The commentary JE used most was Philip Doddridge's "The Family Expositor". Edwards' Blank Bible is littered with all kinds of quotes from Doddridge's Family Expositor. The Expositor is an amazing work. It is a paraphrase of the NT with study notes. Essentually it's the puritan version of a study Bible. It was released yesterday for community pricing. It doesn't seem to be getting much traction on community pricing yet. Check it out here: http://www.logos.com/product/20427/the-works-of-rev-philip-doddridge. If you want to check out the document you can find it on Googlebooks or Achive.
Thanks everyone!
Liam, you've done a good job of selling this resource to me. I'm in!
Also, a massive thank you.
I glanced over the description without realizing there was a commentary or notes on the NT featured in the seventeen volumes. Thanks for pointing this out.
I've been working on a docx of Doddridge for a while, but it's been going extremely slow. I only have Romans 1-7 done. If anyone wants to get a taste for Doddridge, I posted what I have in the files section of the forums. If you you do download it, look at the footnotes carefully, all of Doddridge's Bible notes in the docx are in the form of footnotes so they're easy to miss if you're not looking for them.
Thanks for the promotion. I'm in.
Thanks for pointing this resource out, Liam. I was already in, and now I'll stay in.
Doddridge's works are still really low in bids (the 3rd lowest on the CP page). If anyone else is interested in his work you can reply to this thread to keep it in the top of the forum conversations, and we can get the ball rolling on it (I'm hoping it doesn't take years to get the bidding high enough).
Thanks all!
Doddridge's works are still really low in bids (the 3rd lowest on the CP page). If anyone else is interested in his work you can reply to this thread to keep it in the top of the forum conversations, and we can get the ball rolling on it (I'm hoping it doesn't take years to get the bidding high enough). Thanks all!
IMHO this is the cream of the crop among the current CP offerings. And it is dead last in "Gathering Interest". is that because there are scant bids, or is it because the bids are too low in terms of $$? I'd willingly cough up $50-75 for it without hesitation.
Liam, great sales pitch - great example of how to promote a resource that others might have missed. I wasn't in but am now.
Does anyone know if there is a way to suggest to Logos to put up some quotes by Spurgeon and Edwards on this commentary? Actually I don't know if Edwards speaks about the commentary, he just quotes from it a ton. Spurgeon on the other hand says this: "I know no expositor who unites so many advantages as Doddridge; whether you regard the fidelity of his version, the fullness and perspicuity of his composition, the utility of his general and historical information, the impartiality of his doctrinal comments, or, lastly, the piety and pastoral earnestness of his moral and religious applications."
It seems that if Logos posted some of this info on the item's info page, a lot more people would be interested. I know they do this with many other author's works, including the poor mans commentary that went to production so quick.
I agree that interest in this fabulous set lags, and it is likely due to unfamiliarity.
Out of 97 current Community Pricing listings, this item ranks 73rd in terms of number of bidders.
But $30 is also likely far too low a price to get it into production, even if it had as many bids as the current top best-seller.
Well, this sales pitch sold me... I put my bid in.
As a seminarian, if it goes for much more than that, I'm going to be out of luck at this point. Though perhaps not in the future.
30$ looks like its still a sufficient bid!
Yeah, this post has 1,700+ views and it seems with a price so low, that most people excited enough about the title of the post to view it, would have strongly considered bidding on the Doddridge works. I'm not sure if it's just a lot of $ needed for the production, or if I'm wrong and people just aren't really bidding on these great works and excellent commentary.
Actually I don't know if Edwards speaks about the commentary, he just quotes from it a ton.
Quoted 638 times in Edwards works published by Yale. (Some of this is background material written for these volumes, but still a ton of quotes):
http://edwards.yale.edu/archive?path=aHR0cDovL2Vkd2FyZHMueWFsZS5lZHUvY2dpLWJpbi9uZXdwaGlsby9zaG93cmVzdF8/Y29uYy42LjEuMzE3NC4wLjYzNy53amVv
Almost 400 of these quotes are from Edwards' Blank Bible where he kept all his notes on scripture. He used this commentary extensively in his private Bible study.
Please Delete
Please Delete.
Ok, so I'm probably obsessing at this point, but I created a user voice topic that requests for logos to put some quotes from Spurgeon and stats on Edwards' use of this up on the home page of this resource so that people will become more familiar with it. If you agree please vote for this suggestion here: http://communitypricing.uservoice.com/forums/183260-general/suggestions/3710858-put-reviews-by-spurgeon-or-edwards-up-for-philip-d
Hoping to get this sooner than 4 years from now...
I cast a vote for this. I am surprised how slowly this resource has moved since I first placed my bid last May. It hasn't even reached 20% yet.
I didn't know that reviews of this product were enabled yet because it hasn't made it into production. Now that I'm aware of this, I posted a review with some info about how Edwards and Spurgeon recommended this commentary. Hopefully that will draw some interest for now...
I am in.
It's looking like we may just have to all up our bids. If everyone at $30 even doubles their bid progress would still only be at about 35%. At this rate everyone who is at $30 right now would have to bid something around $150 - $180 to get it into production. Hmmm...
