PREFACE

то THE

EPISTLE TO THE ROMANS.

WITH respect to the order in which the epistles of St. Paul were written, it is worthy of observation, that although this epistle to the Romans is placed first, yet, as is observed by most of the ancient commentators, it was not the first which St. Paul wrote; the two epistles to the Thessalonians, and those to the Corinthians, the epistle to the Galatians, the first to Timothy, and that to Titus, being written before it. It is probable, therefore, that it was placed first, either because it was written to the imperial city, which then ruled almost the whole known world; or, as seems more likely, on account of its peculiar excellence, the great importance of the subjects discussed in it, and the comprehensiveness of its plan. It appears to have been written when Paul was travelling through Greece, probably from Corinth, after he had finished his tour in Macedonia, about A. D. 60. The chief arguments in proof of this have been intimated in the note on Acts xx. 3. And, to what is there observed, it may be here added, that the salutations from Gaius, the apostle's host, and from Erastus, chamberlain of the city, (Romans xvi. 23,) are further proofs that this epistle was written from Corinth. For that Gaius lived there seems plain from 1 Cor. i. 14; as did Erastus likewise, 2 Tim. ii. 14. Besides, Phoebe, a deaconess of the church at Cenchrea, the eastern port of Corinth, having been the bearer of this letter, Corinth, by that circumstance also, is so plainly pointed out as the place where it was composed, that there was no occasion for the apostle to be more particular. It was written to the Christians at Rome, before he had seen them, (chap. i. 11,) and before he went up to Jerusalem; for he was then but going thither; (chap. xv. 25;) and purposed from thence to go by Rome to Spain, verse 28.

:

Although the Scriptures do not inform us at what time, or by whom, the gospel was first preached at Rome, yet, from the following circumstances, it is probable that the church there was one of the first-planted Gentile churches, and that it soon became very numerous. "When St. Paul wrote this epistle to the Romans, their faith was spoken of throughout the whole world; (Rom. i. 8;) and many of them possessed spiritual gifts; (Rom. xii. 6;) and their obedience was known to all men, Rom. xvi. 19. Further the fame of the church at Rome had reached the apostle long before he wrote this letter; for he told them, he had a desire for many years to come to them, Rom. xv. 23. The gospel, therefore, was introduced into Rome very early, perhaps by some of the disciples who were scattered abroad after Stephen's death, in the end of the reign of Tiberius. Or the founding of the Roman church may have happened even before that period; for among the persons who heard Peter preach on the day of pentecost, and who were converted by him, 'strangers of Rome' are mentioned, Acts ii. 10, 41. These Roman Jews, on their return home, no doubt preached Christ to their countrymen in the city, and probably converted some of them; so that the church of Rome, like most of the Gentile churches, began in the Jews. But it was soon enlarged by converts from among the religious proselytes; and, in process of time, was increased by the flowing in of the idolatrous Gentiles, who gave themselves to Christ in such numbers that, at the time St. Paul wrote his epistle to the Romans, their conversion was much spoken of. These facts merit attention, because the opposers of our religion represent the first Christians as below the notice of the heathen magistrates, on account of the paucity of their numbers, and the obscurity with which they practised their religious rites. But if the faith of the Roman brethren was spoken of throughout the whole empire, at the time this letter was written, the disciples of Christ in Rome must have been numerous, and must have

PREFACE TO THE EPISTLE TO THE ROMANS.

professed their religion openly; for the turning of a few obscure individuals in the city from the worship of idols, and their worshipping the true God clandestinely, could not be the subject of discourse in the provinces."-Macknight.

St. Paul's chief design in this epistle was to show, 1. That neither the Gentiles by the law of na ture, nor the Jews by the law of Moses, could obtain justification before God; and that therefore it was necessary for both to seek it from the free mercy of God by faith. 2. That God has an absolute right to show mercy on what terms he pleases; and to withhold it from those who will not accept it on his own terms. The epistle consists of five parts:-I. The introduction, chap. i. 1-15. II. The proposition briefly proved: 1. Concerning faith and salvation; 2. Concerning the equality of believers, Jews or Gentiles, verses 16, 17. III. The treatise: 1. Concerning justification, which is, (1.) Not by works; (verse 18;) for the Gentiles; (chap. ii. 1-10;) the Jews; (verses 11-29;) and both together, are under sin, chap. iii. 1-20: (2.) But by faith; (verses 21-31;) as appears by the example of Abraham and the testimony of David, chap. iv. 1-25. 2. Concerning salvation, chap. v.-viii. 3. Concerning the equal privileges of Jewish and Gentile believers, chap. ix.-xi. IV. The exhortation, chap. xii. 1, 2: 1. Concerning faith and its fruits, love and practical holiness, verses 3-21; chap. xiii. 1-10. 2. Concerning salvation, verses 11-14. 3. Of the conjunction of the Jews and Gentiles, chap. xiv. 1; xv. 13. V. The conclusion, verse 14; xvi. 27.

