Commentaries on the Epistle of Paul the apostle to the Romans

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but it seem to contain a distinc idea The testimon os conscience isone thing, hicli is instantaneous Without resection: and the thought or

o vindicate One another. V

Butrio regard the two clauses a referrinito conscienco and the inWard Workings of the ind, appears more consistent illi the context. lite Gentiles are thos spoken of God ave them n outWard laW, ut the laWo nature hieli is inWard. Hene in the ollowin verse e spealis of God as udgin the secret os men,' as the inWard la Willi the reseos judgmen to the Gentiles. d. In accordance With some of the falliers, erome, Chrysostom, Theophylaci, an others, Caluin connectithis illi the immediatet precedingverse: ut almost ali modern crities connee it illi the 12th verse, and

conside What intervenes a parenthetic This is aceOrdin t Our version.

In the 12th verse both the oontile and thoiae are possenis, and that with referene to u ment. In this verse the time and the charaeter Ofthat judgmen are referre io, and it characterispeciali as to the Gemtile, as his caseris particulari stelinea ted in the parenthesis. The Apostlethen, in What follows, turn to the em. Aecordin t my gospei mustae understood, notos though the Ospe ictoae the rulem judgmenta in Gentile bullas to the faet, that Christ is appotnted tuae the Judet os all. See Acts xvii. 31 -Ed.

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a resurrection O Somo, an a de Struction to thors and

. 17. Behesd thou ar called a JeW, 17. Ecce, ni Iudaeus cognomia and restes in the laW, an malaest naris, et acquiescis in Lege, et glo- thyioastis God, Haris in Deo, 18. nd noWes, his ill and 8. Et nosti voluntatem, et prO- approvost the thing that are more bas eximia institutus ex Lege; excellent, being instructediu of thelaW;19. Anyar confident that thou I9. Confidisque teipsum esse du- thyset artis uide of the lind a cem caecorum, lumen eorum qui light of them hieli are in darkness, sunt in tenebris, 20. An instructer of the Dolish, 20. Eruditorem insipientium, doc- teacheris babes, hieli has the torem imperitorum, habentem Or- formi linoWledge and of the truth mam cognitionis ac veritatis in in the law. Lege: 21. Thou theres re Whichaeachest 21. Qui igitur doces alterum,another, teaches tho no thyself teipsum non doces qui concionaris, thou that reaches a man hould On furandum, furaris; not steal dost thou steat

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CHAP. II. 17. EPISTLE TO THE ROMANS. 10 22 Thou that sayestri man Should 22. Qui dicis, non moechandum,no commit adultery, dos thou com moecharis; qui stetestaris idola, sa-mit adulter thou that abhorrest crilegium perpetras; idois, dost thou commit sacrilege Θ23 Thou that inest thyioas 23. Qui de Lege gloriaris, Deum of the laW, through rearing the per Legis transgressionem dehola disti nourust thou God Θ nestas :24. For the nam o God is blas 24. Nomen enim Dei propter osphemed among the Gentiles through probro assicitur inter gentes, quem-you, ascit is ritten. admodum Scriptum est.

Josephus, in the leventi book of his Antiquitius, hinks

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Though Pallo this opinio tora probabis, et i there be

asters the were not able to retain any certain distinctionas to thoi tribus se a census could not have been adoat that timo, nor id there exist a regula goVern ment, Which Was necessar to preserve an Ordor of this kin and

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and the socon signifies things hicli differ, o things hicli are excellent. alio provest, or distinguishest things hieli differ, cis tho rendering offeret, Hreus, Dod i e and Stuari: alio approvest things excellentor usefui,' is the rendering o Erasmus, ac night, and others. The srstis the mos fuit leo the eontexi, a linowledge, an no approVal, is evidenti intended, a prove by the explanator clause hicli sollOWs, iein instruete out of the laW. V Ed. Calvin has passed ver here severat clauses the are so plata acto requirem remarkS, Xeept the two last. alio instructor of the ungise insipientium,' αφρόνων, O sueti as ere so lis Domno understandiligining rightly The eacher of the ignorant imperitorum,' πών, habes, that is, O suchlas ere ignorant like babes. ut these and the foregoing illos the uide of the lind,' and ight to thos in darkness, ,ere such a theraeWisti doctor assumed, and are odit be considere asiavin anyarpat disserendo in their real meaning There Seemst be no eason to suppose, illi Dod i e an some thers that theblind, Oolisti, ignorant,' vere the Gentiles for the dem di not assume the office of teachin them It is toto obseruod that Passi here takes thecase, notis the common eople, ut of the learne the teachers.

