Romans 1 commentary

The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.

We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, Jas 4:15. Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.

In these verses the apostle opens the design of the whole epistle, in which he brings forward a charge of sinfulness against all flesh; declares the only method of deliverance from condemnation, by faith in the mercy of God, through Jesus Christ; and then builds upon it purity of heart, grateful obedience, and earnest desires to improve in all those Christian graces and tempers, which nothing but a lively faith in Christ can bring forth. God is a just and holy God, and we are guilty sinners. It is necessary that we have a righteousness to appear in before him: there is such a righteousness brought in by the Messiah, and made known in the gospel; a gracious method of acceptance, notwithstanding the guilt of our sins. It is the righteousness of Christ, who is God, coming from a satisfaction of infinite value. Faith is all in all, both in the beginning and progress of Christian life. It is not from faith to works, as if faith put us into a justified state, and then works kept us in it; but it is all along from faith to faith; it is faith pressing forward, and gaining the victory over unbelief.

The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.

In the horrid depravity of the heathen, the truth of our Lord's words was shown: “Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light.” The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.

1. Paul, etc. “The inscription of the Pauline Epistles,” says Turrettin, “is according to the manner of the ancients, both Greeks and Romans. They were wont to prefix their name; and to those to whom they wrote they added their good wishes.” We have an example in Acts 23:26. — Ed. — With regard to the word Paul, as it is a subject of no such moment as ought to detain us, and as nothing can be said which has not been mentioned by other expounders, I should say nothing, were it not proper to satisfy some at small expense without being tedious to others; for the subject shall be despatched in a very few words.

They who think that the Apostle attained this name as a trophy for having brought Sergius, the proconsul, to the faith of Christ, are confuted by the testimony of Luke, who shows that he was so called before that time. (Acts 13:7, 9.) Nor does it seem probable to me, that it was given him when he was converted to Christ; though this idea so pleased Augustine, that he took occasion refinedly to philosophize on the subject; for he says, that from a proud Saul he was made a very little (parvulum Thereby expressing the meaning of Paulus, which in Latin is little. “Paul,” says the quaint Elnathan Parr, “as signifies little, and indeed not unfitly, for he is reported to have been low in stature, and to have had a very small voice,” which is thought to have been objected to him in 2 Corinthians 10:10 — Ed. ) disciple of Christ. More probable is the opinion of Origen, who thought that he had two names; for it is not unlikely to be true, that his name, Saul, derived from his kindred, was given him by his parents to indicate his religion and his descent; and that his other name, Paul, was added, to show his right to Roman citizenship; Most writers agree in this view, regarding Saul as his Hebrew name and Paul as his Roman name. — Ed. they would not have this honor, then highly valued, to be otherwise than made evident; but they did not so much value it as to withhold a proof of his Israelitic descent. But he has commonly taken the name Paul in his Epistles, and it may be for the following reasons: because in the churches to which he wrote, it was more known and more common, more acceptable in the Roman empire, and less known among his own nation. It was indeed his duty to avoid the foolish suspicion and hatred under which the name of a Jew then labored among the Romans and in their provinces, and to abstain from inflaming the rage of his own countrymen, and to take care of himself.

A servant of Jesus Christ, etc. — He signalizes himself with these distinctions for the purpose of securing more authority to his doctrine; and this he seeks to secure by two things — first, by asserting his call to the Apostleship; “A called Apostle — vocatus apostolus — κλητὸς απόστολος;” our version is, “called to be an Apostle”. Most consider “called” here in the sense of chosen or elected, “a chosen Apostle.” Professor Stuart observes, that κλητὸς in the writings of Paul has always the meaning of efficient calling, and signifies not only the invited, but the effectually invited. He refers to 1 Corinthians 1:1, 2; 1 Corinthians 1:24; Romans 1:6, 7; Romans 8:28; compared with Galatians 1:15; Jude 1:1; Hebrews 3:1; Romans 11:29; Ephesians 4:1

He was an Apostle by a call, or as Beza renders it, “by the call of God — ex Dei vocatione apostolus.” The meaning is the same as what he himself expresses it in Galatians 1:1. Turrettin renders it, “Apostolus vocatione divina — an Apostle by divine vocation.”

The difference between “a called Apostle” and “called to be an Apostle,” is this, that the first conveys the idea that he obeyed the call, and the other does not. — Ed. and secondly, by showing that his call was not unconnected with the Church of Rome: for it was of great importance that he should be deemed an Apostle through God’s call, and that he should be known as one destined for the Roman Church. He therefore says, that he was a servant of Christ, and called to the office of an Apostle, thereby intimating that he had not presumptuously intruded into that office. He then adds, that he was chosen, (selectum — selected, Αφωρισμένος separated, set apart; “segregatus,” Vulgate; “separatus, Beza. “The Pharisees,” says Leigh, “were termed ἀφωρισμένος we may English them Separatists: they separated themselves to the study of the law, in which respect they might be called ἀφωρισμένος εἰς τὸν νόμον, separated to the law. In allusion to this, saith Drusius, the Apostle is thought to have styled himself, Romans 1:1, ἀφωρισμένον εἰς ἐυαγγέλιον, separated unto the Gospel, when he was called from being a Pharisee to be a preacher of the Gospel.” Separated is the word adopted both by Doddridge and Macknight, as well as by our own version. — Ed. ) by which he more fully confirms the fact, that he was not one of the people, but a particular Apostle of the Lord. Consistently with this, he had before proceeded from what was general to what was particular, as the Apostleship was an especial service; for all who sustain the office of teaching are to be deemed Christ’s servants, but Apostles, in point of honor, far exceed all others. But the choosing for the gospel, etc., which he afterwards mentions, expresses the end as well as the use of the Apostleship; for he intended briefly to show for what purpose he was called to that function. By saying then that he was servant of Christ, he declared what he had in common with other teachers; by claiming to himself the title of an Apostle, he put himself before others; but as no authority is due to him who willfully intrudes himself, he reminds us, that he was appointed by God.

Then the meaning is, — that Paul was a servant of Christ, not any kind of servant, but an Apostle, and that by the call of God, and not by presumptuous intrusion: then follows a clearer explanation of the Apostolic office, — it was ordained for the preaching of the Gospel. For I cannot agree with those who refer this call of which he speaks to the eternal election of God; and who understand the separation, either that from his mother’s womb, which he mentions in Galatians 1:15, or that which Luke refers to, when Paul was appointed for the Gentiles: but I consider that he simply glories in having God as the author of his call, lest any one should think that he had through his own rashness taken this honor to himself. Some combine the four separations. “Set apart in the eternal counsel of God, and from his mother’s womb, Galatians 1:15, and by the special commandment of the Holy Ghost, Acts 13:2, confirmed by constitution of the Church, Acts 13:3; Galatians 2:9.” — Parr. But the object here seems to have been that stated by Calvin: nor is it just or prudent to connect any other idea with the word except that which the context requires; for to do so only tends to create confusion. — Ed.

We must here observe, that all are not fitted for the ministry of the word; for a special call is necessary: and even those who seem particularly fitted ought to take heed lest they thrust themselves in without a call. But as to the character of the Apostolic and of the Episcopal call, we shall consider it in another place. We must further observe, that the office of an Apostle is the preaching of the gospel. It hence appears what just objects of ridicule are those dumb dogs, who render themselves conspicuous only by their mitre and their crook, and boast themselves to be the successors of the Apostles!

The word, servant, imports nothing else but a minister, for it refers to what is official. Moses, Joshua, David, Nehemiah, etc., where, in a similar sense, called servants; and also our Savior. They were officially servants. — Ed I mention this to remove the mistake of those who too much refine on this expression and think that there is here to be understood a contrast between the service of Moses and that of Christ.

2. Which he had before promised, etc. — As the suspicion of being new subtracts much from the authority of a doctrine, he confirms the faith of the gospel by antiquity; as though he said, “Christ came not on the earth unexpectedly, nor did he introduce a doctrine of a new kind and not heard of before, inasmuch as he, and his gospel too, had been promised and expected from the beginning of the world.” But as antiquity is often fabulous, he brings witnesses, and those approved, even the Prophets of God, that he might remove every suspicion. He in the third place adds, that their testimonies were duly recorded, that is, in the Holy Scriptures.

We may learn from this passage what the gospel is: he teaches us, not that it was promulgated by the Prophets but only promised. If then the Prophets promised the gospel, it follows, that it was revealed, when our Lord was at length manifested in the flesh. They are then mistaken who confound the promises with the gospel, since the gospel is properly the appointed preaching of Christ as manifested, in whom the promises themselves are exhibited. The verb is προεπηγγείλατο only here; it comes from επαγγέλλομαι, which Schleusner says, means in the middle voice, to promise. “Which he had before promised.” is then the proper rendering, and not “Which he formerly published,” as proposed by Professor Stuart. Both Doddridge and Macknight have retained our version, with which that of Beza agrees. — Ed.

3. Concerning his own Son, etc. — This is a remarkable passage, by which we are taught that the whole gospel is included in Christ, so that if any removes one step from Christ, he withdraws himself from the gospel. For since he is the living and express image of the Father, it is no wonder, that he alone is set before us as one to whom our whole faith is to be directed and in whom it is to center. It is then a definition of the gospel, by which Paul expresses what is summarily comprehended in it. I have rendered the words which follow, Jesus Christ our Lord, in the same case; which seems to me to be most agreeable with the context. We hence learn, that he who has made a due proficiency in the knowledge of Christ, has acquired every thing which can be learned from the gospel; and, on the other hand, that they who seek to be wise without Christ, are not only foolish, but even completely insane.

Who was made, etc. — Two things must be found in Christ, in order that we may obtain salvation in him, even divinity and humanity. His divinity possesses power, righteousness, life, which by his humanity are conveyed to us. Hence the Apostle has expressly mentioned both in the Summary he gives of the gospel, that Christ was manifested in the flesh — and that in it he declared himself to be the Son of God. So John says; after having declared that the Word was made flesh, he adds, that in that flesh there was a glory as of the only-begotten Son of God. (John 1:14.) That he specially notices the descent and lineage of Christ from his ancestor David, is not superfluous; for by this he calls back our attention to the promise, that we may not doubt but that he is the very person who had been formerly promised. So well known was the promise made to David, that it appears to have been a common thing among the Jews to call the Messiah the Son of David. This then — that Christ did spring from David — was said for the purpose of confirming our faith.

He adds, according to the flesh; and he adds this, that we may understand that he had something more excellent than flesh, which he brought from heaven, and did not take from David, even that which he afterwards mentions, the glory of the divine nature. Paul does further by these words not only declare that Christ had real flesh, but he also clearly distinguishes his human from his divine nature; and thus he refutes the impious raving of Servetus, who assigned flesh to Christ, composed of three untreated elements.

4. Declared “Declaratus,” ὁρισθέντος. Some of the ancients, such as Origen, Chrysostom, Cyril, and others, have given to this verb the meaning of is “proved — δειχθέντος;” demonstrated — ἀποφανθέντος;” “exhibited — ἀποδειχθώντος;”etc. But it is said that the word has not this meaning in the New Testament, and that it means, limited, determined, decreed, constituted. Besides here, it is found only in Luke 22:22; Acts 2:23; Acts 10:42; Acts 11:29; Acts 17:26; Hebrews 4:7. The word, determined, or constituted, if adopted here, would amount to the same thing, that is, that Christ was visibly determined or constituted the Son of God through the resurrection, or by that event. It was that which fixed, settled, determined, and manifestly exhibited him as the Son of God, clothed and adorned with his own power. Professor Stuart has conjured a number of difficulties in connection with this verse, for which there seems to be no solid reason. The phrase, the Son of God, is so well known from the usage of Scripture, that there is no difficulty connected with it: the full phrase is the only-begotten Son. To say that Christ’s resurrection was no evidence of his divine nature, as Lazarus and others had been raised from the dead, appears indeed very strange. Did Lazarus rise through his own power? Did Lazarus rise again for our justification? Was his resurrection an attestation of any thing he had previously declared? The Revelation A. Barnes very justly says, that the circumstances connected with Christ were those which rendered his resurrection a proof of his divinity.

Professor Hodge gives what he conceives to be the import of the two verses in these words, “Jesus Christ was, as to his human nature, the Son of David; but he was clearly demonstrated to be, as to his divine nature, the Son of God, by the resurrection from the dead.” This view is taken by many, such as Pareus, Beza, Turrettin, etc. But the words, “according to the Spirit of Holiness” — κατὰ πνεῦμα ἁγιωσύνης, are taken differently by others, as meaning the Holy Spirit. As the phrase is nowhere else found, it may be taken in either sense. That the divine nature of Christ is called Spirit, is evident. See 1 Corinthians 15:45; 2 Corinthians 3:17; Hebrews 9:14, 1 Peter 3:18 Doddridge, Scott, and Chalmers, consider The Holy Spirit to be intended. The last gives this paraphrase: — “Declared, or determinately marked out to be the Son of God and with power. The thing was demonstrated by an evidence, the exhibition of which required a putting forth of power, which Paul in another place represents as a very great and strenuous exertion, ‘According to the working of his mighty power when he raised him from the dead.’ — The Spirit of Holiness, or the Holy Spirit. It was through the operation of the Holy Spirit that the divine nature was infused into the human at the birth of Jesus Christ; and the very same agent, it is remarkable, was employed in the work of the resurrection. ‘Put to death in the flesh,’ says Peter, and ‘quickened by the Spirit.’ We have only to do with the facts of the case. He was demonstrated to be the Son of God by the power of the Holy Spirit having been put forth in raising him from the dead.” As to the genitive case after “resurrection,” see a similar instance in Acts 17:32

The idea deduced by Calvin, that he is called here “the Spirit of Holiness,” on account of the holiness he works in us, seems not well-founded, though advanced by Theodoret and Augustine. — Ed. the Son of God, etc.: or, if you prefer, determined (definitus); as though he had said, that the power, by which he was raised from the dead, was something like a decree by which he was proclaimed the Son of God, according to what is said in Psalm 2:7, “I have this day begotten thee:” for this begetting refers to what was made known. Though some indeed find here three separate evidences of the divinity of Christ — “power,” understanding thereby miracles — then the testimony of the Spirit — and, lastly, the resurrection from the dead — I yet prefer to connect them together, and to reduce these three things to one, in this manner — that Christ was declared the Son of God by openly exercising a real celestial power, that is, the power of the Spirit, when he rose from the dead; but that this power is comprehended, when a conviction of it is imprinted on our hearts by the same Spirit. The language of the Apostle well agrees with this view; for he says that he was declared by power, because power, peculiar to God, shone forth in him, and uncontestably proved him to be God; and this was indeed made evident by his resurrection. Paul says the same thing in another place; having stated, that by death the weakness of the flesh appeared, he at the same time extols the power of the Spirit in his resurrection; (2 Corinthians 13:4) This glory, however, is not made known to us, until the same Spirit imprints a conviction of it on our hearts. And that Paul includes, together with the wonderful energy of the Spirit, which Christ manifested by rising from the dead, the testimony which all the faithful feel in their hearts, is even evident from this — that he expressly calls it the Spirit of Holiness; as though he had said, that the Spirit, as far as it sanctifies, confirms and ratifies that evidence of its power which it once exhibited. For the Scripture is wont often to ascribe such titles to the Spirit, as tend to illustrate our present subject. Thus He is called by our Lord the Spirit of Truth, on account of the effect which he mentions; (John 14:17)

Besides, a divine power is said to have shone forth in the resurrection of Christ for this reason — because he rose by his own power, as he had often testified:

“Destroy this temple, and in three days I will raise it up again,” (John 2:19;)

“No man taketh it from me,” etc.; (John 10:18)

For he gained victory over death, (to which he yielded with regard to the weakness of the flesh,) not by aid sought from another, but by the celestial operation of his own Spirit.

