Diodore of Tarsus and John Wesley Romans commentary side by side

This has every single Diodorus of Tarsus, or some say Diodore of Tarsus commentary on Romans side by side with the adjacent John Wesley Romans commentary.

As Diodore of Tarsus only quoted on parts of Romans. John Wesley's commentary will only be on the same verses. If John Wesley didn't have commentary on a specific verse, I removed Diodore of Tarsus's commentary.

The original Diodorus Commentary is from

https://blogs.crossmap.com/stories/diodorus-of-tarsuss-full-commentary-on-romans-lPOug9d_kPrVSG_8fnjkE

https://blogs.crossmap.com/stories/diodorus-of-tarsuss-full-commentary-on-romans-in-koine-greek-chapter-5-to-16-ksCp6cwWSWu7r6FRmq0In

This is sourced from Pauluskommentare aus der Griechischen Kirche aus Katenenhandschriften gesammelt und herausgegeben, by Karl Staab (1892–1974).

https://archive.org/details/MN41481ucmf_2

https://ia902908.us.archive.org/5/items/MN41481ucmf_2/MN41481ucmf_2.pdf

The John Wesley Romans commentary is all from

https://www.studylight.org/commentaries/eng/wen/romans.html

Thank you to Sulu Kelley and Bill Brown, Art MiddleKauft, Wesley Center at Northwest Nazarene University, Christian Classics Ethereal Library Website, Andrew Hanson, CCEL Intern, Jeff Garrison, Studylight and Arend Remmers for putting it out together!

“Having previously said that "upon the sin of Adam and upon the sentence of death all the rest also sinned," he confirms that they sinned by adding: "For until the law sin was in the world." For do not think, he says, that there was no sin until the Mosaic law, nor that sin was not imputed to men. For it was indeed imputed, since there was also a law. What kind of law does he indicate? The natural law according to which we are moved to distinguish between the better and the worse, concerning which law he already said: "For when Gentiles who do not have the law do by nature the things of the law, these, not having a law, are a law to themselves." Thus, then, even before the Mosaic law there was the law of nature. But since sins existed, he says, and were committed, death reigned from Adam until the establishment of the law even over those who had not sinned, nor transgressed a commandment of God in the likeness of Adam, but who had falsified the law of nature. "Who is a type of the coming one," that is, Adam is a type of Christ, not regarding sin or righteousness (for in these respects they were opposites), but regarding transmission. For just as from Adam death spread to all, so also from Christ life spread to all. He is also a type in another sense: for just as Adam was the head of Eve insofar as he was a husband, so also Christ is the head of the church insofar as he is proclaimed her bridegroom, as the apostle also says: "For this reason a man shall leave his father and mother and be joined to his wife. This mystery is great, but I speak concerning Christ and the church.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 5:13-14

"For until the law sin was in the world-All, I say, had sinned, for sin was in the world long before the written law; but, I grant, sin is not so much imputed, nor so severely punished by God, where there is no express law to convince men of it. Yet that all had sinned, even then, appears in that all died.

Death reigned — And how vast is his kingdom! Scarce can we find any king who has as many subjects, as are the kings whom he hath conquered.

Even over them that had not sinned after the likeness of Adam’s transgression — Even over infants who had never sinned, as Adam did, in their own persons; and over others who had not, like him, sinned against an express law.

Who is the figure of him that was to come — Each of them being a public person, and a federal head of mankind. The one, the fountain of sin and death to mankind by his offence; the other, of righteousness and life by his free gift. Thus far the apostle shows the agreement between the first and second Adam: afterward he shows the differences between them. The agreement may be summed up thus: As by one man sin entered into the world, and death by sin; so by one man righteousness entered into the world, and life by righteousness. As death passed upon all men, in that all had sinned; so life passed upon all men, (who are in the second Adam by faith,) in that all are justified. And as death through the sin of the first Adam reigned even over them who had not sinned after the likeness of Adam’s transgression; so through the righteousness of Christ, even those who have not obeyed, after the likeness of his obedience, shall reign in life. We may add, As the sin of Adam, without the sins which we afterwards committed, brought us death; so the righteousness of Christ, without the good works which we afterwards perform, brings us life: although still every good, as well as evil, work, will receive its due reward." - John Wesley, Romans 5:13-14

“This seems to contradict the preceding statement that "death spread to all men." For having spoken above about all, he now speaks about many. But one must know that death indeed spread to all, since all also sinned, but it spread to all examining and testing them, taking hold not of those who simply sinned, but of those who persisted in their own sins, which he also makes clear through what follows when he says that "the many were made sinners," through which he indicates the immutability of their wickedness. So death did spread to all examining them, seeing them sinning, but it did not put all to death. Some, then, thought to indicate a difference in death through these words, and that through the word "all" bodily death is indicated, but through "many" spiritual death. But the sequence of the argument now shows none of these things. For there is no distinction in it, but he speaks as if concerning a single universal matter. He is eager, however, to show that even if the transgression of Adam was devised by the evil one, who was securing for himself the beginning of his kingdom over men, yet the Lord by his coming bestowed a greater gracious gift.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 5:15

"Yet not — St. Paul now describes the difference between Adam and Christ; and that much more directly and expressly than the agreement between them. Now the fall and the free gift differ, 1. In amplitude, Romans 5:152. He from whom sin came, and He from whom the free gift came, termed also "the gift of righteousness," differ in power, Romans 5:163. The reason of both is subjoined, Romans 5:174. This premised, the offence and the free gift are compared, with regard to their effect, Romans 5:18, and with regard to their cause, Romans 5:19." - John Wesley, Romans 5:15

“Instead of corresponding to the one sin of Adam, the gift was great and abundant and surpassed the sins of all by its love for mankind, which he teaches by adding: "For the judgment from one resulted in condemnation, but the gracious gift from many trespasses resulted in justification." For he means to say that Adam's sin was one, but nevertheless, being one, from one sin it condemned the many because they imitated Adam. But the gracious gift of the Lord was not measured against one sin, but against the sins of all, which were many. So delivering them from many trespasses, he brought them into justification. For in this is the abundance of grace, that it not only delivered from trespasses, but also guided them into righteousness.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 5:16-17

"The sentence was by one offence to Adam’s condemnation — Occasioning the sentence of death to pass upon him, which, by consequence, overwhelmed his posterity.

But the free gift is of many offences unto justification — Unto the purchasing it for all men, notwithstanding many offences.

There is a difference between grace and the gift. Grace is opposed to the offence; the gift, to death, being the gift of life." - John Wesley, Romans 5:16-17

“Having examined and fully discussed both the penalty inflicted on men through Adam and the benefit granted by the Lord, he then proceeds to teach more assertively that Adam's trespass condemned and put men to death, but the Lord's justification brought them to life. And what was Adam's trespass? Disobedience. And what is the Lord's justification? The obedience by which he obeyed the Father in becoming man and suffering on behalf of men, as the apostle says in another place: "Being found in appearance as a man, he humbled himself and became obedient to the point of death, even the death of the cross." Thus obedience took down disobedience and by the very best thing conquered the very worst.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 5:18-19

"Justification of life — Is that sentence of God, by which a sinner under sentence of death is adjudged to life.

As by the disobedience of one man many (that is, all men) were constituted sinners - Being then in the loins of their first parent, the common head and representative of them all.

So by the obedience of one — By his obedience unto death; by his dying for us.

Many — All that believe.

Shall be constituted righteous — Justified, pardoned." - John Wesley, Romans 5:18-19

“By saying "so that it might increase," he showed that even before the law there were trespasses and men knew they were stumbling. They did not, however, recognize everything they stumbled in as trespasses, but the law, when given, stripped them bare and showed that the things they considered lawful were more numerous. And he spoke accurately with the word "came in alongside." For in the interval between the disobedience of Adam and the coming of the Savior, the law made an entrance into life. "But where sin increased, grace abounded all the more." Where, then, did sin increase? Where the law was. And if the law was among the Jews, there also grace abounded all the more. For from there came the evangelists and apostles and the very head of salvation, Christ.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 5:20-21

"The law came in between — The offence and the free gift.

That the offence might abound — That is, the consequence (not the design) of the law’s coming in was, not the taking away of sin, but the increase of it.

Yet where sin abounded, grace did much more abound — Not only in the remission of that sin which Adam brought on us, but of all our own; not only in remission of sins, but infusion of holiness; not only in deliverance from death, but admission to everlasting life, a far more noble and excellent life than that which we lost by Adam’s fall.

That as sin had reigned-so grace also might reign — Which could not reign before the fall; before man had sinned.

Through righteousness to eternal life by Jesus Christ our Lord — Here is pointed out the source of all our blessings, the rich and free grace of God. The meritorious cause; not any works of righteousness of man, but the alone merits of our Lord Jesus Christ. The effect or end of all; not only pardon, but life; divine life, leading to glory." - John Wesley, Romans 5:20-21

“What then shall we say?" he says. "Shall we continue in sin, so that grace may increase? By no means." He added "By no means" safely. For those who sin maliciously are not worthy of forgiveness, but those who through carelessness and inattention receive the schemes of the devil, these are just to be pitied by God. "How shall we who died to sin still live in it?" Since those who are baptized confess that they have died to the world and renounced sin and the devil.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 6:1-4

"The apostle here sets himself more fully to vindicate his doctrine from the consequence above suggested, Romans 3:7-8. He had then only in strong terms denied and renounced it: here he removes the very foundation thereof.

Dead to sin — Freed both from the guilt and from the power of it.

As many as have been baptized into Jesus Christ have been baptized into his death — In baptism we, through faith, are ingrafted into Christ; and we draw new spiritual life from this new root, through his Spirit, who fashions us like unto him, and particularly with regard to his death and resurrection.

We are buried with him — Alluding to the ancient manner of baptizing by immersion.

That as Christ was raised from the dead by the glory — Glorious power. Of the Father, so we also, by the same power, should rise again; and as he lives a new life in heaven, so we should walk in newness of life. This, says the apostle, our very baptism represents to us.- John Wesley, Romans 6:1-4

“He used the word "united" (grown together) precisely. For of trunks planted together, their nature is often united into the same thing through grafting. Thus, therefore, also those who are genuinely baptized into the death of Christ are united to him through faith.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 6:5

"For — Surely these two must go together; so that if we are indeed made conformable to his death, we shall also know the power of his resurrection." - John Wesley, Romans 6:5

“If it were possible, he says, for Christ to die two and three times for those who sin, perhaps it would be safe to run back again to the old habit of sins, having always the same hope of his lovingkindness. But if having died once he dies no more, so also we who have been buried with him and raised with him no longer die to sins. For there is no second baptism, nor a second death of Christ. Because of this we must live more safely. "For the death he died, he died to sin once for all," that is, for the sins of men. "But the life he lives, he lives to God," that is, he lives forever, inasmuch as he is God. So therefore you also consider yourselves to be dead to sins, but live to God, through whom you live.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 6:9-11

"Dead with Christ — Conformed to his death, by dying to sin.