Just bid...thanks for bringing this to our attention
thanks for bringing this to our attention
I'm glad there are so many people interested in this set! Thanks for posting about bidding everyone! The more people that post on this forum the more people will know about this commentary, and the faster we'll get it into production! So if you're glad Logos is offerring to put this set into production and excited to get it, please post to this forum to get more people to bid on it! That way we'll get it faster and more people will get a great deal on it!!!
I sometimes wonder if it doesn't hurt collections like these to include a lot of volumes of stuff that may seem extraneous to some folks. When these "complete" collections have a bunch of volumes with stuff like the author's store receipts, oil change records, tax returns, daily calorie counter checklists, love letters, medical records, and whatnot...I think some people just say "why purchase more 'stuff' just to turn around and hide it?"
Not sure that's what's keeping this one from gaining traction, but I can say I'm not keen on adding anything to my bloated library that doesn't add value...even if I can get it for a "great price!"
That said, I did just bid...I'm sorta curious what Edwards thought was worth quoting.
Yeah it would be nice if they offerred just the Expositor instead of only the complete works (it would probably move faster), maybe they'll separate it out as it's own resource after this one gets through CP.
David I think you'll really enjoy it! Even if you're not in the reformed camp, this resource is great in it's devotional spirit, and has reflections for each section of scripture!
It's really great at engaging both the mind and the heart, which I think is the reason I like Edwards so much as well!
Here's a sample of Romans 1:1-7 for anybody on the fence about bidding (or upping their bid!):
"Romans 1:1-7
The apostle begins his letter with a general salutation to the Christians at Rome; in which he transiently touches on some very important doctrines of that gospel, which it was his great design to illustrate and enforce.
Paraphrase
[[@Bible:Romans 1:1]]1 My dear Christian brethren, you receive this epistle from Paul, who, though once a bitter persecutor, has now the honor to style himself a servant of Jesus Christ; whose property he humbly professes himself to be, and glories in it, as his highest happiness, to be absolutely at the command and disposal of such a Master. And he is the more sensible of his great obligation to this, as he has been, in so wonderful a manner, acalled, not only to the fellowship of that holy faith which we all profess, or to the common services of the ministerial office, but even [to be] invested with the distinguished character of an apostle in the church. He once indeed boasted that he was of the Pharisaic sect, separated from the rest of the Jews by ceremonial observances, in which they place so peculiar a sanctity; but he now rejoices much more, that he is, by so special an act of condescending grace, separated to the glorious and saving gospel of the blessed God, destined and devoted to its sacred interests; even to that gospel [[@Bible:Romans 1:2]] 2 which, before it was thus expressly committed to the Christian apostles, was in a more obscure manner promised, and in some measure declared and exhibited, by his prophets, in the records of the holy scriptures, on which such bright luster is now thrown by comparing the predictions with the events. [[@Bible:Romans 1:3]] 3 I would take every opportunity of promoting in your minds, and my own, the highest regard to this blessed and evangelical dispensation with which God has favored us; relating chiefly to his only begotten and beloved Son Jesus Christ, our great anointed Savior, our ever honored Master and Lord, who was born a few years ago of the seed and family of David, according to the flesh, that is, with respect to his human descent, and so far as flesh was concerned in the constitution of his nature [[@Bible:Romans 1:4]] 4 [But] who is also to be regarded by us in a much higher view, as having been bdeterminately, and in the most convincing manner, marked out as the Son of God with the most astonishing display of Divine power according to the operation of cthe Spirit of holiness, which having originally produced that holy thing which was born of the virgin, exerted its energy upon him on so many occasions, and especially in the triumphant dresurrection from the dead which amply rolled away all the reproach of his cross, and entitled him to the honor of the first born among many brethren.
[[@Bible:Romans 1:5]] 5 This is that illustrious person by whom we have received egrace and an apostolic mission; as I esteem it the greatest of favors to be thus employed, and furnished for this important work: especially since the plan is so extensive, and it is the glorious design of it, that, out of regard to his name, all nations might, in due time, be brought to the obedience of the Christian faith, and thereby rescued from a state of idolatry and wickedness, formed to the most rational and sublime pleasures in the present life, and fitted for a state of complete and eternal felicity. [[@Bible:Romans 1:6]] 6 This is the grand scheme which God is already carrying on in many Gentile nations; among whom are you Romans; illustrious in the world on many accounts, but on none so happy as on this, that you also are now the called of Jesus Christ, invited by him into the fellowship of his gospel, and a participation of all its invaluable blessings. [[@Bible:Romans 1:7]] 7 And as God has especially committed this ministration to me I do therefore agreeably to the general purport of my office, inscribe this epistle to all in Rome, who are to such a degree beloved of God, as to be called to the privileges and hopes of Christianity, [and] numbered among that holy people who solemnly profess themselves consecrated to his service. And as, in this view, I must think of you with great respect, so I most unfeignedly wish grace and favor to you, with all kinds of prosperity and peace, from the blessed God, the great original of all good, who is now become our Father, and from the Lord Jesus Christ, who is exalted at his right hand, that he may scatter down all the blessings of providence and grace on his people, and may rule over all things for the good of his church.