5. Through whom we have received, etc. — Having completed his definition of the gospel, which he introduced for the recommendation of his office, he now returns to speak of his own call; and it was a great point that this should be proved to the Romans. By mentioning grace and apostleship apart, he adopts a form of speech, “Hypellage,” a figure in grammar, by which a noun or an adjective is put in a form or in a case different from that in which it ought grammatically to be. — Ed. which must be understood as meaning, gratuitous apostleship or the favor of the apostleship; by which he means, that it was wholly through divine favor, not through his own worthiness, that he had been chosen for so high an office. For though it has hardly any thing connected with it in the estimation of the world, except dangers, labors, hatred, and disgrace; yet before God and his saints, it possesses a dignity of no common or ordinary kind. It is therefore deservedly counted a favor. If you prefer to say, “I have received grace that I should be an Apostle,” the sense would be the same. If this view be taken, the best mode would be to render και, even “favor, even the apostleship.” But, as Wolfius says, “both words would perhaps be better rendered separately, and “grace” or favor be referred to the conversion of the Apostle himself, and “apostleship” to his office. See 1 Timothy 1:12-14, and Acts 9:15, Acts 13:2; Acts 22:21. — Ed

The expression, on account of his name, is rendered by Ambrose, “in his name,” as though it meant, that the Apostle was appointed in the place of Christ to preach the gospel, according to that passage, “We are ambassadors for Christ,” etc. (2 Corinthians 5:20.) Their opinion, however, seems better, who take name for knowledge; for the gospel is preached for this end — that we may believe on the name of the Son of God. (John 3:23.) And Paul is said to have been a chosen vessel, to carry the name of Christ among the Gentiles. (Acts 9:15.) On account then of his name, which means the same, as though he had said, that I might make known what Christ is. He has taken this clause before that which follows, contrary to the order of the text, because he viewed it as connected with the receiving of the apostleship.

“Pro nomine ipsius,” — ὑπὲρ τοῦ ὀνὸματος αὐτοῦ; “ad nominis ejus gloriam — to the glory of his name,” Turrettin; “for the purpose of magnifying his name,” Chalmers Hodge observes, “Paul was an apostle that all nations might be obedient, to the honor of Jesus Christ, that is, so that his name may be known.” Some, as Tholuck, connect the words with “obedience to the faith,” as they render the phrase, and, in this sense, “that obedience might be rendered to the faith among all nations for the sake of his name.” But it is better to connect the words with the receiving of the apostleship: it was received for two purposes — that there might be the obedience of faith, and that the name of Christ might be magnified. — Ed.

For the obedience of faith, etc. — That is, we have received a command to preach the gospel among all nations, and this gospel they obey by faith. By stating the design of his calling, he again reminds the Romans of his office, as though he said, “It is indeed my duty to discharge the office committed to me, which is to preach the word; and it is your duty to hear the word and willingly to obey it; you will otherwise make void the vocation which the Lord has bestowed on me.”

We hence learn, that they perversely resist the authority of God and upset the whole of what he has ordained, who irreverently and contemptuously reject the preaching of the gospel; the design of which is to constrain us to obey God. We must also notice here what faith is; the name of obedience is given to it, and for this reason — because the Lord calls us by his gospel; we respond to his call by faith; as on the other hand, the chief act of disobedience to God is unbelief, I prefer rendering the sentence, “For the obedience of faith,” rather than, “In order that they may obey the faith;” for the last is not strictly correct, except taken figuratively, though it be found once in the Acts 6:7. Faith is properly that by which we obey the gospel. It might be rendered, “that there might be the obedience of faith,” or, “in order to produce,” or, “Promote the obedience of faith.” The obedience is faith. The command is, “believe,” and the obedience must correspond with it. To obey the faith, as in Acts 6:7, is a different form of expression: the article is prefixed there, it is the faith, meaning the gospel. — See 2 Thessalonians 1:8. Professor Stuart and Haldane, agree in this view. The latter refers to Romans 10:3, where the Israelites are charged for not submitting to God’s righteousness; and, in verse 16, it is said, that they had not all obeyed the gospel, “for Esaias saith, Lord, who hath believed our report?” Then to believe the gospel is in an especial manner to obey it. — Ed.

Among all nations, etc. It was not enough for him to have been appointed an Apostle, except his ministry had reference to some who were to be taught: hence he adds, that his apostleship extended to all nations. He afterwards calls himself more distinctly the Apostle of the Romans, when he says, that they were included in the number of the nations, to whom he had been given as a minister. And further, the Apostles had in common the command to preach the gospel to all the world; and they were not, as pastors and bishops, set over certain churches. But Paul, in addition to the general undertaking of the apostolic function, was constituted, by a special appointment, to be a minister to proclaim the gospel among the Gentiles. It is no objection to this, that he was forbidden to pass through Macedonia and to preach the word in Mysia: for this was done, not that there were limits prescribed to him, but that he was for a time to go elsewhere; for the harvest was not as yet ripe there.

Ye are the called of Jesus Christ, etc. He assigns a reason more nearly connected with them — because the Lord had already exhibited in them an evidence by which he had manifested that he had called them to a participation of the gospel. It hence followed, that if they wished their own calling to remain sure, they were not to reject the ministry of Paul, who had been chosen by the same election of God. I therefore take this clause, “the called of Jesus Christ,” as explanatory, as though the particle “even” were inserted; for he means, that they were by calling made partakers of Christ. For they who shall be heirs of eternal life, are chosen by the celestial Father to be children in Christ; and when chosen, they are committed to his care and protection as their shepherd. “The called of Jesus Christ,” i.e., the called who belong to Christ. Κλητὸς means, not only those to whom the external call of the gospel has been addressed, but those who have been also internally called.” — Stuart. The same author renders the words κλητοῖς ἁγίοις, in the next verse, “chosen saints,” or, “saints effectually called.” — Ed.

7. To all of you who are at Rome, etc. By this happy arrangement he sets forth what there is in us worthy of commendation; he says, that first the Lord through his own kindness made us the objects of his favor and love; and then that he has called us; and thirdly, that he has called us to holiness: but this high honor only then exists, when we are not wanting to our call.

Here a rich truth presents itself to us, to which I shall briefly refer, and leave it to be meditated upon by each individual: Paul does by no means ascribe the praise of our salvation to ourselves, but derives it altogether from the fountain of God’s free and paternal love towards us; for he makes this the first thing — God loves us: and what is the cause of his love, except his own goodness alone? On this depends our calling, by which in his own time he seals his adoption to those whom he had before freely chosen. We also learn from this passage that none rightly connect themselves with the number of the faithful, except they feel assured that the Lord is gracious, however unworthy and wretched sinners they may be, and except they be stimulated by his goodness and aspire to holiness, for he hath not called us to uncleanness, but to holiness. (1 Thessalonians 4:7.) As the Greek can be rendered in the second person, I see no reason for any change.

Grace to you and peace, etc. Nothing is more desirable than to have God propitious to us, and this is signified by grace; and then to have prosperity and success in all things flowing from him, and this is intimated by peace; for however things may seem to smile on us, if God be angry, even blessing itself is turned to a curse. The very foundation then of our felicity is the favor of God, by which we enjoy true and solid prosperity, and by which also our salvation is promoted even when we are in adversities. “The ancient Greeks and Romans,” says Turrettin, “wished to those to whom they wrote, in the inscription of their epistles, health, joy, happiness; but Paul prays for far higher blessings even the favor of God, the fountain of all good things, and peace, in which the Hebrews included all blessings.” — Ed. And then as he prays to God for peace, we must understand, that whatever good comes to us, it is the fruit of divine benevolence. Nor must we omit to notice, that he prays at the same time to the Lord Jesus Christ for these blessings. Worthily indeed is this honor rendered to him, who is not only the administrator and dispenser of his Father’s bounty to us, but also works all things in connection with him. It was, however, the special object of the Apostle to show, that through him all God’s blessings come to us. “From God our Father, — if God, then able; if our Father, then willing to enrich us with his gifts: and from our Lord Jesus Christ, — from our Lord, who has purchased them for us; from Jesus, for without these we cannot be saved; from Christ, for he is anointed with grace and peace, John 1:16.” — Parr

There are those who prefer to regard the word peace as signifying quietness of conscience; and that this meaning belongs to it sometimes, I do not deny: but since it is certain that the Apostle wished to give us here a summary of God’s blessings, the former meaning, which is adduced by Bucer, is much the most suitable. Anxiously wishing then to the godly what makes up real happiness, he betakes himself, as he did before, to the very fountain itself, even the favor of God, which not only alone brings to us eternal felicity but is also the source of all blessings in this life.

Romans 1:8-12

8. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

8. Primum quidem gratias ago Deo meo per Iesum Christum super vobis omnibus, quia fides vestra Prædicatur in universo mundo.

9. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

9. Testis enim mihi Deus, quem colo in spiritu meo in Evangelio Filii ipsius, ut continenter memoriam vestri faciam;

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.

10. Semper in orationibus meis, Margin, “in all my prayers.” rogans, si quomodo prosperum iter aliquando mihi, obtingat per voluntatem Dei, veniendi ad vos.

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

11. Desidero enim videre, vos, ut aliquod impertiar vobis donum spirituale ad vos confirmandos;

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

12. Hoc est. ad cohortationem mutuo percipiendam in vobis per Mutuam fidem, vestram atque meam.

8. I first “It does not mean here the first in point of importance, but first in the order of time.” — Stuart. The same author thinks that men here has its corresponding δε in Romans 1:13, Οὐ θέλω δέ ὑμᾶς, etc., — Ed indeed, etc. Here the beginning commences, altogether adapted to the occasion, as he seasonably prepares them for receiving instruction by reasons connected with himself as well as with them. What he states respecting them is, the celebrity of their faith; for he intimates that they being honored with the public approbation of the churches, could not reject an Apostle of the Lord, without disappointing the good opinion entertained of them by all; and such a thing would have been extremely uncourteous and in a manner bordering on perfidy. As then this testimony justly induced the Apostle, by affording him an assurance of their obedience, to undertake, according to his office, to teach and instruct the Romans; so it held them bound not to despise his authority. With regard to himself, he disposes them to a teachable spirit by testifying his love towards them: and there is nothing more effectual in gaining credit to an adviser, than the impression that he is cordially anxious to consult our wellbeing.

The first thing worthy of remark is, that he so commends their faith, “Faith is put here for the whole 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.” — Barnes. It is indeed the principal thing, the very basis of religion. Hebrews 11:6. — Ed. that he implies that it had been received from God. We are here taught that faith is God’s gift; for thanksgiving is an acknowledgment of a benefit. He who gives thanks to God for faith, confesses that it comes from him. And since we find that the Apostle ever begins his congratulations with thanksgiving, let us know that we are hereby reminded, that all our blessings are God’s free gifts. It is also needful to become accustomed to such forms of speaking, that we may be led more fully to rouse ourselves in the duty of acknowledging God as the giver of all our blessings, and to stir up others to join us in the same acknowledgment. If it be right to do this in little things, how much more with regard to faith; Which is neither a small nor an indiscriminate (promiscua) gift of God. We have here besides an example, that thanks ought to be given through Christ, according to the Apostle’s command in Hebrews 13:15; inasmuch as in his name we seek and obtain mercy from the Father. — I observe in the last place, that he calls him his God. This is the faithful’s special privilege, and on them alone God bestows this honor. There is indeed implied in this a mutual relationship, which is expressed in this promise,

“I will be to them a God; they shall be to me a people.” (Jeremiah 30:22.)

I prefer at the same time to confine this to the character which Paul sustained, as an attestation of his obedience to the end in the work of preaching the gospel. So Hezekiah called God the God of Isaiah, when he desired him to give him the testimony of a true and faithful Prophet. (Isaiah 37:4.) So also he is called in an especial manner the God of Daniel. (Daniel 6:20.)

Through the whole world. The eulogy of faithful men was to Paul equal to that of the whole world, with regard to the faith of the Romans; for the unbelieving, who deemed it detestable, could not have given an impartial or a correct testimony respecting it. We then understood that it was by the mouths of the faithful that the faith of the Romans was proclaimed through the whole world; and that they were alone able to judge rightly of it, and to pronounce a correct opinion. That this small and despised handful of men were unknown as to their character to the ungodly, even at Rome, was a circumstance he regarded as nothing; for Paul made no account of their judgment.

9. For God is my witness, etc. He proves his love by its effects; for had he not greatly loved them, he would not have so anxiously commended them to the Lord, and especially he would not have so ardently desired to promote their welfare by his own labors. His anxiety then and his ardent desire were certain evidences of his love; for had they not sprung from it, they would never have existed. And as he knew it to be necessary for establishing confidence in his preaching, that the Romans should be fully persuaded of his sincerity, he added an oath — a needful remedy, whenever a declaration, which ought to be received as true and indubitable vacillates through uncertainty. For since an oath is nothing else but an appeal to God as to the truth of what we declare, most foolish is it to deny that the Apostle used here an oath. He did not notwithstanding transgress the prohibition of Christ.

It hence appears that it was not Christ’s design (as the superstitious Anabaptists dream) to abolish oaths altogether, but on the contrary to call attention to the due observance of the law; and the law, allowing an oath, only condemns perjury and needless swearing. If then we would use an oath aright, let us imitate the seriousness and the reverent manner exhibited by the Apostles; and that you may understand what it is, know that God is so called as a witness, that he is also appealed to as an avenger, in case we deceive; which Paul expresses elsewhere in these words,

“God is a witness to my soul.” (2 Corinthians 1:23.) The passage in Matthew 5:33-37, has been often wholly misunderstood. That oaths in common conversation are alone prohibited, is quite evident from what the passage itself contains. In solemn oaths there was no swearing by “heaven,” or by “God’s throne,” or by “the earth,” or by “Jerusalem,” or by “the head.” such forms were only used in conversation, as similar ones are still used: and these kinds of swearing are alone condemned by our Savior. — Ed.

