Stom f ^e £t6tati? of (pxofcBBox T5?iffiant ^tnxT^ . 1834, by Albert Barnes, in the office of the Clerk of the Eastern Dis- trict of Pennsylvania. PREFACE. The Epistle to the Romans has been usually regarded as the most diflScult portion of the New Testament. It is from this cause, probably, as well as from the supposition that its somewhat abstruse discussions could not be made in- teresting to the young, that so few efforts have been made to introduce it into Sunday Schools and Bible Classes. It will doubtless continue to be a fact, that Sunday School instruction will be confined chiefly to the historical parts of the Bible. In the Sacred Scriptures there is this happy adaptedness to the circum- stances of th« world, that so large a portion of the volume can thus be made in- teresting to the minds of children and youth; that so much of it is occupied with historical narrative; with parables; with interesting biographies of the holy men of other times, and with the life of our blessed Lord. But still, while this is true, there is a considerable portion of the youth, in various ways under the instruction of the Bible, who may be interested in the more abstruse state- ments and discussions of the doctrinal parts of the Holy Scriptures. For such- for Sunday School teachers; for Bible Classes; and for the higher classes iu Sabbath Schools, these Notes have been prepared. The humble hope has been cherished that this epistle might be introduced to this portion of the youth of the churches; and thus tend to imbue their minds with correct views of the great' doctrines of the Christian Revelation. This object has been kept steadily in view. The design has not been to make a learned commentary; nor to enter into theological discussions; nor to intro- duce, at length, practical reflections ; nor to enter minutely into critical investi- gations. All these can be found in books professedly on these subjects. The design has been to state, with as much brevity and simplicity as possible, the real meaning of the sacred writer; rather the results of critical inquiry, as far as the author has had ability and time to pursue it, than the process by which those results were reached. Tlie^design has been to state what appeared to the author to be the real meaning of the Epistle, without any regard to any existing theological system ; and without any deference to the opinions of others, further than the respectful deference and candid examination, which are due to the opi- nionsjof the learned, the wise, and the good, who have made this epistle their particular study. At the same time that this object has been kept in view, and the reference to the Sabbth School teacher, and the Bible Class, has given cha racter to the work, still it is hoped that the expositions are of such a nature as not to be uninteresting to Christians of every age and of every class. He ac- complishes a service of no little moment in the cause of the church of God, and of truth, who contributes in any degree to explain the profound argument, the thorough doctrinal discussion, the elevated views, and the vigorous, manly, and masterly reasonings of the Epistle to the Romans. Of the defects of this work, even for the purpose contemplated, no one will probably be more deeply sensible than the author. Of the time and labor ne- cessary to prepare even such brief Notes as these, few persons, probably, are aware. This work has been prepared amidst the cares and toils of a most re- sponsible pastoral charge. My brethren in the ministry, so far as they may have occasion to consult these Notes, will know how to appreciate the cares and anx- ieties amidst which they have been prepared. They will be indulgent to the faults of the book; they will not censure harshly what is well-meant for the ri- sing generation; they will be the patrons of every purpose, however humble, tu do good. jv ADVERTISEMENT. It remains only to add, that free use has been made (rf all the helps within ttio reach of the author. The language of other writers ha^ not been adopted with- out particular acknowledgment, but their ideas have been freely used where they were thought to express the sense of the text. In particular, aid has been sought and obtained from t!ie following works: the Critici Sacri, Calvin's Commentary on the Romans, Doddridge, Macknight, and Rosenmcller ; and the commentaries of Tholuck and Flatt — so far as an imperfect know- ledge of the German language could render their aid available. A considerable portion was written before Professor Stuart's Commentary appeared. In the remaining portion, important Jiid has been freely derived from that work. The aim of this work is substantially the same as that of the " Notes on the Gos- pels," and on the Acts of the Apostles ; and the earnest wish and prayer of the author is, that it may be one among many means of establishing the truth, and of promoting its advancement and ultimate triumph in the world. Philadelphia, June 14, 1834. ADVERTISEBIEWT TO THE FIFTH EDITION. Notwithstanding the difficulty of correcting a work which is stereotyped, the following Notes have undergone a careful revision, and several alterations have been made. The changes refer to a few phrases which did not accurately ex- press my meaning, and to some entire paragraphs. My desire has been to make the work as little exceptionable as possible. Some expressions in the former editions have been misunderstood ; some are now seen to have been ambiguous ; a few that have given offence have been changed, because, without abandoning any principle of doctrine or interpretation, I could convey ray ideas in language more acceptable, and less fitted to produce offence. 'I'he changes (occurring in pp. 94.95.96. 108. 115. 117. 119. 120. 121. 122. 123. 128. entirely re-written, 146. ami 192,) have been made with a wish to make the work more useful, and with a desire to do all that can be done, without abandoning^rirtc//?^^, to promote peace and to silence the voice of alarm. On so^ne of these passages, as is extensively known to the public, charges of inculcating dangerous doctrines have been al- leged against me before the Presbytery of which I am a member. After a fair and full trial the Presbytery acquitted me ; and I have taken the opportunity after the trial was passed and I had been acquitted, to make these changes for the sake of peace, and not to appear to have been urged to make them by the dread of atrial. When the work was first published, it was not anticipated that more than two or three editions would be demanded. The fart that, within less than eight months, 9. fourth edition should be called for, is a source of gratitude, and an in- ducement to do all that can be done to make the work as complete as possilile, that it may more perfectly accomplish the design for which it was written. Some of the alterations have been made by the suggestions of friends; some by the cry of alarm which has been raised , but, whether from the one or the other, I hold that an author should oe grateful for all the suggestions Mhich may go to improve his works, and should amend them accordingly. ALBERT BARNES. - Philadelphia, July \b 1835. INTRODUCTION TO THE EPISTLE TO THE ROMANS. This Epistle has been, with great uniformity, attributed to the apostia Paul, and received as a part of the sacred canon. It has never in the church been called in question as a genuine, an inspired book, except by three of the ancient sects deemed heretical — the Ebionites, the Encratites, and Cerinthians, But they did not deny that it was written by the apostle Paul. They rejected it because they could not make its doctrines harmonize with their views of other parts of the Scriptures. Their rejecting it, therefore, does not militate against its genuineness. That is a question to be settled historically, like the genuineness of any other ancient writing. On this point the testimony of antiquity is uniform. The proof on this subject may be seen at length in Gard- ner's works. The internal evidence that this was written by Paul is stated in a most ingenious and masterly manner by Dr. Paley in his Horse Paiilinse. It is agreed by all, that this epistle was written in Greek. Though addressed to a people whose language was the Latin, yet this epistle to them, like those to other churches, was in Greek. On this point also, there is no debate. — The reasons why this language was chosen were probably the following. (1.) The epistle was designed doubtless to be read by other churches as well as the Koraan. Comp. Col. iv, 16. Yet the Greek language, being generally known and spoken, was more adapted to this design than the Latin. (2.) The Greek language was then understood at Rome, and extensively spoken. It was a part of polite education to learn it. The Roman youth were taught it ; and it was the fashion of the times to study it, even so much so as to make it matter of com- plaint that the Latin was neglected for it by the Roman youth. Thus Cicero (Pro. Aich.) says. The Greek language is spoken in almost all nations ; the Liatinis confined to our comparatively narrow borders. Tacitus (Orator 29) says, A71 infant born noiv is committed to a Greek nurse. Juvenal (vi. 18f») speaks of its being considered as an indispensable part of polite education, to be acquainted with the Greek. (3.) It is not impossible that the Jews at Rome, who constituted a separate colony, were better acquainted with the Greek than the Latin. They had a Greek, but no Latin translation of the Scriptures, and it is very possible that they used the language in which they were accustomed to read their Scriptures, and which was extensively spoken by their brethren through- out the world. (4.) The apostle was himself probably more familiar with the Greek, than the Latin. He was a native of Cilicia, where the Greek was doubtless spoken, and he not unfrequently quotes the Greek poets in his addresses and epistles. Acts xxi. 37 ; xvii. 28. Titus i. 12. 1 Cor. xv. 33. This epistle is placed first among Paul's epistles, not because it was the first written, but because of the length and importance of the epistle itself, and A 2 5 VI INTRODUCTION. the importance of the church in the imperial city. It has uniformly had this place in the sacred canon, though there is reason to believe that the Epistle to tlie Galatians, the first to the Corinthians, and perhaps the two to the Thcssa- lonians were written before this. Of the time when it was written, there can be little doubt. About the year 52 or 54 the Emperor Claudius banished all Jews from Rome. In Acts xviii. 2, we have an account of the first acquaintance of Paul with Aquila and Priscilla, who had departed from Rome in conse- quence of that decree. This acquaintance was formed in Corinth ; and we are told that Paul abode with them, and worked at the same occupation. Acts xviii. 3. In Romans xvi. 3, 4, he directs the church to greet Priscilla and Aquila, who had for his life laid down their own necks. This service which they rendered him must have been therefore after the decree of Claudius ; and of course the epistle must have been written after the year 52. In Acts xviii. 19, we are toid that he left Aquila and Priscilla at Ephesus. Paul made a journey through the neighbouring regions, and then returned to Ephesus. Acts xix. 1. Paul remained at Ephesus at least two years (Acts xix. 8, 9, 10), and while here probably wrote the first Epistle to the Corin- thians. In that epistle (xvi. 19) he sends the salutation of Priscilla and Aquila, who were of course still at Ephesus. The Epistle to the Romans, therefore, in which he sends his salutation to Aquila and Priscilla, as being then at Rome, could not be written until they had left Ephesus and returned to Rome; that is, until three years at least after the decree of Claudius in 62 or 54. Still further. When Paul wrote this epistle, he was about to depart for Jerusalem to convey a collection which had been made for the poor saints there, by the churches in Macedonia and Achaia. Rom. xv. 25, 26. When he had done this, he intended to go to Rome. Rom. xv. 28. — Now, by look- ing at the Acts of the Apostles, we can determine when this occurred. At this time he sent Timotheus and Erastus before him into Macedonia, while he remained in Asia for a season. Acts xix. 22. After this (Acts xx. 1, 2), Paul himself went into Macedonia, passed through Greece, and remained about three months there. In this journey it is almost certain that he went to Corinth, the capital of Achaia, at which time it is supposed this epistle was written. From this place he set out for Jerusalem, where he was made a prisoner, and after remaining a prisoner two years (Acts xxiv. 27), he was sent to Rome about A. D. 60. Allowing for the time of his travelling and his imprisonment, it must have been about three years from the time that he pur- posed to go to Jerusalem ; that is, from the time that he finished the epistle (Rom. XV. 25 — 29) to the time when he reached Rome, and thus the epistle must have been written about A. D. 57. It is clear also, that the epistle was written from Corinth. In ch, xvi. 1, Phebe, a member of the church at Cenchrea, is commended to the Romans. She probably had charge of the epistle, or accompanied those who had it. Cen- chrea was the port of the city of Corinth, about seven or eight miles from the city. In ch. xvi. 23, Gains is spoken of as the host of Paul, or he of whose hospitality Paul partook, but Gaius was baptized by Paul at Corinth, and Corinth was manifestly his place of residence. 1 Cor. i. 14. Erastus is also mentioned as the chamberlain of the city where the epistle was written ; but this Erastus is mentioned as having his abode at Corinth. 2 Tim. iv. 20. From al. this it is manifest that the Epistle was written at Corinth, about the year 57. Of the state of the church at Rome at that time it is not easy to form a pre- cise opinion. From this epistle it is evident that it was composed of Jews and INTRODUCTION. . vil gentiles , and that one design of writing to it was to reconcile their jaitins opinions, particularly about the obligation of the Jewish law ; the advantage of the Jew ; and the way of justification. It is probable that the two parties in the church were endeavouring to defend each their peculiar opinions, and that the apostle took this opportunity and mode to state to his converted countrymen the great doctrines of Christianity, and the relation of the law of Moses to the Christian system. The epistle itself is full proof that the church to whoic it was addressed was composed of Jews and gentiles. No small part of it is an i argument expressly with the Jews, ch. ii. iii. iv. ix. x. xi. And no small part I of the epistle also is designed to state the true doctrine about the character of tlie gentiles, and the way in which they could be justified before God. At this time there was a large number of Jews at Rome. When Pompey the Great overran Judea, he sent a large number of Jews prisoners to Rome, to be sold as slaves. But it was not easy to control them. They persevered reso- lutely and obstinately in adhering to the rites of their nation ; in keeping the Sabbath, &c. So that the Romans chose at last to give them their freedom, and assigned them a place in the vicinity of the city across the Tiber. Here a town was built, which was principally inhabited by Jews. Josephus mentions that 4000 Jews were banished from Rome at one time to Sardinia, and that a still greater number were punished who were unwilling to become soldiers. Ant. xviii. ch. 3, § 5. Philo (Legat. ad Caium) says, that many of the Jews at Rome had obtained their freedom ; for, says he, being made captive in -war, and brought into Italy, they ivere set at liberty by their masters, neither -were they compelled to change the rites of their fathers. See also Josephus, Ant. xvii. ch. ii, § 1. Suetonius' life of Tiberius, 30, and Notes on Acts vi. 9. From that large number of Jews, together with those converted from the gentiles, the ^ church at Rome was collected, and it is easy to see that in that church there <;^ would be a great diversity of sentiment, and, no doubt, warm discussions about the authority of the Mosaic law. At what time, or by whom, the gospel was first preached at Rome has been , . a matter of controversy. The Roman catholic church have maintained that it v was founded by Peter, and have thence drawn an argument for their high claims and infallibihty. On this subject they make a confident appeal to some- of the fathers. There is strong evidence to be derived from this epistle itself, and from the Acts, that Paxil did not regard Peter as having any such primacy and ascendency in the Roman church as are claimed for him by the papis (1.) In this whole epistle there is no mention cf Peter at all. It is not suggested that he had been, or was then at Rome. If he had been, and the church had been founded by him, it is incredible that Paul did not make mention of that fact. This is the more striking, as it was done in other cases where churches had been founded by other men. See 1 Cor. i. 12, 13, 14, 15. Especially is Peter, or Cephas, mentioned repeatedly by the apostle Paul in his other epistles. I Cor. iii. 22 ; ix. 5; xv. 5. Gal. ii. 9 ; i. 18 ; ii. 7, 8. 