10 But glory, honour, and peace, to every man that work-the mean while, accusing or else excusing one another;) eth good, to the Jew first, and also to the " Gentile: 11 For there is no respect of persons with God.

g Deut. 32.34. James 5 3-h Job 34.11. Psa. 22.12. Prov. 24.12. Jer. 17. 10. & 3. 19. Matt 16.27 Ch.14.12. 1 Cor.3 8. 2 Cor.5, 10. Rev. 2.23. & 20.12. & 22.12.—i Job 24.13. Ch.1.18. 2 Thess. 1.3-k Amos 3.2. Luke 12.47,48. 1 Pet.4.17.-1 Gr. Greek.m 1 Pet. 1.7.-n Gr. Greek.-o Deut. 10. 17. 2 Chron. 19.7. Job 34.19. Acts 10.34.

ment, as in chap. i. 18. and is used so by the very best Greek writers. See Kypke.

The treasure of wrath, in this verse, is opposed to the riches of goodness, in the preceding. As surely as thou despisest, or neglectest to improve the RICHES of God's GOODNESS, so surely thou shalt share in the TREASURES of his WRATH. The punishment shall be proportioned to the mercy thou hast abused.

6. Who will render] Who, in the day of judgment, will reward and punish every man according as his life and conver

The Jews have been a

CHAPTER II.

17 Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19 And bart confident that thou thyself art a guide of the blind, a light of them which are in darkness,

20 An instructer of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

Mau 39. John 8.33 Chap.96, 7. 2 Cor. 11.2-w Mic.3.11. Chap. 9.4.- Iss. 5&4.2. Joba 4-y Deut. 4.8. Paalin 147. 19, D.-z Or, triest the things that der Phil. 1.10.

stumbling-block to the Gentiles.

22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

23 Thou that makest thy boast of the law, through break. ing the law dishonourest thou God?

24 For the name of God is blasphemed among the Gentiles through you, as it is written.

25 For circumcision verily profiteth, if thou keep the law but if thou be a breaker of the law, thy circumcision is made uncircumcision.

26 Therefore, if the uncircumcision keep the righteousness b Matt. 15. 14. & 23.16, 17, 19, 24. John 9.31, 40, 41.-e Ch.6. 17, 2 Tim. 1. 13. & 3.5.d Psa. 50 16, &c. Matt 23.3, &c.- Mal. 38-f Ver. 17.-g 2 Sam. 12. 14. Isa. 52.5. Ezek 36.20,23.-h Gal.5.3.-i Acts 10.34,3B.

sed from your infancy in the knowledge of divine things. 19. And art confident, &c.] In consequence of all these re ligious advantages, ye believe that ye are able to teach others, and to be guides and lights to the bewildered, darkened Gen tiles, who may become proselytes to your religion.

says the light of nature, or natural instinct, is here meant: for I know of no light in nature that is not kindled there by the grace of God. But I have no objection to this sense, "When the Gentiles, which have not the law, do, by the influence of God upon their hearts, the things contained in the law, they are a law unto themselves; that light and influence serving 20. An instructer of the foolish, &c.] Ye believe the Geninstead of a divine revelation." That the Gentiles did really tiles to be babes and fools, when compared with yourselves: do the things contained in the law, in reference to what is that ye alone possess the only true knowledge; that ye are the termed natural justice; and made the wisest distinctions re-only favourites of heaven; and that all nations must look up ative to the great principles of the doctrine of civil RIGHTS to you as possessing the only form of knowledge, poppwork Th and WRONGS; every man conversant with their writings will yvwoews, the grand scheme and draught of all true science; admit. And in reference to this, the word vast, may be le- of every thing that is worthy to be learned; the system of eter gitimately understood thus-they incontestably did the things nal truth derived from the law. If, therefore, ye act not as contained in the law, &c. becomes those who have such eminent advantages, it must be to your endless disgrace and infamy.

