Romans 1

PAul a servant A Servant of Jesus Christ is a higher Title, than Monarch of the World: Several great Emperors stil'd themselves Christ's Vassals. He so calls himself, either in respect of his Condition, which was common with him to all true Christians; or else in respect of his Office. Of old, they who were in great Offices, were called the Servants of God, vid. Iosh. 1.1. Nehem. 1.6. Psal. 132.10. Or else in respect of his si gular and miraculous Conversion; by reason of which, he thought himself so obliged to Christ, that he wholly addicted or devoted himself to His Service. of Jesus Christ, called Appointed to that High Office, by the immediate Call of Christ himself, vid. Gal. 1.1. Tit. 1.3. The History of this Call you have in Acts 9.15. Two things are couch't in this Phrase, 1. That he did not take this Honor to himself, but was thereunto appointed and call'd of God. 2. That this Apostolical Dignity was not by any desert of his, but by Grace only, and the free Gift of Him that calleth. t was formerly matter of Admiration, and so it became a proverb in Israel, Is Saul also amongst the Prophets? And we may say, with great Astonishment, Is Saul also amongst the Apostles? He that a little before had seen him doing what he is Recorded to have done, Acts 26.10.11. would never have dream't of any such thing. to be an Apostle, separated Either from his Mother's Womb, in the purpose of God, vid. Gal 1.15. so Ieremiah of old, Ier. 1.5. Or else it may have respect to Acts 13.2. where the Holy Ghost did actually order, he should be Separated for the Work to which he had call'd him. The Greek Word, in both places, is the same. Or else it may respect the more immediate Commission he had from Christ himself. Acts 9.15. and Acts 26. 6.17, 18. Some think he alludes to the name of Pharisee, which is from Separating: When he was a Pharisee, he was separated to the Law of God and now being a Christian, he was separated to the Gospel of God: unto That is, to the Preaching and Pub lishing of it. the gospel of God The Gospel is sometimes called the Gospel of God, as in this place; and sometimes the Gospel of Christ; so in the 16. ver. of this Chapter, it is said to be the Gospel of God, because He is the Author of it; 'tis not a Humane Invention: And it is said to be the Gospel of Christ, because He is the Matter and Subject of it..

(Which he had promis'd The meaning is not, that the History of the Gospel was promis'd by the Prophets, but that Jesus Christ, with all his Benefits (which is the direct subject of the Gospel-History and Revelation) was promis'd or fore-shown by them. before This Word is added to prevent the imputation of Novelty, q. d. Let none object and say, the Gospel is a new and modern Doctrine; for it was promis'd or foretold of old, by all the Prophets which have been since the World began, vid. Luk. 1.70. by his prophets By Prophets we may understand, not only those that were commonly dignifi'd with that Title; but all those also whom God condescended to Converse with, in a familiar manner, revealing his Secrets to them; that such are called Prophets, vid. Gen. 20.7. Psal 105.15. in the holy scriptures.) To wit, of the Old Testament; he has respect to the Oracles, and Promises therein contained, concerning Christ and his Kingdom; chiefly to Gen. 3.15. and 49.8.10. Deut. 18.18. Isa. 9.6. and 7.14. and 53. per totum. and 63.1.2, 3. Psal 40. per totum. Psal. 22. Psal. 110.1. and 16.10. Dan. 9.24.25, 26. Micah. 5.2. Zech. 9.9. Mat. 3.1. &c. he hereby intimates, That there is a great Harmony and Consent betwixt the Prophets and Apostles, the Doctrine of the Old Testament and the New, vid. Luke 24.44. Iohn 12.16. A ts 10.43. Our Modern Translators include this Verse in a Parenthesis, the Ancients did not.

