Paul glories in]

CHAP. I.

PAUL, a servant of Jesus Christ, called to be an apostle, separated unto the Gospel of God,

2 (Which he had promised afore by his prophets in the holy Scriptures,)

3 Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

4 And declared to be 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 obedience to the faith among all nations, for his name: 6 Among whom are ye also the called of Jesus Christ:

7 To all that be in Rome, beloved of God, called to be saints: 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 all, that your faith is spoken of throughout the whole world.

9 For God is my witness, whom I serve with my spirit in the Gospel of

CHAP. I.

[preaching the Gospel

his Son, that without ceasing I make mention of you always in my prayers;

10 Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

11 For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

12 That is, that I may be comforted together with you by the mutual faith both of you and me.

13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

14 I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

15 So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also.

16 For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (A)

(A) Ver. 1-16. Paul glories in preaching the gospel, both to Jews and Gentiles."St. Paul commences this Epistle (as Mr. Cox observes) by a short but comprehen

sive inscription, in which he asserts his authority as an apostle, endeavours to impress the Jews with a favourable opinion of the Gospel, and gives an interesting summary of its principal doctrines, and of

CHAP. 1. Ver. 1. Called to be an apostle.-Paul not being converted till after the death of Jesus, the judaizing teachers were ready to dispute his title to be an apostle, which seems to be the reason of his so constantly insisting on the heavenly vision, wherein he was called by Christ himself to the apostleship. See Acts xxvi. 16-18.

Ver. 4. And declared.-Marg. "determined." Doddr." determinately marked out." Boothroyd, "proved to be the Son of God with power." Cox, "powerfully demonstrated," &c.- The Spirit of Holiness-(or Holy Spirit.) Doddridge says,

It seems to me so little agreeable to the style of Scripture in general, to call the divine nature of Christ the spirit of holiness (or the Holy Spirit), that, highly as I esteem the many learned and accurate commentators who have given it this turn, I rather refer it to the operation of the Spirit of God in the production of Christ's body, by which means the opposition between "according to the flesh," and according to the spirit," will be preserved;

the one referring to the materials acted upon, the other to the divine and miraculous agent. See Luke i. 35."

Ibid. By the resurrection.-Mackn. "By (his) resurrection."

Ver. 5. Grace and apostleship.-Doddr. "Grace and an apostolical mission.". For obedience to the faith.-Marg. "To the obedience of faith."

Ver. 7, Called to be saints-As in ver. 1. Paul is not said to be "called an apostle," but "called to be" one so here, these Romans are not merely called saints, but "called" by the grace of Ged "to be such "the called of Christ Jesus." See chap. viii, 30.

Ver. 9 With-Marg. " In "--my spirit.

Ver. 11. Some spiritual gift.-This refers proba bly to miraculous gift, See 1 Cor. xii. 1–9; xiv. 1, 12.

Ver. 13. But was let-i. e. hindered.

Ver. 16. For it is.-Cox, Boothroyd, &c. “Because it is," &c.

the privileges of real Christians. He then proceeds to state his ardent affection for the Christians at Rome, and his earnest desire to preach to them; which naturally leads him to refer to the grand distinguishing doctrine of the Gospel, Justification by faith, a topic which he fully explains and vindicates in several of the subsequent chapters of this Epistle." In the introduction to this, as to most of his Epistles, the apostle fails not to introduce the dear and honoured name which he adored, as the foundation of his hope and joy; Jesus, the Son of God, who was made (or born) of the seed of David, according to the flesh;" but "declared to be the Son of God with power, according to the Spirit of Holiness (or the Holy Spirit), by the resurrection from the dead."

The apostle proceeds to state, how much he rejoiced in finding that their faith was spoken of " throughout the whole world;" that is, so far as the gospel had been preached-namely, the boundaries of the Roman Empire, which was " all the world" to them. (See Note on Luke ii. 1.) And at the same time he assures them, with what persevering earnestness he prayed for their spiritual prosperity, and how earnestly he desired to visit them, that he might impart to them some spiritual gifts, which the Holy Ghost had intrusted him with, for the church's benefit. For in this respect he considered himself as indebted to all nations, and to all classes of society, to whom he owed his utmost exertions in

the propagation of the gospel: "for (adds he) I am not ashamed of the gospel of Christ." And why not? "Because it is the power of God unto salvation, to every one that believeth." The Jewish Rabbies, indeed, were ashamed of it, for it was to them "a stumbling-block;" and the Greeks, because it was to them "foolishness;" but Paul, on the contrary, gloried in it, because it is "to them that believe, the wisdom of God, and the power of God;" that is, a way of salvation in which the wisdom and power of God, as well as his mercy, are eminently displayed, both to Jews and Gentiles. In bringing this subject home to our own times, and to our own bosoms, it must be confessed, that there are many professing Christians who are both ashamed of, and a disgrace to, the gospel: but those who are not a disgrace to it-that is, those who believe and act upon its principles-will never be ashamed of it; because, 1. It meets and satisfies all their necessities: they are sinners, such as Christ came to save. 2. It provides them a guide in all difficulties, namely, the Holy Spirit, whom the Father has promised to all who ask him. 3. It animates and encourages them under all their fears and trials; for it is by the gospel that "life and immortality are brought to light." 4. In its tendency and effects, it affords the brightest evidence of its own divinity. (See Dr. Watts's Serm. xv. xvi. xvii.-three of the best discourses ever printed.)

