prison of sin and infidelity, in order to manifest his mercy in their regard, and being almost oppressed with the majesty of glory, he recoils from the further consideration of the subject, and bursts into the exclamation : " Oh ! the depth of the wisdom," &c. — (chap, xi.)

The remainder of the Epistle is devoted to subjects of morality. Among these are

INTRODUCTION TO ROMANS.

contained exhortations to lead a new life, devoted exclusively to God's service ; to exercise the spiritual gifts, in a manner that may prove of advantage to the body of the faithful, and to practise fraternal charity in its several branches (chap, xii.)

The Apostle next inculcates the duty of obedience to secular authority. This be enjoins in the most solemn manner, on the grounds of conscientious obligation, and under pain of eternal damnation (chap, xiii.)

He treats of a case of ceremonial observance, regarding the use of certain meats prohibited by the Mosaic law, which was the practical cause of difference between Jews and Gentiles ; and points out the duty of each party in the matter (chap, xiv.)

He exhorts them to bear with each other's infirmities, having been, both Jews and Gentiles, called to a share in the same heavenly inheritance (chap, xv.)

He, finally, closes with the salutations, peculiar to the time (chap, xvi.) The simplest idea, perhaps, that could be formed of this Epistle would be, to regard it as a disserta tion, the main scope and object of which is, to prove that justification is derived neither from the precepts of the law of Moses, nor from those of the natural law, but gratuitously from faith, as contradistinguished from both— faith upheld and animated by patient endurance and good works. To this main object everything in the Epistle, whether in the form of principles directly laid down, or of objections, or of inferences, is to be

referred.

WHERE AND WHEN WRITTEN.— The common opinion of Interpreters of SS. Scrip ture is, that this Epistle was written at Corinth, on the occasion of the Apostle's second visit to that city, and shortly before he set out from Greece to be the bearer of the alms collected at Macedon and Achaia, for the relief of the distressed Churches of Judea (xv. 25). There is also abundant intrinsic evidence to prove that it was written from Corinth. In the first place, Ihe bcaror of it was Phebe, a deaconess of Cenchrese, which was one of the ports of Corinth, on the Asiatic side. Again, in it are conveyed the salutations of Caius and Erastus (xvi, 23 1, both of whom were inhabitants of Corinth (1 Cor. i. 1-1, 2; Tim. iv. 20). That it was written on the occasion of his second, rather than ofliisjirst visit, seems equally incontestable. For, in it are con veyed the salutations of Timothy and Sosipator (xvi. 21). Now, it was on the occasion of his leaving Corinth a second time, to be the bearer of the collected alms to the afflicted poor of Jerusalem, that these accompanied him (Acts, xx.) Again, when the Apostle first came to Corinth, he found there Aquila and Priscilla, after they had been banished from Rome by the decree of the Emperor Claudius (Acts, xviu.); whereas, they had returned to Rome when this Epistle was written; for, he prays the Romans to salute them in his name (xvi. 3).

EPISTLE TO THE ROMANS.

CHAP TEH I.

& it a I j? s t s ,

After premising with the usual Apostolical salutation (verses 1-7), the Apostle enters on the exordium \fthis Epistle, in winch he displays consummate prudence, admirably calculated to render the Romans well affected towards 1dm, and attentive to the instructions which he intends proposing to them (7-17) He next lays down the proposition or great subject of the Epistle, viz., that Justification is derived neither from the Law of Moses nor from the strength of nature, as the Jewish and Gentile converts at Home imagined, but from a source quite different, viz., from faith (17). With a view of showing how far their multiplied sins rendered the Gentiles deserving objects of the heavy anger of God with which sinners are menaced in the Gospel (1*), the Apostle, in the next place, draws a frightful picture of the abominable crimes into which those who were reputed the wisest among the Pagans, viz their learned Philosophers, had fallen; he describes their abandonment of God, their idolatry, their unnatural lusts, and their other violations of the Natural Laic, and leaves it to be inferred, that, whereas these Phi losophers were reputed the wisest and the most virtuous among the Gentiles, and the virtues which they practised made a subject of boasting among the people, the great mass of the Gentile world must therefore, be sunk still deeper in vice and immorality ; and, consequently, instead of having a claim to the Gospel on the ground of their exalted natural virtue, as the Gentile converts pretended, t hey were rather deserving of death and punishment.

,

PAUL, a servant of JESUS 1. Paul, a sen-ant of Jesus Christ by divine voca-

£3 rr,:: -^ se- fe^r10; * a tsprial Ld ^ ^^

-oly Ghost set apart to announce the glad tidings of Redemption contained in the Gospel of God,

m f«p i " v e f the Ap°S*le was " Sau1'" and hc assume e

1 uul, according to St. Jerome, Baronius, and others, in compliment to his

illustrious convert, Sergms Laulus, Proconsul of Cyprus (Acts, xiii. 18)7 Paul boine- a Roman name, is employed by him when addressing the Gentiles; Saul' when addressing the Jews Others, with St. Thomas/say he had both names lorn his mfancy They say that, m consequence of Tharsis, his native place, being a free ity of the Roman Empire, he received the Roman name « Paul" with the Jewish

S " S AHenCt' m the A?tS °f the Ap°St]eS (XliL 9^' he Ls called " Sau1' otherwise

St. Augustine says, he assumed the name of Paul from a feeling of humility

and to express his diminutive stature. Pie prefixes his name in conformity with the

e of the tune. In modern letter writing, it is needless to remark, that the usage m this respect is the reverse of that which formerly prevailed

A servant of Jesus Christ/; He might be called the servant of Jesus Christ on several titles, on account of his Creation, Uedcmption, call to the Faith, &c • the word servant in this passage most likely regards his special engagement in the

the P m qUalltJ °f Ap°Stle' aS " m°re fu?1 elain

' Called." The Greek word, K^TOS, is a noun, and means " by vocation." This

n

6 ROMANS, I.

Ztxt. flJ

2. Which he had promised before 2. A Gospel proposing nothing cither false or by his prophets in the holy scrip- no\vl, but long since promised by God through the turcs, oracles of the prophets contained in the inspired

Scriptures.

3. Concerning his Son, who was 3. This Gospel had reference to the Son of God, made to him of the seed of David endowed \\ith divine and human natures, who, ac- acconling to the ilesh, cording to his human nature, was born to Him in

time of the Virgin Mary, being herself of the seed of David.

-l. Who was prod, stinated the 4. Who, regarded according to this same human

Son of God in pow.-r according to nahirc, or, as terminating human nature, was pre- tlie spirit of sanctiiication, by the destinatcd from eternity to become, in time, the Son resurrection of onr Lord jEsrs of God (by being united personally with the Second CHRIST from the dead, Person of t lie Adorable Trinity), and this he was

shown to be by the divine power, which he had, of working miracles, by the sending of the Holy Ghost upon the faithful, and particularly, by raising himself from the dead.

Commcntari*.

the Apostle adds to show that he was not self-sent or self-commissioned, but that his authority was derived from a proper source. " He was called by God as was Aaron." — (Hebrews, iv. 1).

"An Apostle." This word, according to strict etymology, means, onr Kent : but, in Ecclesiastical usage, and as designating the first ollice in the Church, as described (Ephesians, iv. 11),. it means one sent to preach the Gospel, with power to found and establish churches. There were only twelve of this class, with whom were associated Paul and Barnabas. — (See Epistle to Galalians chap. i. verse 1 — Commentary).

" Separated" expresses the singular and exalted choice made of him by the Holy Ghost, when he said, "Separate unto me Paul and Barnabas for the work whercunto I have taken them." — (Acts, xiii. 2).

2. "Which he had promised," £c. This the Apostle adds in order to show the Christians of Rome, b.-.th converted Jews and (ientiles, that the Gospel which he preached contained nothing false or novel, nothing opposed to Moses or the prophets (whom he was calumniously charged with undervaluing), since it was no more than a fulfilment of the prophecies of the Old Testament, all of which regarded Christ — the principal subject of the Gospel— as their term. The word "promised," also conveys in liuiini', that this Gospel, and the justification through Christ, was given freely on the part of God, and independently of the merits of man, whether actual or foreseen. For the meaning of the word " prophet,'' sec 1 Cor. xi. 5. Here it refers to the sacred writers of the. Old Testament.

3. The chief subject of this Gospel, as well as of the prophecies which ushered it in, was the Son of God, " who WHS made," .vc., who, even in his human nature, was of kingly descent, being born of the royal house of David. These words refer to the human nature of Christ.

4. The Greek of verses 3 and 4 runs thus :— ~f/u roP laou aurov, rov yero/ievav^ CK cr-ep^a-os AareiS Kara rra/>K<r verse 4, roP opi<rOfVTos vlov Otov ev 8vvafj.ei Kara -I'tc/xa uyto(Ji'i'7/S, e£ avarrraa-eojs I-CK/JWI/ I/ycroP Xpurrov TOV xrpiov ly/awy.

According to the Vulgate rendering of the word opio-Oevros, "«y»i p^aeilestinatiis est," "who was predestinated," the words mean, that this seed of David, according to the flesh, i.e., human nature, or, which amounts to the same in. sense, that this Divine Person, considered not as terminating the divine nature, but as termi nating human nature, was predestinated to become in time the Son of God, by a personal union with the Second Person of the Adorable Trinity. In this interpreta tion, generally adopted by the Latins, the word " who" refers not directly to the Divine Person of the Son of God, but to his human nature viewed in the abstract, and prescinding from its personal union with the Son of God. — (A'Lapide). The God-man, Christ, had but one Person, the Person of the Eternal Word, and it could

ROMANS, I.

By whom we have received 5. Through him, both as God and man, wo have and apoBtleship for obedience rocoi ved thc grace and officc of Apostleship to be exer-

6 "' ?isctl in his name ^ bt'half throughout all nations,

in order that they may be brought to submit their reason to faith and to embrace the Gospel.

0. Among whom are you also ^- Among which nations given in charge to me, the called of JESUS CHRIST: yon, llomans, who by divine vocation are Christians,

are to be reckoned ; hence, it is in quality of Apostle that I address to you this Epistle.

not he well said, that the Person of the Son of God was from eternity predestinated to be the Son of God. It was., then, the human nature of Christ, 'that was from eternity predestinated to he the Son of God, by its personal union with the Word • for, as man, Christ is the natural Son of God. Most likely, the Vulgate interpreter read, Trpoopio-8(VTos, but this reading is not found at present in any Greek copy.

The Greek Commentators, taking the Avord, upio-Ous, in its literal meaninf of defined, declared, interpret the words thus:— This Jesus Christ, whom the Apostles proclaim as the Eternal Son of God, was most clearly s-liown to be such by the miracles performed at thc invocation of his name « in power," through the operation of the Holy Ghost, " according to the spirit of sanctification," after ho had risen from the dead, « by the resurrection from the dead." Ita Theodoret, who admits only one source of argument demonstrative of the eternal Sonship of Christ in the passage Others, with St. Chrysostom, Theophylact, etc., contend that there are three sources >f argument (as m Paraphrase), miracles, "in power;" the gifts of the Holy Ghost plenteously showered down by him on his Apostles and the first believers, " accordin" the spirit ot sanctification;" and the power exerted in his own resurrection "by 2 resurrection from the dead." In thislatter interpretation, the resurrection of Christ ^placed last, although, in p,.int of time, occurring prior to the sending down of the host, because it was the most splendid argument of Christ's Divinity ; and, moreover, the word " resurrection " might be regarded as embracing the general re surrection of all men, of which that of Christ was the cause and exemplar. The inter pretation of the Greek is preferred by many eminent Commentators, Estius among the : is also embraced by Bcelen, who prefers that of Theodoret, who admits only one Durce of argument. The interpretation, according to the Vulgate, and that accordino- the literal meaning of the Greek word o/n<r0«s, are united in the Paraphrase. "I he resurrection of our Lord Jesus Christ from the dead," are interpreted by ALapide to mean, by a Hebrew idiom, "by the resurrection, or resuscitation of wiuelf from the dead." Others include from, " who was made unto him," (verse 3), to by the resurrection from the dead," inclusively, within a parenthesis ; and they con nect the words, "of our Lord Jesus Christ," with thc words, "his Son," (verse 3) putting them in apposition, as if the Apostle meant to say, by the Son of God to whom r as preached by the Apostles and predestinated from eternity, I mean, " our Lord Jesus Christ." The Greek will clearly admit of this construction, which is re- . by many as the more natural meaning of the passage (dde Bcelen in hunc locum). By whom," both as Son of God and son of David, " we," i.e., I myself and the other Apostles, J' have received grace and Apostleship," e.g., the grace of Apostle- ship 'in his name," to be exercised by us as his legates and vicegerents, "for the obedience of faith," &c., so as to bring all nations to embrace the Gospel, to submit their intellects to the obscure truths of faith, which requires the "obedience," the pious motion of the will, aided by grace. « With the heart we believe unto justice."— (Lorn. x. 10 ; see also 3 Cor. x. 5).

0. "Among whom," &c. Hence it is that St. Paul, as Apostle of nations, addresses

[is> Epistle to them. "Called," K-A^TOS, is a noun, signifying "by vocation"

This he adds to show them that the grace of Christianity bestowed on

them was the result of a purely gratuitous call on the part of God. "The passage,

from the words, " who was made to him," verse 3, to the end of this verse inclusively,

is to be read within a parenthesis.

8 ROMANS, I.

Ztxt. ftarapijraac.

7. To all that ure at Rome, the 7. (Salutes) all who are at Home, the beloved of beloved of God, called to be saints. God called to a state and profession of sanctity. May Grace to you and peace from God you enjoy the abundance of all spiritual gifts, and the our Father, and from the Lord quiet, undisturbed possession of the same from their Ji;sus CIIIUST. eilicient cause, God the Father, and their meritorious

cause, Jesus Christ, who is, in a special manner, our Lord, in right of Redemption.

8. First 1 give thanks to my God 8_ Aud iujcoj> jn tiie first place, I give thanks, on through JESUS CHRIST for you all. your aL.count< to my God, through Jesus Christ, the because your faith is spoken of in soun,c Of ^i spiritual blessings, because your faith is the whole world. ft subjoct of ulliversal celebrity throughout all parts of

9. For God is my witiit-ss, whom tin- known world.

I serve in my spirit in the gospel of '•'• -^»r, I call God to witness, whom I worship and

his Son, that without ceasing 1 serve with all the ardour and energies of my mind m

make a commemoration of you. the cause of the Gospel of his Son, that 1 make con-

10. Always in my prayers, making tinuul commemoration of you (10) in my prayers, request, if by any means now at always entreating him, that by some means I may length I may have a prosperous possibly obtain the fulfilment of my anxious wishes of journey by the will of God to come paying you a visit, should God will it so.

unto you. 11. For I eagerly long to visit you, not from

11. For I long to see yon, that 1 worldlv or selfish motives,but in order to impart to you may impart unto you some spiritual some spiritual gift which will serve to confirm you in praco, to strengthen you: t]u, i'.,;,^ vou I1:,ve alreadv received.