Whom I serve with my spirit, etc. It is usual with profane men, who trifle with God, to pretend his name, no less boldly than presumptuously; but the Apostle here speaks of his own piety, in order to gain credit; and those, in whom the fear of God and reverence for his name prevail, will dread to swear falsely. At the same time, he sets his own spirit in opposition to the outward mask of religion; for as many falsely pretend to be the worshippers of God, and outwardly appear to be so, he testifies that he, from the heart served, God. “Sincerè et verè — sincerely and truly,” Wolfius, “not merely externally, but cordially,” Hodge. It may be also that he alluded to the ancient ceremonies, in which alone the Jews thought the worship of God consisted. He then intimates, that though he retained not observance of these, he was yet a sincere worshipper of God, according to what he says in Philippians 3:3,

“We are the true circumcision, who in spirit serve God, and glory not in the flesh.”

He then glories that he served God with sincere devotion of heart, which is true religion and approved worship.

But it was expedient, as I have said, in order that his oath might attain more credit, that Paul should declare his piety towards God; for perjury is a sport to the ungodly, while the pious dread it more than a thousand deaths; inasmuch as it cannot be, but that where there is a real fear of God, there must be also a reverence for his name. It is then the same thing, as though Paul had said, that he knew how much sacredness and sincerity belonged to an oath, and that he did not rashly appeal to God as a witness, as the profane are wont to do. And thus, by his own example, he teaches us, that whenever we swear, we ought to give such evidence of piety, that the name of God, which we use in our declarations, may retain its sacredness. And further, he gives a proof, even by his own ministry, that he worshipped not God feignedly; for it was the fullest evidence, that he was a man devoted to God’s glory, when he denied himself, and hesitated not to undergo all the hardships of reproach, poverty, and hatred, and even the peril of death, in advancing the kingdom of God. ἐν τῶ εὐαγγελίω τοῦ υἱοῦ αὐτοῦ “by the preaching of the gospel, etc.” Stuart. “In predicando evangelio — in preaching the gospel,” Beza. “I serve God, not in teaching legal rites, but a much more celestial doctrine,” Grotius

Some take this clause, as though Paul intended to recommend that worship which he said he rendered to God, on this account, — because it corresponded with what the gospel prescribes. It is indeed certain that spiritual worship is enjoined on us in the gospel; but the former interpretation is far the most suitable, — that he devoted his service to God in preaching the gospel. He, however, makes at the same time a difference between himself and hypocrites, who have something else in view rather than to serve God; for ambition, or some such thing, influences most men; and it is far from being the case, that all engage cordially and faithfully in this office. The meaning is, that Paul performed sincerely the office of teaching; for what he says of his own devotion he applies to this subject.

But we hence gather a profitable doctrine; for it ought to add no little encouragement to the ministers of the gospel, when they hear that, in preaching the gospel, they render an acceptable and a valuable service to God. What, indeed, is there to prevent them from regarding it an excellent service, when they know that their labor is pleasing to God, and is approved by him? Moreover, he calls it the gospel of the Son of God; for Christ is in it made known, who has been appointed by the Father for this end, — that he, being glorified, should also glorify the Father.

That continually, etc. He still further sets forth the ardor of his love by his very constancy in praying for them. It was, indeed, a strong evidence, when he poured forth no prayers to the Lord without making mention of them. That the meaning may be clearer, I render παντοτε, “always;” as though it was said, “In all my prayers,” or, “whenever I address God in prayer, I join a mention of you.” The order of the words, as arranged by Calvin, is better than that of our version; he connects “always in my prayers,” or, “in all my prayers,” with “requesting.” The simpler rendering would be as follows: —

9. My witness indeed is God, whom I serve with my spirit in the gospel of his Son, that I unceasingly make mention of you, always requesting in my prayers,

10. That by some means now at length I may, through the will of God, have a free course to come to you.

“In the gospel,” may either mean “according to the gospel,” or, “in preaching the gospel.” Hodge prefers the first. The particle ει clearly means “that” in this connection. That it is used in this sense in the New Testament there can be no doubt; see Acts 26:8, 23; Hebrews 7:15 Now he speaks not of every kind of calling on God, but of those prayers to which the saints, being at liberty, and laying aside all cares, apply their whole attention to the work; for he might have often expressed suddenly this or that wish, when the Romans did not come into his mind; but whenever he had previously intended, and, as it were, prepared himself to offer up prayers to God, among others he remembered them. He then speaks peculiarly of those prayers, for which the saints deliberately prepare themselves; as we find to have been the case with our Lord himself, who, for this purpose, sought retirement. He at the same time intimates how frequently, or rather, how unceasingly he was engaged in such prayers, since he says that he prayed continually.

10. Requesting, if by any means, etc. As it is not probable that we from the heart study his benefit, whom we are not ready to assist by our labors, he now adds, after having said that he was anxious for their welfare, that he showed by another proof his love to them, as before God, even by requesting that he might be able to advance their interest. That you may, therefore, perceive the full meaning, read the words as though the word also were inserted, requesting also, if by any means, etc. By saying, A prosperous journey by the will of God he shows, not only that he looked to the Lord’s favor for success in his journey, but that he deemed his journey prosperous, if it was approved by the Lord. According to this model ought all our wishes to be formed.

11. For I greatly desire to see you He might, indeed, while absent, have confirmed their faith by his doctrine; but as advice is better taken from one present, he had a desire to be with them. But he explains what his object was, and shows that he wished to undertake the toil of a journey, not for his own, but for their advantage. — Spiritual gifts The words, τι χάρισμα πνευματικὸν, some spiritual gift, or benefit, seem to be of general import. Some, such as Chalmers and Haldane, have supposed that a miraculous power is intended, which the Apostles alone conveyed, such as the power of speaking with tongues: but most Commentators agree in the view here given. The phrase is not found in any other place: χάρισμα, in the plural number, is used to designate miraculous powers. 1 Corinthians 12:9; and τὰ πνευματικά mean the same, 1 Corinthians 14:1. But here, no doubt, the expression includes any gift or benefit, whether miraculous or ordinary, which the Apostle might have been made the means of conveying. — Ed. he calls those which he possessed, being either those of doctrine, or of exhortation, or of prophesy which he knew had come to him through God’s favor. He has here strikingly pointed out the use of gifts by the word, imparting: for different gifts are distributed to each individual, that all may in kindness mutually assist one another, and transfer to others what each one possesses. See Romans 12:3; and 1 Corinthians 12:11

To confirm you, etc. He modifies what he had said of imparting, lest he should seem to regard them such as were yet to be instructed in the first elements of religion, as though they were not hitherto rightly taught in Christ. He then says, that he wished so to lend his aid to them, that they who had for the most part made a proficiency, might be further assisted: for a confirmation is what we all want, until Christ be fully formed in us. (Ephesians 4:13.)

12. Being not satisfied with this modest statement, he qualifies it, and shows, that he did not so occupy the place of a teacher, but that he wished to learn also from them; as though he said, “I desire so to confirm you according to the measure of grace conferred on me, that your example may also add courage (alacritatem — alacrity) to my faith, and that we may thus mutually benefit one another.”

See to what degree of modesty his pious heart submitted itself, so that he disdained not to seek confirmation from unexperienced beginners: nor did he speak dissemblingly, for there is no one so void of gifts in the Church of Christ, who is not able to contribute something to our benefit: but we are hindered by our envy and by our pride from gathering such fruit from one another. Such is our high-mindedness, such is the inebriety produced by vain reputation, that despising and disregarding others, every one thinks that he possesses what is abundantly sufficient for himself. I prefer to read with Bucer, exhortation (exhortationem — encouragement) rather than consolatim; for it agrees better with the former part. The verb is συμπαρακληθὢναι, which Grotius connects with επιποθῶ in the preceding verse; and adds, “He softens what he had said, by showing, that he would not only bring some joy to them, but they also to him.” “Ut percipiam consolationem — that I may receive consolation,” Piscator; — “Ut unà recreemur — that we may be together refreshed,” Castelio. “Ad communem exhortationem percipiendam — in order to receive common exhortation,” Beza; “Ut gaudium et voluptatem ex vobis precipiam — that I may receive joy and pleasure from you;” vel, “Ut mutuo solatio invicem nos erigamus atque firmemus — that by mutual comfort we may console and strengthen one another,” Schleusner

The verb with the prefix, συμ, is only found here; but the verb παρακαλέω frequently occurs, and its common meaning is, to beseech, to exhort to encourage, and by these means to comfort.

With regard to this passage, Professor Stuart says, “I have rendered the word, comfort, only because I cannot find any English word which will convey the full sense of the original.”

“The word rendered to comfort,” says Professor Hodge, “means to invite, to exhort, to instruct, to console, etc. Which of these senses is to be preferred here, it is not easy to decide. Most probably the Apostle intended to use the word in a wide sense, as expressing the idea, that he might be excited, encouraged, and comforted by his intercourse with his Christian brethren.” — The two verses may be thus rendered: —

11. For I desire much to see you, that I may impart to you spiritual

12. benefit, so that you may be strengthened: this also is what I desire, to be encouraged together with you, through the faith which is in both, even in you and in me.

Grotius observes, “ἐν ἀλλήλοις impropriè dixit pro in utrisque, in me et vobis. Dixit sic et Demosthenes, τα πρὸς ἀλλήλοις — Ed

Romans 1:13-15

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.

13. Nolo verò vos ignorare, fratres, quod sæpe proposui venire ad vos, et impeditus sum hactenus,ut fructum aliquem haberem in vobis, sicut et in reliquis gentibus.

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

14. Et Græcis et Barbaris et sapientbus et stultis debitor sum.

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

15. Itaque quantum in me est, paratus sum vobis quoque qui Romae estis Evangelizare.

13. I would not that you should be ignorant. What he has hitherto testified — that he continually requested of the Lord that he might visit them, might have appeared a vain thing, and could not have obtained credit, had he neglected to seize the occasion when offered: he therefore says, that the effort had not been wanting, but the opportunity; for he had been prevented from executing a purpose often formed.

We hence learn that the Lord frequently upsets the purposes of his saints, in order to humble them, and by such humiliation to teach them to regard his Providence, that they may rely on it; though the saints, who design nothing without the Lord’s will, cannot be said, strictly speaking, to be driven away from their purposes. It is indeed the presumption of impiety to pass by God, and without him to determine on things to come, as though they were in our own power; and this is what James sharply reprehends in James 4:13.

But he says that he was hindered: you must take this in no other sense, but that the Lord employed him in more urgent concerns, which he could not have neglected without loss to the Church. Thus the hinderances of the godly and of the unbelieving differ: the latter perceive only that they are hindered, when they are restrained by the strong hand of the Lord, so as not to be able to move; but the former are satisfied with an hinderance that arises from some approved reason; nor do they allow themselves to attempt any thing beyond their duty, or contrary to edification.

That I might obtain some fruit, etc. He no doubt speaks of that fruit, for the gathering of which the Lord sent his Apostles,

“I have chosen you, that ye may go and bring forth fruit, and that your fruit may remain.” (John 15:16.)

Though he gathered it not for himself, but for the Lord, he yet calls it his own; for the godly have nothing more as their own than the work of promoting the glory of the Lord, with which is connected all their happiness. And he records what had happened to him with respect to other nations, that the Romans might entertain hope, that his coming to them would not be unprofitable, which so many nations had found to have been attended with so much benefit.

14. I am a debtor both to the Greeks and to the Barbarians, etc. Those whom he means by the Greeks and the Barbarians, he afterwards explains by adding, both to the wise and to the foolish; which words Erasmus has not rendered amiss by “learned and unlearned,” (eruditos et rudes,) but I prefer to retain the very words of Paul. He then takes an argument from his own office, and intimates that it ought not to be ascribed to his arrogance, that he thought himself in a manner capable of teaching the Romans, however much they excelled in learning and wisdom and in the knowledge of things, inasmuch as it had pleased the Lord to make him a debtor even to the wise. Chalmers paraphrases the text thus — “I am bound, or I am under obligation, laid upon me by the duties of my office, to preach both to Greeks and Barbarians, both to the wise and the unwise.”

In modern phraseology, the words may be rendered, “Both to the civilized and to the uncivilized, both to the learned and to the unlearned, am I a debtor.” The two last terms are not exactly parallel to the two first, as many unlearned were among the Greeks, or the civilized, as well as among the Barbarians. — Ed.

Two things are to be here considered — that the gospel is by a heavenly mandate destined and offered to the wise, in order that the Lord may subject to himself all the wisdom of this world, and make all variety of talents, and every kind of science, and the loftiness of all arts, to give way to the simplicity of his doctrine; and what is more, they are to be reduced to the same rank with the unlearned, and to be made so meek, as to be able to bear those to be their fellow-disciples under their master, Christ, whom they would not have deigned before to take as their scholars; and then that the unlearned are by no means to be driven away from this school, nor are they to flee away from it through groundless fear; for if Paul was indebted to them, being a faithful debtor, he had doubtless discharged what he owed; and thus they will find here what they will be capable of enjoying. All teachers have also a rule here which they are to follow, and that is, modestly and kindly to accommodate themselves to the capacities of the ignorant and unlearned. Hence it will be, that they will be able, with more evenness of mind, to bear with many absurdities and almost innumerable things that may disgust them, by which they might otherwise be overcome. They are, however, to remember, that they are not so indebted to the foolish, as that they are to cherish their folly by immoderate indulgence.

15. I am therefore ready, τὸ κατ ἐμὲ πρόθυμον, literally, “As to me there is readiness;” or, according to Stuart “There is a readiness so far as it respects me.” But, “I am ready,” or “I am prepared,” conveys the meaning sufficiently, without the other words, “As much as in me is.” By saying that he was prepared, he intimates that the event depended on another, even on God. — Ed. etc. He concludes what he had before said of his desire — that as he knew it to be his duty to spread the gospel among them, in order to gather fruit for the Lord, he was anxious to fulfill God’s calling, as far as he was allowed to do so by the Lord.

Romans 1:16-17

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.

16. Non enim pudet me Evangelii Christi, quandoquidem potentia est Dei, in salutem omni credenti, Iudæoprimum, deinde Græco.

17. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

17. Nam justitia Dei in eo revelatur ex fide in fidem, sicut scriptum est, Justus ex fide sua vivet.

16. I am not indeed ashamed, etc. This is an anticipation of an objection; for he declares beforehand, that he cared not for the taunts of the ungodly; and he thus provides a way for himself, by which he proceeds to pronounce an eulogy on the value of the gospel, that it might not appear contemptible to the Romans. He indeed intimates that it was contemptible in the eyes of the world; and he does this by saying, that he was not ashamed of it. And thus he prepares them for bearing the reproach of the cross of Christ, lest they should esteem the gospel of less value by finding it exposed to the scoffs and reproaches of the ungodly; and, on the other hand, he shows how valuable it was to the faithful. If, in the first place, the power of God ought to be extolled by us, that power shines forth in the gospel; if, again, the goodness of God deserves to be sought and loved by us, the gospel is a display of his goodness. It ought then to be reverenced and honored, since veneration is due to God’s power; and as it avails to our salvation, it ought to be loved by us.

