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IN

CHAPTER X.

N this chapter the apoftle, after he has prevented mistakes, verfes 1. 2. fpeaketh more fully of the rejection of the Jews, and inbringing of the Gentiles, fhewing the grounds of God's cafting the Jews off, to verfe 1.; and next giveth fome grounds proving the inbringing of the Gentiles, and thereby both clearing God's dilpenfation in this, and vindicating his own practice in preaching falvation to the Gentiles, to verfe 19.; then he cleareth the fame from fuch grounds as the Jews themselves could not be ignorant of, verfes 19. 20. And lastly, he ends with a word touching the cafting off of the Jews, and gives the main ground and reafon of it out of Ifaiah.

VERSES 1.2. Brethren, my hearts defire and prayer to God for Ifrael is, that they might be faved.

For I bear them record, that they have a zeal of God, but not according to know ledge.

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you think that all this which I speak of my kinfmen according the flesh, floweth from any ill-will I have to them? No, indeed, there is no fuch matter, I love them with my heart; for my heart's defire and prayer to God for Ifrael is, that they might by faved: Glad would I be to have them faved, and for this caufe I often pour out my foul to God for them, that he would have mercy upon them, and let them fee the right way, and fave them; and this I do not feignedly, but it is the thing I wish from my heart.

Next he gives the ground of this, verse 2. faying I know for a certainty, and can witnefs the truth thereof, I bear them witness, that they have a zeal of God, but not according to knowledge; that is, they feem to be much affected and moved with the wrongs which God gets; they have a great grief for the wrongs which their law fuffers by this doctrine of faith, but their zeal is preposterous, and not well ground.

HE apoftle being to fpeak fome more of the cause of the rejection of the Jews, a theme which he knew they had no delight to hear handled, and fearing left they fhould take exceptions, and reject what he was holding forth, as flowing from fome malice and envy he had conceived against them, therefore he prefaceth fomething to obviate this mistake: and alfo, left the Gentiles, to whom he was writing mainly, fhould caft at this fundamental truth of juftification by faith, and look upon him as an apoftate from the law, upon fome difcontent, and that his inveighing against their law flowed from difcontent, and fo was much to be fufpected, he thinks it fit to fhew what room Ifrael had in his affec-ed; it is not according to knowledge: they tion. And, withal, left the Romans fhould think he that fpeaks fo of his own nation as he doth, cannot have any great love to us, he gives them a warm and kindly compellation, in the first place, and fays, Brethren. Then, as if he would fay, Do

know not that the doctrine which we teach doth no way rub on God, nor wrong his glory, they mistake in this, being ignorant of the right way whereby God is glorified; and because they feen fo holy and zealous, and fo feem to have a good in

tention, and yet they are but blinded, and follow a wrong guide and principle, I cannot but pity them, and wifh them well, and pray for them from my heart.

OBSERVATIONS.

I. It is an old ftratagem of the devil to raife jealoufies and fufpicions in the hearts of people at their pastors, and make them fufpect their affection, and conclude their free language and inveighing against their courfes, to flow from malice and ill will, and thus raife a thick mift, which may hinder them from receiving the light of truth: Thus Paul was put to remove this ftumbling-block out of their way, and fay, Brethren, my heart's defire to God, &c.

II. True chriftian affection in paftors towards their flock, may well confift with their freedom in reproving and expoftulating with them for their iniquities, and faithfully discovering unto them their folly, and the finfulness of their courfes: for notwithstanding of Paul's freedom in fhewing his mind toward the Jews, yet he had a great affection towards them; Brethren, my heart's defire and prayer to God for Ifrael is, &c.

1II. Tho' we be sure that many be called and few chofen, and fo all within the vifible church fhall not certainly be faved, yet the Lord's fecret purpose and intention of election or reprobation, being hid from us, as to particular perfons, and no ground of our duty, we are allowed to pray for all men, 1 Tim. ii. 2. except fuch as have finned unto death, 1 John v. 6. after Paul's example, who prays for Ifrael, though he faid before this, God had rejected them, not knowing who they were in particular that fhould be everlastingly rejected, and being affured of the falvation of fome, Rom. xi. 25. My heart's defire and prayer to God for Ifrael is, that they may be faved.

