Romans 4

from the Old Testament. First: Abraham was justified by faith. 1-3. What shall we say then that Abraham, our father as pertaining to the flesh, hath found?--that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."

1-12. the captain--of the Levitical guard. of the temple--annoyed at the disturbance created around it. and the Sadducees--who "say that there is no resurrection" (Ac 23:8), irritated at the apostles "preaching through (rather, 'in') Jesus the resurrection from the dead"; for the resurrection of Christ, if a fact, effectually overthrew the Sadducean doctrine.

Gospel Is Hidden. For he preaches Christ, not himself: the human vessel is frail that God may have the glory; yet, though frail, faith and the hope of future glory sustain him amidst the decay of the outward man.

Therefore--Greek, "For this cause": Because we have the liberty-giving Spirit of the Lord, and with unveiled face behold His glory (2Co 3:17, 18). seeing we have this ministry--"The ministration of the Spirit" (2Co 3:8, 9): the ministry of such a spiritual, liberty-giving Gospel: resuming 2Co 3:6, 8. received mercy--from God, in having had this ministry conferred on us (2Co 3:5). The sense of "mercy" received from God, makes men active for God (1Ti 1:11-13). we faint not--in boldness of speech and action, and patience in suffering (2Co 4:2, 8-16, &c.).

Forestalled; Meanwhile the Apostles' Low State Contrasts with the Corinthians' Party Pride, Not That Paul Would Shame Them, but as a Father Warn Them; for Which End He Sent Timothy, and Will Soon Come Himself.

account ... us--Paul and Apollos. ministers of Christ--not heads of the Church in whom ye are severally to glory (1Co 1:12); the headship belongs to Christ alone; we are but His servants ministering to you (1Co 1:13; 3:5, 22). stewards--(Lu 12:42; 1Pe 4:10). Not the depositories of grace, but dispensers of it ("rightly dividing" or dispensing it), so far as God gives us it, to others. The chazan, or "overseer," in the synagogue answered to the bishop or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The parnasin of the synagogue, like the ancient "deacon" of the Church, took care of the poor (Ac 6:1-7) and subsequently preached in subordination to the presbyters or bishops, as Stephen and Philip did. The Church is not the appendage to the priesthood; but the minister is the steward of God to the Church. Man shrinks from too close contact with God; hence he willingly puts a priesthood between, and would serve God by deputy. The pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to "preach" (literally, "proclaim as a herald," Mt 10:27) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far as his hearers are disposed to receive them. Josephus says that the Jewish religion made known to all the people the mysteries of their religion, while the pagans concealed from all but the "initiated" few, the mysteries of theirs.

For if Abraham were justified by works, he hath whereof to glory; but not before God--"If works were the ground of Abraham's justification, he would have matter for boasting; but as it is perfectly certain that he hath none in the sight of God, it follows that Abraham could not have been justified by works." And to this agree the words of Scripture.

renounced--literally, "bid farewell to." of dishonesty--rather, "of shame." "I am not ashamed of the Gospel of Christ" (Ro 1:16). Shame would lead to hiding (2Co 4:3); whereas "we use great plainness of speech" (2Co 3:12); "by manifestation of the truth." Compare 2Co 3:3, "manifestly declared." He refers to the disingenuous artifices of "many" teachers at Corinth (2Co 2:17; 3:1; 11:13-15). handling ... deceitfully--so "corrupt" or adulterate "the word of God" (2Co 2:17; compare 1Th 2:3, 4). commending--recommending ourselves: recurring to 2Co 3:1. to--to the verdict of. every man's conscience--(2Co 5:11). Not to men's carnal judgment, as those alluded to (2Co 3:1). in the sight of God--(2Co 2:17; Ga 1:10).

Moreover--The oldest manuscripts read, "Moreover here" (that is, on earth). The contrast thus is between man's usage as to stewards (1Co 4:2), and God's way (1Co 4:3). Though here below, in the case of stewards, inquiry is made, that one man be found (that is, proved to be) faithful; yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians for their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness (1Sa 3:20, Margin; Heb 3:5); as indeed is required in earthly stewards, but with this difference (1Co 4:3), that God's stewards await not man's judgment to test them, but the testing which shall be in the day of the Lord.

For what saith the, Scripture? Abraham believed God, and it--his faith. was counted to him for righteousness--(Ge 15:6). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification--and even in Ro 4:4, 5. The meaning, therefore, cannot possibly be that the mere act of believing--which is as much a work as any other piece of commanded duty (Joh 6:29; 1Jo 3:23)--was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Ge 12:3; 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.