He died to sin — To atone for and abolish it.

He liveth unto God — A glorious eternal life, such as we shall live also." - John Wesley, Romans 6:9-10

“Do not present," he says, "your members as instruments of unrighteousness to sin," meaning do not give instruments against yourselves to the evil one, gaining strength to sin. "For sin shall not have dominion over you, for you are not under law but under grace." What kind of sin will not have dominion? That which was before baptism, which the grace of Christ forgives. But this the law could not do. You are not under a law that is unable to save but rather punishes.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 6:12-14

"Let not sin reign even in your mortal body — It must be subject to death, but it need not be subject to sin.

Neither present your members to sin — To corrupt nature, a mere tyrant.

But to God — Your lawful King.

Sin shall not have dominion over you — It has neither right nor power.

For ye are not under the law — A dispensation of terror and bondage, which only shows sin, without enabling you to conquer it.

But under grace — Under the merciful dispensation of the gospel, which brings complete victory over it to every one who is under the powerful influences of the Spirit of Christ.- John Wesley, Romans 6:12-14

“I was able, he says, to say something more perfect and greater and worthy of surpassing benefit, but I speak to you as much as you can contain, being weak in the flesh.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 6:19

"I speak after the manner of men — Thus it is necessary that the scripture should let itself down to the language of men.

Because of the weakness of your flesh — Slowness of understanding flows from the weakness of the flesh, that is, of human nature.

As ye have presented your members servants to uncleanness and iniquity unto iniquity, so now present your members servants of righteousness unto holiness — Iniquity (whereof uncleanness is an eminent part) is here opposed to righteousness; and unto iniquity is the opposite of unto holiness. Righteousness here is a conformity to the divine will; holiness, to the whole divine nature. Observe, they who are servants of righteousness go on to holiness; but they who are servants to iniquity get no farther. Righteousness is service, because we live according to the will of another; but liberty, because of our inclination to it, and delight in it." - John Wesley, Romans 6:19

“Those who sin are paid wages by the devil in this way: selling self-control and buying licentiousness, selling goodness and receiving cruelty. Such people, therefore, becoming the own possession of sin, subject themselves to death. "For the wages of sin is death." Or perhaps he says this, that the things purchased from the enemy are procured for death.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 6:23

"Death — Temporal, spiritual, and eternal.

Is the due wages of sin; but eternal life is the gift of God — The difference is remarkable. Evil works merit the reward they receive: good works do not. The former demand wages: the latter accept a free gift." - John Wesley, Romans 6:23

“From this he establishes that while the law was in force before Christ, it was not permitted to be joined to another, that is, to grace, but once the law ceased and in a way died, it is then permitted to be joined as a church to the heavenly bridegroom. For he places both the law and Christ in the position of a husband. The latter is the husband of the church, since just as a husband is the head of a wife, so Christ is of the church, and the law was formerly of the synagogue. "The law," he says, "has dominion over a man as long as he lives." Who lives? The law. And just as he discusses a husband and the one who lives with him, he speaks concerning it.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 7:1-3

"The apostle continues the comparison between the former and the present state of a believer, and at the same time endeavours to wean the Jewish believers from their fondness for the Mosaic law.

I speak to them that know the law — To the Jews chiefly here.

As long — So long, and no longer.

As it liveth — The law is here spoken of, by a common figure, as a person, to which, as to an husband, life and death are ascribed. But he speaks indifferently of the law being dead to us, or we to it, the sense being the same." - John Wesley, Romans 7:1-2

“For when," he says, "we were in the flesh," instead of "in the law." For those in the law indulged the flesh. But he accurately called the things coming from the law "passions of sins." For the law did not provide the opportunity to sin, since it commanded not to sin. Therefore he said "through the law," because by conceding indulgence it gave an excuse to the passions, so that the law did not establish what it wanted, but what it did not want.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 7:5

"When ye were in the flesh — Carnally minded, in a state of nature; before we believed in Christ.

Our sins which were by the law — Accidentally occasioned, or irritated thereby.

Wrought in our members — Spread themselves all over the whole man." - John Wesley, Romans 7:5

“But I would not have known sin," he says, "except through the law." He did not say "but I would not have committed sin except through the law," but "I would not have known it," so that the law is the cause not of committing sin but of recognizing it. Therefore the law is disciplinary, not permitting human nature to fall away into the state of irrational beasts through ignorance. However, one must inquire how he says here "I would not have known sin except through the law," yet in other places he shows that we have the faculty of discernment within ourselves, in which he says: "For when Gentiles, who do not have the law, by nature do the things of the law, these, not having the law, are a law to themselves." Through these things he establishes that even without the law it was possible to perceive what ought to be done. But it must be reckoned that even if it was possible, it was not true of all things. Thus even now some things are practiced as good and lawful among some nations, while among others they are rejected as lawless and evil. For this reason the giving of the law is necessary, determining for us what must be done and what must not, and articulating for us and illuminating the way of life of the righteous.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 7:7

"What shall we say then — This is a kind of a digression, to the beginning of the next chapter, wherein the apostle, in order to show in the most lively manner the weakness and inefficacy of the law, changes the person and speaks as of himself, concerning the misery of one under the law. This St. Paul frequently does, when he is not speaking of his own person, but only assuming another character, Romans 3:5; 1 Corinthians 10:30; 1 Corinthians 4:6. The character here assumed is that of a man, first ignorant of the law, then under it and sincerely, but ineffectually, striving to serve God. To have spoken this of himself, or any true believer, would have been foreign to the whole scope of his discourse; nay, utterly contrary thereto, as well as to what is expressly asserted, Romans 8:2.

Is the law sin — Sinful in itself, or a promoter of sin.

I had not known lust — That is, evil desire. I had not known it to be a sin; nay, perhaps I should not have known that any such desire was in me: it did not appear, till it was stirred up by the prohibition." - John Wesley, Romans 7:7

“By sin he seems to mean the devil. Just as the Scripture calls the Savior life and righteousness because he is the cause of life and righteousness, so also it calls the opposing power from its own operation sometimes sin, sometimes a lie, and sometimes death. And so also in what follows when he says "sin sprang to life," he names the devil as sin. "But sin, taking opportunity through the commandment." How then did the devil take opportunity through the commandment? Because, making the instructions of the law like a kind of material for his own craft, he subverted the man into the opposite of the commandments. And it is clear that through himself the apostle indicates the common man.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 7:8

"But sin — My inbred corruption.

Taking occasion by the commandment — Forbidding, but not subduing it, was only fretted, and wrought in me so much the more all manner of evil desire. For while I was without the knowledge of the law, sin was dead - Neither so apparent, nor so active; nor was I under the least apprehensions of any danger from it." - John Wesley, Romans 7:8

“But when the commandment came," he says, "sin sprang to life, and I died." If it sprang to life, it is clear that it once lived and, having died, sprang to life again. When then did it live? When the devil deceived Adam, who had received the commandment and knew the deadly transgression, and defeated him. Likewise also when Cain, who also sinned in knowledge, having been commanded not to murder his brother, through "you have sinned, be quiet." Therefore, when there was neither a commandment nor a law between them, sin was put to death by the ignorance of those who sinned. For most people sinned in ignorance, so that they were not even condemned by their conscience. What then follows from this? Was it more profitable not to give the law? But those who were going to succeed in doing right would be deprived. And it is absurd to destroy the foundation of salvation for the virtuous and earnest on account of the lazy and pleasure-loving.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 7:9-11

"And I was once alive without the law — Without the close application of it. I had much life, wisdom, virtue, strength: so I thought.

But when the commandment — That is, the law, a part put for the whole; but this expression particularly intimates its compulsive force, which restrains, enjoins, urges, forbids, threatens.

Came — In its spiritual meaning, to my heart, with the power of God.

Sin revived, and I died — My inbred sin took fire, and all my virtue and strength died away; and I then saw myself to be dead in sin, and liable to death eternal.

The commandment which was intended for life — Doubtless it was originally intended by God as a grand means of preserving and increasing spiritual life, and leading to life everlasting.

Deceived me — While I expected life by the law, sin came upon me unawares and slew all my hopes." - John Wesley, Romans 7:9-11

“The law, he says, is a reproof of the devil's wickedness. But he called the law good. Therefore the evil one appears terribly evil, when through the good law that was given he brought about death for those who received the good law. "That sin," he says, "might become sinful." Now he has shown most clearly that he was calling the devil sin, and he has now named him sinful. For sinful is the one who is the maker of sins.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 7:13

"Was then that which is good made the cause of evil to me; yea, of death, which is the greatest of evil? Not so. But it was sin, which was made death to me, inasmuch as it wrought death in me even by that which is good - By the good law.

So that sin by the commandment became exceeding sinful — The consequence of which was, that inbred sin, thus driving furiously in spite of the commandment, became exceeding sinful; the guilt thereof being greatly aggravated." - John Wesley, Romans 7:13

“Rightly is the law called spiritual. For the instructions kept in it would make a man spiritual, or also because, he says, it is legislated by the operation of the Holy Spirit, so that those who obey it can be receptive of the Holy Spirit, being purified by the pedagogy of the law. "Sold under sin." Not sold by someone else, but contemning the things commanded of his own accord.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 7:14

"I am carnal — St. Paul, having compared together the past and present state of believers, that "in the flesh," Romans 7:5, and that "in the spirit," Romans 7:6, in answering two objections, (Is then the law sin? Romans 7:7, and, Is the law death? Romans 7:13,) interweaves the whole process of a man reasoning, groaning, striving, and escaping from the legal to the evangelical state. This he does from Romans 7:7, to the end of this chapter.

Sold under sin — Totally enslaved; slaves bought with money were absolutely at their master’s disposal." - John Wesley, Romans 7:14

“To the phrase "I find the law" is lacking the idea of "difficult to achieve." For he says that as a result of these things, even when I wish to do something good I am unable, but I am turned aside to the worse. "I find the law difficult to achieve for me who wants to do good." "For evil lies close at hand for me," being more readily available to do. And through "lies close at hand" he shows how it is not arduous to pursue wickedness.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 7:21

"I find then a law — An inward constraining power, flowing from the dictate of corrupt nature." - John Wesley, Romans 7:21

“In these things as well he describes the common man. For it belongs to the common man to perceive with the mind what is right, but not entirely to achieve it, whereas it belongs to the one who has believed in Christ to achieve it along with the mind through the assistance of the Spirit. For this reason such a person is also called spiritual. He shows that just as the devil legislates in opposition to the legislation of God (for he persuades men to do the opposite of what God commanded), but guardedly he says that the law of sin is entirely in the members, showing how neither the body nor the soul is pleased by the passions, even if it is often dragged down with them.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 7:22-23

"For I delight in the law of God — This is more than "I consent to," Romans 7:16. The day of liberty draws near.