a 1:1 Called to be an apostle.] As the judaizing teachers disputed Paul's claim to the apostolic office, it is with great propriety that he asserts it in the very entrance of an epistle, in which their principles were to be entirely overthrown. And the attentive reader will observe, with great pleasure, what a variety of other most proper and important thoughts are suggested in other clauses of this short introduction: particularly the views which the Jewish prophets had given of the gospel, the descent of Christ from David, the great doctrine of his resurrection, and Deity, the sending the gospel to the Gentiles, the privileges of Christians as the called and beloved of God, and the faith, obedience, and sanctity to which they were obliged, in virtue of their profession. Occasion will be given for the like reflections on a thousand other occasions, though the limits of such a work as ours will not allow us so particularly to trace them.
b 1:4 Determinately marked out.] That this is the exact signification of ὁρισθέντος Elsner has reasonably proved. Compare Acts 17:31.
c 1:4 The spirit of holiness.] It seems to me so little agreeable to the style of scripture in general to call the Divine nature of Christ the Spirit of holiness, or the Holy Spirit, that highly as I esteem the many learned and accurate commentators who have given it this turn, I rather refer it to the operation of the Spirit of God in the production of Christ's body, by which means the opposition between κατὰ σάρκα [according to the flesh] and κατὰ πνεῦμα [according to 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.
d 1:4 Resurrection of the Dead.] ἀναστάσεως νεκρῶν is rendered by some, resurrection from among the dead, i.e. leaving many of the dead behind; and Mr. Fleming has taken great pains to show, that wherever the compound word ἀναστάσεως [resurrection from the] (for he considers it as one word) is used, it is always in this sense. See Flem. of Res. p. 70. By this resurrection Christ was declared the Son of God; but to say he was constituted the Son of God by it, seems very unscriptural, since he was proclaimed under that title so long before his resurrection.
e 1:5 Grace and an apostolic mission.] Many would render it the favor of the apostleship; but that rendering is not the most literal; and it is certain that Paul did receive grace to subdue his heart to the obedience of Christ, and fit him for the ministry of the gospel, before he received his apostolic commission, whenever we suppose that commission to have been dated, I therefore choose to keep the clauses thus distinct.
Improvement
Let us begin the perusal of this excellent, though in many passages obscure, and difficult epistle, with paying our humble acknowledgments to the Divine goodness, that we are favored with so valuable a part of scripture as that contained in the apostolic epistles. How happy are we, who read from the pen of those holy men the sentiments they entertained of Christianity, under the full illumination of the sacred Spirit; and so learn what were the leading affections which prevailed in their minds. By these letters, they open all their hearts to us, amidst their labors and sufferings, that we also may have fellowship with them in those important things in which their communion was with the Father and his Son Jesus Christ.
With particular pleasure let us peruse the writings of Paul, who was, in so peculiar a manner, called to be an apostle, and separated to the gospel of God. He gloried in the name of a servant of Christ, and let us emulate it as the greatest honor. Let us be animated to exert ourselves to the utmost under that character; since God hath been pleased to bring us, though originally sinners of the Gentiles, to the obedience of faith, and to reveal unto us the gospel of his Son; that glorious gospel predicted by the prophets, and opened by the apostles, yea, by their Divine Master.
May our hearts adore the great Emanuel, who, though he condescended to be made of the seed of David, according to his flesh had a Divine nature infinitely superior to it. Let us often reflect on that glorious display of the power of the Holy Ghost, in his resurrection from the dead, by which he was marked out as the Son of God; and yielding to the force of such a demonstration, let us confide in him as Jesus our Savior, and obey him as Christ our Lord.
We are called to partake of the privileges of his people; we belong to the society of those who are eminently beloved of God, and who lie under obligations, as they are called an holy nation, a peculiar people, to be indeed saints, to be holy in all manner of conversation, as being entirely devoted to God and the Redeemer. May such grace be imparted to us from God our Father, and from Jesus Christ our Lord, that we may not dishonor the sacred community to which we belong; that we may not with millions be cast out at last infamous and abhorred, but may enjoy its most important privileges, in that state of final and everlasting glory in which the kingdom of the Son of God shall terminate!"
[end quote]
-In the original the Bible text is italicized so that you can distinguish it from the paraphrase put in by Doddridge, but I didn't have time to go through and change it here. I included his notes after the paraphrase as well. These aren't very well marked in my paste of the paraphrase because I just pasted it up without putting brackets around the footnote indicators, but if you look close you can catch them. Also there are devotional sections after each section of scripture that Doddridge calls "improvements". These are great for making the reading devotional. The whole work has an air of puritan devotion and deep theology to it! Please bid on this if you are at all interested!
There is such a long way to go for this resource. I think it may need a change in strategy.
[Y][Y]
Bump
Also here's the link from Archive.org.
I doubled my bid...
Does anyone know how to place this thread onto the Reformed Products category instead of general?
You could e-mail forums@logos.com.
Bump!!!
Bump again!!!!
Anyone else excited about this resource?????
I too would like to see this get into production. Placed my bid May 2012 but it looks like not many others are interested.
WEEKLY BUMP!
(The more people who see this post, the faster this resource will make it into production!!!)
- also don't miss out on the $50 off Edwards' works sale going on right now!
See also this suggestion for a systematic theology of Edwards' thought:
http://community.logos.com/forums/t/73124.aspx
See also this suggestion for a systematic theology of Edwards' thought: http://community.logos.com/forums/t/73124.aspx
Hopefully your persistence will pay off. Just a reminder to put a space after your web link and it will be active. I too forgot once this past week [:$]
Thanks Bruce!