But if--Yea, even if (as I grant is the case). hid--rather (in reference to 2Co 3:13-18), "veiled." "Hid" (Greek, Col 3:3) is said of that withdrawn from view altogether. "Veiled," of a thing within reach of the eye, but covered over so as not to be seen. So it was in the case of Moses' face. to them--in the case only of them: for in itself the Gospel is quite plain. that are lost--rather, "that are perishing" (1Co 1:18). So the same cloud that was "light" to the people of God, was "darkness" to the Egyptian foes of God (Ex 14:20).

it is a very small thing--literally, "it amounts to a very small matter"; not that I despise your judgment, but as compared with God's, it almost comes to nothing. judged ... of man's judgment--literally, "man's day," contrasted with the day (1Co 3:13) of the Lord (1Co 4:5; 1Th 5:4). "The day of man" is here put before us as a person [Wahl]. All days previous to the day of the Lord are man's days. Emesti translates the thrice recurring Greek for "judged ... judge ... judgeth" (1Co 4:4), thus: To me for my part (though capable of being found faithful) it is a very small matter that I should be approved of by man's judgment; yea, I do not even assume the right of judgment and approving myself--but He that has the right, and is able to judge on my case (the Dijudicator), is the Lord.

Now to him that worketh--as a servant for wages. is the reward not reckoned of grace--as a matter of favor. but of debt--as a matter of right.

the number of the men--or males, exclusive of women; though the word sometimes includes both. about five thousand--and this in Jerusalem, where the means of detecting the imposture or crushing the fanaticism, if such it had been, were within everyone's reach, and where there was every inducement to sift it to the bottom.

In whom--Translate, "In whose case." god of this world--The worldly make him their God (Php 3:19). He is, in fact, "the prince of the power of the air, the spirit that ruleth in the children of disobedience" (Eph 2:2). minds--"understandings": "mental perceptions," as in 2Co 3:14. them which believe not--the same as "them that are lost" (or "are perishing"). Compare 2Th 2:10-12. South quaintly says, "when the malefactor's eyes are covered, he is not far from his execution" (Es 7:8). Those perishing unbelievers are not merely veiled, but blinded (2Co 3:14, 15): Greek, not "blinded," but "hardened." light of the glorious gospel of Christ--Translate, "The illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel; it is its very essence and subject matter. image of God--implying identity of nature and essence (Joh 1:18; Col 1:15; Heb 1:3). He who desires to see "the glory of God," may see it "in the face of Jesus Christ" (2Co 4:6; 1Ti 6:14-16). Paul here recurs to 2Co 3:18. Christ is "the image of God," into which "same image" we, looking on it in the mirror of the Gospel, are changed by the Spirit; but this image is not visible to those blinded by Satan [Alford].

by myself--Translate, "I am conscious to myself of no (ministerial) unfaithfulness." Bengel explains the Greek compound, "to decide in judgments on one in relation to others," not simply to judge. am I not hereby justified--Therefore conscience is not an infallible guide. Paul did not consider his so. This verse is directly against the judicial power claimed by the priests of Rome.

But to him that worketh not--who, despairing of acceptance with God by "working" for it the work of obedience, does not attempt it. but believeth on him that justifieth the ungodly--casts himself upon the mercy of Him that justifieth those who deserve only condemnation. his faith, &c.--(See on Ro 4:3). Second: David sings of the same justification. 6-8. David also describeth--"speaketh," "pronounceth." the blessedness of the man unto whom the Lord imputeth righteousness without works--whom, though void of all good works, He, nevertheless, regards and treats as righteous.

their rulers, &c.--This was a regular meeting of the Sanhedrim (see on Mt 2:4).

For--Their blindness is not our fault, as if we had self-seeking aims in our preaching. preach ... Christ ... the Lord--rather, "Christ as Lord," and ourselves as your servants, &c. "Lord," or "Master," is the correlative term to "servants."

Disproving the judicial power claimed by the Romish priesthood in the confessional. Therefore--as the Lord is the sole Decider or Dijudicator. judge--not the same Greek word as in 1Co 4:3, 4, where the meaning is to approve of or decide on, the merits of one's case. Here all judgments in general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final judgment. Lord--Jesus Christ, whose "ministers" we are (1Co 4:1), and who is to be the judge (Joh 5:22, 27; Ac 10:42; 17:31). manifest ... hearts--Our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective; as we only see the outward act, we cannot see the motives of "hearts." "Faithfulness" (1Co 4:2) will hereby be estimated, and the "Lord" will "justify," or the reverse (1Co 4:4), according to the state of the heart. then shall every man have praise--(1Co 3:8; 1Sa 26:23; Mt 25:21, 23, 28). Rather, "his due praise," not exaggerated praise, such as the Corinthians heaped on favorite teachers; "the praise" (so the Greek) due for acts estimated by the motives. "Then," not before: therefore wait till then (Jas 5:7).

Annas ... and Caiaphas--(See on Lu 3:2). John and Alexander--of whom nothing is known.