CTommrntarg.

7. After the lung parenthesis, he now enters on the salutation. The word salutes, writes to, or some such, is understood. " To all that are at Home, the beloved." iv.c., i.e., to all the Christians of Home. " Called to be saints." Every Christian is, by his very profession, bound to be a saint. How iew are there who correspond with this sublime end of their vocation! "Grace to you and peace," the usual form oi. Apostolical salutation. "God our Father" may refer to the entire Trinity ; it more probably refers to the First Person ; " and from the Lord Jesus Christ," we arc his purchased slaves ; hence, he is our "Lord," in a special manner, by Redemption.

8. In this verse, the Apostle commences ihe exordium, in which he displays con summate prudence, admirably calculated to gain the good-will of the Romans, in order to render them afterwards docile and attentive to his instructions. "1 give thanks to mvGod;" thanksgiving for past favours is a homage due to God for his benefits, and is'the most efficacious means of ensuring their continuance; "through Jesus Christ," through him all graces have to come to us, hence, he is the fittest and most accept able channel to convey thanksgiving for these graces ; "because your faith is spoken of," i.e., is celebrated 'and rendered famous " in the whole world," i.e., throughout the known parts of the entire world, which were then included in the Roman Empire.

9. "For God is my witness." This is a form of oath, which the Apostle finds it necessary to resort to at present, in order to remove any prejudices the Romans might conceive against his addressing them. " Whom 1 serve," Xa-pevu, -i.e., minister to ; ''with my spirit," is understood by some to mean spiritually and in teriorly, in opposition to the carnal and merely external service of the Jews; "in the gospel of his Son," in preaching the Gospel, and not in teaching the legal ceremonies; " that without ceasing I make a commemoration of you," he shows in next verse how this commemoration is made.

10. " Always in my prayers," not that he was continually engaged in prayer, but that as often as he prayed— and that was frequently — he remembered them, and the object of his unceasing prayer was to be permitted to see them. The crowding to gether of particles, " that," "by any means," " at length," shows the ardent desire the Apostle had of seeing them ; but this was always in conformity and strict sub mission to the will of God, " by the will of God.",

11. His motive for wishing to see them was not the result of curiosity or avarice, it was solely for the purpose of imparting to them, by his ministry, some spiritual gift, in

ROMANS, I.

12. That is to say, that I may ho 12. Or, to speak more correctly, in order to derive

comforted together in you, hy that together with you, consolation from the mutual com-

which is common to us both, your munication of our common faith. faith and mine.

l;i. And I would not have yon 13. For, I would not have you ignorant, brethren,

ignorant, brethren, that I have of- that I have often purposed visiting you (but certain

ten purposed to come unto you (and obstacles intervened up to the present moment), in

have been hindered hitherto), that I order to reap some fruit among you also, as I have

might have some fruit among you done among other nations. also, even as among other Gentiles.

1-4. To the Greeks and to the 14. To the civilized and uncivilized nations, to the

Barbarians, to the wise and to the learned and unlearned, I am, in virtue of my office as

unwise, I am a debtor. Apostle, hound to preach the Gospel.

15. So (as much as is in me) I 15. And hence (as far as in me lies, and in the ab-

am ready to preach the gospel to sence of contrary obstacles), I am willing and ready to

you also that are at Rome. discharge this debt towards you at Home, by announc

ing to you also the glad tidings of Redemption.

1C. For I am not ashamed of the 10. For (although the preaching of the Gospel of a

gospel. For it is the power of God crucified God he to the Jew a scandal, and to the Gcn-

unto salvation to every one that be- tile folly), still, I am not ashamed to announce it even

lieveth, to the Jew first and to the in the mighty city of Rome, for, it is the powerful

Greek. instrument whereby is conferred salvation on every

one who embraces it, by believing its doctrine, on the Jew first and on the Gentile.

addition to those they had already received, and thus to confirm their faith which had been imparted to them by St. Peter. By spiritual gift is more probably understood some external grace, such as tongues, prophecies, £c., given for the benefit of others, to which he refers, 1 Cor. xiv., ami chap. xii. of this Epistle. The Greek for " gift," XapLo-fia, admits of this interpretation.

12. Lest the preceding words might savour of arrogance, and might convey a depre ciation of their faith and of the gifts already received, the Apostle now, in the depth of his humility, and to render them well affected towards him, says, that the advantages of his visit would be as much his own as theirs in the consolation he would receive as well as they, from the mutual communication of their common faith ; mutual edi fication and consolation would be the result.

13. St. Paul now vindicates his right as Apostle of nations. He desired to visit them in order to reap some fruit of faith and edification among them, as he had already among the other nations — (" and I have been hindered hitherto.") What this impediment was is mentioned (chap, xv.), viz., his being occupied too much elsewhere.

14. " Barbarians." The Greeks counted all nations not using the Greek language, barbarians. Even the Romans were not exempted from this class until they became masters of Greece. Hence, the words " Greeks " and " Barbarians," here designate civilized and uncivilized nations ; " the wise " refer to the philosophers reputed wise and learned, and "unwise," to the ignorant and untutored; " a debtor," i.e., in virtue of his office, as Apostle of nations, bound to preach the Gospel.

15. " So," i.e., therefore, because bound to preach to all without distinction, he is ready to preach the Gospel at Rome also, in the absence of contrary obstacles.

16. In some Greek copies, the words " of Christ " are added to the word " gospel," but it is omitted in the chief MSS. and versions generally. He is ready and not ashamed to preach the scandal and folly of the cross even at Rome, where learning and science were united with the greatest dissoluteness of morals ; where honours and riches alone were held in estimation ; and where, consequently, the mysterious and humbling truths of the Gospel, as well as its precepts of self-denial, must prove particularly foolish and distasteful. " For it is the power of God," <fec., it is the powerful instrument by which God confers salvation, of justice here, and glory here after, on all who believe it (for, to those who reject it, it becomes the source of greater damnation), and observe the precepts which faith points out. The preach-

io ROMANS, I.

17. For the justice of God is re- 17. For it stimulates men to seek true justice by

vealed therein from faith unto faith : revealing to us the source from which real justifi-

ns it is written: The just man liveth cation is derived, and that source is, neither the law of I y faith. Moses nor the law of Nature, hut faith as the root,

faith as the persevering, conservative principle of this justice. And this is 110 new doctrine, hut a doctrine revealed to us of old by the prophet II abac uc (chap, ii.) who tells us, tliejxxt man liretli by faith.

]*. For the wrath of God is re- 18. The Gospel of God is the powerful instrument

vealed from heaven, against all of salvation on another ground ; for, it serves to deter ungodliness and injustice of those us from the commission of sill by clearly revealing men that detain the truth of God the heavy auger of God, which will one day (on the in injustice: day of judgment) be visited on those men from

heaven, who by impiety have sinned against religion, and by injustice have injured their neighbour, unjustly concealing the truth of God, and not showing it forth in their condu -t.

Gommtntarg.

ing of the Gospel, through the hearing of which alone faith comes, contains under it, the grace of the Holy Ghost, so necessary for faith. " To the Jew first," the Jews were the first in the order of time to whom Christ directed the Gospel to be preached, " and to the Greek," i.e., the Gentile ; the Greek language was the most extensively used among the Gentiles, hence the Apostle calls the Gentiles, " Greeks." More over, the Hebrews divided the world into Jews and Gentiles.

IT. lie proves that the preaching of the Gospel is the powerful instrument, Ac., "for the justice of God," /.<•., the justice by which we are rendered truly just before him, and which is called "the justice of "God," because it comes from Him alone. _ This justice is revealed in the Gospel to come " from faith," (and not from the law of Moses, as the Jews supp >sed, nor from the strength of nature, as the Gentiles vainly imagined). " From faith t> faith," means, that faith is the beginning, the root, by which jusiice is acquired; faith increasing and supported by good works is the prin ciple by which justice once obtained, is upheld and preserved. "'As it is written;" this doctrine of justification by faith, is no new doctrine; the prophet Habacuc (chap, ii.) says, " the just man licctJi," AT. For " liveth," the Greek is, ^(rerai, shall live. The spiritual lite of the just man consists in faith. Of course, he includes good works; for, the words of the prophet, " the just man shall live by faith," (chap, ii.) literally refer to the just Jew under the Babyl .nisli captivity expecting the deliverer Cyrus, promised him by God, and in this faith and consequent expectation, patiently enduring the evils of his state and performing the works of justice. They are quoted by the Apostle in their mystical sense (the sense principally intended by the Holy Ghost), and refer to the persevering faith of the Christian, which, like that of the faithful Jew, must be supported in its progress by good works and patience, and in that sense, will constitute his spiritual life, will serve to obtain first, and uphold second justification. In this verse, the Apostle lays down the great proposition of the Epistle, vi/., that justice comes from a source quite different from that which the Jews and Gentiles imagined, that is, from faith.

18. The connexion of this verse with verse 1C, as given in the Paraphrase, appears the most probable. The Gospel is also a most powerful means of salvation, by de terring men from the commission of sin — such as the Gentiles had committed against the natural law — which carried no strength for self-observance ; and the ^ Jews against the Law of Moses, which also contributed no help for self-observance either ; and the remainder of this chapter is devoted by the Apostle to point out how far their multiplied crimes rendered the Gentiles deserving objects of the heavy threats held out in the Gospel against sinners. In the next chapter the same is shown in re ference to the Jews, so that after having shown (chap, iii.) that all, both Jews and Gentiles, were under sin, he shows the only means of rescuing them from this state, and rendering them just, to be faith. "That detain the truth of God in injustice."

ROMANS, I. ii

Start.

19. Because that which is known 19. They unjustly concealed the knowledge of God. of God is manifest in them. For For, the Pagan philosophers to whom I refer, had a God hath manifested it unto them, knowledge of whatever could be known concerning

God, from the light of reason ; for God himself manifested this knowledge of himself to them by the aid of natural reason.

20. For the invisible things of 20. For, since the creation of the world, his invi- hiin, from the creation of the world, sible attributes are clearly seen: not by the eyes of are clearly seen, Leiug understood the body, but by the light of the understanding, by the things that are made : his inferring them from the visible effects of creation ; eternal power also and divinity, so and among these attributes the most prominently that they are inexcusable. . displayed in creatures, are his eternal omnipotence

and divine essence — the first beginning and last end of all things. So that no excuse, on the ground of ignorance, was left them.

21. Because that, when they 21. For, having known God, they did not exhibit knew God, they have nut glorified the worship due to his Supreme Majesty, nor did they him as God, or given thanks: but thank him as the author of all blessings ; but they became vain in their thoughts, and vainly and foolishly confined themselves to idle dis- their foolish heart was darkened. quisitions regarding Him, referring their knowledge

to i;o practical useful conclusion, aud in punishment of this abuse their senseless intellect was darkened.

Commentary

The words "of God," are not in the Greek. How many are there now-a-days, whose conduct is in opposition to their knowledge '.' To whom can the charge of " detaining the truth of God in injustice" so strictly apply as to parents and all those who, having the care of others, and bound injustice to teach them the knowledge of God, still neglect this most important duty? The Apostle directly and immediately alludes to the Gentile philosophers, whose crimes he is about enumerating.

19. "Because that which is known by God," i.e., whatever could be known of Him from the light of reason, "is made manifest to them. For God hath manifested it to them," by giving them the natural light of reason to arrive at this knowledge, and by placing this knowledge within the reach of reason (next verse).

20. " For the invisible things of him," i.e., his invisible attributes or perfections, "from the creation of the world, are clearly seen." The Greek word for "creation," a-o KTio-ews, may mean " creature," as if he said, " his invisible attributes are per ceived from the creature, called the world." However, as the following words, " understood by the things that are made," sufficiently convey this idea, and, in this construction, they would appear to be an unnecessary repetition, the construction given in the Paraphrase seems preferable. " His eternal power and divinity." " Divinity" refers to the leading attributes of the Godhead, which have a peculiar claim on the worship of creatures, so that they are without excuse for not adoring him, having these means of knowledge within reach — nay, having actual knowledge (as in next verse). The works of creation serve as the great book in which are read in legible characters, and the mirror in which are faithfully reflected, the attributes of the Divinity. Hence, this visible world is, as it were, a natural gospel to the Pagans, whereby they are brought to the knowledge of God ; and St. Chrysostom tells us, The wonderful harmony of all things speaks louder on this subject than the loudest trumpet. "So that they are inexcusable," not having the excuse of ignorance, for not adoring him, as in the following verse.

21. "They have not glorified him as God." Having an actual knowledge of God and of his divine perfections, they neither properly adored nor praised those perfections, nor did they pay him the supreme honour duetto him as God; in which praise of his perfections and exhibition of due worship, " glorifying him as God" consists. " Nor gave thanks " by referring to him, by grateful acknowledgment, the benefits received from him, an homage which reason dictates should be paid to him as the author of all blessings, " but became vain in their thoughts." The Greek word for " thoughts,"

12 ROMANS, I. <Tf.vt

22. For professing themselves to Q2. While publicly boasting of, and arrogating

be wise they became fools. to themselves the reputation of wisdom, they have

fallen into the excess of folly.

2.1. And thev changed the glory 23. Which folly they carried to such an extreme

of the incorruptible God, into the as to transfer the glory, due only to the incorruptible

likeness of the image of a corrupt!- God, to the image representing corruptible man,

Ue man, and of birds and of four- and birds, and four-footed beasts, and even the veriest

footed beasts and of creeping things- ivpt iles.

t>4. Wherefore God <r-i\c them 2 i. In punishment whereof, God left them to the

upto the desires of their heart, unto tyrannical dominion of their corrupt passions, suffer-

unoleanness, to dishonour their ing them to commit deeds of undeanliness, dishonour-

own bodies among themselves : jng each other's bodies by shameful impurities.

2,r>. Who changed the truth of 25. Because they exchanged the true God for false

God into a lie : aud worshipped and and imaginary deities, to whom they transferred

served the creature rather than the the supreme honour due to Him alone; and they

Creator, who is bkssed for ever, worshipped and served the creature rather than the

Am>?ii. Creator, to whom may due honour and praise be

rendered for ever and ever.

2(5. For this cause (lod delivered 2T>. On this account, God in his anger suffered

them up to shameful affections. For them to fall into shameful and filthy sins of unclean-

their women have changed the iw- ness: for, their women have changed their natural

tural use into that use which is Ub;c jut0 that use which is against nature, against nature.

Commentary.

8iaXoyicr/zot9, means, reasonings. They became vain in their reasonings; because, they confined their knowledge of God to mere idle reasonings or disquisitions regarding him, without making this knowledge subserve to his worship. Hence, as they did not attain the great end, for -this knowledge was given them as a means, vi/. : the worship and honour of God, they became "vain"' in its exercise. "And their foolish heart was darkened." Their mind, rendered stolid in punishment of so much ingratitude, was more and more darkened.

22. "Professing themselves wise." Laying claim to the character of wisdom, " they (in reality i became fools," since they failed in attaining the end of all true wisdom, viz.: the love and worship of God.

