Coke's Commentary on the Holy Bible · 로마서 1장

Romans 1:1. Paul, a servant, &c.— From this to the fifteenth verse we have the introduction to this epistle, in which St. Paul asserts his commission as the apostle to the Gentiles; throws in such reflections concerning the Gospel and our Lord, as were proper to arrest the attention of the Jews; and testifies his sincere affection to the Christians at Rome, and his earnest desire to preach the Gospel among them. The first seven verses of this chapter are but one complete period, every member of it representingto the mind of the devout reader some august mystery and edifying moral of our holy religion. The original word Δουλος is a bond-servant, or slave, who is the absolute property of his master, and bound to him for life. He terms himself a called or invited apostle, and therefore a true apostle,—as an invited guest is a true and proper guest. See on chap. Romans 8:23. Concerning his separation to the Gospel, as the judaizing teachers disputed St. Paul's claim to the apostolical office, it is with great proprietythat he asserts it in the very entrance of an epistle, in which he proposed an entire refutation of their principles. See Taylor, Locke, Calmet, and Blackwall

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Romans 1:2. Which he had promised afore, &c.— The Apostle, it is likely, asserts this to insinuate a good idea of the Gospel into the mind of the Jews at first setting out, and to put them upon inquiring; for even an unbelieving Jew, if at all disposed to think, could not overlook or slightly regard this sentiment. Taylor.

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Romans 1:3. According to the flesh— That is, with regard to his human nature. Both the natures of our Saviour are mentioned in this and the following verse. This too regards the Jew, and puts him in mind that Jesus, whom Paul preached, was of the royal stock, whence they expected the Messiah would spring. See Taylor and Locke

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Romans 1:4. With power— See on Romans 1:16. He who will read in the original what St. Paul says, Eph 1:19-20 concerning the power which God exerted in raisingChrist from the dead, will hardly avoid thinking that he there sees St. Paul labouring for words to express the greatness of it. The word declared does not exactly answer the original, nor is it perhaps easy to find a word in English which perfectly answers to the Greek word ορισθεντος, in the sense the Apostle uses it here. The original word 'Οριζειν signifies properly to bound, terminate, or circumscribe; by which termination the figure of things sensible is made,—and they are known to be of this or that species, and so distinguished from others. Thus St. Paul takes Christ's resurrection from the dead and entering into immortality to be the most eminent and characteristical mark whereby Christ is certainly known, and as it were determined, to be the Son of God; and undoubtedly his resurrection amply rolled away all the reproach of his cross, and intitled him to the honour of the first-born among many brethren. The phrase according to the Spirit of holiness, says Mr. Locke, is here manifestly opposed to according to the flesh in the foregoing verse, and so must mean his divine nature; unless this be understood, the antithesis is lost. Dr. Doddridge, however, and others think, that it appears little agreeable to the style of Scripture in general, to call the divine nature of Christ the Spirit of holiness, and therefore they rather refer it to the operation of the Spirit of God, in the production of Christ's body; by which means the opposition between the flesh and the Spirit will be preserved, the one referring to the materials acted upon, the other to the divine and miraculous agent. Compare Luke 1:35. The sense of the verse maybe expressed thus: "But determinately and in the most convincing manner marked out to be the Son of God, as to that spiritual part in him, which remained perfectly holy and spotless under all temptations, by his being raised from the dead to universal dominion."

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Romans 1:5. We have received— This is a modest way of expression; the Apostle meaning himself by the word we. Grace or favour, and apostleship, some think mean the favour of being made an apostle. Hence χαρις, grace, is put for the apostolic office; ch. Rom 12:3 Rom 15:15. 1 Corinthians 3:10. Eph 3:8 and in general grace or favour may signify any benefit, office, or endowment, which is the gift or the effect of favour. But others would keep the clauses distinct, "as it is certain, say they, that Paul did receive grace to subdue his heart to the obedience of Christ, and fit him to the ministry of the Gospel, before he received his apostolical commission, whenever we suppose that commission to be dated." Wells renders the next clause, to the obedience of faith concerning his name among all the Gentiles. Dr. Heylin's translation, though rather paraphrastical, seems to express the apostle's meaning: that I may, for the glory of his name [2 Thessalonians 1:12.] reduce to the obedience of faith [or of the Gospel] some among all nations.