But observe how much Paul ascribes to the ministry of the word, when he testifies that God thereby puts forth his power to save; for he speaks not here of any secret revelation, but of vocal preaching. It hence follows, that those as it were willfully despise the power of God, and drive away from them his delivering hand, who withdraw themselves from the hearing of the word.

At the same time, as he works not effectually in all, but only where the Spirit, the inward Teacher, illuminates the heart, he subjoins, To every one who believeth. The gospel is indeed offered to all for their salvation, but the power of it appears not everywhere: and that it is the savor of death to the ungodly, does not proceed from what it is, but from their own wickedness. By setting forth but one Salvation he cuts off every other trust. When men withdraw themselves from this one salvation, they find in the gospel a sure proof of their own ruin. Since then the gospel invites all to partake of salvation without any difference, it is rightly called the doctrine of salvation: for Christ is there offered, whose peculiar office is to save that which was lost; and those who refuse to be saved by him, shall find him a Judge. But everywhere in Scripture the word salvation is simply set in opposition to the word destruction: and hence we must observe, when it is mentioned, what the subject of the discourse is. Since then the gospel delivers from ruin and the curse of endless death, its salvation is eternal life. On the power of God, Pareus observes, that the abstract, after the Hebrew manner, is put for the concrete. Power means the instrument of God’s power; that is, the gospel is an instrument rendered efficacious by divine power to convey salvation to believers: or, as Stuart says, “It is powerful through the energy which he imparts, and so it is called his power.” Chalmers gives this paraphrase, “It is that, which however judged and despised as a weak instrument by the men of this world — it is that, to which he, by his own power, gives effect for the recovery of that life which all men had forfeited and lost by sin.”

“The gospel is a divine act, which continues to operate through all ages of the world, and that not in the first place outwardly, but inwardly, in the depths of the soul, and for eternal purposes.” — Dr. Olshausen

First to the Jew and then to the Greek. Under the word Greek, he includes all the Gentiles, as it is evident from the comparison that is made; for the two clauses comprehend all mankind. And it is probable that he chose especially this nation to designate other nations, because, in the first place, it was admitted, next to the Jews, into a participation of the gospel covenant; and, secondly, because the Greeks, on account of their vicinity, and the celebrity of their language, were more known to the Jews. It is then a mode of speaking, a part being taken for the whole, by which he connects the Gentiles universally with the Jews, as participators of the gospel: nor does he thrust the Jews from their own eminence and dignity, since they were the first partakers of God’s promise and calling. He then reserves for them their prerogative; but he immediately joins the Gentiles, though in the second place, as being partakers with them.

17. For “The causative, γὰρ, indicates a connection with the preceding, that the gospel is the power of God: the reason is, because by the gospel is revealed the righteousness of God, that is, made known by it is a way of righteousness and of obtaining life before God, which neither the law, nor philosophy, nor any other doctrine, was able to show.” — Pareus the righteousness of God, etc. This is an explanation and a confirmation of the preceding clause — that the gospel is the power of God unto salvation. For if we seek salvation, that is, life with God, righteousness must be first sought, by which being reconciled to him, we may, through him being propitious to us, obtain that life which consists only in his favor; for, in order to be loved by God, we must first become righteous, since he regards unrighteousness with hatred. He therefore intimates, that we cannot obtain salvation otherwise than from the gospel, since nowhere else does God reveal to us his righteousness, which alone delivers us from perdition. Now this righteousness, which is the groundwork of our salvation, is revealed in the gospel: hence the gospel is said to be the power of God unto salvation. Thus he reasons from the cause to the effect.

Notice further, how extraordinary and valuable a treasure does God bestow on us through the gospel, even the communication of his own righteousness. I take the righteousness of God to mean, that which is approved before his tribunal; “The righteousness of God,” δικαιοσύνη θεοῦ, has been the occasion of much toil to critics, but without reason: the very context is sufficient to show its meaning, it being what the gospel reveals, and what the gospel reveals is abundantly known from other passages. Whether we saw, it is the righteousness which is approved of God, as Calvin says, or provided by God, or contrived by God, or imputed by God, the meaning does not materially differ, and indeed all these things, as it is evident from Scripture, are true respecting it.

There is more difficulty connected with the following words, ἐκ πίστεως εἰς πίστιν. The view which Calvin gives was adopted by some of the Fathers, such as Theophylact and Clemens Alexandrinus; and it is that of Melancthon, Beza, Scaliger, Locke, and many others. From Poole we find that Chrysostom gave this exposition, “From the obscure and inchoate faith of the Old Testament to the clear and full faith of the New;” and that Ambrose’s exposition was the following, “From the faith or fidelity of God who promises to the faith of him who believes.” But in all these views there is not that which comports with the context, nor the construction very intelligible-”revealed from faith,” What can it mean? To render the passage intelligibly, ἐκ πίστεως must be connected with δικαιοσύνη θεοῦ, as suggested by Hammond, and followed by Doddridge and Macknight. Then it would be, “The righteousness of God by faith or, which is by faith:” this is revealed in the gospel “to faith,” that is, in order that it may be believed; which is often the force of εἰς before a noun; as, εἰς τὴν ἀνομίαν — in order to do wickedness; or, εἰς ἁγιασμόν in order to practice holiness, Romans 6:19 Chalmers, Stuart, Barnes, and Haldane take this view. The verse may be thus rendered, —

For the righteousness of God by faith is in it revealed in order to be believed, as it is written, “The just shall by faith live.” The same truth is conveyed in Romans 3:22; and similar phraseology is found in Philippians 3:9.

Barnes seems fully to express the import of the passage in these words, “God’s plan of justifying men is revealed in the gospel, which plan is by faith, and the benefits of which plan shall be extended to all that have faith or that believe.” — Ed. as that, on the contrary, is usually called the righteousness of men, which is by men counted and supposed to be righteousness, though it be only vapor. Paul, however, I doubt not, alludes to the many prophecies in which the Spirit makes known everywhere the righteousness of God in the future kingdom of Christ.

Some explain it as the righteousness which is freely given us by God: and I indeed confess that the words will bear this sense; for God justifies us by the gospel, and thus saves us: yet the former view seems to me more suitable, though it is not what I make much of. Of greater moment is what some think, that this righteousness does not only consist in the free remission of sins, but also, in part, includes the grace of regeneration. But I consider, that we are restored to life because God freely reconciles us to himself, as we shall hereafter show in its proper place.

But instead of the expression he used before, “to every one who believeth,” he says now, from faith; for righteousness is offered by the gospel, and is received by faith. And he adds, to faith: for as our faith makes progress, and as it advances in knowledge, so the righteousness of God increases in us at the same time, and the possession of it is in a manner confirmed. When at first we taste the gospel, we indeed see God’s smiling countenance turned towards us, but at a distance: the more the knowledge of true religion grows in us, by coming as it were nearer, we behold God’s favor more clearly and more familiarly. What some think, that there is here an implied comparison between the Old and New Testament, is more refined than well-founded; for Paul does not here compare the Fathers who lived under the law with us, but points out the daily progress that is made by every one of the faithful.

As it is written, etc. By the authority of the Prophet Habakkuk he proves the righteousness of faith; for he, predicting the overthrow of the proud, adds this — that the life of the righteous consists in faith. Now we live not before God, except through righteousness: it then follows, that our righteousness is obtained by faith; and the verb being future, designates the real perpetuity of that life of which he speaks; as though he had said, — that it would not be momentary, but continue forever. For even the ungodly swell with the false notion of having life; but when they say, “Peace and safety,” a sudden destruction comes upon them, (1 Thessalonians 5:3.) It is therefore a shadow, which endures only for a moment. Faith alone is that which secures the perpetuity of life; and whence is this, except that it leads us to God, and makes our life to depend on him? For Paul would not have aptly quoted this testimony had not the meaning of the Prophet been, that we then only stand, when by faith we recumb on God: and he has not certainly ascribed life to the faith of the godly, but in as far as they, having renounced the arrogance of the world, resign themselves to the protection of God alone. Here is an instance in which Paul quotes the Old Testament, [Habbakuk 2:4] neither exactly from the Hebrew nor the Septuagint. The Hebrew is “the just, — by his faith shall he live,” וצדיק באמונתו היה: and the Septuagint, turns “his” into “my,” ὁ δὲ δίκαιος ἐκ πίστεως μοῦ ζήσεται — “The just shall by my faith live,” — “by my faith,” that is, according to the tenor of the passage, “by faith in me.” The passage is quoted by him twice besides, in Galatians 3:11, and in Hebrews 10:38, but exactly in the same words, without the pronoun “his” or “my.” His object in this, as in some similar instances, was to state the general truth contained in the passage, and not to give a strictly verbal quotation. — Ed.

He does not indeed professedly handle this subject; and hence he makes no mention of gratuitous justification: but it is sufficiently evident from the nature of faith, that this testimony is rightly applied to the present subject. Besides, we necessarily gather from his reasoning, that there is a mutual connection between faith and the gospel: for as the just is said to live by faith, he concludes that this life is received by the gospel.

We have now the principal point or the main hinge of the first part of this Epistle, — that we are justified by faith through the mercy of God alone. We have not this, indeed as yet distinctly expressed by Paul; but from his own words it will hereafter be made very clear — that the righteousness, which is grounded on faith, depends entirely on the mercy of God.

Romans 1:18-23

18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

18. Revelatur enim ira Dei e cœlo, super omnem impietatem et injustitiam hominum, veritatem Dei injuste continentium;

19. Because that which may be known of God is manifest in them; for God hath shewed it unto them.

19. Quia quod cognoscitur de Deo manifestum est in ipsis: Deus enim illis manifestavit.

20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

20. Si quidem invisibilia ipsius, ex creatione mundi operibus intellecta, conspiciuntur, æterna quoque ejus potentia, et divinitas; ut sint inexcusabiles.

21. Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

21. Quoniam quum Deum cogno vissent, non tanquam Deo gloriam dederunt, aut grati fuerunt; exinaniti sunt in cogitationibus suis, et obtenebratum est stultum coreorum.

22. Professing themselves to be wise, they became fools,

22. Quum se putarent sapientes, stulti facti sunt,

23. And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

23. Et mutaverunt gloriam incorruptibilis Dei similitudine imaginis corruptibilis hominis, et volucrum, et quadrupedum, et serpentum.

18. For The connection here is not deemed very clear. Stuart thinks that this verse is connected, as the former one, with Romans 1:16. and that it includes a reason why the Apostle was not ashamed of the gospel: and Macknight seems to have been of the same opinion, for he renders γαρ, besides. In this case the revelation of wrath from heaven is that which is made by the gospel. This certainly gives a meaning to the words, “from heaven” which is hardly done by any other views. That the gospel reveals “wrath,” as well as righteousness to be obtained by faith, is what is undeniable. Salvation to the believer, and condemnation to the unbeliever, is its sum and substance. The objection made by Haldane is of no force, — that the Apostle subsequently shows the sins of mankind as committed against the light of nature, and not against the gospel; for he seems to have brought forward the evidence from the light of nature, in order to confirm the evidence from the light of revelation. The expression is, “Revealed is the wrath of God,” and not has been. See Acts 17:30, 31

This is the view taken by Turrettin; and Pareus says, “There is nothing to prevent us from referring the revelation of wrath, as well as the revelation of righteousness, to the gospel” — Ed. revealed, etc. He reasons now by stating things of a contrary nature, and proves that there is no righteousness except what is conferred, or comes through the gospel; for he shows that without this all men are condemned: by it alone there is salvation to be found. And he brings, as the first proof of condemnation, the fact, — that though the structure of the world, and the most beautiful arrangement of the elements, ought to have induced man to glorify God, yet no one discharged his proper duty: it hence appears that all were guilty of sacrilege, and of wicked and abominable ingratitude.

To some it seems that this is a main subject, and that Paul forms his discourse for the purpose of enforcing repentance; but I think that the discussion of the subject begins here, and that the principal point is stated in a former proposition; for Paul’s object was to teach us where salvation is to be found. He has already declared that we cannot obtain it except through the gospel: but as the flesh will not willingly humble itself so far as to assign the praise of salvation to the grace of God alone, Paul shows that the whole world is deserving of eternal death. It hence follows, that life is to be recovered in some other way, since we are all lost in ourselves. But the words, being well considered, will help us much to understand the meaning of the passage.

Some make a difference between impiety and unrighteousness, and think, that by the former word is meant the profanation of God’s worship, and by the latter, injustice towards men; but as the Apostle immediately refers this unrighteousness to the neglect of true religion, we shall explain both as referring to the same thing. It is true that the immediate subject is the neglect of religion; but then injustice towards men is afterwards introduced, and most critics take it in this sense. — Ed. And then, all the impiety of men is to be taken, by a figure in language, as meaning “the impiety of all men,” or, the impiety of which all men are guilty. But by these two words one thing is designated, and that is, ingratitude towards God; for we thereby offend in two ways: it is said to be ἀσέβεια, impiety, as it is a dishonoring of God; it is ἀδικία, unrighteousness, because man, by transferring to himself what belongs to God, unjustly deprives God of his glory. The word wrath, according to the usage of Scripture, speaking after the manner of men, means the vengeance of God; for God, in punishing, has, according to our notion, the appearance of one in wrath. It imports, therefore, no such emotion in God, but only has a reference to the perception and feeling of the sinner who is punished. Then he says that it is revealed from heaven; though the expression, from heaven, is taken by some in the sense of an adjective, as though he had said “the wrath of the celestial God;” yet I think it more emphatical, when taken as having this import, “Wheresoever a man may look around him, he will find no salvation; for the wrath of God is poured out on the whole world, to the full extent of heaven.”

The truth of God means, the true knowledge of God; and to hold in that, is to suppress or to obscure it: hence they are charged as guilty of robbery. — What we render unjustly, is given literally by Paul, in unrighteousness, which means the same thing in Hebrew: but we have regard to perspicuity. This clause, τῶν τὴν ἀλήθειαν ἐν ἀδικία κατεχόντων is differently rendered, “Veritatem injuste detinentes — unjustly detaining the truth,” Turrettin; “Who stifle the truth in unrighteousness,” Chalmers; “Who hinder the truth by unrighteousness,” Stuart; “Who wickedly oppose the truth,” Hodge; “Who confine the truth by unrighteousness,” Macknight

“They rushed headlong,” says Pareus, “into impiety against God and into injustice against one another, not through ignorance, but knowingly, not through weakness, but willfully and maliciously: and this the Apostle expresses by a striking metaphor, taken from tyrants, who, against right and justice, by open violence, oppress the innocent, bind them in chains, and detain them in prison.”

The sense given by Schleusner and some others, “Qui cum veri Dei cognitione pravitatem vitæ conjungunt — who connect with a knowledge of the true God a wicked life,” seems not to comport with the context.

“The truth” means that respecting the being and power of God afterwards specified. — Ed.