For--proof that we are true servants of Jesus unto you. commanded the light--Greek, "By speaking the word, commanded light" (Ge 1:3). hath shined--rather, as Greek, "is He who shined." (It is God) who commanded light, &c., that shined, &c., (Job 37:15): Himself our Light and Sun, as well as the Creator of light (Mal 4:2; Joh 8:12). The physical world answers to the spiritual. in our hearts--in themselves dark. to give the light--that is, to propagate to others the light, &c., which is in us (compare Note, see on 2Co 4:4). the glory of God--answering to "the glory of Christ" (see on 2Co 4:4). in the face of Jesus Christ--Some of the oldest manuscripts retain "Jesus." Others omit it. Christ is the manifestation of the glory of God, as His image (Joh 14:9). The allusion is still to the brightness on Moses' "face." The only true and full manifestation of God's brightness and glory is "in the face of Jesus" (Heb 1:3).

And--"Now," marking transition. in a figure transferred to myself--that is, I have represented under the persons of Apollos and myself what really holds good of all teachers, making us two a figure or type of all the others. I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not name, in order not to shame you [Estius]. not to think, &c.--The best manuscripts omit "think." Translate, "That in us (as your example) ye might learn (this), not (to go) beyond what is written." Revere the silence of Holy Writ, as much as its declarations: so you will less dogmatize on what is not expressly revealed (De 29:29). puffed up for one--namely, "for one (favorite minister) against another." The Greek indicative implies, "That ye be not puffed up as ye are."

Saying, Blessed, &c.--(Ps 32:1, 2). David here sings in express terms only of "transgression forgiven, sin covered, iniquity not imputed"; but as the negative blessing necessarily includes the positive, the passage is strictly in point. 9-12. Cometh this blessedness then, &c.--that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer--the model man of justification by faith--after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting." 13-15. For the promise, &c.--This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision. that he should be the heir of the world--or, that "all the families of the earth should be blessed in him." was not to Abraham or to his seed through the law--in virtue of obedience to the law. but through the righteousness of faith--in virtue of his simple faith in the divine promises.

By what power or ... name have ye done this--thus admitting the reality of the miracle, which afterwards they confess themselves unable to deny (Ac 4:16).

"Lest any should say, How then is it that we continue to enjoy such unspeakable glory in a mortal body? Paul replies, this very fact is one of the most marvellous proofs of God's power, that an earthen vessel could bear such splendor and keep such a treasure" [Chrysostom, Homilies, 8.496, A]. The treasure or "the light of the knowledge of the glory of God." The fragile "earthen vessel" is the body, the "outward man" (2Co 4:16; compare 2Co 4:10), liable to afflictions and death. So the light in Gideon's pitchers, the type (Jud 7:16-20, 22). The ancients often kept their treasures in jars or vessels of earthenware. "There are earthen vessels which yet may be clean; whereas a golden vessel may be filthy" [Bengel]. that the excellency of the power, &c.--that the power of the ministry (the Holy Spirit), in respect to its surpassing "excellency," exhibited in winning souls (1Co 2:4) and in sustaining us ministers, might be ascribed solely to God, we being weak as earthen vessels. God often allows the vessel to be chipped and broken, that the excellency of the treasure contained, and of the power which that treasure has, may be all His (2Co 4:10, 11; Joh 3:30). may be of God ... not of us--rather, as Greek, "may be God's (may be seen and be thankfully [2Co 4:15] acknowledged to belong to God), and not (to come) from us." The power not merely comes from God, but belongs to Him continually, and is to be ascribed to him.

Translate, "Who distinguisheth thee (above another)?" Not thyself, but God. glory, as if thou hadst not received it--as if it was to thyself, not to God, thou owest the receiving of it.

Irony. Translate, "Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." The emphasis is on "already" and "without us"; ye act as if ye needed no more to "hunger and thirst after righteousness," and as if already ye had reached the "kingdom" for which Christians have to strive and suffer. Ye are so puffed up with your favorite teachers, and your own fancied spiritual attainments in knowledge through them, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in his riches: so ye feel ye can now do "without us," your first spiritual fathers (1Co 4:15). They forgot that before the "kingdom" and the "fulness of joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer (2Ti 2:5, 11, 12). They were like the self-complacent Laodiceans (Re 3:17; compare Ho 12:8). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast to the apostle's literal "hunger and thirst" (1Co 4:11) proves this. I would ... ye did reign--Translate, "I would indeed," &c. I would truly it were so, and that your kingdom had really begun. that we also might reign with you--(2Co 12:14). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ (1Co 9:23). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" (1Th 2:19).

Then, filled with the Holy Ghost, said--(See Mr 13:11; Lu 21:15).

Greek, "BEING hard pressed, yet not inextricably straitened; reduced to inextricable straits" (nominative to "we have," 2Co 4:7). on every side--Greek, "in every respect" (compare 2Co 4:10, "always"; 2Co 7:5). This verse expresses inward distresses; 2Co 4:9, outward distresses (2Co 7:5). "Without were fightings; within were fears." The first clause in each member of the series of contrasted participles, implies the earthiness of the vessels; the second clause, the excellency of the power. perplexed, but not in despair--Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present.