The passage in ver. 15. their thoughts, accusing or ercusing one another, certainly does not refer to any expostulations or 21. Thou therefore] Dr. Taylor has paraphrased this and operations of conscience; for this is referred to in the prece- the three following verses, thus-"What signify your pretending clause. The words accusing, KarnyopovvTwv, and excusions to knowledge, and the office of teaching others: if you sing, azoλoyovpevov, answering or defending one another; have no regard to your own doctrine? What are you the betperažu adλndwr, among themselves; are all forensic, or law ter for preaching against theft, if you are a thief yourself? Or terms; and refer to the mode of conducting suits of law in for declaring adultery unlawful, if you live in the practice of courts of justice, where one is plaintiff, who produces his ac- it? Or for representing idolatry abominable, if you are guilty cusation, another is defendant, who rebuts the charge, and of sacrilege? What honours, or singular favours, do you defends himself; and then the business is argued before the deserve, if, while you glory in the law and your religious pri. Judges. This process shows that they have a law of their own; vileges, you dishonour God, and discredit his religion by transand that to this law it belongs to adjust differences; to right gressing his law, and living in open contradiction to your prothose who have suffered wrong; and to punish the guilty. fession? And this is more than supposition; notorious instances might be produced of the forementioned crimes, whereby the Jews of the present age have brought a reproach upon retimes, of whom the prophet Ezekiel speaks, chap. xxxvi. 23. And I will sanctify my great name, which was PROPANED among the HEATHEN, which ye have PROFANED in the midst of them."

As to the phrase written in their hearts, it is here opposed to the Jewish laws, which were written on tables of stone. The Jews drew the maxims by which their conduct was re-ligion among the Gentiles, as well as those Jews of former gulated from a divine revelation: the GENTILES theirs, from what God, in the course of his providence and gracious influ. ence, had shown them to be right, useful, and necessary. And with them this law was well known and affectionately regarded for this is one meaning of the phrase written in the heart. It was from this true light, enlightening the Gentiles, that they had so many wise and wholesome laws; laws which had been among them from time immemorial, and of which they did not know the origin. Thus Sophocles, in the noble speech which he puts in the mouth of AntigoneΟυ γαρ τι νυν γε καχθες αλλ' αει ποτε Ζη ταύτα, κ' ουδεις οίδεν εξ οπου φανη "Not now, nor yesterday, but evermore

The laws have liv'd: nor know we whence they came." Antig. ver. 463-4. These are the laws, Noppa, which the Spirit of God wrote originally on their hearts, and which, in different forms, theyden of thieves, Matt. xxi. 13. John ii. 16. 3. They were guilty had committed to writing.

17. Behold, thou art called a Jew] What the apostle had said in the preceding verses, being sufficient to enforce conviction on the conscience of the Jew, he now throws off the cover, and openly argues with him in the most plain and nerVous manner; asserting that his superior knowledge, privile. ges, and profession, served only to aggravate his condemnation. And that, in fact, he who under all his greater advantages, transgressed the law of God, stood condemned by the honest Gentile, who, to the best of his knowledge, obeyed it. Dr. Taylor.

And restest in the law] Thou trustest in it for thy endless salvation. The word cravanavn, implies the strongest confidence of safety and security. Thou reposest thy whole trust and confidence in this law.

And makest thy boast of God] That thou knowest his nature and attributes, which are not known to the Gentiles. The word carxaral, implies the idea of erulting in any thing, as being a proper object of hope and dependance: and when referred to God, it points out that HE is the sure cause of hope, dependance, joy, and happiness. And that it is the highest honour to be called to know his name, and be employed in his service. As if the apostle had said, you rejoice in God as the object of your hope and dependance; you praise and magnify him; you account it your greatest honour that HE is your God; and that you worship him. See Taylor.

