ness, such a salvation, as is worthy of God's grace to impart; and such as the necessities of mankind require.

A few of the leading acceptations of the verb dixalow, which we translate to justify, may be here properly subjoined, as this verb is so repeatedly used in this Epistle.

1. It signifies to declare or pronounce one just or righteous; or, in other words, to declare him to be what he really is. 1 Tim. iii. 16, He was JUSTIFIED in the Spirit. By the almighty power of the Spirit, he was proved to be the TRUE MESSIAH.

2. To esteem a thing properly. Matt. xi. 19, Wisdom is JUSTIFIED of her children. Wisdom, propriety of conduct, is properly estimated by wise men.

3. It signifies to approve, praise, and commend. The publicans JUSTIFIED God, Luke vii. 29. praised him for calling them to such a state of salvation. Ib. xvi. 15, Ye are they which JUSTIFY yourselves before God; ye are self-commended, selfapplauded, and self-praised. In this sense it is often used in the Greek Apocryphal books. Ecclus. vii. 5, JUSTIFY not thyself before the Lord; do not applaud thyself in the presence of thy Maker. Ib. x. 29, Who will JUSTIFY, (praise or applaud,) him that sinneth against his own soul. Ib. xviii. 2, The Lord only is righteous, dixawirσETai, shall be JUSTIFIED, i. e. praised, because there is none other

but he.

4. The verb dixaidoua is used to clear from all sin. 1 Cor. iv. 4, For I know nothing by myself; yet am I not hereby JUSTIFIED. A man's own consciousness of integrity, is not a proof that he is clear from all sin in the sight of God.

Deity, discoverable in his works.

A. D. cir. 58. An. Olymp. cir. CCIX, 2.

from the creation of the world are A.M.cir. 4062.
clearly seen, being understood by the
things that are made, even his eternal A.U.C.cir.811

© Ps. 19. 1, &c. Acts 14. 17. & 17. 27.

7. It signifies also to receive one into favour, to pardon sin. Rom. viii. 30, Whom he called, them he also JUSTIFIED; he received them into favour and pardoned their sins. Luke xviii. 14, This man went down to his house JUSTIFIED; he humbled himself, repented of his iniquity, and God forgave his sin. Rom. iii. 20, By the deeds of the law there shall no flesh be JUSTIFIED; no soul can have his sins forgiven, through the observance of the Mosaic law. Ib. iv. 2, If Abraham were JUSTIFIED, (had his sin pardoned,) by works. 1 Cor. vi. 11, Such were some of you, but ye are JUSTIFIED; ye are received into the divine favour, and have your sins forgiven. See Jam. ii. 21-25. Rom. iii. 24, 28. v. 1, 9. Galat. ii. 16, 17. iii. 11, 24. v. 4. Tit. iii. 7. In all these texts, the word justify is taken in the sense of remission of sins through faith in Christ Jesus; and does not mean making the person just or righteous, but treating him as if he were || so, having already forgiven him his sins.

The just shall live by faith] This has been understood two ways: 1. that the just or righteous man cannot live a holy and useful life, without exercising continual faith in our Lord Jesus: which is strictly true; for He only, who has brought him into that state of salvation, can preserve him in it; and he stands by faith. 2. It is contended by some able critics that the words of the original text should be pointed thus: O de Sixains Ex TISENS, TETA. The just by faith, shall live, that is, he alone that is justified by faith, shall be saved; which is also true, as it is impossible to get salvation in any other way. This last meaning is probably the true one, as the original text in Hab. ii. 4. speaks of those, who 5. A judge is said to justify, not only when he condemns believed the declarations of God when the Chaldeans beand punishes, but also when he defends the cause of the in-sieged Jerusalem; and having acted conformably to them, nocent. See EURIP. Heraclid. ver. 190. THUCYD. iii. p. 200. POLYB. iii. 31. and SCHLEUSNER on dixalow. Hence dinaizi, is taken in a forensic sense, and signifies to be found or declared righteous, innocent, &c. Matt. xii. 37, By thy words thou shalt be JUSTIFIED; thou shalt be declared to be righteous. Rom. iii. 4, That thou mightest be JUSTIFIED in thy sayings; that thou mightest be proved to be true in

what thou hast said.

6. It signifies to set free, to escape from. Acts xiii. 39, And by him, all that believe are JUSTIFIED from all things from which ye could not be JUSTIFIED by the law; by faith in Christ a man escapes those evils, which, otherwise, the law of Moses would inflict upon him. Rom. vi. 7, For he that is dead, dedinaira, is JUSTIFIED, properly rendered by our translators, is FREED from sin.

they escaped with their lives.