Concerning his Son Jesus Christ This Phrase either respects the Holy Scriptures, mentioned immediately before in the second Verse the Sum and Substance of them, is, concerning the Messiah, the Son of God: Or else: it respects the Gospel that was spoken of in the first Verse; the second Verse being only a Parenthesis, as was before hinted; then the meaning is, That the Apostle Paul was separated to the Gospel of God, which only or mainly concerns his Son Jesus Christ. And this seems to show the Excellency of the Gospel, that it does not Treat of vulgar and ordinary Matters, as of the Gods of the Gentiles, or the Actions of Alexander, Caesar the Scipio's, or such like Heroes; but of the Son of God himself. our Lord, which was made i. e. As he afterwards Expresseth it, according to the Flesh or his Humane Nature; in regard of his Divine Subsistence, He was begotten and not made; in regard of his Manhood, He was made and not begotten. When he sayes the Son of God was Made, &c. it is undeniably imply'd, That he did Exist before his Incarnation, and was the Son of God before He was the Son of Man. This Place proves clearly these two Truths; 1. That in the Person of Jesus Christ there are two Natures. 2. That there is betwixt these, a Communication of Properties; here the Son of God is said to be made of the Seed of David; and elsewhere the Son of Man is said to have come down from Heaven, vid. Iohn 3.13. compare Iohn 6.62. Act. 20.28. 1 Cor. 2 8. of the seed of David i. e. of the Virgin Mary, which was of David's Lineage and Posterity; the Promise was expressly, That the Messiah should be of the Fruit of his Loynes, Act. 2.30. compared with Isa. 11.1. Ier. 23.5. Ezek. 34.24. Yea, this Promise was so fully known to the Jews, that when they spake of the Messiah, they call'd Him the Son of David, vid. Mat. 22.42. and 21.9. Mar. 10.47.48. Iohn 7.42. Hence 'tis that the Evangelists, Matthew and Luke, are so careful and industrious to prove, That the Virgin Mary, and Ioseph, to whom she was Espoused, did come of David's Line and Race. according to the flesh.

And declared to be the Son of God Not made the Son of God, as he was said before to be made of the Seed of David, but declar'd or demonstrated to be the Son of God. with power, This refers either to the word, declar'd, and then the meaning is, He was powerfully or miraculously Declar'd to be the Son of God: The Greek word ordinarily signifies a Miracle in the New Testament; or else it refers to the last words, the Son of God; and then the Sense is, He was Declar'd to be the powerful and omnipotent Son of God, of the same Power and Majesty with the Father. according to the spirit of holiness, By the Spirit of Holiness, some would understand the Third Person in the Blessed Trinity, which is often call'd the Holy Spirit, and here the Spirit of Holiness; but others, and they more rightly, do understand the Deity and Divine Nature of Christ; this is call'd the Spirit, 1 Tim. 3.16. 1 Pet. 3.18. and the Eternal Spirit, Heb. 9.14. and here 'tis call'd the Spirit of Holiness, or the most Holy Spirit; and that probably, becau e of its Effects; for thereby he anctified his Natural Body, and still Sanctifies his Mystical Body, the Church. That this is the meaning is Evident, by the Opposition between the Flesh and the Spirit: As according to the Flesh, in the former Verse, did signify his Humane Nature; So according to the Spirit, in this Verse, does signify his Divine Nature. See the like Antithesis in 1 Tim. 3.16. 1 Pet. 3.18. by the resurrection from the dead Because it is said, The Resurrection of the Dead, not from the Dead; some would understand the words of Lazarus, and others, who by the Power of Christ were raised from the Dead; and others, would understand the words of those, who were raised with Christ, when he himself Arose, vid. Mat. 27.53. But in Scripture, the Resurrection of the Dead, is put for the Resurrection from the Dead, vid. 1 Cor. 15.42 Heb. 6.2. and hereby is meant the Resurrection of Christ himself: He Rose again from the Dead, and thereby Declar'd or Manifested himself to be the Son of God with Power, vid. Iohn 2.19.21. and 10.18. and 5.26. 1 Cor. 15.4. And though it be said in Scripture, That the Father Rais'd him from the Dead. vid. Act. 2.24. and 13.30.33. yet that does not hinder, but by his own Power he Rais'd himself: Seeing the Father and He were One; and the Works of the Three Persons in one and the same Essence are undivided..

By whom Or of whom, by whom, as Mediator; or of whom, as Author, and Giver we have received grace and apostleship Some make these two distinct Gifts; the one Common, which is Grace; the other Special, which is Apostleship: Others think, that by an He diadys, he means the Grace of Apostleship; which he so calls, because it was confer'd upon him, not for any desert of his, but by the mere Favour, and free Grace of God. 'Tis his manner to call his Apostleship by the name or style of Grace, vid. Chap. 15.15. Gal. 2.9. Eph. 3.2.8. for obedience to the faith You have the same Phrase Ch. 16.26. and there tis render'd for the Obedience of Faith. By Faith, here some understand the Gospel or Doctrine of Faith; it has this Sense, Act. 6.7. Iude 3. &c. And then the meaning is; God, of his mere Grace, has given me this Office, that I might bring the Nations to Believe, and work in them Obedience to the Doctrine of the Gospel. Others understand the Grace of Faith, and then the meaning is; I have received this Office, that I might bring the Nations to Believe, and so to obey the Gospel. Therefore Obedience is joyn'd with Faith, because, by Faith we obey the Commands of God; and Faith it self consists in Obedience, and is the great Command of the Gospel. among all nations According to the general Commission, Mat. 28.19. and a more special Commission to this Apostle, vid. Act. 9.15. Gal. 2.7.8. 1 Tim. 2.7. and 2 Tim. 1.11. for his name. That the Nations might believe in his Name; so some: Others suppose these Words are added to declare the end of Paul's Preaching and Apostleship, which was to set forth the Glory and Praise of Christ, vid. 2 Thess. 1. ult.

