Paul teaches that the Levitical law does not expiate, but only reveals sin; and that it exemplifies on the sacrificed beasts the punishment due to the sinner. (iii. 20. v. 20.)

2. The doctrine of the Jews concerning election was, that as God had promised Abraham that he would bless his seed, that He would give it not only the true spiritual blessing, but also the land of Canaan, and that he would suffer it to dwell there in prosperity, and consider it as his church upon earth; therefore this blessing extended it to their whole nation. They asserted that God was bound to fulfil these promises to every Jew, because he was a descendant of Abraham, whether he were righteous or wicked, faithful or unbelieving. They even believed that a prophet ought not to pronounce against their nation the prophecies with which he was inspired, but was bound to resist the will of God, by praying, like Moses, that his name might be expunged from the book of life. These Jewish errors illustrate that very difficult chapter (the ninth), and show that the question discussed by Saint Paul relative to predestination and election, is totally different from that debated by Christians since the fourth century, and which now unhappily divides the Christian world.

3. It is well known that the Pharisees, at least those who were of the party of Judas the Gaulonite or Galilean, cherished the most rooted aversion to foreign magistrates; and from a false interpretation of Deut. xvii. 15., thought it unlawful to pay tribute to, or to acknowledge, the Roman emperor.1 Expecting a Messiah who would establish a temporal kingdom, and liberate them from the dominion of the Romans, they were ripe for rebellion, and at all times ready to throw off the yoke. Even the Jews at Rome had already begun to create disturbances which occasioned the edict of Claudius, that all Jews should depart from Rome ;3 and as, in those early times, the Christians were generally confounded with the Jews, it is not unlikely that both were included in this decree. At this time also, the city of Rome contained within herself the seeds of insurrection and civil war. The senate was secretly jealous of the emperor, who in his turn suspected the senate. The life even of the emperor was seldom free from danger: and the succession to the throne, after the death of Claudius, was purchased by largesses to the imperial guard. With the political notions cherished by the Jews, it is no wonder that they, in several instances, gave cause of suspicion to the Roman government, who would be glad of an opportunity to expel from the city persons who were considered dangerous to its peace and security: nor is it improbable, on this account, that the Christians, under an idea of being the peculiar people of God, and the subjects of his kingdom alone, might be in danger of being infected with those unruly and rebellious sentiments. Under these circumstances, therefore,

1 Compare Matt. xxii. 15-22. with Josephus, Ant. Jud. lib. xvii. c. 2. It was a maxim with the Jews, that the world was given to the Israelites; that they should have the supreme rule every where, and that the Gentiles should be their vassals. 2 Josephus de Bell. Jud. lib. vii. c. 31. Suetonius in Vespasiano, c. 4. Tacitus, Hist. lib. ii. e. 5.

3 Acts xviii. 2. Suetonius in Claudiano, c.25.

Saint Paul judged it necessary to exhort the Roman Christians to submit peaceably to the government under which they lived. He tells them, that the powers that be (Rom. xiii. 1.), or the constituted authorities, are ordained of God, and forbids them to meddle with those who endeavoured to effect a change in the government. The reigning emperor at this time was that monster of iniquity, Nero.