19. Inasmuch as what may be known of God, etc. He thus designates what it behoves us to know of God; and he means all that appertains to the setting forth of the glory of the Lord, or, which is the same thing, whatever ought to move and excite us to glorify God. And by this expression he intimates, that God in his greatness can by no means be fully comprehended by us, and that there are certain limits within which men ought to confine themselves, inasmuch as God accommodates to our small capacities what he testifies of himself. Insane then are all they who seek to know of themselves what God is: for the Spirit, the teacher of perfect wisdom, does not in vain invite our attention to what may be known, τὸ γνωστὸν; and by what means this is known, he immediately explains. And he said, in them rather than to them, for the sake of greater emphasis: for though the Apostle adopts everywhere Hebrew phrases, and ב, beth, is often redundant in that language, yet he seems here to have intended to indicate a manifestation, by which they might be so closely pressed, that they could not evade; for every one of us undoubtedly finds it to be engraven on his own heart, Some take ἐν αὐτοῖς, to mean among them, i.e., as Stuart says, “in the midst of them, or before their eyes,” that is, in the visible world; though many refer it with Calvin, to the moral sense, and that the expression is the same with “written in their hearts,” in Romans 2:15. — Ed. By saying, that God has made it manifest, he means, that man was created to be a spectator of this formed world, and that eyes were given him, that he might, by looking on so beautiful a picture, be led up to the Author himself.

20. Since his invisible things, There is a passage quoted by Wolfius from Aristotle in his book De Mundo, which remarkably coincides with a part of this verse — “πάσὟ θνητὣ φύσει γενομενος ἀθεώρητος ἀπ αὐτῶν τῶν ἔργων θεορεῖται ὁ θεός — God, unseen by any mortal nature, is to be seen by the works themselves.” — Ed. etc. God is in himself invisible; but as his majesty shines forth in his works and in his creatures everywhere, men ought in these to acknowledge him, for they clearly set forth their Maker: and for this reason the Apostle in his Epistle to the Hebrews says, that this world is a mirror, or the representation of invisible things. He does not mention all the particulars which may be thought to belong to God; but he states, that we can arrive at the knowledge of his eternal power and divinity; Divinitas, θείοτης, here only, and not θεότης as in Colossians 1:9 Elsner and others make a difference between these two words and say, that the former means the divinity or majesty of God, and the latter his nature or being. There seems to be the idea of goodness conveyed in the word, θείοτης: for in the following verse there are two things laid to the charge of the Gentiles which bear a reference to the two things said here — they did not glorify him as God, and they were not thankful. He made himself known by power as God, and by the beneficent exercise of that power, he had laid a claim to the gratitude of his creatures. See Acts 14:15; and Acts 17:25, 27

Venema, in his note on this passage, shows, that goodness was regarded by many of the heathens as the primary attribute of Deity. Among the Greeks, goodness — τὸ ἀγαθὸν, was the expression by which the Supreme Being was distinguished. And it appears evident from the context that the Apostle included this idea especially in the word θείοτης. — Ed for he who is the framer of all things, must necessarily be without beginning and from himself. When we arrive at this point, the divinity becomes known to us, which cannot exist except accompanied with all the attributes of a God, since they are all included under that idea.

So that they are inexcusable. It hence clearly appears what the consequence is of having this evidence — that men cannot allege any thing before God’s tribunal for the purpose of showing that they are not justly condemned. Yet let this difference be remembered, that the manifestation of God, by which he makes his glory known in his creation, is, with regard to the light itself, sufficiently clear; but that on account of our blindness, it is not found to be sufficient. We are not however so blind, that we can plead our ignorance as an excuse for our perverseness. We conceive that there is a Deity; and then we conclude, that whoever he may be, he ought to be worshipped: but our reason here fails, because it cannot ascertain who or what sort of being God is. Hence the Apostle in Hebrews 11:3, ascribes to faith the light by which man can gain real knowledge from the work of creation, and not without reason; for we are prevented by our blindness, so that we reach not to the end in view; we yet see so far, that we cannot pretend any excuse. Both these things are strikingly set forth by Paul in Acts 14:16-17, when he says, that the Lord in past times left the nations in their ignorance, and yet that he left them not without witness (amarturon,) since he gave them rain and fertility from heaven. But this knowledge of God, which avails only to take away excuse, differs greatly from that which brings salvation, which Christ mentions in John 17:3, and in which we are to glory, as Jeremiah teaches us, Jeremiah 9:24

21. For when they knew God, etc. He plainly testifies here, that God has presented to the minds of all the means of knowing him, having so manifested himself by his works, that they must necessarily see what of themselves they seek not to know — that there is some God; for the world does not by chance exist, nor could it have proceeded from itself. But we must ever bear in mind the degree of knowledge in which they continued; and this appears from what follows.

They glorified him not as God. No idea can be formed of God without including his eternity, power, wisdom, goodness, truth, righteousness, and mercy. His eternity appears evident, because he is the maker of all things — his power, because he holds all things in his hand and continues their existence — his wisdom, because he has arranged things in such an exquisite order — his goodness, for there is no other cause than himself, why he created all things, and no other reason, why he should be induced to preserve them — his justice, because in his government he punishes the guilty and defends the innocent — his mercy, because he bears with so much forbearance the perversity of men — and his truth, because he is unchangeable. He then who has a right notion of God ought to give him the praise due to his eternity, wisdom, goodness, and justice. Since men have not recognized these attributes in God, but have dreamt of him as though he were an empty phantom, they are justly said to have impiously robbed him of his own glory. Nor is it without reason that he adds, that they were not thankful, The conjunctive, ἤ, is for ουτε, says Piscator: but it is a Hebraism, for ו is sometimes used in Hebrew without the negative, which belongs to a former clause. — Ed. for there is no one who is not indebted to him for numberless benefits: yea, even on this account alone, because he has been pleased to reveal himself to us, he has abundantly made us indebted to him. But they became vain, The original words are, ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, “Vani facti sunt in ratiocinationibus suis — they became vain in their reasonings” Pareus, Beza, Turrettin, and Doddridge; “They became foolish by their own reasonings,” Macknight

“Whatever the right reason within,” says Pareus, “or the frame of the world without, might have suggested respecting God, they indulged in pleasing speculations, specious reasonings, and in subtle and frivolous conclusions; some denied the existence of a God, as Epicurus and Democritus — others doubted, as Protagoras and Diagoras — others affirmed the existence of many gods, and these, as the Platonics, maintained that they are not corporeal, while the Greeks and Romans held them to be so, who worshipped dead men, impious, cruel, impure, and wicked. There were also the Egyptians, who worshipped as gods, brute animals, oxen, geese, birds, crocodiles, yea, what grew in their gardens, garlic’s and onions. A very few, such as Plato and Aristotle, acknowledged one Supreme Being; but even these deprived him of his providence. These, and the like, were the monstrous opinions which the Gentiles deduced from their reasonings. They became vain, foolish, senseless.”

“And darkened became their foolish heart,” — ἡ ἀσύνετος αὐτῶν καρδία; “Corinthians eorum intelligentia carens — their heart void of understanding;” “their unintelligent heart,” Doddridge. Perhaps “undiscerning heart” would be the most suitable. See Matthew 15:16. Heart, after the manner of the Hebrews, is to be taken here for the whole soul, especially the mind. — Ed. etc.; that is, having forsaken the truth of God, they turned to the vanity of their own reason, all the acuteness of which is fading and passes away like vapor. And thus their foolish mind, being involved in darkness, could understand nothing aright but was carried away headlong, in various ways, into errors and delusions. Their unrighteousness was this — they quickly choked by their own depravity the seed of right knowledge, before it grew up to ripeness.

22. While they were thinking, etc. It is commonly inferred from this passage, that Paul alludes here to those philosophers, who assumed to themselves in a peculiar manner the reputation of wisdom; and it is thought that the design of his discourse is to show, that when the superiority of the great is brought down to nothing, the common people would have no reason to suppose that they had any thing worthy of being commended: but they seem to me to have been guided by too slender a reason; for it was not peculiar to the philosophers to suppose themselves wise in the knowledge of God, but it was equally common to all nations, and to all ranks of men. There were indeed none who sought not to form some ideas of the majesty of God, and to make him such a God as they could conceive him to be according to their own reason. This presumption I hold is not learned in the schools, but is innate, and comes with us, so to speak, from the womb. It is indeed evident, that it is an evil which has prevailed in all ages — that men have allowed themselves every liberty in coining superstitions. The arrogance then which is condemned here is this — that men sought to be of themselves wise, and to draw God down to a level with their own low condition, when they ought humbly to have given him his own glory. For Paul holds this principle, that none, except through their own fault, are unacquainted with the worship due to God; as though he said, “As they have proudly exalted themselves, they have become infatuated through the righteous judgment of God.” There is an obvious reason, which contravenes the interpretation which I reject; for the error of forming an image of God did not originate with the philosophers; but they, by their consent, approved of it as received from others. Calvin is peculiar in his exposition of this verse. Most critics agree in thinking that those referred to here were those reputed learned among all nations, as Beza says, “Such as the Druids of the Gauls, the soothsayers of the Tuscans, the philosophers of the Greeks, the priests of the Egyptians, the magi of the Persians, the gymnosophists of the Indians, and the Rabbins of the Jews.” He considers that the Apostle refers especially to such as these, though he speaks of all men as appearing to themselves very wise in their insane devices as to the worship of God. The wiser they thought themselves, the more foolish they became. See Jeremiah 8:8, 9; 1 Corinthians 1:19-22.

“This is the greatest unhappiness of man, not only not to feel his malady, but to extract matter of pride from what ought to be his shame. What they deemed to be their wisdom was truly their folly.” — Haldane.

It is a just remark of Hodge, “That the higher the advancement of the nations in refinement and philosophy, the greater, as a general rule, the degradation and folly of their systems of religion.” As a proof he mentions the ancient Egyptians, Greeks, and Romans, as compared with the aborigines of America. — Ed.

23. And changed, etc. Having feigned such a God as they could comprehend according to their carnal reason, they were very far from acknowledging the true God: but devised a fictitious and a new god, or rather a phantom. And what he says is, that they changed the glory of God; for as though one substituted a strange child, so they departed from the true God. Nor are they to be excused for this pretense, that they believe that God dwells in heaven, and that they count not the wood to be God, but his image; for it is a high indignity to God, to form so gross an idea of his majesty as to dare to make an image of him. But from the wickedness of such a presumption none were exempt, neither priests, nor statesmen, nor philosophers, of whom the most sound-minded, even Plato himself, sought to find out some likeness of God.

The madness then here noticed, is, that all attempted to make for themselves an image of God; which was a certain proof that their notions of God were gross and absurd. And, first, they befouled the majesty of God by forming him in the likeness of a corruptible man: for I prefer this rendering to that of mortal man, which is adopted by Erasmus; for Paul sets not the immortality of God in opposition to the mortality of man, but that glory, which is subject to no defects, to the most wretched condition of man. And then, being not satisfied with so great a crime, they descended even to beasts and to those of the most filthy kind; by which their stupidity appeared still more evident. You may see an account of these abominations in Lactantius, in Eusebius, and in Augustine in his book on the city of God.

Romans 1:24-32

24. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

24. Propterea tradidit illos Deus in cupiditates cordium suorum in immunditiem, ut ignominia afficerent corpora sua in seipsis:

25. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

25. Qui transmutarunt veritatem ejus in mendacium et coluerunt ac venerati sunt creaturam supra, Creatorem, qui est benedictus in secula: Amen.

26. For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

26. Propterea, inquam, tradidit illos Deus in passiones ignominiosas: ac enim feminæ ipsorum transmutarunt natura- lem usum in eum qui est præter naturam:

27. And likewise also the men, leaving the natural use of the 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.

27. Similiter et viri quoque, amisso naturali usu feminæ, exarserunt mutua libidine, alii in alios; masculi in masculis fœditatem per petrantes et quam decebat erroris sui mercedem in seipsis recipientes.

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;

28. Et quemadmodum non probaverunt Deum habere in notitia, tradidit illos Deus in reprobam mentem, ad facienda quæ non decerent;

29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

29. Ut essent pleni omni injustitia, nequitia, libidine, avaritia, malitia; referti invidia, homicidio, contentione, dolo, perversitate; susurrones,

30. Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

30. Obtrectatores, osores Dei, malefici, contumeliosi, fastuosi, repertores malorum, parentibus immorigeri,

31. Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

31. Intelligentiæ expertes, insociabiles, affectu humanitatis carentes, fœdifragi, sine misericordiæ sensu;

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.

32. Qui, quum Dei judicium cognoverint, quod qui talia agunt, digni sunt morte, non tantum ea faciunt, sed assentiuntur facientibus.

24. God therefore gave them up, etc. As impiety is a hidden evil, lest they should still find an evasion, he shows, by a more palpable demonstration, that, they cannot escape, but must be held fast by a just condemnation, since such fruits have followed this impiety as cannot be viewed otherwise than manifest evidences of the Lord’s wrath. As the Lord’s wrath is always just, it follows, that what has exposed them to condemnation, must have preceded it. By these evidences then he now proves the apostasy and defection of men: for the Lord indeed does so punish those, who alienate themselves from his goodness, that he casts them headlong into various courses which lead to perdition and ruin. And by comparing the vices, of which they were guilty, with the impiety, of which he had before accused them, he shows that they suffered punishment through the just judgment of God: for since nothing is dearer to us than our own honor, it is extreme blindness, when we fear not to bring disgrace on ourselves; and it is the most suitable punishment for a reproach done to the Divine Majesty. This is the very thing which he treats of to the end of the chapter; but he handles it in various ways, for the subject required ample illustration.

What then, in short, he proves to us is this, — that the ingratitude of men to God is incapable of being excused; for it is manifest, by unequivocal evidences, that the wrath of God rages against them: they would have never rolled themselves in lusts so filthy, after the manner of beasts, had not the majesty of God been provoked and incensed against them. Since, then, the worst abominations abounded everywhere, he concludes that there existed among them evidences of divine vengeance. Now, as this never rages without reason, or unjustly, but ever keeps within the limits of what is right, he intimates that it hence appears that perdition, not less certain than just, impended over all.

As to the manner in which God gives up or delivers men to wickedness, it is by no means necessary in this place to discuss a question so intricate, (longam — tedious.) It is indeed certain, that he not only permits men to fall into sin, by allowing them to do so, and by conniving at them; but that he also, by his equitable judgment, so arranges things, that they are led and carried into such madness by their own lusts, as well as by the devil. He therefore adopts the word, give up, according to the constant usage of Scripture; which word they forcibly wrest, who think that we are led into sin only by the permission of God: for as Satan is the minister of God’s wrath, and as it were the executioner, so he is armed against us, not through the connivance, but by the command of his judge. God, however, is not on this account cruel, nor are we innocent, inasmuch as Paul plainly shows, that we are not delivered up into his power, except when we deserve such a punishment. Only we must make this exception, that the cause of sin is not from God, the roots of which ever abide in the sinner himself; for this must be true,

“Thine is perdition, O Israel; in me only is thy help.” (Hosea 13:9) On this subject Augustine, as quoted by Poole, uses a stronger language than which we find here: — Tradidit non solum per patientiam et permissionem, sed per potentiam et quasi actionem; non faciendo voluntates malas, sed eis jam malis utendo ut voluerit; multa et intra ipsos et exrtra ipsos operando, a quibus illi occasionem capiunt gravius peccandi; largiendo illis admonitiones, flagella, beneficia, etc., quibus quoque eos scivit Deus ad suam perniciem abusuros — “He delivered them up, not only by sufferance and permission, but by power, and as it were by an efficient operation; not by making evil their wills, but by using them, being already evil, as he pleased; by working many things both within and without them, from which they take occasion to sin more grievously, by giving them warnings, scourges, benefits, etc., which God knew they would abuse to their own destruction.” — This is an awful view of God’s proceedings towards those who willfully resist the truth, but no doubt a true one. Let all who have the opportunity of knowing the truth tremble at the thought of making light of it.