Amongst whom are ye also The Romans are in this Number, and a part of the Nations, to whom I have a Commission, and for whom I have received the Grace of Apostleship: He adds this, to show his Warrant for writing to them; he did it by virtue of his Office, as also to humble them; for though they were Romans, and such as bore the greatest Sway in the World; yet they were formerly Pagans and Idolaters. the called of Jesus Christ. Though such were some of you, to wit, athen Idolaters; yet now you are Christians, and he Called of Jesus Christ; Call'd outwardly by his Word, and inwardly by his Spirit. By effectual Calling you are become his Disciples and Followers.

To all that be in Rome, He does not direct this Epistle to all that there inhabited, as to the Emperor and Senate, &c. but to the Church, and all the Christians there, as appears by the two following Phrases. He Wrote not to those only which were Romans by Nation, but to all the Faithful, whether Iews or Gentiles, bond or free; for they were all one and alike in Christ. They are deceiv'd, that think this Epistle, because directed to the Romans, was written in Latine. The Greek Tongue was well understood in that City. Iuvenal calls Rome a Greek City, because the Inhabitants, as well Natives as Strangers, did, some of them, use, and most of them understand that Language. beloved of God, called to be saints: Or called Saints; though there might be Hypocrites amongst them, yet they were denominated from the better part. The Iews of old, were only accounted a Holy Nation or People; and the Gentiles Common or unclean; but now that difference is taken away; Faith in Jesus Christ, and effectual Calling, makes the Gentiles Holy as well as the Iews. The name [Saint] does not denote a Perfection in Holiness, but one that is devoted and consecrated to God, who is Holy in Heart and Life, though he has many imperfections. Grace to you, and peace Under these two words, Grace and Peace, are comprehended all Spiritual and Temporal Blessings. It is an usual Salutation or Benediction in the Epistles of this Apostle, vid. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.3. Eph. 1.2. Phil. 1.2. Col. 1.2. 2 Thes. 1.2. 1 Tim. 1.2. Tit. 1.4. Philemon 3. See the like in the Epistles of Peter, 1 Pet. 1.2. 2 Pet. 1.2. See also 2 Iohn 3. Rev. 1.4. from God our Father, and the Lord Jesus Christ. Why is there no mention made here of the Holy Ghost? Answ. Because he is imply'd in his Gifts: Grace and Peace are the Fruits and Gifts of the Holy Spirit. In other Salutations the Holy Ghost is exprest, vid. 2 Cor. 13.14. And here, when the Father and Son are nam'd, He is plainly imply'd.

First First, Here is not a word of Order, for there follows no Secondly, &c. But it serves to show, that here the Epistle begins; for all before, was but a Preface or Inscription. q. d. in the first place. See the like 1 Tim. 2.1. I thank my God, through Jesus Christ for you all, that your faith is spoken of throughout the whole world. That is through many parts of it; 'tis a figurative Speech: See the like Iohn 12.19. Or else, by the whole World, may be understood the Roman Empire, which Rul'd at that time over a great part of the Known World. See the like Luke 2.1. Besides, there was a Resort to Rome from all Parts of the World; and so this Report might be diffus'd far and near. The Faith of the Gospel at Rome made it more Famous, than all its Victories and Triumphs. Oh! How is Rome degenerated! We may take up the Complaint concerning her, which we find, Isa. 1.11.12. The Romanists urge this place to prove Rome the Mother-Church; but without Reason: The Church of Thessalonica had as high a Eulogy, vid. 1 Thess. 1.8.