Ver. 17. For therein is the righteousness," &c.Mackn. "For the righteousness of God by faith is revealed in it, in order to (produce) faith," &e.

Ibid. The just shall live by faith-This appears to be quoted from Hab. ii. 4, and very nearly corresponds with the reading of the lxx. To "live by (or "from," Gr. ek) faith," implies, that the righteous (or justified) man derives his safety here, and his salvation hereafter, from his faith in God.

Ver. 18. Who hold the truth.-The original verb means either to gain hold, or to keep hold; and the latter, sometimes in the sense of keeping back, or

withholding. 2 Thes. ii. 6-7. See Parkhurst in Katecho. The heathen did retain, in the works of nature, a sufficient proof of the Divine Providence to render their infidelity inexcusable, and still more so their vices; and those vices also did withhold, or restrain the progress of the truth. Doddr. "restrain." Mackn. "confine."

Ver. 19. In them.- Marg. "to them." Mackn. "among them." So Doddr.

Ver. 20. The invisible, &c.-Mackn. "His invisible things, even his eternal power." &c.-So that they.-Marg." That they may."

(B) Ver. 17-25. The necessity of faith, and awful consequences of infidelity.-In the gospel of Christ, as a divine scheme of salvation, is the righteousness of God gloriously revealed. 1. It is displayed and illustrated in the doctrine of Christ's atonement for human guilt; and 2. In the sanctification of believers by the influences of the Holy Spirit.

Thus it is that "the righteousness of God is gradually revealed," or (as it is here expressed)" from faith to faith;" that is, from one degree of faith to another, till it is completely revealed, and crowned with everlasting life. Thus it is that our salvation, "all through, from one end to the other,' as Mr. Locke expresses it, is founded on faith in God through Christ; accordingly, as the prophet Habbakuk assured the Jews, that by believing in his word of promise, they should escape the miseries of the Babylonish captivity; so believers trusting in Christ shall be delivered from the miseries of sin, and of eternal death.

And as the righteousness of God is revealed in the salvation of believers, so is it awfully displayed in the punishment of unbelievers: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." The former term [ungodliness], when used alone, may comprehend every kind of sin; but when used with unrighteousness, or lasciviousness (which plainly relates to the second table of the law), refers more parti. cularly, as we conceive, to impiety, or sins

against God, comprehending the opposite crimes of atheism and idolatry. In the former [atheism], men were without excuse, because, even " from the creation of the world, the invisible things of him" [God], namely, "his eternal power and Godhead, were clearly seeu; so that they [who denied his being and perfections] were utterly without excuse." For as every work of art (a watch or clock, for instance) clearly proves the previous existence of an artist; so, much more does the immense machinery of nature demonstrate the being and perfections of the Creator.

The far greater part of the heathen world fell into the contrary error of idolatry and polytheism. "Professing themselves to be wise"-that is, to be sophists and philosophers-"they became fools;" and such fools, that they "changed the glory of the incorruptible God into an image [or images] made like to corruptible man, and to birds, and four-footed beasts, and creeping things;" for instance, the bull and the eagle, the beetle and the serpent. Thus they changed the truth of God into a lie, conceived of the true God as of an idol; and "served the creature more than," or rather instead of, "the Creator." He therefore "gave them up to uncleanness, through the lusts of their own hearts;" and thus licentiousness became connected with idolatry, and the most unnatural lusts were admitted to form part of their religious rites.

It is true that the philosophers had a twofold doctrine, public and secret: in the

Ver. 24. Gave them up.-See Gen. vi. 3. Ver. 25. More thun.-Marg. "Rather than." Ver. 26. Gave them up unto vile affections-"Those unnatural crimes, which are now considered most scandalous, and most severely punished when dis

covered, so far from being probibited by the religion and laws of the heathen, were authorised in both, and avowedly practised by persons of the greatest celebrity among them."-Mr. Cox. See also Machn.

woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet. 28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29 Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30 Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31 Without understanding, covenant-breakers, without natural affection, implacable, unmerciful: 32 Who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

CHAP. II.

THEREFORE thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2 But we are sure that the judgment

[inexcusable.

of God is according to truth against them which commit such things.

3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance ?

5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

6 Who will render to every man according to his deeds:

7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

former they encouraged the vulgar idolatries of the multitude; in the latter it is supposed they taught the spiritual and eternal nature of God; but we believe this was the case in very few instances; those who rejected the vulgar superstition, often sunk into a sort of philosophic atheism, and worshipped Nature.