To express the design and contents of this epistle a little more at large: the apostle labours throughout to fix in those to whom he writes a deep sense of the excellence of the gospel, and to engage them to act suitably to it. For this purpose, after a general salutation, (chap. i. 1–7,) and profession of his affection for them, (verses 8-15,) he declares he shall not be ashamed openly to maintain the gospel at Rome, seeing it is the powerful instrument of salvation, both to Jews and Gentiles, by means of faith, verses 16, 17. And, in order to demonstrate this, he shows,

1. That the world greatly needed such a dispensation, the Gentiles being in a most abandoned state, (verses 18–32,) and the Jews, though condemning others, being themselves no better; (chap. ii. 1-29;) as, notwithstanding some cavils, which he obviates, (chap. iii. 1–8,) their own Scriptures testify; (verses 9-19;) so that all were under a necessity of seeking justification by this method, verses 20-31. 2. That Abraham and David themselves sought justification by faith, and not by works, chap. iv. 1-25. 3. That all who believe are brought into so happy a state as turns the greatest afflictions into matter of joy, chap. v. 1-11. 4. That the evils brought on mankind by Adam are abundantly recompensed to all that believe in Christ, verses 12-21. 5. That, far from dissolving the obligations to practical holiness, the gospel increases them by peculiar obligations, chapter vi. 1-23.

In order to convince them of these things the more deeply, and to remove their fondness for the Mosaic law, now they were married to Christ by faith in him, (chap. vii. 1–6,) he shows how unable the motives of the law were to produce that holiness which believers obtain by a living faith in the gospel; (chap. vii. 7-25; viii. 1, 2;) and then gives a more particular view of those things which rendered the gospel effectual to this great end, verses 3-39. That even the Gentiles, if they believed, should have a share in these blessings; and that the Jews, if they believed not, should be excluded from them; being a point of great importance, the apostle bestows the ninth, tenth, and eleventh chapters in settling it. He begins the ninth chapter by expressing his tender love and high esteem for the Jewish nation; (verses 1-5 ;) and then shows, 1. That God's rejecting a great part of the seed of Abraham, yea, and of Isaac too, was an undeniable fact, verses 6-13. 2. That God had not chosen them to such peculiar privileges for any kind of goodness, either in them or their fathers, verses 14-24. 3. That his accepting the Gentiles, and rejecting many of the Jews, had been foretold both by Hosea and Isaiah, verses 25-33. 4. That God had offered salvation to Jews and Gentiles on the same terms, though the Jews rejected it, chap. x. 1-21. 5. That, though the rejection of Israel for their obstinacy was general, yet it was not total; there being still a remnant among them who did embrace the gospel, chap. xi. 1-10. 6. That the rejection of the rest was not final, but in the end all Israel should be saved, verses 11-31. That, meantime, even their obstinacy and rejection served to display the unsearchable wisdom and love of God, verses 32–36. The rest of the epistle contains practical instructions and exhortations. He particularly urges, 1. An entire consecration of themselves to God, and a care to glorify him by a faithful improvement

PREFACE TO THE EPISTLE TO THE ROMANS.

of their several talents, chap. xii. 1-11. 2. Devotion, patience, hospitality, mutual sympathy, humility, peace, and meekness, verses 12-21. 3. Obedience to magistrates, justice in all its branches, love, the fulfilling of the law, and universal holiness, chap. xiii. 1–14. 4. Mutual candour between those who differed in judgment, touching the observance of the Mosaic law; (chap. xiv. 1–23; xv. 1-17 ;) in enforcing which, he is led to mention the extent of his own labours, and his purpose of visiting the Romans, in the mean time recommending himself to their prayers, verses 18–33. And, after many salutations, (chap. xiv. 1-16,) and a caution against those who caused divisions, he concludes with a suitable blessing and doxology, verses 17-27

14

b

THE

EPISTLE OF PAUL THE APOSTLE

то

THE ROMANS.