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Romans 1:8. First, I thank, &c.— In the very entrance of this epistle are the traces of all spiritual affections; but of thankfulness above all, with the expression of which almost all St. Paul's epistles begin. He here particularly thanks God, that what otherwise himself should have done, was doneat Rome already. My God, expresses faith, hope, love, and consequently all true religion. The goodness and wisdom of God are remarkable, in that he established the Christian faith in the chief cities, such as Jerusalem and Rome, whence it might be diffused throughout the whole world. Bengelius.

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Romans 1:9. With my Spirit— "Not only with my body, but with the whole bent, the greatest integrity and ardour of my soul."

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Romans 1:11. Some spiritual gift— That the Jews were the outward worshippers of the true God, and had been for many ages his people nominally, could not be denied by the Christians; whereupon the former were apt to persuade their convert Gentiles, that the Messiah was promised and sent to the Jewish nation alone, and that the Gentiles could claim or have no benefit by him; or if they were to receive any benefit by the Messiah, they were yet bound to observe the law of Moses, which was the way of worship prescribed by God to his people. This in several places very much shook the Gentile converts. St. Paul makes it his business in this epistle (as we have observed in the introduction) to prove that the blessings of the Messiah were intended for the Gentiles as well as the Jews; and that to make any one partaker of the benefits and privileges of the Gospel, there was nothing more required than to believe and obey it: and accordingly here, in the entrance of the epistle, he wishes to come to Rome, that, by imparting some miraculous gifts of the Holy Ghost to them, they might be established in the true notion of Christianity, against all attempts of Jews, who would either exclude them from the privileges of it, or bring them under the law of Moses. So where St. Paul expresses his care that the Colossians should be established in the faith, it is visible by the context that what he opposed was Judaism. The Corinthians, who had enjoyed the presence of St. Paul, abounded in spiritual gifts. See 1 Corinthians 1:7; 1 Corinthians 12:1; 1Co 12:31; 1 Corinthians 14:1; 1 Corinthians 14:40. So did the Galatians likewise; and indeed all those churches, which had enjoyed the presence of any of the apostles,had peculiar advantages in this from the laying on of their hands; for it was the particular office of the apostles to bestow miraculous gifts by this method (Acts 8:17; Acts 8:40; Acts 19:6.). But as yet the Romans were greatly inferior to other churches in this respect; for which reason the Apostle, in the 12th chapter, makes a very beautiful mention of their spiritual gifts. He therefore desires to impart some, that they might be established; for by these the testimony of Christ was strongly confirmed among them. See Locke, Bengelius, and Bos.

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Romans 1:12. That is, that I may be comforted— St. Paul, in the former verse, had said, that he desired to come among them, to establish them. In these words that is, he explains, or as it were recals, what he had said, that he might not seem to think them not sufficiently instructed or established in the faith; and therefore he turns the end of his coming to them, to their mutual rejoicing in one another's faith, when he and they should come to see and know each other. This thought, so full of respect to his Christian friends at Rome, is suggested with great delicacy and address; and it is reasonable to suppose that every new instance, in which miraculous gifts were communicated by the laying on of hands of any of the apostles, would be a source of new edification and comfort to these holy men, as being so evident a token of the divine presence with them, and a new and solemn seal set to the commission which they had received. This verse would be more properly translated, That is, that while I am among you, we may be comforted together by the mutual faith, &c. See Locke, Doddridge, Calmet, and Beausobre and Lenfant.

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Romans 1:13. But was let— Hindered.

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Romans 1:14. I am a debtor— As the Gospel was committed to his trust, he was a trustee, and so a debtor to dispense it freely to all, as he should have opportunity, 1 Timothy 1:11. 1 Thessalonians 2:4. St. Paul includes the Romans under the term Greeks; for the Jews called all foreigners Greeks or Gentiles, as the Greeks and Romans called all foreigners barbarians; so that this division comprises all nations. The last clause should be rendered, both to the learned and the ignorant; for as the original word σοφοι often signifies learned (see 1Co 1:20; 1 Corinthians 1:31.); consequently the other, ανοητοι, must signify ignorant, or those whose understandings had not been improved by cultivation. See Bengelius, and Beausobre and Lenfant.