The preceding view of the tenets held by the Heathens and Jews of Rome will enable us to ascertain the scope or design of Saint Paul in writing this epistle, which was to confute the unbelieving; to instruct the believing Jew; to confirm the Christian, and to convert the idolatrous Gentile; and to place the Gentile convert upon an equality with the Jewish in respect of his religious condition, and his rank in the divine favour. These several designs he reduces to one scheme, by opposing or arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile. "Upon this plan, if the unbelieving Jew escaped and remained unconvinced, yet the Christian Jew would be more inoffensively and more effectually instructed in the nature of the Gospel, and the kind brotherly regards he ought to have for the believing Gentiles, than if he had directed his discourse immediately and plainly to him. But, if his argument should fail in reference to the believing Jew, yet the believing Gentile would see his interest in the covenant and kingdom of God as solidly established by a full confutation of Jewish objections, (which were the only objections that could with any show of reason be advanced against it,) as if the Epistle had been written for no other purpose. And thus it is of the greatest use to us at this day. It is also at present exceedingly useful, as it entirely demolishes the engrossing pretensions and imposing principles of the church of Rome; for a professed faith in Christ, and a subjection to Him, are in this Epistle fully shown to be the only Gospel condition of a place in his church, an interest in the covenant of God, and of Christian fellowship. By this extensive principle God broke down the pales of his own antient enclosure, the Jewish church; and therefore, by the same principle, more strongly forbids the building of any other partition wall of schemes and terms of Christian fellowship."

VII. This Epistle consists of four parts, viz. PART I. The Introduction. (ch. i. 1-13.)

PART II. contains the doctrinal part of the Epistle concerning justification (i. 16-32. ii.—xi.) ; in which we have,

SECT. 1. The proposition concerning the extent of the Gospel. (i. 16.)3 and the demonstration of that proposition (i. 17.) in which it is shown that justification is to be attained,

1 Michaelis, vol. iv. pp. 89-102. Dr. J. Taylor on Rom. xiii. 1. 2 Dr. J. Taylor's Preface to the Epistle to the Romans, p. clxii.

3 Michaelis has given a more logical view of the argumentative part of the Epistle to the Romans, of which the following abstract may not be unacceptable to the reader. The point he observes, which Saint Paul intended to prove, was, that the Gospel reveals a righteousness unknown before, and to which both Jews and Gentiles have an equal claim. (Rom. i. 15, 16.) In order to prove this, he shows (i. 13.-iii. 20.) that both Jews and Gentiles are "under sin," i. e. that God will impute their sins to Jews as well as Gentiles.

i. Not by works. (1. 18.)

For the Gentiles (i. 19-32.)

The Jews (ii. iii. 1—18.)

And both together (iii. 19, 20.), are under sin.

His arguments may be reduced to these syllogisms. (ii. 1. 17—24.) “The wrath of God is revealed against those who hold the truth in unrighteousness; i. e. who acknowledge the truth, and yet sin against it.

"The Gentiles acknowledged truths; but partly by their idolatry, and partly by their other detestable vices, they sinned against the truth they acknowledged "Therefore the wrath of God is revealed against the Gentiles, and punishes

them.

sin.

"The Jews have acknowledged more truths than the Gentiles, and yet they "Consequently the Jewish sinners are yet more exposed to the wrath of God." (ii. 1-12.)

Having thus proved his point, he answers certain objections to it.

OBJECTION I. "The Jews were well grounded in their knowledge, and studied the law." He answers, if the knowledge of the law, without observing it, could justify them, then God could not have condemned the Gentiles, who knew the law by nature. (ii. 13—16.)

OBJECTION II. "The Jews were circumcised." ANSWER. That is, ye are admitted by an outward sign into the covenant with God. This sign will not avail you when ye violate that covenant. (ii. 25-end.)

OBJECTION III. "According to this doctrine of Saint Paul, the Jews have no advantage before others." ANSWER. Yes, they still have advantages; for unto them are committed the oracles of God. But their privileges do not extend to this, that God should overlook their sins, which, on the contrary, Scripture con. demns even in Jews." (iii. 1—19.)

OBJECTION IV. "They had the Levitical law and sacrifices." From hence is no remission, but only the knowledge of sin. (iii. 20.)

ANSWER.

From all this Saint Paul concludes, that Jews and Gentiles may be justified by the same means, namely, without the Levitical law, through faith in Christ; and in opposition to the imaginary advantages of the Jews, he states the declaration of Zechariah, that God is the God of the Gentiles as well as the Jews. (iii. 21. -end.)