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IV. Where-ever fpecial and chriftian love is, it will vent and kyth itself in ferious and earnest prayer and wrestling with God, for the falvation of fuch as we carry

chriftian love towards; thus doth Paul's love evidence itself, in his heart's defire and prayer to God for Ifrael, that they may be faved.

V. Whatever ground people have whereupon they gather, that their minifter's affection is not towards them, yet the bottom of all their groundless mistakes should be driven out, when they see and are perfuaded, that the main thing the minifter is driving at is the falvation of their fouls; and when they find that he is wrestling with God for the fame, and fo would have them faved as well as himself, they need question the reality of his affection no more; for the apoitle gives this as fuch an evidence of his affection as fhould fully fatisfy them of the fame, that his heart's defire to God for Ifrael was, that they might be faved.

VI. All Christians, having one Father, and being all bound to promote the glory of God, and the kingdom of his Son Jefus Chrift, are in fome measure made their brethrens keepers, being bound to promote their spiritual welfare by admoni tions and rebukes, Lev. xix. 17. by all their carriage and deportment, which fhould look chriftian-like, and free of fcandal, Rom. xiv. 15. and by hearty wrestling with God by prayer for their falvation; and efpecially this duty lieth upon ministers whom the Lord has made overfeers unto the people; both the one and the other should have their hearts defire and prayer to God for their falvation: My heart's defire and prayer to God for Ifrael is, fays he, that they may be faved.

VII. Prayer to God fhould not be a bare form and complimenting with God, but it should flow from, and exprefs the hearty and fincere defires of the foul; prayers that want this are a dead carcafs of words without life: we fhould pray in defire, Mark xi. 24. and from a hearty defire: My heart's defire and prayer to God, &c.

From

From verfe 2. OBSERVE,

I. Man being now plunged in fin by nature, he is wholly corrupted, and his affections are vitiated, no lefs than the reft of the faculties of the foul; and as their defire, love, fear, hatred, and the reft of their affections, are runing in a wrong channel, to is their zeal; thefe Jews had a zeal of God, but not according to knowledge. II. Many may have fuch a love to the ways of God as to be forward for promoting of the fame, and filled with indignation and hatred against any course that feemeth to cross the fame, and fo seem very zeal ous, and yet their zeal may be but counterfeit coin: they had a zeal of God, but not according to knowledge. See John xvi.

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III. Heavenly and spiritual zeal walketh upon fure grounds, and runeth not rafhly but advisedly upon matters; it is not blind but intelligent, and has till knowledge going before, directing both the right end, and the beft and fafeft means; for right zeal is according to knowledge.

IV. When zeal is without knowledge, it is most ready to miscarry folk, making them to maintain error and herefy, inftead of truth, as Gal. i. 14. and iv. 18. and to ftand out against the truth which would fave their fouls; for the Jews zeal of the law made them reject the way of falvation through faith: I bear them record, they have a zeal of God, but not according to knowledge.

V. Tho' fuch as have a prepofterous and blind zeal fhould not be countenanced or approven in their finful courfes, which their blind zeal moveth, them to follow, notwithstanding of all their good intentions; yet ought they to be more tenderly and affectionately dealt with, and their foul's condition more seriously laid to heart, and their weakness pitied; for this caufe doth Paul fay, that he was earneftly and heartily holding up their cafe to God, verse 1.; becaufe he bare them witness they had a zeal of God, but not according to knowledge,

VERSE 3. For they being ignorant of God's righteoufnefs, and going about to establish their own righteousness, have not fubmited themselves unto the righteoufnefs of God.

