r 8 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men," who hold the truth in unrighteousness. 19 Because that which may be known of God is manifest in them: for God hath shewed it unto them. r 17. 2:5,6. 4:15. Num. 32:14. 20 For the invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are d without excuse: 21 Because that, b * when they knew Cor. 6:9. 2 Thes. 2:12. 2 Pet. God, they glorified him not as God, 2:13-15. 1 John 1:9. u 19,28,32. 2:3,15-23. Luke x 20. Ps. 19:1-6. Is. 40:26. y John 1:18. Col. 1:15, 16, 1 Tim. | b Acts 17:29. Col. 2:9. z 19. Deut. 4:19. Job 31:26- a 16:26. Gen. 21:33. Deut. 33: *Or, that they may be, &c. c 2:1,15. John 15:22. marg. f 15:9. Ps. 50:23. 86:9. Hos. 2:8. government, and the righteousness required by men towards each other; but every failure of that his holy law, but that also which he had appointed, reverence, love, gratitude, and honor, which are provided, and introduced, for the justification of due unto God: even of "all those who hold the sinners before him. This might be called "the truth in unrighteousness." This revelation had righteousness of God," for other reasons; but es- been especially made by the holy law of God, pecially, because it consisted of the perfect obe- and the Old Testament dispensation; and had dience unto death of that glorious person, who is now been more generally published and fully ex"God manifested in the flesh." This phrase, in plained by the gospel. (Marg. Ref. r-t.) And 'St. Paul's style, doth always signify the right- though some extenuation might be admitted, in 'eousness of faith in Christ Jesus dying, or shed-respect of those who had not been favored with 'ding his blood for us. ... This righteousness con'sists not in our sanctification, but in our justifi'cation, or absolution from our sins past, through 'faith in the blood of Christ, shed for the remis'sion of sins.' Whitby.-Therein is the right'eousness, which is of the free grace of God, 'through Jesus Christ, revealed to be wholly of 'faith. Locke. (Marg. Ref. o.) The texts referred to, if duly considered, will prepare the reader to expect something still more appropriate, in this most remarkable expression, and a far higher privilege to believers, than these concessions, which are of no small importance, point out to us. (Notes, 3:21-26. 2 Cor. 5:18-21, v. 21. Phil. 3:8-11, v. 9. 2 Pet. 1:1,2.) This "righteousness of God is revealed from faith to faith;" it is altogether of faith, from first to last, and without any respect to other distinctions, and the faith which receives it, is capable of continual augmentation: or rather it is revealed from the faithfulness of God in his word, to the faith of the believer: as by faith alone is the sure testimony and faithful promise of God received and appropriated: according to the doctrine of the prophet, that the truly just or righteous man "shall live," or be accepted and saved, "by faith," and not by works: or "the just by faith shall live;" no other justice, or righteousness, except that by faith, can bring the possessor to eternal life. (Marg. Ref. p, q.-Notes, Hab. 2:4. Gal. 3: 10-14, v. 11. Heb. 10:35-39.) "the oracles of God;" yet all men were found guilty, and exposed to this "revealed wrath," for holding the truth in unrighteousness," or acting in opposition to their knowledge, and the conviction of their own consciences. All were acquainted with many leading truths, concerning moral duties; but their depravity imprisoned those truths, and so restrained them from duly influencing their conduct. All might have known far more than they did, had they not hated the light through love of sin. Indeed to this day, no man, of any sect or nation, perfectly lives up to his own principles: all, at some times and in some things, do what they know to be wrong, and omit what they know to be their duty. So that the plea of ignorance cannot be admitted, in its full latitude, in favor of any but idiots; for all rebel against that light, not only which they might have obtained, but which they actually possess. (Marg. Ref. u.)-This general principle the aposthe proceeded to illustrate, by the state of the Gentile world. The Pagans had not the light of revelation: but the works of creation preached to them; (Marg. Ref. x, y.