that the method of justification by works was unavailable for sinners, he unfolds that method which is taught in the gospel, ch. 3: 21-31. The truth and excellence of this method he confirms in chs. 4th and 5th. The obvious objection to the doctrine of gratuitous acceptance, that it must lead to the indulgence of sin, is answered, and the true design and operation of the law are exhibited in chs. 6th and 7th; and the complete security of all who confide in Christ is beautifully unfolded in chapter 8.

In arguing against the Gentiles, Paul assumes the principle that God will punish sin, ch. 1: 18, and then proves that they are justly chargeable both with impiety and immorality, because, though they possessed a competent knowledge of God, they did not worship him, but turned unto idols, and gave themselves up to all kinds of iniquity, ch. 1: 19—32.

He commences his argument with the Jews by expanding the general principle of the divine justice, and especially insisting on God's impartiality by showing that he will judge all men, Jews and Gentiles, according to their works, and according to the light they severally enjoyed, ch. 2: 1-16. He shows that the Jews, when tried by these rules, are as justly and certainly exposed to condemnation as the Gentiles, ch. 2:17-29.

The peculiar privileges of the Jews afford no ground of hope that they will escape being judged on the same principles with other men, and when thus judged, they are found to be guilty before God. All men, therefore, are, as the scriptures abundantly teach, under condemnation, and, consequently, cannot be justified by their own works, ch. 3: 1—20.

The gospel proposes the only method by which God will justify men; a method which is entirely gratuitous; the condition of which is faith; which is founded on the redemption of Christ; which reconciles the justice and mercy of God, humbles man, lays the foundation for an universal religion, and establishes the law, ch. 3: 21-31.

The truth of this doctrine is evinced from the example of Abraham, the testimony of David, the nature of the covenant made with Abraham and his seed, and from the nature of the law. He proposes the conduct of Abraham as an example and encouragement to Christians, ch. 4: 1-25.

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Justification by faith in Christ secures peace with God, sent joy and the assurance of eternal life, ch. 5: 1–11. The method, therefore, by which God proposes to save sinners, is analogous to that by which they were first brought under condemnation. As on account of the offence of one, sentence has passed on all men to condemnation; so on account of the righteousness of one, all are justified, ch. 5: 12-21.

The doctrine of the gratuitous justification of sinners cannot lead to the indulgence of sin, because such is the nature of union with Christ, and such the object for which he died, that all who receive the benefits of his death, experience the sanctifying influence of his life, ch. 6:1-11. Besides, the objection in question is founded on a misapprehension of the effect and design of the law, and of the nature of sanctification. Deliverance from the bondage of the law and from a legal spirit is essential to holiness. When the Christian is delivered from this bondage, he becomes the servant of God, and is brought under an influence which effectually secures his obedience, ch. 6: 12—23.

As, therefore, a woman, in order to be married to a second husband, must first be freed from her former one, so the Christian, in order to be united to Christ and to bring forth fruit unto God, must first be freed from the law, ch. 7: 1—6.

This necessity of deliverance from the law, does not arise from the fact that the law is evil, but from the nature of the case. The law is but the authoritative declaration of duty; which cannot alter the state of the sinner's heart. Its real operation is to produce the conviction of sin (vs. 7—13), and, in the renewed mind, to excite approbation and complacency in the excellence which it exhibits, but it cannot effectually secure the destruction of sin. This can only be done by the grace of God in Jesus Christ, ch. 7: 7-25.

Those who are in Christ, therefore, are perfectly safe. They are freed from the law; they have the indwelling of the lifegiving Spirit; they are the children of God; they are chosen, called and justified according to the divine purpose; and they are the objects of the unchanging love of God, ch. 8: 1–39.

THE SECOND PART of the epistle relates to the persons to whom the blessings of Christ's kingdom may properly be offered, and the purposes of God respecting the Jews. In entering upon this subject, the apostle, after assuring his kindred of his

affection, establishes the position that God has not bound himself to regard as his children all the natural descendants of Abraham, but is at perfect liberty to choose whom he will to be heirs of his kingdom. The right of God to have mercy on whom he will have mercy, he proves from the declarations of scripture and from the dispensations of his providence. He shows that this doctrine of the divine sovereignty is not inconsistent with the divine character or man's responsibility, because God simply chooses from among the undeserving whom he will as the objects of his mercy, and leaves others to the just recompense of their sins, ch. 9: 1–24.

