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2 to be an apostle, separated to the gospel of God. * Which he had promised before, by his prophets, in the holy
3 Scriptures; Concerning his Son, Jesus Christ our.Lord, who was of the seed of David, according to the flesh,
4 But declared the Son of God with power, according to the spirit of holiness, by the resurrection from the dead;
5 By whom we have received grace and apostleship, for
6 obedience to the faith in all nations for his name. Among
7 whom are ye also, the called of Jesus Christ: To all that are in Rome, who are beloved of God, called and holy, Grace to you, and peace, from God our Father, and the Lord Jesus Christ.
8 First, I thank my God, through Jesus Christ, for you
* Dent, xviii. I8. Isa. ix. 6, 7. Chap. liii. and Ixi. Jcr. xxii. is.
V. 3. Which he promised 'before—Of old time, frequently, solemnly. And the promise and accomplishment confirm each other.
V. 3. Who teas of the seed of David, according to the flesh—That is, with regard to his human nature. Both the natures of our Saviour are here mentioned: but the human is mentioned first, because the divine was not manifested in its full evidence till after his resurrection.
V. 4. But powerfully declared to be the Son of God, according to the spirit of holiness—That is, according to his divine nature. By the resurrection from the dead—For this is both the fountain and the object of our faith; and the preaching of the apostles was the consequence of Christ's resurrection.
V. 5. By whom foe have received—I and the other apostles, grace and apostleship—The favour to be an apostle, and qualifications for it. For obedience to the faith in all nations—That is, that all nations may embrace the faith of Christ. For his name—For his sake, out of regard to him.
V. 6. Among whom—The nations brought to the obedience of faith, are ye also—But St. Paul gives them no pre-eminence above others.
V. 7. To all that are in Rome—Most of these were heathens by birth, ver. 13, though with Jews mixed among them. They were scattered up and down in that large city, and not yet reduced into the form of a church; only some had began to meet in the house of Aquila and Priscilla. Beloved of God —And from his free love, not from any merit of yours, called by his word and his Spirit to believe in him, and now, through faith, holy as he is holy. Grace —The peculiar favour of God, and peace—All manner of blessings, temporal, spiritual and eternal. This is both a Christian salutation, and an apostolic benediction, from God our Father, and the Lord Jesus Christ—This is the usual way wherein the apostles speak, " God the Father, God our Father." Nor do they often, in speaking of him, use the word, Lord, as it implies the proper name of God, Jehovah. In the Old Testament, indeed, the holy men generally said, the Lord our God, For they were then, as it were, servants, whereas now they are sons. And sons so well know their father, that they need not frequently mention his proper name. It is one and the same peace, and one and the same grace, which is from God and from Jesus Christ. Our trust and prayer fix on God, as he is the Father of Christ, and on Christ, as he presents us to the Father.
V. 8. I thank —In the very entrance of this one epistle, are the traces of all spiritual affections, but of thaakfulness above all, with the expression of which almost all St. Paul's epistles begin. He here particularly thanks God, that what otherwise himself should have done, was done at Rome already. My God—This very word expresses faith, hope, love, and consequently all all, that your faith is spoken of through the whole world.
9 For God, whom I serve with my spirit in the gospel of his Son, is my witness, how incessantly I make mention
10 of you, Always requesting in my prayers to come unto you, if by any means now at length I may have a pros
11 perous journey by the will of God. For I long to see you, that I may impart to you some spiritual gift, that ye
12 may be established, That is, to be comforted together
13 with you, by the mutual faith both of you and me. Now I would not have you ignorant, brethren, that I have often purposed to come to you, (though I have been hindered hitherto,) that I might have some fruit among
true religion, through Jesus Christ—The gifts of God all pa«s through Christ to us: and all our petitions and thaaksgivings pass through Christ to God. That your faith is spoken of— In this kind of congratulations, St. Paul describes either the whole of Christianity, as Col. i. 3, &c. or some part of it, as 4 Cor. i. 5. Accordingly he here mentions the faith of the Romans, suitably to his design, ver. 12, 17. Through the whole world—This joyful news spreading every where, that there were Christians also in the imperial city. And the goodness and wisdom of God established faith in the chief cities; in Jerusalem and Rome particularly, that from thence it might be diffused to all nations.
V. 9. God whom I serve—As an apostle, in my spirit—Not only with my body, but with my inmost soul; in the gospel—By preaching it.
V. 10. Always—In my solemn addresses to God, if by any means now at length—This accumulation of particles declares the strength of his desire.
V. 11, That I may impart to you—Face to face, by laying on of hands, prayer, preaching the gospel, private conversation, some spiritual gift —With such gifts the Corinthians, who had enjoyed the presence of St. Paul, abounded, 1 Cor. i. 7, xii. 1, xiv. 1. So did the Galatians likewise, Gal. iii. 5. And, indeed, all those churches which had had the presence of any of the apostles, had peculiar advantages in this kind, from the laying on of their hands, Acts xix. 6, viii. 17, &c. 2 Tim. i. 6. But as yet the Romans were greatly inferior to them in this respect, for which reason the apostle, in the 12th chapter also, says little, if any thing, of their spiritual gifts. He therefore desires to impart some, that they might be established; for by these was the testimony of Christ confirmed among them. That St. Peter had no more been at Rome than St. Paul, at the time when this epistle was written, appears from the general tenor thereof, and from this place in particular. For otherwise, what St. Paul wishes to impart to the Romans, would have been imparted already by St. Peter.