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Romans 1:15. I am ready, &c.— The Greek word προθυμος not only expresses readiness, but in some cases an eagerness of desire. "I am ready and desirous to preach the Gospel even at Rome, though it be the capital of the world, a place of the greater politeness and grandeur, and a place where it might seem peculiarly dangerous to oppose those popular superstitions to which the empire is supposed to owe its greatness and felicity: yet still, at all events, I am willing, I am anxious to come and publish this divine message among you, though it should be at the expence of my reputation, my liberty, or life." See Doddridge and Raphelius.

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Romans 1:16. For I am not ashamed, &c.— The Apostle here enters upon his subject, by affirming the excellency of the Gospel, as a scheme of goodness calculated for the salvation of mankind, Rom 1:16-17 and then shews what need the Gentile world had of the mercy of God, as they stood obnoxious to his wrath for their idolatry, and abominable wickedness, which are described at large, Romans 1:18-32. This was proper to convince and awaken the Gentile, and to engage his attention; for this was proof enough, even to the wisest philosopher, how defective and erroneous he was in the knowledge of divine things, and how ineffectual any thing that he had framed was to reform himself or the rest of mankind. But the Apostle has his eye too upon the Jew, and it is his design to point this black description at his conscience. Nothing would enter more readily into the thoughts of the Jew than the corruption of the Gentile world, which he would immediately and strongly condemn, and so would be duly prepared for the application in the next chapter: for what if his nation was not a whit better in their morals than the heathens? How could they, with any conscience or modesty, arrogate all the divine mercy to themselves, or pretend that other men were unworthy of it, when they had done as much or more to forfeit it than others. See on chap. Romans 2:1. St. Paul calls the Gospel the power of God. The original word Δυναμις signifies frequently a moral power; either, first, objectively, as the power of evidence and motives to effect and influence the mind, Mark 9:1.Acts 4:33; Acts 4:33. 1 Corinthians 1:18. Secondly, subjectively it signifies capacity, virtue or good dispositions in the subject acting, Matthew 25:15.Luke 1:17; Luke 1:17. Acts 1:8. Hence we may conclude, that the Gospel is the power of God to salvation, either as it is the effect of his great love and goodness. [his divine POWER hath given unto us all things that pertain to life and godliness, 2 Peter 1:3.], or as it is admirably adapted to enlighten our minds and sanctify our hearts, or both. There is a noble frankness, as well as a very comprehensive sense, in the last words of this verse; to the Jew first, &c. by which St. Paul, on the one hand, strongly insinuates to the Jews their absolute need of the Gospel in order to salvation; and on the other, while he declares to them that it was also to be preached to the Gentiles, he teaches the politest and greatest of these nations, to whom he might come as an ambassador of Christ, both that their salvation also depended upon receiving it, and that the first offers of it were every where to be made to the despised Jews. See Doddridge.

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Romans 1:17. For therein is the righteousness of God revealed, &c.— The term Δικαιοσυνη Θεου plainly signifies here, and in several other passages of this epistle, not the essential righteousness of God's nature, but the manner of becoming righteous which God has appointed and exhibited in the Gospel (compare chap. 3:

21, 22 Romans 10:3.Philippians 3:9; Philippians 3:9. Matthew 6:33.); and the phrase may perhaps have the same sense in many passages of the Old Testament. See Isaiah 46:13; Isaiah 51:5-6; Isaiah 51:8; Isaiah 56:1. In this sense it seems better to render the original by justification; for righteousness, both in the sense and sound, is too remote from justified. In those places where it signifies moral rectitude in general, the word righteousness properly answers the sense of the Greek word. The justification of God revealed, in this verse, is plainly in opposition to the wrath of God revealed in the next, and therefore justification must be understood in a sense opposite to wrath. Some read this clause, the justification of God by faith is revealed to faith; but Vorstius, and after him Mr. Locke, seem rightly to judge the sense to be, "that the righteousness of God is all through from one end to the other, by faith; for the Gospel salvation is indeed from first to last of faith on our part." By faith we are admitted into our present state of grace and favour, chap. Romans 5:2.; by faith we continue in it, chap. Romans 11:20.; by faith we duly improve it, Jude, Romans 1:20.; and the faithful are kept by the power of God, through faith unto salvation, 1 Peter 1:5. But then a progression or increase is at the same time implied; for this mode of speaking is applied to things measurable orimprobable, and denotes a succession, accession, or improvement; εκ, from, signifying the point whence the progress or increase begins; and εις, to, signifying the point to which it tends. Thus, first, in things measurable, Exodus 26:28. The bar shall reach from end to end. Secondly, in things improveable, Psalms 84:7. They go from strength to strength, that is, with a still greater degree of strength. Jeremiah 9:3. They proceed from evil to evil; that is to say, grow worse and worse. 2 Corinthians 3:18. From glory to glory; that is, from one degree of glory to another: and so here the salvation which God has provided the Gospel is from faith to faith, or wholly of faith on our part, by way of progress and improvement from the first faith to a still higher degree; signifying the advances that we ought to make in this grand principle of our religion. And this agrees very well with the Apostle's quotation, Hab 2:4 the just shall live by his faith;—that is, he who believes, and improves his faith into a constant principle of righteousness, and through faith continues to work righteousness, shall live;—But if ye draw back, my soul shall have no pleasure in him. But we are not of them that draw back unto perdition,—having cast off their first faith,—but of them that believe, by a progressive faith, unto the saving of the soul, Hebrews 10:38-39. Mr. Locke thinks, that the design of the quotation from Habakkuk is to prove, that, whoever are justified either before, without, or under the law of Moses, or under the Gospel, are justified not by works, but by faith alone. See Galatians 3:11.