23. And not only did they withhold from God the glory due to him. (verse 21), but they became foolish to such a decree as to transfer the glory, which is bis inalienable due, to men, blasts, birds, and reptiles, including fishes; ;uul, what is worse, " to the likeness of the image'' of them, or to the image representing these different creatures. The words, "likeness <»f the image," mean, "the image like or r< presenting them ;" for, an image itself is nothing else but the likeness of an object.

2-1. "Gave them upto the desires of their hearts." (In Greek, "wherefore God also gave," itc. ; also is omitted in the chief MSS.) The words " gave them up" do not imply a positive act of ''giving them up" on the part of God, but merely the neyat'n-e act of deserting them, of withholding bis graces, which are indispensable for them in order to avoid sin. He may also act positively, by throwing in their way obstacles, ((•.</.) riches, honours, £<•., things good or indifferent, not necessarily inducing to sin, but which will as infallibly prove, owing to their abuse, the cause of sin to them, as if God bad positively given them up to sin. In the same sense, God is said "to send to men the operation of error," "to harden their hearts," »v.c. — (See 2 Thes. ii. 10).

25. This verse contains but a repetition, in different words, of the idea conveyed in verse 23. "Into a lie," i.e., idols, false divinities, which, as gods, have no real exis tence, and hence, as such, are "a lie." "Who is blessed for ever;" these words convey that this God, whose worship they transfer to false and imaginary deities, is deserving of erei-lasting honour and glory. And the word "Amen" expresses, on the part of the Apostle, an earnest longing that this due worship may be rendered to him.

26. "For this cause," in punishment of their unnatural abandonment of the Creator, and of their transferring to lying, false divinities, to gods made by human hands, the

.ROMANS,!. 13

27. And in like manner the men 27. And in like manner the men also leaving the also, leaving the natural use of the natural use of the women, have burned in their women, have burned in their lusts iusts, one towards another, men with men, doing one towards another, men with men that which is filthy; and in being thus abandoned working that which is filthy, and to t]10ir owll corruption, they have met with the re- receiving in themselves the recom- compense, or rather punishment, due to their unna- pense which was due to their error. tm.al reyolt from God, and to their idolatrous errors.

28. And as they liked not to have 28. And because they valued not the great bless- God iii their knowledge, God de- ing of having known God, they were delivered up livered them up to a reprobate by him to a perversity of mind and judgment, judging sense, to do those things which are right to be wrong, and wrong right, so that they not convenient, were plunged into an abyss of crime opposed to the

dictates of justice and reason.

Comtnentam

supreme honour due to him alone, "God delivered them up," or abandoned them, "to shameful affections," i.e., shameful sins of impurity, in which they were so grossly immersed as that this indulgence might be termed " affection," or passion, on their part. " For their women have changed," &c. Although the Apostle is treating of the vices of the learned philosophers among the Pagans (" professing themselves to be wise," &c., verse 22), still, to show how excessive were their enormities, he says, the women themselves were visited with the punishment of the men, and followed their example in committing deeds of unnatural and more than bestial lust.

27. "And in like manner the men also," &c. The history of the most polished nations of antiquity is but a record of the most shameful and abominable sins against nature ; and even the wisest, and those reputed the most virtuous among their wise men, were guilty of these shameful lusts. Tertullian (Libra de Anima, chap, i., and in Apologetico adrersus Gcntes, chap, xlvi.) testifies this regarding the wisest of the ancients, viz., Socrates. Even the divine Plato is charged with the same. Theo- doret (Libra de Leijibus) charges him with praising and promising rewards to these unnatural, shameful indulgences. This is true of the other philosophers of antiquity. " Receiving in themselves the recompense due to their error." As they, against the order of nature, ignominiously abandoned the Creator, and transferred his honour to the creature, it was a just punishment on the part of the Creator to abandon them in turn, and suffer them to perpetrate deeds of impurity against the order of nature also. Can we forget that in this fearful account of Pagan vice, the Apostle is but drawing a faithful picture of what we ourselves would be, if left to our own strength, if the grace and mercy of God had not visited us ; for, we also are born of Gentile parents, and things would be, in all probability, if possible, worse with us than with them. Et hoc quidem fuistis, sed abluti estis, sanctijicati estis ; in nomine Domini Jesu Christi, et in spiritu Dei nostri. — (1 Cor. vi.) Where, then, is our gratitude for this gratuitous goodness of God, rescuing us from this prison of sin, darkness, and in fidelity, and asserting us into his admirable light ?

28. " And as they liked not to have God in their knowledge," i.e., as they under valued and disregarded this great blessing which God bestowed on them, of know ing himself, hence, in punishment of this abuse of the mind, God gave them up to a " reprobate sense," i.e., to a perversity of judgment, through which they judged of things wrongly, and were deprived of the faculty of distinguishing right from wrong: the consequence of which was, that they perpetrated many crimes opposed to the dictates of right reason, utterly unbecoming rational creatures — " things not con venient," i.e., abominable things. " He delivered them to a reprobate sense ;" the most dreadful punishment God has in store for sinners is to permit them to fall into greater sins, which induce a blindness of intellect, a perversity of judg ment and of moral sense, a hardness und obduracy of heart, which is generally the assured forerunner of final impenitence. How terrible and just, at the same time, was the punishment of the philosophers ! They transferred to creatures- — to the very beasts — the worship due to God ; and he, in turn, suffered them to fall into crimes which were more than bestial, which lowered them beneath the brute creation.

ROMANS, I.

30. Detractors, hateful to God, contumelious, proud, haughty, in ventors of evil things, disohedieut to parents,

31. Foolish, dissolute, without affection, without fidelity, without mercy.

•V2. Who, having known the jus tice of (Jod, did not undi rstimd that they, who do such things. are worthy of death : and not onh they that do them, but they also that consent to them that do them.

29. Being filled with all iniquity, 29. They became filled with all sorts of injustice

malice, fornication, avarice, wicked- towards God, their neighbour, and themselves, with ness, full of envy, murder, conten- malignity, impurity, rapacity, mischievous depravity, tiou, deceit, malignity, whisperers, fL,H Of C11VV) homicide, strife, duplicity, or deceit; of a

malicious disposition to misconstrue' and regard every thing in a bad light, by private whispering, sowers of discord amongst friends,

30. Open calumniators of the good, haters of God and hated by him, ferocious in inflicting injuries, proud of their supposed superior excellence, haughty and boastful in their demeanour, versed in the art of devising new means of doing injury, disobedient to parents,

;il. Devoid of reason in their conduct, uncourteous and uncivil in their manners, devoid of natural affec tion, of fidelity in contracts, without humanity.

'32. Who, although they knew God to be supremely just, still did not wish practically to know that the per petrators of the above-mentioned crimes arc worthy of death, and not only they, but those also who consent to, and approve of them in others. (And hence, the philosophers, even though, in particular instances, they should not be guilty of committing these crimes, still, as they connived at. and approved of, their per petration by others, are deserving of death for so doing).

Commentary.

30. " Filled with all malice." From this abandonment of them by God, followed the commission of other sins, as well as that of impurity ; these other sins were the result of their abandonment by God. "With all iniquity," refers to vice and guilt in general, against God and man. " Malice," the malignant desire of doing injury. "Fornication," all sorts of impurity. (The word fornication, -o/>ma, is omitted in the Vatican MS.) " Covctousness," insatiable rapacity. " Wickedness," depravity of heart, bent on mischief. " Full of envy," " murder," at least in will. " Contention," the spirit ol wrangling and disputation, having for object mere superiority, without any regard to truth. "Deceit," duplicity of heart, saying one thing and thinking another. "Malignity," the corresponding Greek word, KUKoijOtia, means, a disposition to mis interpret everything, and view it in its worst li</ht," opposed to fv>/6fia, open candour. '•' Whisperers," this refers to those who sew discord among friends by private tale-bear ing, a class of sinners emphatically pronounced accursed in the SS. Scriptures.

80. " Detractors," public calumniators of good men, in order to damage their repu tation. '• Hateful to God," the Greek word, tftoo-rryas, will also signify, haters or enemies of (Jod, and this is the more probable construction of the word. "Contume lious," means ferocious, in violently injuring and oppressing others. " Proud," form ing too high an opinion of th.-ir own acquirements, and undervaluing others. " Haughty," boastful and contumelious in their demeanour.

31. '' Foolish," showing in their actions the reprobate sense to which they have been delivered. " Dissolute," the Greek word, acrwtfeTors, is made by some to ex press, breakers of covenants; however, as this is sufficiently expressed in the words, " without fidelity," which refers to covenants, it is better understand this word of a disagreeable, uncourteous spirit, which rendered them unfit to associate with others. "Without affection" for their friends; " without fidelity," in their covenants; and " without mercy," devoid of all feelings of humanity.

32. The Greek reading differs from the Vulgate inthisverse, although both readings do not differ much in sense. The Greek runs thus : " who knowing the justice of God, that they who do such thimjs are worthy of death : not only they that do them but they also that consent to them that do them." In this reading the words of our Vulgate, "did not

ROMANS, II. 15

Commentary

understand," are omitted, and the passage is designed by the Apostle to express the great malice of the philosophers, who were guilty of the two-fold sin of committing the above-mentioned sins themselves, and, what is worse, of approving of them in others ; for, in the former case, the violence of passion might be pleaded as some extenuation, but not in the latter, in the case of approval. According to our Vulgate reading the Apostle wishes to convey that, should there be any of the philosophers not guilty of all the above-mentioned crimes, they were still deserving of death, because, instead of reproving, they connived at, and approved of, their commission on the part of the people. The conclusion from this ehapter is, that the Gentiles, instead of being able to lay any claims to the Gospel, on the ground of their exalted natural virtues, were, on the contrary, deserving of punishment and the wrath of God ; " for the wrath of God from heaven is revealed against all impiety," &c. (verse 18) ; and thus the Apostle establishes that, on the ground of merits, the Gentile world had no claim to the Gospel. The same is proved in the next chapter regarding the Jews.

CHAPTER II,

The Apostle, after having convicted the Gentile.", in the preceding chapter, of the grossest violations of the natural hue, undertakes, in this, to prove, that the Jews, notwithstanding their boasted privileges, were no less chargeable with grievous violations of the Law of Hoses. In order, however, to avoid offence, he alleges only in a general way, without any express mention of the Jews, charges equally applicable to both Jews and Gentiles, and probably, equally intended for both (verses 1-16).

At verse 17, expressly applying himself to the case of the Jews in particular, lie shows how much they abused tJic prerogatives and exalted favours of which they boasted, and how grievously they sinned against the law. The consequence of which was, that they dishonoured God and brought his holy religion into contempt among the idolatrous Gentiles (verses 17-25).

The Apostle points out, hi the next place, what the circumcision is, and who the Jew is, that are of any value in the sight of God.

Start.

1. WHEREFORE them art in- 1. (As, then, the philosophers were inexcusable, and excusable, 0 man, whosoever th-m deserving of death for their sins, having a knowledge of art that judgest. For wherein GO(J and his justice), thou art no less inexcusable, O thou julgest another, thou con- man, whosoever thou art that judgest of the faults of demnest thyself. For thou dost the others, whilst committing the same thyself; for, by same things which thou judgest. tlie ygry fact of passing sentence on others, thou con-

demncst thyself, since thou dost perpetrate the very crimes condemned by thee in others.

Commentary

1. " Wherefore." Commentators are perplexed about the connexion of this particle. It may be regarded as a mere particle of transition ; or, it may be connected with the foregoing in this way ; since the philosophers were inexcusable (chap. i. verse 20), and deserving of death (verse 32), for having deprived God of his glorj , and for having committed sin and approved of it in others ; thou art, therefore, no less inexcusable, whosoever thou art. be thou Jew or Gentile, that condeinnest thy neighbour, and corn- mittest the same crimes thyself. In this sense the particle is a connecting link deduc ing an inference from what is asserted in the foregoing chapter. " Thou art inexcusable," &c. ; this is confined by some to the Jews who condemned in the Gentiles the crimes of which they themselves were also guilty. It is, however, more probable,

1 6 ROMANS, II.

Zcxt.

2. For we know that the judg- 2. But we all know that the judgment of God will

mont of Cod is according to truth be exercised agreeably to justice, and the real merits

against them that do such things. of the case, against those who commit the crimes of

which thou art not less guilty than they are whom thou condemnest.

'). And tliinkcst thonthis. Oman, •>• Can it he that thou art persevering in the com-

that judgest them who do such mission of these crimes which thou ait condemning

things, and dost the same, that thou in others from the delusive hope of escaping the just

shalt escape the judgment of Cod? judgment of God?

4. Or despisest thou the riches of 4- ^not <V pivsent impunity the effect of God's his goodness, and patience, and boundless goodness, cf his great patience in bearing long-suttering ? knmv.-st thou not with thee, at:d of his long-suffering in deferring thy that the htnignitv of God le:uleth punishment, all of which tliou art slighting and despis- thee to penance ? ing by persevering in sin ? Art thou not aware that

this benignity on the part of God is shown thee for no other purpose than to induce thce to return to penance '.'

5. But according to thy hardness 5. But, according to thy hardness and obduracy of and impenitent heart, thou trea- heart, callous to the motions and impressions of grace, surest up to thyself wrath, against and thy impenitence, from which neither allurements the day of \vratli and revelation of nor throats can awaken tliec. thou art storing up for the just judgment of God, thyself a treasure of wrath against the terrible day of

vengeance, when God shall display the righteousness of his judgment, and will pour forth all his vengeance on the \vicked.

Commentary.

that it extends to the Gentiles also, and includes all, whether Jews or Gentiles, who condemn in others what they themselves are guilty of. In fact, the proposition is announced as a universal proposition, " whosoever thou art,'' Ac.

2. Such persons will suffer from God the judgment of condemnation which their crimes deserve. " For we know,'' for certain, the ,Jc\vs from the Law of Moses, the Gentiles from the light of reason, " that the judgment of God is according to truth," i.e., that God will judge with impartial justice, those " that do those things," i.e., both those who condemn in others what they themselves commit, and those who approve of them (chap. i. .">'-2).

.'}. This form of interrogative, addressed to the sinner in the second person, adds great force to the style. " And thirikest thou," <vc., /.c., thou art greatly mistaken if thou imaginest that thou, who sinncst knowingly, wilt escape the judgment of God, or, if thou construest God's present forbearance into approbation of thy conduct.

•I. " The riches of his goodness," i.e., his rich and immense goodness in bestowing so many favours on thce, " and patience" in bearing with, and tolerating the wicked ; " long-suffering" in deferring punishment. These, the sinner " despises," when presuming on them, he sins with the hope of .impunity. " Knowest thou not," / <>., thou shouldst be aware, although thou appearest ignorant of it, " that the benignity of God leadeth thee to penance." The design of God in showering his blessings on thee, and in patiently enduring thy sins, is not to encourage thy continuance in sin, but to lead thee to do penance for them by a change of life.