CHAPTER I.

Here, (1,) Paul asserts his apostolic commission, and represents Christ as the great subject of his ministry, 1-6. (2,) He salutes the saints at Rome; thanks God for their faith; and assures them that he constantly prayed for them, requesting that his way might be made plain to visit them, in order to their further establishment and his own comfort, 7-12. (3) He informs them that, though he had hitherto been prevented, he had often purposed to come to them, being desirous of having fruit of his labours among them as well as other Gentiles, to all whom he considered himself a debtor, 13-15. (4,) He declares, how much soever men might despise the gospel, he was not ashamed to preach it even at Rome, for this general reason, that it is the great and powerful means of salvation, both to the Jews and Gentiles, through faith, 16, 17. (5,) That all mankind stood in need of the salvation announced by it, being involved in guilt, and exposed to the wrath of God for acting contrary to the light afforded them, 18–21. (6,) He gives a just, but awful description of the abandoned state into which the Gentiles were fallen, 22-32.

A. D. 60.

a

A. M. 4064. PAUL, a servant of Jesus Christ, || * which was made of the seed of A. M. 4064. A. D. 60. b * called to be an apostle, sepa- David, according to the flesh; rated unto the gospel of God, 4 And 'declared to be the Son of God with

2 ( Which he had promised afore by his power, according to the Spirit of holiness, by prophets in the holy scriptures,)

3 Concerning his Son Jesus Christ our Lord,

Acts xxii. 21; 1 Cor. i. 1; Gal. i. 1; Tim. i. 11; ii. 7; 2 Tim. i. 11.—Acts ix. 15.— Acts xxvi. 6; Tit. i. 2.

NOTES ON CHAPTER I.

the resurrection from the dead :

i

5 By whom we have received grace and

a Chap. iii. 21. Matt. i. 6, 16.— John i. 14.——1 Gr. determined. - Acts xiii. 33. Heb. ix. 14. Li Chap. xii. 3.

generality of other men, from other Jews, from other disciples, but even from other Christian teachers, to be a peculiar instrument of God in spreading the gospel. It is said, Acts xiii. 2, Separate me Barnabas and Saul, for the work wher cunto I have called them. But, this being nothing but a separation of Paul from the teachers at Antioch, to go and preach to the Gentiles, the higher separation, mentioned Gal. i. 15, is here intended. The gospel is here said to be God's, because it is good news from God, than which a greater commendation of it cannot be conceived. Which he had promised aforeOf old time, frequently and solemnly: and the promise and accomplishment confirm each other. The promise in the Scriptures, that the gospel should be preached to the Gentiles, is taken notice of by the apostle, to convince the unbelieving Jews that in preaching to the Gentiles he did not contradict, but fulfil the ancient revelations.

unto the gospel of God-Namely, to preach and proVerses 1, 2. Paul, a servant of Jesus Christ-pagate it. Separated by God, not only from the Though once a bitter persecutor; called to be an apostle-And made an apostle by that calling. The Greek, Kλntos añosоhoç, is literally, a called apostle, or an apostle called, namely, expressly, as the other apostles were. When God calls he makes what he calls. The name apostle was sometimes given to different orders of men, chap. xvi. 7, but in its highest sense it was appropriated to the twelve, whom Christ appointed to be with him, Mark iii. 14, and whom, after his resurrection, he sent forth to preach the gospel. As the Judaizing teachers disputed his claim to the apostolical office, it is with great propriety that he asserts it in the very entrance of an epistle wherein their principles are entirely overthrown. And various other proper and important thoughts are suggested in this short introduction: particularly the prophecies concerning the gospel; the descent of Jesus from David; the great doctrines of his Godhead and resurrection; the sending the gospel to the Gentiles; the privileges of Christians; and the obedience and holiness to which they were obliged, in virtue of their profession. Separated

Verses 3-6. Concerning his Son Jesus ChristThe gospel is good news from God, concerning the coming of his Son to save the world. The Son of