Verse 18. For the wrath of God is revealed] The Apostle has now finished his Preface, and comes to the grand subject of the Epistle; namely, to shew the absolute need of the Gospel of Christ, because of the universal corruption of mankind; which was so great as to incense the justice of God, and call aloud for the punishment of the world. 1. He shews that all the heathen nations were utterly corrupt, and deserved this threatened punishment. And this is the subject. of the first chapter from verse 18 to the end. 2. He shews that the Jews, notwithstanding the greatness of their privileges, were no better than the Gentiles; and therefore the wrath of God was revealed against them also. This subject he treats in chap. ii. and chap. iii. 1-19. 3. He returns, as it were, on both, chap. iii. 20-31. and proves that as the Jews and

The Gentiles did not retain

A. M. cir.4062.

a

A. D. cir. 58. power and Godhead; so that they God, they glorified him are without excuse:

An. Olymp. cir. CCIX. 2. A.U.C.cir.811.

A. M. cir.4062.
A. D. cir. 58.

cir. CCIX. 2.

God, neither were thankful; but An. Olymp. 21 Because that, when they knew became vain in their imaginations, A.U.C.cir.811.

a Or, that they may be.

Gentiles were equally corrupt, they could not be saved by the deeds of any law; that they stood equally in need of that salvation which God had provided; that both were equally entitled to that salvation, for God was the God of the Gentiles as well as of the Jews.

b

b2 Kings 17. 15. Jer. 2. 5. Eph. 4. 17, 18.

having made a clear discovery of himself to them. For his being and perfections, invisible to our bodily eyes, have been, ever since the creation of the world, evidently to be seen, if attentively considered, in the visible beauty, order, and operations observable in the constitution and parts of the By opn Osov, the wrath of God, we are not to under-universe; especially his eternal power and universal domistand any uneasy passion in the Divine Being: but the displeasure of his righteousness, which is expressed by the punishments inflicted on the ungodly, those who retain not God in their knowledge; and the unrighteous, those whose lives are profligate.

As in the Gospel, the righteousness of God is revealed for the salvation of the ungodly; so is the wrath of God revealed against the workers of iniquity. Those who refuse to be saved in the way revealed by his mercy, must be consumed in the way revealed by his justice.

Ungodliness] Acebeia, from a, negative, and σew or εopal, I worship, probably intended here to express Atheism, Polytheism, and Idolatry of every kind.

Unrighteousness] Adixia, from a, negative, and dix justice, every thing contrary to strict morality; all viciousness and profligacy of conduct.

Who hold the truth in unrighteousness] In what sense could it be said that the heathen held the truth in unrighteousness, when they really had not that truth? Some think this refers to the conduct of their best philosophers, such as Socrates, Plato, Seneca, &c. who knew much more of the divine nature than they thought safe or prudent to discover; and who acted in many things contrary to the light which they enjoyed. Others think this to be spoken of the Gentiles in general, who either did know, or might have known much of God from the works of creation, as the apostle intimates in the following verses. But Rosenmüller and some others contend that the word zarɛɛ here does not signify to hold, but to hinder; and that the place should be translated who through maliciousness hinder the truth; i. e. prevent it from taking hold of their hearts, and from governing their conduct. This is certainly a very usual acceptation of the verb κατέχειν, which Hesychius interprets κρατείν, κωλύειν, Juveyew, to retain, hinder, &c. these men hindering, by their vicious conduct, the truth of God from being propagated in the earth.

Verse 19. That which may be known of God] Dr. Taylor || paraphrases this and the following verse thus; "Although the Gentiles had no written revelation, yet what may be known of God is every where manifest among them, God

nion and providence; so that they cannot plead ignorance in excuse of their idolatry and wickedness."

Verse 20. The invisible things of him] His invisible perfections are manifested by his visible works, and may be apprehended by what he has made; their immensity shewing his omnipotence; their vast variety and contrivance, his omniscience; and their adaptation to the most beneficent purposes, his infinite goodness and philanthropy.

His eternal power] Aidios aurou uvauis, that all-powerful energy that ever was, and ever will exist; so, that ever since there was a creation to be surveyed, there has been intelligent beings to make that survey.

And Godhead] Osors, his acting as God in the govern ment and support of the universe. His works prove his be ing; the government and support of these works prove it equally. Creation and Providence form a twofold demonstration of God, 1st. in the perfections of his nature, and, 2dly. in the exercise of those perfections.

his

Verse 21. Because that when they knew God] When they thus acquired a general knowledge of the unity and perfec tions of the divine nature; they glorified him not as God; they did not proclaim him to the people, but shut up glory, (as Bishop Warburton expresses it,) in their mysteries, and gave the people in exchange for an incorruptible God, an image made like to corruptible man. Wherefore God, in punishment for their sins, thus turning his truth into a lye, suffered even their mysteries which they had erected for a school of virtue, to degenerate into an odious sink of vice and immorality; giving them up unto all uncleanness and vile affections.

They glorified him not] They did not give him that wor ship which his perfections required.

