and to the most destructive vices. iii. 21 Rom. ful, proud, boasters, each other, proud of what they had, and arro- SECT. inventers of evil gant boasters of what they had not; ingenious things, disobedient inventors of eviland vicious things, who piqued to parents, themselves on making some new discoveries in 1.30 the arts of sensuality or mischief. And it is no wonder that when there was such an impious disposition to rebel against God, they should also be disobedient to earthly parents: 31 Without un- And that they should act in so wild and unac- 31 derstanding, cove- countable a manner, as to seem to be without nant breakers, with the natural understanding of men; implacable in implacable, unmer. their resentments, without natural affection, out natural affection, ciful: even to their own children in some instances, and to their parents in others. And when a reconciliation was attempted, and mutual engagements entered into with the highest solemnity, they were on any present appearance of advantage, presently for breaking those pacific treaties, and unmerciful in pursuing their schemes of cruelty and revenge, whenever they got any 32 Who knowing new opportunity of doing it. This was the char- 32 the judgment of acter which generally prevailed in the heathen God, (that they world, who, though they knew the righteous judgment of God," and though their consciences, sufferings which he may thereby bring sure; whereas the Jew, who condemns upon others. Without natural affection.] Asop may include the absence of both parental and filial affection. The custom of exposing newborn infants, which prevailed so generally in the heathen world, and that among polite nations, and persons, in other respects not destitute of humanity, is a most striking instance of the truth of this assertion; as that of killing their aged parents also was of the counterpart. the evils which he practices, is much more inexcusable;" so connecting this verse with the 24 chapter. But I neither think the authority of the Clermont copy, by any means sufficient to justify our admitting this reading, nor can imagine it would make a good sense for surely if they knew a rule of right prescribed by God, they could not be ignorant that the violation of it would expose them to punishment; and it is evident, in fact, from numberless passages in heathen moralists, Who, though they knew the righteous that they were not ignorant of it. The judgment of God, &c.] The Clermont vulgar Latin does indeed partly follow this copy inserts the words oux vonday after peculiar reading; but they add, non solum roles; agreeable to which reading, Mr. qui faciunt, sed qui consentiunt facientibus, Locke renders it, who, though they acknowl- "not only they who commit these crimes, edge the rule of right [dinaμa] prescribed but they who agree with others that comthem by God, and discovered by the light mit them :" which I think makes a sense of nature, yet did not understand that they much preferable to Mr. Locke's, though who do these things are worthy of death, and by no means agreeable to the original. therefore ouveudonxos live well with those It seems here to be implied, that to look who do them, "that is, converse with them, with complacency on the vices of others, without any marks of disesteem and cen- is one of the last degrees of degeneracy. 22' Reflections on the bad state of the Gentile world. SECT. told them, that they who do such things as these which commit such braving those who should presume to bear tes- verse 21 IMPROVEMENT. WHEN We dwell on the representation of that character which this humane and candid apostle gives us of the heathen world, with regard to their idolatries, impieties, and other immoralities, what reason have we to bless God for the dispensation of the gospel; which hath wrought so effectually for the reformation of thousands, who might otherwise have been as deeply drenched in all these enormites as the vilest of them! For we know, that it was not the barbarous nations alone, but some of the politest, who in neglect of all the opportunities they had of knowing better, and in opposition to that better knowledge which some of them actually obtained, were often distinguished for the superstition of their worship, and the scandal of their lives; so that the chief illustrations of this sad subject are to be borrowed from Egypt, Greece, and Rome. Let us learn, not only to guard against the vices for which the heathens are here branded, (knowing that the practice in us will be yet more criminal,) let us cultivate the opposite virtues of 29-31 justice and temperance, benevolence and contentment, peace and, charity, sincerity and humility; and let us cherish the natural tender affections. If offences arise, let us always be ready to hearken to terms of reconciliation, and