14. In these places Pe^er is mentioned in connexion with the churches at Corinth and Galatia, yet never there as appealing to his authority, but in regard to the latter, expressly calling it in question. Now, it is incredible that if Peter had been then at Rome, and had founded the church there, and was regarded as invested with any peculiar authority over it, that Paul should never once have even suggested his name. (2.) It is clear that Peter was not there when Paul wrote this epistle. If he had been, he could not have failed to have sent him a salutation, amid the num- bers that he saluted in the xviih chapter. (-3.) In the Acts of the Apostles there is no mention of Peter's having been at Rome, but the presumption from that hibtory is alm.jst conclusive that he had not been. In Acts xii. 3, 4, we have an self, j act, I ists.^ Vm INTRODUCTION. account of his having been imprisoned by Herod Agrippa near the close of !us reign (comp. v. 23). This occurred about the third or fourth year of the reign of Claudius, who began to reign A. D. 41. It is altogether improbable that he had been at Rome before this. Claudius had not reigned more than three years, and all the testimony that the fathers give is, that Peter came to Rome in his reign. (4.) Peter was at Jerusalem still in the ninth or tenth year of the reign of Claudius Acts xv. 6, &c. Nor is there any mention made then of his having been at Rome. (5.) Paul went to Rome about A. D. 60. There is no mention made then of Peter's being with him, or being there. If he had been, it could hardly have failed of being recorded. Especially is this remarkable when Paul's meeting with the brethren is expressly mentioned (Acts xxviii. 14, 15), and when it is recorded that he met the Jews, and abode with them, and spent at Rome no less than two years. If Peter had been there, such a fact could not fail to have been recorded, or alluded to, either in the Acts or the Epistle to the Romans. (6.) The epistles to the Ephesians, Philippians, Colossians, to Philemon, and the second Epistle to Timothy (Lardner, vi. 235) were written from Rome during the residence of Paul as a prisoner; and the Epistle to the Hebrews probably also while he was still in Italy. In none of these epistles is there any hint that Peter was then, or had been, at Rome ; a fact that cannot be accounted for if he was regarded as the founder of that church, and especially if he was then in that city. Yet in those epistles there are the salutations of a number to those churches. In particular, Epaphras, Luke the beloved physician (Col. iv. 12. 14), and the saints of the household of Csesar are mentioned. Phil. iv. 22. In 2 Tim. iv. 11, Paul expressly affirms that Luke only -was -with him, a declaration utterly irreconcilable with the supposition that Peter was then at Rome. (7.) If Peter was ever at Rome, therefore, of which indeed there is no reason to doubt, he must have come there after Paul ; at what time is unknown. That he -was there cannot be doubted without calling in question the truth of all history. When, or by whom, the gospel was preached first at Rome, it is not easy, perhaps not possible, to determine. In the account of the day of Pentecost, (Acts ii. 10) we find, among others, that there were present sti^angers of Borne, and it is not improbable that they carried back the knowledge of Jesus Christ, and became the founders of the Roman church. One design and effect of that miracle was doubtless to spread the knowledge of the Saviour among all na- tions. See Notes on Acts ii. In the list of persons who are mentioned in Rom. xvi. it is not improbable that some of those early converts are included ; and that Paul thus intended to show honour to their early conversion and zeal in the cause of Christianity. Thus, xvi. 7, he designates Andronicus and Junia his kinsmen and fellow-prisoners, who were distinguished among the apostles, and who had been converted before himself, i. e. before A. D. 34, at leat>t eight years before it was ever pretended that Peter was at Rome. Other per- sons are mentioned also as distinguished, and it is not improbable that they were the early founders of the church at Rome, ch. xvi. 12, 13, &c. That the church at Rome was founded early, is evident from the celebrity which it had acquired. At the time when Paul wrote this epistle (A. D. 57), -.their faith was spoken of throughout the world, ch. i. 8. The character of the church at Rome cannot be clearly ascertained. Yet it is clear that it was not made up merely of the lower classes of the community In Phil. iv. 22. it appears that the gospel had made its way to the family of Ctesar, and that a part of his household had been converted to the Christian faith. Some of the fathers affirm that Js'ero in the beginning of his reign was favourably impressed in regard to Christianity ; and it is possible that this might have been through INTRODUCTION. IX the instrumentality of his family. But little on this subject can be known. While it is probable that the great mass of believers in all the early churches was of obscure and plebeian origin, it is also certain that some who were rich, and noble, and learned, became members of the church of Christ. See 1 Tim. ii. 9. 1 Pet. iii. 3. 1 Tim. vi. 20. Col. ii. 8. 1 Cor. i. 26. Acts xvii. .3t, This epistle has been usually deemed the most difficult of interpretation of any part of the New Testament ; and no small part of the controversies m the Christian church have grown out of discussions about its meaning. Early in the history of the church, even before the death of the apostles, we learn from 2 Pet. iii. 16, that the writings of Paul were some of them regarded as being hard to be understood ; and that the unlearned and unstable wrested them to their own destruction. It is probable that Peter has reference here to the high and mysterious doctrines about justification and the sovereignty of God, and the doctrines of election and decrees. From the epistle of James, it would seem probable also, that already the apostle Paul's doctrine of justification by faith had been perverted and abused. It seems to have been inferred that good works were unnecessary ; and here was the beginning of the cheerless and withering system of Antinomianism — than which a more destructive or pestilen- tial heresy never found its way into the Christian church. Several reasons might be assigned for the controversies which have grown out of this epistle. (1.) The very structure of the argument, and the peculiarity of the apostle's manner of writing. He is rapid ; mighty ; profound ; often involved ; readily following a new thought; leaving the regular subject; and returning again after a considerable interval. Hence his writings abound with parentheses, and with complicated paragraphs. (2.) Objections are often introduced, so that it re- quires close attention to determine their precise bearing. Though he employs no small part of the epistle in answering objections, yet an objector is never once formally introduced or mentioned. (3.) His expressions and phrasea are many of them liable to be misunderstood, and capable of perversion. Of this class are such expressions as the righteousness of faith, the righteousness of God, &c. (4.) The doctrines themselves are high and mysterious. They are those subjects on which the profoundest minds have been in all ages exercised in vain. On them there has been, and always will be a dilFerence of opinion. Even with the most honest intentions that men ever have, they find it difficult or impossible to approach the investigation of them without the bias of early education, or the prejudice of previous opinion. In this world it is not given to men fully to understand these great doctrines. And it is not wonderful that the discussion of them has given rise to endless controversies ; and that they who have Reasoned high Of Providence, foreknowledge, will, and fate ; Fixed fate, free uill, foreknowledge absolute, Have found no end, in wandering mazes lost. (5.) It cannot be denied that one reason why the epistles of Paul have been regarded as so difficult has been an unwillingness to admit the truth of the plain doctrines which he teaches. The heart is by nature opposed to them; and'comcs to believe them with great reluctance. This feeling will account for no small pa t of the difficulties felt in regard to this epistle. There is one great maxim in interpreting the scriptures that can never be departed from. It is, that men can never understand them aright, until they are -tvillinq- to suffer them to speak out their fair and proper meaning. When men are determined not to find certain doctrines in the Bible, nothing is more natural than that they should find difficulties in it, and complain much of its great obscurity and mys- JC INTRODUCTION, lery. I add, (6.) That on 3 principal reason why so much difficulty has teen felt here, has been an unwillingness to stop where the apostle does. Men have desired to advance farther, and penetrate the mysteries which the Spirit of in- spiration has not disclosed. Where Paul states a simple fact, men often ad- vance a theory. The fact maj be clear and plain ; their theory is obscure, involved, mysterious, or absurd. By degrees they learn to unite tne fact and the theory: — they regard their explanation as the only possible one; and as the /ac? in question has the authority of divine revelation, so they in- sensibly come to regard their theory in the same Hght ; and he that calls in question their speculation about the cause, or the mode, is set down as hereti- cal, and as denying the doctrine of the apostle. A melancholy instance of this we have in the account which the apostle gives (ch. v.) about the effect of the sin of Adam. The simple fact is stated that that sin was followed by the sin and ruin of all his posterity. Yet he offers no explanation of the fact. He leaves it as indubitable ; and as not demanding an explanation in his argu- ment — perhaps as not admitting it. This is the whole of his doctrine on that subject. Yet men have not been satisfied with that. They have sought for a theory to account for it And many sujjpose they have found it in the doc- trine that the sin of Adam is imputed, or set over by an arbitrary arrangement to beings otherwise innocent, and that they are held to be responsible for a deed committed by a man thousands of years before they were born. Thiy is the theory ; and men insensibly forget that it is mere theory, and they blend that and \h.e fact which the apostle states together ; and deem the denial of the one, heresy as much as the denial of the other, i. e. they make it as impious to call in question their philosophy, as to doubt the facts stated on the authority of the apostle Paul. If men desire to understand the epistles of Paul, and avoid difficulties, they should be willing to leave it where he does ; and thia smgle rule would have made useless whole years and whole tomes of contro- versy. Perhaps, on the whole, there is no book of the New Testament that more demands a humble, docile, and prayerful disposition in its interpretation than this epistle. Its profound doctrines ; its abstruse inquiries ; and the opposition of many of those doctrines to the views of the unrenewed and unsubdued heart of man, make a spirit of docility and prayer peculiarly needful in its investiga- tion. No man ever yet understood the reasonings and views of the apostle Paul but under the influence of elevated piety. None ever found opposition to his doctrines recede, and difficulties vanish, who did not bring the mind in a humble frame to receive all that has been revealed; and that, in a spirit of humble prayer, did not purpose to lay aside all bias, and open the heart to the full influence of the elevated truths which he inculcates. Where there is a willingness that God should reign and do all his pleasure, this epistle may be in its general character easily understood. Where this is wanting, it will appear full of mystery and perplexity ; the mind will be embarrassed, and the heart dissatisfied with its doctrines; and the unhumbled spirit will rise from its study only confused, irritated, perplexed, and dissatisfied. i HE EPISTLE TO THE ROMANS CHAPTER I. >AUL, a servant of** Jesus Christ, called * to be a|j apos- *Ac.9.15. lCo.1.1. CHAPTER I. 1. Paul. The original name of the author of this epistle was Said. Acts vi. 58; vii. 1; viii. 1, &c. This was changed to Paul (see Note, Acts xiii. 9), and by this name he is ge- nerally known in the New Testa- ment. The reason why he assumed this name is not certainly known. It was, however, in accordance with the custom of the times. See Note, Acts xiii. 9. The name Saul was Hebrew ; the name Paid was Roman. In ad- dressing an epistle to the Romans, he would naturally make use of the name to which they were accustomed, and which would excite no prejudice among them. The ancient custom was to be- gin an epistle with the name of the writer, as Cicero to Varro, <&c. JVe record the name at the end. It may be remarked, however, that the placing the 7iame of the writer at the begin- ning of an epistle was always done, and is still, when the letter was one of au- thority, or when it conferred any peculiar privileges. Thus in the proclamation of Cyrus (Ezra i. 2), " Thus saith I Cyrus, king of Persia," &c. See also Ezra iv. 11; vii. 12. " Artaxerxes, king of kings, unto Ezra the Priest," &c. Dan. iv. 1. The commencement of a letter by an apostle to a Christian church in this manner was peculiarly ' proper as indicating authority. "J A \ servant. This name was that which i the Lord Jesus himself directed his disciples to use, as their general appel- , lation. Malt. x. 25 ; xx. 27. Mark x. ' 44, And it was the customary name which they assumed. Gal. i. 10. Col. : iv. 12. 2 Pet. i. 1. Jude 1. Actsiv. ' 29. Titus i. 1. James i. 1. The proper I meaning of tMs word servant, iouKig, is 1 tie, separated "= unto the gospel of God, 2 (Which he had promised cAc.13.2. Ga.1.15. not slave. It is applicable to servants of any kind, and does not necessarily imply that he to whom it is applied is a slave. Comp. notes on Eph. vi. 5. It is often applied to courtiers, or the officers that serve under a king ; because in an east- ern monarchy the relation of an absolute king to his courtiers corresponded nearly to that of a master and a servant. Thus the word is expressive of dignity and ho7iour ; and the servants of a king denote officers of a high rank and sta- tion. It is applied to the prophets as those who were honoured by God, or peculiarly intrusted by him with office. Deut. xxxiv. 5. Josh. i. 2. Jer. xxv. 4. The name is also given to the Messiah, Isa, xiii. 1, " Behold my servant in whom my soul delighteth," &c, liii. 11," Shall my righteous servant justify many." The apostle uses it here evi- dently to denote his acknowledging Jesus Christ as his master ; as indi- cating his dignity, as peculiarly appoint- ed by him to his great work ; and a? showing that in this epistle he intended to assume no authority of his own, but simply to declare the will of his master, and theirs, t Called to be an apos- tle. This word coe^i^a), means to designate, to mark out by lixed limits, to bound as a field, &c. It denotes those who are separated, or called out from the common mass. Acts xix. 9. 2 Cor. vi. 17. The meaning here does not materially differ from the expression, called to be an apostle, except that perhaps this includes the notion of the purpose or designation of God to this work. Thus Paul uses the same word respecting himself. GaL i. 15. "God, who separated me from my mother's womb, and called me by his grace," i. e. God designated me ; marked me out ; or designed that I should be an apostle from my infancy. In the same way Jeremiah was designated to be a prophet. Jer. i. 5. ^ Unto the gos- pel of God. Designated or designed by God that I should make it my busi- ness to preach the gospel. Set apart to this, as the peculiar, great work of my life ; as having no other object for which I should live. For the meaning of the word gospel, see Note, Matt. i. 1 . It is called the gospel of Gof/ because it is his appointment ; it has been origi- nated by him, and has his authority. The office of an apostle was to preach the gospel. Paul regarded himself as separated to this work. It was not to live in splendoar, wealth, and ease, but to devote himself to this great business of proclaiming good news, that God was reconciled to men in his Son. This is the sole ousiness of all ministers of religion. 2. Which he had promised afore. Which gospel, or which doctrines, he 3 Concerning his Son Jesus Christ our Lord, which was had before announced. 1 By the prophets. The word prophets here is used to include those who -wrote as well as those who spake. It included the teachers of the ancient Jews gene- rally. 