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The Ist, an partis the 22d referri What is containe in the I9thand theras in and the alter partis the 22 to the 1 Sth versen and the 23 to the 17th. Tho latior part of the 22 helps iis to fix tho meaning of the lalter part of the 18th the man wh hato idol an committed sacrilege proved that he di not expreis his boaste poWer of akin aprope distinctio belWeen right and wrong. The the man hocis suid, in Vers 17, to ely on thecia an glor in God is harged in tho 23dverse, With the sinis dishonourin Godi transgressing the laK. Ed.

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Sacrilege,' mentioned here, is by gome tine literati a meaning the obbin os odis to the sacrifices he required, and the profanation Offaered rites; many examples of Which,' says Turrettin, iure recorded by the Propheis, and also by Iosephus both be re and during the last War. VBut Ome exten iis meaning to et o hypocris an ungodliness, bywhicli God' honour a profaned, and the glor due Oaim as dented. The ighest sacrilege, o doubi is to deprive God of that sincere service an obedienco hichae justly requires. The caused, SV Pα- reus, the nam an honour o God o b in various Way blasphemed by their iched hypocrisy andience the were justi sal by the Apostleto beauili os sacrilege. V e then adds, We must notice, that idolatryis no OppOSedri sacrilege, but mentione as a thin closely allio tocit. Indeed ali idolatrycis sacril0gious. Hos then a the Onks, Priesis, and Jesuit clea themsolves sto the charge of sacrileges for the notisnlydomo detest idolatry bein in this respectamuch Wors than these hypocrites, but also greedit seeli, ike them, sacre offerings, and unde thepretence of sanctit devour idoWs' houses, illage the offers of hings, and What is mos heinous, sacrilegi usi ro God of his duo orshimandhOnour, an transse them to aints.' et ille ori is sollin a notio se the rea character of suta ment-Ed.

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O this romata te passage mi ne has these ver appropriate, juSt, and stri hin observationS, ah Apostle, in these verses, exhibitithe mos livet image of hypocrisy Was there everra more beautila veil tha that under hiel the Jo present himself He is a mani consession of praise of thanks-giving a man, hos trus is in the laW, hos boastris of God, hoknows his vili, ho approves of things that are excellent a man Wh ealis himsol a conductor of thealiud a light of thos Who are in dari ess, an instructor of the ignorant, arieacher of babes a man ho direct Others, is preaches against inest, against adultery, against idolatry, anda sum Pthe hole, a ma Who glories in the commandinent of the Lord. WhOWould not a that this is an anget arrayed in human form- star delached Do the firmament, an brough neare t enlighten the earisq

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25. For circumcision verit pro 25. Nam circumcisi quidem prO-fitsith, i thou keo the las: ut is est, si Legem Observes; quod sithou e a realier of the laW, in transgressor Legis fueris, circum- circumcision is made uncircumciSion. etsi tua in praeputium Versa est. 26. Therelare, is the uncircumci 26. Si ergo praeputium justitiassion est the righteousnes of the Legis servaverit, nonne praeputiumlaw, has no his uncircumcisioni ejus pro circumcisione censebitur ΘcOunted for circumcision Θ

one utWardly Deither is that cir Iudaeus est; nec quae in aperto est cumcision hielicis utWard in the circumcisio in carne, ea est circumiactestici cisto: 29. Buta is a Je Whicli sine 29. Sed qui est in occulto Iudaeus; inWardly an circumcision is that et circumcisi cordis in spiritu nono the heari, in the spirit, an no litera; cujus laus non ex hominibus in the letter; hos prais is notis est sed ex Deo. men, but o G d.

25. For circumcision indoed profis yc. H dissipates byanticipation hat tho J0Ws might havo objectod in opposition

But observe hat is concealed unde this mask It is a man horis himself untaught it is a thies an adulterer, a sacrilegious person in ne Word, a Wiched man, Wh continuali distionOurs God by the transgressionos hic aW. scit possibi to imagine a contrast more monstrous tha be- tWeen theseriai appearances and this aWful realit Θ No certainly but it is a contrast hieli stili exisis, With various modifications in many instances. It Ought to e observed that heia theauthor callithe Je manis confession of pratSe of thanksgiving, 'e alludes to the impori of the ord JeW, in HebreW, hi elicis derive Doma verb, hicli includes these ideas anxit is supposed by gome that thereis an allusion in the last word of this hapter, ,hos pratse,V e. to What the nam signifies. -Ed.