faithfully observe our en32 gagements; taking the greatest heed, that knowing so clearly as we do the judgments of God, we do not, by any means, give countenance to, and seem to join in a confederacy with sinners. Let us bless God for all the capacities and opportunities he hath given to the heathen nations of coming to the knowledge of himself by the things that are made, which declare his eternal power and Godhead, and render inexcusable both atheists and 19, 20 idolaters among them. But when we recollect how many either entirely lost the truth, or imprisoned it in unrighteousness, let us be most affectionately thankful for so superior a light; for that gospel which is to every believer, without exception, the 16 power of God for salvation, and which declareth the righteousness of God, as the object of our faith. May we properly receive it, 18 and so escape the terrors of that Divine wrath which is revealed from heaven against all impiety and unrighteousness of men. Those who knew their duty, and condemned the crimes of others, 23 111. verse To this revelation let us give the most attentive heed, and be SECT. much upon our guard against those vain and sophistical reasonings, to which they, who knowing God, neglect to glorify him as God, are so ready to fly; lest we approve ourselves fools in proportion to the degree in which we profess to be wise, and provoke 21 God to give us up to an injudicious mind, and to leave us to that 22 reciprocal influence which evil principles and evil actions have 28 to render each other more inveterate and incurable. SECT. IV. The Apostle discourses more particularly of those who knew their duty, and yet acted contrary to it; and of the condemnation they must expect from God; that so he might properly introduce the particular charge he had to advance against the Jews, as, above all others, answering that character. Rom. II. 1-16. ROMANS II. 1. thou art inex ROMANS II. 1. Rom. ii. 1 THE ralities of those about them, may imagine them- Some who know that they are not of was evidently the case with the Jews that number.] There is a greater delicacy but he does not directly speak of them in the apostle's transition here, than most till the ninth verse; but draws the incommentators have imagined. From ference at first in such general terms as what he had before said, to prove the most might also comprehend Gentile philosoabandoned and ignorant of the heathens phers, and all others who contradicted inexcusable in their wickedness, he just- the moral instructions which they themly infers, that the crimes of those who selves gave. had such knowledge of the truth as to condemn the vices of others, were proportionably yet more inexcusable. This b Doest the same things.] Dr. Whitby shews, by many very proper quotations, chiefly from Josephus, that the Jews of 24 are still more inexcusable in their disobedience to God. SECT. and consequently art convicted out of thine own Rom such ness of God leadeth thee to repentance? iv. mouth. For we know in general, that the 2 But we are sure judgment of God is according to truth and justice, God is according to that the judgment of ii. 2 against all those who do such things, however truth, against them 3 they may behave towards their fellow sinners. which commit such And canst thou then, by the sentence which thou things. 3 And thinkest passest upon others, think to evade that which thou this, O man, goeth forth against thyself? Or reasonest thou that judgest them thus, O man, whosoever thou art, whether Pa- which do things, and doest the gan philosopher or Jewish teacher, who judgest same, that thou shalt those that do such things, while thou doest them escape the judgment thyself, that thou shouldest escape the judgment of of God? 4 God? Or is thy heart so obdurate, as to make 4 Or despisest light of those judgments which thou must cer- thou the riches of his tainly meet, because they are not immediately bearance, and longgoodness, and forexecuted: and doest thou indeed despise the rich- suffering; not knowes of his gentleness and forbearance, and long- ing that the goodsuffering, exercised towards thee for such a length of time, so as to think it may be safely trifled with? Surely if thou dost, thou art shamefully ignorant indeed, as not knowing, that the goodness and gentleness of God leadeth thee to repentance. He bears with thee, that thou mayest prevent the threatened blow, by humbling thyself before him, and forsaking thy sins. 5 But this day of mercy and grace has its limits; 5 But after thy and however thou mayest flatter thyself now, hardness and impenthe consequence will soon appear fatal, and itent heart, treasurest up unto thyself thou wilt find, to thine unutterable confusion, wrath against the that by this hardness and impenitence of thy heart, day