For--assigning the reason for desiring that the "reign" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former. I think--The Corinthians (1Co 3:18) "seemed" to (literally, as here, "thought") themselves "wise in this world." Paul, in contrast, "thinks" that God has sent forth him and his fellow ministers "last," that is, the lowest in this world. The apostles fared worse than even the prophets, who, though sometimes afflicted, were often honored (2Ki 1:10; 5:9; 8:9, 12). set forth--as a spectacle or gazing-stock. us the apostles--Paul includes Apollos with the apostles, in the broader sense of the word; so Ro 16:7; 2Co 8:23 (Greek for "messengers," apostles). as it were appointed to death--as criminals condemned to die. made a spectacle--literally, "a theatrical spectacle." So the Greek in Heb 10:33, "made a gazing-stock by reproaches and afflictions." Criminals "condemned to die," in Paul's time, were exhibited as a gazing-stock to amuse the populace in the amphitheater. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of Paul here. (Compare Tertullian [On Modesty, 14]). the world--to the whole world, including "both angels and men"; "the whole family in heaven and earth" (Eph 3:15). As Jesus was "seen of angels" (1Ti 3:16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (Eph 3:10; 1Pe 1:12). Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard [Chrysostom]. However, since "the world" is a comprehensive expression, and is applied in this Epistle to the evil especially (1Co 1:27, 28), and since the spectators (in the image drawn from the amphitheater) gaze at the show with savage delight, rather than with sympathy for the sufferers, I think bad angels are included, besides good angels. Estius makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Eph 3:10; 1Pe 1:12, incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.

not forsaken--by God and man. Jesus was forsaken by both; so much do His sufferings exceed those of His people (Mt 27:46). cast down--or "struck down"; not only "persecuted," that is, chased as a deer or bird (1Sa 26:20), but actually struck down as with a dart in the chase (Heb 11:35-38). The Greek "always" in this verse means, "throughout the whole time"; in 2Co 4:11 the Greek is different, and means, "at every time," "in every case when the occasion occurs."

Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied. fools--(1Co 1:21; 3:18; compare Ac 17:18; 26:24). for Christ's sake ... in Christ--Our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," or, "FOR THE SAKE OF" Him, as "fools"; yours gives you full fellowship IN Him as "wise" (that is, supposing you really are all you seem, 1Co 3:18). we ... weak ... ye ... strong--(1Co 2:3; 2Co 13:9). we ... despised--(2Co 10:10) because of our "weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so "honorable." Contrast with "despised" the "ye (Galatians) despised not my temptation ... in my flesh" (Ga 4:14).

Be it known unto you ... and to all the people of Israel--as if emitting a formal judicial testimony to the entire nation through its rulers now convened. by the name of Jesus, &c.--(See on Ac 3:13, &c.). even by him doth this man stand before you whole--for from Ac 4:14 it appears that the healed man was at that moment before their eyes.

bearing about in the body the dying of the Lord Jesus--that is, having my body exposed to being put to death in the cause of Jesus (the oldest manuscripts omit "the Lord"), and having in it the marks of such sufferings, I thus bear about wheresoever I go, an image of the suffering Saviour in my own person (2Co 4:11; 2Co 1:5; compare 1Co 15:31). Doubtless, Paul was exposed to more dangers than are recorded in Acts (compare 2Co 7:5; 11:26). The Greek for "the dying" is literally, "the being made a corpse," such Paul regarded his body, yet a corpse which shares in the life-giving power of Christ's resurrection, as it has shared in His dying and death. that the life also of Jesus might be made manifest in our body--rather, "may be." The name "Jesus," by itself is often repeated here as Paul seems, amidst sufferings, peculiarly to have felt its sweetness. In 2Co 4:11 the same words occur with the variation, "in our mortal flesh. The fact of a dying, corpse-like body being sustained amidst such trials, manifests that "the (resurrection) life also," as well as the dying, "of Jesus," exerts its power in us. I thus bear about in my own person an image of the risen and living, as well as of the suffering, Saviour. The "our" is added here to "body," though not in the beginning of the verse. "For the body is ours not so much in death, as in life" [Bengel].

(2Co 11:23-27). naked--that is, insufficiently clad (Ro 8:35). buffeted--as a slave (1Pe 2:20), the reverse of the state of the Corinthians, "reigning as kings" (Ac 23:2). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death (Mt 26:67).