As the whole blessing was promised to the faithful descendants of Abraham, whom both Scripture and the Jews call his children, he proves his former assertion from the example of Abraham; who was an idolater before his call, but was declared just by God, on account of his faith, long before his circumcision. Hence he takes occasion to explain the nature and fruits of faith. (iv. 1-11.) He then goes on to prove from God's justice that the Jews had no advantages over the Gentiles, with respect to justification. Both Jews and Gentiles had forfeited life and immortality, by the means of one common father of their race, whom they themselves had not chosen. Now, as God was willing to restore immortality by a new spiritual head of a covenant, viz. Christ, it was just that both Jews and Gentiles should share in this new representative of the whole race. (v. 12-end.) Chap. v. ver. 15, 16. amount to this negative question, "Is it not fitting that the free gift should extend as far as the offence?"

He shows that the doctrine of justification, as stated by him, lays us under the strongest obligations to holiness (vi. 1-end); and that the law of Moses no longer concerns us at all; for our justification arises from our appearing in God's sight, as if actually dead with Christ, on account of our sins; but the law of Moses was not given to the dead. On this occasion he proves at large, that the eternal power of God over us is not affected by this, and that while we are under the law of Moses we perpetually become subject to death, even by sins of inadvertency. (vii. 1-end.) Hence he concludes, that all those, and those only, who are united with Christ, and for the sake of his union do not live according to the flesh, are free from all condemnation of the law, and have an undoubteď share in eternal life. (viii. 1-17.)

Having described their blessedness, he is aware that the Jews, who expected a temporal happiness, would object to him, that Christians notwithstanding endure much suffering in this world. He answers this objection at large (viii. 18-end); and shows that God is not the less true and faithful because he does not justify, but rather rejects and punishes, those Jews who would not believe the Messiah (ix. x. xi.) In discussing this point, we may observe the cautious manner in which,

ii. But by faith, in which it is shown

That we are justified by faith alone (iii. 21—31.)

As appears by the example of Abraham and the testimony of David (iv.) ; And the privileges and blessings of Abraham's seed by faith are shown to be far greater than those which belonged to his seed by natural descent (as described in Rom. ii. 17-20.) These privileges of true believers in Christ are, I. Peace with God (v. 1.); 2. Joy in hope of the glory of God (2.), which tribulation cannot prevent, but rather promotes (3—10.); 3. Rejoicing in God himself as reconciled to us through Christ, which however affords no countenance to sin, but requires evangelical obedience to God (11-21.), whence flows, 4. Mortification of sin, and newness of life, as another evidence and effect of justification (vi.); 5. The freedom of justified persons from the malediction of the law, and its irritation to sin (vii.); 6. Freedom from condemnation, and ultimate glorification. (viii.)

SECT. 2. Concerning the equal privileges of Jewish and Christian believers (ix.-xi.), in which the apostle, after expressing his affectionate esteem for the Jewish nation (ix. 1-5.), proceeds to show :

i. That God's rejection of great part of the seed of Abraham, and also of Isaac, was an undeniable fact. (ix. 6-13.)

ii. That God had not chosen them (the Jews) to such peculiar privileges, for any kind of goodness either in themselves or their fathers. (14-24.)

iii. That his acceptance of the Gentiles, and rejection of many of the Jews, had been predicted both by Hosea and Isaiah. (25–33.)

iv. That God had offered salvation to both Jews and Gentiles on the same terms, though the Jews rejected it. (x. 1-21.)

v. That, though the Israelites were rejected for their obstinacy, yet that rejection was not total; there still being a remnant among them who did embrace and believe the Gospel. (xi. 1-10.)

vi. That the rejection of the rest was not final, but in the end," all Israel should be saved." (11-31.)

vii. And that, in the mean time, even their obstinacy and rejection served tą display the unsearchable wisdom and love of God. (32-36.)

PART III. comprises the hortatory or practical part of the Epistle (xii-xv. 1-14.), in which the apostle exhorts Christian believers, SECT. 1. To dedicate themselves to God, and to demean themselves as fellow members of Christ's body. (xii. 1—8.)