1 In the holy scriptures. In the -writings of the Old Testament They were called holy because they were inspired of the Holy Ghost, and were regarded as separated from all other writings, and worthy of all reve- rence. The apostle here declares that he was not about to advance any thing ne-w. His doctrines were in accordance with the acknowledged oracles of God. Though they might appear to be new, yet he regarded the gospel as entirely consistent with all that had been de- clared in the Jewish dispensation ; and not only consistent, but as actually promised there. He affirms, therefore, (1.) That all this was promised, and no small part of the epistle is employed to show this. (2.) That it was confinued by the authority of holy and inspired men. (3.) That it depended on no vague and loose tradition, but was re- corded, so that men might examine foi themselves. The reason why the apostle was so anxious to show that his doc- trine coincided with the Old Testament was, because the church at Rome was made up in part of Jews. He wished to show them, and the remainder of his countrymen, that the Christian religion was built on the foundation of their prophets, and their acknowledged writ- ings. So doing, he would disarm their prejudice, and furnish a proof of the truth of religion. It was a con- stant position with the apostle that he advanced nothing but what was maintained by the best and holiest men of the nation. Acts xxvi. 22, 23. " Saying none other things than those which tiie prophets and Moses did say should come," &lc. There was a fur- ther reason here for his appealing so much to the Old Testament. He had never been at Rome. He was there, fore personally a stranger, and it waa A D.66.] CHAPTER 1. 13 proper for him then especially to show his regard for the doctrines of the pro- phets. Hence he appeals here so often to the Old Testament; and defends every point by the authority of the Bible. The particular passages of the Old Testament on which he relied will come before us in the course of the epistle. See particularly ch. iii. iv. it. X. xi. We may see here, (1.) The reverence which Paul showed for the Old Testament. He never under- valued it. He never regarded it as obso- lete, or useless. He manifestly studied it ; and never fell into the impious opi- nion that the Old Testament is of little value. (2.) If these things were pro- mised—predicted in the Old Testament, then Christianity is true. Every pas- sage which he adduces is therefore proof that it is from God. 3. Concerning his Son. This is con- nected with the first verse, with the word gospel. The gospel of God con- corning his Son. The design of the gos- pel was to make a communication rela- tive to his Son Jesus Christ This is the whole of it. There is no good news to man respecting salvation except that which comes by Jesus Christ. \ Which tvas made. The word trans- lated was made means usually to be, I or to become. It is used, however, in the sense of being born. Thus, Gal. i iv. 4, •' God sent forth his Son made | of a woman," born of a woman. I John viii. 58, " Before Abraham -was ' [Aorn], I am." In this sense it seems to be used here,- — who was bom, or descended from the seed of David. If Of the seed of David. Of the pos- terity or lineage of David. He was a descendant of David. David was per- haps the most illustrious of the kings of Israel. The promise to him was that there should not fail a man to sit on this throne. 1 Kings ii. 4 ; viii. 25 ; ix. 6. 2 Chron. vi. 16. This ancient promise was understood as referring to the Messiah, and hence in the New Testament he is called the descendant of David, and so much pains is taken to show that he was of his line. Luke 1 27. Matt ix. 27 ; xv. 22 ; xii. 23 ; xxi. 9. 15 , xxii. 42. 45. John vii. 43. 2 Tim. ii. 8. As the Jews universally believed that the Messiah would be de- scended from David (John vii. 42), it was of great importance for the sa- cred writers to make it out clearly that Jesus of Nazareth was of that line and family. Hence it happened, that though our Saviour was humble, and poor, and obscure, yet he had that on which no small part of the world have been ac- customed so much to pride themselves, an illustrious ancestry. To a Jew there could be scarcely any honour so high as to be descended from the best of their kings ; and it shows how little the Lord Jesus esteemed tlie honours of this world, that he could always evince his deep humility in circumstances where men are usually proud ; and that when he spoke of the honours of this world, and told how little they were worth, he was not denouncing that which was not within his reach. t Jlccording to the fesh. The word flesh, crd^^, is used in the Scriptures in a great variety of significations. (1.) It denotes, as with us, the flesh literal- ly of any living being. Luke xxiv. 39, " A spirit hath not flesh and bones," &c. (2.) The animal system, the body including flesh and bones, the visible part of man, in distinction from the in- visible, or the soul. Actsii. 31, " Nei- ther did his /^sA" (his body) " see cor- ruption." 1 Cor. V. 5; xv. 39. (3.) The man, the whole animated system, body and soul. Rom. viii, 3, " In the likeness of sinful fesh." 1 Cor.xv. 50. Matt xvi. 17. Luke iii. 6. (4.) /Tm- man nature. As a man. Thus, Acts ii. 30, " God had sworn with an oath that of the fruit of his loins according to the flesh, i. e. in his human nature, he would raise up Christ to sit on his throne." Rom, ix. 5, " Whose are the fathers, and of whom as concerning the flesh, Christ came, who is over all, God blessed for ever." The same is its meaning here. He was a descendant of David in his human nature, or as a man. This implies, of course, that he had another nature besides his human ; or that while he was a man he waa 14 ROMANS. made *» of the seed of David ac cording to the flesh ; also something else ; that there was a nature in which he was not descended from David, That this is its meaning will still further appear by the follow- ing observations. (1.) The apostle expressly makes a contrast between his condition according to the flesh, and that according to the spirit of holiness. (2.) The expression " ac- cording to the flesh" is applied to no other one in the New Testament but to Jesus Christ. Though the word Jiesh often occurs, and is often used to denote vian, yet the peculiar expression according to the fiesh occurs in no other connexion. In all the Scriptures it is never said of any prophet or apos- tle, any lawgiver or king, or any man in any capacity, that he came in the flesh, or that he was descended from certain ancestors accorJj?i_§- to the flesh. Nor is such an expression ever used any where else. If it were applied t^ a mere man, we should instantly ask in what other way coiild he come than in the flesh 1 Has he a higher nature 1 Is he an angel, or a seraph 1 The ex- pression would be unmeaning. And when, therefore, it is applied to Jesus Christ, it implies, if language has any meaning, that there xvas a sense in which Jesus was not descended from David. What that was, appears in the next verse. 4. Arid declared. In the margin, determined. ToZ cg/»-3-£VTo?. The an- cient Syriac has, " And he was kno-wn to be the Son of God by might and by the Holy Spirit, who rose from the house of the dead." The Latin Vul- gate, " Who was predestinated the Son of God," &c. The Arabic, " The Son of God destined by power pecu- liar to the Holy Spirit," &c. The word translated " declared to be" moans properly to bound, to fix limits to, as to a field, to determine its proper limits or boundai'ies, to define, &c. Acts xvii. 20, " And hath determined the bounds of their habitation." Hence it means [A. D.65. 4 And ^ declared ^ to ht the Son of God with poww, accord- 1 daermintd. b Ac.13.33,34. Re.). to determine, constitute, ordain, decree •, i. e. to fix or designate the proper boundaries of a truth, or a doctrine ; to distinguish its lines and marks from error ; or to shew, or declare a thing to be so by any action. Luke xxii. 22, " The Son of man goeth as it waa determined,^'' as it was fixed, purposed, defined, in the purpose of God, and de- clared in the prophets. Acts ii. 23, " Him being delivered by the deter- minate counsel,'^ the definite, consti- tuted will, or design of God. xi. 29. Heb. iv. 7, " He limiteth a certain day," fixes it, defines it. In this sense it is clearly used in this place. The act of raising him from the dead designat- ed him, or constituted him the Son of God. It was such an act as in the cir- ciimstances of the case showed that he was the Son of God in regard to a na- ture which was not " according to the flesh," The ordinary' resurrection of a man, like that of Lazarus, would not show that he was the Son of God ; but m the circumstances of Jesus Christ it did ; for he had claimed to be so ; he had taught it ; and God now attested the truth of his teaching by raising him from the dead, f The So7i of God. The word son is used in a great variety of senses, denoting lite- rally a son, then a descendant, posteri- ty near or remote, a disciple or ward, an adopted son, or one that imitates or resembles another. See Note, Matt. i. 1. The expression sons of God, or son of God, is used in an almost equal latitude of signification. It is, (1.) Applied to Adam, as being immediately created by God without an earthly father. Luke iii. 38. (2.) It is applied to saints or Christians, as being adopted into his family, and sustaining to him the relation of children. John i. 12, 13. 1 John iii. 1, 2, &c. This name is given to them because they resemble him in their moral character. Matt. v. 45. (3.) It is given to strong men as resembling God in strength. Gen. vi. A D. 63.] CHAPTER I. 15 2. *' The sons of God saw the daugh- ters of men," &c. Here these men of violence and strength are called sons of God, just as the high hills are call- ed hills of God, the lofty trees of Lebanon are called cedars of God, &c. (4.) Kings are sometimes called his sons, as resembling him in dominion and povt^er. Ps. Ixxxii. 6. (5.) The name is given to angels, because they resemble God ; because he is their Crea- tor and Father, &c. Job i. 6; ii. 1. Dan. iii. 25. But the name the Son of God is in the New Testament given by way of eminence to the Lord Jesus Christ. This was the common and favourite name by which the apostles designated him. The expression Son of God is applied to him no less than twenty- seven times in the Gospels and the Acts of the Apostles, and fifteen times in the Epistles and the Revelation. The expression my son, and his son, thy son, &c. is applied to him in his peculiar relation to God, times almost without number. The other most com- mon appellation which is given to him is Son of man. By this name he com- monly designated himself. There can be no doubt that that was assumed to denote that he was a man, that he sus- tained a peculiar relation to man, and that he chose to speak of himself as a man. The first, the most obvious, im- pression on the use of the name Son of man is that he was tridy a man, and it was used doubtless to guard against the impression that one who manifest- ed so many other qualities, and did so many things like a celestial being, was not truly a human being. The phrase Son of God stands in contrast with the title Son of man, and as the natti- ral and obvious import of that is that he was a man, so the iiatnral and ob- xious import of the title Son of God is that he was divine ; or that he sus- tained relations to God designated by the name Son of God, corresponding to the relations which he sustained to man designated by the name Son OF MAN. The natural idea of the term Son of God therefore is, that he sus- tained a relation to God in his nature which implied more than was human 01 angelic ; which implied equality with God. Accordingly, this idea was naturally suggested to the Jews by his calling God his Father. John v. 18. " But said also that God was his Father, making himself equal -with GodP This idea Jesus immediately proceeded to confirm. See Note, John v. 19 — 30. The same idea is also suggested in John x. 29, 30, 31. 33. 36. " Say ye of him whom the Father hath sanctified, and sent into the world, thou blasphemest: because 1 said I am the Son of GodP^^ There is in these places the fullest proof that the title suggested naturally the idea of equality with God ; or the idea of his sustaining a relation to God cor- responding to the relation of equality to man suggested by the title Son of man. This view is still further sustain- ed in the first chapter of the epistle to the Hebrews, ver. 1, 2. God hath spoken unto us BY HIS Son. He is the bright- ness of his glory, and the express image of his person, ver. 3. He is high- er than the angels, and they are re- quired to worship him. ver. 4, 5, 6. He is called God, and his throne is for ever and ever, ver. 8. He isthe Creator of the heavens and the earth, and is immu- tably THE SAME, ver. 10, 11, Jl2. Thus the rank, or title of the Son of God suggests the ideas and attributes of the Divinity. This idea is sustained throughout the New Testament. See John xiv. 9. " He that hath seen me hath seen the Father." v. 23. "That all men shall honour the Son even as they honour the Father." Col. i. 19, "It hath pleased the Father that in him should all fulness dwell." ii. 9, " For in him d welleth all the fulness of the God- head bodily." Phil. ii. 2—11. Kev. v 1 3, 14 ; ii. 23. It is not affirmed that this title was given to the second person of the Trinity before he became incarnattt or to suggest the idea of any derivation, or extraction before he was made flesh. There is no instance in which the ap- pellation is not conferred to express his relation after he assumed human flesh. 16 Of any derivation from God, or ema- nation from him in eternity, the Scrip- tures are silent. The title is conferred on him, it is supposed, with reference to his condition in this world, as the Messiah. And it is conferred, it is be- lieved, for the following reasons, or to denote the following things, viz: (1.) To designate his peculiar relation to God, as equal with him (John i. 14, 18. Malt. xi. 27. Luke x. 22; iii. 22. 2 Pet. i. 17), or as sustaining a most intimate and close connexion with him, such as neither man nor angels could do, an acquaintance with his nature (Matt. xi. 27), plans, and counsels, such as no being but one who was equal with God cotild possess. In this sense, I regard it as conferred on him in the passage under consideration. (2.) It designates him as the anointed king, or the Messiah. In this sense it accords with the use of the word in Ps. Ixxxii. 6. See Matt. xvi. 16. " Thou art the Christ, the Son of the living- God." Matt. xxvi. 6.3. " I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God." Mark xiv. 61. Luke xxii. 70. John i. 34. Acts ix. 20. "He preached Christ in the synagogues, that he is the Son of God." (3.) It was conferred on him to denote his miraculous concep- tion in the womb of the Virgin Mary. Luke i. 35. " The Holy Ghost shall come upon thee, therefore (tfw) also that holy thing which shall be bom of thee shall be called the So?i of God." f TVith power, h Suva/uu. By some, this expression has been supposed to mean in power or authority, after his resurrection from the dead. It is said, that he was before a man of sorrows ; now he was clothed with power and authority. But I have seen no in- stance in which the expression in power denotes ojice, or authority It denotes physical energy and might, and this was bestowed on Jesus before his resurrection as well as after. Acts x. 38. " God anointed Jesus of Nazareth with the Holy Ghost, and -with potver." Rom. XV. 19. 1 Cor. xv. 43. With tuch power Jesus will come to judg- ROMANS. [A. D. 63. ment. Matt, xxiv, 30. If there is any passage in which the word poiver means authority, office, &c. it is Matt, xxviii. 18. " All power in heaven and earth is given unto me." But this is not a power which was given unto him after his resurrection, or which he did not possess before. The same au- thority to commission his disciples he had exercised before this on the same ground. Matt. x. 7, 8. I am inclined to believe, therefore, that the expression means poiverfully, efficiently ; he was with great power, or conclusiveness, shown to be the Son of God by his resurrection from the dead. Thus the phrase in poiver is used to qualify a verb in Col. i. 29, " Which worketh in in me inightily" Greek, in power, i. e. operating in me effectually, or power- fully. The ancient versions seem to have understood it in the same way. Syriac, " He was known to be the Son of God by power, and by the Holy Ghost." ^thiopic, "Whom he de- clared to be the Son of God by his own power, and by his Holy Spirit," &c. Arabic, "Designated the Son of God by power appropriate to the Holy Spirit." \ According to the spirit of holiness. KctTa Tnnj/uLo. ayiua-Jvug. This expression has been variously under- stood. We may arrive at its meaning by the following considerations. (1.) It is not the third person in the Trinity that is referred to here. U'he designa- tion of that person is always in dif- ferent form. It is the Holy Spirit, the Holy Ghost, rrvtufAoe. ay)cv, or to ttv^/uo, Tc ayiov ; never the spirit of holiness, (2.) It stands in contrast with the fesh. ver. 3, ' According to the flesh, the seed of David: according to the spirit of holiness, the Son of God.' As the former refers doubtless to his human nature, so this must refer to the nature designated by the title Son of God , that is, to his superior or divine nature. (3.) The expression is alto- gether peculiar to the Lord Jesus Christ. Nowhere in the Scriptures, or in any other writings, is there an affirmation like this. What would be meant by it if affirmed of a mere man ? A. D 63.] CHAPTER 1. 