5. " But according to." i.e., by reason of "thy hardness1' in resisting the impres sions of divine grace, which hardness the infinite goodness of God cannot soften ; " and impenitent heart," deaf to the allurements of mercy and the threats and menaces of divine justice, " thou treasures! up." This word, strictly speaking, is understood of what is tjood ; but sometimes also, as here also, James, chap. v. verse 3, and elsewhere, of what is evil. " Wrath," i.e., vengeance " against the day of wrath and revelation," &c., i.e., against the day of judgment, which is called "the day of wrath," because on that day fhcre will be no place for mercy, "and of revelation," because on it every thing w'ill be exposed, " and of just judgment," because, then, each one will be treated according to his merits.

ROMANS, II. 17

6. Who will render to every man 6. Then he shall render to every man according as according to his works. hiy works deserved it, whether reward or punishment.

7. To them indeed, who, accord- 7. To those who, by patient perseverance in good ing to patience in good work, seek works, seek honour, glory, and immortality, he will glory and honour and iucorrup- give eternal life :

tiou, eternal life :

8. But to them that nre couten- 8. But on the contentious, and those who obey tious, and who obey not the truth, not the truth, but follow their iniquity, will be in- hut give credit to iniquity, wrath flicted heavy and condign punishment.

and indignation.

9. Tribulation and anguish upon 9. Tribulation and anguish ediall be the just every soul of man that worketh portion of every man that doeth evil, of the Jew evil, of the Jew first and also of the first (who resisted greater lights and graces), and Greek: also of the Gentile ;

10. But glory and honour and 10. On the other hand, glory, honour, and peace peace to every one that worketh shall be given in reward to every one that worketh good, to the Jew first, and also the good, to the Jew first, and also to the Gentile.

Greek.

11. For there is no respect of 11. For with God, whether in rewarding or punish- persons with God. ing, there is no respect paid to persons ; he solely

regards men's deserts, and the merits of the case.

6. 'c Who will render," Ac., to the wicked, eternal torments, and to the just, eternal life, as the reward of their good works, among which, sufferings for God's sake are to be reckoned as being the most heroic deeds of merit.

7. " According to patience in good works," by patiently persevering in good Avorks, " who seek glory and honour, life everlasting," in Greek, rots ^rova-i Sogav, Ac., seeking glory, &c. The construction may also run thus, to those ivho seek life everlasting, he will glee honour and ylory and incorruption. These terms express " eternal life" differently ; " honour and glory" express the dignity to which the just will be raised, together with the laudable celebrity conferred on them, " and incorruption" expresses the never-ending duration of this bliss. This passage furnishes a proof of the Catholic doctrine of merit.

8. " But to them who are contentious, and obey not the truth," i.e., who resist the divine truth of the Gospel announced to them, disbelieving its doctrines, and disobey ing its precepts, " but give credit to iniquity," i.e., adhere to the false teaching which favour their impure and iniquitous lives ; " wrath and indignation," i.e., heavy and severe punishment, such as is wont to be inflicted by an enraged and angry man. In the common Greek, the order of these two words is inverted, " indignation and wrath'' but the chief MSS. support the Vulgate. The words are in the nomina tive case, and hence, "• icill bu inflicted," or some such verb, is understood.

9. " Tribulation," mental torture. " Anguish" expresses the straits to which the wicked will be reduced on the day of judgment, calling on " the mountains to fall upon them, and on the hills to cover them." " Of the Jew first," because, having greater knowledge, he will be more guilty in sinning, " and also of the Greek," i.e., the Gentile (see chap. i. verse 10).

10. " Glory, honour," Ac., are a circumlocution for eternal life ; "peace" expresses the quiet, uninterrupted, and secure possession of these blessings which they shall enjoy, " to the Jew first," because, as the Jews were the principal objects of God's predilection, they will be the first in the order of eternal rewards, if they correspond with divine grace. The Apostle places the Jews first in the order of remuneration, because he appeared to have lowered them before in placing them first for punish ment (verse 9) ; " and also of the Greek," i.e., of the Gentile ; he refers to the faithful Gentile, both before Christ, such as Job, Melchisedech, &c., and after him, whose actions were performed under the influence of grace and faith ; for, such actions alone are entitled to an eternal reward.

11. The charge of " respect of persons" has reference to the claims of justice, and is

ROJf.LVS, II.

11. For whosoever have sinned 19. For those who have sinned without having the viti.out the ln\v. shall perish with- written law proposed to them, shall be punished, not as out the law: ami whosocvt r have transgressors against the Law of Moses, hut for having sinned in the law. shall be judged violated the natural or unwritten law ; and those who by the law. have sinned in the Law of Moses iihall be punished

and condemned for the transgression of this law.

1:!. For not the hearers of the 1:>)- r'ur- l! 's n°t those who merely receive and hear law are just before God : but the tno '!lw thi't :ll'° reputed just before God, but those doeis of the law shall be justified. only \\ho observe and fill ill the law, whether they

received it in writing as did the Jews, or imprinted on the heart, as did the Gentiles, that will really become just mid be reputed as such in his sight.

14. For when the Gentiles, who II. For when the Gentiles, who have not received

have not the law, do by nature thoso the Mosaic Law, by the natural and free motion of tilings that are uf the law; these their own will, prevented and animated by divine having not the. law, are a law to <rrace and enlightened by divine faith, fulfil' the pro - themselves : cepts of the law, such persons arc a law to themselves.

Commentary.

incurred, when, in the distribution of justice, the dispenser of it regards circumstances extrinsic and quite foreign to the merits of the case, as if a judge were to look to the face, appearance, dignity, ea\, of the parties. Hence, as God owes nothing to his creatures — since all his gifts are quite gratuitous — the cbarge of having "respect of persons" can never he incurred bv him : Imt even when, bv his own free will, he gives his creatures a claim upon him, be never admits "lespect of p. rsons ;" for, although the .Jew is placed lirst in the order of merit, it is but perfectly just, since he receives greater graces and was first called, which graces and call were perfectly gra tuitous in the first instance, and established a claim on the ground of merit afterwards; and rice rersci, he should he the lirst punished for having abused greater graces.

12. In this verse is prov< d, that with God there is no such thing as a u respect of persons," but that his judgment is pert'ectlv jus', founded ou men's merits. The rule, of conduct possessed by Jew and Gentile respectively will be the measure of God's judgment regarding them, " for whosoever have sinned without the law," i.e., without receiving the written law of Moses (for no one can sin without violating some law, natural or revealed), and in this he refers to the Gentiles, " shall perish without tlio law," in Greek, cu'o/zws KGU u-oAorrru/, shall also parish, exc., will not' be responsible, and will not have to render account for the Law of Moses which they received not, although they •' .-hall perish,'' i.e.. be condemned for their violation of the natural law, " and whosoever have sinned in the law," /.<'., the prevaricating' Jews, will be ren dered responsible and judged by the Law of Moses which they violate, and will suffer all the punishments annexed to its violation.

1.'). This verse is connected in Paraphrase with verse 11. It is further evinced that with God there is no respect of persons (verse 11) by the means of justifying both Jew and Gentile — a means within the reach of each — which he has fixed upon. That means is not the external hearing of the law. which means the Jew alone possessed, but the observance of the precepts of the law. That the Je\\s bad this law needs no proof, and that the Gentiles had it. is pn>\vd next verse. It may be asked, how can the general proposition, " the doers of the law shall be justified," bo verified regard ing the Gentiles, or be applied at all to them, since without grace and faith no man can be justified '.' HKSP. — It is clear from the following verse that the Apostle includes the Gentiles in the general proposition, and hence, he refers to the Gentiles before Christ, who, enlightened by divine faith, and assisted by grace, observe the precepts of the natural law. It also includes the Gentiles a:i.T Christ, who embrace the faith ; and hence, faith alone does not justify, since, those who merely believe are only " hearers of the law," and, therefore, without "doing the law," or performing good works, will not " be just or justified before God."

14. It is needless to prove that the Jews have a law, and as to the Gentiles, by performing naturally the precepts which the law inculcates, they show that they are a

ROMANS, II. 19

15. Who shew the work of the 15. Since by performing without the impulse of a law written in their hearts, their lnw, what the law exteriorly inculcates, they show that conscience bearing witness to them, they have the precepts or mandates of a law engraven and their thoughts between them- on \\lc]Y hearts, to the existence of which the dictates selves accusing, or also defending Of ,iiejr conscience urging them to perform one thing one another. an(| avoid another, hear testimony ; and this is still

further confirmed by the applauses and remorses they alternately experience when they turn their thoughts to examine the nature of the actions.

1C. In the day when God shall 10. And these applause s or remorses have reference judge the secrets of men by JESUS to the punishments or rewards to be administered, Cmusi, according to my gospel. on the day of judgment, when God will judge through

Jesus Christ, the Sovereign Judge, the most secret and private actions of men, which will then be publicly exposed according to the gospel which I preach. 17. Hut if thou art called a Jew, 17. (It is thus God will judge the Gentiles), but if

Comnwttarg*

laAv to themselves. If the words, " those things that are of the law," comprise the entire natural law or moral law of the Jews, then, the words, "by nature" are op posed to the Law of Moses ; it means, that by the strength of nature, prevented and animated by grace, they perform the works of the law, without the Law of Moses. In this signification, grace and faith are implied ; but if they are taken to mean some precepts of the law, then, " by nature " will refer to the sole aid of nature, unassisted by the Law of Moses ; for, a Pagan can, by the sole aid of nature, unaided by grace, perform some actions morally good, which, though not deserving of an eternal re ward, are not, still, deserving of punishment. It more probably refers to the faith ful Gentiles, both before Christ, such as Job, Melchisedech, itc., and those after him converted to the faith : for this is shown from the context. In verse 13, it is said that "the doers of the law will be justified," which must certainly refer to those who act from grace and faith, and it is to show how this applies to the Gentiles that this verse is introduced. Moreover, he says, verse 16, " in the day," &c., when no action of an unbelieving Pagan will be rewarded.

15. " Who show the work," etc. They prove that they are to themselves a law (verse 14), because they show by their exterior actions the mandates of the law engraven on their hearts ; and of the existence of this law, the dictates of conscience, and the ap plauses and remorses consequent on their actions, arc a further proof and testimony (vide Paraphrase); "their conscience bearing witness," refer to the internal dictates of conscience pointing out certain things to be done as good, and certain things to bo shunned as evil. " Their thoughts" (in Greek, ruv Xo-yio-[jLtov, their reasonings) "between themselves," this is the proper rendering of yuera£u aXX^Xwv; "accusing them," ttc., refer to the remorses and applauses of conscience consequent on the performance of good or bad actions, which are an additional proof of the existence of this natural law.

10. " In the day," i.e., unto the day when God will judge, &c., as in verse 5, " against the day of wrath," &c. The meaning is, that these remorses and applauses of con science have reference to the great day of judgment — (Paraphrase). Others under stand the words thus: This testimony of conscience will be made still more manifest on the day of judgment ; others connect this verse with verse 19, " shall be judged by the law — on the day," &c., including the verses 13, 14, 15, within a parenthesis. The interpretation and construction adopted in the Paraphrase is more simple and seems more probable ; "my gospel," the Gospel delivered to me (Gal. i. verses 11, 12).

17. In this verse, the Apostle expressly and openly addresses the Jews in particular, and proves them to be guilty of violations of the law, and of grievous sins, as he had shown in reference to the Gentiles in the preceding chapter. He, in the first place, admits the great advantages they possessed and of which they were justly proud, verses 17,18,19,20, but it is to retort on them with greater effect, and show that the possession and enjoyment of these privileges only heightened their culpability in violating God's law, verses 21, 22, &c. " But if thou art called a Jew." In this reading, the sentence

20

ROM AX S, II.

EtXt.

and restest in the law, and makest thy boast of (Jod,

1^. And knowest his will, and up- provest the more profitahle things, being instructed by the law,

19. Art confident that thou thy self art a guide of the blind, alight of them that are in darkness,

20. An instructor oi' the foolish, a teacher of infants, having the form of knowledge and of truth in the law.

21. Thou therefore that teachest another, teachest not thyself: tliou that preach est that men should not Steal, stealcfil :

£•2. Thou that sayest, men should not commit adultery, committest adultery : tliou that abhorrest idols, committest sn<'rilri_r<' :

tliou, O Jew! enjoycst singular prerogatives, instead of alleviating thy punishment, they will only heighten thy damnation, shouldst thou violate the written law. Thou feelest complacency in being called a Jew, and congratulates! thyself for the blessing of the law, and makest it thy boast to have the true God as thy God, to be thyself his special people.

18. And knowest \vhat he wishes thee to do, and what to avoid, and being instructed by the law, knowcst to discern good from bad, and the more perfect from what is less perfect.

1'J. And persuadest thyself that thou art a guide of the blind and canst hold forth the light of know ledge to the ignorant who wander and err.

20. That is to say, that thou art the teacher of the ignorant and the instructor of the inexperienced, having in the law the perfect rule of faith and con duct, not only for self-direction, but also for the instruction of others.

21. ^'ith all these boasted prerogatives thou art not, in the smallest degree, the better. Thou, then, that teachest another, teachest not thyself to perform the things thou prescribe.^ for others ; thou that teachest men not to steal, committed theft thyself.

2'J. Thou that forbiddest men to commit adultery, committest the same crime thyself. Thou that boldest idols in abhorrence, committest the kindred sin of sacrilege.

(Tommcntanj.

is, according to some Expositors, conditional and suspensive as far as verse 21. A'Lapide and others supply these words, " if thou art called a Jew," (and obscrvest not the law, thy sentence and punishment in'// be more severe}. The common Greek reading has for " but if," toe, behold! " thou art called a Jew," &c., according to which the sentence is quite absolute and not suspensive. The chief manuscripts and ancient versions are in favour of the Vulgate, ft o'e. " Called a Jew," this was an honourable appella tion implying that they were God's people, as with us, the term, Christian, implies the same; " and restest in the law," •/.<•., dost congratulate thyself on the blessing thou hast in the law, "and makest thy boast of God,'' whose special people thou art.

18. "His will," (in Greek, TO OfXij/j.a, the icill). what lie wishes thee to do and avoid, " and approvest the more profitable things," according to the Greek, 8oKt/xa£f/.s TU 8iuc/)£/)orTu, canst distinguish thimjs that di/ler.

19. Dost arrogate to thyself such a degree of knowledge as to be a guide to the blind and a beacon or light to those who are going astray. He probably refers to the high-sounding titles often claimed by the Jewish rabbins and doctors.

20. He explains what is meant by their acting as guides and lights in the preced ing verse. These prerogatives are exercised in instructing the ignorant or "foolish," and teaching the inexperienced or ''infants,'' in point of knowledge; "having the form of knowledge and truth in the law," i.e., having a rule of faith and conduct not only for self-direction, but also for the institution of others, in the knowledge thou hast acquired from the study of the law. " Knowledge and truth," z'.c., true knowledge.

21. The Apostle now sums up their boasted privileges and perfections with a view to retort on them with greater force and show their greater culpability; he com mences with the last mentioned quality of teacher, " teachest not thyself," because thou doest what thou teachest others not to do.