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Romans 1:18. For— "There is no other way of obtaining life and salvation." Having laid down his proposition, the Apostle now enters upon the proof of it. His first argument is, "The law condemns all men, as being under sin; none therefore are justified by the works of the law." This is treated of to chap. Romans 3:20. And hence he infers, "therefore justification is by faith." The wrath of God signifies the vengeance of God, the destruction and punishment which he will inflict upon sinners. This is revealednot only by the general light of nature, (if I can use the expression, when every thing good is from grace,) and by frequent and signal interpretations of the divine providence, but likewise in the sacred oracles, and particularly by that same Gospel which reveals God's manner of justifying men. See Act 17:30-31 chap. Rom 2:5. 2 Timothy 1:10. Ungodliness, seems to comprehend the atheism, polytheism, and idolatry of the heathen world; as unrighteousness their other miscarriages and vicious lives; according to which they are distinctly treated of by St. Paul in the following verses. The same appropriation of these words may be observed in other parts of this epistle. Of men, means of men of all nations, all men every where. Before, it was only to the children of Israel that obedience and transgression were by revelation declared and proposed, as terms of life and death. The word rendered hold, signifies to retain or hold fast; and then the Apostle's meaning will be their holding fast, or retaining, or knowing the truth in speculation, though they violate it in their lives. They are not wholly without the truth, but yet do not follow what they have of it; living contrary to what they do know, or neglecting to know what they might. This is evident from the next words, and from the same reason of God's wrath, given chap. Rom 2:8 in these words, who do not obey the truth, but obey unrighteousness. See Locke, Bengelius, and Hammond.

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Romans 1:19. Is manifest in them, &c.— Is manifest among them, for God hath manifested it unto them. See the next verse, and chap. Romans 2:15.

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Romans 1:20. For the invisible things, &c.— For from the creation of the world those things of him which are invisible, are (being duly attended to) clearly seen by the things which are made; even his eternal power and divinity. Those invisible things of God, of which the Apostle here speaks, lie within the reach and discovery of men's reason and understanding; but yet they must exercise their faculties, and employ their minds about them: they are and can be discovered only if they be attentively considered: and yet the whole must be accompanied by divine light and divine grace (which are offered to all) in order to the production of any genuine good. Bishop Warburton has a peculiar remark upon the last words of this verse, and those in the next, wherein he observes, that the apostle evidently condemns the foolish policy of the Gentile sages, who when they knew God, yet glorified him not as God, by preaching him up to the people, but, carried away in the vanity of their imagination, bya mistaken principle of politics, that a vulgar or general knowledge of him would be injurious to society,—shut up his glory in their MYSTERIES, and gave the people in exchange for an incorruptible God, an image made like corruptible man, &c. wherefore God, in punishment for their sins, thus turning his truth into a lie, suffered even their mysteries, which they erected (though on these wrong principles) for a school of virtue, to degenerate into an odious sink of vice and immorality;—giving them up unto all uncleanness and vile affections. That this was the Apostle's meaning, appears not only from the general tenor of the passage, but from several particular expressions; as Rom 1:23 where he speaks of changing the glory of God to birds, beasts, and creeping things: for this was the peculiar superstition of Egypt, and Egypt was the first inventress of these mysteries. Again, he says, They worshipped and served the creature more than the Creator, Romans 1:25. This was strictly true with regard to the MYSTERIES: the CREATOR was there acknowledged by a small and select number of the participants; but the general and solemn worship in these celebrations was to their natural idols. See Div. Leg. b. 2: sect. 4 and Pearson on the Creed, Art. I.