Just posting another link to this resource...
https://www.logos.com/product/20427/the-works-of-rev-philip-doddridge
I just built a file that contains links to all Jonathan Edwards' sermons, from both his 2 Volume Works and his 26 Volume Yale Edition Works. The Yale Edition is not out of prepub yet so I linked all sermons from that resource to Yale's Edwards site where they are all posted. I also included the 47 volumes that are only available on their site! In total this contains links to every sermon in all 75 volumes of Edwards' works! Hundreds of Edwards sermons all arranged chronologically by Scripture!
Enjoy!
Here's a sample of Romans 1:8-15:
Romans 1:8-15
The apostle strongly expresses his affection for his Christian friends at Rome: thereby to introduce, with greater advantage, the considerations he had to lay before them in the process of the epistle.
8 I am now setting myself to write to you, my dear brethren at Rome; and I must, in the first place declare to you, that I unfeignedly thank that most glorious and excellent Being, who is now become my covenant God and Father through Jesus Christ, by whom we have received the adoption, and bless him for you all; that your faith in his invaluable gospel is so pure and steadfast, and produces such genuine fruits, that it is declared and celebrated through the whole world; and is universally looked upon, by all Christians in this extensive empire, as a most happy presage of the general spread of their holy religion. 9 Such a report as this cannot but excite my praises, as being so agreeable to the tenor of my petitions: for God whom I make it the continual business of my life to serve with the greatest integrity and ardor of my spirit, in the gospel of his Son, is my witness; and I appeal to him with confidence on so solemn an occasion, as it is he only who can judge of the fact; how incessantly I make mention of you Romans, when I bow my knee before him in solemn seasons of devout retirement; 10 always entreating in my prayers the permission of his gracious providence to come to you, if by any means now at length, after so long a delay, I may have a prosperous journey to you, by the will of God; on whose blessing I am sensible the prosperity of all our ways depends, and to whose wise determination I desire to submit all my schemes and purposes, even those which are formed with the most affectionate regard to the good of his church. 11 Nevertheless, so far as may consist with this due resignation, I am humbly importunate with him on this head; for I desire greatly to see you, not from any curiosity which the grandeur and magnificence of your city excites, nor from any prospect of personal advantage that I might receive from the most considerable of you, in the greatest distinction of circumstances, but that I may aimpart to you some spiritual gift, by the laying on of my hands in the name of the Lord Jesus Christ; that by the farther experience which you may then have of the operations of the Holy Spirit, as well as the edification to be received from what discourses may pass between us, you may be established in your Christian faith, and fortified against all temptation, either to renounce or dishonor it: 12 That is in other words, [I desire] that while I am among you, we may be comforted together, as have great reason to believe that we shall, by the exercise of the mutual faith, both of you and me; while I am communicating and you receiving these blessings, and those correspondent graces are working on each side, which I doubt not will be bfor my improvement, as well as for yours.
13 And, while I thus express my desire of an interview with you, I would not have you ignorant my dear brethren, that I have often been proposing and contriving to come to you; though have hitherto, by one means or another, been hindered. I have, I say, long meditated and desired the journey, that I might have some fruit of my ministerial and apostolic labors among you also; even as I have already had from the many churches I have planted and watered among the rest of the Gentiles. 14 Which I mention, not by any means as boasting of what I have done; for I know, that in the circumstances in which Christ has placed me, considering the charge he has honored me with, and the mercy he hath extended to me, I am, in the strictest justice, a debtor both to the Greeks and the barbarians, both to cthe learned and the ignorant. Duty and gratitude bind me to do my best, to promote the conversion and salvation of men of every nation and rank, of every genius and character. 15 Therefore, according to my weak abilities, and the opportunities which God may give me, I am dready and desirous to preach the gospel to you also that are at Rome, though it be the capital of the world, a place of so much politeness and grandeur, and a place likewise 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 to come and publish this Divine message among you; though it should be at the expense of my reputation, my liberty or life.
Happy is the church of Christ, when its ministers are thus conscious of the excellency of the gospel, and thus earnestly desirous, in the midst of reproach, persecution, and danger, to extend its triumphs; when they can thus appeal to God, that it is with their spirit that they serve him in the gospel of his Son.
This will give them a largeness of heart well becoming their office. Devotion will then flourish in their secret retirements, as well as be maintained by them in public assemblies; and the concerns of the churches, and sometimes of far distant churches, will have a place in their thoughts and prayers at such solemn seasons.
May they ever remember, that as the servants of Christ, they are to be the friends of mankind; and that their Master has laid such obligations upon them, that for his sake they are debtors to the whole world, in every office of Christian friendship, and especially as to any spiritual gift which by their ministration they may be instrumental in imparting. The more they exert themselves in such services, the more will their own faith and comfort, as well as that of their people, be confirmed.
But in whatever station we are, let us be forming schemes for the service of God, and good of men; projecting our journeys and visits on that plan, yet always with a becoming sense of our dependence on the smiles of heaven, for prosperity and success; and as dutiful children, referring it to the infinitely superior wisdom of our heavenly Father, to put a negative, at his sacred pleasure, upon those purposes which lay nearest to our hearts, and in which we most sincerely intend his glory.
