if he did not so Such a man therefore as is justified according to the Law of Works hath good cause of boasting even before God Chapter 4.2 But by the Law of Faith That Law that is that doctrine which teacheth that a man is justified by Faith doth exclude boasting and takes away the cause or ground of boasting from a justified man For it teacheth that he that is justified according to that hath sinned and therefore if he be justified he is justified by Grace that is by the meer favour and mercy of God which cannot stand with boasting It teacheth I say that every man hath sinned and so that every man is under the Curse for cursed is every one that continueth not in all things which are written in the Book of the Law to do them Deut 27.25 Galat. 3.10 And being now cursed he cannot get out from under that curse without the favour and mercy of God For having broken the Law he cannot be justified by the Law for that implies a Contradiction And therefore if he be justified he must be justified by Faith and so by the meer grace and favour of God with which boasting cannot consist The Apostles scope in this verse is as I said as to repress the vain boasting of the Jews so to take men off from seeking after justification by works or by the works of the Law and to bring them to seek after justification by Faith and his Argument is valid to this purpose upon supposition which yet he hath proved to be a most certain Truth that all have sinned For if all men have sinned which is an undeniable truth and which the doctrine of Faith teacheth then no man can boast before God for whosoever hath sinned hath need of the grace and favour of God And whosoever receives any thing of the grace and favour of God cannot boast 1 Cor. 4.7 Now if thou canst not boast thou seekest in vain to be justified by the works of the Law for no man can be justified by the works of the Law but he which keepeth the Law and hath always kept it in every point And he that keeps it so may boast Therefore being thou canst not boast seek not for justification by the works of the Law which makes them boast which are justified thereby but seek for it by faith For though thou canst not boast and so canst not be justified by the works of the Law yet thou mayest be justified by Faith It is not unlikely but that among the Jews which were blinded by reason of their unbelief Chap. 11. ver 7. There were some who though they were convinced that they could not boast yet did seek for justification by the Law not perceiving how incompatible these two things are Not to boast or not to have matter of boasting and to be justified by the Law But by the Law of Faith Note that whereas the Apostle might have said thus Where is boasting then It is excluded By what By Works Nay but by Faith He saith Where is boasting then It is excluded By what Law of works Nay but by the Law of Faith And this he doth by a Mimesis mentioning and repeating the word Law that he might in a slighting manner imitate the Jews who did crack of the Law and had the Law alwayes in their mouths though they kept it not intimating thereby that if they gloried in the word Law he could say that they which were Justified were justified by a Law too but not by the Law which they cracked of to wit the Law of Works but by a Law differing from that to wit the Law of Faith Ver. 28. We conclude therefore that a man is justified by faith This conclusion the Apostle draws not from the verse immediately going before but from his whole discourse which he hath had from the 17. verse of the first Chapter of this Epistle hitherto and especially from that which he taught and discoursed of Chap. 3. ver 23 24 25 26. A Man i. e. Any or Every man that is justified The word Man is to be taken here indefinitely q. d. We conclude therefore that a man be he Jew or be he Gentile or whatsoever he is that is justified is justified by Faith without the Works of the Law Without the Works of the Law i. e. Though he be without the Works of the Law that is though he be without that that he hath perfectly observed and kept the Law Without the Works of the Law is the same here as Not by the Works of the Law Gal. 2.16 By the Works of the Law are meant Works done exactly according to the Praescript of the Law so that if a man hath at any time transgressed the Law either positively or privatively he cannot be said to have the works of the Law in the Apostles sence here Ver. 29. Is he the God of the Jews only For God to be the God of any one doth sometimes signifie that God is held as a God and worshipped and obeyed as a God of him whose God he is said to be In this sence Jacob said that the Lord should be his God Gen. 28.21 Sometimes again and that most frequently for God to be the God of any one signifieth that God is an Egregious Benefactor of him whose God he is said to be In which sence it is said Blessed is the Nation whose God is the Lord Psalm 33.12 And in which sence God is said to be the God of Abraham and the God of Isaac and the God of Jacob Exod 3.6 And in which sence God saith that he would be a God to Abraham and to his Seed after him Gen. 17.7 Now of these two sences the latter is that in which God is said here to be a God of the Jews and not of the Jews only but of the Gentiles also For God is a Benefactor to them both not only in Temporal blessings but in Spiritual blessings also and in such as concern Eternal Salvation The Apostle speaketh by an Interrogative here first to signifie that the thing which he speaks of is so plain as that it cannot be denied Secondly to take up the Jews a little who entertained a base esteem of the Gentiles Is he not of the Gentiles also i e. Is he not the God of the Gentiles also and doth he not wish and do well to them also that they may be saved Yea of the Gentiles also q. d. Yea he is the God of the Gentiles also and wisheth and doth well to them that they may be saved and will be a Benefactor to them in those things which concern their Eternal welfare if they believe As for the Connexion of this verse with what went before It is this The Apostle had said vers 28. That a Man is justified by faith without the deeds of the Law where he took the word Man indefinitely for men of any Nation by reason therefore of that word he had a good opportunity given him to speak to