18. Knowest his will] Have been favoured with a revelation of his own will, immediately from himself.

That the Jewish priesthood was exceedingly corrupt in the time of the apostle, and that they were so long before, is fully evident from the Sacred writings, and from Josephus. The high priesthood was a matter of commerce, and was bought and sold like other commodities. Of this, Josephus gives many instances. The rapine of Eli's sons descended to seve ral generations. Dr. Whitby well observes, that of all these things mentioned by the apostle, the Jewish doctors were notoriously guilty; and of most of them they were accused by our Lord. 1. They said and did not; and laid heavy bur dens upon others, which they would not touch with their own fingers, Matt. xxiii. 3, 4. 2. They made the house of God a of adultery, by unjust divorces, Matt. xix. 9. 4. Their po lygamy was scandalous: even their rabbins, when they came to any place, would proclaim, Who will be my wife for a day? As to idolatry, they were perfectly saved from it, ever since the Babylonish captivity; but to this succeeded sacrilege, as is most evident in the profanation of the temple, by their com merce transacted even within its courts. And their teaching the people that even their aged parents might be left to starve, provided the children made a present to the temple, of that which should have gone for their support. According to Josephus, Bel. Jud. 1. vi. c. 26. they were guilty of theft, treache ry, adultery, sacrilege, rapine, and murder. And he adds, that new ways of wickedness were invented by them; and that, of all their abominations, the temple was the receptacle. In his Antiquities of the Jews, b. 20. c. 8. he says, The servants of the high-priests took away by violence, the tithes of the priests, so that many of them perished for want of food. Even their own writers acknowledge that there were great irregularities and abominations among the rabbins.

So Bereshith Rabba, sect. 55. fol. 54.-"Rabbi Abun proposed a parable concerning a master, who taught his disciple not to pervert justice, and yet did it himself; not to show respect of persons, and yet did it himself; not to receive bribes, and yet received them himself; not to take usury, and yet took it himself: the disciple replied-Rabbi, thou teachest me not to take usury, and yet thou takest it thyself! Can that be lawful to thee which is forbidden to me?"

24. For the name of God is blasphemed, &c.] In Debarim The things that are more excellent] Ta diapepovra, the Rabba, sect. 2. fol. 251, it is said, "The rulers destroy the in. things that differ; that revelation which God has given of fluence of their own words among the people; and this is done, himself, makes the nicest distinctions between right and when a rabbin, sitting and teaching in the acadeiny, says-do wrong; between vice and virtue; showing how you should not take usury, and himself takes it; do not commit rapine, and walk so as to please God; and, consequently, acquire the most himself commits it; do not steal, and himself steals." That excellent portion that human spirits can have on this side they were exceedingly lax in their morals, the following fact heaven; for all these blessings ye acknowledge to receive proves: "Rabbi Ilai said, if a man see that his evil propensi. from your law, being instructed xarnxovμevos, being catechi.ties are likely to prevail against him, let him go to some place

The superior advantages

ROMANS.

of the law, shall not his uncircumcision be counted for circum. cision ?

of the Jewish people.

28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh.

27 And shall not uncircumcision, which is by nature, if it 29 But he is a Jew, which is one inwardly; and "circumfulfil the law, judge thee who by the letter and circumcisioncision, is that of the heart, in the spirit and not in the let dost transgress the law ? ter; P whose praise is not of men, but of God.

k Matt. 12.41, 42.-1 Matt. 3.9. John 8.39. Chap.9.6, 7. Gal.6. 15. Rev. 2.9.m 1 Pet.3.4.

n Colossians 2.11. Phil. 3. 3-0 Chapter 7.6 2 Cor. 3.6.-p 1 Cor.4.5. 2 Cor.10.19. 1 Thess. 2.4.

where he is not known, and let him put on black clothes and cover his head with a black veil; and then let him do whatsoever he pleaseth, lest the naine of God should be publicly profaned." Moed katon, fol. 17. 1. In Sohar levit. fol. 31. col. 122. it is said, "On three accounts the Jews are obliged to remain in captivity-1. Because they openly reproach the Shechinah -2. Because they profane themselves before the Shechinab-in circumcision, but in the heart. He, who has not genuine 3. Because they turn away their faces from the Shechinah." But it would be endless to collect from their history, the proofs of the charges brought here against them by the aposSee Whitby, Schoettgen, and others.

tle.

25. For circumcision verily profiteth] It is a blessing to be long to the church of God, and wear the sign of the covenant; provided the terins of the covenant are complied with.

But if thou be a breaker of the law] If thou do not observe the conditions of the covenant; the outward sign is both with out meaning and without effect. This was a maxim of the Rab. bins themselves; for they allowed that an apostate or ungodly Israelite, must go to hell, notwithstanding his circumcision. 26. Therefore, if the uncircumcision, &c.] If the Gentiles be found to act according to the spirit and design of the lar, his acting thus uprightly, according to the light which God has afforded him, will be reckoned to him as if he were circum:cised, and walked agreeably to the law.