The inward man — Called the mind, Romans 7:23; Romans 7:25. But I see another law in my members — Another inward constraining power of evil inclinations and bodily appetites. Warring against the law of my mind — The dictate of my mind, which delights in the law of God. And captivating me — In spite of all my resistance" - John Wesley, Romans 7:22-23

“It must be noted that it is not simply "from this body," but "from the death of the body." For he does not pray to be delivered from the body, but from the death that holds the body down through sin.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 7:24

"Wretched man that I am — The struggle is now come to the height; and the man, finding there is no help in himself, begins almost unawares to pray, Who shall deliver me? He then seeks and looks for deliverance, till God in Christ appears to answer his question. The word which we translate deliver, implies force. And indeed without this there can be no deliverance.

The body of this death — That is, this body of death; this mass of sin, leading to death eternal, and cleaving as close to me as my body to my soul. We may observe, the deliverance is not wrought yet." - John Wesley, Romans 7:24

“,1 He persists in exposing the hostility of the old man toward himself, the body not being at peace with the soul. And he reproves these things so that he might demonstrate the achievements of the coming of the Savior, and the union and peace of soul and body that has come about through the washing of regeneration. He therefore concluded what he intended, and arrived at what he was establishing, saying: "There is therefore now no condemnation for those who are in Christ Jesus." For having demonstrated that those who are under the law, inasmuch as they are living according to the flesh, are under sin and condemnation, he added that those who are under Christ are not under condemnation, since they do not walk according to the flesh.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 7:25-8

"I thank God through Jesus Christ our Lord — That is, God will deliver me through Christ. But the apostle, as his frequent manner is, beautifully interweaves his assertion with thanksgiving;’ the hymn of praise answering in a manner to the voice of sorrow, "Wretched man that I am!" So then - He here sums up the whole, and concludes what he began, Romans 7:7.

I myself — Or rather that I, the person whom I am personating, till this deliverance is wrought.

Serve the law of God with my mind — My reason and conscience declare for God.

But with my flesh the law of sin — But my corrupt passions and appetites still rebel. The man is now utterly weary of his bondage, and upon the brink of liberty." - John Wesley, Romans 7:25

“He said "law of the Spirit" distinguishing it from the law of the letter, meaning the life-giving grace from Christ.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 8:2

"The law of the Spirit — That is, the gospel.

Hath freed me from the law of sin and death — That is, the Mosaic dispensation." - John Wesley, Romans 8:2.

“For what the law could not do, in that it was weak through the flesh." He says the law did not command impossible things, but the flesh was unable to fulfill the way of life of the law because of the evil one hindering it, whom Christ condemned through his own flesh. "God," he says, "sending his own Son in the likeness of sinful flesh." When the apostle looks at the flesh of the Lord, being truly flesh, from the fact that he was born and reared and lived his life, he clearly calls it flesh, as he also adds here: "he condemned sin in the flesh," and writing to Timothy: "God was manifested in the flesh." But when he looks at the sinless and pure and holy nature of his flesh, he calls it the "likeness of flesh," not because it differed in nature, but because it was a likeness of fleshly sin. "Therefore God," he says, "sent his Son" not in the likeness of an angel or of some such power, but in the likeness of flesh, so that the flesh having been defeated in Adam, the flesh might conquer the evil one in the Lord. He was sent, he says, the Lord, because of the sin that had prevailed over men. For this phrase "for sin" means "because of sin," and the word "and" is superfluous. "That the righteous requirement of the law might be fulfilled," he says, "in us," meaning that the law wanted to fulfill righteousness, but it was weak because it permitted them to indulge. Why then did it permit this? Because it would not have been accepted if it had not condescended to their weakness. What then did it benefit by condescending, if it did not justify? Because it called back the mind that had fallen into the insensibility of ignorance. "To those who do not walk according to the flesh," he says, instead of "according to the law." For the law had fleshly observances, and it was fleshly also to permit indulgence.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 8:3-4

"For what the law — Of Moses.

Could not do, in that it was weak through the flesh — Incapable of conquering our evil nature. If it could, God needed not to have sent his own Son in the likeness of sinful flesh - We with our sinful flesh were devoted to death. But God sending his own Son, in the likeness of that flesh, though pure from sin, condemned that sin which was in our flesh; gave sentence, that sin should be destroyed, and the believer wholly delivered from it.

That the righteousness of the law — The holiness it required, described, Romans 8:11.

Might be fulfilled in us, who walk not after the flesh, but after the Spirit — Who are guided in all our thoughts, words, and actions, not by corrupt nature, but by the Spirit of God. From this place St. Paul describes primarily the state of believers, and that of unbelievers only to illustrate this." - John Wesley, Romans 8:3-4

“But you," he says, "are not in the flesh but in the Spirit," instead of you are not in fleshly desires, but you live in the Spirit. "If indeed the Spirit of God dwells in you." Rousing them to keep their mind awake and not to lean back as if they had already succeeded, he expressed the statement conditionally, saying, "if indeed the Spirit of God dwells in you." For to make them haughty and puffed up as already having the Spirit of God would be harmful and sufficient to cut short their zeal.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 8:9

"In the Spirit — Under his government.

If any man have not the Spirit of Christ — Dwelling and governing in him.

He is none of his — He is not a member of Christ; not a Christian; not in a state of salvation. A plain, express declaration, which admits of no exception. He that hath ears to hear, let him hear!" - John Wesley, Romans 8:9

“He called the law a "spirit of slavery" and those under the law slaves. For to be commanded by the law and, having neglected the command, to fear the threatened punishment is a sign of slavery, but to be permitted to call God "Father" through the purity of life promises hopes of adoption. But whether a spirit of slavery was given or of adoption, it is the same Spirit over both working according to what is profitable and fitting for each people according to the worthiness of both.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 8:15

"For ye — Who are real Christians.

Have not received the spirit of bondage — The Holy Ghost was not properly a spirit of bondage, even in the time of the Old Testament. Yet there was something of bondage remaining even in those who then had received the Spirit.

Again — As the Jews did before.

We — All and every believer.

Cry — The word denotes a vehement speaking, with desire, confidence, constancy.

Abba, Father — The latter word explains the former. By using both the Syriac and the Greek word, St. Paul seems to point out the joint cry both of the Jewish and gentile believers. The spirit of bondage here seems directly to mean, those operations of the Holy Spirit by which the soul, on its first conviction, feels itself in bondage to sin, to the world, to Satan, and obnoxious to the wrath of God. This, therefore, and the Spirit of adoption, are one and the same Spirit, only manifesting itself in various operations, according to the various circumstances of the persons." - John Wesley, Romans 8:15

“He showed through this that he also calls the soul "spirit" when it is spiritual, and the gift of the Spirit "spirit." This, then, is what he says elsewhere: "For we do not know what to pray for, the Spirit himself intercedes for us with groanings which cannot be uttered." And this also needs interpretation. There is such a gift of prayer, which was among the apostles. Since we often ask for things that are not profitable, for this reason someone among the apostles would stand up, the one having the gift of prayer for the people, and would ask God for what was profitable, using unutterable groanings, so that he might draw everyone to reverence and fear. And this is what he says elsewhere: "Each of you has a psalm, has a prayer." Therefore there was a gift of singing psalms and there was a gift of praying. "It bears witness with our spirit," because the one having the gift prayed in the spirit on behalf of the whole people, and when praying he would say "Our Father in heaven." For this reason, he says, the spirit of prayer bears witness with our spirit which we have through baptism, that we are children of God. For the spirit cries out, that is, the gift of prayer, "Abba, Father.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 8:16

"The same Spirit beareth witness with our spirit — With the spirit of every true believer, by a testimony distinct from that of his own spirit, or the testimony of a good conscience. Happy they who enjoy this clear and constant." - John Wesley, Romans 8:16

“If indeed we suffer with him," he says, "so that we may also be glorified with him." To suffer with someone does not indicate feeling pain together and being grieved together with the one who has suffered, according to the customary use of the word. For Christ did not suffer anything against his will, nor was he too weak if he wished to defend himself against those who grieved him. What then is it to suffer with Christ? It is choosing to endure the same sufferings which Christ, being an ambassador for the truth, endured to suffer at the hands of the Jews. If we persevere being persecuted in the same way, if we do not bear it ill when dishonored, if we are ready for death for the sake of piety as having suffered with him, we shall also be glorified together with him in becoming children of God and joint heirs with Christ. And since he said that suffering with Christ becomes the cause for us of being glorified with him, and such a thing seemed to be a wage for labors and not a gift by grace, even though the gift above all grants amnesty for past sins. Correcting this, he added that the fruit of our way of life is not measured out to us by God in proportion to our labors, but is manifold and greatly surpasses the worthiness of those who have labored. For God, being both good and just, preserves justice in the case of those who sin by repaying the one who has sinned exactly as much as the matter of the sins demands, but his goodness is displayed in the case of those who do right, not only giving them what is according to their worthiness, but also surpassing with his gifts the proportion of how they lived.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 8:17-18

"Joint heirs — That we may know it is a great inheritance which God will give us for he hath given a great one to his Son.

If we suffer with him — Willingly and cheerfully, for righteousness’ sake. This is a new proposition, referring to what follows.

For I reckon — This verse gives the reason why he but now mentioned sufferings and glory. When that glory "shall be revealed in us," then the sons of God will be revealed also." - John Wesley, Romans 8:17-18

“He says that we will be in such a great gift of good things from God, that the hope and expectation of the creation waits for the revelation of the sons of God, meaning their hidden blessedness which will be revealed a little later. The things written give the suspicion to many that the visible creation is animate and the world has some rational perception. For if it groans together and suffers labor pains together and waits eagerly for the revelation, it is clear, they say, that it also perceives and is moved by reason. But it is not so, rather he now calls "creation" not the inanimate matter but the powers set over them, which were appointed by God to administer the creation according to the will of the Creator according to what is written: "When the Most High divided the nations, as he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God." And so also in the passage "bless, you cold and heat, and again hail and snow" and similar things, it must be understood to be said to the powers set over these things. For he does not exhort inanimate matter to praise God. For just as "let all the earth worship you and sing praises to you," and just as "the Lord reigns, let the earth rejoice," he is speaking of the men on the earth, and "the wine shall mourn and the vine shall mourn" he is speaking of the farmers placed over them, so also now he calls "creation" the powers placed over the inanimate matter, which themselves are created beings, just as "a man's attire and a grinning laugh and the step of his foot will report the things concerning him.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 8:19

"For the earnest expectation — The word denotes a lively hope of something drawing near, and a vehement longing after it.