because God is the Author of it and because we are thereby justified before God Revealed The Righteousness of God is not only revealed or manifested in the Gospel but it is exhibited also and wrought by the Gospel so that by these words For therein is the Righteousness of God revealed We must understand effectuall Revelation and that justification is not onely manifested in the Gospel but also that it is exhibited and wrought thereby by an Hebrew Syllepsis For the Hebrewes do oftentimes with the Antecedent Sylleptically understand the consequent also Note that the Apostle doth go about here to prove that which he said before in the 16. verse To wit That the Gospel is the power of God to Salvation to every one that believeth But he proveth it by parts For whereas Salvation compleat consisteth of two parts justification and glorification He proves it of justification here in this verse and of glorification Chap. 5. Where he saith that being justified by Faith we rejoyce in the hope of the glory of God which hope maketh not ashamed c. From Faith Repeat those words the Righteousness of God here q. d. I say the Righteousness of God which is not from or by works but from or by Faith Or refer these words from Faith To those the Righteousness of God that the Sentence may run thus therein the Righteousness of God which is from Faith is revealed The words in the Originall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth here the instrumental cause as some call it Or the Condition required in him that would be justified As others which they so call because Faith is a condition required on our part in that new Covenant which it pleased God to make with us for justification Now that we may understand what that Faith is which is here required and mentioned as a cause or condition of our Justification I say that the faith here required is an explicite and firm assent to the Gospel of God or at least to so much thereof as containeth the New Covenant and all the Essential Parts thereof which it pleased God through Christ to make with man in his Misery for his Salvation and to reveale in the Gospel an assent so firm so strong and arising so high as that it doth immediately and infallibly set the Believer on work as he hath opportunity to do those things which God requireth on mans part to be done in that Covenant He that hath such a faith cannot but trust in God nor can he be without repentance Whosoever hath such a faith as this and thus believeth I doubt not from this and other the like places but that he hath a justifying Faith and that by reason of this his Faith God will deal with him as with a Just and Righteous Man and as though he had never transgressed the Law of God But I dare not call that a Justifying Faith which cometh not up to this There be many which read Histories and give credit to the Histories which they read yet they only read them because they are delighted with them and with the various passages and accidents therein contained without any regard of imitating them or putting what they read in practice If any one should so read or hear the Gospel he may be said so have an Historical Faith but a Justifying Faith he hath not For good works can no more be separated from a true justifying faith than light can from the Sun or heat can from the fire For faith without works is dead James 2.20 And was not Abraham our Father justified by works saith Saint James James 2.20 That is was not Abraham our Father justified by faith such a faith as produceth works For Saint James puts works there by a Metonymie of the effect for a faith which produceth works Object But you will say There is a great deal of strength required to such a faith as this but God accepteth even of a weak faith Answ To this I answer That faith may be considered two manner of wayes First in Genere Entis Secondly in Genere Morum as I may so speak In Genere Entis that is a true faith which assenteth to the word of God as to that which is Truth In Genere Morum that and that onely is a true faith which so assenteth to the word of God as that it setteth the believer infallibly on good works as he hath strength and opportunity to do them The former faith God accepteth not of be it what it will be and as strong as may be while it is only faith in Genere Entis But as for the latter that faith which is true faith in Genere Morum God accepteth of though it be never so weak being sincere From faith to faith i. e. From a faith which ought not to stand at a stay but to go on from a lesser to a greater faith So some which referr the words to faith to the words immediately going before them viz. from faith But I think the words To faith may be better referred to the word revealed than to the words immediately going before them As if he should say Therein is the Righteousness of God revealed a Righteousness which is of faith And it is revealed for this end that men may believe or yield their faith to that which is revealed The last words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I conceive to be the same for sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5. which is there rendered for Obedience to the faith And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 16. vers 26. which is there rendered for the Obedience of faith In both which places the end is set down why the Mistery of the Gospel is revealed which is that it might be believed and received by faith And as there so here the end may be set down why the Righteousness of God is revealed in the Gospel which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith That is for this end that it may gain faith and be believed of the Sons of Men. Note therefore that the Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here may be rendred For and be a sign of the Final cause as it is verse 5. of this Chapter and Chap. 16. v. 26. Now if Justification by faith be revealed for faith That is That men may believe Then ought the Apostle to preach the Gospel wherein this Justification is revealed For how shall they believe except they hear and how shall they hear without a Preacher chap. 10.14 By this therefore may the Apostle also intimate that he is a debter and ready to preach the Gospel to the Romans also Justification by faith was the great Controversie at this time between Paul and the Jews and this is that which is the main drift of this Epistle to shew that justification is by Faith and this he now falleth upon as his chief businesse though he seemeth to speak of it