God, therefore, is the subject of the gospel, as well are ye-Romans; also-But the apostle gives them as its author: who was made-Gr. 78 yεvoμev8, who no pre-eminence above others; the called of Jesus was, or, who was born, as the word also properly || Christ-Invited by him into the fellowship of his signifies; of the seed of David according to the flesh || gospel, and a participation of all its invaluable -That is, with regard to his human nature. Both blessings. the natures of our Lord are here mentioned; but the Verse 7. To all that be in Rome-To all the human is mentioned first, because the divine was Christians residing at Rome. Most of these were not manifested in its full evidence till after his re- heathen by birth, verse 13, though the Jews mixed surrection. And declared-Gr. тy opiovεvros, deter- among them. They were scattered up and down minately marked out; the word signifies, to fix the in that large city, and not yet reduced into the form boundaries of a thing, and consequently to make it of a church. Beloved of God-And from his free appear what it is; to be the Son of God-In a pecu- love, not from any merit of yours; called to be liar sense, in a sense in which no creature, man or || saints-Or saints called, as kynтois aviois may be angel, is or can be his Son; see Heb. i. 2-12; accord- rendered; that is, called by his word and Spirit to ing to the Spirit of holiness-His holy, spiritual, || believe in him, and now, through faith, made saints, divine nature. “The phrase, κατα πνεύμα αγιωσύνης, or holy persons. By this honourable appellation according to the Spirit of holiness," says Mr. Locke, the Christians are distinguished from the idolatrous "is here manifestly opposed to kатa σарka, according inhabitants of the city, and from the unbelieving to the flesh, in the foregoing verse," and so must Jews. Grace be to you-The peculiar favour of mean his divine nature; "unless this be so under- || God, and the influences and fruits of his Spirit; and stood, the antithesis is lost." With power-Power-peace-Namely, with him, in your own consciences, ful evidence, or in the most convincing manner; by the resurrection from the dead-That is, by his own resurrection, not by his raising others. Jesus being put to death as a blasphemer, for calling himself the Christ, the Son of the blessed, God would not have raised him from the dead, if he had been an impostor; especially as he had often foretold his own resurrection, and appealed to it as a proof of his being the Son of God, John ii. 19. His resurrection, therefore, was a public testimony, borne by God himself, to the truth of our Lord's pretensions, which put the matter beyond all doubt. By whom we-I and the other apostles; have received grace-En- || lightening, pardoning, and sanctifying grace; and apostleship-The apostolical commission to preach grace, and salvation by grace, to Jews and Gentiles. Some, by grace and apostleship, understand the grace, or favour of apostleship. But that rendering is not literal; and it is certain that Paul did receive grace to enlighten his mind, pardon his sins, and subdue his heart to the obedience of Christ, and fit him for the ministry of the gospel, before he received the apostolical commission, whenever we suppose that commission to have been dated. For obedience to the faith among all nations-That is, that all nations may embrace the faith of Christ; for his name-For his sake, out of regard to him, or on account of his being the Son of God. For name may here signify the character of Christ, as the Son of God, and Saviour of the world. This name Paul was appointed to bear, or publish, before the Gentiles and kings, and the children of Israel, Acts ix. 15; and it is on account of this name or character, that all men are bound to obey him. Among whom -The nations brought to the obedience of faith;

and tranquillity of mind, arising from the regulation of your affections, from trusting in him, and casting your care upon him; from resignation to his will, and possessing your souls in patience under all the trials and troubles which you may be called to pass through. See chap. v. 1; Isa. xxvi. 3; Phil. iv. 6. In this sense, it seems, the word peace is used in the apostolic benedictions. It may, however, also include all manner of blessings, temporal, spiritual, and eternal. From God our Father-The original source of all our blessings, who is now become our reconciled Father, having adopted us into his family, and regenerated us by his grace; and the Lord Jesus Christ-The one Mediator between God and man, through whose sacrifice and intercession we receive all the blessings of providence and grace. It is one and the same peace, and one and the same grace, which we receive from the Father and from the Son: and our trust must be placed, for grace and peace, on God, as he is the Father of Christ; and on Christ, as he reconciles us and presents us to the Father. "Because most of the Roman brethren were unacquainted with Paul, he judged it necessary, in the inscription of his letter, to assure them that he was an apostle, called by Jesus Christ himself, and that he was separated to preach the gospel to the Gentiles, in fulfilment of the promises which God had made by the prophets in the Scriptures, that the gospel should be preached to them. These circumstances he mentions, to remove the prejudices of the believing as well as of the unbelieving Jews, who, he knew, were displeased with him for preaching the gospel to the Gentiles. Withal, because the church of Rome had not been planted by any apostle, he instructed them in some particulars concerning the