17 (4.) It cannot mean that the Holy Spirit, the third person in the Trinity, showed that Jesus was the Son of God by raising him from the dead, be- cause that act is nowhere attributed to him. It is uniformly ascribed either to God, as God (Acts ii. 24. 32; iii. 15. 26; iv. 10; v. 30; x. 40 ; xiii. 30. 33, 34;xvii. 31. Rom.x.9. Eph.i.20),or to the Father (Rom. vi. 4), or to Jesus himself (John x. 18). In no instance is this act ascribed to the Holy Ghost. (5.) It indicates a state far more eleva- ted than any human dignity, or honour. In regard to his earthly descent, he was of a royal race ; in regard to the Spirit of holiness, much more than that, he was the Son of God. (6.) The word Spirit is used often to designate God, the holy God, as distinguished from all the material forms of idol worship. John iv. 24. (7.) The word Spirit is applied to the Messiah, in his more elevated or divine nature. 1 Cor. xv. 45, " The last Adam was made a quickening Spirit." 2 Cor. iii. 17, " Now the Lord (Jesus) is that Spirit." Heb. ix. 14. Christ is said to have " offered himself throrigh the eternal Spirit" 1 Peter iii. 18. He is said to have been " put to death in the flesh, but quickened by the Spirit." 1 Tim. iii. 16. He is said to have been "jus- tified in the Spirit." In most of these passages there is the same contrast noticed between his Jlesh, his human nature, and his other state, which occurs in Rom. i. 3, 4. In all these instances, the design is, doubtless, to speak of him as a man, and as some- thing more than a man : he was one ^ thing as a man ; hfl was another thing ■'' in his other nature. In the one, he was of David ; was put to death, &c. In the other, he was of God, he was manifested to be such, he was re- stored to the elevation which he had sustained before his incarnation and death. John xvii. 1 — 5. Phil. ii. 2 — 1 1 . The expression according' to the Spi- 1 rit of holiness does not indeed of itself imply divinity. It denotes that holy and more exalted nature which he possessed as distinguished from the hu- b3 man. What that is, is io be learned from other declarations. This expres- sion implies simply that it -was sicch as to make proper the appellation^ the Son of God. Other places, as we have seen, show that that designation naturally implied divinity. And that this was the true idea couched under the expression, according to the Spirit of holiiiess, appears from those nume- rous texts of Scripture which explicitly assert his divinity. See John i. 1, &c. and the Note on that place. ^ By the resurrection from the dead. This has been also variously understood. Some have maintained that the word by, i^, denotes after. He was declared to be the Son of God in power after he rose from the dead ; that is, he was solemnly invested with the dignity that became the Son of G od after he had been so lung in a state of voluntary humilia- tion. But to this view there are some insuperable objections. (1.) It is not the natural and usual meaning of the word by. (2.) It is not the object of the apostle to state the time when the thing was done, or the order, but evidently to declare the fact, and the evidence of the fact. If such had been his design, he would have said that previous to his death he was shotvn to be of the seed of David, but after- tva^ds that he was invested with power. (3.) Though it must be ad- mitted that the preposition by, s|, some- times means after (Matt. xix. 20, Luke viii. 27 ; xxiii. 8, &c.), yet its proper and usual meaning is to denote the efficient cause, or the agent, or origin of a thing. Matt. i. 3. 18; xxi. 25. John iii. 5. Rom. v. 16. Rom. xi. 36, " Of him are all things." 1 Cor. viii. 6, " One God, the Father, of whom are all things," &c. In this sense, I suppose it is used here ; and that the apostle means to affirm that he was clearly or decisively shown to be the Son of God by his resurrection from the dead. But here will it be asked ho-ii) did his restirrection show this? Was not Lazarus raised from the deadl And did not many saints rise also after Jesus ? And v/ere not the dead raised 18 ROMANS. [A. D. 63. ingto the spirit " of holiness, by the resurrection from the dead : by the apostles; by Elijah, by the bones of Elisha, and by Christ himself 1 And did their being raised prove that they were the sons of God 1 I answer that the mere fact of the resurrection of the body proves nothing in itself about the character and rank of the being that is raised. B ut in the circumstances in which Jesus was placed it might show it conclusively. When Lazarus was raised, it was not in attestation of any thing which he had taught or done. It was a mere display of the power and benevolence of Christ. But in regard to the resurrection of Jesus, let the following circumstances be "^^^ken into the account. (1.) He came as the Messiah. (2.) He uniformly taught that he was the Son of God. (3.) He maintained that God was his Father in such a sense as to imply equahty with him. John v. 17 — 30 ; ^^x. 36. (4.) He claimed authority to abohsh the laws of the Jews, to change their customs, and to be himself ab- solved from the observance of those laws, even as his Father was. John v. 1—17. Mark ii. 28. (5.) When God raised him up therefore, it was not an ordinary event. It was a public at- testation, in the face of the tmiverse, of the truth uf his claims to be the Son of God. God would not sanction the doings and doctrines of an impos- tor. And when, therefore, he raised up Jesus, he, by this act, showed the truth of his claims, that he was the Son of God. Further; in the view of the apostles, the resurrection was inti- mately connected with the ascetision and exaltatiofi of Jesus. The one made the other certain. And it is not impiobable that when they spoke of his resurrection, they meant to include, not merely that single act, but the entire Beries of doings of which that was the first, and which was the pledge of the elevation and majesty of the Son of God. Hence, when they had proved his resurrection^ they assumed Uiat all 5 By whom we have received grace and apostleship, * for obe- 1 or, to the i>bedienu of faith. the others would follow. That involved and supposed all. And the series, of which that was the first, proved that he was the Son of God. See Acts xvii. 31. "He will judge the world in right- eousness by that man whom he hath ordained, whereof he hath given as- surance to all men, in that he hath raised him from the dead." The one involves the other. See Acts i. 6. Thus Peter (Acts ii. 22 — 32) having proved that Jesus was raised up, adds, ver. 33, " Therefore, being by the right hand exalted, he hath shed forth this," &c. ; and ver. 36, " Therefore, let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified, both Lord and Christ." This verse is a remarkable instance of the apostle Paul's manner of writing. Having mentioned a subject, his mind seems to catch fire ; he presents it in new forms, and amplifies it, until he seems to forget for a time the subject on which he was writing. It is from this cause that his writings abound so with parentheses, and that there Ls so much difficulty in following and un- derstanding him. 5. By whom. The apostle here re- turns to the subject of the salutation of the Romans, and states to them his au- thority to address them. That au- thority he had derived from the Lord Jesus, and not from man. On this fact, that he had received his apostolic commission, not from man, but by the direct authority of Jesus Christ, Paul not unfirequently insisted. Gal. i. 12, " For I neither received it of man, nei- ther was I taught it, but by revelation of Jesus Christ." 1 Cor. xv. 1---8. Eph. iii. 1—3. 1 We. The plural here is probably put for the singular. See Col. iv. 3. Comp. Eph.vi. 19, 20. It was usual for those who were clothed with authority to express themselves in this manner. Perhaps here, however he refers to the general nature of the A. D. 60.1 CHAPTER L ]U dience ° to the faith among all nations, for his name : 6 Among whom are ye also oAc.6.7. c. 16.26. apostolic office, as being derived from Jesus Christ, and designs to assure the Romans that he had received the apos- tolic commission as the others had. * fVe, the apostles, have received the appointment from Jesus Christ.' 1 Grace and apostleship. Many sup- pose that this is a figure of speech, hen- diadys, by which one thing is express- ed by two words, meaning the grace or favour of the apostoUc office. Such a figure of speech is often used. But it may mean, as it does probably here, the tw^o things, ^rac^, or the favour of God to his own soul, as a personal matter ; and the apostolic office as a distinct thing. He often, however, speaks of the office of the apostleship as a mat- ter of special favour. Rom. xv. 15, 16. Gal. ii. 9. Eph. iii. 7, 8, 9. If For obedience to the faith. In order to produce, or promote obedience to the faith ; that is, to induce them to render that obedience to God which fai:h produces. There are two things there- fore implied. (1.) That the design of the gospel and tfflhe apostleship is to induce men t^ obey God. (2.) That the tendency (Kfaitl} is to pro- duce obedience. TheiVw^o true faith which does not produce that. This is constantly affirmed in the New Testa- ment. Rom. XV. 18; xvi. 19. 2 Cor. vii. 15. James iL t Among all nations. This was the original commission which Jesus gave to his apostles. Mark xvi. 15, 16. Matt, xxviii. 18, 19. This was the special commission which Paul re- ceived when he was converted. Acts ix. 15. It was important to show^ that the commission extended thus far, as he was now addressing a distant church which he had not seen. '^ For his name. This means probably on his account, that is, on account of Christ, John xiv. 13, 14; xvi. 23, 24. The design of the apostleship was to pro- duce obedience to the gospel among all nations, that thus the name of Jesus the called of Jesus Christ : 7 To all that be in Rome, be- loved of God, called * to be saints : 61 Cor. 1.2. lTh.4.7. might be honoured. Their work was not one in which they were seek- ing to honour themselves, tut it was solely for the honour and glory of Jesus Christ. For him they toiled, they encountered perils, they laid down their lives, because by so doing they might bring men to obey the gospel, and thus Jesus Christ might wear a brighter crown, and be attended by a longer and more splendid train of wor- shippers in the kingdom of his glory. 6. Jlmong -whom. That is, among the Gentiles who had become obedient to the Christian faith in accordance with the design of the gospel, ver. 8. This prov es that the church at Rome was made up partly at least, if not main- ly, of Gentiles or pagans. This is fully proved in the xvith chapter by the naynes of the persons whom Paul salutes. t The called of Jesus Christ. Those whom Jesus Christ has called to be his followers. The word called (see ver. 1) denotes not merely an exter- nal invitation to a privilege, but it also denotes the internal or effectual call which secures conformity to the will of him who calls, and is thus synony- mous with the name Christians, or believers. That true Christians are contemplated by this address, is clear from the whole scope of the epistle. See particularly ch. viii. Comp. Phil, iii. 14. Heb. iii. 1. 7. To all that be in Rome. That is, to all who bear the Christian name. Perhaps he here included not only the church at Rome, but all who might have been there from abroad. Rome was a place of vast concourse for foreigners ; and Paul probably address- ed all who happened to be there. \ Be- loved of God. Whom God loves. This is the privilege of all Christians. And this proves that the persons whom Paul addressed were not those merely who had been invited to the external privileges of the g{*spel. The import- 20 ance of this observation will appear in the progress of these Notes, t Call^ eel to be saints. So called, or in- fluenced by God who had called them, as to become saints. The word saints, a") 101, means those who are holy, or those who are devoted or consecrated to God. The radical idea of the word is that which is separated from a com- mon to a sacred use, and answers to the Hebrew word, ani^ kadosh. It is applied to any thing that is set apart to the service of God, to the temple, to the sacrifices, to the utensils about the temple, to the garments, &c. of the priests, and to the priests them- selves. It was applied to the Jews as a people separated from other nations, and devoted or consecrated to God, while other nations were devoted to the service of idols. It is also applied to Christians, as being a people devoted or set apart to the service of God. The radical idea then, as applied to Chris- tians, is, that they are separated from other men, and other objects and pur- suits, and consecrated to the service of God. This is the peculiar charac- teristic of the saints. And this cha- racteristic the Roman Christians had shown. For the use of the word as stated above, see the following passages of Scripture. Luke ii. 23. Ex. xih. 2. Rom. xi. 16. Matt. vii. 6. 1 Pet. i. 16. Acts ix, 13. 1 Pet. ii. 5. Acts iii. 21. Eph. iii. 5. 1 Pet^i. 9. Phil. ii. 15. 1 John iii. 1, 2. ^ Grace. This word properly means favour. It is very often used in the New Testament, and is employed in the sense of benignity or benevolence ; felicity, or a prosper- ous state of affairs ; the Christian reli- gion, as the highest expression of the benevolence or favour of God ; the happiness which Christianity confers on its friends in this and the future life ; the apostolic office ; charity, or alms ; thanksgiving ; joy, or pleasure ; and the benefits produced on the Chris- tian's heart and life by religion — the grace of meekness, patience, charity, &c. Schleusner. In this place, and in similar places in the beginning of the apostolic epistles, it seems to be a ROMANS. [A. D. 60. word including all those blessings that are applicable to Christians in common ; denoting an ardent wish that all the mercies and favours of God for time and eternity, blended under the gene- ral name grace, may be conferred on them. It is to be understood as con- nected with a word implying invoca- tion. \ pray, or I desire, that _§Tace, &c. may be conferred on you. It is the customary form of salutation in nearly all the apostolic epistles. 1 Cor. i. 3. 2 Cor. i. 2. Gal. i. 3. Eph. i. 2. Phil. i. 2. Col. i. 2. 1 Thess. i. 1. 2 Thess. i. 2. Philem.3. t And peace. Peace is the state of freedom from war. As war conveys the idea of dis- cord and numberless calamities and dangers, so peace is the opposite, and' conveys the idea of concord, safety, and prosperity. Thus, to wish one peace was the same as to wish him all safety and prosperity. This form of saluta- tion was common among the Hebrews. Gen. xliii. 23, " Peace to you ! fear not." Judges vi. 23; xix. 20. Luke xxiv. 36. But the word peace is also used in contrast with that state of agi- tation and conflict which a sinner has with his conscience, and with God. The sinner is like the troubled sea which cannot rest. Isa. Ivii. 20. The Christian is at peace with God through the Lord Jesus Christ. Rom. v. 1. By this word, denoting reconciliation with God, the blessings of the Christian re- ligion are often described in the Scrip- tures. Rom. viii. 6 ; xiv. 1 7 ; xv. 1 3. Gal. V. 22. Phil. iv. 7. A prayer for peace, therefore, in the epistles, is not a mere formal salutation, but has a special reference to those spiritual blessings which result from reconcilia- tion with God through the Lord Jesus Christ, t From God our Father. The Father of all Christians. He is the Father of all his creatures, as they are his offspring. Acts xvii. 28, 29. He is especially the Father of all Christians, as they have been " begotten by him to a lively hope," have been adopted into his family, and are like him. Matt. v. 45. 1 Pet. i. 3. 1 John v. 1 ; iii. 1, 2. The expression here is equivalent to a A. D. 60.] Grace * to you, and peace, from God our Father, and the Lord Jesus Christ. a lCor,1.3,*c. 2Pet.l.2. CHAPTER I. 21 8 First, I thank my God through Jesus Christ for you all, that your faith * is spoken prayer that God the Father -would be- stow grace and peace on the Romans. It implies that these blessings proceed from God, and are to be expected from him. Tf A7id the Lord Jesus Christ. From him. The Lord Jesus Christ is especially regarded in the New Testament as the source o( peace, and the procurer of it. See Luke ii. 14; xix. 38. 