N this verse the apoftle fheweth the reafon why, notwithstanding of all their zeal and fervency of spirit in defending the law of God, and in keeping the fame, they did mifcarry and run wrong, and fo fheweth, how they were prepofterously zealous; and, withal, fo expreffeth the fame, as thereby he cleareth the grounds of their rejection, and fo explaineth further what he had faid in fhort, chapter ix. 31. 32. fo he fays, They did not fubmit themselves unto the righteoufnefs, &c. This is the ground of their mifcarrying, and the reafon of their rejection, they would not fubject themfelves unto that way of life which God appointed; they rebellioufly flood out against Chrift and his righteoufnefs, and would not be cloathed with that righteousness whereby only they could become juftified before God, being the righteo fness of God; the righteousness of one who was God, and a righteousness devifed only by God, and bestowed by him, or imputed by faith: And of this he giveth two grounds; 1. Being ignorant of God's righteousness; they knew not, nor did underftand, the way of juftification through the righteousness of another; they could not, nor would not, take up the way to life thro' the righteoufnefs of Chrift, tho' the fame was laid forth unto them in the preaching of the gospel. And, 2. Going about to establish their own righteousness; that is, they laboured to defend the way to life thro' their own doings and inherent righteousnefs; they waxed fo proud and confident of themselves, that they would make their own righteoufnefs ftand, tho' it could not; they were moft defirous to have it established.

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fatisfied, and of that righteoufnefs wherewith only we must be cloathed before the Lord; no way can this be made known but by the preaching of the gofpel: even the Jews, who excelled many others in knowledge, were ignorant of this righte❘ outnefs; Being ignorant of God's righteouf nefs.

than open rebellion, and it floweth from pride

VI. Many may have a glorious outfide, and seem moft religious, and zealous of the law, and be much for a ftrict life, who yet may not only be ignorant of the only way of falvation, but may alfo be heart enemies thereto: even the Jews, who fol II. The righteoufnefs by which we lowed after the law of righteousness, chap. ftand juftified before God, and for which ix. 31. are yet ignorant of the righteoufwe are accepted of him, is not within our- nels of God, yea, and did not fubmit themfelves; it is not a righteoufnefs inherent felves thereunto: They being ignorant of in us, a righteoufnefs procured by our own God's righteousness, and going about to eltaworks of whatfoever nature; but the righ-blish their own, have not fubmited themselves teousness of our Lord and Cautioner Jefus unto the righteousness of God. Chrift, who is God, and a righteousness which must be imputed to us of God; fo it is called the righteoufnefs of God.

III. There is fuch an oppofition and contradiction betwixt the righteoufnefs of the law, or any works in us, or done by us, as meritorious, and the righteoufnefs of Chrift which is made over to us by faith, that whoever expects good by the one, doth wholly quit the other; whoever eftablisheth their own, doth not fubject themfelves to God's righteousness.

IV. Tho' we have nothing to fatisfy juftice with for our breach of the covenant, yet fuch a deal of pride is in us all by nature, that we would gladly have heaven and life thro' our own righteousness; we would be beholden to none but ourselves for this: They went about to establish their own righteousness; tho' that righteoufnefs of theirs could not fupport them, yet they fought and laboured by all means to make it ftand.

V. All fuch as do not believe in Chrift, proclaim themfelves rebels against God,

VII. Before a foul can reft on Christ, and be cloathed with his righteousness, he must first be brought low in his own fenfe and apprehenfion; all his boafting must be laid, and he muft quit and renounce any claim he has to his own ways and defervings; his pride must fall; for believers muft fubmit themselves unto the righteousness of God; they muft ftoop and creep low.

VIII. That which keeps many from a closing with Chrift, and a taking on of his righteoufnefs, is their ignorance of the fame, and the conceit they have of their own worth and ability, thinking themfelves able enough to do their own bufinefs without Chrift: for the Jews did not fubmit themselves unto the righteousness of God, because they were ignorant thereof, and went about to establish their own righteouf nefs.

VERSE 4. For Chrift is the end of the law for righteousness to every one that believith.