This is the stone which was set at naught of you builders, &c.--This application of Ps 118:22, already made by our Lord Himself before some of the same "builders" (Mt 21:42), is here repeated with peculiar propriety after the deed of rejection had been consummated, and the rejected One had, by His exaltation to the right hand of the Majesty on high, become "the head of the corner."

we which live--in the power of Christ's "life" manifested in us, in our whole man body as well as spirit (Ro 8:10, 11; see on 2Co 4:10; compare 2Co 5:15). Paul regards his preservation amidst so many exposures to "death," by which Stephen and James were cut off, as a standing miracle (2Co 11:23). delivered unto--not by chance; by the ordering of Providence, who shows "the excellency of His power" (2Co 4:7), in delivering unto DEATH His living saints, that He may manifest LIFE also in their dying flesh. "Flesh," the very element of decay (not merely their "body"), is by Him made to manifest life.

working with our own hands--namely, "even unto this present hour" (1Co 4:11). This is not stated in the narrative of Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it is expressly stated of him at Corinth, compare Ac 18:3, 19). But in his address to the Ephesian elders at Miletus (Ac 20:34), he says, "Ye yourselves know that these hands have ministered unto my necessities," &c. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery.

Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved--How sublimely does the apostle, in these closing words, shut up these rulers of Israel to Jesus for salvation, and in what universal and emphatic terms does he hold up his Lord as the one Hope of men! 13-17. perceived that they were unlearned and ignorant men--that is, uninstructed in the learning of the Jewish schools, and of the common sort; men in private life, untrained to teaching. took knowledge of them that they had been with Jesus--recognized them as having been in His company; remembering possibly, that they had seen them with Him [Meyer, Bloomfield, Alford]; but, more probably, perceiving in their whole bearing what identified them with Jesus: that is, "We thought we had got rid of Him; but lo! He reappears in these men, and all that troubled us in the Nazarene Himself has yet to be put down in these His disciples." What a testimony to these primitive witnesses! Would that the same could be said of their successors!

The "death" of Christ manifested in the continual "perishing of our outward man" (2Co 4:16), works peculiarly in us, and is the means of working spiritual "life" in you. The life whereof we witness in our bodily dying, extends beyond ourselves, and is brought by our very dying to you.

defamed, we entreat--namely, God for our defamers, as Christ enjoined (Mt 5:10, 44) [Grotius]. We reply gently [Estius]. filth--"the refuse" [Conybeare and Howson], the sweepings or rubbish thrown out after a cleaning. of all things--not of the "World" only.

Translate as Greek, "BUT having," &c., that is, not withstanding the trials just mentioned, we having, &c. the same spirit of faith, according as it, &c.--Compare Ro 8:15, on the usage of "spirit of faith." The Holy Spirit acting on our spirit. Though "death worketh in us, and life in you" (2Co 4:12), yet as we have the same spirit of faith as you, we therefore [believingly] look for the same immortal life as you [Estius], and speak as we believe. Alford not so well translates, "The same ... faith with that described in the Scriptures" (Ps 116:10). The balance of the sentence requires the parallelism to be this, "According to that which is written, I believed, and therefore have I spoken; we also believe, and therefore speak," namely, without fear, amidst "afflictions" and "deaths" (2Co 4:17).

warn--rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath (Eph 6:4). The Corinthians might well be "ashamed" at the disparity of state between the father, Paul, and his spiritual children themselves.

For if they which are of the law be heirs--If the blessing is to be earned by obedience to the law. faith is made void--the whole divine method is subverted.

Knowing--by faith (2Co 5:1). shall raise up us also--at the resurrection (1Co 6:13, 14). by Jesus--The oldest manuscripts have "with Jesus." present us--vividly picturing the scene before the eyes (Jude 24). with you--(2Co 1:14; 1Th 2:19, 20; 3:13).

ten thousand--implying that the Corinthians had more of them than was desirable. instructors--tutors who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually. in Christ--Paul admits that these "instructors" were not mere legalists, but evangelical teachers. He uses, however, a stronger phrase of himself in begetting them spiritually, "In Christ Jesus," implying both the Saviour's office and person. As Paul was the means of spiritually regenerating them, and yet "baptized none of them save Crispus, Gaius, and the household of Stephanas," regeneration cannot be inseparably in and by baptism (1Co 1:14-17).

Because the law worketh wrath--has nothing to give to those who break is but condemnation and vengeance. for where there is no law, there is no transgression--It is just the law that makes transgression, in the case of those who break it; nor can the one exist without the other.

For--Confirming his assertion "with you" (2Co 4:14), and "life ... worketh in you" (2Co 4:12). all things--whether the afflictions and labors of us ministers (2Co 4:8-11), or your prosperity (2Co 4:12; 1Co 3:21, 22; 4:8-13). for your sakes--(2Ti 2:10). abundant grace, &c.--rather, "That grace (the grace which preserves us in trials and works life in you), being made the greater (multiplied), by means of the greater number (of its recipients), may cause the thanksgiving to abound to the glory of God." [Chrysostom] (2Co 1:11; 9:11, 12). The Greek is susceptible also of this translation, "That grace, being made the greater (multiplied) on account of the thanksgiving of the greater number (for grace already received), may abound (abundantly redound) to," &c. Thus the Greek for "abound" has not to be taken in an active sense, but in its ordinary neuter sense, and so the other Greek words. Thanksgiving invites more abundant grace (2Ch 20:19-22; Ps 18:3; 50:23).

be ye followers of me--literally, "imitators," namely, in my ways, which be in Christ (1Co 4:17; 1Co 11:1), not in my crosses (1Co 4:8-13; Ac 26:29; Ga 4:12).