42. John xiv. 27; xvi. 33. Acts x. 36. Rom. v. 1. Eph. ii. 17. Each of these places will show with what propriety peace was invoked from the Lord Jesus. From thus connect- ing the Lord Jesus with the Father in this place, we may see, (1.) That the apostle regarded him as the source of grace and peace as really as he did the Father. (2.) He introduced them in the same connexion, and with reference to the bestowment of the same blessings. (3.) If the mention of the Father in this connexion implies a prayer to him, or an act of worship, the mention of the Lord Jesus implies the same thing, and was an act of homage to him, (4.) All this shows that his mind w^lS familiarized to the idea that he was divine. No man would intro- duce his name in such connexions if he did not believe that he was equal with God. Comp. Phil. ii. 2— 11. It is from this incidental and unstudied manner of expression, that we have one of the most striking proofs of the man- ner in which the sacred writers regard- ed the Lord Jesus Christ. These seven verses are one sentence. They are a striking instance of the manner of Paul. The subject is sim- ply a salutation to the Roman church. But at the mention of some single words, the mind of Paul seems to catch fire, and to burn and blaze with signal intensity. He leaves the immediate subject before him, and advances some vaat thought that awes us, and fixes us in contemplation, and involves us in dxtHculty about his meaning, and then returns to his subject. This is the characteristic of his great mind • and it is this, among other things, that makes it so difficult to interpret his writings. 8. First. In the first place, not in point of importance, but before speak- ing of other things, or before proceed- ing to the main design of the epistle. t / thank my God. The God whom I worship and serve. The expression of thanks to God for his mercy to them was fitted to conciliate their feelings, and to prepare them for the truths which he was about to commu- nicate to them. It showed the deep interest which he had in their welfare ; and the happiness it would give him to do them good. It is proper to give thanks to God for his mercies to others as well as to ourselves. We are mem- bers of one great family, and we should make it a subject of thanksgiving that he confers any blessings, and especially the blessings of salvation, on any mor- tals, t Throtigh Jesus Christ. The duty of presenting our thanks to God through Christ is often enjoined in the New Testament. Eph. v. 20. Heb. xiii. 15. comp, John xiv. 14. Christ is the mediator between God and men ; or i the medium by which we are to pre- *^ sent our prayers and also our thanks- givings. We are not to approach God directly, but through a mediator at all times, depending on him to present our cause before the mercy seat ; to plead for us there ; and to offer the desires of our souls to God. It is no less proper to present thanks in his name, or through him, than it is prayer. He has made the way to God accessible to us, whether it be by prayer or praise ; and it is owing to his mercy and grace that ajiy of our services are acceptable to God. ^ For you all. On account of you all, i. e. of the en tire Roman church. This is one evi- dence that that church then was re- 22 of throughout tlie whole world. 9 For God is my witness, whom " I serve with ^ my spirit in the gospel of his Son, that ROMANS. [A. D. 65. without ceasing* I make men- tion of you always in my prayers; 10 Making request if by any means now at length I might markably pure. How few churches have there been of whom a similar commendation could be expressed. t That your faith. Faith is put here for the whole of religion, and means the same as your piety. Faith is one of the principal things of religion ; one of its first requirements ; and hence it signifies religion itself. The readiness with which the Romans had embraced the gospel, the firmness with which they adhered to it, was so remarkable, that it was known and celebrated every where. The same thing is affirmed of them in ch. xvi. 19, " For your obedi- ence is come abroad unto all men." t Is spoken of. Is celebrated, or known. They were in the capital of the Roman empire ; in a city remark- able for its wickedness ; and in a city whose influence extended every where. It was natural, therefore, that their re- markable conversion to God should be celebrated every where. The re- ligious or irreligious influence of a great city will be felt far and wide, and this is one reason why the apostles preached the gospel so much in such places. 1 Throughout the -whole world. As we say, every where; or throughout the Roman empire. The term world is often thus limited in the Scriptures ; and here it denotes those parts of the Roman empire where the Christian church was established. All the churches would hear of the work of God in the capital, and would re- joice in it. Comp. Col. i. 6. 23. John xii. 19. It is not improper to coinmeiid Christians, and to remind them of their influence; and especially to call to their mind the great power which they may have on other churches and peo- ple. Nor is it improper that great dis- plays of divine mercy should be cele- brated every where, and excite in the churches praise to God. b lThes8.3.10. 9. For God is my -witness. The reason of this strong appeal to God is, to show to the Romans the deep inte- rest which he felt in their welfare. This interest was manifested in hia prayers, and in his earnest desires to see them. A deep interest shown in this way was well fitted to prepare 'them to receive what he had to say to them. 1 Whom I serve. See ver. 1. comp. Acts xvii. 23. The expression denotes that he was devoted to God in this manner; that he obeyed him; and had given himself to do his will in making known his gospel. t With my spirit. Greek, b, in my spirit, i. e. with my heart. It is not an external service merely ; it is internal, real, sincere. He was really and sin- cerely devoted to the service of God. t In the gospel of his Son. In mak- ing known the gospel, or as a minister of the gospel. \ That ivithout ceas' ing, djSictKUTrTuu This word means constantly, always, without intermis- sion. It was not only once, but re- peatedly. It had been the burden of his prayers. The same thing he also mentions in regard to other churches. 1 Thess. i. 3; ii. 13. t I make men- tion. I call you to remembrance, and present your case before God. This evinced his remarkable interest in a church which he had never seen, and it shows that Paul was a man of prayer ; praying not for his friends and kindred only, but for those whom he had never seen. If with the same intensity of prayer all Christians, and Christian mi- nisters, would remember the churcheii, -^ what a diflferent aspect would the Christian church soon assume ! \ Jll- ways. This word should be cxm- nected with the following verse, " Al- ways making request," &c. 10. jyiaking request. It was his earnest desire to see them, and he pre- D. 60.] CHAPTER I. 23 have a prosperous journey by " the will of God to come unto you. 1 1 For ^ I long to see you, that *= I may impart unto you a J&me»4.15. b c.15^,32. e c.15.29. sented the subject before God. 1 If hif any means. This shows the earnest desire which he had to see them, and impUes that he had designed it, and had been hindered. See ver. 13. ^ Aow at length. He had purposed it a long time, but had been hindered. He doubtless cherished this purpose for years. The expressions in the Greek imply an earnest wish that this long cherished purpose might be accom- pUshed before long. ^ A prosperous journey. A safe, pleasant journey. It is right to regard all success in travel- ling as depending on God, and to pray for success and safety from danger. Yet all such prayers are not answered according to the letter of the petition. The prayer of Paul that he might see the Romans was granted, but in a re- markable way. He was persecuted by the Jews, and arraigned before king Agrippa. He appealed to the Roman emperor, and was taken there in chains as a prisoner. Yet the journey might in this way have a more deep effect on the Romans, than if he had gone in any other way. In so mysterious a manner does God often hear the prayers of his people ; and though their prayers are answered, yet it is in his own time and way. See the last chapters of the Acts, t By the -will of God. If God shall grant it ; if God will by his mercy grant me the great favour of my coming to you. This is a proper model of a prayer ; and is in accordance with the direction of the Bible. See James iv. 14, 15. 1 1. For I long to see you. I ear- nestly desire to see you. Comp. ch. xv. 23. 32. 1 That I may impart. That I may give, or communicate to you. T Some spiritual gift. Some have un- derstood this as referring to miracxdous gifts, which it was supposed the apos- tles had the power of conferring on others. But this interpretation is some spiiitual gift, to the end you may be established: 12 That is, that I may be comforted together with * you by forced and unnatural. There is no in- stance where this expression denotes the power of working miracles. Bo- sides, the apostle in the next verse ex- plains his meaning, " That I may be comforted together by the mutual faith," &c. From this it appears that he desired to be among them to exer- cise the office of the ministry, to esta- blish them in the gospel, and to confirm their hopes. He expected that the preaching of the gospel would be the means of confirming them in the faith ; and he desired to be the means of doing it. It was a wish of benevolence, and accords with what he says respecting his intended visit in ch. xv. 29, " And I am sure that when I come, I shall come in the fulness of the blessing of the gospel of Christ." To make known to them more fully the bless- ings of the gospel, and thus to impart spiritual gifts, was the design he had in view. 1 To the end, &c. With the design, or purpose. ^ ^^"^ "'cti/ be established. That is, that they might be confirmed in the truths of the gos- pel. This was one design of the minis- try, that Christians may be established, or strengthened. Eph. iv. 13. It is not to have dominion over their faith, but to be " helpers of their joy." 2 Cor. i. 24. Paul did not doubt that this part of his office might be ful- filled among the Romans, and he was desirous there also of making full proof of his ministry. His wish was to preach / not simply where he m^ist, but where/ he might. This is the nature of thi/ work. / 12. That I may be comforted, &c. It was not merely to confirm them that Paul wished to come. He sought the communion of saints ; he expected to be himself edified and strengthened ; and to be comforted by seeing their strength of faith, and their rapid growth in grace We may remark here, (1.) 24 ROMANS. [A. D. 60 the mutual " faith both of you and me. 13 Now I would not have you ignorant, brethren, that often- times I purposed to come unto a2Pet.l.l. That one effect of religion is to pro- duce the desire of the communion of saints. It is the nature of Christianity to seek the society of those who are the friends of Christ, (2.) Nothing is better fitted to produce growth in grace ^5^ than such communion. Every Chris- ^ tian should have one or more Christian ^^ friends to whom he may unbosom himself No small part of the difficul- ties which young Christians experience would vanish, if they should commu- nicate their feelings and views to others. Feelings which they suppose no Christians ever had, which greatly distress them, they will find are com- mon among those who are experienced in the Christian life. (3.) There is nothing better fitted to excite the feel- ings, and confirm the hopes of Christian ministers, than the firm faith of young converts, of those just commencing the Christian life. 3 John 4. (4.) The apostle did not disdain to be taught by the humblest Christians. He expected to be strengthened himself by the faith of those just beginning the Christian life. " There is none so poor in the church of Christ, that he cannot make some addition of importance to our stores." Calvin. 13. That oftentimes I purposed. See ver. 10. How often he had pur- posed this we have no means of ascer- taining. The fact, however, that he had done it, showed his strong desire to see them, and to witness the dis- plays of the grace of God in the capital of the Roman world. Comp. ch. xv. 23, 24. One instance of his having purposed to go to Rome is recorded in Acts xix. 21. " After these things ■ were ended (viz. at Ephesus), Paul purposed in the spirit, when he had passed through Macedonia and Achaia to go to Jerusalem ; saying, after I have been there, I must also see you, (but was lut hitherto,) that I might have some fruit * among you also, even as among other Gentiles. 14 I am debtor * both to the Rome," This purpose expressed in this manner in the epistle, and the .Acts of the Apostles, has been shovni by Dr. Paley (Horse Paulinse on Rom. i. 13) to be one of those undesigned coincidences which strongly show that both books are genuine. Comp. Rom. XV. 23, 24, with Acts xix. 21. A forger of these books would not have thought of such a contrivance as to feign such a purpose to go to Rome at that time, and to have mentioned it in that man- ner. Such coincidences are among the best proofs that can be demanded, that the writers did not intend to im- pose on the world. See Paley. t But •was let hitherto. The word "let" means to hinder, or to obstruct. In , what way this was done we do not know, but it is probable that he refers to the various openings for the preach- ing of the gospel where he had been, and to the obstructions of various kinds from the enemies of the gospel to the fulfilment of his purposes. t That I might have some frv.it among you. That I might be the means of the conversion of sinners ^ and of the edification of the church in ^^' the capital of the Roman empire. It J^ was not curiosity to see the splendid ^ capital of the world that prompted '7 this desire ; it was not the love of •- travel, and of roaming from clime tiv— _ clime ; it was the specific purpose of | doing good to the souls of men. To | have fridt means to obtain success in -^ bringing men to the knowledge of Christ. Thus the Saviour said (John XV. 16), "I have chosen ycu, and ordained you that you should bring forth fruit, and that your fruit should remain." 14, 15. / am debtor. This does not mean that they had conferred any favour on him, which bound him to make this return, but that he was un- A. D. 60 ] CHAPTER I. 25 Greeks and to the Barbarians, both to the wise and to the un- wise. 15 So, as much as in me is. der obligation to preach the gospel to all to whom it was possible. This obli- gation arose from the favour that God had shown him in appointing him to this work. He was specially chosen as a vessel to bear the gospel to the Gentiles (Acts ix. 15. Rom. xi. 13), and he did not feel that he had dis- charged the obligation until he had made the gospel known as far as pos- sible among all the nations of the earth. t To the Greeks. This term properly denotes those who dwelt in Greece. But as the Greeks were the most polished people of antiquity, the term came to be synonymous with the polished, the refined, the wise, as opposed to barba- rians. In this place it doubtless means the same as " the wise," and in- cludes the Romans also, as it can- not be supposed that Paul would de- signate the Romans as barbarians. Be- sides, the Romans claimed an origin from Greece, and Dionysius Halicar- nassus (book i.) shows that the Italian and Roman people were of Greek descent, t Barbarians. All who were not included under the general name of Greeks. Thus Ammonius says that " all who were not Greeks were barbarians." This term barba- rian, 'e,ae^^^o;, properly denotes one who speaks a foreign language, a foreigner, and the Greeks applied it to all who did not use their tongue. Comp. 1 Cor. xiv, 11. "I shall be unto him that speaketh, a barbarian," &c. i. e. I shall speak a language which he cannot understand. The word did not, therefore, of necessity denote any rusticity of manners, or any want of refinement. ^ To the -wise. To those who esteemed themselves to be wise, or who boasted of their wisdom. The term is synonymous with " the Greeks," who prided themselves much in their wisdom. 1 Cor. i. 22, "The Greeks seek after wisdom." Comp. C I am ready to preach the gospel to you that are at Rome also. 1 6 For I am not asliamed " of the gospel of Christ : for it is a Mark 8.38. 2Tim.l.8. 1 Cor. i. 19; iii. 18, 19; iv. 10. 2 Cor. xi. 19. 1 Un-wisc. Thos<5 who were regarded as the ignorant and unpolished part of mankind. Tho expression is equivalent to ours, ' to the learned and the unlearned. ' it was an evidence of the proper spirit to ^ ^S-^ be willing to preach the gospel to fy^S \ either. The gospel claims to have ^ power to instruct all mankind, and they t^ who are called to preach it, should be able to instruct those who esteem themselves to be wise, and who are endowed with science, learning, and talent ; and they should be ivilUng to labour to enlighten the most obscure, ignorant, and degraded portions of the race. This is the true spirit of the Christian ministry. 15. So, as imich as in me is. As far as opportunity may be oflfered, and according to my ability. 