SECT. 2. To Christian love and charity. (xii. 9-21.)

SECT. 3. To obedience to the constituted authorities (xiii. 1-7.), and the exercise of mutual love. (8-14.)

SECT. 4. How those who are strong in faith should conduct them: selves towards their weak brethren. (xiv. xv. 1—13.)

PART IV. The conclusion, in which Saint Paul excuses himself, Partly for his boldness in thus writing to the Romans (xv. 14-21.), and partly for not having hitherto come to them (22.), but promises

on account of the Jewish prejudices, he introduces it (ix. 1-5.), as well as in the discussion itself. He shows that the promises of God were never made to all the posterity of Abraham; and that God always reserved to himself the power of choosing those sons of Abraham, whom for Abraham's sake he intended to bless, and of punishing the wicked sons of Abraham; and that, with respect to temporal happiness or misery, he was not even determined in his choice by their works. Thus he rejected Ishmael, Esau, the Israelites in the Desert in the time of Moses, and the greater part of that people in the time of Isaiah, making them a sacrifice to his justice. (ix. 6-29.) He then proceeds to show that God had reason to reject most of the Jews then living, because they would not believe in the Messiah, though the Gospel had been preached to them plainly enough. (ix. 33.--x. end.) However, that God had not rejected all his people, but was still fulfilling his promise upon many thousand natural descendants of Abraham, who believed in the Messiah; and would in a future period fulfil them upon more; for that all Israef would be converted. (xi. 1-32.) And he concludes with admiring the wise counsals of God. (33-end) Michaelis, vol. iv. pp. 102-107.

to visit them, recommending himself to their prayers (23—33.) ; and sends various salutations to the brethren at Rome. (xvi.)

VIII. In perusing this epistle it will be desirable to read, at least, the eleven first chapters, at once, uninterruptedly: as every sentence, especially in the argumentative part, bears an intimate relation to, and is dependent upon the whole discourse, and cannot be understood unless we comprehend the scope of the whole. Further, in order to enter fully into its spirit, we must enter into the spirit of a Jew in those times, and endeavour to realize in our own minds his utter aversion from the Gentiles, his valuing and exalting himself upon his relation to God and to Abraham, and also upon his law, pompous worship, circumcision, &c. as if the Jews were the only people in the world who had any right to the favour of God. Attention to this circumstance will show the beauties of the apostle's style and argument, and that this Epistle is indeed "a writing which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but, above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any mere human composition; and as far exceeds the most celebrated writings of the Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars."

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Horæ Paulinæ, pp. 20-65. Svo fifth edition.

SECTION IV.

ON THE FIRST EPISTLE TO THE CORINTHIANS.

I. State of the Corinthian church. II. Occasion of this Epistle.III. Its scope and analysis. -IV. Date and genuineness. — V. Examination of the question, how many Epistles Saint Paul wrote to the Corinthians?

I. CHRISTIANITY was first planted at Corinth by Saint Paul himself, who resided here a year and six months, between the years 51 and 53. The church consisted partly of Jews, and partly of Gentiles, but chiefly of the latter; whence the apostle had to combat, sometimes with Jewish superstition, and sometimes with Heathen licentiousness. On Saint Paul's departure from Corinth, he was succeeded by Apollos, "an eloquent man, and mighty in the Scriptures," who preached the Gospel with great success. (Acts xviii. 24 --28.) Aquila and Sosthenes were also eminent teachers in this church. (xviii. 3.; 1 Cor. i. 1.) But, shortly after Saint Paul quitted this church, its peace was disturbed by the intrusion of false teachers, who made great pretensions to eloquence, wisdom, and

1 Macknight on the Epistles, vol. i. p. 407. 4to edit.

2 For an account of the city of Corinth, before the planting of Christianity, see the Geographical Index in Volume III.