-Notes, Ps. 19:1-6.) and that which might be known of God," was made manifest even among them; for God had shewed it to them from age to age, ever since the world was created. The wonderful formation of their own bodies and souls, as well as the various objects all around them, proclaimed these truths: so that, being endued with rational powers, they could not have failed of knowing the true God, as their Creator, Benefactor, and Governor, and in respect of many of his attriV. 18-20. 'In vain does the evangelical doc-butes, had it not been for the apostasy and carnal 'trine exhort men to seek righteousness and sal- enmity of their hearts. Indeed God himself 'vation in Christ alone, apprehended by faith; "dwelleth in light inaccessible," and his essen'unless all men be previously convicted as guilty tial glory must be invisible to mortal eye; yet "of unrighteousness; which the apostle now be-"his invisible power and Godhead" are so clear'gins to prove, concluding at the twentieth verse ly reflected from the works which he has made, of the third chapter.' Beza.-The apostle here and visible in them, that his eternal and underivopens his main subject; and begins to shew, that ed existence, his omnipotence, and other perfecall men deeply need the salvation of the gospel, tions, must be known from the beauty, excellenbecause none can obtain the favor of God, or es- cy, variety, and immensity of his creatures, by cape his wrath, by their own works. The igno- all intelligent beings; except as their minds are rant and deluded indeed might imagine that their|| debased and alienated from him by sin. (Marg. supposed virtues would atone for their vices; but Ref. z-b.) Thus, even idolaters and Gentiles in fact "the wrath of God has been revealed from are left without excuse; and their ungodliness heaven,” against every kind and degree of "un- and unrighteousness are proved to be the effect godliness and unrighteousness of men:" not only of their depraved dispositions, rather than of their against vice and immorality, in the conduct of want of information, or the means of obtaining it. VOL. VI. From faith to faith.] Ex mi5ews els risiv.—lisis, fidelitas; 3:3. Matt. 23:23. Acts 17:31. Gal. 5:22. 1 Tim. 5:12. Tit. 2:10. 2 || [9 24 Wherefore k 25. Ps. 106:20. Jer. 2:11. God also gave 1 20. them m Ps. 81:11,12. Hos. 4:17, 18. Matt. 15:14. Acts 7:42. 14:16. 17:29,30. Eph. 4:18,19. 2 Thes. 2:10,11. They all might have known more of God than impiety and iniquity made way for idolatry, they did, had they been properly disposed: and which was become almost universal when God many of those who had discovered the vanity of called Abraham. From that time, the same the popular idolatries, and acquired some just no- causes produced the same effects, in every part of tions of God and his worship, continued to act in the world. Indeed, some of the philosophers, of opposition to their knowledge, from worldly mo- Greece and Rome, had acquired some indistinct tives. Thus "they imprisoned the truth in un- || knowledge of the Being and perfections of the righteousness:" it is in vain to attempt an excuse One supreme God; and they speculated on subfor them; and the divine verdict, brought in jects of this kind with a measure of acuteness and against them, accords with the plainest dictates plausibility: yet they "glorified him not as God,” of justice and equity.—Revealed. (18) The words either by their avowed adoration, or in the con'of St. Paul to the Athenians give light to these || duct of their lives; nor were they thankful for his 'here to the Romans. Acts 17:22-31.' Locke.- goodness to them. On the contrary, they sancUngodliness denotes the idolatry, irreligion, pro- tioned, by a hypocritical conformity, the stupid faneness, and ingratitude to God, of mankind in || idolatries of their countrymen: and, proud of their general; and unrighteousness, their injustice, op- superior discernment, they amused themselves pression, cruelty, and base conduct towards each with vain fancies, and reasonings, concerning other: the former may refer to the first table of matters too high and abstruse for them. Thus the law; the latter to the second: yet, by both they were bewildered in inextricable mazes, and they rebelled against God and deserved his most of them took refuge in skepticism or athewrath.-Being understood, &c. (20) "Or, "If they ism, in some of its varied forms. Their minds, 'be minded they are seen.' The invisible things being destitute of practical wisdom and underof God lie within the reach and discovery of standing, became more and more darkened with "man's reason and understandings; but yet they error and delusion: and, while they professed 'must exercise their faculties and employ their themselves to be sages, wise men, and philoso'minds about them.' Locke. (Notes, 28–32. phers, they were infatuated, or turned into mere Prov. 17:16.) fools, or idiots, in the great concerns of God and religion. (Marg. Ref. g-i.