For God is my witness, In these words there is the Force, if not the Form of an Oath. See the li e 2 Cor. 1.18. and 11.31. Gal. 1.20. His great Love and Care of them was a hidden Thing, and known only to God: To Him therefore he Appeals for the Truth thereof. Oaths, in certain Cases, are allowable under the New Testament, as well as the Old. whom I serve with my spirit, i. e. Sincerely, or with my whole Heart, vid. Ephes. 6.6. 2 Tim. 1.3. in the gospel of his Son; that without ceasing i. e. as often as he pray'd. This was a great indication of his hearty Affection to them. I make mention of you always in my prayers.

Making request This was one thing he requested of God, that what he had long desir'd and design'd, might happily (if it seem'd good in God's sight) be at last accomplisht; that he might come in Person to them. This Desire of Paul to see the Romans, might be one cause of that Appeal, which he made to Rome, vid. Act. 25.10.11, 12. (if by any means now at length I might have a prosperous journey by the will of God) he adds this, because, in publishing the Gospel, he follow'd the Order which God, by his Spirit, prescrib'd him, vid. Act. 16.7.9.10. to come to you.

For I long to see you, that I may impart unto you some spiritual gift, He declares his end in desiring to see them; it was not his own profit, but their Edification. By some spiritual Gift, he means some one or other of those Gifts of the Spirit, of which particular mention is made, 1 Cor. 12.7.8, 9, 10, 11. to the end you may be established. q. d. I don't intend to bring any New Doctrine to you, but to Confirm and Establish you in that which you have already Heard and Receiv'd. Establishing Grace is that which all Christians stand in need of, vid. Rom. 16.25. 1 Thess. 3.8.13. 2 Thess. 2.15.16, 17.

That is, that I may be comforted together with you, by the i. e. By the Faith which you and I have in Jesus Christ: Which he elsewhere calls the Common Faith, and the Faith of God's Elect: All true Comfort springs from Faith. mutual faith both of you and me. This is added to qualify what he had said before, lest he should seem to Arrogate too much to himself, he tells them, he hop'd not only to Comfort them, but to be Comforted by them. The meanest of Christ's Members may contribute somewhat to the Edifying even of an Apostle. The Apostle Iohn did hope to be quickned and comforted by the Graces of a Woman and her Children, 2 Iohn 12. Great is the benefit of the Communion of Saints,.

Now I would not have you ignorant, He prevents a Cavil; they might say, If Paul has such a longing Desire to see us, Why does he not come to us? To this he Answers, It was not for want of Will or Affection; for he often intended and attempted it. brethren, that oftentimes I purposed to come unto you, (but was let hitherto) Either by Satan, as 1 Thes. 2.18. or by the Holy Spirit; otherwise disposing of him, as Act. 6.6.7. Rom. 15.22, 23. It is possible that he might be hindred also by his own Infirmities, or by others Necessities and Entreaties, Act. 10. ult. and 16.15. and 28.14. that I might have some fruit i. e. of my inistry and Calling, as the Apostle of the Uncircumcision. He hoped the Gospel he should Preach among them, would have good Success, and bring forth Fruit in them, as it had done in other Churches of the Gentiles, vid Col. 1.6. among you also, even as among other Gentiles.

I am a debtor As being oblig'd, by virtue of my Calling, and as being entrusted by God with Talents to that purpose. You are not beholden to me for this Desire, as if it were an Arbitrary Favour; for it is my bounden Duty. both to the Greeks and Barbarians i. e. to all Nations, which he divides into these two Sorts, Greeks and Barbarians. The Iews he mentions not, because he was the Doctor of the Gentiles., both to the wise and to the unwise By these he understands particular Persons among the Greeks and Barbarians; for there were among either of them, some Wise, and some Unwise. The Gospel is adapted to all sorts of Persons, whether Wise or Simple..

So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. q. d. I have Preach't it at Antioch, at Athens, at Ephesus, at Corinth, &c. And I am ready (if God permit) to Preach it in the most splendid City of Rome likewise. So the Reason is not in my self, or in my own Will, why I have not come to you all this while.