Of the creation — Of all visible creatures, believers excepted, who are spoken of apart; each kind, according as it is capable. All these have been sufferers through sin; and to all these (the finally impenitent excepted) shall refreshment redound from the glory of the children of God. Upright heathens are by no means to be excluded from this earnest expectation: nay, perhaps something of it may at some times be found even in the vainest of men; who (although in the hurry of life they mistake vanity for liberty, and partly stifle. partly dissemble, their groans, yet) in their sober, quiet, sleepless, afflicted hours, pour forth many sighs in the ear of God." - John Wesley, Romans 8:19

“The material nature being enslaved to the evil one and plotted against by him often by God's permission, so that even famines and plagues and diseases and wars and other destructions are contrived by him. For it is likely that when the inhabitants live ungodly lives, the evil one has room to trample on them as his own, and to harm the elements around them for their affliction. When these things happen, the powers appointed for the good order of the creation groan and suffer labor pains and await the freedom of man, with whom the creation also, being freed together, will be delivered from the authority of the devil. Therefore he applied what happens to the rational powers to the inanimate matter, just as we also say now: "the house is in an uproar, the city is indignant, the country is angry," often signifying by the places administered and traversed the ones administering and traversing them. And according to another reasoning, the creation waits to be freed from the slavery of corruption, since by the contrivance of the devil it is unwillingly worshipped by its fellow slaves. For "they worshipped and served the creature rather than the Creator." So that unwillingly enjoying despotic honor, it bears heavily what is happening and suffers labor pains and is vexed at the vain worship of men and desires deliverance from these things. And he says that it was not willingly from the beginning nor by deserting to the devil that it was subjected to him, but it was subjected by God's permission, and it was subjected in future hope. What hope? This, that the creation itself will also be freed. And when will it be freed? At the time of the freedom of the righteous. Therefore rightly the earnest expectation of the creation eagerly awaits the revelation of the children of God.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 8:20-21

"The creation was made subject to vanity — Abuse, misery, and corruption.

By him who subjected it — Namely, God, Genesis 3:17; Genesis 5:29. Adam only made it liable to the sentence which God pronounced; yet not without hope.

The creation itself shall be delivered — Destruction is not deliverance: therefore whatsoever is destroyed, or ceases to be, is not delivered at all. Will, then, any part of the creation be destroyed? Into the glorious liberty - The excellent state wherein they were created." - John Wesley, Romans 8:20-21

“Not only, he says, does the creation groan and suffer labor pains eagerly awaiting freedom through the Spirit, but we also, although having already received the firstfruits of the Spirit and having experienced his benefit, even if we have not yet received the perfection of the promise, which is the adoption through the redemption of the body.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 8:23

"And even we, who have the first-fruits of the Spirit — That is, the Spirit, who is the first-fruits of our inheritance.

The adoption — Persons who had been privately adopted among the Romans were often brought forth into the forum, and there publicly owned as their sons by those who adopted them. So at the general resurrection, when the body itself is redeemed from death, the sons of God shall be publicly owned by him in the great assembly of men and angels.

The redemption of our body — From corruption to glory and immortality." - John Wesley, Romans 8:23

“Not even in these things does the argument destroy free will. For first he said that God foreknew and then predestined. And it is clear that foreknowledge does not compel the impulse and purpose of those living their lives. But what is said would be clearer if, beginning here from the last of the things mentioned, we go back up to the first. Whom then did God glorify here? Those whom he justified. And whom did he predestine? Those whom he foreknew, those being called according to his purpose, that is, those being worthy through their own purpose to be called and to be conformed to Christ.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 8:29-30

"Whom he foreknew, he also predestinated conformable to the image of his Son — Here the apostle declares who those are whom he foreknew and predestinated to glory; namely, those who are conformable to the image of his Son. This is the mark of those who are foreknown and will be glorified, 2 Timothy 2:19. Philippians 3:10; Philippians 3:21.

Them he — In due time.

Called — By his gospel and his Spirit.

And whom he called — When obedient to the heavenly calling, Acts 26:19.

He also justified — Forgave and accepted.

And whom he justified — Provided they "continued in his goodness," Romans 11:22, he in the end glorified - St. Paul does not affirm, either here or in any other part of his writings. that precisely the same number of men are called, justified, and glorified. He does not deny that a believer may fall away and be cut off between his special calling and his glorification, Romans 11:22. Neither does he deny that many are called who never are justified. He only affirms that this is the method whereby God leads us step by step toward heaven.

He glorified — He speaks as one looking back from the goal, upon the race of faith. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory." - John Wesley, Romans 8:29-30

“Having shown through actions that all things work together for good for us because of God's love for us, whom he found to be called according to his purpose, he adds the great proof of God's love, which he demonstrated in not sparing his only begotten Son. For what if death did not have dominion over the Savior, since it was up to the Lord himself to lay down his life and take it up again? But nevertheless it must be considered that Christ subjected himself to human sufferings, fulfilling both his own and the Father's will. Therefore, with God dispensing all things for our sake, who will hinder it? Who is so strong as to prevent the gifts of God to us? For reasonably, the one who did not spare his Son for our sake will also dispense all other things for our sake and will add the grace of good things.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 8:31-32

"What shall we say then to these things — Related in the third, fifth, and eighth chapters? As if he had said, We cannot go, think, or wish anything farther.

If God be for us — Here follow four periods, one general and three particular. Each begins with glorying in the grace of God, which is followed by a question suitable to it, challenging all opponents to all which, "I am persuaded," etc., is a general answer. The general period is, If God be for us, who can be against us? The first particular period, relating to the past time, is, He that spared not his own Son, how shall he not freely give us all things? The second, relating to the present, is, It is God that justifieth. Who is he that condemneth? The third, relating to the future, is, It is Christ that died - Who shall separate us from the love of Christ?

He that — This period contains four sentences: He spared not his own Son; therefore he will freely give us all things. He delivered him up for us all; therefore, none can lay anything to our charge. Freely - For all that follows justification is a free gift also.

All things — Needful or profitable for us." - John Wesley, Romans 8:31-32

“Necessarily he confirms the argument with an accompanying oath. For having previously said that there is nothing that will be able to separate him from the love of Christ, he adds that he is defeated only by his kinship. He says, therefore, that he would gladly give up both body and soul for the sake of the Jews, so that the things from which they have fallen away, they might call back again by believing in Christ. For what good thing did not belong to the Jews, in which the Gentiles now take pride? The adoption, the glory, the covenants, the promises, the service, the God-beloved fathers, and the greatest thing, from whom is Christ according to the flesh. From them, he says, is Christ. But God is not only theirs, but is God in common over all. From all these things, then, the Jews have fallen away, but so that they might regain them, he says, he would gladly have become anathema from Christ for their sake. And "anathema" indicates one who is alienated, since that which is dedicated is alienated from the one dedicating it. And it is necessary that he shows how much affection he has for them, lest anyone suppose that his reproofs against them are spoken out of enmity.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 9:1-5

"In Christ — This seems to imply an appeal to him.

In the Holy Ghost — Through his grace.

I have great sorrow — A high degree of spiritual sorrow and of spiritual Joy may consist together, Romans 8:39. By declaring his sorrow for the unbelieving Jews, who excluded themselves from all the blessings he had enumerated, he shows that what he was now about to speak, he did not speak from any prejudice to them.

I could wish — Human words cannot fully describe the motions of souls that are full of God. As if he had said, I could wish to suffer in their stead; yea, to be an anathema from Christ in their place. In how high a sense he wished this, who can tell, unless himself had been asked and had resolved the question? Certainly he did not then consider himself at all, but only others and the glory of God. The thing could not be; yet the wish was pious and solid; though with a tacit condition, if it were right and possible.

Whose is the adoption, … — He enumerates six prerogatives, of which the first pair respect God the Father, the second Christ, the third the Holy Ghost.

The adoption and the glory — That is, Israel is the first-born child of God, and the God of glory is their God, Deuteronomy 4:7; Psalms 106:20. These are relative to each other. At once God is the Father of Israel, and Israel are the people of God. He speaks not here of the ark, or any corporeal thing. God himself is "the glory of his people Israel." And the covenants, and the giving of the law - The covenant was given long before the law. It is termed covenants, in the plural, because it was so often and so variously repeated, and because there were two dispositions of it, Galatians 4:24, frequently called two covenants; the one promising, the other exhibiting the promise.

And the worship, and the promises — The true way of worshipping God; and all the promises made to the fathers.

To the preceding, St. Paul now adds two more prerogatives. Theirs are the fathers - The patriarchs and holy men of old, yea, the Messiah himself.

Who is over all, God blessed for ever — The original words imply the self-existent, independent Being, who was, is, and is to come.

Over all — The supreme; as being God, and consequently blessed for ever. No words can more dearly express his divine, supreme majesty, and his gracious sovereignty both over Jews and, gentiles." - John Wesley, Romans 9:1-5

“Since he indicated that the things promised to the Israelites were transferred to the Gentiles, which was an accusation against God as falsifying his promises, establishing the truthfulness of God, he shows how the Scripture did not mean the Israelites according to the flesh, but those demonstrating through piety that they are worthy to be called Israelites and children of Abraham. "For in Isaac," he says, "your seed shall be called" and the rest. "In Isaac" instead of "through Isaac," which interpreting he says: "That is, not the children of the flesh are these children of God, but the children of the promise are counted as seed." He wants to say that not those from the flesh of Abraham are these children of God, but children are those from the promise, meaning the pious and just, whom God promised as sons to Abraham according to his foreknowledge, since Isaac, having been born from the promise, was seen to be just. For foreknowing him to be just, he also promised him. For God would not have promised to grant an ungodly son. So therefore he also promised that Abraham would be the father of many nations, foreknowing the piety of the future nations. Therefore he said: "In Isaac your seed shall be called," that is, through the promise according to the pattern of Isaac, who was just and a pattern of the just. And the whole construction of the argument is that the promise of God is according to foreknowledge, and the promise is according to righteous judgment, and as it was in the case of Isaac, so it is also in the case of the nations.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 9:6-9

"Not as if — The Jews imagined that the word of God must fail if all their nation were not saved. This St. Paul now refutes, and proves that the word itself had foretold their falling away.

The word of God — The promises of God to Israel.

Had fallen to the ground — This could not be. Even now, says the apostle, some enjoy the promises; and hereafter "all Israel shall be saved." This is the sum of the ninth, tenth, and eleventh chapters.

For — Here he enters upon the proof of it.

All are not Israel, who are of Israel — The Jews vehemently maintained the contrary; namely, that all who were born Israelites, and they only, were the people of God. The former part of this assertion is refuted here, the latter, Romans 9:24, etc. The sum is, God accepts all believers, and them only; and this is no way contrary to his word. Nay, he hath declared in his word, both by types and by express testimonies, that believers are accepted as the "children of the promise," while unbelievers are rejected, though they are "children after the flesh." All are not Israel - Not in the favour of God. Who are lineally descended of Israel.