Preaching of the Gospel See 1 Pet. 1. v. 20 21 22. A Propitiation A Propitiation is put here for a Propitiator or one that doth appease the displeasure of God The Act for the Cause or the Author thereof by a Metalepsis That which is rendred a Propitiation is in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some render Propitiatorem taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Masculine Gender as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But most take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter Gender which in Latin is rendred Propitiatorium the Propitiatory is used by the Greek Interpreters of the Old Testament most commonly for the Cover of the Ark of the Covenant upon which God sat between the wings of the Cherubims as appeareth Exod. 25. v. 17 18 19 20 22 and 31. v. 7. and 35. v. 12. Levit 16.2 Numb 7.89 c. Now the Cover of the Ark did as it were keep from the eyes of God who sat between the Wings of the Cherubims upon that Cover Exod. 25 22. Numb 7.89 whatsoever was in the Ark of the Covenant which was covered therewith And in the Ark of the Covenant there were the Tables of the Covenant that is of the Law Heb. 9.4 This Cover therefore by keeing the Tables of the Covenant or the Law from the eyes of God did in a manner keep the sins of Men from his eyes which were Transgressions of that Covenant or of that Law for what is Sin but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Transgression of the Law 1 John 3.4 And what were those Tables of the Covenant but the Tables in which the Law was written And if the Law were kept from his eyes then must the Transgression of the Law be also kept from them For who can see the Transgressions of the Law which seeth not the Law it self Rectum est Index sui obliqui For this reason was that Cover called in Hebrew Capporet a word which is derived from a verb which hath the signification of Expiating and Propitiating and for this reason did the Greek Interpreâ—ers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verbal derived from a Verb of the like signification And for this reason was this Cover a Type of Christ whom God had decreed from all eternity to send and in his appointed time did send forth to purchase forgiveness for the sins of his People which forgiveness is often signified by the name of Covering for blessed are they whose iniquities are forgiven and whose sins are covered saith the Psalmist quoted by our Apostle Rom. 4.7 c. In Allusion to this Cover of the Ark and to this use thereof which we have spoken of is our Saviour called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that the Apostle doth in these and in the following words set forth all the causes of Mans justification which he doth therefore because justification is the chief Scope of his Epistle and the main Controversie between him and the Jews The chief and principal cause therefore of our Justification is God himself the Meritorious cause is Christ Jesus his merit is his blood that is his Death and Passion The Material cause or Subject of justification is Man the Formall cause is the Remission of sins The Condition required on mans part is Faith the final cause or End why God did justifie Man is his own Glory for he did it that he might be known to be Just in his promise of justification which sheweth his truth and that he might be known to be the justifier of him that believeth in Jesus which sheweth his mercy and goodness Through Faith q. d. To be enjoyed or made ours through Faith That is to be enjoyed by us and made ours if we believe Here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this he excludes Works again We are taught by this that God though he did so love the world as that he gave Jesus Christ to be a Propitiation for the sins thereof yet notwithstanding he requires a condition of them that are to be justified before they shall be justified and have their sins forgiven and that is Faith Or that they must use Faith as an Instrument to apply this Grace which I account as the same In his blood Some refer these words to those whom God hath set forth to be a Propitiation And then this Praeposition In is to be taken for through as it is taken ver 24. And the sence is to be this Whom God hath set forth to be a propitiation through his blood to be enjoyed or made our Propitiation through Faith In the words so construed there must be a Trajection or an Hyberbaton which yet is a figure not unusual with our Apostle who sometimes useth yea often through the ardency of his Spirit to go to a second thing before he hath done with the first and then to return to the first again These words so conjoyned shew how Christ was to be and is our Propitiation or Propitiator or Propitiatory to wit by dying for us and shedding his blood for our sins This Exposition is favoured by that that in the Original as most Expositors read it it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Tenuis but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Asperate But it may be asked what hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be either taken for the Cover of the Arke or alludeth thereunto to do with blood Answ I have shewed how that Cover of the Ark was a Propitiatory and why it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how it was a Type of Christ and indeed as it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propitiatory and as it was a Type of Christ it had nothing significant of blood it did onely signifie that Christ should be our Propitiator or Propitiation but did not signifie how he should be so for Types are for the most part imperfect But what that Type signified not other Types did signifie For the Legall remission of sins which was through the blood of the Beast which was slain for a Sacrifice did Praefigure the Real and Evangelical remission of sins through the blood of Christ who was to be slain for us In that therefore that with the mention of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is mention of blood there is a double allusion an allusion to the Cover of the Ark which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Propriatory and an allusion to the Sacrifices of the Law wherein was blood by which was a Legal remission of sins And such a mixture of Types and Sences in speech is not unusuall But as some refer these words By his blood by an Hyperbaton to those more remote words Whom God hath set forth to be a Propitiation So others refer them to the words which they immediately follow namely to those Through Faith