22. u Committest sacrilege." The prevalence of the preceding crimes cannot be questioned; but what is meant by "committing sacrilege," is not so clear. It refers to some disrespect shown the honour and worship of the true God — (which is nearly akin

ROMANS, II. 21

Start.

23. Thou that makest thy boast 23. Thou that makost the law the subject of thy

of the law, by transgression of the boasting, by the violation of this law dishonourest

law dishonourest God. God.

Q-i. (For the name of God throur/h 24. For, through your fault in publicly transgressing

you is blasphemed among the Gen- the law, the name of God is spoken of reproachfully

tiles, as it is written). and irreverently among the idolatrous Gentiles, as

had been charged upon your fathers before you, by Isaias, and the other prophets.

25. Circumcision profiteth in- 25. Indeed circumcision (the seal of the covenant) deed if tliou keep the law : but if profiteth, provided it be accompanied with the obser- thou be a transgressor of the law, vaiice of the law, of which observance it is an external thy circumcision is made uncir- profession ; but if thou become a transgressor of the cumcision. law, thy circumcision will be of 110 more avail than

un circumcision.

26. If, then, the uncircumcised 26. On the other hand, if the uncircumcised Gen- keep the justices of the law, shall tile observe the precepts of the law, to the observance not this unciroumcision be counted of which, justification is attached, will not he, really for circumcision ? and in truth, be reputed before God, as circumcised ?

to the crime of honouring false gods, or idolatry, from, which the Jews were at this time exempt) — to a profanation of holy things, such as the buying of their sacred office practised by the high priests ; and it may refer to the practice of partaking of Idolothytes, which is denounced by the Apostle as idolatrous. — (1 Cor. x.)

23. The infraction of his law tends to the dishonour of the legislator.

24. The name of God is blasphemed among the idolatrous Gentiles on account of the transgressions of the Jews ; he is spoken of disrespectfully, as if he were negli gent or unable to punish them, or even approved of their crimes. "As it is written." Some refer this to Ezechiel, xxxvi. 20 ; others to Isaias, lii. 5. Most likely, it is a mere allusion to these passages and other similar ones of the Holy Scripture, in •which God complains of the dishonour reflected on him among the Gentiles from the sins of the Jews. The words show that the sins referred to by the Apostle were externally committed, otherwise they could not be known among the Gentiles. The Avords of this verse are taken literally from Isaias, lii., according to the Scptuagint Version. In Isaias, however, they refer to the blasphemies uttered against the name of God, in consequence of the temporal calamities which befell his chosen people. Hence, the Apostle quotes them merely in seusu accommodo, to convey his own meaning, as if he said, "the words of Isaias may be applied to your case." — (Vide Beelen). To how many Catholics may not the same charge be applied? Their scanda lous lives bring discredit on the holy spouse of Jesus Christ among heretics and infidels.

25. The Apostle here anticipates an objection which the Jews might propose against what he had been saying, viz.. that they hud at least one great prerogative, circumcision, which was the seal of the covenant of God with Abraham, to which magnificent promises were attached, and which raised them far above the uncir cumcised Gentiles. The Apostle admits that circumcision is of avail if accompanied by the observance of the law, for, then it will serve to remind the Jew of the internal circumcision, of the cutting away of the passions of which it is a sign. It was also a distinctive mark and seal of God's people, and it gave a right to the promises, if the conditions of the covenant, that is, the observance of the law, accompanied it. " But if thou be a transgressor of the law," then, the Jew breaks his part of the covenant ; hence, it is not binding on the part of God, and then his " circumcision is made uncircumcision," that is, he will be in precisely the same condition with the uncircumcised Gentiles, with whom no such covenant Avas entered into by God. When the Apostle speaks here of circumcision as profiting, he contemplates a period prior to the preaching of the Gospel. For, speaking of it after this period (Gal. v. 2-6), he says the reverse.

26. If, on the other hand, the Gentile observe the precepts of the law, Avhich

VOL. i. c

22

ROMANS, II.

27. And shall not that which V>y nature is uncircumcision, ifit fullil the law, judge thee, who hy the letter and circumcision art a trans gressor of the law ?

28. For it is not he is a Jew, that is so outwardly ; nor is that circum cision which is outward in the flesh,

fcf). But he is a Jew that is one inwardly ; and the circumcision is that of the heart, in the spirit, not in the letter ; whose praise is not of men, but of God.

27. And shall not the Gentile remaining in the natural state of uncircumcision in which he was horn, if he observe the precepts of the law, judge and con demn by contrast, thee, Avlio dost violate the law, although written for thee, and although thou hast circumcision to remind thee of thy obligation to observe it ?

28. Most undoubtedly ; for, he is not so much the Jew before God who is such externally and by pro fession ; neither is that the real circumcision, pleasing to God. which is externally made in the flesh.

21). But, he is truly a Jew, in the proper sense of the word, who is interiorly, and by possession of the interior virtues, such ; and that is true circumcision pleasing to God, which is of the heart, consisting in the cutting away of the corrupt passions and affec tions, which circumcision of the heart cannot pro ceed from the helps held out by the letter of the Mosaic law, but comes from the spirit of grace ; the praise of which interior Jew and real circumcision of the heart, is not from men, who only sec the exterior, but from God, who sees the heart, and judges justly of merit and demerit, and the several decrees of each.

render a man just, and also prescribes what is just, he will, doubtless, enjoy the blessings annexed to the covenant \\ith the Jews. " Circumcision" and "uncircum cision" mean the Jew and the Gentile, the abstract for the concrete. Circumcision was merely a sign of the covenant of God with Abraham, requiring certain condi tions, and these conditions, vi/., the observance of the law, failing, circumcision became a r«num sty num. Whereas, if the Gentile comply with the stipulated condi tions, that is to say, if he observe the law, he certainly has the principal thing intended, the res Kujnijlc/itu, to which the promises were attached in the Jewish covenant.

27. " Judge thee'' by the contrast.

28. (Most undoubtedly}. These, or such words, arc understood as an answer to the preceding verse ; " for he is the Jew,'1 in the true sense of the word, who observes the law, to the observance of which are attached the rewards, and in the observance of which consist, the principal duties of Judaism. " For he is not the Jew," &c., that he is not so much the Jew, £c. ; because, a Jew by profession may be a Jew also in reality or " inwardly," by the performance of interior virtues signified by the circum cision in the flesh.

20. That man shall enjoy all the rewards of Judaism, who is interiorly gifted with the virtues which become the people of God. And external circumcision is only a sign of the interior circumcision of the heart, which alone is approved of by God, and can only come from the spirit of grace.

ROMANS, III. 23

CHAPTER III.

Analysts*

Having convicted the Jews, in the preceding chapter, of grievous violations of the Law of Moses, the Apostle commences tins with pointing out some external advantages which they possessed over tJie Gentiles (verses 1, 2). He next refutes certain objections against the veracity and justice of God, springing out of the subject (verses 2-9). He proves from the testimony of SS. Scripture that both Jew and Gentile were under sin. And these testimonies from SS. Scripture he shows to have special reference to the Jews (9-21). lie next lays down the great theme of the Epistle, viz. : Justification by Faith, opposed to the works of the law of nature, or the Law of Moses (22). He shows the con- gt'uity of such a means of justification (23), and its gratuitous-ness (24, 25). Hence, all boasting is excluded (27, 2S). Finally, lie shoics the congruity, on the part of God, of adopting such a means of justification, as being so universal, and accommodated equally both to Jew and Gentile.

1. WHAT advantage then hath 1. (If, then, lie alone is regarded by God as a Jew, the Jew, or what is the profit of who is such interiorly, and if the circumcision of the circumcision? heaii is alone approved of by Him), what peculiar

excellence or superiority can there be in the profes sion of Judaism, or what can be the advantage of the external right of circumcision ?

2. Much every TV ay. First, in- 2. The profession of Judaism gives, in every res- deed, because the words of God pect, the Jews many external advantages and preroga- were committed to them. tives not enjoyed by the Gentiles. For, in the first

place (to pass over all the other advantages), they were made the depositaries of God's sacred oracles, of which the most important were those that contained the absolute promises of the future Messias.

3. For, what if some of them 3. For, what if some of the Jews have not believed have not believed ? shall their un- these oracles ? Does the deposition of these oracles belief make the faith of God with- cease to be a benefit on the part of God ? Will the out effect ? God forbid. incredulity of his people neutralize and render with

out effect the veracity of God in the fulfilment of his absolute promises ? By no means.

1. " What advantage then," &c. This question, or rather objection, is supposed to arise out of the_foregoing (chap. ii. verse 29). As much as to say— God, in select ing the Jews as his chosen people, and in commanding them to practise circum cision as a sign of his covenant, must certainly have intended thereby to confer some favour or privilege on the Jews ; but, from the foregoing it would follow, that no such favour was conferred on them.

2. The Apostle denies the inference. There were certain external privileges con ferred on the Jewish people, as such. " First, indeed." He mentions one of the principal of them, reserving the rest for chap. ix. verse 45. "Because the words of God," &c., i.e., the oracles of God, containing many promises, but especially those regarding the promise of the Messiah to be born of them— a promise absolute and unconditional- irrespective of their fidelity. " Were committed to them;" which is a singular privilege.

3. Promises made by God, which are absolute, cannot fail of their accomplishment, owing to the incredulity and disobedience of men. Now, the promise of the Messiah, which is the principal of the oracles referred to, is absolute and unconditional, irrespec tive of the fidelity of the Jews, as appears from Psalm Ixxxviii. 34.

ROMANS, III.

4. But GoJ is true; and every man a liar, as it is written : That thou mayest be justified in thy words, and viayczt overcome iclieu t]iou art judged.

0. Tint if (Mir injustice coimm nd tbo .justice ol (inil, \\liut shall \\c say? Is God unjust, \vlio cxe- cuteth wrath ?

0. (1 sjifak according to man.) G«>d 1'url.id ; oih'Twise, how shall Gtnl judire this world '.'

4. The veracity of God is wholly independent of the lying nature of man. For God is essentially true, although every man, of his own corrupt nature, be a liar and liable to be deceived ; and iJavid also testifies, in his own particular case, that the incredulity and disobedience of man will not render ineffectual the pro mises of God ; for. (Psalm 1. verse 0), he prays God to have mercy on him and not rescind his promises, although he sinned and did evil in His sight; for, thus it would come to pass that God's veracity and fidelity in the fulfilment uf 11 is promises would be justified, and appear even more conspicuous ; and when men would sit in judgment on His fidelity, He would come oil' vL-torious in the cause.

5. If, then, you will say, our injustice renders the justice of God, i.e.. his fidelity in the fulfilment of his promises, more conspicuous, what shall we say? Does it not follow that God is unjust in punishing that which confirms and commends his justice?

0. (1 speak not my own words, but those of the impious), i'ar be it from us to entertain such a blas phemous thought ; for, if God were unjust, how could he discharge the office, of supreme judge of this

world in wicked '.'

rewarding the good and punishing the

Commentary.

4. The Apostle proves in this verse that the unbelief of men will not render in effectual '• the faith," i.e., the fidelity or \eracity of God in the fullilmcnt of his pro mises. First, bv a general tostimonv — ''God is true," •/.<'., veracious, "and every man a liar" — in which the veracity oi God is put forward as totally independent of the deceitful and lying nature of man. The. first member of the sentence, '• God is true," is a self-evident truth. The second, u and every man is a liar," is taken from Psalm c\v. verse 11. livery man is said, by the corruption of his nature, to be lying nud liable to be deceived, as God is essentially, and by the perfection of his nature, "true," i.e., veracious, cannot deceive nor be deceived. Secondly, by a particular testimony of David, who, after bis sin, begs of God to spare him, and not rescind the promises made him, ult/nini/li lie >>liitn'J ami did evil in lii* s'ujht. — (Psalm 1. verse 0). For, thus it would happen, that his veracit\ would be justified and fully vindicated ; and when impious and unbelieving nun would sit in judgment regarding his fidelity in the case of David, his fidelity and veracity would come olf victorious in the judgment. In the Greek, for " God is true," it is. yeronf.-'<u Tc i> Otos a\i]0'ijs, li't Cod be true, i.e., in all his words and promises let God be b'Tieved to bo true, although every man is a liar ; or, in every ca&c let r.s maintain God's truth or veracity.

5. This objection arises out of the foregoing testimony from the Psalms, wherein it is said that the sin of David shall render the fidelity or justice of God in his covenants more manifest. If, then, our injustice, as in the case of David and the Jews, renders the justice of God more manifest and mure commendable; is it not unjust in God to punish that which displays attributes to such advantage ?

('). " I speak according to man." For fear of giving scandal, the Apostle states ex pressly, that this question or objection is proposed by him not as from himself, but on the part of the impious. " <;ud forbid," i.e., far be it from us to think so. " Other wise, how shall God judge this world?" The Apostle refutes the objection from its very absurdity ; for, it is acknowledged by all, as demonstrated from Holy Scripture and the very light of reason, that God is to be the judge of this world, that he will reward the good and punish the wicked ; but how could he punish the wicked in the supposition now made? and justice being the essential attribute of a judge, God must, therefore, be supremely just.. The direct answer to this objection, which is repeated

ROMANS, III. 25

7. For if the truth of God bath 7. But if the truth and veracity of God has become, more abounded through my lie, through my sin, more conspicuous, why am I con- unto his glory, why am I also yet demncd as a sinner, for doing that which contributes judged as a sinner ? to his glory ?

8. And not rather (as we nra 8. And why should we not rather do evil and com- slandered, and as some tiifirm that niit sin, that good, vi/., the greater manifestation of we say) let us do evil, that there God's glory, may result therefrom (perverse principles may come good? whose damnation which we 'are calumuiously charged with acting on isJust- and teacbing by some men, of whom all we can say

is, that their damnation is just).

0. What then ? Do we excel 9. But to return to the subject. Wbat then, if wo

them? No, not so. For we have possess certain external advantages and privileges not charged both Jews and Greeks, enjoyed by the Gentiles ; do we really excel them that they are all under siu : in that which constitutes true excellence, viz., the

possession of justice '? By no means ; for we bave already made good the charge which we undertook to prove, viz., that all, both Jews and Gentiles, are under sin.

10. As it is written: There is not .10. Which is still further proved by the irrefraga*

any man just, ble testimony of SS. Scripture, in reference to both

Jew and Gentile ; for, it is written (Psalm xiii.),

Commentary,

(verse 8), is, that our injustice is not the cause of rendering God's justice more con spicuous, but the mere accidental occasion. The cause is God's own infinite good ness and power, eliciting good out of evil, contrary to the very nature and tendency of that evil.

7. The same objection proposed (verse 5), is repeated here in clearer terms. " Abounded unto his glory," is the same as, that he should become more celebrated and distinguished.