Therefore, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."

a notable miracle ... done by them is manifest to all ... in Jerusalem; and we cannot deny it--And why should ye wish to deny it, O ye rulers, but that ye hate the light, and will not come to the light lest your deeds should be reproved?

we faint not--notwithstanding our sufferings. Resuming 2Co 4:1. outward man--the body, the flesh. perish--"is wearing away"; "is wasted away" by afflictions. inward man--our spiritual and true being, the "life" which even in our mortal bodies (2Co 4:11) "manifests the life of Jesus." is renewed--"is being renewed," namely, with fresh "grace" (2Co 4:15), and "faith" (2Co 4:13), and hope (2Co 4:17, 18).

For this came--that ye may the better "be followers of me" (1Co 4:16), through his admonitions. sent ... Timotheus--(1Co 16:10; Ac 19:21, 22). "Paul purposed ... when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia Timotheus and Erastus." Here it is not expressly said that he sent Timothy into Achaia (of which Corinth was the capital), but it is implied, for he sent him with Erastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are said only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence establishes the genuineness of both the Epistle and the history. In both, Timothy's journey is closely connected with Paul's own (compare 1Co 4:19). Erastus is not specified in the Epistle, probably because it was Timothy who was charged with Paul's orders, and possibly Erastus was a Corinthian, who, in accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another [Paley, Horæ Paulinæ]. son--that is, converted by me (compare 1Co 4:14, 15; Ac 14:6, 7; with Ac 16:1, 2; 1Ti 1:2, 18; 2Ti 1:2). Translate, "My son, beloved and faithful in the Lord." bring you into remembrance--Timothy, from his spiritual connection with Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching (2Ti 3:10), which they in some respects, though not altogether (1Co 11:2), had forgotten. as I teach ... in every church--an argument implying that what the Spirit directed Paul to teach "everywhere" else, must be necessary at Corinth also (1Co 7:17).

As it is written, &c.--(Ge 17:5). This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis. before--that is, "in the reckoning of." him whom he believed--that is, "Thus Abraham, in the reckoning of Him whom he believed, is the father of us all, in order that all may be assured, that doing as he did, they shall be treated as he was." even God, quickeneth the dead--The nature and greatness of that faith of Abraham which we are to copy is here strikingly described. What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles. This is still further illustrated in what follows. 18-22. Who against hope--when no ground for hope appeared. believed in hope--that is, cherished the believing expectation. that he might become the father of many nations, according to that which was spoken, So shall thy seed be--that is, Such "as the stars of heaven," Ge 15:5.

But that it spread no further ... let us straitly--strictly. threaten ... that they speak henceforth to no man in this name--Impotent device! Little knew they the fire that was burning in the bones of those heroic disciples. 18-22. Whether it be right ... to hearken to you more than ... God, judge ye.

which is but for a moment--"Our PRESENT light (burden of) affliction" (so the Greek; compare Mt 11:30), [Alford]. Compare "now for a season ... in heaviness" (1Pe 1:6). The contrast, however, between this and the "ETERNAL weight of glory" requires, I think, the translation, "Which is but for the present passing moment." So Wahl. "The lightness of affliction" (he does not express "burden" after "light"; the Greek is "the light of affliction") contrasts beautifully with the "weight of the glory." worketh--rather, "worketh out." a far more exceeding and--rather, "in a surpassing and still more surpassing manner" [Alford]; "more and more exceedingly" [Ellicott, Trench, and others]. Greek, "in excess and to excess." The glory exceeds beyond all measure the affliction.

some ... as though I would not come--He guards against some misconstruing (as by the Spirit he foresees they will, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were not coming") himself. A puffed-up spirit was the besetting sin of the Corinthians (compare 1Co 1:11; 5:2).

look not at--as our aim. things ... seen--"earthly things" (Php 3:19). We mind not the things seen, whether affliction or refreshment come, so as to be seduced by the latter, or deterred by the former [Chrysostom]. things ... not seen--not "the invisible things" of Ro 1:20, but the things which, though not seen now, shall be so hereafter. temporal--rather, "for a time"; in contrast to eternal. English Version uses "temporal" for temporary. The Greek is rightly translated in the similar passage, "the pleasures of sin for a season."

Alford translates, "But come I will"; an emphatical negation of their supposition (1Co 4:18). shortly--after Pentecost (1Co 16:8). if the Lord will--a wise proviso (Jas 4:15). He does not seem to have been able to go as soon as he intended. and will know--take cognizance of. but the power--I care not for their high-sounding "speech," "but" what I desire to know is "their power," whether they be really powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, showed itself at Corinth.

he considered not, &c.--paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfilment hopeless.

kingdom of God is not in word--Translate, as in 1Co 4:19, to which the reference is "speech." Not empty "speeches," but the manifest "power" of the Spirit attests the presence of "the kingdom of God" (the reign of the Gospel spiritually), in a church or in an individual (compare 1Co 2:1, 4; 1Th 1:5).