weight of glory far surpassing death and the miseries of death which followed upon Adams sin and the Sins which we our selves have of our selves committed This is that which the Apostle speaks in gross in this verse and now goeth about to divide and lay out in particulars in the two following verses Ver. 16. And not as it was by one that Sinned so was the gift The Conjunction And is a note of Resumption ot repetition here and the sâ—nce of the words which are Ellipticall is this q. d. And not I say as is the offence which was by one that sinned to wit Adam so is the gift Supple which is by one Jesus Christ but this much exceeds that Note that whereas it is here read By one that sinned and in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood in the Greek from the former verses and so must the word offence in the English So that the words in the Greek which are Ellipticall must be made up thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the English thus And not as the offence which was by one that sinned This is a Repetition of that which the Apostle said v. 15. to wit of that Not as the offence so is also the free gift which the Apostle here resumes or repeats that he may explain or lay out by particulars or parts that which he said there in general and in gross to wit that If through the offence of one many be dead much more the Grace of God and the gift of Grace which is by one man Jesus Christ hath abounded unto many The judgment was by one to condemnation i. e. The Judgment or Sentence of God passed upon all men to their condemnation by reason of one sin or one offence That is God by his just Judgment or Sentence which he passed upon all men which were born of Adam did condemn them all to death by reason of that one only sin which they drew from him By one i. e. By one offence or by reason of one only offence That by one he meaneth here not one Person but one Offence is plain because he opposeth it to many offences This offence is that which is commonly called Original sin as I said before and it is said to be one because though it be in every particular man yet it is but one sin in every one and of one nature in all To condemnation He speaks here of that general condemnation which passed upon all mankind by reason of that one Original sin which they drew from Adam not of the particular condemnation of particular Persons for their Actuall sins But the free gift is of many offences to justification But the free gift Supple by which we are absolved from our sins or have them pardoned is not only of that one sin or offence but of many offences yea so many as they which believe are or were guilty of that they may thereby be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The free gift is put here by a Metaphorical Synechdoche to signifie the free and gracious pardon of sins or the gracious sentence of Absolution pronounced as it were in open Court by which we are out of meer Grace absolved from sins For the Apostle speaks here in allusion to a Court of Justice where the Judgment or Sentence passeth upon some offenders according to their demerits And a pardon of grace or a gracious sentence of absolution from the offences with which they were charged upon others above their deserts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle useth in this verse signifieth a Judgment or Sentence given upon men accused according to their true desert and the merit of their cause but because the Sentence which passed upon those which are inserted into Christ by faith is not such a Sentence but a Sentence in respect of them of grace and of the favour of God through Christ the Apostle when he speaks of the Sentence which shall or doth pass upon them calls it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word sounds grace and favour Of many c. This Particle Of is a Preposition for the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we may render De which signifies the matter of this gift or pardon or absolution Vnto Justification i. e. That as many as God bestowed this free gift upon may be justified The word justification is to be taken here in a passive sence Ver. 17. For if by one mans offence death reigned This is to be referred to those words of the sixteenth verse Not as it was by one that sinned so is the gift As a second Reason to shew the truth of that proposition or assertion But though there be a second Reason to prove that proposition or assertion yet may this Particle For be taken here for Moreover as it seemeth sometimes to be taken and so the current of the Text may be the smoother If by one mans offence i. e. If by the offence caused by that one man Adam and which came by him upon all his Children Whereas it is read vulgarly in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which is rendred here If by one mans offence death reigned c Some Greek Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be rendred as it is in the Margin of our Bibles If by one offence death reigned which I conceive by the scope of the place and by looking upon the latter part of this verse to be the best reading Death reigned i. e. Death shewed her power upon all which were condemned to die by reason of the offence of that one man by slaying them By one i. e. By one man to wit Adam It was Adam's eating the forbidden Fruit which brought that which is here called the offence upon himself and by Propagation from him upon his Children too For by the offence is here meant that which he calleth sin ver 12. that is Original sin which is in every natural Child of Adam and which is the cause of death in all the Chilern of Adam Much more they which receive abundance of Grace and of the gift of Righteousness shall reign in life by one Jesus Christ i. e. After a far more bountiful and glorious manner shall they which are delivered and justified from the many sins of which they are guilty reign like Kings in a life of glory by one Jesus Christ Much more These words shew that the life which they that are justified by grace from their many sins which are pardoned to them through Christ do receive doth far exceed in its kind that death which came upon the Children of Adam by his sin in its kind Abundance of Grace and of the gift of Righteousness q. d. Abundance of Grace that is of the gift of Righteousness What he meaneth by Grace he explains by those words The gift of Righteousness wherefore And is to be taken