For I am not asham'd Though Rome be the Head of the Empire, and the Romans bear the Name of Wise and Learned Persons; and though the Gospel has the show of simplicity, and foolishness to the Wise Men of this World; yet I am not asham'd to own and publish this Gospel of Christ. I don't s rink back, and withdraw my self as Men do, from those Things whereof they are asham'd. Neither indeed need I, because, how mean soever it seems to be to Carnal Eyes, yet it is the Power of God unto Salvation, &c. of the gospel of Christ, for it is the power of God unto salvation, Not the essential Power of God, but the Organical Power. See the like 1 Cor. 1.18. The meaning is, it is a powerful Means ordain'd of God for this purpose: Touching the Efficacy, and excellent Power of the Gospel, for the Conversion and Salvation of the Souls of Men. vid. Is. 53.1. 1 Cor. 4.15. 2 Cor. 4.7. 2 Cor. 10.4.5. Heb. 4.12. Iames 1.21. to every one that believeth; The Gospel is offer'd unto all, but it profiteth unto Salvation, only those that Believe; as a Medicine is only Effectual to those who receive or apply it. to the Jew first, The Gospel was first to be publisht to the Iews, and then to the Gentiles, whom he here calls Greeks. vid. Luk. 24.47. Act. 1.8. This Order the Apostles accordingly kept and observ'd, Act. 13.46. and also to the Greek.

For therein is the righteousness of God It will give Light to this whole Epistle, to Explain what is here meant by the Righteousness of God. Some do thereby understand the whole Doctrine of Salvation, and eternal Life, which is reveal'd in the Gospel; and they make it the same with the Faith of God, chap. 3.3. and with the Truth of God, chap. 3.7. Others, by the Righteousness of God, do understand, That Righteousness whereby a Man is justified, or stands Just and Righteous in the Sight of God: And 'tis call'd the Righteousness of God, to distinguish it from our own Righteousness, chap. 10.3. And because it is Appointed, Approv'd, and Accepted by Him; it being such, as He himself can find no fault with: Further, it is call'd the Righteousness of God, because it was perform'd by Him, who is God as well as Man, and imputed unto us: Hence He is said to be made Righteousness unto us, and We are said to be made the Righteousness of God in Him; we having His Righteousness as He had our Sins, viz. by Imputation. This is often call'd the Righteousness of Faith, because, by Faith it is apprehended and apply'd. And again, it is call'd the Law of Righteousness, chap. 9.31. in Opposition to that Law of Righteousness, whereby the unbelieving Iews sought to be justified. revealed The Law of God discovers no such way of justifying a Sinner; nor is it taught by Reason or Philosophy: The Gospel only makes a Revelation of it; which occasioned the Apostles glorying in it. from faith to faith This Apostle seems to delight in such Repetitions, and there is an Elegancy in them, vid. chap. 6.19. 2 Cor. 2.16. 2 Cor. 3.18. The words are variously interpreted; from the Faith of the old Testament, to the Faith of the New: So that no Person ever was or shall be Justified in any other way: Or, from a lesser Faith to a greater; not noting two Faiths, but one and the same Faith increasing to Perfection. He says, not from Faith to Works, or from Works to Faith; but from Faith to Faith, i. e. only by Faith. The word (to be) must be understood, q. d. The Gospel Reveals the Righteousness of God, to be from Faith to Faith. The Beginning, the Continuance, the Accomplishment of our Justification is wholly absolv'd by Faith.: as it is written, The ust shall live by Faith Some refer these words (by Faith) to the Subject of this Proposition, the Just. And thus they render it; the Just by Faith shall Live; and so read, The foregoing Proposition is the better prov'd thereby. There is some difficulty to understand the fitness of this Testimony to prove the Conclusion in hand: For 'tis Evident, That the Prophet Habakkuk, in whom these words are found, does speak of a temporal Preservation: And, What is that to eternal Life? Answ. The Babylonian Captivity, figur'd out our spiritual Bondage under Sin and Satan; and Deliverance from that Calamity, did shadow forth our Deliverance from Hell, to be procur'd by Christ: Compare Isa. 40.2.3, 4. with Mat. 3.3. Again, general Sentences applyed to particular Cases, are not thereby restrained to those Particulars; but still retain the Generality of their Nature, vid. Mat. 19.6. Again, one and the same Faith apprehends, and gives us Interest in all the Promises of God: And as by it we live in temporal Dangers; so by it we are freed from eternal Destruction..