Neither because they are lineally the seed of Abraham, will it follow that they are all children of God - This did not hold even in Abraham’s own family; and much less in his remote descendants. But God then said, In Isaac shall thy seed be called - That is, Isaac, not Ishmael, shall be called thy seed; that seed to which the promise is made.

That is, Not the children, … — As if he had said, This is a clear type of things to come; showing us, that in all succeeding generations, not the children of the flesh, the lineal descendants of Abraham, but the children of the promise, they to whom the promise is made, that is, believers, are the children of God. Genesis 21:12

For this is the word of the promise — By the power of which Isaac was conceived, and not by the power of nature. Not, Whosoever is born of thee shall be blessed, but, At this time - Which I now appoint.

I will come, and Sarah shall have a son — And he shall inherit the blessing. Genesis 18:10." - John Wesley, Romans 9:6-9

“What then shall we say? Is there injustice with God? By no means. For he says to Moses: I will have mercy on whomever I have mercy, and I will have compassion on whomever I have compassion. So then it is not of him who wills, nor of him who runs, but of God who shows mercy." Since before the birth of Esau and Jacob God appears accepting the one and hating the other, and this seemed to be an injustice to those who do not consider the righteous judgment of God according to foreknowledge, he teaches not to simply follow the example, since many other such things about God have been said in the Scriptures containing a deeper meaning. For behold, God says to Moses: "I will have mercy on whomever I have mercy, and I will have compassion on whomever I have compassion." So then according to you it is not of him who wills, nor of him who runs, but of God who shows mercy. And the one who strives is superfluous. But it is not like this. For God is not unjust so as not to give to each according to his worthiness. He says, therefore, he means, not all, but the worthy one. And again the Scripture says to Pharaoh that "for this very purpose I have raised you up, that I may show my power in you, and that my name may be declared in all the earth." Therefore Pharaoh is not to blame, but the one who raised him up for the display of his own power. But neither is this so. For he would not have raised him up, even though through him he was chastening the others, if he had not foreseen him to be incurably diseased. And if nothing is up to us as you suppose, he says, O man, but all things are in God, both the hardening of Pharaoh and the showing of mercy to another, consequently you would say: "Why does he still find fault? For who has resisted his will?" For if he himself works all things through us, we have no authority over the things we do. "But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, 'Why have you made me like this?'" and the rest. Correcting all the preceding things, he rebukes them as those who audaciously meddle with the will of God, and he shows also the worthlessness of human nature by taking up the fitting image of the potter's clay. For why do you meddle, he says, with the Creator? The potter knows how to use the clay and which vessels are to be made for dishonor and which for honor by him. But the clay, being clay, must not judge the craft of the Creator. For even if you seem to have rational perception, O man, yet know that you fall short of God's dispensation and craft as much as senseless clay falls short of the potter's will. Therefore do not dare to accuse God, nor think that he shows mercy to the one and hardens the other randomly, but that according to the power of his foreknowledge he renders to each according to his worth. So that the one who foreknows is not the cause, but those foreknown in whose power it is to be bad and not. For that this is in us, he teaches in other places. For discussing vessels of gold and silver and earthen vessels, he says: "If anyone cleanses himself, he will be a vessel for honor, sanctified." So that we provide the cause, and God renders the corresponding worth. Let no one think, then, if God dispensing somewhat according to foreknowledge either raised up Pharaoh or hated Esau and loved Jacob, that because of these things nothing is up to us, but that we have been cut off from our free will. Some have thought that it was not spoken as a reproach: "But indeed, O man, who are you to reply against God?" For they say it is absurd to have raised such great questions and disturbed the mind of the listener and resolved none of them, but only rebuked those asking, simply to leap away from what was being asked, along with the fact that the image of the potter seems to strip away our free will, since the one molding molds the vessels as he wishes, and they remain staying exactly as they were originally made. These things they say unworthily of apostolic grace and teaching. The word is not spoken as a reproach, but the meaning is this: If from the fact, he says, that he raised up Pharaoh and hated Esau and loved Jacob even before they were born, you give all things to the will of God, and that nothing is up to us, he then said: "Who are you, O man, and how do you reply against God?" And how do you have authority to speak and accuse him as finding fault with us unjustly, saying: "Why does he still find fault? For who has resisted his will?" How then do you yourself accuse God, if nothing lies in our authority as you say? For if nothing is up to us, not even this authority to find fault and reply against God belongs to you. Do the molded objects of the potter, he says, since they have no perception, find fault with the one who made them, whether they are made dishonorable or honorable according to the Creator's authority? But you find fault, you therefore have perception and authority as having a free will. And the one who has authority to find fault, it is clear that he is also master of himself regarding other things, to both speak and do what he wishes. For one is not master of himself for finding fault with God, but deprived of mastery over other things.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 9:14-21

"Is there injustice with God — Is it unjust in God to give Jacob the blessing rather than Esau? or to accept believers, and them only.

God forbid — In no wise. This is well consistent with justice; for he has a right to fix the terms on which he will show mercy, according to his declaration to Moses, petitioning for all the people, after they had committed idolatry with the golden calf.

I will have mercy on whom I will have mercy — According to the terms I myself have fixed.

And I will have compassion on whom I will have compassion — Namely, on those only who submit to my terms, who accept of it in the way that I have appointed.

For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

Exodus 33:19.

It — The blessing.

Therefore is not of him that willeth, nor of him that runneth — It is not the effect either of the will or the works of man, but of the grace and power of God. The will of man is here opposed to the grace of God, and man’s running, to the divine operation. And this general declaration respects not only Isaac and Jacob, and the Israelites in the time of Moses, but likewise all the spiritual children of Abraham, even to the end of the world.

Moreover — God has an indisputable right to reject those who will not accept the blessings on his own terms. And this he exercised in the case of Pharaoh; to whom, after many instances of stubbornness and rebellion, he said, as it is recorded in scripture, For this very thing have I raised thee up - That is, Unless thou repent, this will surely be the consequence of my raising thee up, making thee a great and glorious king, that my power will be shown upon thee, (as indeed it was, by overwhelming him and his army in the sea,) and my name declared through all the earth - As it is at this day. Perhaps this may have a still farther meaning. It seems that God was resolved to show his power over the river, the insects, other animals, (with the natural causes of their health, diseases, life, and death,) over the meteors, the air, the sun, (all of which were worshipped by the Egyptians, from whom other nations learned their idolatry,) and at once over all their gods, by that terrible stroke of slaying all their priests, and their choicest victims, the firstborn of man and beast; and all this with a design, not only to deliver his people Israel, (for which a single act of omnipotence would have sufficed,) but to convince the Egyptians, that the objects of their worship were but the creatures of Jehovah, and entirely in his power, and to draw them and the neighbouring nations, who should hear of all these wonders, from their idolatry, to worship the one God. For the execution of this design, (in order to the display of the divine power over the various objects of their worship, in variety of wonderful acts, which were at the same time just punishments for their cruel oppression of the Israelites,) God was pleased to raise to the throne of an absolute monarchy, a man, not whom he had made wicked on purpose, but whom he found so, the proudest, the most daring and obstinate of all the Egyptian princes; and who, being incorrigible, well deserved to be set up in that situation, where the divine judgments fell the heaviest. Exodus 9:16.

So then — That is, accordingly he does show mercy on his own terms, namely, on them that believe.

And whom he willeth — Namely, them that believe not.

He hardeneth — Leaves to the hardness of their hearts.

Why doth he still find fault — The particle still is strongly expressive of the objector’s sour, morose murmuring.

For who hath resisted his will — The word his likewise expresses his surliness and aversion to God, whom he does not even deign to name

Nay, but who art thou, O man — Little, impotent, ignorant man.

That repliest against God — That accusest God of injustice, for himself fixing the terms on which he will show mercy? Shall the thing formed say to him that formed it, Why hast thou made me thus - Why hast thou made me capable of honour and immortality, only by believing?

Hath not the potter power over the clay — And much more hath not God power over his creatures, to appoint one vessel, namely, the believer, to honour, and another, the unbeliever, to dishonour? If we survey the right which God has over us, in a more general way, with regard to his intelligent creatures, God may be considered in two different views, as Creator, Proprietor, and Lord of all; or, as their moral Governor, and Judge. God, as sovereign Lord and Proprietor of all, dispenses his gifts or favours to his creatures with perfect wisdom, but by no rules or methods of proceeding that we are acquainted with. The time when we shall exist, the country where we shall live, our parents, our constitution of body and turn of mind; these, and numberless other circumstances, are doubtless ordered with perfect wisdom, but by rules that lie quite out of our sight. But God’s methods of dealing with us, as our Governor and Judge, are dearly revealed and perfectly known; namely, that he will finally reward every man according to his works: "He that believeth shalt be saved, and he that believeth not shall be damned." Therefore, though "He hath mercy on whom he willeth, and whom he willeth he hardeneth," that is, suffers to be hardened in consequence of their obstinate wickedness; yet his is not the will of an arbitrary, capricious, or tyrannical being. He wills nothing but what is infinitely wise and good; and therefore his will is a most proper rule of judgment. He will show mercy, as he hath assured us, to none but true believers, nor harden any but such as obstinately refuse his mercy. Jeremiah 18:6-7." - John Wesley, Romans 9:14-21

“This oracle came into effect through the blessed apostles, who, writing off the lengthy period of the old legislation, brought the nations into a brief way of life, writing how "it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things, that you abstain from things offered to idols, from blood, from sexual immorality, and from what is strangled." For by reducing the observance from many things to these, they made the way of life of righteousness easy, which the divine apostle also teaches, saying: "having abolished the law of commandments in ordinances," and again "having wiped out the handwriting of requirements that was against us with its ordinances." Since, therefore, the law distinguished many things concerning foods, the apostles commanded only to guard against things offered to idols and blood and what is strangled, and instead of keeping circumcision they introduced guarding against sexual immorality. For even if circumcision was a sign and memorial of the faith of Abraham, yet it was also given as a symbol of self-control indicating that one must cut away licentiousness.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 9:27-28

"But Isaiah testifies, that (as many gentiles will be accepted, so) many Jews will be rejected; that out of all the thousands of Israel, a remnant only shall be saved. This was spoken originally of the few that were saved from the ravage of Sennacherib’s army. Isaiah 10:22-23

For he is finishing or cutting short his account — In rigorous justice, will leave but a small remnant. There will be so general a destruction, that but a small number will escape." - John Wesley, Romans 9:27-28

“Since in the things spoken before he shows the nation of the Jews for the most part to be rejected, and the nations brought in their place to the dignity of adoption, consequently he seeks the reason why those practicing in the law fell away, while those who grasped the law were justified. Therefore, resolving this, he adds that the Jews fell away from not running to faith like the Gentiles. For they wished to be justified by the works of the law, and not by believing the law itself, which foretold the faith that was going to be introduced in place of the legislation.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 9:29-31

"As Isaiah had said before — Namely, Isaiah 1:9, concerning those who were besieged in Jerusalem by Rezin and Pekah.

