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Vrs. 1. I Say the truth in Christ, J lye not] This duplication of contraries, is used for the more force, and to shew his sincerity.
My conscience also bearing me witnesse in the holy Ghost] That is, the Holy Ghost who is privy to my conscience bearing me witnesse; or my conscience which the Holy Ghost is privy to.* 1.1
Vers. 3. My brethren my kinsmen according to the flesh] That is, the Israelites; mean∣ning for the advancement of Gods glory, in their calling and salvation.* 1.2
Vers. 4. Who are Israelites: to whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promises] There are 7. priviledges. First, they were Israelites; that is, of the posterity of Jacob called Israel. The second is adoption; in that they were reputed, and called the children of God; not the inward and spiritual adoption spoken of Iohn 1.12. but the federall outward, Exod. 19.5. Thirdly, they had the glory of God; that is, the mercy seat; (a) 1.3 the pledge of Gods presence. The fourth is the Covenant, Covenants Greeke; that is, the two Tables of the Covenant, Heb. 9.4. Fifthly, the giving of the Law, viz. of the judiciall, and ceremoniall Law. Sixthly, the worship of God, the publike solemnity whereof was tyed to the Temple at Jerusalem. Seventhly, to them pertained the pro∣mises made to the Patriarkes, touching the Messias. Perkins.
Vers 6 The word of God hath taken none effect] That is, then the Covenant made with the forefathers is void, if the Jewes be rejected.
Vers. 11. Neither having done any good or evill] That is, before he considered of their good or evill; in his decree he decreed to love Jacob, and hate Esau. Mr. Perkins.
Vers. 12. Questio est, an Paulus Histo••icè locum acceperit de duobus populis, & externis praerogativis, an mysticè de duo∣bus ipsi•• fratribus in particulari, & eorum descrimine ratione salutaris gratiae & ultimi finis.
* 1.4Vers. 13. J have loved Iacob, and hated Esau] There is a two fold love in God. 1. Amor benevolentiae, a love of well willing; which God did beare to the person before the world was; and it is called the love of Election, as here. 2. Amor complacentiae, a love of complacency, to his own Image in the person; of this Christ speaketh Iohn 14.21.23. Rutherfords Triall, and Triumph of faith.
Vers. 14. God forbid] Greek Let it not be so, 3. Rom. 6. like that speech Gen. 18.25, that be farre from thee. Est longissime aver santis. Absit ut hoc dicamus. Grotius.
* 1.5Vers. 18. Whom he will, he hardeneth] There is a threefold hardnesse of heart. 1. Naturall, which is the Estate of all men. 2. Contracted by a custome of sinning. 3. Judiciary, which God inflicteth upon men as a judgement; this is here meant.
Vers. 22. Vessells of wrath] Some interpret it the Instruments of wrath; rather those which fill themselves with sinne; and shall be for ever filled with wrath.
Fitted] Made up, finished.
Vers. 23. Riches of his glory] It is familiar with Paul, to call a great plenty of a thing rich••s, Ephes. 1. His most rich, and abundant glory. The word glory, which is twice here repeated,* 1.6 is put for the mercy of God by a Metonymie; so E∣phes. 1.
Vers. 29 The Lord of Sabaoth] Sabaoth, not Sabbath. of hosts, not of rest; and so James 5.4. R. David Kimchi gives two reasons, why God is so called. First, because he is the onely Lord of all creatures in heaven and earth. Secondly, because he can easi••y scatter, and overthrow the great force that is in hoasts, or Armies.
Vers. 31. The Law of righteousnesse] That is, the righteousnesse prescribed by the Law; an Hebraisme.
Vers. 33. And whosoever beleeveth on him, shall not be ashamed] Or confounded. The Apostle followeth the translation of the Septuagint; in the originall Esay 28.16. the words are, he that beleeveth shall not make haste; the Septuagint put the consequent for the Antecedent, & the effect for the cause: because he which is rash, and maketh haste, is ashamed in the end, and confounded. Peter Martyr expoundeth it of the patience of the Saints which doe waite for the fulfilling of Gods promise in due time,* 1.7 not hasting to use unlawfull meanes; and more particularly, the Prophet there reproveth those which would not waite upon God for deliverance, but depend upon present helpes.* 1.8 Jun. annotat.
Mede on Acts. 5.3.4, 5.
Perkins. Aliqui existi∣mant eum, quemadmodum apud Romanos Dux exercitus saepe unum aliquem pro toto exercitu devovebat & morti destina∣bat, itae Paulum cùm ad Romanos scriberet, ad illum morem adlusisse, & optasse, ut Christus ipsum pro populo Iudaico tan∣quam hominem sacrum, reijci & occidi juberet. Dilher. Eclog. Sac. Dictum septimum.
The Ark of the Covenants a speciall token of Gods glorious pre∣sence, 1 Sam. 4.22.
Nihil aliud est quam propositū electivum, ad∣eoque liberum.
Non obdurat Deus imperti∣endo malitiam, sed non imperti∣endo miserecordiam. Aug. Epist.
2 Rom. See 11.33. Quia praecipua ejus laus est in benefactis. Calvinus.
Iund. 2 Paralel. 15.
Shall not be con∣founded] Some doe refer it to the day of judgement, when the faithfull shall not be confounded, or ashamed; cum ve∣nerit in suturo; Glosse Interlin. Haymo. But it is more generall, shewing that the faithfull, neither in the time present, nor to come shall be ashamed; nor to be confounded, signifies non frustrari, not to be disappointed of their hope; P. Martyr. and more is understood then said; ••hat is, shall be confirmed, comforted, established. Fajus.