For He proceeds to prove the principal Proposition laid down in the foregoing verse. The Causal Particle [for] implyes as much. Men must be justified by the Righteousness of God, because they have no Righteousness of their own to justify them; they themselves are all unrighteous. This he proves both of the Gentiles and Iews. He begins with the Gentiles, and proves it upon them, from this verse, to the seventeenth verse of the second Chapter; and then he proves it upon the Iews also, from thence to the end of the third Chapter. the wrath of God is revealed 'Tis revealed in the Word of God, or rather by the Judgments which He inflicteth. from heaven i. e. from God in Heaven. Plagues and Judgments spring not out of the Dust, proceed not originally from Second Causes, much less do they come by Chance. against all ungodliness, and unrighteousness of men The Abstract is put for the Concrete; he means unrighteous and ungodly Men; but he chuseth this way of speaking, because God, when He punisheth, aims a the Sins of Men; and would not Punish their Persons, but for their Sins. By Ungodliness, understand Sins against the First Table, which are mentioned, ver. 21.23. By Unrighteousness, Sins against the Second, of which there is mention at large, from ver. 26. to the end of that Chapter., who hold the truth in unrighteousness By Truth, understand all that Light, which is left in Man since the Fall. There are in all Men some common Notions of God, his Nature and Will: Some common Principles also of quity and Charity towards Men, which Nature it self teacheth; and upon which the Consciences of the Gentiles did Accuse or Excuse them. These natural Notions concerning God and their Neighbour, they did not obey and follow, but wickedly supprest them. They imprisoned the Truth, which they acknowledged, that they might Sin the more securely. The Metaphor is taken from Tyrants, who oppress the Innocent, and Imprison them: So the Gentiles did by the Truth, which they had by their Nature; they kept it in and under..

Because that which may be known of God Or, that which is knowable of God, viz. by the Light of Nature. The Apostle, by a Prolepsis, prevents an Objection, which some might make in excuse of the Gentiles. How could they suffocate or suppress the Truth, seeing they wanted the Scripture, and were without the knowledge of it? To this he Answers, That they were not wholly without Knowledge, for That which might be known of God, was Manifest in them, and Revealed to them. is manifest in them i. e. in their Hearts and Minds, vid. chap. 2.15. or to and among them; as appears by many of their Learned Writers, who have left behind them, many clear Discourses, and wise Essays and Sayings about this Matter; though they themselves did act contrary thereunto punc; for God has showed it unto them i. e. as before by the Light of Nature in their Consciences, or by the consideration of the Creatures, as it follows in the next Verse..

For the invisible things of him The Apostle tells us afterwards himself, what he means by the invisible things of God, viz. his Being, and his Attributes; particularly his Eternity and Almighty Power; to which we might add his Wisdom, Goodness, &c. These, though invisible in themselves, yet are discernable by his Works, and that ever since the Creation of the World. By what they see Created, they may easily collect or understand, that there is an Eternal and Almighty Creator; they may argue from the Effects to the Cause. from the creation of the world, are clearly seen being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse Some render it, that they may be without Excuse; but 'tis better rendred in our Translation: The meaning is not, that God gave them that Knowledge for this end and purpose, that they might be inexcuseable; for they might catch even at that for an Excuse: But the plain Sense is this, That God has given all Men such means of Knowledge, as sufficeth to leave them without Excuse; there can be no pretence of Ignorance..

Because Either this must be refer'd to the Words immediately foregoing; and then 'tis a Reason why the Gentiles are inexcuseable; because, that when they knew God, they Glorified him not as God, &c. Or else it refers to ver. 18. and then 'tis a proof of their with-holding the Truth in unrighteousness, because, &c. that when they knew God They had a natural Knowledge of God, it was Taught them as before, by the Light of Nature, and by the Book of the Creature. Though this was not sufficient to Save them; yet it was sufficient to leave them without Excuse, they glorified him not as God They did not Conceive of Him, and Worship Him, as became his Divine Excellencies and Perfections, vid. Psal. 29.2., neither were thankful They did not own God to be the Author and Giver of all the good things they enjoyed, and return Him thanks accordingly; but referred all to Chance and Fortune, their own Prudence and Providence, the Influence of the Stars, &c., but became vain in their imaginations or Reasonings. This has chief respect to the Conceptions and Opinions that the Heathen framed to themselves of the Divine Being. For though some denyed there was a God, and others doubted thereof; Yet generally it was acknowledged by them; yea, some owned a multiplicity of Gods, and those either Corporeal or Incorporeal. Others acknowledged but one God, as Plato, Aristotle, &c. but then they either denied his Providence, as the Peripateticks, or tyed Him to second or inferior Causes, as the Stoicks. This is the Vanity which the Apostle here speaketh of. Note also, that Idols, the frame of idle Brains, are called Vanities, vid. Deut. 32.21. Ier. 10.15. Act. 14.15,, and their foolish heart was darkned By the Heart is meant the Mind, their very Understandings were darkned, the natural Reason in them was obscur'd: This was a just Judgment upon them for their abuse of Knowledge and Pride, of which in the next Verse..