The preposition ἐν before desires or lusts, is used after the Hebrew manner, in the sense of to or into; for ב beth, means in, and to, and also by or through; and such is the import of ἐν as frequently used by the Apostle. It is so used in the preceding verse — ἐν ὁμοιώματι — into the likeness, etc. Then the verse would be, as Calvin in sense renders it, —

God also on this account delivered them up to the lusts of their own hearts to work uncleanness, that they might dishonor their bodies among themselves.

The import of εἰς ἀκαθαρσίαν, in order to uncleanness, is no doubt, to work uncleanness; the Apostle frequently uses this kind of expression. Stuart labors here unnecessarily to show, that God gave them up, being in their lusts, etc., taking the clause as a description of those who were given up; but the plainest meaning is that which Calvin gives. — Ed.

By connecting the desires or lusts of man’s heart with uncleanness, he indirectly intimates what sort of progeny our heart generates, when left to itself. The expression, among themselves, is not without its force; for it significantly expresses how deep and indelible are the marks of infamy imprinted on our bodies.

25. Who changed, etc. He repeats what he had said before, though in different words, in order to fix it deeper in our minds. When the truth of God is turned to a lie, his glory is obliterated. It is then but just, that they should be besprinkled with every kind of infamy, who strive to take away from God his honor, and also to reproach his name. —

And worshipped, etc. That I might include two words in one, I have given this rendering. He points out especially the sin of idolatry; for religious honor cannot be given to a creature, without taking it away, in a disgraceful and sacrilegious manner, from God: and vain is the excuse that images are worshipped on God’s account, since God acknowledges no such worship, nor regards it as acceptable; and the true God is not then worshipped at all, but a fictitious God, whom the flesh has devised for itself. The words, “the truth of God,” and “falsehood,” or, a lie, are Hebraistic in their meaning, signifying “the true God,” and “an idol.” The word, which means a lie, is often in Hebrew applied to any thing made to be worshipped. See Isaiah 44:17, compared with 20; Jeremiah 13:25 Stuart renders the sentence, “Who exchanged the true God for a false one.” Wolfius objects to this view, and says, “I prefer to take ἀλήθειαν τοῦ θεοῦ, for the truth made known by God to the Gentiles, of which see Romans 1:18, and the following verses: they changed this into a lie, i.e., into those insane and absurd notions, into which they were led by their διαλογισμοῖς — reasonings, Romans 1:21.” The expression — παρὰ τὸν κτίσαντα has been rendered by Erasmus, “above the creator,” by Luther, “rather than the Creator;” by Beza, “to the neglect of the Creator — præterito conditore;” and by Grotius, “in the place of the Creator.” The two last are more consonant with the general tenor of the context; for the persons here spoken of, according to the description given them, did not worship God at all; παρὰ is evidently used in the sense of exclusion and opposition παρὰ τὸν νόμον — contrary to the law, Acts 18:13; παρὰ φύσιν — contrary to nature, Romans 1: 26. See Galatians 1:8 — Ed. What is added, Who is blessed for ever, I explain as having been said for the purpose of exposing idolaters to greater reproach, and in this way, “He is one whom they ought alone to have honored and worshipped, and from whom it was not right to take away any thing, no, not even the least.”

26. God therefore gave them up, etc. After having introduced as it were an intervening clause, he returns to what he had before stated respecting the judgment of God: and he brings, as the first example, the dreadful crime of unnatural lust; and it hence appears that they not only abandoned themselves to beastly lusts, but became degraded beyond the beasts, since they reversed the whole order of nature. He then enumerates a long catalogue of vices which had existed in all ages, and then prevailed everywhere without any restraint.

It is not to the purpose to say, that every one was not laden with so great a mass of vices; for in arraigning the common baseness of men, it is proof enough if all to a man are constrained to acknowledge some faults. So then we must consider, that Paul here records those abominations which had been common in all ages, and were at that time especially prevalent everywhere; for it is marvelous how common then was that filthiness which even brute beasts abhor; and some of these vices were even popular. And he recites a catalogue of vices, in some of which the whole race of man were involved; for though all were not murderers, or thieves, or adulterers, yet there were none who were not found polluted by some vice or another. He calls those disgraceful passions, which are shameful even in the estimation of men, and redound to the dishonoring of God.

27. Such a reward for their error as was meet. They indeed deserved to be blinded, so as to forget themselves, and not to see any thing befitting them, who, through their own malignity, closed their eyes against the light offered them by God, that they might not behold his glory: in short, they who were not ashamed to extinguish, as much as they could, the glory of God, which alone gives us light, deserved to become blind at noonday.

28. And as they chose not, etc. There is an evident comparison to be observed in these words, by which is strikingly set forth the just relation between sin and punishment. As they chose not to continue in the knowledge of God, which alone guides our minds to true wisdom, the Lord gave them a perverted mind, which can choose nothing that is right. There is a correspondence between the words οὐκ ἐδοκίμασαν — they did not approve, or think worthy, and ἀδόκιμον — unapproved, or worthless, which is connected with νοῦν, mind. The verb means to try or prove a thing, as metal by fire, then to distinguish between what is genuine or otherwise, and also to approve of what is good and valuable. To approve or think fit or worthy seems to be the meaning here. Derived from this verb is ἀδόκιμος, which is applied to unapproved or adulterated money, — to men unsound, not able to bear the test, not genuine as Christians, 2 Corinthians 13:5, — to the earth that is unfit to produce fruits, Hebrews 6:8. The nearest alliteration that can perhaps be presented is the following, “And as they did not deem it worth while to acknowledge God, God delivered them up to a worthless mind,” that is, a mind unfit to discern between right and wrong. Beza gives this meaning, “Mentem omnis judicii expertem — a mind void of all judgment.” Locke’s “unsearching mind,” and Macknight’s “unapproving mind,” and Doddridge’s “undiscerning mind,” do not exactly convey the right idea, though the last comes nearest to it. It is an unattesting mind, not capable of bringing things to the test — δοκίμιον not able to distinguish between things of the most obvious nature.

“To acknowledge God” is literally “to have God in recognition τὸν θεὸν ἔχειν ἐν ἐπιγνώσει.” Venema says, that this is a purely Greek idiom, and adduces passages from Herodotus and Xenophon; from the first, the following phrase, ἐν αλογίῃ ἔχειν — to have in contempt, i.e., to contemn or despise. — Ed. And by saying, that they chose not, (non probasse - approved not,) it is the same as though he had said, that they pursued not after the knowledge of God with the attention they ought to have done, but, on the contrary, turned away their thoughts resignedly from God. He then intimates, that they, making a depraved choice, preferred their own vanities to the true God; and thus the error, by which they were deceived, was voluntary.

To do those things which were not meet As he had hitherto referred only to one instance of abomination, which prevailed indeed among many, but was not common to all, he begins here to enumerate vices from which none could be found free: for though every vice, as it has been said, did not appear in each individual, yet all were guilty of some vices, so that every one might separately be accused of manifest depravity. As he calls them in the first instance not meet, understand him as saying, that they were inconsistent with every decision of reason, and alien to the duties of men: for he mentions it as an evidence of a perverted mind, that men addicted themselves, without any reflection, to those vices, which common sense ought to have led them to renounce.

But it is labor in vain so to connect these vices, as to make them dependent one on another, since this was not Paul’s design; but he set them down as they occurred to his mind. What each of them signifies, we shall very briefly explain.

29. Understand by unrighteousness, the violation of justice among men, by not rendering to each his due. I have rendered πονηρίαν, according to the opinion of Ammonium, wickedness; for he teaches us that πονηρον, the wicked, is δραστίκον κακου, the doer of evil. The word (nequitia) then means practiced wickedness, or licentiousness in doing mischief: but maliciousness (malitia) is that depravity and obliquity of mind which leads us to do harm to our neighbour. The two words are πονηρία and κακία Doddridge renders them “mischief and malignity.” Pareus says that κακία is vice, opposed to τη αρετη — virtue. — Ed. For the word πορνείαν, which Paul uses, I have put lust, (libidinem.) I do not, however, object, if one prefers to render it fornication; but he means the inward passion as well as the outward act. “Πορνεία has an extended sense, comprehending all illicit intercourse, whether fornication, adultery, incest, or any other venus illicita.” —Stuart The words avarice, envy, and murder, have nothing doubtful in their meaning. Under the word strife, (contentione,) Improperly rendered “debate” in our version — ἔριδος, “strife”, by Macknight, and “contention,” by Doddridge. — Ed. he includes quarrels, fightings, and seditions. We have rendered κακοηθείαν, perversity, (perversitatem;) In our versions “malignity;” by Macknight, “bad disposition;” and by Doddridge, “inveteracy of evil habits.” Schleusner thinks that it means here “malevolence.” — Ed. which is a notorious and uncommon wickedness; that is, when a man, covered over, as it were, with hardness, has become hardened in a corrupt course of life by custom and evil habit.

30. The word θεοστυγεῖς, means, no doubt, haters of God; for there is no reason to take it in a passive sense, (hated of God,) since Paul here proves men to be guilty by manifest vices. Those, then, are designated, who hate God, whose justice they seem to resist by doing wrong. Whisperers (susurrones) and slanderers (obtrectatores) Καταλάλους, literally gainsayers, or those who speak against others, — defamers, calumniators; rendered “revilers,” by Macknight. — Ed. are to be thus distinguished; the former, by secret accusations, break off the friendships of good men, inflame their minds with anger, defame the innocent, and sow discords; and the latter through an innate malignity, spare the reputation of no one, and, as though they were instigated by the fury of evilspeaking, they revile the deserving as well as the undeserving We have translated ὑβριστὰς, villanous, (maleficos;) for the Latin authors are wont to call notable injuries villanies, such as plunders, thefts, burnings, and sorceries; and these where the vices which Paul meant to point out here. The three words, ὑβιστὰς ὑπερηφάνους, and ἀλαζόνας seem to designate three properties of a proud spirit — disdainful or insolent, haughty and vainglorious. The ὑβρισται are those who treat others petulantly, contumeliously, or insultingly “Insolent,” as given by Macknight, is the most suitable word. The ὑπερηφάνος is one who sets himself to view above others, the high and elevated, who exhibits himself as superior to others. The αλαζων is the boaster, who assumes more than what belongs to him, or promises more than what he can perform. These three forms of pride are often seen in the world. — Ed. I have rendered the word ὑπερήφανους, used by Paul, insolent, (contumeliosos;) for this is the meaning of the Greek word: and the reason for the word is this, — because such being raised, as it were, on high, look down on those who are, as it were, below them with contempt, and they cannot bear to look on their equals. Haughty are they who swell with the empty wind of overweeningness. Unsociable Unsociabiles — ἀσυνθετους. “Faithless,” perhaps, would be the most suitable word. “Who adhere not to compacts,” is the explanation of Hesychius

To preserve the same negative according to what is done in Greek, we may render Romans 1:31 as follows: —

31. Unintelligent, unfaithful, unnatural, unappeasable, unmerciful. — Ed. are those who, by their iniquities, unloose the bands of society, or those in whom there is no sincerity or constancy of faith, who may be called truce-breakers.

31. Without the feelings of humanity are they who have put off the first affections of nature towards their own relations. As he mentions the want of mercy as an evidence of human nature being depraved, Augustine, in arguing against the Stoics, concludes, that mercy is a Christian virtue.

32. Who, knowing the judgement Calvin has “justitiam“ here, though “judicium“ is given in the text. — Ed. of God, etc. Though this passage is variously explained, yet the following appears to me the correctest interpretation, — that men left nothing undone for the purpose of giving unbridled liberty to their sinful propensities; for having taken away all distinction between good and evil, they approved in themselves and in others those things which they knew displeased God, and would be condemned by his righteous judgment. For it is the summit of all evils, when the sinner is so void of shame, that he is pleased with his own vices, and will not bear them to be reproved, and also cherishes them in others by his consent and approbation. This desperate wickedness is thus described in Scripture:

“They boast when they do evil,” (Proverbs 2:14.)

“She has spread out her feet, and gloried in her wickedness,” (Ezekiel 16:25.)

For he who is ashamed is as yet healable; but when such an impudence is contracted through a sinful habit, that vices, and not virtues, please us, and are approved, there is no more any hope of reformation. Such, then, is the interpretation I give; for I see that the Apostle meant here to condemn something more grievous and more wicked than the very doing of vices: what that is I know not, except we refer to that which is the summit of all wickedness, — that is, when wretched men, having cast away all shame, undertake the patronage of vices in opposition to the righteousness of God.

CHAPTER 2

Romans 2:1-2

1. 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.

1. Propterea inexcusabilis es, O homo, quicunque judicas: in quo enim judicas alterum, teipsum condemnas; eadem enim facis dum judicas.

2. But we are sure that the judgment of God is according to truth against them which commit such things.

2. Novimus autem quod judicium Dei est secundum veritatem in eos qui talia agunt.

INTRODUCTION

The Genuineness of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to Clement of Rome, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Php 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.

When and Where this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Ro 1:11, 13, 15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Ro 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Ac 20:2, 3; 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Ac 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--Timotheus, Sosipater, Gaius, and Erastus (Ro 16:21, 23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Ro 16:23), which can hardly be supposed to be other than Corinth. Finally, Phoebebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Ro 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.

The Founder of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Ac 28:15, 30)? And how, consistently with his declared principle--not to build on another man's foundation (Ro 15:20)--could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Ro 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.

For What Class of Christians was this Epistle principally designed--Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Ac 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Ro 1:13, 15; 15:15, 16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.

It remains only to speak briefly of the Plan and Character Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.

CHAPTER 1

Ro 1:1-17. Introduction.

1. Paul--(See on Ac 13:9).

a servant of Jesus Christ--The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (1Co 7:21-23), as in the Old Testament to all the people of God (Is 66:14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (Jos 1:1; Psa 18:1, title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and Php 1:1; Jas 1:1; 2Pe 1:1; Jude 1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on Ro 1:7; Joh 5:22, 23).

called to be an apostle--when first he "saw the Lord"; the indispensable qualification for apostleship. (See on Ac 9:5; Ac 22:14; 1Co 9:1).

separated unto the--preaching of the

gospel--neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" (Ac 13:2), nor so early as when "separated from his mother's womb" (see on Ga 1:15). He was called at one and the same time to the faith and the apostleship of Christ (Ac 26:16-18).

of God--that is, the Gospel of which God is the glorious Author. (So Ro 15:16; 1Th 2:2, 8, 9; 1Pe 4:17).