-Notes, Gen. 6:5. 8:20-22, v. 21.) So that most of them relapsed into gross idolatry; and men in general concurred in exchanging the glorious Object of all worship for inanimate idols. They at first commonly "changed the glory of the incorruptible God, into the image" of a mortal man, which they foolishly supposed to be a proper resemblance of him: at length they made images of their deities, like birds, beasts, fishes, serpents, and insects; and thus actually fell down to worship the meanest and most noxious of the creatures. It is well known that many of the ancients, especially the learned Egyptians, worshipped dogs, snakes, reptiles, nay, even vegetables! Thus mankind, having retained from original tradition, or having acquired by the exercise of reason, some general notions of a Deity; invented numerous species of idolatry, and universally forsock the worship of the true God, in all places where revelation was not actually vouchsafed.-Indeed the fact is undeniably the same even to this day; and if any nations seem to be sunk into so entire a stupidi. ty, as to have no notions of a God remaining among them, this still more clearly proves, not man's want of rational powers, but his carnal enmity to God and religion, through which he be - The wrath of God. (18) Opyn Oev. John 3:36. Eph. 5:6. Col. 3:6. Rev. 6:17. 16:19. (Note, Ps. 90:11.)-Who hold.] Karexovrov. 7:6. Luke 4:42. 8:15. John 5:4. 1 Cor. 11:2. 15:2. 2 Thes. 2:6. Heb. 10:23. That which may be known of God. (19) To yvw To Ocs. John 18:15,16. Acts 1:19. 15, 18. The invisible things. (20) Ta aopara. Col. 1:15, 16. 1 Tim. 1:17. Heb. 11:27. Ab a, priv. et spaw, cerno.-From the creation of the world.] Aro KTLOEWS KOOμB, Mark 10:6. 13:19. 2 Pet. 3:4. A KTI, creo. Are clearly seen.] Kadoparai. Here only N. T.-Num. 14:2. Job 10:4. Sept. Ex Kara, et spaw, cerno.-Being understood.] Nospeva. Matt. 24:15. Mark 7:18. John 12:40. Eph. 3:4,20. 1|| Tim. 1:7. Heb. 11:3. A voos, mens.— -By the things that are made.] Tois moinpaoi. Eph. 2:10. Not else. where N. T. Ezra 9:13. Neh. 6:14.-Ps. 92:4. Sept. A noiew, facio.-Eternal.] Aidios. Jude 6. Not elsewhere. Ab au, semper.-Godhead.] Θειότης. Here only. Ocorns, Col. 2:9.-Without excuse.] Avaroλoynres. 2:1. Not elsewhere. Ex a, priv. et anodoycopai, Luke 12:11. Acts 19:33. comes more and more the besotted and blinded V. 21-23. Men of their own accord rushed 'into idolatry, to understand and condemn which 'they might have had light enough within, if they 'had not voluntarily extinguished it; partly by 'negligence, and partly by wickedness; on which "account the apostle says, that "they detained the truth in unrighteousness." "Beza. Idolatry was first introduced, and became general and perpetual in the world, through man's depraved aversion to the holy character, worship, and service of the true God. The posterity of Noah had some knowledge of JEHOVAH; but they revolted Were thankful. (21) Evxapisnoav. 8. 7:25. 14:6. from his service, and refused "to glorify him as 16:4. Luke 17:16. John 6:11,23. Acts 27:35: God," by their adoration, love, and obedience; 1 Cor. 11:24.-Became vain.] Eparanoav. Here neither were they thankful for the bounties of only N. T. 1 Sam. 13:13. 26:21. Jer. 51:17. Providence, but abused them by intemperance, Sept. A paraios, vanus, 1 Cor. 3:20. Jam. 1:26.and forgot the Giver. (Marg. Ref. e, f.) Thus || Imaginations.] Tois diadoɣiopois. 14:1. 10] slave of Satan. (Marg. Ref. k, l.-Notes, Ex. 20:3. 32:1-6. Ps. 106:19-23. Is. 44:9-20. Jer. 10:1-15. Acts 17:22-31.) Cicero's books, 'On the nature of the gods,' contain many very striking illustrations of the apostle's meaning. See on Mark 7:21.-Foolish.] Aovveros. 31. 10:19. Matt. 15:16. Mark 7:18.-Ex a, priv. et ovvinpi, intelligo.-Was darkened.] EoKorion. 11:10. Eph. 4: 18. See on Matt. 24:29.-Professing. (22) arCOVTES. Acts 24:9. 25:19. Not elsewhere. They became fools.] Epwpardnoav. 1 Cor. 1:20. See on Matt. 5:13. A pwpos, fatuus, Matt. 5:22.-Uncorruptible. (23) Apaprs. 1 Cor. 9:25. 15:52. Tim. 1:17. í Pet. 1:4,23. 3:4. Ex a, priv. et papros, corruptus, 1 Cor. 15:53,54. 1 1 Pet. 1:18. A papw, corrumpo.-Into an image made like.] z 23,24. a 13,21. Job 21:14,15. Prov. 1: *Or, acknowledge. b Jer. 6:30. 