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Romans 1:21. Neither were thankful— It is worthy our observation, that gratitude to God is here put for the whole of religion; and as no principle can be nobler, so none can be stronger or more extensive. Mr. Locke illustrates the next clause by the stupid folly and vanity of their idolatry. See 2 Kings 17:15-17. Acts 14:15. But the word διαλογισμοις, imaginations, or rather reasonings, seems more properly to refer to the sophistry of the philosophers. They did violence to their judgments, and became void of judgment: they lost their understanding, because they would not follow its direction. They put the candle of the Lord under a bushel, and the candle went out. The case is unhappily the same under any, even the clearest dispensation. The word ασυνετος, rendered foolish, signifies inconsiderate, in the highest and most culpable degree, as opposed to a sincere use of what means and knowledge of God they had. Their heart was inconsiderate: that is, they made no serious, conscientious use of their understanding. See Locke, Sykes's Connection, chap. 14: p. 364 and Cudworth's Intellectual System, ch. 4. sect. 10-31.

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Romans 1:22. Professing themselves to be wise— The original seems equivalent to that term of Xenophon,— φαοκοντες φιλοσοφοι,— professing to philosophise, which so evidently refers to the pride they took in the title of lovers of wisdom. See Raphelius.

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Romans 1:23. And changed the glory— As their folly was evident in a variety of other vices, in which the philosophers of heathen nations joined with the people in general, so, particularly, in the early and almost universal prevalence of idolatry among them; by which they changed the glory of the immortal, incorruptible, and eternal God, even all the majestic splendours in which he shines forth through earth and heaven, into the representing image of mortal and corruptible man; which, how elegantly soever it might be traced, was a great and insufferable degradation, had their folly proceeded no farther: but, not content with this, they set up as an emblem of Deity, and objects of worship, brutes, and their images, birds, and four-footed animals, and even such vile reptiles as beetles, and various kinds of serpents which creep on the dust. See Acts 28:6. It is a curious speculation, and has employed the thoughts and pens of many, what could be the original of animal worship,—of a worship so degrading as that referred to in the present verse, and which, though prevailing in almost all nations of the earth, was yet in a great measure peculiar to the Egyptians. Bishop Warburton urges, and withgreat shew of reason, in his very learned discourse on the ancient hieroglyphics, that symbolic writing [through the universal corruption of mankind] was the origin of animal worship: for, says he, in those improved hieroglyphics called symbols, in which it is confessed the ancient Egyptian learning was contained, the less obvious properties of animals occasioned their becoming marks of analogical adaption for very different ideas, whether of substances or modes; which plainly intimates that physical knowledge had been long cultivated: now these symbols I hold to be the original of animal worship: for, first, this kind of idolatrywas peculiar to the Egyptian superstition, and almost unknown to all the casts of paganism, but such as were evidently copied from that original. Secondly, The Egyptians not only worshipped animals but plants, and, in a word, every kind of being which had qualities remarkable, singular, and efficacious, because all these had found their place in symbolic writing. Thirdly, Besides the adoration of almost every thing existing, the Egyptians worshipped a thousand chimeras of their own creation, some with human bodies, and the head or feet of brutes, &c. For besides the simpler methods in hieroglyphic writing of expressing their hero-gods by an entire plant or animal, there were two others, which the more circumstantial history of these idol deities brought in use. Thus when the subject was only one single quality of a god or hero, the human shape was only partially deformed, as with the head of a dog, &c. But where the subject required a fuller catalogue of the hero's virtues, there they employed an assemblage of the several parts of various animals, each of which, in hieroglyphicwriting,wassignificativeofadistinct property; in which assemblage that animal more particularly representative of the god was most conspicuous. Fourthly, That animal which was worshipped in one city, was sacrificed in another. Thus at Memphis they adored the ox, at Thebes the ram; yet in one place each of these animals was used in sacrifice. The reason of this can only be, that at Memphis the ox was in hieroglyphical learning the symbol of some deity, and at Thebes the ram: for what else can be said for the original of so fantastical a diversity in representative idol-deities within a kingdom of one national religion? Fifthly, Brute-worship was at first altogether objective to their hero-gods, of whom animals were but the representatives. This is seen from the rank they hold on ancient monuments, from the unvaried worship of some few of them,—as the Apis, which still continued to be worshipped as the representative of Osiris;—and from the testimony of Herodotus, who says, "That when the Egyptians addressed the sacred animal, their devotions were paid to that God to whom the beast belonged." Sixthly, To make the matter plainer, it may be observed, that the most early brute-worship in Egypt was not an adoration of the livinganimal, but only of its picture or image. Were indeed the original of brute-worship any other than what is here supposed, the living animal must have been first worshipped, and the image of it would have been only an attendant superstition.Theseconsiderations are sufficient to shew, that hieroglyphics were the origin of brute-worship, which was consequently begun in Egypt, and was propagated from thence. There the method of the learned was to record the history of their hero-gods in improved hieroglyphics, which gave birth to brute-worship. For the characters of this kind of writing, being the figures of animals, which stood for marks of their elementary gods, and principally of their heroes, soon made their hieroglyphics sacred. And this in a great space of time, introduced a symbolic worship of their gods under hieroglyphic figures. But the people presently forgot the symbol or relation, and depraved this superstition still farther by a direct worship; till at length the animals themselves, whose figures these hieroglyphic marks represented, became the objects of religious adoration. Which species of idolatry, by the credit and commerce of the Egyptians, and their carriers the Phoenicians, in course of time spread amongst other nations. See Div. Leg. b. 4: sect. 4 p. 17