2. Which he had promised afore ... in the holy scriptures--Though the Roman Church was Gentile by nation (see on Ro 1:13), yet as it consisted mostly of proselytes to the Jewish faith (see on Introduction to this Epistle), they are here reminded that in embracing Christ they had not cast off, but only the more profoundly yielded themselves to, Moses and the prophets (Ac 13:32, 33).

3-4. Concerning his Son Jesus Christ our Lord--the grand burden of this "Gospel of God."

made of the seed of David--as, according to "the holy scriptures," He behooved to be. (See on Mt 1:1).

according to the flesh--that is, in His human nature (compare Ro 9:5; Joh 1:14); implying, of course, that He had another nature, of which the apostle immediately proceeds to speak.

5. By whom--as the ordained channel.

we have received grace--the whole "grace that bringeth salvation" (Tit 2:11).

and apostleship--for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one--"the grace of apostleship").

for obedience to the faith--rather, "for the obedience of faith"--that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience.

for his name--that He might be glorified.

6. Among whom are ye also--that is, along with others; for the apostle ascribes nothing special to the Church of Rome (compare 1Co 14:36) [Bengel].

the called--(See on Ro 8:30).

of Christ Jesus--that is, either called "by Him" (Joh 5:25), or the called "belonging to Him"; "Christ's called ones." Perhaps this latter sense is best supported, but one hardly knows which to prefer.

7. beloved of God--(Compare De 33:12; Col 3:12).

Grace, &c.--(See on Joh 1:14).

and peace--the peace which Christ made through the blood of His cross (Col 1:20), and which reflects into the believing bosom "the peace of God which passeth all understanding" (Php 4:7).

from God our Father, and the Lord Jesus Christ--"Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ with the eternal God, which run through the whole language of Scripture, and the derivation of purely divine influences from Him also. The name of no man can be placed by the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him; for men are commanded to honor Him even as they honor the Father (Joh 5:23)" [Olshausen].

8. your faith is spoken of throughout the whole world--This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men.

9. For God ... whom I serve--the word denotes religious service.

with my spirit--from my inmost soul.

in the gospel of his Son--to which Paul's whole religious life and official activity were consecrated.

is my witness, that without ceasing I make mention of you always in my prayers--so for the Ephesians (Ep 1:15, 16); so for the Philippians (Php 1:3, 4); so for the Colossians (Col 1:3, 4); so for the Thessalonians (1Th 1:2, 3). What catholic love, what all-absorbing spirituality, what impassioned devotion to the glory of Christ among men!

10. Making request, if by any means now at length I may have a prosperous journey by the will of God, to come to you--Though long anxious to visit the capital, he met with a number of providential hindrances (Ro 1:13; Ro 15:22; and see on Ac 19:21; Ac 23:11; Ac 28:15); insomuch that nearly a quarter of a century elapsed, after his conversion, ere his desire was accomplished, and that only as "a prisoner of Jesus Christ." Thus taught that his whole future was in the hands of God, he makes it his continual prayer that at length the obstacles to a happy and prosperous meeting might be removed.

11-12. For I long to see you, that I may impart to you some spiritual gift--not any supernatural gift, as the next clause shows, and compare 1Co 1:7.

to the end that ye may be established.

13. oftentimes I purposed to come unto you, but was let--hindered.

hitherto--chiefly by his desire to go first to places where Christ was not known (Ro 15:20-24).

that I might have some fruit--of my ministry

among you also, even as among other Gentiles--The Gentile origin of the Church at Rome is here so explicitly stated, that those who conclude, merely from the Jewish strain of the argument, that they must have been mostly Israelites, decide in opposition to the apostle himself. (But see on Introduction to this Epistle.)

14-15. I am debtor both to the Greeks--cultivated

and to the Barbarians--rude.

16. For I am not ashamed of the gospel--(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (1Co 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame."

for it is the power of God unto salvation to every one that believeth--Here and in Ro 1:17 the apostle announces the great theme of his ensuing argument; Salvation, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, God's own power to save every soul that embraces it, Greek and Barbarian, wise and unwise alike.

17. For therein is the righteousness of God revealed--that is (as the whole argument of the Epistle shows), God's justifying righteousness.

from faith to faith--a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, Melville, Meyer, Stuart, Bloomfield, &c.).

as it is written--(Ha 2:4).

The just shall live by faith--This golden maxim of the Old Testament is thrice quoted in the New Testament--here; Ga 3:11; He 10:38--showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method.

On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! (2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh--the Son of God now in resurrection--power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men (Ro 1:8), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (Ro 1:7). (4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift--for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (Ro 1:8). (5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.

Ro 1:18. Why This Divinely Provided Righteousness Is Needed by All Men.

18. For the wrath of God--His holy displeasure and righteous vengeance against sin.

is revealed from heaven--in the consciences of men, and attested by innumerable outward evidences of a moral government.

against all ungodliness--that is, their whole irreligiousness, or their living without any conscious reference to God, and proper feelings towards Him.

and unrighteousness of men--that is, all their deviations from moral rectitude in heart, speech, and behavior. (So these terms must be distinguished when used together, though, when standing alone, either of them includes the other).

Ro 1:18-32. This Wrath of God, Revealed against All Iniquity, Overhangs the Whole Heathen World.

18. who hold--rather, "hold down," "hinder," or "keep back."

the truth in unrighteousness--The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; thus gently sliding into his argument. But before enumerating their actual iniquities, he goes back to the origin of them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of conscience is first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare Mt 6:22, 23; Ep 4:17, 18).

19. Because that which may be--rather, "which is."

known of God is manifest in them; for God hath showed it unto them--The sense of this pregnant statement the apostle proceeds to unfold in Ro 1:20.

20. For the invisible things of him from--or "since"

the creation of the world are clearly seen--the mind brightly beholding what the eye cannot discern.

being understood by the things that are made--Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Ro 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Ro 1:20). And thus are the inner and the outer revelation of God the complement of each other, making up between them one universal and immovable conviction that God is. (With this striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism).

even his eternal power and Godhead--both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead.

so that they are without excuse--all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit.

21. Because that, when they knew God--that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described.

they glorified him not as God, neither were thankful--neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded.

but became vain--(compare Jr 2:5).

in their imaginations--thoughts, notions, speculations, regarding God; compare Mt 15:19; Lu 2:35; 1Co 3:20, Greek.

and their foolish--"senseless," "stupid."

heart--that is, their whole inner man.

was darkened--How instructively is the downward progress of the human soul here traced!

22-23. Professing themselves--"boasting," or "pretending to be"

wise, they became fools--"It is the invariable property of error in morals and religion, that men take credit to themselves for it and extol it as wisdom. So the heathen" (1Co 1:21) [Tholuck].

24. Wherefore God also--in righteous retribution.

gave them up--This divine abandonment of men is here strikingly traced in three successive stages, at each of which the same word is used (Ro 1:24, 26; and Ro 1:28, where the word is rendered "gave over"). "As they deserted God, God in turn deserted them; not giving them divine (that is, supernatural) laws, and suffering them to corrupt those which were human; not sending them prophets, and allowing the philosophers to run into absurdities. He let them do what they pleased, even what was in the last degree vile, that those who had not honored God, might dishonor themselves" [Grotius].

25. Who changed the truth of God into a lie--that is, the truth concerning God into idol falsehood.

and worshipped and served the creature more than the Creator--Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had!

who is blessed for ever! Amen--By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God.

26-27. For this cause God gave them up--(See on Ro 1:24).

for even their women--that sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, not only becomes more shameless than the other sex, but lives henceforth only to drag the other sex down to its level.

did change, &c.--The practices here referred to, though too abundantly attested by classic authors, cannot be further illustrated, without trenching on things which "ought not to be named among us as become the saints." But observe how vice is here seen consuming and exhausting itself. When the passions, scourged by violent and continued indulgence in natural vices, became impotent to yield the craved enjoyment, resort was had to artificial stimulants by the practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom affectingly shows; and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as for the Romans, Tacitus, speaking of the emperor Tiberius, tells us that new words had then to be coined to express the newly invented stimulants to jaded passion. No wonder that, thus sick and dying as was this poor humanity of ours under the highest earthly culture, its many-voiced cry for the balm in Gilead, and the Physician there, "Come over and help us," pierced the hearts of the missionaries of the Cross, and made them "not ashamed of the Gospel of Christ!"

28-31. gave them over--or "up" (see on Ro 1:24).

to do those things which are not convenient--in the old sense of that word, that is, "not becoming," "indecorous," "shameful."

32. Who knowing--from the voice of conscience, Ro 2:14, 15

the judgment of God--the stern law of divine procedure.

that they which commit such things are worthy of death--here used in its widest known sense, as the uttermost of divine vengeance against sin: see Ac 28:4.

not only do the same--which they might do under the pressure of temptation and in the heat of passion.

but have pleasure in them that do them--deliberately set their seal to such actions by encouraging and applauding the doing of them in others. This is the climax of our apostle's charges against the heathen; and certainly, if the things are in themselves as black as possible, this settled and unblushing satisfaction at the practice of them, apart from all the blinding effects of present passion, must be regarded as the darkest feature of human depravity.

On this section, Note (1) "The wrath of God" against sin has all the dread reality of a "revelation from heaven" sounding in the consciences of men, in the self-inflicted miseries of the wicked, and in the vengeance which God's moral government, sooner or later, takes upon all who outrage it; so this "wrath of God" is not confined to high-handed crimes, or the grosser manifestations of human depravity, but is "revealed" against all violations of divine law of whatever nature--"against all ungodliness" as well as "unrighteousness of men," against all disregard of God in the conduct of life as well as against all deviations from moral rectitude; and therefore, since no child of Adam can plead guiltless either of "ungodliness" or of "unrighteousness," to a greater or less extent, it follows that every human being is involved in the awful sweep of "the wrath of God" (Ro 1:18). The apostle places this terrible truth in the forefront of his argument on justification by faith, that upon the basis of universal condemnation he might rear the edifice of a free, world-wide salvation; nor can the Gospel be scripturally preached or embraced, save as the good news of salvation to those that are all equally "lost." (2) We must not magnify the supernatural revelation which God has been pleased to make of Himself, through Abraham's family to the human race, at the expense of that older, and, in itself, lustrous revelation which He has made to the whole family of man through the medium of their own nature and the creation around them. Without the latter, the former would have been impossible, and those who have not been favored with the former will be without excuse, if they are deaf to the voice and blind to the glory of the latter (Ro 1:19, 20). (3) Wilful resistance of light has a retributive tendency to blunt the moral perceptions and weaken the capacity to apprehend and approve of truth and goodness; and thus is the soul prepared to surrender itself, to an indefinite extent, to error and sin (Ro 1:21, &c.). (4) Pride of wisdom, as it is a convincing evidence of the want of it, so it makes the attainment of it impossible (Ro 1:22; and compare Mt 11:25; 1Co 3:18-20). (5) As idolatry, even in its most plausible forms, is the fruit of unworthy views of the Godhead, so its natural effect is to vitiate and debase still further the religious conceptions; nor is there any depth of degradation too low and too revolting for men's ideas of the Godhead to sink to, if only their natural temperament and the circumstances they are placed in be favorable to their unrestrained development (Ro 1:23, 25). The apostle had Greece and Egypt in his eye when he penned this description. But all the paganisms of the East at this day attest its accuracy, from the more elaborate idolatry of India and the simpler and more stupid idolatry of China down to the childish rudiments of nature worship prevalent among the savage tribes. Alas! Christendom itself furnishes a melancholy illustration of this truth; the constant use of material images in the Church of Rome and the materialistic and sensuous character of its entire service (to say nothing of the less offensive but more stupid service of the Greek Church,) debasing the religious ideas of millions of nominal Christians, and lowering the whole character and tone of Christianity as represented within their immense pale. (6) Moral corruption invariably follows religious debasement. The grossness of pagan idolatry is only equalled by the revolting character and frightful extent of the immoralities which it fostered and consecrated (Ro 1:24, 26, 27). And so strikingly is this to be seen in all its essential features in the East at this day, that (as Hodge says) the missionaries have frequently been accused by the natives of having forged the whole of the latter part of this chapter, as they could not believe that so accurate a description of themselves could have been written eighteen centuries ago. The kingdoms of Israel and Judah furnish a striking illustration of the inseparable connection between religion and morals. Israel corrupted and debased the worship of Jehovah, and the sins with which they were charged were mostly of the grosser kind--intemperance and sensuality: the people of Judah, remaining faithful to the pure worship, were for a long time charged mostly with formality and hypocrisy; and only as they fell into the idolatries of the heathen around them, did they sink into their vices. And may not a like distinction be observed between the two great divisions of Christendom, the Popish and the Protestant? To test this, we must not look to Popery, surrounded with, and more or less influenced by, the presence and power of Protestantism; nor to Protestantism under every sort of disadvantage, internal and external. But look at Romanism where it has unrestrained liberty to develop its true character, and see whether impurity does not there taint society to its core, pervading alike the highest and the lowest classes; and then look at Protestantism where it enjoys the same advantages, and see whether it be not marked by a comparatively high standard of social virtue. (7) To take pleasure in what is sinful and vicious for its own sake, and knowing it to be such, is the last and lowest stage of human recklessness (Ro 1:32). But (8) this knowledge can never be wholly extinguished in the breast of men. So long as reason remains to them, there is still a small voice in the worst of men, protesting, in the name of the Power that implanted it, "that they which do such things are worthy of death" (Ro 1:32).

Paul, a servant of Jesus Christ - The word δουλος, which we translate servant, properly means a slave, one who is the entire property of his master; and is used here by the apostle with great propriety. He felt he was not his own, and that his life and powers belonged to his heavenly owner, and that he had no right to dispose of or employ them but in the strictest subserviency to the will of his Lord. In this sense, and in this spirit, he is the willing slave of Jesus Christ; and this is, perhaps, the highest character which any soul of man can attain on this side eternity. "I am wholly the Lord's; and wholly devoted in the spirit of sacrificial obedience, to the constant, complete, and energetic performance of the Divine will." A friend of God is high; a son of God is higher; but the servant, or, in the above sense, the slave of God, is higher than all; - in a word, he is a person who feels he has no property in himself, and that God is all and in all.

Called to be an apostle - The word αποστολος, apostle, from αποστελλειν, to send, signifies simply a messenger or envoy; one sent on a confidential errand: but here it means an extraordinary messenger; one sent by God himself to deliver the most important message on behalf of his Maker; - in a word, one sent by the Divine authority to preach the Gospel to the nations. The word κλητος, called, signifies here the same as constituted, and should be joined with αποστολος, as it is in the Greek, and translated thus: Paul, a servant of Jesus Christ, constituted an apostle, etc. This sense the word called has in many places of the sacred writings; e. g. Behold what manner of love the Father hath bestowed on us, that we should be called, κληθωμεν, Constituted, or made the sons of God. As it is likely that no apostle had been employed in founding the Church of Rome, and there was need of much authority to settle the matters that were there in dispute, it was necessary he should show them that he derived his authority from God, and was immediately delegated by him to preach and write as he was now doing.