Notes
a1:11 Impart to you some spiritual gift.] Bos interprets this, of preaching the gospel, in which was a Divine kind of food by which their souls might be strengthened; and which he, as with the richest liberality, was willing to impart and distribute among them. But as spiritual gifts, in the language of St. Paul, have generally another signification, (compare 1 Cor. 12:1, 4, 9; 1 Cor. 14:1, 12.) and it was the particular office of the apostles to bestow miraculous gifts, by the laying on of their hands, I have taken the passage in that view; and though it is reasonable to suppose the Christians now at Rome had some share of these endowments Rom. 12:5-7, it is highly probable, that on Paul's arrival among them, they might receive them in much greater abundance. The great temptations which the inhabitants of Rome were under, both to infidelity and immorality, would make such assistances more desirable, and the apostle more solicitous for such an interview. As for the words ἐν ὑμῖν [we may be mutually] (v.12) it makes the construction much plainer to read them before συμπαρακληθῆναι [encouraged] as they can by no means, otherwise, have any force at all. They must, therefore, as L’Enfant has well noted, be rendered being among you.
bb1:12 For my improvement, as well as for yours.] This thought, so full of respect to his Christian friends at Rome, is suggested with great delicacy and address, and it is very reasonable to suppose that every new instance, in which miraculous gifts were communicated by the laying on the hands of any of the apostles, would be a source of new edification and establishment 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 they had received.
cc1:14 The learned and the ignorant.] L'Enfant justly observes, that σοφοῖς often signifies learned, (compare 1 Cor. 1:20) and consequently ἀνοήτοις must signify ignorant, or those whose understandings had not been improved by cultivation. And it is well known that the literati, or sages of antiquity, were anciently called σοφοῖς See Rom. 1:22; 1 Cor. 2:4; 3:20, and σοφοῖς plainly signifies learning; Mat. 13:54; Mark 6:2; Acts 6:22.
dd1:15 Ready and desirous.] Raphelius shows, that πρόθυμον expresses not only a readiness, but in some cases, an eagerness of desire. Not. ex Herod.
It is still only at 35% [:(]
It is still only at 35%
Sad day!
Hopefully some of those people in on it for $20 will put in an extra $10 and bump up the progress on this one to 60%!!!!!
...Is there an award for slowest community pricing resource?
I am in at 60$ iirc.
.Is there an award for slowest community pricing resource?
That's not your goal is it? [;)]
OK, Here's Romans 1:16-32:
Romans 1:16-32
The Apostle declares his readiness boldly to preach the gospel at Rome, supported by a sense of its excellency; to illustrate which, he shows that the world greatly needed such a dispensation. And first he introduces a discourse of the abandoned state into which the Gentiles were fallen.
16 I have told you (v. 15) that I am ready and desirous to preach the gospel at Rome, though the capital city of the world; and indeed there is nothing that I more earnestly wish than opportunities of bearing the most public testimony to it: for, with whatever contempt that sacred dispensation, and they who publish it, may be treated on account of the circumstances and death of its founder, the character of its ministers, and the nature and tendency of its doctrines; I am not ashamed of the gospel of Christ, but rather glory in it. And I have great reason to do it; for while other methods, intended to promote the reformation and happiness of mankind, have been all ineffectual; it has clearly appeared that this is the power of God for complete and eternal salvation, to every one that believes. It contains the most glorious display of the Divine power, efficaciously exerted for this important purpose, and operating in favor of every one who cordially embraces it. Thus salutary is it ato the Jew, who is far from being above the need of it, and to whom, by the special command of our Lord, it is to be first preached and proposed wherever its ambassadors come; yet not to be limited to him, but proclaimed also to the Greek, and the Roman, and Gentiles of every nation under heaven; who are all, with equal freedom, invited to partake its important benefits. 17 And it is admirably adapted to secure this great and blessed end; for in it bthe righteousness of God cby faith that is, the method which God has contrived and proposed for our becoming righteous, (Isa. 56:1) by believing his testimony, and casting ourselves on his mercy, is revealed to our faith and most clearly exhibited, as the great object of it. dAs it is written in the prophet Habakkuk in Hab. 2:4, "The just shall live by faith;" and as good men were then delivered from the ruin which involved others, by trusting to and acting upon the Divine declaration so now the like principle of faith, receiving and embracing this great discovery which God has made of his mercy in Christ, secures our life and salvation. 18 And as in this view it is well worthy of our regard, so there is an absolute necessity of its being attended to; efor the wrath of God is revealed from heaven by many singular interpositions of Divine providence, and especially by the most express declaration of the sacred oracles, which teach us to look on the grand and final revelation of it as nearly approaching. And the terrors of this wrath are apparently leveled against all impiety and unrighteousness of men who wickedly restrain the truth in unrighteousness; when that heaven born Captive would exert its energy upon their minds, and urge them to obey its dictates. This is, more or less, the generally prevailing character; and it exposes men to a sentence, the terrors of which, if they were well understood, would soon drive them, with the greatest solicitude, to seek their refuge in that gospel, the tidings of which they now so arrogantly despise.