declare his righteousness that is that he might declare his fidelity and his mercy by the remission of those sins which were committed before the Gospel was proclaimed and which went unpunished at that time and went unpunished not for any other reason than because God would forbear to punish them 26. To declare I say at this time his righteousness that he might be just and the justifier of him which helieveth in Jesus 26. Thus he might declare I say at this time the time of the Gospel his righteousness that is his faithfulness and his mercy his faithfulness that he may appear to all to be just and faithfull in performing his promise of remission of sins to the Jews if they do believe And his mercy that he may appear to all to be the justifier of him which believeth in Jesus though he made no such promise to him as he did to the Jew that is that he may appear to be the justifier of the believing Gentile who may thank God for this his mercy 27. Where is boasting then It is excluded By what law of works Nay but by the law of faith 27. Where is boasting then O thou Jew which so much boastest of thy justification It is excluded by what law or by what doctrine or lesson is it excluded Is it excluded by that Law or Doctrine or Lesson which teacheth that a man may be yea is justified by the works of the law Nay for if a man could be justified by the works of the law he had whereof to glory even before God But it is excluded by the law doctrine or lesson which teacheth that a man is justified by faith for he that is justified by faith hath nothing to boast or to glory of 28. Therefore we conclude that a man is justified by faith without the deeds of the law 28. Therefore we conclude out of what we have said from the beginning hitherto that a Man is justified by faith and not by the deeds of the law 29. Is he the God of the Jews only is he not also of the Gentiles yes of the Gentiles also 29. Now after this our discourse let me ask thee O Jew which wilt not suffer the Gentile to have a part with thee in the favour of God Is God the God of the Jews onely is he not the God of the Gentiles also Yes he is the God not of the Jews only but of the Gentiles also 30. Seeing it is one God which shall justifie the circumcision by faith and uncircumcision through faith 30. Seeing that God is one and the same to both for that he justifieth them both by one and the same means the circumcised Jew by faith and the uncircumcised Gentile by faith likewise 31. Do we then make void the law through faith God forbid yea we establish the law 31. Do we now make the law void and of none effect by that which we have said of Faith God forbid yea we establish the Law and confirm it in its right use for though we deny the law to be the means or cause of our justification yet we allow it to be the director of our lives and manners even after our justification and we teach that by faith we have that strength to performe the precepts of the law which the law it self could not give CHAP. III. Ver. 1. What advantage then hath the Jew or what profit is there of circumcision i. e. What priviledge then hath the Jew by birth above the Gentile or what profit hath he by being circumcised in the foreskin of his flesh The Apostle taught in the former Chapter that a Jew which was only a Jew outwardly could not by being a Jew escape the wrath and judgement of God neither had he the imediate benefit of Justification by being outwardly circumcised whereupon it might be asked what advantage then hath the Jew which is a Jew by birth or what profit is there of outward circumcision which question the Apostle here moveth the better to clear what he had said of the Jew and of circumcision and that he might make way to some other doctrines which he would teach Ver. 2. Much every way Note that these words every way are so to be taken as that they have no other efficacy than to make a strong asseveration or affirmation as if he should say very much Chiefly because unto them were committed the Oracles of God i. e. Chiefly because the Oracles of God were committed to them which were Jews by birth and which were circumciâ—ed By the Oracles of God understand the Word of God written in the Books of the Old Testament but especially the promises therein contained of the Mâ—ssias and of justification and other benefits and blessings which occur by him in which the Jews excelled the Gentiles Of other Priviledges than these that the Jews had we read Rom. 9. v. 4 5. but this the Apostle makes the chiefest These Oracles are said to have been committed to the Jews not as a pledge or thing in trust to the use and benefit only of others but as their own proper goods and as a Treasure to serve them and enrich them So that whatsoever was therein contained appertained to the Jews Promises and all Ver. 3. For what if some did not believe shall their unbelief c Between this and the foregoing verse we must understand an Objection made by a Gentile which had newly received the Gospel of Christ to this effect q. d. Yea but the circumcised Jews have no such Prerogative now For though God committed unto them his Oracles and made the promises which are therein contained of the Messias and of the Redemption which should be by him to them yet now they have deprived themselves of that Prerogative and they have deprived themselves of the benefit which they might have had by those promises because they have not believed them And God because of their unbelief hath utterly cast off all the Jews To this the Apostle here answers q. d. True it is indeed that some of the Jews have not believed but shall their unbelief make the faith of God of none effect so that he shall no longer keep the promises made unto the Fathers concerning the Jews but cast off that whole People What if some did not believe What if some of the circumcised Jews have not believed the promises of God made to them or to their Fathers concerning the Messias and the Redemption which should come by him contained in the Oracles that is in the Word of God which was committed to them c. The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I have rendred But what if some have not believed The Jews were very incredulous and unbelieving at all times and we finde them often taxed for this sin of unbelief as Deut. 1.32 and 9 23. 2 Kings 17.14 Psalm 78.32 Psalm 106.24 and which makes in its mystical sence greatly to this place Isa 53.1 And which is to our