God accordingly predicted of old that he would call the Gentiles and reject the Jews. The rejection of the Jews was on account of their unbelief, ch. 9: 25-33. 10: 1—5. The two methods of justification are then contrasted, for the purpose of showing that the legal method is impracticable, but that the method proposed in the gospel is simple and easy, and adapted to all men. It should, therefore, agreeably to the revealed purpose of God, be preached to all men, ch. 10: 6—21.

The rejection of the Jews is not total; many of that generation were brought into the church, who were of the election of grace, ch. 11: 1-10. Neither is this rejection final. There is to be a future and general conversion of the Jews to Christ, and thus all Israel shall be saved, ch. 11: 11-36.

THE THIRD or practical part of the epistle, consists of directions, first, as to the general duties of Christians in their various relations to God, ch. 12; secondly, as to their political or civil duties, ch. 13; and, thirdly, as to their ecclesiastical duties, or those duties which they owe to each other as members of the church, ch. 14. 15: 1-13.

The epistle concludes with some account of Paul's labours and purposes, ch. 15: 14-33, and with the usual salutations, ch. 16.

COMMENTARY ON THE ROMANS.

CHAPTER I.

Contents.

THIS chapter consists of two parts. The first extends to the close of v. 17, and contains the general introduction to the epistle. The second commences with v. 18, and extends to the close of the chapter: it contains the argument of the apostle to prove that the declaration contained in vs. 16, 17, that justification can only be obtained by faith, is true with regard to

the heathen.

CHAP. 1: 1—17.
Analysis.

THIS section consists of two parts. The first, from v. 1 to 7 inclusive, is a salutatory address; the second, from v. 8 to 17, is the introduction to the epistle. Paul commences by announcing himself as a divinely commissioned teacher, set apart to the preaching of the gospel, v. 1. Of this gospel, he says, 1. That it was promised, and of course partially exhibited in the Old Testament, v. 2. 2. That its great subject was Jesus Christ, v. 3. Of Christ he says, that he was, as to his human nature, the Son of David; but as to his divine nature, the Son of God, vs. 3, 4. From this divine person he had received his office as an apostle. The object of this office was to bring men to believe the gospel; and it contemplated all nations as the field of its labour, v. 5. Of course the Romans were included, v. 6. To the Roman Christians, therefore, he wishes grace and peace, v. 7. Thus far the salutation.

Having shown in what character, and by what right he addressed them, the apostle introduces the subject of his letter by

expressing to them his respect and affection. He thanks God not only that they believed, but that their faith was universally known and talked of, v. 9. As an evidence of his concern for them, he mentions, 1. That he prayed for them constantly, v. 9. 2. That he longed to see them, vs. 10, 11. 3. That this wish to see them arose from a desire to do them good, and to reap some fruit of his ministry among them, as well as among other Gentiles, vs. 12, 13. Because he was under obligation to preach to all men, wise and unwise, he was therefore ready to preach even at Rome, vs. 14, 15. This readiness to preach arose from the high estimate he entertained of the gospel. And his reverence for the gospel was founded not on its excellent system of morals merely, but on its efficacy in saving all who believe, whether Jews or Gentiles, v. 16. This efficacy of the gospel arises from its teaching the true method of justification, that is, the method of justification by faith, v. 17. It will be perceived how naturally and skilfully the apostle introduces the two great subjects of the epistle-the method of salvation, and the persons to whom it may properly be offered.

Commentary.

(1) Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God. Paul. Jewish, as other oriental names were generally significant. Thus Saul means the demanded, or asked for. These names were very frequently changed, on the occurrence of any remarkable event in the life of those who bore them; as in the case of Abraham and Jacob, Gen. 17: 5. 32: 28. This was especially the case when the individual was advanced to some new office or dignity, Gen. 41: 45. Dan. 1: 6, 7. Hence a new name is sometimes equivalent to a new dignity, Apoc. 3: 17. As Paul seems to have received this name shortly after he entered on his duties as an apostle, it is often supposed, and not improbably, that it was on account of this call that his name was changed. Thus Simon, when chosen to be an apostle, was called Cephas or Peter, John 1: 42. Matt. 10: 2. Since, however, it was very common for those Jews who associated much with foreigners to have two names, one Jewish and the other Greek or Roman; sometimes entirely distinct, as Hillel and Pollio; sometimes nearly related, as Silas and Silvanus, it is perhaps more proba