19 The sad character I hinted at above, of restraining and imprisoning the truth in unrighteousness, is more general than mankind are aware. We find it not only among those who have enjoyed the benefit of a revelation from God, but in all the Gentile nations. For the main fundamental principles of what is by any means to be known of God, that is, that he is the great Original of all, is manifest among them, for God has showed it to them, by a light universal as the sun. 20 For those things of him which are invisible, are, and have been from the very creation of the world, not only intimated, but fbeing duly attended to, clearly seen by the things which are made; the whole system of which bears such eminent signatures of the great Artificer, as loudly to proclaim his name and attributes, even his eternal power and gdivinity; so that if any of the Gentile nations neglect to trace it, with reverence, love, and obedience, they are without excuse, and would be destitute of every just or plausible apology for themselves, if he should enter into judgment with them: 21 because hknowing God as the great Former of all, and a Being of supreme and incomparable perfection, they have not adored and glorified [him] as God their Maker, ineither were duly thankful to him as their great and constant Benefactor; but acted as if they had neither opportunity nor capacity of acquainting themselves with him. This has generally been the character of the Gentiles, without accepting those of the politest ages and most learned nations. Instead of setting themselves to inquire into the will of the Supreme Being, and with becoming gratitude and zeal devoting themselves to his service, they became jvain and foolish in their boasted reasonings, entangling themselves with a thousand unprofitable subtleties, which only tended to alienate their souls from every sentiment of true religion; and their unintelligent heart, instead of being enlightened by these sophistries, was more and more involved in darkness, and rendered impenetrable to the simplicity of the most important truths. 22 So that kprofessing themselves to be wise, far beyond the common pitch, assuming and glorying in the title of sages or wise men, at least in that of lovers of wisdom, they became fools and idiots, degrading, in the lowest and most infamous manner, the reason which they so arrogantly pretended to improve, and almost to engross. 23 And as this was evident in a variety of other vices, in which the philosophers of heathen nations joined with the vulgar, 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 splendors in which he shines forth through earth and heaven, into the representing image of mortal and corruptible man; which, however elegantly 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 emblems of deity, and objects of worship, brutes and their images, birds and four-footed animals, and even such vile reptiles as lbeetles, and various kinds of serpents, which creep on the dust.
24 This was such scandalous and pernicious superstition, that it is no wonder that God should in righteous judgment withdraw from those who introduced and encouraged it. He therefore not only left them to sink lower and lower in these absurd methods of worship, but also delivered them up to the vilest uncleanness, in [gratifying] the detestable lusts of their own heart; which grew more and more outrageous and enormous when the restraint of his common influences was thus withdrawn from their minds. Thus he left them to dishonor their bodies among themselves, as much as they had before dishonored their rational faculties by such senseless idolatries. 25 This was so prevalent an evil, that even many of them who knew much better and had in their own minds sounder apprehensions of things, yet from mere secular motives, suppressed that better knowledge, and conformed to popular superstitions and follies, and thereby mchanged the truth of God, the true doctrines of his nature, and genuine institutions of his worship, into a lie, into abominable idolatries, founded on the most false representations of God, and often supported by a train of artful forgeries; and, upon the whole, they worshipped and served, with religious homage and solemn devotion, the creature, to the neglect of the great Creator; who, however basely and ungratefully neglected by men, is surrounded with the perpetual homage of the heavenly world, and blessed for ever. Amen. May he ever be held in the highest veneration by all his creatures in heaven and earth, throughout all succeeding ages.
26 Therefore, I say, because of this inexcusable neglect of the ever blessed God, he abandoned them to the most infamous passions; for even their women, from whom the strictest modesty might reasonably have been expected, changed the natural use of the other sex nto that which is against nature. 27 And likewise their males, leaving the natural use of the female, have been inflamed with the most scandalous and abominable desires towards each other, males with males perpetrating that which is most shameful to mention, and detestable to think of, and receiving in themselves the just recompense of their error, in that stupidity and degeneracy of mind to which they were evidently left. 28 And thus, upon the whole, as they owere not solicitous to retain God in their knowledge, nor to propagate suitable conceptions of him, or address him by proper acts of rational and pure devotion, God delivered them over to an undiscerning mind, to do pthings most inexpedient and enormous; as he cannot more dreadfully punish one sin than by giving up the offender to more. 29 And accordingly, universal depravation and corruption seized and possessed them; and the whole series of their discourses and actions showed that they were full of all manner of injustice, lewdness, qmischief, covetousness, and malignity; perpetually injuring each other, and drawing damage and misery on themselves while they were filled and intoxicated with every imaginable vice, envy, murder, contention, fraud, the inveteracy of all evil and pernicious habits, which no sense of decency, or regard to reputation or interest could reform. 30 Instead of entertaining those friendly regards to each other which common humanity might have taught them, they were whispering something against those that were present, as well as backbiting such as were absent; and being 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, they were rviolent and overbearing in their behavior to each other, proud of what they had, and arrogant boasters of what they had not; ingenious inventors of evil and vicious things, who piqued themselves on making some new discoveries in the arts of sensuality or mischief. And it is no wonder that when there was such an impious disposition to rebel against God, they should also be disobedient to earthly parents: 31 And that they should act in so wild and unaccountable a manner, as to seem to be without the understanding of men; implacable in their resentments, swithout natural affection even to their own children in some instances, and to their parents in others. And when a reconciliation was attempted, and mutual engagements entered into with the highest solemnity, they were on any present appearance of advantage, presently for breaking those pacific treaties, and unmerciful in pursuing their schemes of cruelty and revenge, whenever they got any new opportunity of doing it. 32 This was the character which generally prevailed in the heathen world twho though they knew the righteous judgment of God, and though their consciences, as well as the lessons of their wisest teachers, told them, that they who do such things as these are worthy of death; yet not only do these things themselves, but also look with complacency upon, and agree together with those that do them; forming confederacies to countenance and support each other, and impudently out braving those who should presume to bear testimony against them.