In the course of eighteen centuries the worshipping of idols, stocks, and stones, has been in great part abolished from the Pagan world; much, however, remains to

be done in this respect in India, China, Africa, and elsewhere; but as the Spirit of God accompanies the progress of Missionary labours, we trust that these nations will follow the example of the South Sea Islanders, and give their idols to the moles and to the bats," or rather scatter them to the winds and to the seas; no more substituting the creature for "the Creator, who is blessed," and shall be "blessed for ever, Amen,"

Ver. 28. Did not like to retain.-Marg. "To acknowledge."- -A reprobate mind.-Marg. "A mind void of judgment."Things not convenient.- A figure of speech, intimating the most detestable crimes."-Cox.

Ver. 30. Inventors of evil things-That is, probably of false and scandalous reports, agreeing with the preceding articles-" Backbiters," &c.

Ver.31. Without natural affection.--Marg. "Unsociable." This is supposed to refer particularly to the Stoics.

Ver. 32. Have pleasure in them that do them.Marg. "Consent with them."-"To behold vice with complacency, is the last stage of a degenerate mind."-Cox.

CHAP. II. Ver. 1. Therefore.—" Wherefore.” This is not an inference from what precedes, so much as from what immediately follows. See Macknight.

Ver. 2. The judgment.—Mackn. "The sentence;" i. e. the judgment pronounced. Comp. chap. v. 16. Ver. 4. Or despisest thou.-Mackn. "Dost thou misconstruct?" But Doddridge, Cox, and Boothroyd, prefer the common rendering.

Ver. 5. Hardness and impenitent.—Mackn, “ Obdurate and impenitent."

Ver. 6. His deeds.-Dod4r." His works." This word, "works," should be preserved throughout, on account of the argument founded on it.

Ver. 8. Them that are contentious.-Gr. “Are

9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile :

11 For there is no respect of persons with God.

12 For as many as have sinned without law shall also perish without law and as many as have sinned in the law shall be judged by the law;

13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another ;)

16 In the day when God shall judge the secrets of men by Jesus Christ according to my Gospel.

17 Behold, thou art called a Jew, and restest in the law, and makest thy

boast of God,

[nor Gentiles

18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

19 And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

20 An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

22 Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

23 Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

24 For the name of God is blasphemed among the Gentiles through you, as it is written.

25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

26 Therefore if the uncircumcision

of contentions." Doddr. "Children of contention," which preserves the Hebrew idiom.

Ver. 9 and 10. Gentile.-Marg. "Greek." Ver. 11. There is no respect of persons with God. -See Lev. xix. 15; Deut. i. 17.

'Ver. 12. Without law.-Doddr. and Boothroyd understand this of" the law of Moses;" Macknight and Cox, of divine revelation generally; but we must remember, that at this time (A. D. 60) scarcely any of the New Testament was published.. ned in.- Doddr. &c. " under the law."

-Sin

Ver. 13. The doers of the law shall be justified.— This is the first time the important term "justified" occurs in this epistle: and it is evidently used in a forensic sense, referring to a judicial sentence, as in Matt. xii. 37.-" If a Jew sinned in respect of any of the precepts [of the Mosaic law], and did not offer the prescribed sacrifice, he could not be acquitted or justified."-Boothroyd,

Ver. 15. Their conscience, &c.-Marg. "The conscience witnessing with them." Their thoughts the mean while, &c.-Marg. "Their thoughts between themselves, accusing," &c Doddr. "Their mutual reasonings among themselves, accusing or defending," &c.

Ver. 16. In the day, &c.-This verse connects with verse 12, the three intervening verses (13, 14, and 15) being a parenthesis; and the sense is, that "In the day of judgment, the heathen who sinned

against the light of nature, and their own consciences, will be thereby judged; but the Jews, who had been favoured with a written revelation by Moses and the prophets, will be subjected to a severe scrutiny, according to their obedience or disobedience to it."According to my gospel" Not any written gospel or history of Jesus Christ, but the doctrine of the gospel, which had been preached by Paul." Lardner's Sup. ch. iv. So Doddridge, Macknight, &c.

Ver. 17. Called a Jew-" Bearest the name of a Jew." Doddr., Cox, &c. But Boothroyd, following Griesbach, reads, on the authority of some MSS. and ancient versions, But if thou be called a Jew, and rest in the law, and glory in God," &c.

Ver. 18. Approvest the things that are more cacellent.-Marg. "triest the things that differ." So Doddridge, nearly.

Ver. 19. A guide of the blind, &c.-These are titles in which the Rabbies were used to glory, in reference to the Gentiles.

Ver. 22. Thou that sayest.-Doddridge, "that preachest." So Cox-Dost thou commit sacrilege?-Mackn. "rob temples." See Mal. iii. 8. Ver. 24. As it is written.-See 2 Sam. xii. 14; Isa. lii. 5; Ezek, xxxvi. 22, 23.

Ver. 25. Is made (or becomes) uncircumcisioni. e. is rendered nugatory and useless. Ver. 26. Shall not his uncircumcision, &c.-That