Neither were thankful] They manifested no gratitude for the blessings they received from his providence; but became vain in their imaginations; diaλoyiopas, in their reasonings. This certainly refers to the foolish manner, in which even the wisest of their philosophers discoursed about the divine nature, not excepting Socrates, Plato, or Seneca. Who can read their works without being struck with the vanity of their reasonings, as well as with the stupidity of their nonsense, when

22 Professing themselves to be the creature "more than the Creator, A.U.C.cir.811. wise, they became fools, who is blessed for ever. Amen.

so as to practise sin with greediness,

A.M. cir.4062.
A. D. cir. 58.

CHAP. I.

b

and delight in those who did so:

proud, boasters, inventors of evil 32 Who, knowing An.Olymp, things, disobedient to parents,

cir. CCIX. 2. A.U.C.cir.811.

a

31 Without understanding, covenant-breakers, without natural affection, implacable, unmerciful:

Or, unsociable ch. 2. 2.- Le ch. 6. 21.

der pretended secrecy, carry about accusations against their neighbours, whether true or false; blasting their reputation by clandestine tittle tattle. This word should be joined to the succeeding verse.

Verse 30. Backbiters] Karaλaλous, from xara against, and λaλew, I speak; those who speak against others false accusers, slanderers.

A. D. cir. 58.

cir. CCIX. 2.

32 Who, knowing the judgment A. M. cir.4062. of God, that they which commit such An. Olymp things things are worthy of death, not A.U.C.cir.811. only do the same, but have pleasure in them that do them.

с

d Or, consent with them. Hos. 7. 3. Ps. 50. 18.

Without natural affection] Asopyous; without that attachment which Nature teaches the young of all animals to have to their mothers; and the mothers to have for their young. The heathens, in general, have made no scruple to expose the children they did not think proper to bring up; and to dispatch their parents, when they were grown old or past labour.

Haters of God] 805vyes, atheists, contemners of sacred Implacable] Arroydous, from a negative; and owody, things; maligners of Providence; scorners, &c. All pro- 4 LIBATION. It was customary among all nations to pour fligate deists are of this class; and it seems to be the finish-out wine as a libation to their gods, when making a treaty. ing part of a diabolic character. •

Despiteful] Tisas, from vepitw, to treat with injurious insolence: stormy, boisterous; abusing both the characters and persons of those over whom they can have any power. Proud] Teppavsus, from Utep above, or over; and Caw, I shew or shine. They who are continually exalting themselves and depressing others: magnifying themselves at the expense of their neighbours; and wishing all men to receive their sayings as oracles.

This was done to appease the angry gods, and reconcile them to the contracting parties. The word here, shews a deadly enmity; the highest pitch of an unforgiving spirit; in a word, persons who would not make reconciliation either to God or man.

Unmerciful Aveλenuovas; those who were incapable, through the deep-rooted wickedness of their own nature, of shewing mercy to an enemy when brought under their power; or doing any thing for the necessitous, from the principle of

Boasters] Aλalovas from λalouai, to assume; self-as- benevolence or commiseration. suming, vain-glorious, and arrogant men.

Inventors of evil things] Εφευρετας κακων. Those who have invented destructive customs, rites, fashions, &c. such as the different religious ceremonies among the Greeks and Romans-the orgies of Bacchus, the mysteries of Ceres, the Lupercalia, feasts of the Bona Dea, &c. &c. Multitudes of which evil things, destructive and abominable ceremonies, are to be found in every part of the heathen we.ship.

Disobedient to parents] Though filial affection was certainly more recommended and cultivated than many other virtues; yet there are many instances on record of the grossest violation of this great branch of the law of nature.

Verse 31. Without understanding] AGUVETOUS; from a negative, and ovVETOS knowing; persons incapable of comprehending what was spoken; destitute of capacity for spiritual things.

Covenant-breakers] Aruvberous, from a negative, and ourrionμi, to make an agreement. Persons who could be bound by no oath, because, properly speaking, they had no God to witness or avenge their misconduct. As every covenant, or agreement, is made as in the presence of God; so he that opposes the being and doctrine of God, is incapable of being bound by any covenant; he can give no pledge for his conduct.

Verse 32. Who, knowing the judgment of God] Aixaiwpa the grand rule of right, which God has revealed to every man—the knowledge of which he has, less or more, given to every nation of the world, relative to honouring parents; taking care of their own offspring; keeping their engagements, &c. &c. In the worst states of heathenism, this great principle has been acknowledged; but through the prevalence of corruption in the heart, this law, though acknowledged, was not obeyed; and the corruption encreased so, that those were highest in repute who had cast off all restraints of this kind; so that they even delighted in them; Guveudoxov, highly applauded, and gladly associated with those transgressors which argues the very highest pitch of moral depravity.

1. The preceding chapter gives us one of the finest views of the Gospel of Christ, to be met with any where. It is God's method of saving a lost world; in a way which that world could never have imagined: there is nothing human in it; it is all truly and gloriously divine; essentially necessary to the salvation of man; and fully adequate to the purposes of its institution. Though it is an extension of the Old Covenant, yet it is almost wholly dissimilar; being as different from that, as the person is from the picture which represents it;