Unless the Lord had left us a seed — Which denotes, 1. The present paucity: 2. The future abundance.

We had been as Sodom — So that it is no unexampled thing for the main body of the Jewish nation to revolt from God, and perish in their sin.

What shall we say then — What is to be concluded from all that has been said but this, That the gentiles, who followed not after righteousness - Who a while ago had no knowledge of, no care or thought about, it.

Have attained to righteousness — Or justification. Even the righteousness which is by faith. This is the first conclusion we may draw from the preceding observations. The second is, that Israel - The Jews Although following after the law of righteousness - That law which, duly used, would have led them to faith, and thereby to righteousness.

Have not attained to the law of righteousness — To that righteousness or justification which is one great end of the law" - John Wesley, Romans 9:29-30

“They did not know," he says, "that through the law God promised faith, and faith is not contrary to the law testified by him." Christ, then, is the righteousness of God and faith in him, while the way of life of the legislation is the righteousness of the Jews. The Jews, therefore, being ignorant of Christ and establishing the way of life of the law, reasonably fell away from salvation. For those are saved who advance by faith in Christ. For faith, being a disposition of the soul, is reasonably preferred to the actions of the flesh, to which the Jews, putting an end to the law, ought to have come.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 10:1-3

"My prayer to God is, that they may be saved — He would not have prayed for this, had they been absolutely reprobated.

They have a zeal, but not according to knowledge — They had zeal without knowledge; we have knowledge without zeal.

For they being ignorant of the righteousness of God — Of the method God has established for the justification of a sinner.

And seeking to establish their own righteousness — Their own method of acceptance with God.

Have not submitted to the righteousness of God — The way of justification which he hath fixed." - John Wesley, Romans 10:1-3

“The one who fulfills the law," he says, "will enjoy only those good things promised through the law, that is, a land flowing with milk and honey.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 10:4-5

"For Christ is the end of the law — The scope and aim of it. It is the very design of the law, to bring men to believe in Christ for justification and salvation. And he alone gives that pardon and life which the law shows the want of, but cannot give.

To every one — Whether Jew or gentile, treated of, Romans 10:11, etc.

That believeth — Treated of, Romans 10:5.

For Moses describeth the only righteousness which is attainable by the law, when he saith, The man who doeth these things shall live by them - that is, he that perfectly keeps all these precepts in every point, he alone may claim life and salvation by them. But this way of justification is impossible to any who have ever transgressed any one law in any point. Leviticus 18:5" - John Wesley, Romans 10:4-5

“The word teaches those who believe to receive no doubt, neither concerning the descent of the Lord from the heavens to us, nor concerning the resurrection of the dead and the ascent into heaven.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 10:6-10

"But the righteousness which is by faith — The method of becoming righteous by believing. Speaketh a very different language, and may be considered as expressing itself thus: (to accommodate to our present subject the words which Moses spake, touching the plainness of his law:) Say not in thy heart, Who shall ascend into heaven, as if it were to bring Christ down: or, Who shall descend into the grave, as if it were to bring him again from the dead - Do not imagine that these things are to be done now, in order to procure thy pardon and salvation. Deuteronomy 30:14.

But what saith he — Moses. Even these words, so remarkably applicable to the subject before us. All is done ready to thy hand.

The word is nigh thee — Within thy reach; easy to be understood, remembered, practised. This is eminently true of the word of faith - The gospel.

Which we preach — The sum of which is, If thy heart believe in Christ, and thy life confess him, thou shalt be saved.

If thou confess with thy mouth — Even in time of persecution, when such a confession may send thee to the lions.

For with the heart — Not the understanding only.

Man believeth to righteousness — So as to obtain justification.

And with the mouth confession is made — So as to obtain final salvation. Confession here implies the whole of outward, as believing does the root of all inward, religion." - John Wesley, Romans 10:6-10

“Necessarily he set forth "those who call upon him." For God does not give grace indiscriminately, and to those who do not wish it, he does not supply it so much that they do not at least ask and pray to the benefactor. But lest anyone say that many do not call upon the Lord Jesus not because of unbelief and ingratitude but because of ignorance, he shows through what follows that God also took away the excuse of their ignorance, sending evangelists and heralds exhorting and calling them to the request for the gift. Therefore he added what follows.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 10:11-13

"Isaiah 28:16.

The same Lord of all is rich — So that his blessings are never to be exhausted, nor is he ever constrained to hold his hand. The great truth proposed in Romans 10:11 is so repeated here, and in Romans 10:13, and farther confirmed, Romans 10:14-15, as not only to imply, that "whosoever calleth upon him shall be saved;" but also that the will of God is, that all should savingly call upon him.

Joel 2:32." - John Wesley, Romans 10:11-13

“Through the stretching out of the hands he seems to call the people to himself with the extending of his hands to them, and through this also indicating the shape of the cross.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 10:21

"An unbelieving and gainsaying people — Just opposite to those who believed with their hearts, and made confession with their mouths." - John Wesley, Romans 10:21

“Again, the apostle, fearing lest he cause a choice of disobedience for the excessive number of the Jews by the glory of their rejection, moves to the small remnant of the election of the apostles and those who believed together with them. For having said above: "For not all who are of Israel are Israel," he indicated that there were some who were saved even if not all, and again "whom he also called, not only from the Jews but also from the Gentiles.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 11:1-2

"Hath God rejected his whole people — All Israel? In no wise. Now there is "a remnant" who believe, Romans 11:5; and hereafter "all Israel will be saved," Romans 11:26.

God hath not rejected that part of his people whom he foreknew - Speaking after the manner of men. For, in fact, knowing and foreknowing are the same thing with God, who knows or sees all things at once, from everlasting to everlasting.

Know ye not — That in a parallel case, amidst a general apostasy, when Elijah thought the whole nation was fallen into idolatry, God "knew" there was "a remnant" of true worshippers." - John Wesley, Romans 11:1-2

“For testimony of the remnant, he takes up the things according to Elijah, from which he shows him confessing God, that he did not save his people in a great multitude but in seven thousand men, according to the likeness of which it also turned out in the time of the Savior, with only the remnant receiving the grace of the promise.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 11:3-5

"Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life.

1 Kings 19:10.

To Baal — Nor to the golden calves.

According to the election of grace — According to that gracious purpose of God, "He that believeth shall be saved."" - John Wesley, Romans 11:3-5

“And it has already been foretold that faith brought an end to the law, and grace prevailed over works. Therefore he says: "But if it is by grace, it is no longer by works." For grace indicates the philanthropy toward the one being graced, but works demand recompense according to the worth of the works.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 11:6

"And if by grace, then it is no more of works — Whether ceremonial or moral.

Else grace is no longer grace — The very nature of grace is lost.

And if it be of works, then it is no more grace: else work is no longer work — But the very nature of it is destroyed. There is something so absolutely inconsistent between the being justified by grace, and the being justified by works, that, if you suppose either, you of necessity exclude the other. For what is given to works is the payment of a debt; whereas grace implies an unmerited favour. So that the same benefit cannot, in the very nature of things, be derived from both." - John Wesley, Romans 11:6

“What then?" he says. "What Israel is seeking, this it has not obtained, but the elect obtained it, and the rest were hardened." All, he says, those from Israel were hardened except the elect. Therefore they did not obtain what they sought. And what did they seek? The promise of becoming sons and heirs of the world.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 11:7

"What then — What is the conclusion from the whole? It is this: that Israel in general hath not obtained justification; but those of them only who believe.

And the rest were blinded — By their own wilful prejudice." - John Wesley, Romans 11:7

“It is a custom in the Scripture to attribute things happening to men by God's permission to the one permitting. And God permits each one to go by his own impulse to what he wishes, so that he does not seem to take away authority by dragging him by force. And what he says is of this kind. For he gave them a spirit of compunction toward piety, but they neither see nor hear others. How then could they be saved? As he also says elsewhere: "For I bear them witness that they have a zeal for God, but not according to knowledge.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 11:8

"God hath at length withdrawn his Spirit, and so given them up to a spirit of slumber; which is fulfilled unto this day. Isaiah 29:10" - John Wesley, Romans 11:8

“Those who sinned incurably at the time of the flood and those who transgressed similarly according to Sodom fell in such a way as to fall once for all and never rise again but be utterly destroyed. What then? Therefore did the Jews also stumble in this way that they might fall to destruction and never be saved? "By no means," he says. For their trespass has a twofold dispensation. For the Gentiles were brought in instead, and they themselves, being provoked to jealousy because of this, will return. For since they turned away before the law, and having received the law they were burdened rather than benefited, and they yielded neither to threats nor were persuaded by exhortations, but continually remained disobedient, the Savior came for another dispensation, and the Gentiles are saved through their trespass, so that even from the provocation to jealousy of the Gentiles they might be saved.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 11:11

"Have they stumbled so as to fall — Totally and finally? No But by their fall - Or slip: it is a very soft word in the original.

Salvation is come to the gentiles — See an instance of this, Acts 13:46.

To provoke them — The Jews themselves, to jealousy." - John Wesley, Romans 11:11

“Since the Jews did not keep the law, the coming of Christ through grace was necessary. Our Lord therefore came forgiving trespasses by grace. But not all the Jews received Christ nor the grace from him, but only the remnant, and the rest, as if loving strife so as never to be saved, thrust the grace away to the Gentiles. And through their trespass they granted wealth to the world, that is, the multitude of those being saved. But if their falling away enriched the nations, how would it not be a greater good and most perfect wealth for the world if the fullness of their lacking were added when the Jews change their minds, so that both the Gentiles and the Jews run together toward one perfect piety. For "fullness" is the apostle's custom to call the system fulfilled with piety and the knowledge of God.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 11:12

"The first part of this verse is treated of, Romans 11:13, etc.; the latter, How much more their fulness, (that is, their full conversion,) Romans 11:23, etc. So many prophecies refer to this grand event, that it is surprising any Christian can doubt of it. And these are greatly confirmed by the wonderful preservation of the Jews as a distinct people to this day. When it is accomplished, it will be so strong a demonstration, both of the Old and New Testament revelation, as will doubtless convince many thousand Deists, in countries nominally Christian; of whom there will, of course, be increasing multitudes among merely nominal Christians. And this will be a means of swiftly propagating the gospel among Mahometans and Pagans; who would probably have received it long ago, had they conversed only with real Christians." - John Wesley, Romans 11:12

“The "firstfruits" and the "root" are the patriarchs, the lawgiver, the prophets; but the "lump" and the "branches" are the entire nation of the Jews.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 11:16

"And this will surely come to pass.