27. And shall not uncircumcision, which is by nature] And shall not the Gentile, who is, Ex Ques, according to the custom of his country; who is by birth not obliged to be circumcised.

If it fulfil the law] If such a person act according to the spirit and design of the law; judge, pive, condemn thee, who, whilst thou dost enjoy the letter, the written law and bearest in thy body the proof of the circumcision which it requires, dost transgress that law?

28. For he is not a Jew] A genuine member of the church of God, who has only an outward profession.

Neither is that circumcision] Circumcision is a rite which represents a spiritual thing, viz, the change and pur.fication of the heart, as may be scen, Jer. iv. 4, 6, 10. ix. 26. Ezek. xliv. 7, 9.

29. But he is a Jew] A true member of the church of God. Which is one inwardly] Who has his heart purified, ac. cording to what God has uniformly prescribed by his prophets, see above; for circumcision is of the heart, in the Spirit, ev Пvevpari, by the Spirit of God, who is the author of all spiritual affections and holy purposes or every thing here is to be understood spiritually, and not literally; for without holiness none can please God, and without holiness,

none can see him.

tion of his soul. Sentiments like these, on the same subject,
may be found in the ancient Jewish writers. Rabbi Lipman
gives the opinion of their most ancient and pure writers in
these words: "A certain Christian mocked us, saying, 'Wo-
men who cannot be circumcised, cannot be reckoned among
Jews.' Such persons are ignorant that faith does not cons.st
faith, is not a partaker of the Jewish circumcision; but he
who has genuine faith, is a Jet, although not circumcised."
NIZZACHON, Num. 21. p. 19. It is a curious maxim of the
Talmudists, That the Jews sit in the inmost recesses of the
heart. NIDDA, fol. 20. 2. This is exactly the sentiment of SL
Paul, circumcision is of the heart, in the spirit. In short, com-
mon sense, as well as their law and their prophets, taught
every considerate man among them, that God could be pleased
with their rites and external performances, no farther than
they led to holiness of heart, and righteousness of life.
1. What the apostle says in the preceding chapter con-
cerning the Gentiles doing by nature the things contained in
the law, if properly considered, would lead certain persona
from forming erroneous judginents concerning the divine
dispensatious. We are not to suppose that God is not to be
found, where his written word does not appear; nor, that the
salvation of the nations yet unblessed with the light of the
Gospel, is impossible. God has never contined himself to any
one particular way, of communicating his salvation; no more
than he has confined his saving grace to one people. His word
is an indescribable blessing: but that word becomes effectual
to salvation, only when accompanied by the power of the Holy
Spirit. It was that Spirit which gave the word originally ;
and that same Spirit can speak without this word. It is
through his influence alone, that the Gentiles do the things
contained in his own law; and it is not to be wondered at,
that the work is the saine, both in the law and in the heart,
when it has proceeded from the same Spirit.

2. God therefore will judge all nations according to the use and abuse they have made of this word, whether it was writ ten in the heart, or written on tables of stone.

3. As he is no respecter of persons, all nations are equally dear to him; and he has granted, and will grant to them such discoveries of himself, as have been, and will be sufficient for their salvation.

4. Ilis WORD is an infinite blessing; and he has given it toone people that they may be the means of conveying it to an other. Europe, and especially Christian Europe, has got the BIBLE; and God requires Europe to send the Bible throughout the earth. If this be not done through their neglect, the Gentile nations will not be destroyed by amerciful God; yet the Europeans will have Whose praise is not of men] It has, with great probabilia nost solemn and awful account to render to their Judge, that ty, been conjectured, that the apostle may here refer to the they have hidden the heavenly light under their own bushel. signification of the name Jew or Judah, Yehudah, BRITAIN is shaking herself from the dust, and by means of the PRAISE, from Yadah, he PRAISED. Such a one is a true BRITISH and FOREIGN BIBLE SOCIETY is sending the Holy Scrip Israelite, who walks in conformity to the spirit of his religion; tures to every kingdom, and nation, and people, and tongue. his countrymen may praise him because he is a steady pro- The Gentiles are now learning from the critten law more fessor of the Jewish faith; but GoD praises him because he fully and savingly what the Spirit of God had before written nas entered into the spirit and design of the covenant made on their hearts; and it seems as if the kingdom of God were with Abraham; and has got the end of his faith, the salva- now about to come, with all-conquering power.