8. This verse may also admit of this construction, u-hy should we not rather affirm (what some slanderously assert that we affirm] let it s do evil that good may come from it. The construction in Paraphrase is preferable, why not rather \io evil (as some blas pheme us, and say, that we assert, let us do evil that good may follow, whose dam nation is just). The occasion of this slanderous and calumnious imputation, made against the Apostle, may have arisen from his proclaiming that "grace superabounded where sin abounded." The Apostle, as a wise disputant, thinks it proper not to answer such calumnious charges. He merely despises them, and simply asserts that the authors and abettors of such calumnies shall justly be condemned.

9. The Apostle now returns to his subject from which he digressed (verse 3). But, although we, Jews, excel the Gentiles in the possession of external blessings, do we really excel them in the concern of salvation, in true justice ? " Xo, not so," or " Bi/ no means," is the answer. " For we have charged both Jews and Greeks," &<•. " Charged," in the Greek, TrpoyTiaa-a/jieOa (Vulgate, causati summ}, means, to prove already, by adducing well-grounded charges, that both Jew and Gentile are all sinners, and subject to the damnation which their sins deserve. Neither of them could, there fore, on the score of merit, lay claim to the Gospel. This he proved in reference to the Gentiles (chap. L), and in reference to the Jews (chap, ii.)

10. Lest it might be alleged, that what was said in the preceding chapters re garded only the principal men among the Jews and Gentiles, the Apostle adduces the irrefragable testimony of SS. Scriptures to prove that the ignorant portion, that, in fact, all were equally guilty. In the following quotations, he considers man left to himself, and in his corrupt nature, destitute of givce and of the faith of Christ. And in these quotations, he sums up what he had proved regarding the crimes of the Gentiles and Jews in the first and second chapters, and confirms the charge he made good against them (verse 9). " As it is written: there is not any man just." This is the general proposition which he asserts regarding Jew and Gentile. The words are read only in sense in Psalm xiii. thus, " There is none that doth good" (verse 1.)

26 ROMANS, III.

11. There is none that under- there is no one that doth good or just works. There

standeth, there is none that seeketh is 110 one who knows (11) God, or seeks after

after God. him.

1-2. All have turned out of the 12. They have all turned aside .from the straight

irai/, they are become unprofitable road of God's precepts to crooked and perverse ways.

together: there is none that doth They are become unprofitable and disabled themselves

ijood, there is nut so much as one. fOr fulfilling Ged's commandments. There is no one

doing good. Xo, not even one.

13. Their throat is an open sepul. 18. (Psalm v.) Their throat is like an open scpul-

chre. it-it h their tongue they have ehrc. They have employed their tongues for the

dealt deceitfully. The cenom of asps purpose of deceiving Others. In their mouths they

i\< under their lips. have a deadly poison, no less noxious than the venom

of asps.

H. Whose mouth is full of cursing 14. (Psalm ix.) Their mouth is full of cursing and

and internets : littemess.

15. Their feet swift to shed llood. 15. (Isaias, lix. ?). Their feet are swift to shed

blood.

Hi Destruction and misery in 10. Destruction and misery follow their footsteps.

their u-aijs: Wherever they go, they destroy and render others

wretched.

17. Ami the icay of peace they 17. And the way of peace they have not known, hare not known. so as to approve of it ; on the contrary, they hate

peace and justice.

CTommcntan?.

11. " There /.x none that understandcth." These words also are quoted only according to the sense of the Psalm. In place of this reading we have in the Psalms, //' there be mil/ that understand and seek God. However, " //"' has a negative signification. The remainder of the passage is quoted almost verbatim from Psalm xiii. as it is now read in our Vulgate. They arc not found in the above Psalm in either the Hebrew or Septuagint versions. *St. Jerome tells us(/» / 'irfationf, lib. 10, Comment ar. in Ixaiam), that the entire passage is taken from several parts of the Psalms and from the Prophet Isaias (as noted in Paraphrase), but that the compiler of the Psalms, finding more of this quotation to be contained in the 18th Psalm than in any other passage of SS. Scripture, vi/.., as far as the words, " their throat is an open sepulchre," IY.C., and being ignorant of the Apostle's art in uniting together texts from several parts of Scripture bearing on his subject, put the entire passage as found here, from verse 13-ls, inclusively, without any authority, under the 18th Psalm. It is also to be borne in mind, that the Apostle does not suppose all the crimes which he enumerates here, to be found in every person ; but that some of them were found in some men, and some in others; so that all had sinned, which is the conclusion the Apostle wishes to establish. " There is none that undirstandeth," may refer to the Gentile knowing not God, and having his reason and intellect corrupted. " There is none tin it seeketh after dod," refers to the Jew, whose will was corrupted, so that he served not God whom he knew.

12. " rnfiro/itable." Useless for the end of their creation. "There is none that doth (food," &c. This refers to man left to his own corrupt nature, devoid of grace and faith.

18. "Their throat," &c. These words are taken from Psalm v. ; the preceding from Psalm xiii. Their throat, owing to their impure, noxious, and pernicious discourses, is compared to the noisome stench issuing from an open sepulchre. " The venom of ays," i.e., the most deadly poison " is under their livs." They are constantly prepared to spew forth the most deadly and malignant calumnies, under the gloss of smooth, alluring language.

14. This is taken from Psalm ix. Full of bitter, offensive, and reproachful language, uttered publicly.

15. From Isaias, lix. 7. Quick m executing the evils they plan and concert.

ROMANS, III.

18. Thereisno fear of God before 18. (Psalm xxxv.) There is no fear of God before their eyes. tlicir eyes. They fear not his justice, which is the

source of the preceding crimes.

19. Now AVC know that what 19. And let not the Jew imagine that these testi- thiugs soever the law speaketh, it monies, derived from the law, have reference merely speaketh to them that are in the to the Gentiles ; for, it is a well-known, certain fact, law ; that every mouth may be that what things soever the law speaketh, are princi- stopped, and all the world may be pally addressed to those under the law, and to be made subject to God. understood as regarding them. Hence, every mouth

is closed, and all matter for boasting is removed, and all mankind must acknowledge their liability to divine punishment for sin.

20. Because by the works of the 20. Because no man shall be ever justified in the law no flesh shall be justified before sight of God by the works which he performs through 1dm. For by the law is the know- the sole aid and lights supplied by the law ; for the ledge of siu. only help held out by the law itself is, to show what

we are to do, and what to avoid.

(Tomtncntarg.

18. " There is no fear of God," &c. This is the great source of the preceding disor derly crimes ; they fear not the judgment of God. This is taken from Ps. xxxv. AVhat a lively description have we not in this passage, of the melancholy results of concupiscence and sin in man? It robs him of justice — " there is not any man just," (verse 10). It corrupts his reason — "none that understandeth." It makes his will depraved — makes him turn aside from God to creatures — " none that seeketli God." "All have turned out of the way." It renders him useless for good, or corrupts, by a bad motive, the good he may do (verse 12). The virus of his corrupt heart is poured forth through the tongue ; this world of iniquity (St. James, ii.), which is made the instru ment of deceit, by lying, perjuries, flattery, and evil coun sellings, by procuring the death of the body through false accusations, and death to the soul by false and erro neous doctrines, this tongue becomes more noxious than " the venom of asps," (verse 13). It blasphemes God and curses our neighbour (verse 14). It inspires vengeance (verse 15). It plots the ruin and oppression of the poor (verse 16). It takes away all sense of religion, and of the fear of God (verse 18). This is the state out of which the grace and charity of Jesus Christ has rescued us. Blessed be his goodness for ever !

19. The Jew might object and say, that all these denunciations arc addressed merely to the Gentiles, who arc often similarly denounced in Scripture. The Apostle meets this plea and says, that when the law speaks in general terms and without exception, it must be understood to regard those principally who are under the law, i.e., the Jews. " The law speaketh." Under the law, are comprised the Psalms and the Prophets, from which the foregoing testimonies are taken. " That every mouth maybe stopped." Hence, every mouth is closed against boasting; because, if the oracles of the Prophets be true of the Jews with their many helps, how much more true must they not be of the Gentiles, destitute of these helps. " And the whole world (Jew and Gentile), may be made subject," -uTroSiKos (Vulgate subditns), i.e., rendered liable to punishment for their crimes against " God."

20. In this verse is conveyed an additional reason why " every mouth should be closed,'' and no man should glory (in the preceding verse their glorying is excluded by their liability to punishment for sin), because men have no means of justification from themselves ; for, by the aids which the law holds out, no man can fulfil the law and be justified. The doers of the law will be justified (chap. ii. verse 13). By the "law," is meant the moral law of the Jews, which alone gives us a " knowledge of sin," which is a clearer exposition of the natural\a\v of the Gentiles, which the Apostle here includes under it. And by " the works of the law," are meant the works performed by the helps and lights furnished by this law towards its own fulfilment, exclusive of grace and faith. These helps, without grace, will never enable a man to fulfil the entire law ; for, the only help it affords is to give a clear knowledge of our duty, without any aid towards the performance of this duty. And if the Jews could not fulfil the

28 ROMANS, HI.

21. But now without the law the Ql. Hut. in these hitter times, the true justice by justice of clod is made manifest; which we are rendered really just in God's sight, and to being witnessed by the law and which testimony has been rendered by the law and the the prophets. prophets, is made manifest us proceeding from a.

source quite distinct from, and independent of, the helps of the la\v. 2'2. Kven the jn-tire of God by ^'-2. That justice, I Pay, CO1110S from the faith of

faithofJF.sus CHRIST, unto all and Christ, and is abundantly conferred on all who be-

npuii ;ill them tliat believe in him ; lirve; in him, as thev ought : for, there is no distinc- ior there is no distiiR'tinn. tion between those who received the law and those who

did not.

2:1. For all have sinned; and do 2:5. For all have sinned, and have nothing wherein need the glory of God. to glory before (Jod; or, are destitute of justifying

grace, the se< d of future glory, which comes from (rod alone and is not merited by works. (And hence, the I'.m-Tuity of liis adopting a means of justification, wholly independent of any nu'rit on the part of man).

21. Being justified frei-ly by his v> I . But t hev are justified gratuitously, without any

prace, through the redemptiuii that previous merits on their part, by his grace, through is in <'iii:isT,h'>rs. the redemption which Christ Jesus purchased for us,

having paid for it the price of his most, precious blood.

Commcntam

moral precept, of the law, though they liad greater helps, <i j'urtion, the Gentiles — destitute of these helps— could not fnllil the same precepts.

<!l. "'rhtv justice of Gol." Heal and true justification bv whicli wo are really justified before God; and hence called the ''justice of Goel,1' because emanating from him alone, "is made manifest without the law,'' because, by the preaching of th«' Gospel, it was abundantly confirmed and externally testified by miracles, that this justice has been b, s'.owc d on those who never leceived the law O .//.), Cornelius the centurion and others. ••' Being witnessed bv the law and the prophets." " Hy tlie law," (Genesis, xlix. lo); "the prophets," (Habacuc, ii. 4 ; Isaias, lv.) Hence, it is no novel doctrine.

2'-i. '• Kven, "/.<>., I say, " the justice of God," comes from a source quite distinct from that which the Gentiles and Jews imagined, vi/., from the "faith of Jesus Christ," "unto all and upon all." Some say, these words express more strongly the univer sality and sublimity of this gift ; others, that they only express the same thing, and are repeated for the sake of emphasis. " I'pon all," is not found in the Vatican nor in the other chief MSS. "That believe in him." Of course, he leaves it to be understood, that then- faith is accompanied with the other conditions requisite for justification. " In him," is not in the Greek, which simply is, TOI-S -lo-rcroi'Tus.

23. "For all (Jew and Gentile, as has been already shown), have sinned, and do need the glory of God." '• Do need." in Greek, r<rT£/)ori'T<u, " are, behind," or, come too late f<>r. By "the glory of God," some understand, the justifying grace of God, which will redound to his glory, and which is the seed of future glory in us, and conies from God alone, not merited by works. The other exposition in the Paraphrase is also very probable, and means, they hoc?, no <ilory ; or, nothing wherein to glory before God, and hence, the necessity of establishing a svstem of justification wholly unconnected with man's merits (for ho has none), and entirely dependent on God, and consequently redounding to his glory alone. And such is the system of justifica tion through faith. Against this latter exposition it militates, and is in favour of the former, that the Greek for " j^lory " is not, /atr^o-f?, but, oo£a.

2 1. " Being justified." After having sinneel (as in preceding verse) they were justified "freely," i.e., gratuitously ; hecimxc none of the thinys that precede justification, whether faith or works, merit the ijnice of just{/ic«tii>n /V.sv//'. — (Council of Trent, SS. 0, ch. 8.) "By his grace." This is i\\e formal cause of justification, and must, consequently, bo essentially gratuitous; otherwise it would be no grace. "Through the redemption." The meritorious cause of this justification is the redemption through Christ. The Greek

ROMANS, III. 29

fttxt.

25. Whom God hath proposed to Q5. Whom God proposed as a real victim of propi-

be a propitiation, through faith in tiation — of which we are made partakers by faith in his Mood, to the shewing of his his blood or death for us — in order to manifest his justice, for the remission of former justice or the infinite hatred he Las for sin, which sius> justice would appear to be in abeyance, owing to his

having apparently remitted in past ages, sins for which no adequate ransom appeared to be given, or reparation made.

20. Through the forbearance of 20. But with these sins God had hitherto pa-

God, for the shewing of his justice tiently bore, in order to manifest more plainly in in this time : that he himself may these latter times his two-fold justice, viz., his at- be just, and the jnstifier of him tribute of justice ill himself, whereby he holds sin in who is of the faith of JESUS CHRIST. infinite hatred, which r squired an. atonement of in

finite value to satisfy its claims, and his justice in us, whereby we are rendered just in his sight. The consequence of which economy on the p:irt of God is, that his justice and hatred for sin are fully vindi cated, and also the source is pointed out from which his justice in us is derived, viz., faith in Jesus Christ.

word for " redemption," aTroAirrpwa-is, implies, the payment given in ransoming. We are said to be justified by faith, inasmuch as it is, the beginning of man's salva tion, the foundation and root of all justification. — Coiincil of Trent, ibidem.

25. " Whom God hath set forth," i.e., publicly exhibited on the cross, and gave to us " to be a propitiation." The corresponding Greek word — IXaa-rvpiov — may signify either a "propitiation," or a " propitiator." It more probably is taken in the former signification here, to denote a victim of propitiation " through faith in his blood." The words, " in his blood," are connected by many with the word '' propitia tion," thus : Whom Cod hath set forth to be a propitiation, which propitiation is effected by the shedding of his blood, and is to be applied to us through faith ; others connect the words as in the Paraphrase. " To the shewing of his justice," i.e., in order to manifest his Attribute of eternal justice, Avbereby beholds sin in infinite hatred. This he manifests and vindicates by requiring a victim — an effusion of blood, of infinite value, before he remits sin. This "justice," for the manifestation of which God had publicly exhibited his Son as a victim of propitiation, would also appear to extend to that justice whereby we are made just, which was exercised in the remission of sins in former ages, since it was only by the infusion of grace and justice that these sins were remitted. In the first signification of "justice," to which it would appear allusion is principally made in this verse, the words, " for the re mission of former sins," are thus connected (as in Paraphrase), which justice of God hating sin would appear to be in' abeyance, owing to his having remitted sins in former ages, &c. — (vide Paraphrase). The word " remission" may also signify, as appears from the Greek word — irdpea-iv — moral laic/our and spiritual debility, which sin introduced into the world, and to cure which the great Physician came down from Heaven ; or, rather, it signifies God's having omitted to punish, and having passed over the sins of former ages. This exposition accords best with the following verse, " through the forbearance," or patience, " of God."