will say that this is no good news to you For if they should be provoked thereby and should regain Gods love ye Gentiles which were received into Gods love by reason of the fall of the Jews should be cast out again if the Jews were again received But fear not this for if the fall and diminution of the Jews was the occasion that the Gentiles were enriched by faith and justification and other spiritual blessings How much more will their recovery and their nation being full be the cause of such blessings 13. For I speak to you Gentiles in as much as I am the Apostle of the Gentiles I magnifie mine office 13. But that you may not believe that the Jews stumbled that they should fall without hope of ever rising again I tell you Gentiles in as much as I am the Apostle of the Gentiles That I do labour abundantly in the ministration of my office by preaching the Gospel to you 14. If by any means I may provoke to emulation them which are my flesh and might save of them 14. And I do it for this end that if by any means I can I may provoke the Jews which are my kinsmen according to the flesh to emulation that is to imitate the believing Gentiles in their faith that so I might bring some of them to salvation 15. For if the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead 15. And think not that if I should bring some of them to salvation that this would be a means to cast you off again For if the casting away of the Jews was an occasion of that that God reconciled the Gentiles to himself What would Gods receiving the Jews to favour again be but a cause or means of bringing more Gentiles yet to the life of grace which are as yet dead in their sins 16. For if the first fruit be holy the lump is also holy and if the root be holy so are the branches 16. Again being that Abraham and Isaac and Jacob which were the first of the Nation of the Jews were holy it is credible that all their Posterity is holy too so holy as not to be utterly deprived of the means of salvation and holiness For Abraham and Isaac and Jacob were as it were the first fruits and the Nations of the Jews are as it were the lump they were also as it were the Root and Bulk and the Nation of the Jews were as it were the branches of the Olive-tree Now if the first-fruit be holy the lump is also holy and if the Root and Bulk be holy so also are the branches 17. And if some of the branches be broken off and thou being a wilde olive tree wert graffed in amongst them and with them partakâ—st of the root and fatness of the olive tree 17 But now if some of the branches be broken off of this tree and thou O Gentile which wast as a branch or cion of the wild Olive-tree art graffed into this Olive-tree among those branches which yet hold their own and with them partakest of the root and fatness of the Olive-tree that is of all the rich promises which were made to Abraham and Isaac and Jacob and their seed 18. Boast not against the branches but if thou boast thou bearest not the root but the root thee 18. Boast not against the branches that is boast not against the Jews which are the children of Abraham and Isaac and Jacob But if thou boastest remember this that thou bearest not the Root but the Root thee that is remember this that Abraham and Isaac and Jacob and their seed partake not of thy blessings but thou partakest of theirs and this may somewhat allay thy boasting 19. Thou wilt say then the branches were broken off that I might be graffed in 19. But thou wilt say nevertheless in a kind of pride The branches were broken off that I might be graffed in that is the Jews were cast out of the Church of God that thou maist be taken in in their room 20. Well because of unbelief they were broken off and thou standest by faith Be not high minded but fear 20. Well be it so because of unbelief they were broken off from the Oâ—â—ve-tree that is for their infidelity they were cast out of the Church and thou because of thy faith art grafted into that ree that is art received as a member into the Church of God and so standest be not therefore high-minded and puffed up against the Jew because of thy high calling for that may make thee lose thy faith by which thou standest but fear least God should cast thee off again that so thou maist hold thy faith the faster 21. For if God spared not the natural branches take heed lest he also spare not thee 21. Fear I say for if God spared not the Jews which were as it were the natural branches take heed lest he also spare not thee 22. Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou also shalt be cut off 22. That therefore thou maist not boast against the branches that is against the Jews and that thou maist stand fast in the faith which thou hast embraced behold and look on the one side on the goodness and mercy on the otherside on the severty of God On the Jews which fell and were cast out of the Church of God severity but towards thee whom God recieved in their room goodness and mercy which goodness and mercy thou shalt still partake of if thou continuest in the faith which is also an effect of Gods goodness and mercy otherwise thou also shalt be cast of as the Jews were 23. And they also if they bide not still in unbelief shall be graffed in for God is able to graffe them in again 23. And they also even the Jews themselvs which are cast off if they abide not still in unbelief shall be graffed in again into the sweet Olive tree that is they shall be received again as members into the Church of God For God is able to bring them in again 24. For if thou wert cut out of the olive-tree which is wild by nature and went graffed contrary to nature into a good olive tree how much more shall these which be the natural branches be graffed into their own olive-tree 24. For if thou wert cut out of the Olive tree which is wilde by nature and wert graffed contrary to nature into the good Olive-tree how much more easily shall these which be the natural branches be graffed in again into their own Olive tree that is if thou which art taken out of on idolatrous people whose Ancestours alwayes served stocks and stons and wast contrary to thy education and to the Religion of thy Predecessours inserted into the Church of God and made a member thereof How much more easily