Ecause they might have faid, that

and wilfully refufe to fubject themfelves B they knew no righteoufinefs bur that

unto the Lord and his righteoufnefs; they did not fubject themselves unto the righte oufness of God. Altho' many pretend much humility in ftanding out against the offers of Chrift, and think they cannot lay hold on him becaufe of their finfulness, or the like, yet it is no lefs before God

of the law, and of this they were zealous; and fo it was not their own righteoutnefs, but that which God had appointed, that they were feeking to eftablish; therefore he cleareth what he faid, verfe 3. and fheweth, that they miftook the law, and fo bewrayed their ignorance thereof. They

thought

OBSERVATIONS.

thought that the end of God's prefcribing and feting forth the law was, that they I. Men may be very active, ferious and might perfectly fulfil the fame, and fo be- zealous, about external ordinances, and lecome righteous by performing what the gal performances, and yet mifs the life law required; and this was their mistake, of the bufinefs, and the kernel, and be they never looked beyond this, and fo they ftrangers to Chrift for all that: the Jews, looked not to Chrift, whom God would for all their zeal of the law, were yet ienohave had them looking at: He was the rant of Chrift, who was the end of the law. end of the law. The Lord in his everlast- II. How bufy and zealous foever we ing purpose had appointed Jefus Chrift, be about ordinances and performances, fo his only Son, to become cautioner for man, long as we feek not Chrift in them; and and to fulfil the law, which man could not use them not, nor fet about them, with an do by reafon of the fall, and alfo to bear eye to him, as our end which we aim at, the punishment which the law threatened; we are but all the while seeking ourselves, and the Lord's preffing of the moral law and labouring in vain: thefe Jews were upon them was to this end, that being con- eftablishing a righteousness of their own; vinced of their inability to keep the law and how fo? because they miffed Chrift, according to its rigour, they might fee aand fought him not, who was the end of neceffity of taking fome other course, even the law. of flying in to Chrift, who had perfectly fulfilled the fame; fo the Lord's giving of the ceremonial law was to point this Mediator forth, and in types and ceremonies to direct them to one who would abundantly do their bufinefs. Thus Chrift was the end of the law, both moral and ceremonial; and feeing they refted on their outward performances of obedience to thefe laws, and looked no farther, they miftook God's main aim and end, which was to lead them unto Chrift, as by a fchoolmaster, Gal. iii. 24. and fo they fubmited not unto the righteousness of God, viz. that righteoufnefs wherewith he would only reft fatisfied, even the righteousness which was to be had only in Christ, and therefore he is faid to be the end of the law for righteoufnefs; only in him was a righteoufnefs to be found, wherewith the Lord would reft farisfied; and he was pointed forth for that end, that all might run in to him for righteoufnefs, and whoever would believe on him fhould be accepted in him as righteous; fo he is the end of the taw for righteoufnefs to every one that believeth; having fully keeped the law, and undergone death, which was the penalty.

III. Howbeit there be great accidental differences betwixt the old and the new covenant, or that under which the Jews were before Chrift came in the flesh, and that under which we are fince his coming; yet they are the fame for fubftance and effence, both pointing out the fame way to heaven, even Chrift the way, the truth, and the life, John xiv. 6. having both the fame conditions, viz. faith in Chrift; for Chrift is the end of the law. Even then Chrift was the way to heaven, and thro' him righteousness was to be had by faith: Chrift is the end of the law for righteousness to all fuch as believe. See Acts x. 43. 1 Cor.

X. 3.

IV. Albeit now, in the days of the gofpel, wherein old things are done away, and fhadows are evanished, Chrift bé more clearly and manifeftly held forth; yet under the law he was no lefs really preached and pointed forth in all their ceremonies, being the fubftance of their fhadows: thus was he the end of the law; and fo he is the fame Mediator now that he was then, there being no other name under heaven by which we can be faved, Acts iv. 12. fee John viii. 58. 3 E 2

V. The

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