V. 12. That is, I long to be comforted—by the mutual faith both of you and me—He not only associates the Romans with, but even prefers them before himself. How different is this style of the apostle, from that of the modern court of Rome!
V. 13. Brethren—A frequent, holy, simple, sweet, and yet grand appellation. The apostles but rarely address persons by their names, as, O ye Corinthians, O Tintothens. St.Paul generally uses this appellation, Brethren; sometimes, in exhortation, My beloved; or, My beloved brethren: St. James, Brethren, My brethren, My beloved brethren: St. Peter and Jude always, Beloved: St. John frequently, Beloved; once, Brethren; oftener than once, My little children. Though I have been hindered hitherto—Either by business, see chap. xv. 22, or persecution, 1 Thess. ii. 2, or the Spirit, Acts xvi. 7. That I might have tome fruit—Of my ministerial labours; even as I have already had from the aiany churches I have planted and watered among the other Gentiles. ,
14 you also, even as among the other Gentiles. I am a debtor both to the Greeks and the Barbarians, both to
15 the wise and to the unwise. Therefore, as much as in me is, I am ready to preach the gospel to you also who
16 are at Rome. For I am not ashamed of the gospel; for it is the power of God unto salvation to every one that believeth, both to the Jew and to the Gentile.
17 For the righteousness of God is revealed therein from faith to faith; as it is written, * The just shall live by
18 faith. For the wrath of God is revealed from heaven,
* Hab. it. 4.
V. 14. To the Greeks and the Barbarians —He includes the Romans under the Greeks; so that this division comprises all nations. Both to the wise and the unwise—For there were unwise even among the Greeks, and wise even among the Barharians. I am a debtor to all—I am bound, by my divine mission, to preach the gospel to them.
V. 16. For I am not ashamed of the gospel—To the world, indeed, it is folly and weakness, 1 Cor. i. 18. Therefore, in the judgment of the world, he ought to be ashamed of it; especially at Rome, the head and theatre of the world. But Paul is not ashamed; knowing it is the power of God unto salvation, to every one that believeth—The great and gloriously powerful means of saving all who accept salvation in God's own way. As St. Paul comprises the sum of the gospel in this epistle, so he does the sum of the epistle in this and the following verses. Both to the Jew and to the Gentile—There is a noble frankness, as well as.a comprehensive sense in these words, by which he on the one hand shows the Jews their absolute need of the gospel, and on the other, tells the politest and greatest nation in the world, both that their salvation depended on receiving it, and that the first offers of it were, in every place, to be made to the despised Jews.
V. 17. The righteousness of God—This expression sometimes means, God's eternal, essential righteousness, which includes both justice and mercy: andis eminently shewn, in condemning sin, and yet justifying the sinner. Sometimes it means, that righteousness by which a man, through the gift of God, is made and is righteous: and that both by receiving Christ through faith, and by a conformity to the essential righteousness of God. St. Paul, when treating of justification, means hereby, the righteousness of faith: therefore called, The righteousness of God, because God found out and prepared, reveals and gives, approves and crowns it. In this verse the expression means, the whole benefit of God through Christ for the salvation of a sinner, ' is revealed —Mention is made here, and ver. 18, of a twofold revelation, of wrath and of righteousness: the former, little known to nature, is revealed by the law; the latter, wholly unknown to nature, by the gospel. That goes before and prepares the way; this follows: each, the apostle says, is revealed, at the present time, in opposition to the times of ignorance. From faith to faith— By a gradual series of still clearer and clearer promises. As it is written— St. Paul had just laid down three propositions, 1. Righteousness is by faith, ver. 17. 2. Salvation is by righteousness, ver. 16. 3. Both to the Jews and to the Gentiles, ver. 16. Now all these arc confirmed by that single sentence, The just shall live by faith—Which was primarily spoken of those who preserved their lives, when the Chaldeans besieged Jerusalem, by believing the declarations of God, and acting according to them. Here it means, he shall obtain the favour of God, and continue therein by believing.
V. 18. For—There is no other way of obtaining life and salvation. Having laid down this proposition, the apostle qow enters upon the proof of it. His against all ungodliness and unrighteousness of men, who
19 detain the truth in unrighteousness. For what is to be known of God is manifest in them; for God hath shewed
20 it to them. For those things of him which are invisible, both his eternal power and Godhead, are clearly seen from the creation of the world, being understood by the things which are made, so that they are without excuse s
21 Because knowing God, they did not glorify him as God, neither were thankful, but became vain in their reasonings,
22 and their foolish heart was darkened. Professing to be
23 wise, they became fools, And changed the glory of the incorruptihle God into an image in the likeness of corruptihle man, and of birds, and of four-footed creatures,
24 and reptiles. Wherefore God also gave them up to uncleanness through the desires of their hearts, to dis
first argument is, the law condemns all men, as being under sin. None, therefore, is justified by the works of the law. This is treated of to chap. iii. so. And hence he infers, therefore justification is by faith. The wrath of God is revealed—Not only by frequent and signal interpositions of Divine Providence, but likewise in the sacred oracles, and by us his messengers. From heaven— This speaks the majesty of him whose wrath is revealed, his all-seeing eye, and the extent of his wrath: Whatever is under heaven, is under the effects of his wrath, believers in Christ excepted. Against all ungodliness and unrighteousness—These two are treated of, ver. 23, &c. of men—He is speaking here of the Gentiles, and chiefly the wisest of t hem; who detain the truth— For it struggles against their wickedness, in unrighteousness—The word here inclndes ungodliness also.