When we dwell on the representation of that character which this humane and candid apostle gives us of the heathen world with regard to their idolatries, impieties, and other immoralities, what reason have we to bless God for the dispensation of the gospel; which has wrought so effectually for the reformation of thousands, who might otherwise have been as deeply drenched in all these enormities as the vilest of them! For we know, that it was not the barbarous nations alone, but some of the politest, who in neglect of all the opportunities they had of knowing better, and in opposition to that better knowledge which some of them actually obtained, were often distinguished for the superstition of their worship, and the scandal of their lives; so that the chief illustrations of this sad subject are to be borrowed from Egypt, Greece, and Rome.
Let us learn, not only to guard against the vices for which the heathens are here branded, (knowing that the practice in us will be yet more criminal) let us cultivate the opposite virtues of justice and temperance, benevolence and contentment, peace and charity, sincerity and humility; and let us cherish the natural tender affections. If offences arise, let us always be ready to hearken to terms of reconciliation, and faithfully observe our engagements; taking the greatest heed, that knowing so clearly as we do the judgments of God, we do not, by any means, give countenance to, and seem to join in a confederacy with sinners.
Let us bless God for all the capacities and opportunities he has given to the heathen nations of coming to the knowledge of himself by the things that are made, which declare his eternal power and Godhead, and render inexcusable both atheists and idolaters among them. But when we recollect how many either entirely lost the truth, or imprisoned it in unrighteousness let us be most affectionately thankful for so superior a light; for that gospel which is to every believer, without exception, the power of God for salvation, and which declares the righteousness of God, as the object of our faith. May we properly receive it, and so escape the terrors of that Divine wrath which is revealed from heaven against all impiety and unrighteousness of men.
aa1:16 To the Jew first.] There is a noble frankness, as well as very comprehensive sense, in these few words of the apostle by which, on the one hand, he strongly insinuates to the Jews, their absolute need of the gospel, in order to salvation; and upon the other, while he declares to them, that it was also to be preached to the Gentiles, he tells 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.
bb1:17 The righteousness of God.] δικαιοσύνη θεοῦ plainly signifies, in several passages of this epistle, not the essential righteousness of God's nature, but the manner of becoming righteous, which God hath appointed and exhibited in the gospel Compare Rom. 3:21, 22; Rom. 10:3. Compare Phil. 3:9; Mat. 6:33. And the phrase may perhaps have the same sense in several passages of the Old Testament. See Isa. 46:13; 51:5, 6, 8; 56:1. Mr. Mace generally renders it the divine justification; yet cannot always render δικαιοσύνη [righteousness] so.
cc1:17 By faith, is revealed to faith.] I would connect ἐκ πίστεως [by faith] with δικαιοσύνη [righteousness], and suppose εἰς πίστιν [to faith] to be governed of ἀποκαλύπτεται [revealed], thinking the transposition easier than the interpretation given by many others, as if it implied its being wholly by faith, as Mr. Mace renders it; or going on from one degree of faith to another: for though it is true that this is the case, I find no example in which the phrase is used in either of these senses. Those which Mr. Locke produces to justify the former of these interpretations, (viz. Rom. 6:19; and 2 Cor. 3:18) being by no means exactly parallel. And it is so plain, that ἐκ πίστεως [from faith] in the close of this verse, signifies “by faith”, that I wonder it should have been rendered so differently in the former clause.
dd1:17 As it is written, the just shall live by faith.] The prophet Habakkuk, speaking of the destruction to come upon Jerusalem by the Chaldeans, observes how different the behavior and states of good and bad men would be. The sinner's heart would be vainly lifted up to his destruction, while trusting to his own wisdom and power, (and accordingly prince and people became the sacrifices of this foolish self confidence): whereas the righteous, the truly good man, would preserve his life by believing the Divine declarations, and acting according to them; and thus under the gospel, he that believes shall live. Some would render it, “The just by faith shall live”, or “he shall live who is justified by faith”, but however this might suit the Greek phrase, it seems less agreeable to the Hebrew, from whence it is taken.
ee1:18 For the wrath of God is revealed.] Commentators differ much in fixing the connection of these words. Some have considered this verse as another reason why he was not ashamed of the gospel because it contained so awakening a declaration of the wrath of God against sin, and by that means had a most powerful tendency to awaken men's consciences, and save their souls: in which view, some treating the particle γὰρ [for] as an expletive, have rendered it, “there the wrath of God is revealed”. And Mr. Locke brings it nearly to the same, where he explains it as a reason why Paul was so ready to preach the gospel at Rome. But the connection hinted in the paraphrase, seems most rational and natural. The sentences in Paul's writings often run into each other.
ff1:20 Being duly attended to.] νοούμενα seems to have this signification, and to be, as it were, included in a parenthesis; so that τοῖς ποιήμασιν [the things that have been made] is governed of καθορᾶται [clearly perceived].