to jealousie or Emulation Then if the Jews by that provocation come to believe and return into their former favour with God again it seems that we Gentiles shall be cast off And therefore it is no good news to us to hear that through their fall Salvation is come unto the Gentiles to provoke them to jeasie or Emulation To this the Apostle answers or this objection the Apostle prevents in this verse saying Now if the fall of them be the Riches of the world and the diminishing of them the riches of the Gentiles How much more their fulness And yet this verse doth not only contain a prevention of the objection aforesaid but contains also an Argument a minori to prove the Salvation of the Jews or that that they fell not for that end that they should never rise again or fell not the greatest part of them that all should fall For saith the Apostle If the Jews by their unbelief gave an occasion to so great a multitude of the Gentiles to be converted and brought to the faith of Christ Much more credible is it that the Jews if they would all receive the faith would be the cause that yet more Gentiles would believe For this is Causa per se the other only per accidens But to go on Now if so be that God did for the benefit of the world that is of the Gentiles suffer the Jews to fall into unbelief much more will he be willing for his part to make up that fall and receive the Jews again for the benefit of the same world or the same Gentiles If the fall of them i. e. If the fall of the Jews the greatest part of them into unbelief He calls that a fall here which he called a stumbling ver 11. Be the Riches of the world i. e. Be the cause or occasion rather of so many spiritual Riches as are come to the world that is to the Gentiles Note first that Per metonymiam Effecti Riches are to be taken here for the cause or occasion of Riches Secondly Note that by Riches are meant Spiritual Riches as Faith according to that which is written Hath not God chosen the poor of this world Rich in Faith James 2.5 Justification c. Thirdly Note that by the world is meant here Per Synechdochen Generis the men which are in the world yea the Gentiles in contra distinction to the Jews by a farther Synochdoche The diminishing of them i. e. The diminishing of the Jews who are said here to be diminished in that their number was much abated by the unbelief of the greatest part of them who would not receive the Gospel and therefore were rejected of God and put out of the number of those his people which were true Jews indeed That is which were Jews inwardly as the Apostle speaks Chap. 2.29 The word rendred here Diminishing is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be taken for the part of the Jews which are cast off or rejected or as it were rent away from the main body of the Jews For as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which this word is opposed in this place is taken Matth. 9.16 For the piece that being put into the Garment which is torn maketh the Garment which was before torn whole again so may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for a piece which is rent out of a garment whereby the Garment which was whole before is now torn and lessened And from thence be taken by a Metaphor transferred to this place To signifie the part of the Jews which fell The Riches of the Gentiles That is the same with that viz. The Riches of the world And this whole sentence is but a repetition of that which went immediately before How much more their fullness i. e. How much more the fulness of the Jews or their being made full By the fullness of the Jews is meant the Jews themselves or the multitude of the Jews when their number is made up and compleated or filled by those which were put out of it by reason of their unbelief which would be if they should repent and believe Or it may be that the fullness of the Jews is taken here for the fallen Jews which if they would repent and believe would make up that breach or rent in the body of the Jews which was made by their rejection for their unbelief For the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which I spoke a little before in this verse Ver. 13. For I speak to you Gentiles i. e. For I say to you Gentiles or I will tell you Gentiles as a man would tell his friend Or I speak to you Gentiles That is I appeal to you Gentiles The Apostle writes in this his Epistle both to Jews and Gentiles which were at Rome But he directs this his speech here by an Apostraphe to the Gentiles only as most concerning them to take notice of it Note that this dependes immediately upon the eleventh verse but especially upon the first part thereof the twelfth being brought in as it were by a parenthesis and it is a proof of what the Apostle said there a proof fetcht from the Apostles own practise In as much as I am the Apostle of the Gentiles I magnifie mine office q. d. I am an Apostle of the Gentiles and I magnifie mine office and make it Glorious in as much as I am their Apostle Then doth the Apostle magnifie his office as he is an Apostle of the Gentiles or make it glorious when he useth all diligence in preaching the Gospel to the Gentiles and endeavours thereby to bring many Gentiles to the faith of Christ This Phrase is somewhat like to that of the Latines Spartam quam quisque nactus est hanc exornet Let every one adorn or make that task Glorious or beautifull which he hath got And then doth he make it glorious or beautiful and adorn it when he useth all diligence about it The Apostle both here and elsewhere calleth Himself The Apostle of the Gentiles Because the charge which was injoyned him was chiefly about the Salvation of the Gentiles Gal. 2.7 yet we must not think but that he was sent to the Jews to preach to them also For He is a chosen Vessel to me saith the Lord to bear my name before the Gentiles and Kings and Children of Israel Acts 9.15 Ver. 14. If by any means I may provoke to emulation them which are my flesh i. e. That if I can by any means I may provoke to emulation them which are my kinsmen according to the flesh Ellipsis He would provoke the Jews whom he calls his flesh to an emulation of the Gentiles by bringing the Gentiles to the faith by his preaching and so making them accepted of God in such a manner as that the Jews seeing this happy condition of the Gentiles might be grieved to see themselves inferior to the Gentiles in happiness and might strive to be as