20. "Through the forbearance of God." These sins, or (according to the other interpretation), this spiritual langour caused by sin, God had only borne with and merely tolerated. " For the shewing of his justice in this time," i.e., in order to mani fest more clearly, and vindicate his Attribute of justice, and also to show the abundant justice whereby he renders us just, in these latter days, when the victim of infinite value that satisfied the claims of the former, and that merited and procured the abun dant effusion of the latter, was offered. The satisfaction made by Christ had a retro spective effect, since it was in consideration of his future redemption, that all sins, from the beginning of the world, were remitted, and justice conferred, " for the remis sion of former sins ;" hence, he is called, aynus occisus ab oriyine mundi. — (Apoc. iii. 8j.

30 ROMANS, Ifl.

27. Where is then thy boasting ? 27. Where, then, in this system of justification, is

It is excluded. T,y \vhat law :> Of there any subject for boasting ? It is excluded. By works? No, but by the law of faith. wjlat i:nv? js it l)V tlic Old Law> which mei.t,ly? ^

such, prescribed certain things to Jbe done, without supplying grace or aid tor their fulfilment ? No, not by this law so much as by the New Law, or the law of faith, to which faith justification is attached quite gratuitously, independently of the merits of any works proceeding from men themselves.

2s. l-'or we account a man to be o<S. ^ye come, then, to the conclusion, that a man, justified by faith without tlie works whether he be -lew or Gentile, is justified by faith, of the law. without any reference to the works of the Mosaic

law, performed l>y tbe sole aid and helps of that law.

Commrntiirin

•• That he himself may be just." The consequence of which economy, on the part of God, is, ivc. (i-idt- Paraphrase). The word "justice" is taken, in both these verses, for God's attribute of justice, and for his justice in us, or our justification, which, coming from God, is called •• his justice."

27. The Apostle having laid down the source whence justification is derived, viz., the faith of Jesus Christ, "on all without distinction," (verse 2:>), and having pointed out its perfect gratuitousncss (verse 21), now asks, where, in his system of justifica tion, is there any matter for boasting, either on the part of dew or Gentile? Accord ing to the Vulgate reading, "thy boasting," (•' thy" is not in the Greek, 1} K<u'\";/<n«, tlif boast in y), the question specially regards the Jew. " By what law ?"" of works ?" By '• the law of works" is meant the Old Law, which prescribed works to be per formed, but did not give the grace to perform these prescribed works. Boasting is not altogether excluded, at least apparently and externally, by this law ; for although, in point of fact, men could not fully observe this law by the mere helps furnished by the law itself, and hence, could not, in reality, make a boast of the law, the pre cepts of which they did not entirely fulfil, still they might be influenced by threats of punishment, to make a show of external observance, and so make it the sub ject of boasting externally before men. " But, by the law ef faith," />., the New Law, which requires faith as a condition of justification, and makes justification quite gratuitous, quite independent of the works that precede it. St. Augustine (in his book, <!<• S/n'ritn it l.itfra. ch. xiii.) has left us a lively antithetical description of both laws : " the law of works is that which commands \\hat is to be done, the law of faith is faith itself, which obtains the grace to do what the law commands. The law of works is the Old Law : the law of faith, the New Law. The law of works contains the precepts, the law of faith, the help. The law of works gives us light to know, the law of faith, the power to perform. By the law of works God says; ' do what I com mand ;' by the law of faith we say : ' urant m what yon command.' The law of works prescribes external deeds, and these numerous ; the law of faith regulates the interior actions, the principal of which is faith and love," itc.

28. " For," (in Greek, on-, therefore. The Alexandrian MS. supports the Vulgate yu/>,) " we account," the meaning of which, as appears from the Greek word Xoyi£ofj.eOa, is, we infer, by reasoning from the foregoing, " a man (every man, be he dew or Gentile), to be justified by faith," because faith is the root and foundation of nl' justification. — (Council of Trent, SS. G, ch. S.) " Without the works of the law," •i.e., without the performance of the works which the law of Moses prescribes, by the sole aid and lights administered by the law itself. Although the words of the Apostle here, addressing the Jewish converts, have expressly reference only to the works of the Mosaic Law, still, his scope is to deny that any works, whether of the Mosaic or Natural Law, give us a claim to the grace of justification. Hence, addressing the converts from Paganism, he asserts the same. — (Ephes. chap. xi. verses 8, 9).

OB.II-X-TION. — Therefore, good works are not necessary for justification. PvKsp. — The inference is quite false, provided the Apostle does not in this verse speak of the works which Catholics hold to be necessary for obtaining and preserving first, and

ROMANS, III. 31

20. is he the God of the Jews 29. Is God the God of the Jews only ? Is ho not only? Is he not also of the Gen- the God of the Gentiles as well? Yes, truly, he is tiles? Yes., of the Gentiles also. the God of the Gentiles as well as the God of the

Jews.

;iO. For it is one God that justi- 30. Since, therefore, there is hut one God, equally fieth circumcision hy faith and un- the God of all, it is meet that he should have adopted circumcision through faith. one means of justification for all, and that means is

faith, for the justification of hoth Jews and Gentiles.

for meriting second, justification. And, moreover, if it he clear from other passages of SS. Scripture that good works enter into man's justification. Now, such is the case. First, " the works of the law," of which the Apostle here speaks, are quite different from the works which Catholics maintain, to he necessary for justification, viz., those done in faith, and by the aid of divine grace. For, the Apostle is speak ing of works upon which would be based a system of justification opposed to the gratuitous justification by faith. He opposes these works to faith. He makes the first the basis of the justification maintained by the converted Jews and Gentiles ; the second, the basis of the justification propounded by himself. If he were treat ing of the works clone in faith, there would be no such opposition, nor could the gratuitousness of justification be excluded by such works ; for, Catholics, while main taining that these works have a share in justification, still hold that these works preced ing justification, although good, although performed by the aid of divine grace, give no claim to strict merit, and leave justification itself quite gratuitous Moreover, the state of the controversy would admit of no reference to works done under the influence of faith and grace ; for, the question at issue regarded the claim which these works gave towards obtaining faith and justification. Faith, then, in the minds of the converted Romans, was supposed to be given in reward for these works ; hence, there must be question of works preceding faith. The Apostle, then, refers to the works performed by the sole aid of the law of Moses, and the law of nature, without grace and faith, and he comes to the conclusion, that these works have no share in justification. Secondly, we luxve numberless passages in SS. Scripture, in which the necessity of good works is asserted. St. Paul himself tells us (chap. ii. of this Epistle), " that only the DOERS of the law will be justified ;" and the saving faith of the Galatians must be " a faith that worketh by charity," — (Gal. v. 0) ; and we are told (1 Cor. xiii.) that faith strong enough to remove mountains, unless accompanied by charity, is worth nothing. St. James (chap, ii.), is so clear on this subject as to render comment unnecessary. And we are informed by St. Augustine (Libro de Fide, &c., xiv.), that one of the principal objects of St. James, in writing his Epistle, was, to refute the error regarding the sufficiency of faith, exclusive of good works, for justification; an error which, even in his days was broached and grounded on the false interpretation of the words of the Apostle in this Epistle. The reason why the Apostle dwells on the necessity of faith, passing over the other dispositions for justification, is, because it is the ingredient of justification which most clearly showed its absolute gratuitousness — the point he had chiefly to prove. And if he were, in this Epistle, to point out all the conditions necessary for justification — good works among the rest — ho would be only rendering his doctrine less forcible and more obscure; for, his adversaries might artfully endeavour to confound these good works, required by him, with those put forward by themselves, which latter description of works is altogether excluded by him in this Epistle.

29, 30. The Apostle, in these verses, adduces an additional reason, to show the congruity of the system of justification through faith " without the works of the law;" i.e., without the prescribed works performed by the sole aid of the law of Moses. For, if God attached justification to these works, he would appear to be the God of the Jews only, to the exclusion of the Gentiles. Hence, as he is the God of the Gentiles too, he must have adopted a means of justification for them also, and must afford them a means of attaining that felicity for which they are destined. This means is the same for all, viz., faith; for, it is congruous that one God would adopt one general

32 ROMANS, IV.

$iarapijnw.

31. Do we then destroy the law 31. Arc we then, by this doctrine of justification

through faith? God ibrbid: but through faith, destroying the law ? By no means ; we we establish the law. nre oniy establishing it the more firmly, by pointing out

its term, Christ; and also by pointing out the source from which it can lie fulfilled, vi/., the grace of Christ.

Commentary.

system of justifying his creature?. (For a fuller exposition of justification by faith and good works, see Commentary on chap. ii. Epistle of St. James).

31. From the foregoing doctrine it by no means follows that the Apostle is des troying the law. On the contrary, lie is establishing it more firmly ; for, if there bo question of the ceremonial or typical part of the law, he establishes it by pointing out the thing typified by all the extern;;! ol^ervances and justifications, vi/., true justification by Christ, [f there be (juesliou of the moral law, lie is establishing it by pointing out the means of fully observing it, vi/., the grace of Christ, by which aluiic man can observe the entire moral law.

CHAPTER IV.

In this chapter the Apostle adduces the e.rau/ple of Abraham, whos,* justification irus the model of that of till the faithful, to prove the principal proposition ami the leadin/i subject of tliis Epistle, ri:., tlmt justification is neither derived from cirnii/i, •/-•/<•;/. nor from the works prccedinn faith, hut from faith itself, lie first j»-oves Hint Abraham was not justified !>:/ circumcision or hi/ the e.rternal works oftlie law of Mo.ics (\erpcs l.'-2); but that his justification tea* the gratuitous justification through faith. In proof of thin, he quotes a te.rt from the Hook of (Icnesis, and builds hi* argument on this quotation (•'!, 4, 5). lie also proves the tiratuitou.-ncss of justification fn in the prophetic words of David (Ii. 7, N ), from the universal c.rten.-'ioii of irl/ieh he also shows, that justification is conferred on the, uncircumcixed Gentiles ; and, consequently, that it is independent of the works of the law (!)). He likewise provex.from the date of Abraham's justification, which occurred prior to his circumcision, that lie teas not indebted to circumcision, nor. eoiiseqiii'utli/. to the n'orks t,f the law. for liis justification (!1. 10). //c proves the same, also, from the object and nature of ciiruwision, which was a seal of his former justice, obtained in faith. Hctn-e, his circumcision was posterior to his justification (ID. lie shows the reason why Abraham's justification jireceded his circumcision, and why he received circum.'i- sion after beina justified ill'). From the circumstances anil qualities of the promise made to Abraham, the Apostle derives another artniment in favour of justification bi/ faith, indepcndenlli/ of t lie observance of the la iv (1'\. 14, !.">). llavinr) shoicn, that justification comes neither from circumcision nor from the works of the laic, the Apostle concludes, that it must come from faith, in which case will lie observed the i/ratnitoiisness of the promise made to Abraliam. and its universal extension to all Abraham's spiritual children (1(1). The Apostle, finally, extols the heroic firmness of the Patriarch's faith, which, he tells us. iras to be Hie model of ours, and similar in its object and happij results (17-25;.

1. WllATslmlUesay then thnt 1. What justification then shall we say, that Abra- Abrahnin hath found, M!IH is our ham our father according to the flesh received? Was father according to the flesh ? jt the justification through faith, or through the works

performed by bis own natural strength, without grace

or faith '.'

(Tommnttann

" That Abraham hath found, who is our father, according to the flesh." Some Com mentators, following the common Greek reading, TOV irartpa ?}/*wvei'p;y/<£i'at

ROMANS, IV. 33

2. For if Abraham were justified 2. Surely, liot the justification through the works by works, he hatb whereof to glory, in question, because if Abraham were justified by such but not before God. works he would have cause for glorying in himself

(such works being supposed to be pel-formed by his own natural strength], but not in God, whose gratuit ous benefits would not be acknowledged in such a svs: em of justification.

3. For what saith the Scripture ? 3. But that Abraham had cause for glorying in Abraham believed God, and it was God, owing to the gratuitousness of his justification, reputed to him unto justice. which was wholly independent of the works performed

by his mere natural strength, is clear from the history of his justification given in the book of Genesis chap. xv. verse 0, ''Abraham believed God, and it," i.e., his faith (not his works}, " icas reputed to him unto justice."

4. Now to him that worketl>, the 4. On which words I build this argument : to the

Comtncntam

connect the words, " according to the flesh," with the verb ''found," and understand the verse to mean — what did our father Abraham profit by carnal circumcision? These understand the words to mean the same as the question (chap, iii.) '• What is the profit of circumcision ?" To which, they say, the Apostle gives an answer in this chapter. Others, who also prefer the same construction, and connect " according to the flesh," with the verb '• found," understand the word, " flesh," of the works per formed by his natural strength, so as to mean the same as " works," (verse 2j. The particle " for," would make it very probable, that the Apostle was referring to the same thing in both verses. The reading adopted in the Paraphrase is that of the Vulgate, which, as regards the words, "according to the flesh," is conformable to the Codex Vaticanus, TL ovv epov/Lev A/3paau rov TrpoTrartpa rjfiwv Kara trapKu. Ill this read ing of the Codex Vaticanus, the verb, tvp-r'jKevai, found, is wanting. No doubt, the Vul gate reading, '•'Quid ergo dicenius invenisae Abraham patrem nostrum secundum carnem?'-' will admit of either construction. According to it, secundum canton, may be joined to either, invenisse, or, patron nostrum. It is in favour of the former construction, that it does not seem to accord much with the Apostle's scope in this Epistle, to attach any great importance to carnal descent from Abraham — (see chap. ix. x.)

a. " Justified by works." He speaks of works done without grace or faith ; since, it is of these alone he could say, that they deprived a man of all cause for glorying in. God, which is the meaning of the words, "before God," according to Mauduit. Moreover, it was only of such works that there was question between the converted Jews and Gentiles, as establishing for them respectively a claim to the Gospel. The words of this verse are commonly explained by interpreters thus : " He would have external subject for glorying before men, but he would have no real subject for glory ing in the sight of God," and they connect the following verse, 3, thus: "But we have the testimony of Scripture assuring us that Abraham was really and interiorly justi fied before God, for it is said, ' that he believed, and his belief was reputed bij God unto justice.' " — (Genesis, xv. 6). Therefore, it was not by external works, but by faith, that lie was justified. According to the interpretation adopted in the Paraphrase, which is that of Pure Mauduit, making "before God" mean, " in God;" the con nexion in verse 3 is quite different (vide Paraphrase). This connexion adopted in the Paraphrase accords better with the Apostle's reasoning on the Scriptural text in verses 4, 5. " Whereof to glory," Kav^^/^a, subject for boasting .