gg1:20 Divinity.] It is observable that Augustine (Civ. Dei, viii. 1) nicely distinguishes between θεότητα, and θειότητα the word here used; maintaining that the one signifies deity, or divine nature, the other divinity, or divine majesty and glory, and if there be that distinction, the latter word is apparently more proper here, as divine glory results from that eternal power which is comprehended in the divine nature.
hh1:21 Knowing God.] Some understand it as if he had said, “Whereas they might have known God”: but I think what Paul charges upon the philosophers is, that though they actually knew there was one supreme God, they neglected him, to conform (for low and base considerations) to the established idolatry; which was really the case, to their aggravated guilt and condemnation; as appears from most of the passages in which the Pagan writers bear a testimony to the doctrine of the Unity; a specimen of which may be seen in Dr. Sykes Connect. chap. 14. p. 364-383; Dr. Ab. Taylor, of Faith, p. 12—17, not. and Cudworth’s Intellect. System, chap. 4. § 10-31, especially §19-28.
ii1:21 Neither were thankful.] It is worthy our observation, that gratitude to God is here put for the whole of religion; and no principle can be nobler, and none can be stronger or more extensive.
jj1:21 Vain in their reasonings.] ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν Mr. Locke illustrates this by the stupid folly of their idolatry, 2 Kings 17:15, 16; Acts 14:15. But I rather think the word διαλογισμοῖς [reasoning] refers to the perplexing sophistry of the philosophers. I have often thought Lucretius one of the most remarkable illustrations of the character here drawn. What vain reasonings, and how dark a heart, in the midst of the most pompous profession of oracular wisdom!
kk1:22 Professing themselves.] φάσκοντες εἶναι σοφοὶ seems just equivalent to Xenophon's φάσκοντας σοφεὶν which so evidently refers to the pride they took in the title of lovers of wisdom. See Raphel. in loc.
ll1:23 Beetles and serpents.] Of this amazingly stupid, yet prevalent idolatry, the worship of serpents, see Jenk. Reas. of Christianity, Vol. II. p. 246-248; Tennison of Idol. chap. 14. p. 352-354; Owen on Serp. chap. 4 and 5; Stillingf. Orig. Sac: p. 516.
mm1:25 Changed the truth of God into a lie.] Elsner takes great pains to show, that the truth of God here signifies what he really was; and a lie, a false representation. See Elsner's Observ. Vol. II. p. 11. It is well known that idols are often called lies: Isa. 44:20; Jer. 3:23; 13:25; 16:19.
nn1:26 To that which is against nature.] Many horrible illustrations of this may be seen in Bos, exercit. in loc.
oo1:28 Were not solicitous.] ἐδοκίμασαν imports a concern to bring things to a trial or touchstone, which this translation expresses much better than ours, which coldly renders it, “they liked not”.
pp1:28 Things most inexpedient.] The original expression is a meiosis, to express things most detestable; as αἐίκἐα ἐργα [not in Biblical manuscript, unsure how Doddridge connects to passage] signifies all the inhumanities which Achilles most ungenerously practiced on the corpse of Hector. Compare Wisd. 14:22-27. See Bos in loc.
qq1:29 Mischief, malignity, inveteracy.] According to some acute commentators, πονηρίᾳ [evil] signifies doing mischief, κακίᾳ [malice] a malicious temper, and κακοηθείας [maliciousness] a custom of repeating it frequently.
rr1:30 Violent and overbearing.] ὑβριστὰς [insolent] is properly opposed to σώφαεν, and 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 inconveniences or suffering which he may thereby bring upon others.
ss1:31 Without natural affection.] ἀστόργους may include the absence of both Paternal and filial affection. The custom of exposing newborn infants which prevailed so generally in the heathen world, and that among polite nations and persons, in other respects not destitute of humanity is a most striking instance of the truth of this assertion; as that of killing their aged parents also was of the counterpart.
tt1:32 Who, though they knew the righteous judgment of God.] The Clermont copy inserts the words όυκ ἐνόησαν after ἐπιγνόντες [knowing]; agreeable to which reading, Mr. Locke renders it, who, though they acknowledge the rule of right [δικαίωμα] [righteous decree] prescribed them by God, and discovered by the light of nature, yet did not understand that they who do these things are worthy of death, and therefore συνευδοκοῦσιν [approve] live well with those who do them, that is, “converse with them, without any marks of disesteem and censure; whereas the Jew, who condemns the evils which he practices, is much more inexcusable”; so connecting this verse with the 2nd chapter. But I neither think the authority of the Clermont copy, by means sufficient to: justify our admitting this reading, nor can imagine it would make a good sense: for surely if they knew a rule of right prescribed by God they could not be ignorant that the violation of it would expose them to punishment; and it is evident, in fact, from numberless passages in heathen moralists, that they were not ignorant of it. The vulgar Latin does indeed partly follow this peculiar reading; but they add, “nan solum qui faciunt, sed qui consentiunt facientibus”, "not only they who commit these crimes, but they who agree with others that commit them": which I think makes a sense much preferable to Mr. Locke's, though by no means agreeable to the original, It seems hereto be implied, that to look with complacency on the vices of others, is one of the last degrees of degeneracy.