2 Cor. 13:5-7. e † Or, a mind void of judgment. e Ps. 41:7. Prov. 16:28. 26:20. jealousy by this base apostasy and ingratitude, gave them up to the vilest passions and inclinations; so that they were left to practise such unnatural lusts, as are not fit to be mentioned, except as a stigma on human nature, and to enhance the grace of our redemption. And this was a judgment "meet" for such a crime: as they had so dishonored God, through their pride and carnal enmity, it was proper for them to be left to dishonor themselves, and to expose their own shame; that the consequences of their apostasy, and the blindness of their boasted reason, as well as the filthiness of their hearts, might be known to the whole intelligent creation. (Marg. Ref. x-z.)-Those unnatural crimes and vile affections, which are most scandalous at present, and carefully concealed, or most severely punished, were openly avowed among the Greeks and Romans, even in their politest ages: and their most elegant and celebrated poets have defiled their compositions by the mention of such detestable amors, without any expressions of abhorrence, or even of disapprobation; nay, often in a way, which sanctions them, and almost wins the unwary reader to palliate, or even approve them! Acts Uncleanness. (24) Axadapoiav. 6:19. Matt. 23: 27. 2 Cor. 12:21. Gal. 5:19. Eph. 4:19. 5:3. Col. 3:5. 1 Thes. 2:3. 4:7.-Ex a, priv. et kadaιow, purgo.-To dishonor.] Ts aripaseodai. 2:23. 5:41. See on Luke 20:11.-Changed. (25) Mernλλakav. 26. Here only. Ex pera, et adaoow, 23.Here only.—Σεβασμα Worshipped.] Eocbaodnoav. See on Acts 17:23.-More than.] "Rather tha.." Marg. Пapa. Præterito Creatore. Thus Hilary renders the clause with purity and elegance.' Beza.-Blessed for evermore.] EUλOYNTOS ELS THE awvas. 9:5. (Marg. Ref. u.)—Vile affections. (26) Пan arias.-Пados, Col. 3:5. 1 Thes. 4:5. Not 1 Cor. 11:14. 15:43. elsewhere. Aripia, 9:21. V. 24-27. The fallen race of men, having thus dishonored God by wilful apostasy and idolatry; he left them, under the influence of Satan, to debase themselves by the most unnatural and abominable lewdness. This did not so much result from the prevalence of animal inclinations, (for the very brutes are kept from excessive and unnatural practices,) as from "the lusts of their own hearts," which madly sought satisfaction in sensuality, when they had lost the favor of God and happiness in him. Thus they disgraced their bodies, by using them to perpetrate with each other the most detestable pollutions: even those bodies, which the Creator had formed with most exquisite contrivance and good-will; as might best render them accommodated to the purposes of their own comfort and usefulness to one another, and to be the instruments of the soul in his worship and service. (Marg. Ref. m-p.) This was permitted judicially; because they had exchanged "the truth of God," which had been made known to them, respecting his nature, perfections, and worship, for the basest falsehoods and delusions of the devil, and the sophistical conclusions of their own vain reasonings: and, in consequence, they had rendered divine honor to creatures, in preference to the infinite Creator, who is in 2 Cor. 11:21. 2 Tim. 2:20.-The natural use.] 2 Pet. 2:12. himself "most blessed for evermore;" whom all Thy voikny xonov, 27.—BvOLKOS, 27. rational creatures ought to adore and bless; and Not elsewhere. Φυσικως, Jude 10.—A φυσις, 2:14, whose praises are celebrated by all the inhabit- 27. 11:21,24. Eph. 2:3, et al.-Xonais, Here only ants of heaven; while saints on earth repeat a utor.-Burned. (27) Efekavdnoav. Here cordial Amen to them. (Marg. and Marg. Ref. only.-Lust.] T opes. Here only. Ab opeyw, q-u.)-The idolaters first joined creatures with Tim. 3:1. 6:10.-That which is unseemly.] T God in their worship, or adored them as media-oxov. Rev. 16:15.-Aoxnμwv, 1 Cor. 12:23. tors; then they used images to represent the in- Ex a, priv. et exnpa, species, 1 Cor. 7:31.-Revisible Object of their adoration; and at length compense.] Avitiμiodiav. 2 Cor. 6:13. Ex avri, pro, the meanest of the creatures engrossed the whole et pidos, merces.