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Romans 1:24. Wherefore God also gave them up— There are three degrees of ungodliness and of punishment described in these verses: the first in Romans 1:21-24.; the second in Romans 1:25-27.; the third in the 28th and following verses. The punishment in each place is expressed: by God gave them up. If a man will not worship God as God, he is so left to himself, that he throws away his very manhood. One punishment of sinis from the very nature of it, as Rom 1:27 another as here is from vindictive justice. Between themselves, εν εαυτοις, would be more properly rendered by themselves; for the Apostle's sentiment seems to be, that the abuse of themselves was their own act and deed; it was fit they should be dishonoured who dishonoured God; and they could not be dishonoured by any so much as by themselves; nor by themselves any other way so much as this. We have the same thought again, Rom 1:27 and the same phrase; where we render it in themselves. The original word 'Εν, in the Hellenistic Greek, as the critics tell us, has the force of all prepositions, and here may be translated from, or by. See Bengelius and Bos.

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Romans 1:25. Who changed the truth of God into a lie— Elsner takes great pains to shew, that the truth of God, here signifies what he really was; and a lie, a false representation. It is well known that idols are often called lies. See Isaiah 44:20; Isaiah 44:28.

"They changed the truth of God, the true doctrine of his nature, and the genuine institutions of his worship, into a lie, into abominable idolatries, founded on the falsest representations of God, and often supported by a train of artful forgeries." See Elsner's Observations, vol. 2: p. 11.

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Romans 1:26. Into that which is against nature— Many horrible illustrations of this may be seen in Bos's Exercitations on the place.

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Romans 1:27. And likewise also the men— How just the Apostle's reflections are, and how pertinently he has placed this most abominable abuse of human nature at the head of the vices into which the heathen world were fallen, will be seen, if we observe, that Cicero,—the greatest philosopher in Rome,—a little before the Gospel was preached,—in his book concerning the Nature of the Gods, (where you will find a thousand idle sentiments upon that subject,) introduces, without any mark of disapprobation, Cotta, a man of the first rank and genius, freely and familiarly owning to other Romans of the same quality, this worse than beastly vice as practised by himself; and quoting the authority of ancient philosophersin vindication of it. See lib. 1: sect. 28. Nay, and do we not even find the most elegant and correct both of the Greek and Roman poets, avowing this vice, and even celebrating the objects of their abominable affection?—Indeed it is well known, that this most detestable vice was long and generally practised among the heathens by all sorts of men, philosophers and others: whence we may conclude, that the Apostle has done justice to the Gentile world in the other instances that he gives of their corruption. Error is used also for idolatry, 2 Peter 2:18. See Calmet and Bos.