CHAPTER III.

The apostle points out the peculiar privileges of the Jews, 1-8; but shows that they also, as well as the Gentiles, had sinned, and forfeited all right and title to God's especial favour, 9, The corrupt state of all mankind, 10-18. All the world is guilty before God, and none can be justified by the works of the law, 19, 20. God's mercy, in providing re. demption for a lost world by Jesus Christ, 21-26. This excludes boasting on the part both of Jew and Gentile; prevides salvation through faith for both, and does not set aside, but establishes the law, 27-31. [A. M. cir. 4062. A. D. cir. 58. An. Olymp. cir. CCIX. 2 A. U. C. cir. 811.]

WHAT advantage then hath the Jew? or what profit is 2 Much every way: chiefly, because that bunto them were there of circumcision? committed the oracles of God.

W

a Ch.2.25,26,26,29. Psa 30.9.

NOTES-Dr. Taylor observes, "In the preceding chapter, the apostle has carried his argument to the utmost length; what remains is to keep the Jew in temper, to fix his convic tions, and to draw the grand conclusion."

b Dant.4.7,8. Pra. 147.19.20. Ch. 2. 18. & 9.4.

all his peculiar honours and privileges: and the apostle, who
had often argued with his countrymen on these points, knew
what they would be ready to say on this subject; and, there
fore, introduces a dialogue between himself and a Jew, in
which he gives him leave to answer and defend himself. In
this dialogue, the apostle undoubtedly refers to the rejection
of the Jews, which he considere at large in the ixth, xth, and
xith chapters. After the dialogue is finished, he resumes his
argument, and proves by their own scriptures, that the Jews
were guilty as well as other men; and that no part of man.
kind could have any right to the blessings of God's kingdom
by any works which they had performed; but merely through
the propitiatory sacrifice offered by Christ: and that this, far
from destroying the law, was just the thing that the law re

"He has shown that the Jews were more wicked than the
Gentiles; that their possession of the law, circumcision, and
outward profession of relation to God, were no ground of ac-
ceptance with him. This was, in effect, to say, that the Jews
had forfeited their right to the privileges of God's peculiar
people; and that they were as unworthy to be continued in
the church, as the Gentiles were to be taken into it; and con-
sequently, in order to their enjoying the privileges of the
church under the Messiah, they stood in need of a fresh dis-
play of grace, which, if they rejected, God would cast them
out of the vineyard. The apostle was sensible that the Jewquired, and by which its claims were established.
would understand what he said in this sense; and that it must
be very irritating to him, to hear that his law, circumcision,
and all his external advantages, were utterly insufficient to
procure him the favour of God. This at once stripped him of

"The sun and force of the apostle's argument is this, all sorts of men, Jews as well as Gentiles, have sinned; there fore, none of them can lay claim to the blessings of his king dom on the ground of obedience. The Jew, therefore, stands

18 There is no fear of God before their eyes. 19 Now we know that what things soever "the law saith, it saith to them who are under the law: that every mouth may be stopped, and wall the world may become guilty before God. 20 Therefore, by the deeds of the law there shall no flesh be Justified in his sight: for by the law is the knowledge of sin. 21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: * for there is no difference:

short of the glory of God.

23 For all have sinned, and come short of the glory of God; 24 Being justified freely by his grace, through the redemp tion that is in Christ Jesus.

25 Whom God hath i set forth to be a propitiation, through faith in his blood, to declare his righteousness, for the remission of sins that are past, through the forbearance of God:

26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. 27 P Where is boasting then? It is excluded. By what law? of works? Nay, but by the law of faith.

e Ch. 10.12. Gal.3.28. Col.3.11.-f Ver 9 Ch.11.2. Cal.3.22 Ch.4.16. Epb. 2.8. Titus 3,5, 7.--h Matt. 2018. Eph.1.7, Col, 1.14. I Tua 2.6. Heb 9.12 1 Fe. 1.18, 19-4 Or, fore-ordained.-k Lev. 16, 15, 1 John 2 & 4.10 -1 Col. 12-in Aca & 4.2. 1 Cor. 1.09, 31. Eph.2.9.