—Error.] Mλavns. See on Matt. of it. The Lord therefore, being provoked to 27:64. [11 A χρασμαι, 1 h 30 Backbiters, haters of God, de-nant-breakers, * without natural affection, spiteful, proud, boasters, inventors of implacable, unmerciful; evil things, disobedient to parents, 31 Without understanding, m cove 32 Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the Same, but have pleasure in them that do them. V. 28-32. Men, in all ages and nations, had They were implacable in their resentments, and shewn a disposition and decided purpose to dis- unmerciful in their dispositions: so that, besides card from their minds the knowledge of the the cruel carnage of their ambitious wars, the true God. Having no delight in him, they did not indiscriminate slaughter which often attended endeavor "to retain him in their knowledge."- the taking of cities, and the frequent murder of Not approving the knowledge of JEHOVAH, men their vanquished enemies; their public diversions in every age and nation had been and were consisted in beholding gladiators fighting togethprompt to run into idolatry. This was an evi- er, till hundreds were sometimes massacred bedent fact all over the Gentile world.-The glori- fore their eyes; or in seeing slaves and criminals ous perfections, spiritual worship, and holy ser- fighting with wild beasts, and often devoured by vice of God, by no means suited the proud, sensu- them. Nor did the principal persons, whether al, carnal heart of fallen men: so that, as with men, or women, of the highest rank, and most one consent, they preferred the basest idols to cultivated manners in other respects, absent him, because more congenial to their dispositions, themselves from these horrid spectacles! (Marg and consistent with their favorite pursuits. (Marg. Ref. d-m.) Nay, even those among them, who Ref. a.) In righteous judgment God gave them were most fully convinced that these things up to "a reprobate mind," (rejecting God, and re- were criminal, and deserving of condemnation jected by him,) that they should foolishly and and death according to "the judgment of God, perversely prefer the most shameful and perni- not only continued to practise them, but also decious practices, to those which are decent, hon-lighted in, honored, caressed, flattered, preferred, orable, and becoming rational creatures. Thus or even deified, such persons, as were most notothey were left to commit those crimes, which riously addicted to them. (Marg. Ref. n, o.— were utterly inconsistent with reason, nature, Note, 2 Tim. 3:1-5.)-The history of the Greeks and their own and each other's welfare. (Marg. and Romans, especially of the latter, about the Ref. b, c.) Nay, they proceeded to such lengths time when the apostle wrote, abundantly illus in wickedness, that their whole hearts and lives trates this horrid description of their general were filled with every kind of fraud, oppression, character, from which even their philosophers extortion, and iniquity: they practised all fornica- and moralists were by no means excepted. And tion, incest, and adultery without remorse: they not only their indignant, but their easy good delighted in mischief for its own sake: they ra- tempered satirists, and their other poets and orapaciously amassed wealth by every means in their tors, drew such pictures of the public morals, as power, however mean, iniquitous, and oppressive: abundantly shew that the apostle has not used they revenged every injury with desperate, im- any hyperbole, in this animated and awful deplacable, and pertinacious malice: they envied scription.-It might easily be shewn, that the all, who were more honored or prospered than morals of idolatrous nations, if judged according themselves: they were prompt to commit murder, to the immutable standard of the divine law, are or engage in any kind of bitter contests, and to at this day not at all better than the description every species of deceit and malignity, or habitual here given of the Gentile world.-Have pleasure, mischievousness, as delighting in the misery of &c. (32) This, say the Greek commentators, is others. Secret calumnies and slanders were em- 'much worse than the bare doing of them: for a ployed to ruin the characters of their neighbors man may do them by the power of temptation; or rivals: they were "haters of God," and of his ‘and by consideration become sensible of his folauthority, law, justice, service, and providence, ly, and repent of it: but when he is arrived at and despiteful to his worshippers, and to each that height of wickedness, that he not only apother. They were proud of their genius, sagacity, proves, but delights in seeing the like things learning, possessions, and exploits; they idolized 'done by others, he demonstrates such a strong themselves, in boasting of