of wrath, and thou art treasuring up to thyself a more abund- revelation of the ant store of wrath, in the day of final wrath, and of God; righteous judgment of that revelation of the righteous judgment of God, which is now, as it were, under a veil, and so disregarded because unseen; but it shall then be set forth to view, in all its lustre 6 and terror. The Divine Being is indeed a most gracious and indulgent Father; but be it that age were guilty of many of those crimes which had been enumerated above. See Joseph.de Bello Judaic. lib. v. cap. 13, [al. 16,]$6, and lib. vii. cap. 8, [al. 28,] § 1, Edit. Havercamp. Gentleness, forbearance, and longsuffering. Mr. Blackwall (Sacr. Class. Vol. I. p. 306) enlarges on the great emphasis of these words in the original. He thinks Xpnns signifies benevolence and generosity 6 Who will render in the general, avox mercy in the proposals of pardon and happiness to fallen creatures, and maxgobvia patience in attending so long on such obstinate wretches. I have given what I take to be the exactest rendering of each; but did not judge it convenient to protract the paraphrase of so lively a passage, by attempting in many words to illustrate it. God will recompense every man according to his works. 25 to every man accord- known unto thee, that he is also the wise and SECT. ing to his deeds: holy governor of the universe; who will rec- iv. ompense every man according to his works, in Rom. the final distribution of good and evil, how un- ii. 6 equal soever his present dispensations may 7 To them, who seem. To those generous and elevated souls, 7 by patient continu- that are not discouraged by present difficulties, ance in well doing, nor insnared by the allurements of the world, seek for glory, and honour and immor- but amidst them all, by a patient and persevertality; eternal life: ing course of well doing, seek for glory, and honour, and immortality, he will graciously render d the great prize they pursue, even eternal life. 8 But unto them But to the perverse and ungrateful children of 8 that are contentious, contention, who quarrel with the merciful disand do not obey the truth, but obey un- pensation that should have saved them, and are righteousness; indig- obstinately disobedient to the dictates of truth, nation, and wrath; but servilely obedient to the usurped and base tyranny of unrighteousness, perversely opposing the evidence of true religion, because they are averse to its practical design, [he will render] a quite different portion. For them is reserved all that can be imagined most dreadful; indignation shall be conceived, and wrath shall break forth against them; The sharpest tribula- 9 tion, the most hopeless and inextricable anguish and despair, which shall be poured out in a torrent of unmingled misery, even upon every soul of man who worketh that which is evil. This shall be rendered to the few in the first place,f 9 Tribulation and anguish upon every evil, of the Jew first, soul of man that doth e Children of contention.] Mr. Locke than even their Egyptian enemies were, thinks that patience in the former verse, when God made their plagues so wonderand contention here, refer to the malignant ful. voxapia properly signifies straitenmity with which the Jews endeavoured ness; and is used by Xenophon to signify to exclude the Gentiles from the church. a narrow way, that cannot be passed. Compare Gal.i.7; 1 Tim. vi. 4, 5; but it See Raphel. Not. ex Xen. in loc. As for seems much better to explain it in a lati- the difference between Ovμ and Ogy", tude which shall indeed include this, as Elsner (Observ. Vol. ii. p. 14 ) takes some one instance of obstinacy and perverse- pains to shew, that the former signifies ness, without contracting that extensive the first conception of anger, the latter a deand important sense which our interpre- sire and purpose of punishing. Some reftation gives. And that the contention of erence to this interpretation will be found the Gentiles is included here, evidently in the paraphrase, though expressed as appears by the conclusion of the sen- briefly as possible. tence. e Indignation and wrath, tribulation and anguish, &c.] Here seems to be a reference to those expressive words, Psal. Ixxviii. 49, when speaking of the Egyptians, it is said, he cast upon them the fierceness of his anger, wrath, and indignation, and trouble. And it may finely intimate, that the Jews would, in the day of vengeance, be more severely punished VOL. 4. 5 To the few first.] Here we have the first express mention of Jews in this section; and it is introduced with great energy and weight. Their being trained up in the knowledge of the true religion, and having Christ and his apostles first sent to them, will place them in the foremost rank of the criminals who obey not the truth. |