t Psalin.36.1.-u John 10.34 & 15.25.-v Job 5.16. Psalm 107.42. Ezek. 16.63 Ch. 1.20. & 2.1-w Ver.9, 23. Chap 22-x Or, subject to the judgment of God.-y Pea, 141. Acts 13.39, Gst.2.16 & 3.11. Eph.2.5,5. Ti35-1 Ch.7.7.-a Acts 16.11. 11.17. Phil.3 9. Heb. 11.4, &c.-b Johu 5.46. Acts 9.22-e Ch.12. 1 Pet. 1.10.-13.38, 39. 1 Tim. 1.15.-n Or, passing over.-o Acus 17.30. Heb.9.15. -p Ch.2.17, 13 Ch.4.throughout.

TION is their work, and MISERY to themselves and to the objects of their malice, is the consequence of their impious and murderous conduct.

its privileges were; but is unto all mankind in its intention and offer; and becomes effectual to them that believe: for God hath now made no difference between the Jews and Gentiles.

23. For all have sinned] And consequently are equally helpless and guilty: and, as God is no respecter of persons. all human creatures, being equally his offspring, and there being no reason why one should be preferred before another: therefore, his endless mercy has embraced ALL

And come short of the glory of God] Kaì vsepovvrai TAS dons Tov Osov. These words have been variously translated; failed of attaining the glory of God: Have not been able to

mercy of God. The simple meaning seems to be this; that, as all have sinned, and none can enjoy God's glory, but they that are holy; consequently, both Jews and Gentiles, have failed in their endeavours to attain it; as, by the works of any law, no human being can be justified.

17. And the way of peace have they not known] They neither have peace in themselves, nor do they suffer others to live in quiet; they are brooders and fomenters of discord. 18. There is no fear of God before their eyes.] This completes their bad character; they are downright atheists, at practically such. They fear not God's judginents; al | though his eye is upon them in their evil ways. There is not one article of what is charged against the Jews and Gentiles here, that may not be found justified by the histories of both, in the most ample manner. And what was true of them inbring glory to God: stand in need of the glory, (that is) the those primitive times, is true of them still. With very little variation, these are the evils in which the vast mass of mankind delight and live. Look especially at men in a state of warfare: look at the nations of Europe, who enjoy most of the light of God; see what has taken place among them, from 1792 to 1816; see what destruction of millions; and what misery of hundreds of millions, have been the consequence of Satanic excitement in fallen ferocious passions! O SIN, what hast thou done! How many myriads of souls hast thon hurried, unprepared, into the eternal world! Who among men or angels, can estimate the greatness of this calamity! this butchery of souls! What widows, what orphans, are left to deplore their sacrificed husbands and parents; and their own consequent wretchedness! And whence sprang all this? From that, whence come all wars and fightings: the evil desires of men; the lust of dominion: the insatiable thirst for money; and the desire to be sole and independent. This is the sin that ruined our first parents, expelled them from Paradise; and which has descended to all their posterity; and proves fully, incontestably proves, that we are their legitimate offspring; the fallen progeny of fallen parents. Children in whose ways are destruction and misery: in whose heart there is no faith, and before whose eyes there is nothing of the fear of God.

19. What things soever the law saith] That the word law, here, does not mean the Pentateuch, is evident from the preceding quotations, not one of which is taken from that work. Either the term luw must here mean the Jewish writings in general: or that rule of moral conduct which God had given to both Jews and Gentiles: to the former in their own Scriptures: to the latter, in that law written in their hearts by his own Spirit, and acknowledged in their written codes, and in their pleadings in every civil case. Now, according to this great law, this rule of moral conduct, whether given in a written revelation, as to the Jews, or by the secret inspiration of his Spirit, as in certain cases, to the Gentiles; every mouth must be stopped, and the whole world, mas o Korpos, both Jews and Gentiles, stand convicted before God for all mankind have sinned against this law.

20. Therefore, by the deeds of the law] On the score of obedience to this moral law, there shall no flesh, ov rasa nap, no human being, be justified; none can be accepted in the sight of God. And why? Because, by the law is the knowledge of sin; it is that which ascertains what sin is; shows how men have deviated from its righteous demands; and sentences them to death because they have broken it. Thus the law is properly considered as the rule of right: and unless God had given some such means of discovering what six is, the darkened heart of man could never have forined an adequate conception of it. For, as an acknowledged straight edge is the only way in which the straightness or crookedness of a line can be determined; so, the moral obliquity of human actions can only be determined by the law of God; that rule of right which proceeds from his

own immaculate holiness.