their virtues or per-affection to them as is incurable.' Whitby.formances, and in wholly seeking their own glory in the most ostentatious manner. They invented new species of cruelty, treachery, luxury, impiety, idolatry, sensual gratification, and magnificence. They cast off all regard to parental authority, and despised, injured, or even murdered their aged parents, as the emperor Nero did his mother Agrippina. They acted in many things, as if they had been destitute of common sense, by the indulgence of their headstrong passions: they violated without scruple the most solemn treaties, covenants, and oaths: they sinned away natural affection, and even exposed their new. born infants, leaving them to perish without remorse or censure, that they might not have the trouble or expense of bringing them up; and in many places they put to death their parents, when they became helpless and burdensome. The apostle, however, is shewing what need the Gentiles, and all men, had of the grace of the gospel; and not that they were incurable by it: and in fact multitudes who once had answered this description, afterwards embraced Christianity, and became "a peculiar people zealous o good works." They did not like. (28) OvK εdokipaσav. 2:18. 12: 2. 14:22. See on Luke 12:56.-Reprobate.] Adopov. 1 Cor. 9:27. 2 Cor. 13:5-7. 2 Tim. 3:8. Til. 1:16.-Prov. 25:4. Is. 1:22. Sept. Ex a, priv. et dokipos, probatus, 16:10.-Convenient.] KaInkovтa. Acts 22:22.-Wickedness. (29) Hornpią, See on Mark 7:22.-Covetousness.] cov See on Mark 7:22.-Maliciousness.] Kakia. Acts 8:22. 1 Cor. 5:8. Eph. 4:31. Col. 3:8. Tal. 3:3 Jam. 1:21. 1 Pet. 2:1,16.-Envy.] $dovs. Matt. 27:18. Gal. 5:21. Phil. 1:15. Í Tim. 6:4. 7 it which we should seek for ourselves, our children, our friends, and all around us, in preference to all earthly possessions or prosperity: and they must be sought from the mercy of God our Father, by faith in the Lord Jesus Christ, and by reliance on his merits and mediation. V. 8-15. 3:3. Jam. 4:5. 1 Pet. 2:1.-Murder.] Povs. Matt. || perfect holiness, peace will become complete 15:19. Acts 9:1. Gal. 5:21. Heb. 11:37.-De- || fruition. These then are the great blessings, bate.] Epidos. 13:13. 1 Cor. 1:11. 3:3, et al.—Malignity.] KakonScias. Here only. Ex Kakos, malus, et ndos, mos. Wicked habit. Whisperers.] Supigas. Here only. pipos, 2 Cor. 12:20.Backbiters. (30) Karaλass. Here only. Karadadia, 2 Cor. 12:20. Ex Kara, et dadew, loquor.—|| Haters of God.] Oco5vyes. Here only. Ex eos, et συγέων odio prosequor.-Despiteful.] Yboisas. 1 Tim. 1:13. Ab 6pis See on Acts 27:10. Proud.] Yepnpavus. See on Mark 7:22. Luke 1:51.-Boasters.] Adašovas. 2 Tim. 3:2. Not elsewhere. Alaloveia, Jam. 4:16.-Inventors of evil llings.] Εφευρετας κακων. Here only. Ex επι, et ivpiokw, invenio.—Without understanding. (31) Ασύνετος. See on 21.-Covenant-breakers.] Aovvθετες. Here only. Ex a, priv. et ouvrini, paciscor.-Without natural affection.] Asopуus. Tim. 3:3. Not elsewhere. Ex a, priv. et sopyn, 'quod de insito a natura mutuo impensissimi amoris affectu usurpatur, quo parentes sobolem am'plecti et fovere solent, et liberi vicissim parentes prosequuntur. Schleusner.-Unmerciful.] AveXenpovas. Here only N. T. Prov. 5:9. 11:17. 17: 11. Sept.-The judgment. (32) To dikaiwpa. 2:26. 5:16,18. 8:4. Luke 1:6. Heb. 9:1,10.-Gen. 26:5. Ex. 15:25,26. Deut. 30:16. Sept. A dikalow, justum declaro aliquem.-Have pleasure.] Evvevdoκασι. See on Acts 8:1. PRACTICAL OBSERVATIONS. V. 1-7. Zealous Christians are always ready to thank God, in behalf of all others who partake of the same invaluable blessings, in which they themselves rejoice: and we should cultivate this pious and benevolent disposition, that we may present our grateful tribute to the Lord, not only for our friends, or such as have been converted by our means; but for strangers also, and for all concerning whom we hear a good report. Indeed if we "serve God with our spirit in the gospel of his Son," we shall be sure to approve our hearts before him, as deeply concerned for the peace and prosperity of his church: and we should also without ceasing, in our daily prayers, make mention of our fellow Christians, and the success of the gospel all over the world. Yet alas! most of us must own with shame, that we are not so earnest or particular in this respect, even in our narrow circles, as Paul was, in respect of his most extensive connexions, and with all his urgent and multiplied engagements. But we should endeavor to