1 I am ready, &c. I am prepared to preach among you, and to show the power of the gospel, even in the splendid metropolis of the world. He was not deterred by any fear; nor was he indifferent la their welfare ; but he was under the direction of God, and as far as ]ie gave him opportunity, he was ready to make known to them the gospel, as he had done at Antioch, Ephesus, Athens, and Corinth. This closes the introduction or pre- face to the epistle. Having shown hia deep interest in their welfare, he pro- ceeds in the next verse to state to them the great doctrines of that gospel which he was desirous of proclaiming to them. 16. For I am not ashamed, &c. The Jews had cast him off, and regard- ed him as an apostate ; and by the -wise among the Gentiles he had been per- secuted, and despised, and driven from place to place, and regarded as the filth of the world, and the offscouring of all things (1 Cor. iv. 13), but still he was 26 ROMANS. TA.D. 60. the power " of God unto salva- tion, to every one that belie veth ; ' o Jer 23.29. lCor.1.18. b Mark 16.16. not ashamed of Ihc gospel. He had so firm a conviction • of its value and its truth ; he had experienced so much of its consolations ; and had seen so much of its efficacy ; that he v^^as so far from being ashamed of it that he gloried in it as the power of God unto salvation. Men should be ashamed of crime and folly. They are asnamed of their own offences, and of the follies of their conduct, when they come to reflect on it. But they are not ashamed of that which they feel to be right, and of that which they know will contribute to their welfare, and to the benefit of their fellow men. Such were the views of Paul about the gos- pel ; and it is one of his favourite doc- trines that they who believe on Christ shall not be ashamed. Rom. x. 1 1 ; v. 5. 2 Cor. vii. 14. 2 Tim. i. 12. Phil. i. 20. Rom. ix. 33. 2 Tim. i. 8. Comp. Mark viii. 38. 1 Peter iv. 16. 1 John ii. 28. 1 Of the gospel. This word means the g-ood ne-ws, or the glad in- Jelligence. See ]N[ote, Mark i. 1 . It is so called because it contains the glad i annunciation that sin may be pardoned, ' and the soul saved. TJ Of Christ. I The good news respecting the Messiah ; or which the Messiah has brought. The expression probably refers to the former, the good news which relates to the Messiah, to his character, advent, preacliing, death, resurrection, and ascension. Though this was " to the Jews a stumbling block, and to the Greeks fooUshness," yet he regarded it as the only hope of salvation, and was ready to preach it even in the rich and splendid capital of the world. ^ The power of God. This expression means that it is the way in which God exerts his power in the salvation of men. It is the efficacious or mighty plan, by which power goes forth to save, and by which all the obstacles of man's edemption are taken away. This ex- pression implies, (1.) That it is God's plan, or ?us appointment. It is not the to ' the Jew first, and also to the Greek. device of man. (2.) It is adapted to the end. It is fitted to overcome the obstacles in the way. It is not merely the instrument by which God exerts his power, but it has an inherent adapted- ness to the end, it is fitted to accom- plish salvation to man so that it may be denominated poiver. (3.) It is mighty, hence it is called power, and the power of God. It is not a feeble and ineffectual instrumentality, but it is " mighty to the pulling down of strong holds." 2 Cor. X. 4, 5. It has shown its power as applicable to every degree of sin, to every combination of wick- edness. It has gone against the sins of the world, and evinced its power to save sinners of all grades, and to over- come and subdue every mighty form of iniquity. Comp. Jer. xxiii. 29, " Is not my word like as a fire 1 saith the Lord ; and like a hammer that break- eth the rock in pieces'!" 1 Cor. i. 18. " The preaching of the cross is to them that perish, foolishness, but unto U9 which are saved, it is the power of God." 1 Unto salvation. This word means complete deliverance from sin and death, and all the foes and dangers that beset man. It cannot imply any thing less than eternal life. If a man should believe and then fall away, he could in no correct sense be said to be saved. And hence when the apos- tle declares that it is the power of God unto salvation " to every one that be- lieveth," it implies that allwho become beUevers " shall be kept by the power of God through faith unto salvation" 'v, (see 1 Pet. i. 5), and that none shall gj ever fall away and be lost. The apos- y tie thus commences his discussion with iji one of the important doctrines of the - Christian religion, the final preser- vation of the saints. He is not de- fending the gospel for any temporary object, or with any temporary hope. He looks through the system, and sees in it a plan for the complete and eter- nal recovery of all those who believe A. D GO.l CHAPTER r. 27 17 For therein " is the right- eousness of God revealed from in tlie Lord Jesus Christ. When he says it is the power of God ^nito salva- tion, hu means that it is the power of God for the attainment of salvation. This is the end, or the design of this exertion of power. •[ To every 07ie that believeth. Comp. Mark xvi. 16, 17. This expresses the condition, or the terms, on which salvation is conferred through the gospel. It is not indis- criminately to all men, whatever may be their character. It is only to those who confide or trust in it ; and it is conferred on all who receive it in this manner. If this qualification is pos- sessed, it bestows its blessings freely and fully. All men know what /aeVA is. It is , exercised when we confide in a parent, a friend, a benefactor. It is such a recep- tion of a promise, a truth, or a threat- ening, as to sutler it to make its appro- priate impression on the mind, and such as to lead us to act under its in- fluence, or to act as we shoidd on the supposition that it is true. Thus a sinner credits the threatenings of God, and feais. This is faith. He credits his promises, and hopes. This is faith. He feels that he is lost, and relies on Jesus Christ for mercy. This is faith. And, in general, faith i,s such an impression on the mind made by truth as to lead us to feel and act as if it were true ; to have the appropriate feelings, and views, and conduct under the com- mands, and promises, and threatenings of God. See Note, Mark xvi. 16. ^ To the Jew first. First in order of time. Not that the gospel was any more adapted to Jews than to others; but to them had been commit- ted the oracles of God; the Messiah had come through them ; they had had the law, the temple, and the service of God, and it was natural that the gos- pel should be proclaimed to them be- fore it was to the Gentiles. This was the order in which the gospel was actually preached to the world, first to tl\e Jews, and then to the Gentiles, Comp. Acts ii. and x. MatU x. 6, faith to faith : as it is written. * The just shall live by faith. Luke xxiv. 49. Acts xiii. 46, " It was necessary that the word of God should first have been spoken to you; huf seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Comp. Matt. xxi. 43. ^ •'^"^ tilso to the Greek. To all who were not Jews,- that is, to all the world. It was not confined m its intention or efficacy' to any class or nation of men. It was adapted to all, and was designed to b*e extended to ail. 1 7. For. This word implies thai'/ he is now about to give a reason for that which he had just said, a reason why he was not ashamed of the gospel of Christ. That reason \& stated in this verse. It embodies the substance of all that is contained in the epistle. It is the doctrine which he seeks to es- tablish ; and there is not perhaps a more important passage in the Bible than this verse ; or one ijiore difficult to be understood. ^ Therein. \n'\\,iv .uru), i. e. in the gospel. ^ Is the righteous- ness of God, Si!cniT-Jv» ©izu. There I IS not a more important expression to be found in the epistle than this. It is capable of only the following Jater- pretations. (1.) Some have said that it means that the attribute of God which is denominated righteousness or jxistice, is here displayed. It has been supposed that this was the design of the gospel to make this known ; or to evince h.\s justice in his way of saving men. There is an important sense in which this is true (ch. iii. 26). But this does not seem to be the meaning in the passage before us. For, (a) The leading design of the gospel is not to evince the justice of (iod, or the at- tribute oi justice, but the love of God, See John 'iii. 16. Eph. ii. 4. 2 Thess. ii. 16. I John iv. 8. {b) The attribute of justice is not that which is princi- pally evinced in the gospel. It is rathe? mercy, or mercy in a manner consis- tent luith justice, or that does not lAt^jfere with, justice, (c) The pas- 28 ROMANS. [A. D. GO. sage, therefore, is not designed to teach simply that the righteousness of God, as an attribute, is brought forth in the gospel, or that the main idea is to re- veal his justice. (2.) A second interpretation which has been affixed to it is, to make it the same as goodness, the benevolence of God is revealed, &c. But to this there are still stronger objections. For (a) It does not comport with the design of the apostle's argument, (b) It is a departure from the established mean- ing of the word Justice, and the phrase " the righteousness of God." (c) If this had been the debign, it is remarka- ble that the usual words expressive of goodness or mercy had not been used. Another meaning, therefore, is to be sought as expressing the sense of the phrase. (3.) The phrase righteonsness of God is equivalent to God's plan of justifying men ; his scheme of de- claring them just in the sight of the laiv ; or of acquitting them from punishment, and admitting them to favour. In this sense it stands op- posed to mail's plan of justification, i. e. by his own works. God's plan is by faith. The ivat/ in which that is done is revealed in the gospel. The object contemplated to be done is to treat men as if they were righteous. Man attempted to accomplish, this by obedience to the law. The plan of God was to arrive at it by faith. Here the two schemes differ ; and the great design of this epistle is to show that man cannot be justified on his own plan, to wit, by works ; and that the plan of God is the only way, and a wise and glorious way of making man just in the eye tjf the law. No small part of the perplexity usually attend- ing this subject will be avoided if it is remembered that the discussion in this epistle pertains to the question, " how can mortal man be just with Godl" The apostle shows that it cannot be by works ; and that it can be by faith. This latter is what he calls the right- eousness of God which is revealed in the gospel. To eee that this is the meaning, it is needful only to look at the connexion ; and at the usual meaning of the words. The word to justify, Sikmooo, means properly to be just, to be innocent, to be righteous. It then means to declare, or treat as righteous ; as when a man is charged with an offence, and is acquit- ted. If the crime alleged is not proved against him, he is declared by the law to be innocent. It then means to treat as if innocent, to regard as innoceiit { that is, to pardon, to forgive, and con- sequently to treat as if the offence had not occurred. It does not mean that the man did not commit the offence ; or that the law might not have held him ansxverable for it ; but that the offence is forgiven ; and it is consistent to re- ceive the offender into favour, and treat him as z/he had not committed it. In -what ivay this may be done rests with him who has the pardoning power. And in regard to the solvation of man, it rests solely with God, and must be done in that way only which he appoints and approves. The de- sign of Paul in this epistle is to show hoxv this is done, or to show that it is done by faith. It may be remarked here that the expression before us does not imply any particular mariner in which it is done ; it does not touch the question vv'hether it is by imputed righteousness or not ; it does not say that it is on legal principles ; it simply affirms that the gos/tel contains God's plan of justifying men by faith. The primary meaning of the word is, therefore,^© be innocent, pure, &.C. and hence the name means righteousness in general. For this use of the word, see Matt. iii. 15; v. 6. 10. 20; xxi. 32. Luke i. 75. Acts x. 35 ; xiii. 10. Rom. ii. 26 ; viii. 4, &c. In the sense of pardoning sin, or of treating men as if they were innocent, on the condition of faith, it is used often, and especially in this epistle. See Rom. iii. 24. 26. 28. 30 ; iv. 5 ; v. 1; viii. 30. Gal. ii. 16; iii. 8. 24. Rom. iii. 21, 22. 25 ; iv 3. 6. 13 ; is. 30, &c. ,.J \ It is called God's righteousness, he- cause it is God's plan, in distinction from all the plans set up by nwn. It A. D. 60.] CHAPTER I. 29 was originated by him ; it differs from all others; and it claims him as its author, and tends to his glory. It is called his righteousness, as it is the way by which he receives and treats men as righteous. This same pan was foretold in various places, where the word riffhteoxisness is nearly synony- mous with salvation. Isa. Ivi. 5, " My righteousness is near ; my salvation is gone forth." 6, " My salvation shall be for ever, and my righteousness shall not be abolished." Isa. Ivi. 1, " My salvation is near to come, and my right- eousness 'to be revealed." Dan. ix. 24, " To make reconciliation for ini- quity, and to bring in everlasting right- eousness." In regard to this plan, it may be ob- served, (1.) That it is not to declare that men are innocent and pure. That would not be true. The truth is just the reverse ; and God does not esteem men to be different from what they are. (2.) It is not to take part with the sinner, and to mitigate his offences. It admits them to their full extent ; and makes him feel them also. (3.) It is not that we become partakers of the essential righteousness of God. That is impossible. (4.) It is not that his righteousness becomes ours. This is not true ; and there is no intelligible ^ense in which that can be understood. But it is God's plan for pardonijig sin, and for treating us as if we had not committed it; that is, adopting us as his children, and admitting us to heaven on the ground of what the Lord Jesus I has done in our stead. This is God's plan. Men seek to save themselves i by their own works. God's plan is to ■ save them by the merits of Jesus Christ. 1 Revealed. Made known, and communicated. The gospel states the fact that God has such a plan of justification ; and shows the ~^vay or manner in which it might be done. The fact seems to have been under- stood by Abraham, and the patriarchs (Heb. XI.), but the full mode or man- ner in which it was to be accomplish- \ cd, was not revealed until it was done I in the gospel of Christ. And because this great and glorious truth was thus made known, Paul was not ashamed of the gospel. Nor should ive be. \ From faith, \k. 7rlo-Tia>;. This phrase I take to be connected with the ex- pression, " the righteousness of God.'' Thus, " the righteousness of God ;" and it means, that God's method of justifying men is from or out of a system of salvation by faith alone. The great truth of the gos- pel is brought out, that men are justified by faith, and not by the deeds of the law The common interpretation of the pas- sage has been, that the righteousness oj God in this is revealed /rom one degree oj faith to another. But to this inter- pretation there are many objections (I.) It is not true. The gospel was not designed for this. It did not sup- pose that men had a certain degree of faith by nature, which needed only to be strengthened in order that they might be saved. (2.) It does not make good sense. To say that the right- eousness of God, meaning, as is com- monly understood, his essential j'us' tice, is revealed from one degree of faith to another, is to use words with- out any meaning. (3.) The connexion of the passage does not admit of this interpretation. The design of the pas- sage is evidently to set forth the doc- trine of justification as the grand theme of remark, and it does not comport with that design to introduce here the advance from one degree' of faith to another, as the main topic. (4.) The epistle is intended clearly to establish the fact that men are justified by faith. This is the grand idea which is kept up ; and to show hoxv this may be done is the main purpose before the apostle. See ch. iii. 22 30 ; ix. 30 ; ix. 32 ; X. 6, &c. (5.) The passage which he immediately quotes shows that he did not speak of different degrees of faith, but of the'^ctrine that men are to be justified (by faith. 1 To faith. Unto those whV believe (comp. ch. iii. 22) ; or to every one that has faith, ver. 16. The abstract is here put for the con- Crete. It is designed to express the idea, that God's plan of Justifying men is revealed in the gospel, nvhich 30 ROMANS. [A. D. 60. 18 For the wrath " of God is revealed from heaven against all a Eph.5.6. plan is hy faith, and the benefits of •which plan shall be extended to all that have faith, or that believe. 1 As it is -^vritten. Sec Habakkuk ii. 4. 