Professing themselves to be wise, they became fools Some think, that all along this Context the Apostle has reference to the Gnosticks, a sort of Hereticks in the first Age (of which see Dr. Hammond in Locum,) and that the meaning of the Words is this: That they assuming the Title of Gnosticks, of Knowing men, and of men Wiser than others, have proved more Sottish than any. Others think the words refer to the Heathen Philosophers, who though they were Learned and Wise in secular and natural Things, yet they became Fools in spiritual and heavenly Matters; though they well understood the Creature, yet they err'd concerning the Creator. And as Fools delight in Toyes, neglecting things of great Value; so they set up Puppets and Idols of their own devising, in the room of the true God; which the Apostle gives us in the next Verse, as a demonstration of their Folly. Socrates, who was accounted one of the Wisest amongst them, desired his Friends, when he was about to Dye, to Offer for him a Cock to Aesculapius, which he had vow'd..

And changed You have the same Phrase, Psal. 106.20. and Ier. 2.11. and from thence 'tis borrowed. the glory of the uncorruptible God, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things The Apostle proceedeth from the more worthy, to the less worthy Creatures, that the grossness of their Idolatry might the better appear; and these four are put for all other Kinds. This gross Idolatry of the Heathen in Worshipping such Images as are here spoken of, was practised by the Israelites, vid. Ezek. 8.10.11. And so it is by the Romanists to this day: Nor does it avail them to say, They do not Worship Images, but the True God in or before those Images; for the same. Plea was made by the Idolators of old. Symachus in a Learned Oration, wherein he crav'd of the Emperors Valentinian and Theodosius, the Restitution of the Roman gods, affirms, that they had respect only to One God; but they had divers wayes to bring them to that God: They did not hold such things as they Worshipped to be God, but in them they said they Worshipped the True God. That Worship which is intended to God by an Image, is not the Worship of God, but of the Image. Compare Psal. 106.19.20. with Exod. 32.4.5..

Wherefore Their impiety was the cause of what followed: This is repeated again, that it may be the better observed; The Contempt of God and of Religion, is the cause of all Wickedness. God also gave them up This Phrase is thrice used in this Context, viz. ver. 24.26, 28. it seems to be taken out of Psal. 81.12. Some think, His giving them up, is only his with-drawing his Grace from them, and permitting them to Sin; but there seems to be more in it, than a bare Substraction or Permission. He did not only leave them to themselves, but in a judicial way He put them into the hands of Satan, and of their own Lusts; as 'tis said, Psal. 69.27. He added iniquity to their iniquity, making the latter Iniquity a Punishment of the former. to uncleanness, through the lusts of their own hearts, to dishonour their own bodyes between themselves e. Some read it in themselves and some read it one amongst another; so the same Word is rendered, Eph. 4.32. Col. 3.13. The Apostle here speaks more generally of all kind of Pollution and Uncleanness that was committed by them, whether natural or unnatural.

Who changed the truth of God into a lye i. e. The God of Truth, or the True God into an Idol, which is a Lye, which seems to be that which it is not; or else by the Truth of God, understand those true Sentiments and Notions, that they had of God, and were taught them as before, by the Light of Nature, and the Book of the Creature; these they chang'd into Lying Imaginations and Conceits. and worshipped and served the creature more than the Creator Or, besides the Creators: Some understand it comparatively, they Worshipt one more than the other; others exclusively, they Worshipt one and not the other. They were guilty of two great Errors, one was in their Minds, they changed the Truth of God into a Lye: The other in their Wills, they served the Creature more than the Creator., who is blessed for ever. Amen When the Hebrews of old made mention of the True God they were wont to add these words, Let him be blessed for ever..

For this cause i. e. For their Idolatry and Uncleanness both, for now their Idolatry is aggravated by the Uncleanness accompanying it. God gave them up unto vile affections Gr. Affections of dishonour, i. e. the most dishonourable and shameful Affections; for as we are Exhorted, 1 Thess. 4.4.5. to possess our Vessels in Honour, that is, to with-hold our Body from Uncleanness; so they that give up themselves to Uncleanness, dishonour themselves and their own Bodyes vid. 1 Cor. 6.18. if they, as this Scripture tells us, that commit Fornication, dishonour their own Bodyes; then much more do they that practise the unnatural Uncleanness hereafter mentioned., For even their women did change the natural use into that which is against nature i. e., so Clem. Alexandr. Ad praeposteros & Sodomiticos concubitus sese maribus prostituerunt. See Paraeus, a filthy practise not to be named, Eph. 5.3..