21. But nor the righteousness of God] God's method of saving sinners, is now shown by the Gospel, to be through his own mere mercy, by Christ Jesus; without the law, with out any right or claim which might result from obedience to the law; and is evidently that which was intended by God from the beginning; for it is witnessed by the law and the prophets; the rites and ceremonies of the one, and the preachings and predictions of the others, all bearing testimony to the great design of God; and to the absolute necessity there was for the sacrifice and salvation which God has provided. 22. Even the righteousness of God) That method of saving sinners, which is not of works, but by faith in Christ Jesus; and is not restrained to any particular people, as the law and

24. Being justified freely by his grace] So far from being able to attain the glory of God by their obedience, they are all guilty; and, to be saved, must be freely pardoned by God's grace; which is shown to them who believe, through the re demption, arodvrpwors, the ransom price, which is in the sacrifice of Christ Jesus. The original is compounded of ano, from; and Avrpow, I redeem; and properly means the price laid down for the redemption of a captive. Compre hendit hæc Christi, Aroλvṛpwots, quicquid is docuit, fecit et passus est, eo concilio, ut homines malis liberati, præcipuè peccato, malorum fonte immunes veram felicitatem adipis cerentur.-Rosenmüller. This redemption of Christ com prehends whatsoever he taught, did, or suffered, in order to free men from evil; especially to free them from sin, the source of evils; that they might attain true felicity. And that it here means the liberation purchased by the blood-shedding of Christ, is evident from Eph. i. 7. We have REDEMPTION, απολύτρωσιν δια του αίματος αυτού, THROUGH HIS BLOOD the forgiveness of sins, according to the riches of his grace See also Col. i. 14. where the same words are found.

Λύτρα, according to Suidas, is μισθος, η τα παρεχόμενα υπερ ελευθεριας, επί τω λυτρωσασθαί βαρβάρων δουλειάς. Δ reward; or the price given to be redeemed from the slavery of the barbarians. Schleusner, under the word AroÀUTpWTIS, says, Negari quidem non potest, hanc vocem propriè notare redemptionem ejus, qui captivus detinetur, sive bello, sive alio captus sit modo, quæ fit per pretii solutionem ; quo sensu verbum, aroAvrpow, legitur haud raro in Scripp. Græcis. No man certainly can deny that this word properly means the redemption of a captive, (whether he may have been taken in war or in any other way) which is procured by the pay ment of a price. That the word also means any deliverance, even where no price is paid down, nobody will dispute: but that it means redemption by a price laid down; and the re demption of the soul by the price of the death of Christ, the above scriptures sufficiently prove.

25. Whom God hath set forth) Appointed and published; to be a propitiation, as nptov, the mercy-seat, or place of atonement; because the blood of the sacrifice was sprinkled on and before that, in order to obtain remission of sin, punishment, &c. The mercy-seat was the lid, or cover of the ark of the covenant, where God was manifest in the symbol of his presence, between the cherubim; therefore the atonement that was made in this place, was properly made to God himself. See the note on Luke xviii. 13.

Through faith in his blood] This shows what we are to understand both by the Amourporis, redemption, and the Dasnptov, propitiation: viz. that they refer to the sacrificial death of Jesus Christ, as the atonement made, and the price paid down for the redemption of the souls of men. To declare his righteousness] Ets evdetiv, for the manifes tation of his righteousness; his mercy in saving sinners, by sending Jesus Christ to make an atonement for them; thereby declaring his readiness to remit all past transgressions com mitted both by Jews and Gentiles, during the time in which his merciful forbearance was exercised towards the world; and this applies to all who hear the Gospel now: to them is freely offered remission of all past sins.

26. To declare, I say, at this time] To manifest now, my the dispensation of the Gospel, his righteousness, his infinite mercy; and to manifest it in such a way, that he might still appear to be the just God, and yet the justifier, the pardoner, of him who believeth in Jesus. Here we learn, that God de