He staggered--hesitated not ... but was strong in faith, giving glory to God--as able to make good His own word in spite of all obstacles.

For we cannot but speak the things which we have seen and heard--There is here a wonderful union of sober, respectful appeal to the better reason of their judges, and calm, deep determination to abide the consequences of a constrained testimony, which betokens a power above their own resting upon them, according to promise.

with a rod, or in love--The Greek preposition is used in both clauses; must I come IN displeasure to exercise the rod, or IN love, and the Spirit of meekness (Isa 11:4; 2Co 13:3)?

And being fully persuaded, &c.--that is, the glory which Abraham's faith gave to God consisted in this, that, firm in the persuasion of God's ability to fulfil his promise, no difficulties shook him.

finding nothing how they might punish them, because of the people--not at a loss for a pretext, but at a loss how to do it so as not to rouse the opposition of the people.

And therefore it was imputed, &c.--"Let all then take notice that this was not because of anything meritorious in Abraham, but merely because he so believed." 23-25. Now, &c.--Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.

Proceedings to the Assembled Disciples--They Engage in Prayer--The Astonishing Answer and Results. 23-30. being let go, they went to their own company--Observe the two opposite classes, representing the two interests which were about to come into deadly conflict.

to whom it shall be imputed, if we believe in him that raised up Jesus our Lord from the dead--in Him that hath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed.

they lifted up their voice--the assembled disciples, on hearing Peter's report. with one accord--the breasts of all present echoing every word of this sublime prayer. Lord--(See on Lu 2:29). Applied to God, the term expresses absolute authority. God which hast made heaven and earth--against whom, therefore, all creatures are powerless.

Who was delivered for--"on account of." our offences--that is, in order to expiate them by His blood. and raised again for--"on account of," that is, in order to. our justification--As His resurrection was the divine assurance that He had "put away sin by the sacrifice of Himself," and the crowning of His whole work, our justification is fitly connected with that glorious act. Note, (1) The doctrine of justification by works, as it generates self-exaltation, is contrary to the first principles of all true religion (Ro 4:2; and see on Ro 3:21-26, Note 1). (2) The way of a sinner's justification has been the same in all time, and the testimony of the Old Testament on this subject is one with that of the New (Ro 4:3, &c., and see on Ro 3:27-31, Note 1). (3) Faith and works, in the matter of justification, are opposite and irreconcilable, even as grace and debt (Ro 4:4, 5; and see on Ro 11:6). If God "justifies the ungodly," works cannot be, in any sense or to any degree, the ground of justification. For the same reason, the first requisite, in order to justification, must be (under the conviction that we are "ungodly") to despair of it by works; and the next, to "believe in Him that justifieth the ungodly"--that hath a justifying righteousness to bestow, and is ready to bestow it upon those who deserve none, and to embrace it accordingly. (4) The sacraments of the Church were never intended, and are not adapted, to confer grace, or the blessings of salvation, upon men. Their proper use is to set a divine seal upon a state already existing, and so, they presuppose, and do not create it (Ro 4:8-12). As circumcision merely "sealed" Abraham's already existing acceptance with God, so with the sacraments of the New Testament. (5) As Abraham is "the heir of the world," all nations being blessed in him, through his Seed Christ Jesus, and justified solely according to the pattern of his faith, so the transmission of the true religion and all the salvation which the world will ever experience shall yet be traced back with wonder, gratitude, and joy, to that morning dawn when "the God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran," Ac 7:2 (Ro 4:13). (6) Nothing gives more glory to God than simple faith in His word, especially when all things seem to render the fulfilment of it hopeless (Ro 4:18-21). (7) All the Scripture examples of faith were recorded on purpose to beget and encourage the like faith in every succeeding age (Ro 4:23, 24; and compare Ro 15:4). (8) Justification, in this argument, cannot be taken--as Romanists and other errorists insist--to mean a change upon men's character; for besides that this is to confound it with Sanctification, which has its appropriate place in this Epistle, the whole argument of the present chapter--and nearly all its more important clauses, expressions, and words--would in that case be unsuitable, and fitted only to mislead. Beyond all doubt it means exclusively a change upon men's state or relation to God; or, in scientific language, it is an objective, not a subjective change--a change from guilt and condemnation to acquittal and acceptance. And the best evidence that this is the key to the whole argument is, that it opens all the wards of the many-chambered lock with which the apostle has enriched us in this Epistle.