3. But that Abraham had reason to glory in God, on account of the gratuitous- ness of his justification, and not in himself, for any merit of works, is clear from the words of Genesis, xv. 6, in which his justification is described as perfectly gratuitous — "Abraham believed and it was HEPUTED to him unto justice."

4. On the words of Genesis, it was reputed, &c., the Apostle builds an argument in favour of the gratuitous justification of Abraham by faith. If the works of Abraham, performed by his natural strength, were the principle of his justification, it could

34 ROMANS, II

reward is nut reckoned according man who performs a work, the wages due to the per- t<> grace, but according to debt. t'ormance of that work is given, not as a matter of

mere gratuitous favour, but as a debt due in strict justice. (As, therefore, justification was given to Abraham, as a matter of grace and "favour, which is implied in the word, refuted, it must not proceed from works establishing a just claim to if).

r>. p.ut to him that wnrketh imt, 5. It is only in reference to the man who performs vet believeth in him that justifieth no works establishing a strict claim to justification, the ungodly, his faith is reputed to beyond the mere work of believing in him, who jus- justice according to ths purpose of tilies the impious, that it could be said " his faith is the grace ut' God. reputed to justice," according to the decree of God,

vouchsafing liberally and gratuitously to confer jus tice, as a grace, on such a person (and hence, it is only as having been gratuitously bestowed in consi deration of his faith, that we can regard the justifica tion of Abraham i.

Commentary.

not be said that it was a mere voluntary act of grace on the part of God to bestow it, as the word w- rt'imtcd"1 implies ; it would be given as a debt of strict justice : for, the man who performs a work entitled to reward, shall receive that reward as a debt and not as a favour. Hence, as the justification of Abraham was a mere matter of gratuitous acceptance on the part of God, it was not bestowed in consideration of such works as establish a claim to it.

5. It is only on the supposition that he performed no works establishing a claim to justification, except the mere work of faith, or "believing in him who justifies the ungodly,"' to which his justification is ascribed, that we can say that '-his faith is reputed unto justice," according to the liberal purpose of God, decreeing to give justification gratuitously, through grace and faith. The words, "according to the purpose of the grace of God," arc omitted in the Greek, and, from being a marginal explanation of how " faith is reputed," very probably crept into the Sacred text.

OB.IKCTION.— This passage seems to furnish an insuperable argument in favour of the doctrine of justification by faith only, and an argument against the Catholic doctrine of merit. 1st. The Apostle denies that the justification of Abraham could come from works, because works would establish a claim to merit and strict right. Therefore, justification by works, as held by Catholics, is opposed to its gratuitous- ness, on which the Apostle builds his argument. Sndly. The Apostle not only ex cludes the works performed by Abraham before his conversion, but all works, even those performed in faith: for, at the time that the words of Genesis, chap, xv., here quoted, were used, Abraham was justified, as appears from Genesis, chap, xii., and from St. Paul to the Hebrews, chap. xi. Hence, the Apostle speaks of Abraham's second justification, and denies, on the grounds of its perfect gratuitousness implied in the words, "7(e believed,... and it teas RKPUTF.D," £c., that works had any share in Abraham's second justification, which destroys the Catholic doctrine of merit.

RESP. — in reply to the 1st. — The works excluded by the Apostle from any share in the justification of Abraham are the works performed without grace or faith, and we exclude the same. — That these were the works excluded by the Apostle is clear from his scope in this Epistle, which is, to prove that the works performed by the sole aid of the natural law, or the law of Moses, gave neither Jew nor Gentile a claim to the Gospel. The same appears from verse 2. He excludes works which would give Abra ham cause to glory in himself and not in God (this reason holds equally good should we understand "before God" to mean in the sight of God). Now, it is only the works performed by his sole natural strength, that would redound thus to his own glory. Whereas no one can be impious enough to assert that the works done in grace and faith would not give us cause to glory in God, or, in the siyht of God, since the grace of God would be the chief principle in their performance. Hence, the works excluded are those performed without grace or faith. But the gratuitousness of justification here

ROMANS, IV. 35

0. As David also termed the 6. This gratuitousness of justification, independent- blessedness of a man, to whom God ]y Of Works establishing a claim to it, perfectly accords reputeth justice without works : with w}iat David says, when speaking on this subject.

7. Blessed are they, whose iniqui- 7. Psalm xxxi. Blessed are they whose iniquities

tics are forgiven, and whose sins are are gratuitously remitted, and whose sins are so fully

covered. wiped away as not to appear at all.

Commentary.

insisted on by the Apostle docs not exclude works done under the influence of grace and faith; for, according to Catholic doctrine, good works performed in grace and faith before justification are mere necessary conditions, establishing no claim to justification which God might not refuse, and hence, they leave it still quite a gratuitous act of grace on the part of God. This is no arbitrary interpretation. Besides the reasons already adduced, we have the authority of St. James (chap, ii.), who maintains that no one is justified by faith, without good works, and he adduces the example of Rahab, verse 25, who, he says, was justified by works, and this, probably, in lier first justifi cation ; for, at the time she received the messengers, she was, most probably, an infidel and in sin, for he calls her a harlot. St. James, then, speaks of good works done in faith, and St. Paul here speaks of faith accompanied by good works, as dis positions of justification. The two Apostles opposed different errors, and hence, St. Paul puts forward one condition necessary for, or one of the ingredients of, justifica tion, viz., faith, and St. James another, namely, good works, done in grace and faith.

llrcsp. to the 2nd.— Although Abraham was justified at the time the words of Genesis here referred to were spoken, and his faith commended, still the inference deduced from this is quite unfounded. For, the Apostle is only proving that in the first justification of Abraham, works done without grace or faith, such as the con verted Jews and Gentiles put forward, had no share, and this he proves effectually by an argument a fortiori, by referring to what the Scripture says of Abraham's second justification, for, if Abraham, already just, did not receive an increase of justice, that is to say, second justification, through works without faith, therefore, a fortiori, he did not become just from being a sinner, or, in other words, did not receive first justifica tion through the same works.

OBJECTION. — But were not the works of Abraham, at the time these words were spoken 'of'liim, meritorious even of a reward ? How then could the Apostle insist on the gratuitousness of his justification, since it was even merited as a debt, which is here excluded ? — (verse 4).

BESP. — The Apostle only excludes such a strict debt and reward as would be inde pendent of grace, such a debt as the works performed by the Jews and Gentiles would, in their minds, give them a claim to. Now, although second justification be given as a debt due to merit, it is a grace also. The Apostle views it under this latter respect, and by doing so sufficiently refutes the errors of the Bomans ; for they regarded justification as the price of works, as a strict debt without any reference to a gratuitous concession, such as Catholic faith teaches to exist in the reward of merit. The Apostle, then, only excludes such merit as would leave room for us to glory in ourselves, and not in God (verse 2) ; such a merit as the Jews and Gentiles put forward as claims for the Gospel — a merit in which grace has no part. Such merit the Catho lic Church has ever repudiated; and although the works of Abraham were, at the time referred to, meritorious, they were still not meritorious in the sense understood by the Jews and Gentiles, that is to say, independently of grace and faith, and such merit as this and this only, as every candid reasoner on this passage must admit, is excluded in the argument of the Apostle.

6, 7. He adduces the authority of David also in proof of the gratuitousness of justi fication without works, of course, in the sense of works already assigned. Psalm xxxi. " Blessed are they'' &c. This furnishes no argument in favour of the erroneous doctrine of imputatire justice, by which, in other words, is meant, that our sins are covered in consequence of God not regarding them for Christ's sake, although still really unrc- mitted. For, it is worse than foolish to say, that anything is concealed from God. Sins are said to be "covered" from him, because, wholly removed by the grace of jus-

36 ROMANS, IV.

*Trxt.

8. Blessed is the man to whom 8. Blessed is the man to whom the Lord does not

the Lord hath not imputed sin. impute sin, either as to guilt or punishment, in conse quence of its gratuitous remission.

0. This blessedness then doth it 9. From the universal extension^ these words of

remain in the circumcision only, or David, it is clear, that this blessedness is not confined

iii the nncircumcision also? For merely to the Jews, but that it extends to the Gentiles

vc say that nnto Abraham faith also. The same is clear from the case of Abraham, whose

•uas reputed t<> justice, lailli, \ve have said, was reputed unto justice.

10. How then was it reputed? 10. Let us sec what state Abraham was in, .at the

ll'hen he was in circumcision, or in time that this occurred to him. Was lie circumcised

uncircumcision ? Not in eircum-i- or uncircunicised V Undoubtedly, it occurred to him

siou, but in uncircumeision. not when he was circumcised, but while he was un-

circumcised.

Commentary.

tification, which, whilst it covers, heals and removes altogether the disease and leprosy of sin. And the non-imputation of sin only proves that sin does not exist, because God essentially hates and abominates sin, wherever it does exist. To Him, the impious man and his impiety are alike an abomination. Hence, by not imputing sin, he removes and remits it. The words '• not impute," refer only to punishment with which sin will not be visited in consequence of having been remitted.

They may also have reference, as Bellarmine well remarks (Com. in Psalm xxxi.j to those singularly just men, such as Abel, Henoch, Noe, Abraham, Isaac, &c., of whose sins the SS. Scriptures are silent; and also to Jcremias, John the Baptist, sanctified from the womb ; not excepting Her, blessed above' all the rest of creation, the solemn proclamation of whose glorious preservation from the stain of original sin has filled the earth with joy and universal jubilee. In this interpretation, there is no ground whatever fur any objection ; and even if we understand the words of those who sinned, the passage only proves that " tin is nut imputed,'' because, hav ing been gratuitously remitted, it no longer exists.

Nor, does it follow from this passage, that justification consists in the bare remission of sin, without the infusion of sanctifying grace ; for, the same Psalmist represents justification as consisting in cleansing and rendering us " whiter tlutn snutc." Hence, together with remitting sin. and removing from the soul that stain analogous to corporal leprosy which sin causes, it renders us pure and lovely in the sight of God, and by the increase of sanctifying grace which permanently inheres, the soul acquires still greater beauty ;ind whiteness. Wn-/t me yet more, Ac. And I shall be made u Inter than SIUHC. — (Psalm 1.)

9. The question is equivalent to a strong form of affirmation, deducing from the universality of the words of David, that this blessedness extends to the Gentiles also; and it is implied, and left to be inferred that, consequently, justification is bestowed independently of the works of the Mosaic law. The words, " doth it remain <>nl>/," are not expressed in the Greek ; they are, however, understood as being necessary ' to complete the sense. " Circumcision" and " uncircumeision" mean Jew and Gentile; the abstract noun is put for the concrete. " For we say," Ac. Here is introduced another argument derived from the condition in which Abraham was, when the words " it was reputed unto justice," were applied to him.

10. In what state was he when " his faith was reputed ?" Ac. He was yet uncir- cumcised. An interval of about thirteen or fourteen years elapsed between the date of his justification and his circumcision, as appears from the history of Genesis. The preceding is the reasoning of A'Lapide on this passage. Other Commentators say, that verses 9 and 10 contain but one argument, derived from the application, by the Apostle, of the case of Abraham, to his general purpose, which is, to show, that this beatitude extends to the Gentiles also. These Commentators do not admit that in the quotation from David, there is a distinct or independent argument in proof of the same. The interpretation of A'Lapide, as given in the Paraphrase, appears the more probable. According to it, two distinct proofs are referred to in verse 9 ; the one founded on the

ROMANS,. IV.

37

Eext.

11. And be received the sign of cir cumcision, a seal of the justice of the faith which he had being uncircum cised ; that he might be the father of all them that believe being uu- circumcised, that unto them also it may be reputed to justice.

12. And might be the father of circumcision, not to them only that are of the circumcision, but to them also that follow the steps of the faith that is in the uncircumcisiou of our father Abraham.

13. For not through the law was the promise to Abraham, or to his seed, that he should be heir of the world; buc through the justice of faith.

14. For if they who are of the la

11. We have an additional argument of Abraham's having been justilied before his circumcision, and con sequently that his justification was independent of the legal observances, in the fact, that Abraham received circumcision as a seal and testimony, on the part of God, of the justice which had been bestowed 011 him, while uncircumcised, in consideration of his faith in God's promises, which justice had been conferred on him before his circumcision, in order that he would be the father of the uncircumcised Gentile believers, whose faith also, like his, may be reputed unto justice.

12. And after being justified, he received circum cision, that he might be the father of the circumcised Jews, not of them, who are merely circumcised ex ternally, without imitating his faith, but of them who also imitate the faith by which Abraham, though uncircumcised, was justified.

13. Justification was no more attached to the ob servance of the Mosaic law than it was to circum cision ; for, it was not on the condition of observing the law (which had not then existed) but on account of the justice which his faith procured for him be fore receiving the law, that God made to Abraham the promise of being the heir of the world.

14. For, if the inlier Stance were confined merely to

words of David universally extended, the other on the date of Abraham's justifica tion, prior to his circumcision. ,

11. Another argument, to prove that Abraham was not justified in circumcision, is founded by the Apostle on the fact, that "he received the sign of circumcision," i.e., circumcision itself (which was given as a " sign" of God's covenant with Abraham, and of his faith in God's promises), "as a seal of the justice'' bestowed on him in con sideration ^of his faith, while uncircumcised; consequently, his justification must have been anterior to his circumcision. It was a " seal of his justice," i'.e., a testimony whereby God declared and confirmed his justice. " That he might be the father of all them that believe," &c. The justice was bestowed on Abraham in his uncircumcised state, in order that he might be the spiritual father of all the believing Gentiles, whose justi fication by faith would have his for a model, "which he had being uncircumcised," is rather a liberal rendering of the words, rvys ev r,j u.Kpofivu-Tia, qua; est in [trffputio, "which is in uncircumcision" The same applies to the words, "them that believe being un circumcised," which should be literally rendered, "them that Idiccc btj uiicircumcixioit."

12. And he received circumcision after his justification, in order that he might be the spiritual father of the circumcised Jew. Not of the Jew who is merely circumcised externally, &c. — (Vide Paraphrase). In truth, by receiving justification while uncir cumcised, and by receiving circumcision afterwards, he became the spiritual father of all believers, both Gentiles and Jews, circumcision having been a sign and a protestation of faith, on the part of Abraham, in the future Messiah ; hence, for the Jews, who were destitute of this faith in Christ, circumcision is a vain, empty sign, without the reality signified ; and it was only to the faithful Jews, that the significa tion of circumcision had reference.

13. Another argument in favour of justification by faith without works is derived from the circumstances of the promise made to Abraham. — (Vide Paraphrase). It is, therefore, through faith, and not through the law, that this promise is to be fulfilled 111 his posterity, his justification being the model of theirs.

14. "Who are of the law," may also mean, who are under the law, "be heirs." That is to say, if the Jews alone be heirs, then, "faith is made void ;" because, the law was confined merely to Judca, and did not extend to the entire earth. The interpretation

VOL. I. r,