For if the first fruits be holy, so is the lump — The consecration of them was esteemed the consecration of all and so the conversion of a few Jews is an earnest of the conversion of all the rest.

And if the root be holy — The patriarchs from whom they spring, surely God will at length make their descendants also holy." - John Wesley, Romans 11:16

“What is "and so all Israel will be saved"? Just as we say that all the world and all the Gentiles are saved because those from everywhere and from all the Gentiles come to the faith, so also "all Israel will be saved" does not mean all of them generally, but rather either those comprehended under Elijah, or those scattered everywhere in the whole world who are going to come to the faith.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 11:25-26

"St. Paul calls any truth known but to a few, a mystery. Such had been the calling of the gentiles: such was now the conversion of the Jews.

Lest ye should be wise in your own conceits — Puffed up with your present advantages; dreaming that ye are the only church; or that the church of Rome cannot fail.

Hardness in part is happened to Israel, till — Israel therefore is neither totally nor finally rejected.

The fullness of the gentiles be come in — Till there be a vast harvest amongst the heathens.

And so all Israel shall be saved — Being convinced by the coming of the gentiles. But there will be a still larger harvest among the gentiles, when all Israel is come in.

The deliverer shall come — Yea, the deliverer is come; but not the full fruit of his coming. Isaiah 59:20" - John Wesley, Romans 11:25-26

“What is said is of this kind. If their prior disobedience was no hindrance to the faith of the Gentiles, neither then is the authority of repentance closed off to the Jews for the future. And the phrase "that they also might receive mercy" does not indicate this, that they sinned purposefully on account of this so that they might receive mercy just as you did, but that they, having sinned, are also worthy to receive mercy just as you are. And just as with "God gave them over to shameful passions" and with "God blinded the minds of the unbelieving," we do not receive the saying as God doing evil, but as permitting men to do what they wish through the freedom of their free will, so also now the phrase "God committed them all to disobedience" must be understood as he allowed those who wished to be disobedient to be disobedient, permitting man entirely to have it in himself to do what he wishes. "God therefore committed them all to disobedience," that is, he permitted them to be disobedient, not so that he might condemn those who remain in their sins, but so that in time he might have mercy on those who perceive what they are sinning and change their minds and turn back. Or also "he committed them to disobedience" is instead of "he convicted them as being disobedient," and as it were shut off all defense from them, so that they might perceive that it is no longer by works, but they are saved by the philanthropy and mercy of God.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 11:30-32

"For God hath shut up all together in disobedience — Suffering each in their turn to revolt from him. First, God suffered the gentiles in the early age to revolt, and took the family of Abraham as a peculiar seed to himself. Afterwards he permitted them to fall through unbelief, and took in the believing gentiles. And he did even this to provoke the Jews to jealousy, and so bring them also in the end to faith. This was truly a mystery in the divine conduct, which the apostle adores with such holy astonishment." - John Wesley, Romans 11:32

“Lest anyone suppose the word of exhortation to be human, he showed that he also speaks and teaches through grace. Since therefore arrogance is a terrible disease, in which the Romans were especially entangled, he leads them to moderate themselves to the excellent state of humility, guiding them consequently by the teaching of the Spirit. He who, knowing the arrogance of human nature, washed the feet of the disciples to educate them to be humble-minded, so that having partaken of grace and performed signs they might not be puffed up by the grace and fall from the gift.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 12:3a

“To each," he says, "as God has distributed a measure of faith," instead of "as he has measured grace to each according to his faith.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 12:3b

"And I say — He now proceeds to show what that will of God is.

Through the grace which is given to me — He modestly adds this, lest he should seem to forget his own direction.

To every one that is among you — Believers at Rome. Happy, had they always remembered this! The measure of faith - Treated of in the first and following chapters, from which all other gifts and graces flow." - John Wesley, Romans 12:3

“Whether prophecy," he says, "according to the proportion of faith." This is spoken elliptically. For what is lacking is "whether prophecy, let us show the grace according to the proportion of faith," so that it has this meaning: "having differing gifts, whether prophecy, whether ministry, whether teaching." Those having prophecy, let us show the grace in prophecy; and those having ministry, in ministry; and those having teaching, in teaching; and each in that which has been entrusted to him, let him minister. Now, prophecy is primarily the manifestation of unseen things, whether of things to come, or of old things, or of things present and hidden. But it is also called prophecy when someone interprets the things of the prophet. Ministry is to serve the preaching of the gospel. Teaching is the guidance of things to be done, which those who have already believed in Christ are taught. Exhortation is the urging by which we exhort those still in ignorance to faith in Christ, not yet setting forth for them the goal of the way of life, but instilling in them the desire that they will enjoy eternal good things having believed in Christ.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 12:6-8

"Having then gifts differing according to the grace which is given us — Gifts are various: grace is one.

Whether it be prophecy — This, considered as an extraordinary gift, is that whereby heavenly mysteries are declared to men, or things to come foretold. But it seems here to mean the ordinary gift of expounding scripture.

Let us prophesy according to the analogy of faith — St. Peter expresses it, "as the oracles of God;" according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching original sin, justification by faith, and present, inward salvation. There is a wonderful analogy between all these; and a close and intimate connexion between the chief heads of that faith "which was once delivered to the saints." Every article therefore concerning which there is any question should be determined by this rule; every doubtful scripture interpreted according to the grand truths which run through the whole.

Ministering — As deacons.

He that teacheth — Catechumens; for whom particular instructers were appointed.

He that exhorteth — Whose peculiar business it was to urge Christians to duty, and to comfort them in trials.

He that presideth — That hath the care of a flock.

He that showeth mercy — In any instance.

With cheerfulness — Rejoicing that he hath such an opportunity." - John Wesley, Romans 12:6-8

“Sharing," he says, "in the memories of the saints." Now the ready meaning is to come together for the honor of the saints and to perform their memories on the day of their perfection. But it can also be said that for those desiring virtue it is most fitting to share in the memorials of the saints, that is, to remember them and to have the life of those men as an example of a way of life.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 12:13

"Communicate to the necessities of the saints — Relieve all Christians that are in want. It is remarkable, that the apostle, treating expressly of the duties flowing from the communion of saints, yet never says one word about the dead.

Pursue hospitality — Not only embracing those that offer, but seeking opportunities to exercise it." - John Wesley, Romans 12:13

“He names "wrath" the punishment from God, not as a passion occurring in God, but because men would not easily understand vengeance coming from God if they did not hear the customary name of wrath. For since men return with anger and wrath against those who sin against them, the Scripture places these things upon God, so that the many can hear and understand. He says, therefore, do not permit vengeance to yourselves, but give place and yield vengeance to the appointed wrath of God to avenge those who have been wronged.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 12:19

"Dearly beloved — So he softens the rugged spirit. Revenge not yourselves, but leave that to God. Perhaps it might more properly be rendered, leave room for wrath; that is, the wrath of God, to whom vengeance properly belongs. Deuteronomy 32:35" - John Wesley, Romans 12:19

“Aiming at the wrath of the one who was wronged, the apostle says: "For by doing this you will heap coals of fire on his head." For he does not introduce these things as a teacher of evils (may it never be!) but with art and wisdom he subdues and tames the vehemence of the one who is angry. For it is a great thing not to do wrong, but a greater thing for the one wronged not to take revenge, but to extinguish boiling wrath by the method of forbearance, and even when the law gives the power to take revenge on those who did wrong, to be seen as gentler than the authority. But to do good to those who did wrong, this also surpasses the law of philosophy. Therefore, in order to force out the wrath of the one wronged, and instead of taking revenge to prepare him to do good, he gives them hope of the terrible things resulting from his benefaction happening to those who did wrong.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 12:20-21

"Feed him — With your own hand: if it be needful, even put bread into his mouth.

Heap coals of fire upon his head — That part which is most sensible. "So artists melt the sullen ore of lead, By heaping coals of fire upon its head; In the kind warmth the metal learns to glow, And pure from dross the silver runs below." Proverbs 25:21, etc.

And if you see no present fruit, yet persevere.

Be not overcome with evil — As all are who avenge themselves. But overcome evil with good. Conquer your enemies by kindness and patience." - John Wesley, Romans 12:20-21

“Since there are many authorities of different and subordinate rulers among men, adding "governing" he indicated the royal authorities. For that kings do not come to rule without the dispensation and will of God, Proverbs teaches: "By me," it says, "kings reign, and rulers decree justice." But the rule of the Romans has also obtained a special dispensation from God. For with the Savior being about to appear to men, God anticipating this a little subjected the Roman rule to his own service, through which he established the life of men to be more gentle and peaceful. Having delivered them from wars against one another, he gave them such leisure for his own knowledge: "Come," it says, "and see the works of God, the desolations he has brought on the earth, making wars cease to the ends of the earth." And it adds: "Be still, and know that I am God." Therefore, since God took away the continuous wars and gave intercourse to cities and nations because of the preaching of the pious way of life, the apostle, having seen the dispensation of God concerning kingdoms, exhorts to be subject to the authorities. For since God appointed them, not to obey is ungodly, and besides it also holds danger and madness in the present life.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 13:1

"St. Paul, writing to the Romans, whose city was the seat of the empire, speaks largely of obedience to magistrates: and this was also, in effect, a public apology for the Christian religion.

Let every soul be subject to the supreme powers — An admonition peculiarly needful for the Jews. Power, in the singular number, is the supreme authority; powers are they who are invested with it. That is more readily acknowledged to be from God than these. The apostle affirms it of both. They are all from God, who constituted all in general, and permits each in particular by his providence.

The powers that be are appointed by God — It might be rendered, are subordinate to, or, orderly disposed under, God; implying, that they are God’s deputies or vicegerents and consequently, their authority being, in effect, his, demands our conscientious obedience." - John Wesley, Romans 13:1

“But those who resist," he says, "will bring judgment on themselves," that is, those who do not obey the king draw upon themselves judgment and the tribunal.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 13:2

"Whosoever resisteth the power — In any other manner than the laws of the community direct.

Shall receive condemnation — Not only from the magistrate, but from God also." - John Wesley, Romans 13:2

“It is necessary, he says, to be subject to the authorities not only because of the wrath of the rulers, but also because of conscience, that is, the reasonableness of the matter. Or he also says this: you do not want to be judged because of God, but those outside suspect that you are conscious of some evil in yourself and your conscience is stricken.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 13:5

"Not only for fear of wrath — That is, punishment from man.

But for conscience’ sake — Out of obedience to God." - John Wesley, Romans 13:5

“The taxes," he says, "prove the subjection." Therefore it is right to be subject to the kings who are ministers of God and who devote themselves to the ministry of his will.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 13:6

"For this cause — Because they are the ministers (officers) of God for the public good.