happy as they To Emulation Emulation is a grief of mind whereby we grieve for the good of another not because that good is in him but because that good which we see in him is not in us Envy is a grief of mind for the good of another as well as Emulation But here is the difference Envy is joyned with a desire and endeavour to diminish that good which is in an other upon a perswasion that our excellency is thereby obscured But Emulation is not joyned with a desire to diminish his good but with a desire to make our selves as good as he Them which are my flesh i. e. Them which are my Kins-men according to the flesh as he speaks Chap. 9.3 They are said to be the same flesh who are made or who spring from the same flesh by a Metonymie He means the Jews here which were all of the same flesh with him to wit The flesh of Abraham Isaac and Jacob And might save some of them i. e. And might bring some of them at least to Salvation by the Gospel which I preach which is the power of God unto Salvation Cap 1.16 Ver. 15. For if the casting away of them be the reconciling of the world i. e For if the casting away of the Jews be an occasion of the reconciling of the Gentiles unto God The casting away of them i. e The rejecting of the Jews for their unbelief Be the reconciling of the wâ—rlâ— i. e. Be an occasion of the reconciling the world to God Metonymia Of the world i. e. Of the Gentiles See ver 12. What shall tâ—e receiving of them Supple To the savour of God Be Supple To the world or to the Gentiles But life from the dead i. e. But yet a further cause of a spiritual life to righteousness from death in sin or from among those which are dead in sins His meaning is that by this means more Gentiles would be brought to the faith then now are brought By Life is here meant a Spiritual life led by the Faith of God per Synechdochen generis And that is put again for the cause of such a life per Mytonymiam effecti And by the dead are meant such as are dead in sins And this life so taken is to be understood here as a life coming to the Gentiles by the receiving of the Jews to favour For this verse is the very same for sence with the Twelfth verse And prevents the like objection as that doth and yields the like argument or proof to shew that the Jews stumbled not that they should fall as that also doth wherefore between this and the former verse we may understand these or the like words Neither need ye fear that if the Jews should be brought to salvation ye Gentiles would be cast off again q. d. Neither need ye fear that if the Jews should be brought to Salvation the Gentiles will be cast off again for if the casting away of them be the reconciling of the world c. Ver. 16. For if the first fruit be holy the lump is also holy q. d. For seeing that the Patriarchs Abraham Isaac and Jacob which were as it were the first fruits and the Root of the people or Nation of the Jews were holy the people or Nation of the Jews which spring of them shall also be esteemed holy This is to be referred to the first part of the first verse viz. I say then hath God cast away his people God forbid Or which some account the same to the first part of the eleventh verse viz. I say then have they stumbled that they shovld fall God forbid And it may â—ave its immediate reference to the fourteenth verse also As if the Apostle would also shew by this that what he â—here said of magnifying his office as he was the Apostle of the Gentiles for this end that he might provoke the Jews to emulation and save some of them was not a groundless conceit as though there was no hope of bringing the Jewes to Salvation But that what he did in this he did upon good ground being that the whole people of the Jews were holy as their fore-fathers Abraham Isaac and Jacob were holy and therefore might in all probabilities be saved Such is the Apostles skill and artifice that while he brings a proof to prove a thing which is further off he will by the same proof often prove the thing that went immediately before also The Apostle Supposeth here that the Patriarchs or forefathers of the Jews viz Abraham Isaac and Jacob c. were holy and from thence gathereth or concludeth that if they were holy the whole people or Natâ—ion of the Jâ—ws where holy also and this his conclusion he proveth or illustrateth rather by two similitudes or comparisons The first from the first fruits with which the lump doth agree in nature The other from the root and the branches of a Tree which naturally follow the condition one of the other If the first fruit be holy By the first fruit is here Metaphorically understood the Patriarchs Abraham Isaac and Jacob c. which were the fore-fathers of the Jews and the holiness here spoken of is not the holiness of Regeneration or the holiness which consists in the conformity of our actions with the Law of God but that holiness whereby God hath separated the fathers of the Jews and by vertue of his promise to them Gâ—n 17.17 Their seed also after them throughout all generations from the common ranke of men to be a God to them So as not utterly to forsake them at any time and to leave them without all means of Salvation which is a blessing peculiar to them above all the Nations of the world For though God doth afford mâ—ans of Salvation to other people also yet this proceeds not from the promise of God to them or to their Ancestors as it doth to the Jâ—ws neither have they any thing to the contrary but that God will and may forsake them utterly if they should be disobedient to him as the Jews have been But yet he wâ—ll never leave the whole nation of the Jews without the meaâ—s of Salvation neither will he but save them if â—hey imbrace the means foâ— thâ—ir unbelief shall not make the faith of God without effect Chap. 3.3 See Cap. 15. ver 8 9. Note that Holiness signifieth a Separation of some things from others or some persons from others by way of Eminâ—ncy And so the Jâ—ws and their forefathers may be called holy here because God had separated them from all other People by a peculiar blessing the blessing which I have spoken of The first fruit The Apostle aâ— some say alludes here to the sheaf of the first fruits Lev. 23. ver 9 10 14. where the Lord speaks thus to the poeple of Israel When ye come into the Land which I give unto you and shall reap the harvest thereof then shall ye bring a sheaf of the first fruits of yâ—ur