imitate him, even as he imitated Christ: and we ought to long for opportunities of usefulness, as worldly men do for a prosperous trade, or occasions of distinguishing themselves and acquiring celebrity: and count that the most successful journey, or undertaking, in which most good has been done or attempted; though it have exposed us to hardship, loss, or peril. We should earnestly request the Lord, that by his will, such opportunities may frequently return; though we know not in what manner our prayers may be answered: we should readily impart to others, what God has entrusted to us; whether to supply their temporal wants, or to promote their spiritual comfort and establishment: we ought to rejoice in making others joyful; and should peculiarly take pleasure, in communing with those, who believe, hope for, and experience the same things as we do. But purposes, resulting even from this happy and excellent state of mind, may often be retarded and disappointed; nor ought we to be discouraged or desist on this account. We should still desire and expect the opportunity of “bringing forth fruit," though we have been "hindered hitherto:" and, while we ought to be thankful for the least usefulness, we should not say of any measure, Let this suffice us; as long as we have health and strength for labor, and so much yet remains to be done, before "all nations" are brought "to the obedience of faith." Being redeemed by the blood, and converted by the grace, of the Lord Jesus, we are altogether his: and for his sake, we are debtors to all men, to do them all the good we can; to whatever nation they belong, or of whatever complexion, rank, capacity, or education they are. Nor ought we to deem such services any great thing; but merely our bounden duty, our debt of devoted obedience to God, of gratitude to Christ, and of love to our neighbors and our brethren. "A servant of Jesus Christ" is the highest style of man; and that of a minister or an apostle, only specifies the particular service in which he is employed; but the Christian slave is "a servant of Christ," as truly as the apostle.-All those who are thus distinguished have been "called" out of a state of darkness and alienation from God, and "separated" from their sinful connexions, by divine grace; and thus taught to believe, love, adorn, and promote the gospel of God. This gospel, though often treated as a new doctrine, and is new to those who have never before heard or read it, has comprised the whole hope of sinful man from the fall of Adam; and was promised by || the prophets many ages before it was published by the apostles of Jesus Christ. He is the great Subject of the gospel, being "the Son of David," and "the Son of God," according to the testimony of the Spirit of holiness by the prophets, and the demonstration of his resurrection from the dead by the power of God, attested by the same Spirit. "From his fulness have all" his servants "received;" he gives grace to the sinner, and qualifies the believer, or the minister, for the work allotted to him: but in vain do any claim authority in the church, as successors to the apostles, when their lives evince that they have not received regenerating grace; and when instead of bringing others to "the obedience of faith," they themselves are evidently disobedient and unbelieving. --The end of the gospel-ministry is to bring sinners, of all nations, to obey the commands of God, by believing in his Son, and submitting to his authority; that his name may be glorified in their salvation, and that they may become a peculiar people to shew forth his praises. Happy they, who are thus "the called of Jesus Christ to be his saints," beloved of God and devoted to him! They should often recollect their character and We ought not for a moment to allow of that privileges, that they may be excited to act con- absurd and hateful shame, which the enmity and sistently; and they should cordially desire and contempt of the wicked against the gospel often pray for an increase of "grace and peace" to excite in our minds. On the contrary, we should all their brethren in every place. Without glory in the doctrine of the cross; and be ready grace there can be no substantial peace: in to profess or preach it, in any place, or before proportion as grace is communicated, peace may any description of men, according to our ability be expected; and when grace shall ripen into || and our call in Providence; as knowing, that it is V. 16-21. |