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Romans 1:28. And, even as they did not like to retain God, &c.— The word Δοκιμαζω, which we render like, signifies to search or explore; as goldsmiths try metal, to distinguish the good from the counterfeit. 1 Thessalonians 5:21. 1 Peter 1:7. In opposition to this, the phrase αδοκιμος νους, which we render a reprobate mind, Mr. Locke very ingeniously observes, must signify an unsearching injudicious mind; for St. Paul often uses compounds and derivatives, in the sense wherein a little before he used the primitive words, though a little varying from the precise Greek idiom; an example whereof we have in this very word αδοκιμος, 2 Corinthians 13:0 where, having, Rom 1:3 used the Greek word δοκιμη for a proof of his mission by supernatural gifts, he uses the contrary word αδοκιμος, for one who was destitute of such a proof. So here he tells the Romans, that the Gentiles not exercising their minds tosearch out the truth, and form their judgments right, God left them to an unsearching injudicious mind. The words rendered, In their knowledge, εν επιγνωσει, would be rendered more properly, with acknowledgment: for that the Gentiles were not wholly without the knowledge of God in the world, St. Paul tells us in this very chapter. But they did not acknowledge him as they ought: they did not so improve their knowledge, as to acknowledge or honour him as they ought. This verse seems in other words to express the same as Romans 1:21. The last words are an instance of the figure called meiosis; for they imply those things which are most inexpedient and enormous; such as are mentioned in the next verses. The reader will find in Wis 14:11, &c. a discourse like this of St. Paul, wherein idolatry is set forth as the source of men's greatest crimes and profligacies. Mr. Locke thinks that the copulative and, at the beginning of this verse, joins it to the 25th, and that the intermediate verses should be read in a parenthesis: but it is easy to see how the thread of the Apostle's discourse is carried on, without supposing any parenthesis.—Ver. 23 the heathen dishonoured God, by representing him under the images of the meanest things: and Rom 1:24 he suffered them to dishonour and debase themselves by the vilest lusts. Rom 1:25 they changed the true nature of God into a lie: And Rom 1:26-27 he left them to change their nature into something worse than brutal. Lastly, Rom 1:28 they did not exercise their minds in searching and inquiring, that they might retain the knowledge of God, and reject thefalse notions of men; and therefore God gave them up to an unthinking, unsearching, stupid mind. They would not use their reason, through the divine light and grace offered to them, in the knowledge and worship of God; and they acted as if they had no reason in the manner of their living among men. And in the same way, all corruption of true religion is, and ever will be in proportion attended with corrupt and vicious practices. See Hammond, Locke, and Bos.

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Romans 1:29. Wickedness— The original word signifies doing mischief: that rendered maliciousness denotes a malicious temper; and that rendered malignity, a custom of repeating their malice frequently. Unrighteousness or injustice stands first in this black catalogue, unmercifulness last. The whole enumeration contains nine particulars relating to the affections, two to conversation, three respecting God, themselves, and their neighbour; two to the transacting of outward affairs, and six to the various relations in which they stood. See Bengelius, and Calmet.

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Romans 1:30. Haters of God— Discontented with his government, and disaffected to his rule, as a righteous and holy Being who could not but be highly displeased with their abominations. The original word 'Υβριστας, rendered despiteful, would be more properly rendered violent or overbearing in their behaviour to each other. It properly expresses the character of a man who is resolved to gratify his own appetites and passions, and to pursue what he apprehends his own interest, right or wrong; without at all regarding those inconvenienciesor sufferings which he may thereby bring upon himself. Inventors of evil things, means such as piqued themselves on making new discoveries in the artsof sensuality or of mischief; who found out new pleasures, new ways of gain, and new arts of hurting their fellow-creatures, particularly in war. See Bengelius, Calmet, and Mintert.

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Romans 1:31. Without understanding— Without consideration, 'Ασυνετους . See on Romans 1:21.—Covenant-breakers: it is well known that the Romans, as a nation, from the very beginning of their commonwealth, never made any scruple of vacating altogether the most solemn engagement, if they did not like it; though made by their supreme magistrate, in the name of the whole people. Theyonly gave up the general who had made it, and then supposed themselves to be at full liberty. The custom of exposing their own new-born children to perish by cold, hunger, or wild beasts, which so generally prevailed in the heathen world, particularly amongthe Greeks and Romans, was an amazing proof of their beingwithout natural affection: as was also that of killing their aged parents: for the Greek word αστοργη may include the absence both of parental and filial affection. See Bengelius, and Doddridge.

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