by the mouth of ... David--to whom the Jews ascribed the second Psalm, though anonymous; and internal evidence confirms it. David's spirit sees with astonishment "the heathen, the people, the kings and princes of the earth," in deadly combination against the sway of Jehovah and His Anointed (his Messiah, or Christ), and asks "why" it is. This fierce confederacy our praying disciples see in full operation, in the "gathering together of Herod and Pilate, the Gentiles (the Roman authority), and the people of Israel, against God's holy Child ('Servant') Jesus." (See on Ac 3:13). The best ancient copies read, after "were gathered together," "in this city," which probably answers to "upon my holy hill of Zion," in the Ps 2:6.

thy hand and thy counsel determined ... to be done--that is, "Thy counsel" determined to be done by "Thy hand."

now, Lord, behold their threatenings--Recognizing in the threatenings of the Sanhedrim a declaration of war by the combined powers of the world against their infant cause, they seek not enthusiastically to hide from themselves its critical position, but calmly ask the Lord of heaven and earth to "look upon their threatenings." that with all boldness they may speak thy word--Rising above self, they ask only fearless courage to testify for their Master, and divine attestation to their testimony by miracles of healing, &c., in His name. 31-37. place was shaken--glorious token of the commotion which the Gospel was to make (Ac 17:6; compare Ac 16:26), and the overthrow of all opposing powers in which this was to issue. they were all filled with the Holy Ghost, and spake, &c.--The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" (Ac 4:29, 31); next, in melting down all selfishness, and absorbing even the feeling of individuality in an intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances.

with great power--effect on men's minds. great grace was upon them all--The grace of God copiously rested on the whole community.

laid ... at the apostles' feet--sitting, it may be, above the rest. But the expression may be merely derived from that practice, and here meant figuratively.

Joses, &c.--This is specified merely as an eminent example of that spirit of generous sacrifice which pervaded all. son of consolation--no doubt so surnamed from the character of his ministry. a Levite--who, though as a tribe having no inheritance, might and did acquire property as individuals (De 18:8). Cyprus--a well-known island in the Mediterranean.

To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, being saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in Scripture that "he believed God, and it was counted to him for righteousness," Ge 15:6. From this example it is observed, that if any man could work the full measure required by the law, the reward must be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness. When believers are justified by faith, "their faith being counted for righteousness," their faith does not justify them as a part, small or great, of their righteousness; but as the appointed means of uniting them to Him who has chosen as the name whereby he shall be called, "the Lord our Righteousness." Pardoned people are the only blessed people. It clearly appears from the Scripture, that Abraham was justified several years before his circumcision. It is, therefore, plain that this rite was not necessary in order to justification. It was a sign of the original corruption of human nature. And it was such a sign as was also an outward seal, appointed not only to confirm God's promises to him and to his seed, and their obligation to be the Lord's, but likewise to assure him of his being already a real partaker of the righteousness of faith. Thus Abraham was the spiritual forefather of all believers, who walked after the example of his obedient faith. The seal of the Holy Spirit in our sanctification, making us new creatures, is the inward evidence of the righteousness of faith.

The promise was made to Abraham long before the law. It points at Christ, and it refers to the promise, Ge 12:3. In Thee shall all families of the earth be blessed. The law worketh wrath, by showing that every transgressor is exposed to the Divine displeasure. As God intended to give men a title to the promised blessings, so he appointed it to be by faith, that it might be wholly of grace, to make it sure to all who were of the like precious faith with Abraham, whether Jews or Gentiles, in all ages. The justification and salvation of sinners, the taking to himself the Gentiles who had not been a people, were a gracious calling of things which are not, as though they were; and this giving a being to things that were not, proves the almighty power of God. The nature and power of Abraham's faith are shown. He believed God's testimony, and looked for the performance of his promise, firmly hoping when the case seemed hopeless. It is weakness of faith, that makes a man lie poring on the difficulties in the way of a promise. Abraham took it not for a point that would admit of argument or debate. Unbelief is at the bottom of all our staggerings at God's promises. The strength of faith appeared in its victory over fears. God honours faith; and great faith honours God. It was imputed to him for righteousness. Faith is a grace that of all others gives glory to God. Faith clearly is the instrument by which we receive the righteousness of God, the redemption which is by Christ; and that which is the instrument whereby we take or receive it, cannot be the thing itself, nor can it be the gift thereby taken and received. Abraham's faith did not justify him by its own merit or value, but as giving him a part in Christ.

The history of Abraham, and of his justification, was recorded to teach men of after-ages; those especially to whom the gospel was then made known. It is plain, that we are not justified by the merit of our own works, but by faith in Jesus Christ and his righteousness; which is the truth urged in this and the foregoing chapter, as the great spring and foundation of all comfort. Christ did meritoriously work our justification and salvation by his death and passion, but the power and perfection thereof, with respect to us, depend on his resurrection. By his death he paid our debt, in his resurrection he received our acquittance, Isa 53:8. When he was discharged, we, in Him and together with Him, received the discharge from the guilt and punishment of all our sins. This last verse is an abridgement or summary of the whole gospel.