V. 19. For what is to be known of God—Those great principles which are indispensahly-necessary to be known, is manifest in them; for God hath skewed it to them —By the light which enlightens every man that cometh into the world.
V. 20- For those things of him which are invisihle are seen—By the eye of the mind, being understood—They are seen by them, and them only, who use their understanding.
V. 21. Because knowing God—For the wiser heathens did know, that there was one supreme God; yet, from low and base considerations, they conformed to the idolatry of the vulgar. They did not glorify him as God, neither were thankful—They neither thanked him for his benefits, nor glorified him for his divine perfections; but became vain—Like the idols they worshipped, in their reasonings-—Various, uncertain, foolish. What a terrible instance have we of this, in the writings of Lucretius! What vain reasonings, and how dark a heart, amidst so pompous professions of wisdom!
V. 23. And changed—With the utmost folly! Here are three degrees of ungodliness and of punishment. The first is described, ver. 21—24. The second, ver. 25—27. The third, in the 28th and following verses. The punishment, in each case, is expressed by, God gave them up. If a man will not worship God as God, he is so left to himself, that he throws away his very manhood. Reptiles—or creeping things; as beetles, and various kinds of serpents.
V. 24. Wherefore—One punishment of sin is from the very nature of it, as ver. 27. Another, as here, is from vindictive justice. Uncleauness—Ungodliness and uncleanness are frequently joined, 1 Thess. iv. s, as are the knowledge of God and purity, God gave them up—By withdrawing his restraining grace,
25 honour their bodies among themselves; Who changed the truth of God into a lie, and worshipped and served the creature above the Creator, who is blessed for ever!
26 Amen. Therefore God gave them up to vile affections; for even their women changed the natural use to that
27 which is against nature: And likewise also men, leaving the natural use of the woman, burned in their lust toward each other, men with men working filthiness, and receiving in themselves the just recompence of their error.
28 And as they did not like to retain God in their knowledge, God gave them up to an undiscerning mind, to do the
29 things which were not expedient, Filled with all injustice, fornication, maliciousness, covetousness, wickedness: full of envy, murder, contention, deceit, malignity, whisperers,
30 Backbiters: haters of God, violent, proud: boasters, SJ inventers of evil things: disobedient to parents, Without
understanding, covenant-breakers, without natural affec32 tion, implacable, unmerciful. Who knowing the righteous
V. 25. Who changed the truth—The true worship of God, into a lie—False, abominable idolatries, and worshipped—Inwardly, and served—Outwardly.
V. 26. Therefore God gave them up to vile affections—To which the heathen Romans were then abandoned to the last degree; and none more than the emperors themselves.
V. 27. Receiving the just recompence of their error—Their idolatry: being punished with that unnatural lust, which was as horrible a dishonour to the body, as their idolatry was to God.
V. 28. God gave them up to an undiscerning mind—Treated of, ver. 32, to do things not expedient—Even the vilest abominations, treated of, ver. 29—31.
V. 29. Filled with all injustice—This stands in the first place, unmerc(fulness in the last. Fornication—Includes here every species of uncleaunesa. Maliciousness—The Greek word properly implies a temper, which delights in hurting another, even without any advantage to itself.
V. 30. Whisperers—Such as secretly defame others. Backhiters—Such as speak against others behind their back. Haters of God—That is, rebels against him; deniers of his providence, or accusers of his justice in their adversities. Yea, having an inward heart-enmity to his justice and holiness. Inventers of evil things—Of new pleasures, new ways of gain, new arts of hurting, parlicularly in war.
V. 31. Covenant-breakers— It is well known, the Romans, as a nation, from the very beginning of their commonwealth, never made any scruple of vacating altogether the most solemn engagement, if they did not like it, though made by their supreme magistrate, in the name of the whole people. They only gave up the general who had made it, and then supposed themselves to be at full liberty! Without natural affection—The custom of exposing their own new-born children to perish by cold, hunger, or wild beasts, which so generally prevailed in the heathen world, particularly among the Greeks and Romans, was an amazing instance of this; as is also that of killing their aged and helpless parents, now common among the American heathens.
V. 32. Not only do the same, but have pleasure in those that practise them— This is the highest degree of wickedness. A man may be hurried by his passions to do the thing he hates. But he that has pleasure in those that do evil, loves wickedness for wickedness1 sake. And hcrebyhe encourages them in sin, and heaps the guilt of others upon his own head.