And likewise also the men, leaving the natural use of the woman, burned in their lust one towards another; men with men working that which is unseemly, This was the Sin of the Sodomites of old, for which they were destroyed, Gen. 19.5. vid. Levit. 18.22., and receiving in themselves that recompence of their errour which was meet How meet was it that they who had forsaken the Author of Nature, should be given up not to keep the Order of Nature: That they who had changed the Glory of God into the similitude of Beasts, should be left to do those things which Beasts themselves abhor'd. God only concurred as a Just Judge in Punishing foregoing with following Sins, vid. ver. 25..

And even as they did not like to retain God in their knowledge Or to have God in acknowledgment. The Apostle proceeds to show the Analogy betwixt their Sin and their punishment. The Evil he here taxeth is much the same with that in ver. 21. though they had some knowledge of God, yet they did not acknowledge him as God, by Glorifying him, and giving Thanks to him; it did not seem good to them so to do., God gave them over to a reprobate mind, to do those things which are not convenient Or an injudicious Mind, a Mind void of Judgment. It is just and equal, that he, who in his Judgment disapproves of God, should be left either to be of a Corrupt Judgment, or of none at all. The Word may be taken passively, for a Mind disapproved of God; or actively, for a Mind which disapproves of all Good. They were not given up to this reprobate Mind all at once, but by degrees. First, they were given up to their own hearts Lusts, ver. 24. Then, to vile Affections, ver. 26. And then Lastly, to a Mind void of Judgment; to such an evil Habit, that they could do nothing but Evil..

Being filled with all unrighteousness Now follow the Sins against the Second Table, which reign'd amongst the Gentiles. Amongst which, Unrighteousness is as the Fountain, from whence the rest as Streams do flow. This is the Genus that comprehends all the Evils hereafter enumerated. It is not to be supposed, that all the following Vices were found in every individual Person; but the meaning is, that all were Guilty o some, and some were Guilty of all of them., fornication, wickedness In the Greek there is an Elegant Paronomasia,. So there are two more in the following Verses.. The Design of the Apostle is, to set down a particular Vice; therefore, instead of Wickedness some read Troublesomness, or a desire to procure Trouble covetousness, maliciousness and Molestation to another. The Divel is called the troublesome one. Or Mischievousness; the better to distinguish it from Envy., full of envy, murther, debate, deceit, malignity Or Morosity and Churlishness, taking all things in the worser part., whisperers Whisperers speak Evil privily of others, Backbiters openly..

Backbiters, haters of God The riginal Word has a passive Termination; and therefore read it, hated of God. But words Passive are someti Actively taken, vid. 2 Pet. 1.3. And the Apostle here intendeth a Catalogue of the Gentiles Sins, whereof this was one, vid. Psal. 81.15., despiteful Or Injurious., proud, boasters, inventers of evil things They were not contented with old usual Evils, but they invented new; whether we refer this to Evils of Pain, or Evils of Sin, we may find examples thereof amongst the Heathen. Phalaris propounded a Reward to him that could devise a new Torment. And Sardanapalus offered Rewards to such, as could find out new venereal Pleasures., disobed ent to Parents Either natural or political..

Without understanding Or without Conscience, or, being much the same., covenant-breakers, without natural affection This Evil also reigned amongst the Gentiles, who Sacrificed their very Children to their Idols, and otherwise exposed them to Ruine, vid. 2 Tim. 3.3., implacable Or Irreconcileable and Vindictive., unmerciful.

Who knowing the judgment of God i. e. His just Law and Statute, or his Justice in Punishing Sin and Sinners. This the Gentiles knew by the Light of Nature, and by the Examples of God's Justice in the World., that they which commit such things are worthy of death The Barbarians of Melita judg'd Murther worthy of Death, Act. 28.4. vid. Act. 23.29. and 26.31. The Heathen also had some Knowledge of future and everlasting Punishment, as appears by their Writings; and were persuaded, that the Sins before-mentioned, and such-like did really deserve it., not only do the same, but have pleasure in them that do them Or Patronize and Applaud such, vi Psal. 10.3. This is set last, as worst of all. It is the highe egree of Wickedness: Such come nearest the Divel, who take Pleasure in Evil, because it is Evil..