1 The just shall live by fuith. The IjXX. translate the passage in Habak- kuk, " If any man shall draw back, my soul shall have no pleasure in him, but the just by my faith," or by faith in me, "shall live." The very words are used by them which are employed by the apostle, except they add the word "my, fxvj^'' my faith. The iSyriac ren- ders it in a similar manner, " The just by faith shall live." The meaning of the Hebrew in Habakkuk is the same. It does not refer originally to the doc- trine of justification by faith ; but its meaning is this, ' The just man, or the righteous man, shall live by his confi- dence in God.' The prophet is speak- ing of the woes attending the Baby- lonish captivity. The Chaldeans were to come upon the land and destroy it, and remove the nation, ch. i. 6 — 10. But this was not to be perpetual. It should have an end (ch. ii. 3), and they who had confidence in God should live (ver. 4) : that is, should be restored to their country, should be blessed and made happy. Their confidence in God should sustain them, and . preserve them. This did not refer primarily to the doctrine of justification by faith, nor did the apostle so quote it, but it expressed a general principle that those who had confidence in God should be happy, and be preserved, and blessed. This would express the doc- trine which Paul was defending. It was not by relying on his own merit that the Israelite would be delivered, but it was by confidence in God, by his strength, and mercy. On the same principle would men be saved under the gospel. It was not by reliance on their own works or merit ; it was by confidence in God, by faith that they were to live. ^ SJuiU live. In Ha- bakkuk this means to be made happy, or blessed ; shall find comfort, and sup- port, and deliverance. So in the gop» pel the blessings of salvation are repre- sented as life, eternal life. Sin is represented as death, and man by nature is represented as dead in trespasses and sins. Eph. ii. 1. The gospel restores to life and salvation. John iii. 36 ; v. 29. 40 ; vi. 33. 51. 53 ; xx. 31. Acts ii. 28. Rom. v. 18 ; viii. 6.— This ex- pression, therefore, does not mean, as it is sometimes supposed, the justified by faith shall live ; but it is expressive of a general principle in relation to men, that they shall be defended, pre- served, made happy, not by their own merits or strength, but by confidence in God. This principle is exactly ap- plicable to the gospel plan of salvatipft. Those who rely on God the Savi&ur shall be justified, and saved. ' 18. For. This word denotes that the apostle is about to give a reason for what he had just said. This verse commences the argument of the epistle, an argument designed to establish the proposition advanced in ver. 17. The proposition is, that God's plan of justi- fication is revealed in the gospel. To show this, it was necessary to show that all other plans had failed ; and that there was need of some nexu plan or scheme to save men. To this he devotes this and the two following chapters. The design of this argument is, to show that men were sinners. And in order to make this out, it was necessary to show that they were under law. This was clear in regard to the Jews. They had the Scriptures ; and the apostle in this chapter shows that it was equally clear in regard to the Gentiles, and then proceeds to show that both had failed of obeying the law. To see this clearly it is necessary to add only, that there can be but two ways of justifica- tion conceived of; one by obedience to law, and the other by grace. The former was the one by which Jews and Gentiles had sought to be justified ; and if it could be shown that in this they had failed, the way was clear t* A. D. 60.1 CHAPTER I. 31 show that there was need of some other plan. ^ The -tvrath of God, igyii Qicw. The word rendered wrath properly denotes that earnest appetite, or desire by which we seek any thing, or an intense effort to obtain it. And it is particularly applied to the desire which a man has to take vengeance who is injured, and who is enraged. It is thus synonymous witii revenge. Eph. iv. 31, "Let all bitterness, and lovath" &c. Col. iii. 8, " Anger, wrath, malice," &c. 1 Tim. ii. 8. James i. 19. But it is also often apphed to God ; and it is clear that when we think of the word as applicable to him, it must be divested of every thing like human passion, and especially of the passion of revenge. As he cannot be injured by the sins of men (Job xxv. 6 — 8), he has no motive for vengeance properly so called, and it is one of the most obvious rules of interpretation that we are not to apply to God pas- sions and feelings which, among us, have their origin in evil. In making a revelation, it was indispensable to use words which men used ; but it does not follow that when applied to God they mean precisely what they do when applied to man. When the Sa- viour is said (Mark iii. 5) to have looked on his disciples with anger (Greek, -wrath, the same word is here), it is not to be supposed that he had the feelings of an implacable ma7i seeking vengeance. The nature of the feeling is to be judged of by the character of the person. So, in this place, the word denotes the divine displeasnre or in- digyiation against sin ; the divine pur- pose to injlict punishment. It is the opposition of the divine character against sin ; and the determination of the divine mind to express that oppo- sition in a proper way, by excluding liic offender from the favours which he bestows on the righteous. It is not an unamiable, or arbitrary principle of conduct. We all admire the character of a father who is opposed to disorder, and vice, and disobedience in his fami- ly, and who expresses his opposition in a proper way. We admire the character of a ruler who is opposed to all crime in the community, and who expresses those feelings in the laws. And the more he is opposed to vice and crime, the more we admire his character and his laws ; and why shall we be not equally pleased with God, who is opposed to all crime in all parts of the universe, and who determines to express it in the proper way for the sake of preserving order and promoting peace 1 The word divine displeasure or indignation, therefore, expresses the meaning of this phrase. See Matt. iii. 7. Luke iii. 7 ; xxi. 23. John iii. 36. Rom. ii. 5. 8 ; iii. 5 ; iv. 15 ; v. 9 ; ix, 22; xii. 19; xiii. 4, 5. Eph. ii. 3; v. 6. 1 Thess. i. 10 ; ii. 16, &c. The word occurs thirty-five times in the New Testament, t ^* revealed. That is, revealed to the Jews by their law ; and to the Gentiles in their reason, and conscience, as the apostle pro- ceeds to show. 1 From heaven. This expression I take to mean simply that the divine displeasure against sin is made known by a divine appointment ; by an arrangement of events, commu- nications, and arguments, which evince that they have had their origin in heaven ; or are divine. How this is, Paul proceeds to state, in the works of creation, and in the law which the He- brews had. A variety of meanings have been given to this expression, but this seems the most satisfactory. It does not mean that the wrath -will be serit from heaven ; or that the heavens declare his wrath ; or that the heavenly bodies are proofs of his wrath against sin ; or that Christ, the executioner of wrath, will be manifest from heaven (Origen, Cyrill, Beza, &c.) ; or that it is from God who is in heaven ; but that it is by an arrangement which shows that it had its origin m heaven, or has proofs that it is divine. H Against all xingodliness. This word properly means impiety towards God, or neglect of the worship and honour due to him. uo-sigaiv. It refers to the fact that m^ hail failed to honour the true God,^d had paid to idols the homage yliicb was due to him. Multitudes jdso in 82 ROMANS. [A. D. 60 every age refuse to honour him, and neglect his worship, though they are not idolaters. Many men suppose that if they do not neglect their duty to their fellow-men, if they are honest and upright in their dealings, they are not guilty, even though they are not righteous, or do not do their duty to (lod; as though it were a less crime to dishonour God than man; and as though it wrere innocence to neglect and disobey our Maker and Redeemer. The apostle here shows that the wrath of God is as really revealed against the neglect of God as it is against positive iniquity ; and that this is an ofience of so much consequence as to be placed jirst, and as deserving the divine in- dignation more than the neglect of our duties towards men. Comp. Rom. xi. 26. 2 Tim. ii. IG. Titus ii. 12. Jude 15. 18. The word does not elsewhere occur in the New Testament. *| Un- righteousness of men. Unrighteous- ness, or iniquity toivards men. All offences against our neighbour, our pa- rents, our country, &c. The word un- godliness includes all crimes against God ; this, all crimes against our fellow- men. Tile two words express that which comprehends the violation of all the commands of God ; " Thou shalt love the Lord thy God, &c. and thy neigh- bour as thyself." Matt. xxii. 37 — 40. Tlie wrath of God is thus revealed against all human wickedness. ^ IFho hold the truth. Who keep back, or restrain the truth. The word trans- lated hold here, sometimes means to maintain, to keep, to observe (1 Cor. vii. .30. 2 Cor. vi. 12) ; but it also means to hold back, to detain, to lander. Luke iv. 42, " The people sought him (Jesus), and came to him, and stayed him." (Greek, the same as here.) Philemon 13, " Whom I would have retained with me," &c. 2 Thess. ii. 6, '* And now ye know whui ^vithholdeth,'" &c. In this place it means also that they held back, or restrained the truth, by their wickedness, f The truth. The truth of God, in whatever way made known, and particularly, as the apostle goes on to say, that which is made known by the light of nature The truth pertaining to his perfections, his law, &c. They hold it back, or restrain its influence. ^ In unright- eousness. Or rather, by their iniquity. Their ivickedness is the cause why the truth had had so little progress among them, and had exerted so little influ- ence. This was done by their yielding to corrupt passions and propensities, and by their being therefore unwilling to retain the knowledge of a pure and holy God, who is opposed to such deeds, and who will punish them. As they were determined to practise iniquity, they chose to exclude the knowledge of a pure God, and to worship impure idols, by which they might give a sanction to their lusts. Their vice and tendency to iniquity was, therefore, the reason why they had so little know- ledge of a holy God ; and by the love of this, they held back the truth from making progress, and becoming diffused among them. The same thing is substantially true now. Men hold back or resist the truth of the gospel by their sins in the following ways. (1.) Men of influ- ence and wealth employ both, in di- rectly opposing the gospel. (2.) Men directly resist the doctrines of religion, since they know they could not hold to those doctrines without abandoning their sins. (^3.) Men who resolve to live in sin, of course, resist the gospel, and endeavour to prevent its influence. (4.) Pride, and vanity, and the love of the world also resist the gospel, and oppose its advances. (5.) Unlawful business — business that begins in evil, and progresses, and ends in evil — has this tendency to hold back the gospel. Such is the effect of the traffic in ardent spirits, in the slave-trade, &e. They begin in the love of money, the root of all evil (1 Tim. vi. 10) ; they progress in the tears and sorrows of the widow, the orphan, the wife, the sister, or the child ; and they end in the deep damnation of multitudes in the world to come. Perhaps the^e has been nothing that has so much held back the influence of truth, and of the A. D. 60.] CHAPTER I. 33 ungodliness, and unrighteous- ness of men, who hold the truth in unrighteousness : 19 Because that which may gospel, as indulgence in the vice of in- temperance, and traffic in liquid fire. (6.) Indulgence in vice, or wickedness of any kind, holds back the truth of God. Men who are resolved to in- dulge their passions -will not yield themselves to this truth. And hence all the wicked, the proud, and vain, «nd worldly are responsible, not only for their own sins directly, but for hin- dering, by their example and their \ crimes, the effect of religion on others. ^ They are answerable for standing in the way of God and his truth; and for opposing him in the benevolent design of doing good to all men. There is ^ nothing that prevents the universal ^} spread and influence of truth but sin. And men of wickedness are answer- 4 ■ able for all the ignorance and wo which are spread over the community, and which have extended themselves over the world. 19. Because. The apostle pro- ceeds to show how it was that the heathen hindered the twith by their iniquity. This he does by showing that the truth mi^ht be known by the works of creation ; and that nothing but their iniquity prevented it. ^ That ■which may be fcno-wn of God. That which is kno-ioable concerning God. The expression implies that there may be many things concerning God which cannot be known. But there are also many things which may be ascertained. Such are his existence, and many of his attributes, his power, and wisdom, and justice, &c. The object of the apostle was not to say that every thing pertaining to God could be known by th(.m, or that they could have as clear a view of him as if they had possessed a revelation. V/e must interpret the expression according to the object which he had in view. That was to show that so much might be known of be known of God is manifest in * them ; for " God hath shewed tc unto them. 20 For the invisible thinors of o 1 or, to. a Johnl.9. God as to prove that they had no ex- cuse for their crimes ; or that God would be just in punishing them for their deeds. For this it was needful only that his existence and his justice, or his determination to punish sin, should be known ; and this, the apostle affirms, -was known among them, and had been from the creation of the world. This expression, therefore, is not to be pressed as implying that they knew all that could be known about God, or that they knew as much as they who had a revelation ; but that they knew enough to prove that they had no excuse for their sins. ^ Is manifest. Is known ; is understood. f In them. Among them. So the preposition in is often used. It means that they had this knowledge ; or it had been communicated to them. The great mass of the heathen world was indeed ignorant of the true God ; but their leaders, or their philosophers, had this knowledge. See Note on ver. 21. But this was not true of the mass, or body of the people. Still it was true that this knowledge was in the posses- sion of man, or was among the pagan world, and would have spread, had it not been for the love of sin. ^ God hath shotoed it to them. Comp. John i. 9. He had endowed them with rea- son and conscience (ch. ii. 14, 15) ; he had made them capable of seeing and investigating his works ; he had spread before them the proofs of his wisdona, and goodness, and power, and had thus given them the means of learning his perfections and will. 20. For the invisible things of him. The expression " his invisible things" refers to those things which cannot be perceived by the senses. It does not imply that there are any things per- taining to the divine character which may be seen by the eye ; but that 84 ROMANS him fiom the creation of the world are clearly seen, being- understood by the things • that [A. D. 60. there are things which may be known of him, though not discoverable by the eye. We judge of the objects around us by the senses, the sight, the touch, the ear, &c. Paul affirms, that though we cannot judge thus of God, yet there is a way by which we may come to the knowledge of him. What he means by the invisible things of God he specifies at the close of the verse, his eternal power and Godhead. The affirmation extends only to that ; and the argument implies that that was enough to leave them without any ex- cuse for their sins. % Fro7n the creation of the ivorld. The word creation may either mean the act of creating, or more commonly it means the thing created, the world, the uni- verse. In this sense it is commonly used in the New Testament. Corap. Mark x. 6 ; xiii. 19 ; xvi. 5. Rom. i. 25. 2 Cor. v. 17. Gal. vi. 15. Col. i. 15. 23. Heb. iv. 13; ix. 11. 1 Pet. ii. 13. 2 Pet. iii. 4. Rev. iu. 14. The word " from" may mean since, or it may denote by 7neans of. And the expression here may denote that, as an historical fact, God has been known since the act of creation; or it may denote that he is known by meajis of the material universe which he has formed. The latter is doubtless the true meaning. For, (1.) This is the common meaning of the word creation; and, (2.) This accords with the design of the argu- ment. It is not to state an historical fact, but to show that they had the means of knowing their duty within their reach, and were without excuse. Those means were in the wisdom, power, and glory of the universe, by which they were surrounded. 1 Are clearly seen. Are made manifest; or may be perceived. The word nsed here does not occur elsewhere •n the New Testament, t Being un- are made, even hia eternal power and Godhead : * so that they are without excuse. 