This very thing — The public good." - John Wesley, Romans 13:6

“Fulfill, he says, the work of love, knowing the time is urgent and demands virtue. For those previously ignorant of the truth and living in the darkness and night of error were reasonably, like those sleeping, in a state of inactivity regarding good works. But those now, since they have been enlightened by the memory of the Savior and have come to be in the day, owe it to rise from the idleness of sleep and take hold of good works. "For now our salvation is nearer than when we believed," that is, when we knew the more profitable of works, it has become easier for us to be saved than when we were being instructed in the word of faith. For at the same time as believing in Christ, we did not also have an accurate comprehension of what should be done, nor was it manifest to us from which actions to abstain, and which to pursue.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 13:11

"And do this — Fulfil the law of love in all the instances above mentioned.

Knowing the season — Full of grace, but hasting away.

That it is high time to awake out of sleep — How beautifully is the metaphor carried on! This life, a night; the resurrection, the day; the gospel shining on the heart, the dawn of this day; we are to awake out of sleep; to rise up and throw away our night-clothes, fit only for darkness, and put on new; and, being soldiers, we are to arm, and prepare for fight, who are encompassed with so many enemies. The day dawns when we receive faith, and then sleep gives place. Then it is time to rise, to arm, to walk, to work, lest sleep steal upon us again. Final salvation, glory, is nearer to us now, than when we first believed - It is continually advancing, flying forward upon the swiftest wings of time. And that which remains between the present hour and eternity is comparatively but a moment." - John Wesley, Romans 13:11

“Put on," he says, "the Lord Jesus Christ," instead of imitate him in what you do and show him through yourselves in how you live. But how someone could imitate Christ, he showed by adding: "and make no provision for the flesh, to fulfill its lusts." For the one occupied with the flesh and fulfilling the pleasures of the flesh, this one entirely neglects the soul.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 13:14

"But put ye on the Lord Jesus Christ — Herein is contained the whole of our salvation. It is a strong and beautiful expression for the most intimate union with him, and being clothed with all the graces which were in him. The apostle does not say, Put on purity and sobriety, peacefulness and benevolence; but he says all this and a thousand times more at once, in saying, Put on Christ. And make not provision - To raise foolish desires, or, when they are raised already, to satisfy them." - John Wesley, Romans 13:14

“Now he discusses fasting. He says that the one who fasts and spends the day setting his mind on and seeking divine things observes it to the Lord, meaning he does this having his hopes set on him. Likewise also the one who spends the day not setting his mind on these things but on the enjoyment of foods, this person too does not observe it to the Lord, meaning that even his relaxation and ease take place in God, and not even this person is rejected. For he does not do this rebelling against or denying the Master, but trusting in the philanthropy of God in whatever he might relax and seem to let go. So that the one who eats should give thanks to the Lord for the things he enjoys, and the one who does not eat for the sake of self-control should justly glorify God who strengthened him. Therefore, whether someone eats according to God, or fasts according to God, he will do well.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 14:6

"Regardeth it to the Lord — That is, out of a principle of conscience toward God.

To the Lord he doth not regard it — He also acts from a principle of conscience.

He that eateth not — Flesh.

Giveth God thanks — For his herbs." - John Wesley, Romans 14:6

“For to this end," he says, "Christ died and rose and lived, that he might be Lord of both the dead and the living." What then? Was Christ not Lord of all before the passion? He certainly was. What more, then, came from the incarnation? That in truth and by nature the one who made the created things was Lord, but in the deviation of those who acted ungodly, he himself was not considered to rule over those who served the creation rather than the Creator, but rather the things worshipped by them were considered to rule. So his incarnate presence brought those existing with him and those who would exist after him under the lordship of God, while his obedience which took place up to death showed the dispensation to those who had previously passed away in ignorance of salvation, and it dissolved the bonds of death, and became the firstfruits of the resurrection.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 14:7-9

"None of us — Christians, in the things we do.

Liveth to himself — Is at his own disposal; doeth his own will." - John Wesley, Romans 14:7

“I know and am convinced," he says, "that nothing is unclean of itself," that is, nothing is common and unclean that is received through faith in Christ Jesus.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 14:14

"I am assured by the Lord Jesus — Perhaps by a particular revelation.

That there is nothing — Neither flesh nor herbs.

Unclean of itself — Unlawful under the gospel." - John Wesley, Romans 14:14

“It is good," he says, "not to eat meat," if your brother is stumbled by this, thinking that you are a slave to your belly. And from the opposite perspective again. If by not eating meat you seem to abstain from it as from unclean things, eat so that you may not be found a stumbling block to others.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 14:21

"Thy brother stumbleth — By imitating thee against his conscience, contrary to righteousness.

Or is offended — At what thou doest to the loss of his peace.

Or made weak — Hesitating between imitation and abhorrence, to the loss of that joy in the Lord which was his strength." - John Wesley, Romans 14:21

“The one who does not judge himself," this is the one who touches foods with faith and whom he pronounces blessed as a believer, but the one having an uneven soul concerning the faith and not being confident in himself but doubting, this one is condemned if he eats. So it is better for such a person to abstain, so that his own conscience may not strike him.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 14:22-23

"Hast thou faith — That all things are pure? Have it to thyself before God - In circumstances like these, keep it to thyself, and do not offend others by it.

Happy is he that condemneth not himself — By an improper use of even innocent things! and happy he who is free from a doubting conscience! He that has this may allow the thing, yet condemn himself for it.

Because it is not of faith — He does not believe it lawful and, in all these cases, whatsoever is not of faith is sin - Whatever a man does without a full persuasion of its lawfulness, it is sin to him." - John Wesley, Romans 14:22-23

“He means to say that our Lord and Savior did not become man to please himself, but so that he might have mercy on weak men, and through his incarnate dispensation establish them in a secure knowledge of the fear of God and correct their unbelief. For the Jews especially were like this, turning away to other gods as if to the reproach of God, and reproaching God as if he were either unwilling or unable to help, running to other gods and trusting rather in the help from others. At any rate, they forced Aaron to make them gods who would go before them, as if for the slander and reproach of God. For this reason the Psalm is spoken as if from the person of Christ to the Father, saying: "The reproaches of those who reproached you fell on me." Ever since the coming of Christ, at any rate, the Jews have no longer practiced idolatry, and he turned the Gentiles toward piety.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 15:3

"But bore not only the infirmities, but reproaches, of his brethren; and so fulfilled that scripture. Psalms 69:9" - John Wesley, Romans 15:3

“The Lord became a minister of God's promise and philanthropy. For he fulfilled God's promise by being born from the seed of Abraham and, in accordance with his lineage, receiving circumcision. And he demonstrated mercy and philanthropy through the calling of the Gentiles. For they were called not because of their own righteousness, but because of the philanthropy of the one who called them.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 15:8

"Now I say — The apostle here shows how Christ received us. Christ Jesus-Jesus is the name, Christ the surname. The latter was first known to the Jews; the former, to the gentiles. Therefore he is styled Jesus Christ, when the words stand in the common, natural order. When the order is inverted, as here, the office of Christ is more solemnly considered.

Was a servant — Of his Father.

Of the circumcision — For the salvation of the circumcised, the Jews.

For the truth of God — To manifest the truth and fidelity of God." - John Wesley, Romans 15:8

“And so making it my ambition," he says, "to preach the gospel, not where Christ was named, lest I build on another man's foundation," not as rejecting communion with the rest of the apostles, but judging it to be greedy and unjust to snatch away glory from the labors of others.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 15:20

"Not where Christ had been named — These places he generally declined, though not altogether, having an holy ambition (so the Greek word means) to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and dangers that attended it. Lest I should only build upon another man’s foundation - The providence of God seemed in a special manner, generally, to prevent this, though not entirely, lest the enemies of the apostle, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting of churches himself, but only for preaching where others had been already; or that he declined the more difficult part of the ministry" - John Wesley, Romans 15:20

“I want you," he says, "to be wise as to what is good, and innocent as to what is evil." That is, to make use of prudence so as not to be wronged by others, and of innocence so as not to plot against others. The Lord also commanded these things, saying: "Be wise as serpents and innocent as doves." For innocence and simplicity without prudence is foolishness, while prudence by itself, when innocence is absent, degenerates into malice.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 16:19

"But I would have you — Not only obedient, but discreet also.

Wise with regard to that which is good — As knowing in this as possible.

And simple with regard to that which is evil — As ignorant of this as possible." - John Wesley, Romans 16:19

“In ancient times, when error was widespread in human life and idolatry prevailed, men did not even have the knowledge of Almighty God; so far were they from knowing our Lord Jesus Christ. But when Moses the lawgiver and the prophets were appointed to teach the truth, visibly to the Jews, but according to dispensation also to the Gentiles (for on this account, by the providence of God, they often became captives and lived among the Gentiles, so that by their association they might instruct them), when the prophets, therefore, were appointed to proclaim Almighty God, the truth concerning the Only-Begotten was still kept secret, being transmitted by them in a more mysterious manner and known almost by them alone. Once the Gentiles had finally been educated through their interaction with the Jews to recognize the God over all, at that time our Savior Jesus Christ, having dwelt in the flesh in the world, sent forth his disciples as heralds of his knowledge, which had been hidden throughout past ages but was to be proclaimed in the last times. And going about everywhere, they proclaimed Christ as God from God, begotten without beginning and outside of time, testifying together also to the Holy and Illuminating Spirit, that he completes the consubstantial Trinity, being supplied to men from the Father through the Son. Astonished, therefore, at the wisdom of his dispensation, he sends up the due glory to God.” - Diodorus of Tarsus/Diodore of Tarsus, Romans 16:25-27

"Now to him who is able — The last words of this epistle exactly answer the first, chapter i1-5: Romans 1:1-5: in particular, concerning the power of God, the gospel, Jesus Christ, the scriptures, the obedience of faith, all nations.

To establish you — Both Jews and gentiles.

According to my gospel, and the preaching of Jesus Christ — That is, according to the tenor of the gospel of Jesus Christ, which I preach.

According to the revelation of the mystery — Of the calling of the gentiles, which, as plainly as it was foretold in the Prophets, was still hid from many even of the believing Jews.

According to the commandment — The foundation of the apostolical office.

Of the eternal God — A more proper epithet could not be. A new dispensation infers no change in God. Known unto him are all his works, and every variation of them, from eternity.

Made known to all nations — Not barely that they might know, but enjoy it also, through obeying the faith.

To the only wise God — Whose manifold wisdom is known in the church through the gospel, Ephesians 3:10. "To him who is able," and, to the wise God," are joined, as 1Corinthians 1:24, where Christ is styled "the wisdom of God," and "the power of God." To him be glory through Christ Jesus for ever - And let every believer say, Amen!" - John Wesley, Romans 16:25-27