1 or, that they may be. derstood. His perfections may be investigated, and comprehended by means of his works. They are the evidences submitted to our intellects, by which we may arrive at the true knowledge of God. t Things that are made. By his works. Comp. Heb. xi. 3. This means, not by the original act of creation, but by the continual operations of God in his Providence, by his doings, Troiin [jiditfi, by what he is continually producing and accomplish- ing in the displays of his power and goodness in the heavens and the earth. What they were capable of under- standing, he immediately adds, and shows that he did not intend to affirm that every thing could be known of God by his works ; but so much as to free them from excuse for their sins. 1 His eternal poiver. Here are two things implied. (1.) That the universe contains an exhibition of his power, or a display of that attribute whicjj we call omnipotence ; and, (2.) That this power has existed from eternity, and of course implies an eternal existence in God. It does not mean that this power has been exerted or put forth from eternity, for the very idea of creatioji supposes that it had not, but that there is proof, in the works of creation, of power which must have existed from eternity, or have belonged to an eternal being. The proof of this was clear, even to the heathen, with their imperfect views of creation and of astronomy. Corap. Ps. xix. The majesty and grandeur of the heavens would strike their eye, and be full demonstration that they were the work of an infinitely great and glorious God. But to us, under the full blaze of modern science, with our knowledge of the magnitude, and distances, and revolutions of the heavenly bodies, the proof of this power is much more grand and Impressive. We may apply A. D. 60. J the remark of the apostle to the pre- sent state of the science, and his lan- guage will cover all the ground, and the proof to human view is continually rising of the amazing power of God, b} every new discovery in science, and especially in astronomy. Those who wish to see this subject presented in a most impressive view, may find it done in Chalmer's Astronomical Dis- courses, and in Dick's Christian Philo- Bopher. Equally clear is the proof that this power must have been eternal. If M; had not always existed, it could in no way have been produced. But it is not to be supposed that it was ahvays exerted, any more than it is that God noti) puts forth all the power that he can, or than that ive constantly put forth all the power which we pos- sess. God's power was called forth at the creation. He shotved his om- nipotence; and gave, by that one great act, eternal demonstration that he was almighty ; and we may survey the proof of that, as clearly as if we had seen the operation of his hand there. The proof is not weakened because we do not see the process of creation con- stantly going on. It is rather augmented by the fact that he sustains all things, and controls continually the vast masses of matter in the material worlds, if God- head. His divinity. The Greek word dei- GTTjg is not elsewhere used in the New Testament, though the similar words de- 6t7]c and delov, both rendered Godhead, occur in Col. ii. 9. Actsxvii.29. The pas- sage here proves the truth that the su- ■premacy, or supreme divinity of God, was exhibited in the work s of c reation, or that he was exalted above all creatures and things. It would not be proper, however, to press this word as implying that all that we know of God by revelation was known to the heathen ; but that so much was known as to show his supre- macy ; his right to their homage ; and of course the folly and wickedness of idolatry. This is all that the ar- gument of the apostle demands, and, of course, on this principle the ex- pression is to be interpreted ^ Ho CHAPTER 1. 35 that they are -wiihout excuse. God has given them so clear evidence of his existence and claims, that they have no excuse for their idolatry, and for hindering the truth by th^ir iniquity It is implied here that in order that men should be responsible, they should have the means of knowledge ; and that h,e does not judge them when their ignorance is involuntary, and the means of knowing the truth have not been communicated. But where men have these means within their reach, and will not avail themselves of them, all excuse is taken away. This was the case with the Gentile world. They had the means of knowing so inuch of God, as to show the folly of wor- shipping dumb idols. Comp. Isa. xliv. 8 — 20. They had also traditions respecting his perfections; and they could not plead for their crimes and folly that they had no means of know- ing him. If this was true of 'he pa- gan world then, how much more is it true of the world now 1 And especial- ly how true and fearful is this, respec I ing that great multitude in Christian j lands who have the Bible, and who I never read it; who are within the reach ! of the sanctuary, and never enter it j who are admonished by friends, and by I the providences of God, and who re- gard it not ; and who look upon thq, I heavens, and even yet see no proof of the eternal power and Godhead of him who made them all! Nay, there are those who are apprized of the discove- ries of modern astronomy, and who yet do not seem to reflect that all these glories are proof of the existence of an eternal God ; and who live in ignorance of religion as really as the heathen, and in crimes as decided and malignant as ise. This was the common boast of the philosophers of antiquity. The very word by which they chose to be called, philosophers, means literally lovers of ivisdom. That it was their boast that they were wise, is well known. Comp. ch. i. 14. 1 Cor. i. 19» 20, 21, 22; iii. 19. 2 Cor. xi. 19 1 They became fools. Comp. Jer. viii. 8, 9. They became really foolish in their opinions and conduct. There is something particularly pungent and cutting in this remark, and as true as it is pimgent. In what way they evinced their folly, Paul proceeds im- mediately to state. Sinners of all kinds are frequently spoken of as fools in the Scriptures. In the sense in which it is thus used, the word is ap- plied to them as void of understanding or moral sense ; as idolaters, and as wicked. Ps. xiv. 1. Prov. xxvi. 4; i. 17. 22; xiv. 8, 9. The senses in which this word here is applied to the heathen are, (1.) That their specula- tions and doctrines were senseless ; and (2.) That their conduct was corrupt. 23. And changed. This does not mean that they literally transmuted God himself; but that in their viev.s they exchanged him ; or they changed him as an object of -worship for idols. They produced, of course, no real change in the glory of the infinite God but the change was in themselves. They forsook him of whom they had knowledge (ver. 21), and ofiercd the homage which was due to him, to idols ^ The glory. The majesty, the honour 38 ROMANS. [A. D. 60. image like lo corruptible man, and lo birds, and four-footed a Isa.4C.lS.26. Ezek.8.10. &c. This word stands opposed here to the degrading nature of their wor- ship. Instead of adoring a Being clothed with majesty and honour, they bowed down to reptiles, &c. They exchanged a glorious object of worship for that which was degrading and hu- miliating. The glory of God, in such places as this, means his essential hofiour, his majesty, the concentration and expression of his perfections, as the glory of the sun (I Cor. xv. 41) means his shining, or his splendour. Comp. Jer. ii. 11, and Ps. cvi. 20. ^ The uncorruptible God. The word uncorruptible is here applied to God in opposition to man. God is un- changing, indestructible, immortal. The word conveys also the idea that God is eternal. As he is incorruptible, he is the proper object of worship. In all the changes of life, man may come to him, assured that he is the same. When man decays by age or infirmi- ties, he may come to God, assured that he undergoes no such change, but is the same yesterday, to-day, and for ever. Comp. 1 Tim. i. 17. 1 Into an i?nage. An image is a representation or likeness of any thmg, whether made by painting, or from wood, stone, &c. Thus the word is applied to idols, as being linages or represeJitations of heavenly objects. 2 Chron. xxxiii. 7. Dan. iii. 1. Rev. xi. 4, &;c. See in- stances of this among the Jews de- scribed in Isa. xl. 18 — 26, and Ezek. viii. 10. 'i To corruptible man. This stands opposed to the incorruptible God. Many of the images or idols of the ancients were in the forms of men and women. Many of their gods were heroes and benefactors, who were deijied, and to whom temples, altars, and statues were erected. Such were Jupiter, and Hercules, and Romulus, &('. The worship of these heroes thus constituted no small part of their idolatry, and their images would be of course representations of them in hu- beasts, and creeping things. 24 Wherefore God also gave * b Ps.81.12. 2TheM.i 11. man form. It was proof of great de- gradation, that they thus adored men with like passions as themselves ; and attempted to displace the true God from the throne, and to substitute in his place an idol in the likeness of men. ^ Jliid to birds. The ibis was adored with pecuUar reverence among the Egyptians, on account of the great benefits resulting from its destroying the serpents which, but for this, would have overrun the countr3% The haivk was also adored in Egypt, and the eagle at Rome. As one great princi- ple of pagan idolatry was to adore all objects from which important benefits were derived, it is probable that all birds would come in for a share of pagan worship, that rendered service in the destruction of noxious animals. 1 And four-footed beasts. Thus the ox, under the name apis, was adored in Egypt; and even the dog and the monkey. In imitation of the Egyptian ox, the children of Israel made their golden calf, Ex. xxii. 4. At this day, two of the most sacred objects of worship in Hindoostan are the cow and the moiikey. ^ And creeping things. Reptiles. " Animals that have no feet, or such short ones that they seem to creep or crawl on the ground." ( Calmet.) Lizards, serpents, «&c. come under this description. The crocodile in Egypt was an object of adoration, and even the serpent. So late as the second century of the Christian era, there was a sect in Egypt, called OpJiites from their worshipping a ser- pent, and who even claimed to be Christians. (Murdock's Mosheim, vol. i. p. 180, 181.) There was scarcely an object, animal or vegetable, which the Egyptians did not adore. Thus the leek, the onion, &.c. were objects of worship, and men bowed down and paid adoration to the sun and moon, to animals, to vegetables, ajid to reptiles. Egypt was the source of the views of religion that peivaded other nauana, A. D. 60.] CHAPTER 1. 39 them up to uncleanness through the kists of their own hearts, to dishonour their own bodies be- tween themselves : and hence their worship partook of the same wretched and degrading charac- ter. (See Leland's " Advantage and Necessity of Revelation.") 24. Wherefore. I'hat is, because they were unwilling to retain him in their knowledge, and chose to worship idols. Here is traced the practical tendency of heathenism ; not as an innocent and harmless system, but as resulting in the most gross and shame- less acts of depravity. ^ God gave them tip. He abandoned them, or he ceased to restrain them, and suffered them to act out their sentiments, and to manifest them in their life. This does not imply that he exerted any positive influence in inducing them to sin, any more than it would if we should seek, by argument and entreaty, to restrain a headstrong youth, and when neither would prevail, should leave him to act out his propensities, and to go as he chose to ruin. It is implied in this, (1.) That the tendency of man was to these sins ; (2.) That the tendency of idolatry was to pro- mote them ; and (3.) That all that was needful, in order that men should com- mit them, was for God to leave him to follow the devices and desires of his own heart. Comp. Ps. Ixxxi. 12. 2 Thess. ii. 10. 12. \ To uncleanness. To impurity, or moral defilement ; par- ticularly to those impurities which he proceeds to specify, ver. 26, &c. \ Through the lusts of their oiun hearts. Or, in consequence of their own evil and depraved passions and desires. He left them to act out, or manifest, their depraved affections and mclinations. ^ To dishonour. To disgrace, ver. 26, 27. t Betweeii themselves. Among themselves ; or mutually. They did it by unlawful and impure connexions with one another. 25. Who changed the truth of God. 25 Who changed the truth of God " into a lie, and worshipped and served the creature more ^ This is a repetition of the declaration in ver. 23, in another form. The phrase, " the truth of God'' is a He- brew phrase, meaning the true God. In such a case, where two nouns come together, one is employed as an adjec- tive tp qualify the other. Most com- monly the latter of two nouns is used as the adjective, but sometimes it is the former, as in this case. God is called the true God in opposition to idols, which are called false gods. There is but one real or trxie God, and all others are false, t -^"^o o, lie. Into idols, or false gods. Idols are not un- frequently called falsehood and lies, because they are not true representa- tions of God. Jer. xiii. 25. Isa. xxviii. 15. Jer. X. 14. Ps. xl. 4. 1 The crea- ture. Created things, as the sun, moon, animals, &c. 1 Who is blessed for ever. It was not uncommon to add a doxology, or ascription of praise to God, when his name was mentioned. See Rom. ix. 5. 2 Cor. xi. 31. Gal. i. 5. The Jews also usually did it. In this way they preserved veneration for the name of God, and accustomed themselves to speak of him with reve- rence. " The Mahometans also bor- rowed this custom from the Jews, and practise it to a great extent. Tholuck mentions an Arabic manuscript in the library at Berlin which contains an account of heresies in respect to Islam- ism, and as often as the writer has oc- casion to mention the name of a new heretical sect, he adds, * God be exalted above all which they say.' " (Stuart.) % Amen. This is a Hebrew word de^ noting strong affirmation. So let it be. It implies here the solemn assent of the writer to what was just said ; or his strong wish that what he had said might be — that the name of God might be esteemed and be blessed for ever. The mention of the degrading idolatry of the heathens was strongly calcu- 40 than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile " aflections : for even their women did change a Eph.5.12. Jude 10. ROMANS. [A. D. 60 the natural use into that which is against nature : 27 And likwise also the men, leaving the natural use of the women, burned in their lust one lated to impress on his mind the supe- rior excellency and glory of the one living God. It is mentioned respecting the honourable Robert Boyle, that he never meiitioned the name of God without a solemn pause, denoting his profound reverence. Such a practice would tend eminently to prevent an unholy familiarity and irreverence in regard to the sacred name of the Most High. Comp. Ex. xx. 7. 26. For this cause. On account of what had just been specified; to wit, that they did not glorify him as God, that they were unthankful, that they became polytheists and idolaters. In the previous verses he had stated their speculative belief. He now proceeds to show its practical influences on their conduct. 1[ Vile affections. Disgrace- ful passions or desires. That is, to those which are immediately specified. The great object of the apostle here, it will be remembered, is to shew the state of the heathen world, and to prove that they had need of some other way of justification than the law of nature. For this purpose, it was necessary for him to enter into a detail of their sins. The sins which he proceeds to specify are the most indelicate, vile, and de- grading which can be charged on man. But this is not the fault of the apostle. If they existed, it was necessary for him to charge them on the pagan world. His argument would not be complete without it. The shame is not in specifying them, but in their ex- istence ; not in the apostle, but in those who practised them, and imposed on him the necessity of accusing them of these enormous offences. It may be further remarked, that the mere fact of his charging them with thfese sins is strong presumptive proof of their ^eing practised. If they did not exist, it would be easy for them to deny it, and put him to the proof of it. No man would venture charges like these without evidence ; and the presumption is, that these things were known and practised without shame. But this is not all. There is still abundant proof on record in the writings of the heathen themselves, that these crimes were known and extensively practised. f For even their -women, &c. Evi- dence of the shameful and disgraceful fact here charged on the women is abundant in the Greek and Roman writers. Proof may be seen, which it would not be proper to specify, in the lexicons, under the words T§//3a?, 'ixiT^ov, and st*/^