Separated unto the Gospel - Set apart and appointed to this work, and to this only; as the Israelites were separate from all the people of the earth, to be the servants of God: see Lev 20:26. St. Paul may here refer to his former state as a Pharisee, which literally signifies a separatist, or one separated. Before he was separated unto the service of his own sect; now he is separated unto the Gospel of God. On the word Gospel, and its meaning, see the preface to the notes on St. Matthew; and for the meaning of the word Pharisee, see the same Gospel, Mat 3:7 (note).

Which he had promised afore - Both in the law and in the prophets God showed his purpose to introduce into the world a more perfect and glorious state of things; which state was to take place by and under the influence of the Messiah, who should bring life and immortality to light by his Gospel.

Concerning his Son - That is, the Gospel relates every thing concerning the conception, birth, preaching, miracles, passion, death, resurrection, and ascension of Jesus Christ, who was of the seed-royal, being, as far as his humanity was considered, the son of David, and then the only rightful heir to the Israelitish throne.

And declared to be the Son of God - See the note on Act 13:33, where this subject is considered at large. The word ορισθεντος, which we render declared, comes from οριζω, to bound, define, determine, or limit, and hence our word horizon, the line that determines the farthest visible part of the earth, in reference to the heavens. In this place the word signifies such a manifest and complete exhibition of the subject as to render it indubitable. The resurrection of Christ from the dead was such a manifest proof of our Lord's innocence, the truth of his doctrine, and the fulfillment of all that the prophets had spoken, as to leave no doubt on any considerate and candid mind.

With power - εν δυναμει, With a miraculous display of Divine energy; for, how could his body be raised again, but by the miraculous energy of God? Some apply the word here to the proof of Christ's sonship; as if it were said that he was most manifestly declared to be the Son of God, with such powerful evidence and argument as to render the truth irresistible.

According to the spirit of holiness - There are many differences of sentiment relative to the meaning of this phrase in this place; some supposing that the spirit of holiness implies the Divine nature of Jesus Christ; others, his immaculate sanctity, etc. To me it seems that the apostle simply means that the person called Jesus, lately crucified at Jerusalem, and in whose name salvation was preached to the world, was the Son of God, the very Messiah promised before in the holy Scriptures; and that he was this Messiah was amply demonstrated. 1st, By his resurrection from the dead, the irrefragable proof of his purity, innocence, and the Divine approbation; for, had he been a malefactor, as the Jews pretended, the miraculous power of God would not have been exerted in raising his body from the dead. 2nd, He was proved to be the Son of God, the promised Messiah, by the Holy Spirit, (called here the spirit of holiness), which he sent down upon his apostles, and not on them only, but on all that believed on his name; by whose influence multitudes were convinced of sin, righteousness, and judgment, and multitudes sanctified unto God; and it was by the peculiar unction of this spirit of holiness, that the apostles gave witness of the resurrection of the Lord Jesus, Act 4:33.

Thus, then, Christ was proved to be the true Messiah, the son of David according to the flesh, having the sole right to the throne of Israel; and God recognized this character, and this right, by his resurrection from the dead, and sending forth the various gifts and graces of the Spirit of holiness in his name.

Grace and apostleship - The peculiar influence and the essential qualifications which such an office requires. Without the Grace, favor, and peculiar help of God, he could not have been an apostle: he had an extraordinary conversion, and an extraordinary call to preach the Gospel. Probably χαριν και αποστολην, grace and apostleship, mean the same as χαριν της αποστολης, the apostolical office; for so the word χαρις means in Rom 12:3; Rom 15:15; 1Cor 3:10; Eph 3:8. See the various acceptations of the word grace, Rom 1:7.

For obedience to the faith - That by this office, which I have received from God, and the power by which it is accompanied, I might proclaim the faith, the Gospel of Jesus; and show all nations the necessity of believing in it, in order to their salvation. Here is:

1. The Gospel of the Son of God.

2. An apostle divinely commissioned and empowered to preach it.

3. The necessity of faith in the name of Jesus, as the only Savior of the world.

4. Of obedience, as the necessary consequence of genuine faith. And,

5. This is to be proclaimed among all nations; that all might have the opportunity of believing and being saved.

Ye are the called - Ye Romans are all invited to believe in Christ Jesus, for the salvation of your souls; and to you, with the rest, my apostolical mission extends. This appears to be the most obvious sense of the word called in this place - to be called by the Gospel is to be invited to believe in Christ Jesus, and become his disciples. The word sometimes means constituted, or made, as in Rom 1:1.

Called to be saints - Invited to become holy persons, by believing the Gospel and receiving the gifts of the Holy Ghost. Or, here, the word may have the meaning of made or constituted, as above; κλητοις αγιοις, to all that be in Rome, Constituted saints, for they had already received the Gospel grace, and were formed into a Christian Church.

Grace to you - χαρις υμιν; May you be partakers of the Divine favor, the source whence every blessing is derived.

I think it necessary, once for all, to give the several acceptations of this word grace which occur in the sacred writings.

1. The word χαριν signifies in general favor or benevolence, but especially that favor which is powerful and active, and loads its objects with benefits. Luk 1:30 : Fear not, Mary, thou hast found Favor, χαριν, with God. Luk 2:40 : And the child grew - and the Grace of God, χαρις θεου, the favor of God was upon him. Luk 1:52 : And Jesus increased in Favor, χαριτι Grace, with God and man. Act 2:47 : Having Favor, χαριν, Grace, with all the people. Act 4:33 : And great Grace, χαρις, Favor, was upon them all. The apostles were at that time in universal favor with the multitude. In this sense the word occurs in a great variety of places, both in the Old and New Testaments.

2. Hence it is often used for the blessing which it dispenses; for, if God be favourably disposed towards a person, his beneficent acts, in that person's behalf, will be a necessary consequence of such favor. Joh 1:14 : Full of Grace and truth; accomplished in all spiritual blessings. Joh 1:16 : And Grace upon Grace: he who is full of the most excellent blessings, confers them liberally on all believers. Act 11:23 : When he had seen the Grace of God, i.e. had the fullest evidence that they were richly endowed with heavenly gifts. 1Cor 1:4 : For the Grace of God which is given you - the Divine blessings conferred upon you. 2Cor 9:8 : God is able to make all Grace abound toward you; i.e. to enrich you with every benediction. This is also a very common acceptation of the word; and in this sense the word grace or favor is now generally understood among religious people. The grace of God meaning with them some Divine or spiritual blessing communicated.

3. It is sometimes taken for the whole of the Christian religion, as being the grandest possible display of God's favor to a lost, ruined world: and in this sense it appears to be used, Joh 1:17 : For the Law was given by Moses; but Grace and truth came by Jesus Christ: where the term Grace is evidently opposed to Law; the latter meaning the Mosaic, the other the Christian, dispensation. Act 13:43 : Barnabas persuaded them to continue in the Grace of God; i.e. to hold fast their profession of the religion of Christ. Rom 6:14 : Ye are not under the Law, but under Grace - ye are no longer under obligation to fulfill the Mosaic precepts, but are under the Christian dispensation. See also Rom 6:15; and see 2Cor 1:12; 2Cor 6:1; Gal 1:6; Col 1:6; 2Tim 2:1, Tit 2:11 : The Grace of God, that bringeth salvation unto all men, hath appeared. The Jewish religion was restricted in its benefits to a few; but the Christian religion proposes the salvation of all men; and the author of it has become a sacrifice for the sins of the whole world. Heb 12:15 : Looking diligently lest any man fall from the Grace of God - lest any man apostatize from the Christian religion, and the blessings of pardon and holiness which he has received through it. 1Pet 5:12 : This is the true Grace of God wherein ye stand - the Christian religion which ye have received is the genuine religion of God.

4. It signifies all the blessings and benefits which Christ has purchased, and which he gives to true believers, both in time and eternity. See Rom 5:15, Rom 5:17, where the grace of God is opposed to death; i.e. to all the wretchedness and misery brought into the world by Adam's transgression. 1Cor 16:23 : The Grace of the Lord Jesus Christ be with you all - May every blessing purchased by Christ's passion and death be the portion of you all. Gal 5:4 : Ye are fallen from Grace - ye have lost the blessings of the Gospel by submitting to circumcision.

5. It signifies the apostolic and ministerial office, or the authority to propagate the Christian religion, and the unction or influence by which that office is executed; so in the 5th verse of this chapter, (Rom 1:5) as has been already noted: By whom we have received Grace and apostleship, or, the apostolic office. Rom 13:3 : I say, through the Grace given unto me; i.e. I command you, by the authority of my apostolic office, etc. See also Rom 13:6.

6. It signifies a gift, salary, or money collected for the use of the poor. 1Cor 16:3 : Whomsoever ye shall approve - them will I send to bring your Liberality, την χαριν υμων, your Grace; i.e. the collection made for the poor saints: see 1Cor 16:1. 2Cor 8:4 : Praying us - that we would receive the Gift, την χαριν, the Grace, the contribution made in the Churches of Macedonia, for the relief of the poor. In this sense it is used in Ecclus. 17:22: He will keep the Good Deeds of man, χαριν, the same as ελεημοσυνη, alms, in the beginning of the verse; and it signifies a kind or friendly act, in the same author. Ecclus. 29:16: Forget not the Friendship, χαριτας, of thy surety. Graces or χαρις, was a deity among the ancients; and the three Graces, αι τρεις χαριτες, were called Pitho, Aglaia, and Euphrosyne; πειθω, mild persuasion; αγλαια, dignity; ευφροσυνη, liberality and joyfulness; and these were always painted naked, to show that all benefits should be gratuitous, this being essential to the nature of a gift. See Suidas, in χαριτας.

7. It sometimes signifies merely thanks or thanksgiving. See Luk 17:9 : Doth he thank, μη χαριν εχει, that servant? Rom 6:17 : But God be Thanked, χαρις οε τω θεω. 1Cor 10:30 : For if I by Grace, χαριτι, Thanksgiving, as our margin has it, and properly.

8. It signifies remuneration, wages, or reward Luk 6:32-34 : If ye love them that love you - do good to them which do good to you - lend to them of whom ye hope to receive, what Thank have ye? ποια υμιν χαρις εστι; what Reward have ye? This appears, from the parallel place, Mat 5:46, to be most evidently the meaning: τινα μισθον εχετε; what Reward have ye? The word is used in this sense by several Greek writers.

9. It signifies whatever is the means of procuring the favor or kindness of another. 1Pet 2:19, 1Pet 2:20 : For this is Thankworthy, τουτο γαρ χαρις παρα τῳ Θεῳ, this is the means of Procuring Favor from God.

10. It signifies joy, pleasure, and gratification, which is the, meaning of cara, and with which it is often confounded in the New Testament. Plm 1:7 : For we have great Joy, χαριν γαρ εχομεν πολλην. Tobit 7:18: The Lord give thee Joy, χαριν, for this thy sorrow. In this sense the word is used by the best Greek writers; and in this sense it appears to be used, 2Cor 1:15.

11. It signifies the performance of an act which is pleasing or grateful to others. Act 24:27 : Felix, willing to show the Jews a Pleasure, χαριτας καταθεσθαι, to perform an act which he knew would be highly gratifying to them.

12. It signifies whatever has the power or influence to procure favor, etc. Suavity, kindness, benevolence, gentle demeanour. Luk 4:22 : All wondered at the Gracious Words, τοις λογοις της χαριτος, the benevolent, kind, and tender expressions; such as his text, Luk 4:18, would naturally lead him to speak. He hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, etc. Eph 4:29; Col 4:6 : Let your speech be always with Grace; i.e. gracious, kind, benevolent, savouring of the doctrine of Christ: it is thus used by several Greek writers. See Schleusner. As the word χαρις Grace, most frequently signifies some blessing or benefit calculated to promote human happiness, it is generally derived from χαρω, I rejoice, because of the effect produced by the blessing.

And peace - ειρηνη, the same as שלום shalom in Hebrew, generally signifying all kinds of blessing, but especially harmony and unity, and the bond of such unity. The most probable derivation of the word ειρηνη is from ειρω, I bind, and εν, one - because peace unites and binds those who were, by discord, before disunited. In the New Testament it signifies -

1. Peace, public or private, in the general acceptation of the word, as implying reconciliation and friendship; and to the etymology of the word the apostle seems to allude in Eph 4:3 : Endeavouring to keep the Unity of the Spirit in the Bond of Peace. Act 12:20 : They of Tyre and Sidon desired Peace - they sought reconciliation, with Herod, by means of Blastus, the king's chamberlain.

2. It signifies regularity, good order. 1Cor 14:33 : God is not the God of confusion, but of Peace.

3. It signifies the labor or study of preserving peace and concord; and this is supposed to be its meaning, Mat 10:34; Luk 12:51; and Act 7:26. Rom 14:17 : For the kingdom of God is righteousness and Peace - the Christian dispensation admits of no contention, but inculcates peace. 1Cor 7:15 : God hath called us to Peace - to labor to preserve quietness and concord. Heb 12:14 : Follow Peace - labor to preserve it.

4. It signifies the author or procurer of peace and concord. Eph 2:14 : He is our Peace - the author of concord betwixt Jews and Gentiles.

5. It signifies the Gospel and its blessings. Eph 2:17 : And came and preached Peace to you which were afar off, and to them that were nigh.

6. It signifies all kinds of mental and corporeal happiness, and especially the happiness of Christians. Luk 1:79 : To guide our feet into the way of Peace - to show us the way to obtain true happiness. Luk 19:42 : The things which belong unto thy Peace - that by which thou mightest have been made truly happy. 1Thes 5:23 : The very God of Peace - God, the only source of true felicity. Joh 16:33 : These things have I spoken unto you, that in me ye might have Peace - that ye might have confidence and happiness in believing on me as your only Savior.

7. It signifies good wishes and affectionate prayers. Mat 10:13 : And if the house be worthy, let your Peace come upon it. Our Lord commands his disciples, Mat 10:12, to salute the house into which they entered; and this was done by saying, Peace be unto this house! that is, Let every blessing, spiritual and temporal, be the portion of this family! See Luk 10:6; Joh 14:27; Act 15:33 : They were let go in Peace - they had the most fervent and affectionate prayers of the Church.

8. It signifies praise. Luk 19:38 : Peace in heaven and glory in the highest! - May all the heavenly host praise God, and give him the highest honor!

9. It signifies benignity, benevolence, favor. Rom 5:1 : Being justified by faith, we have Peace with God - In consequence of having our sins forgiven, we have a clear sense of the Divine favor. Phi 4:7 : The Peace of God which passeth all understanding - the inexpressible blessedness of a sense of the Divine favor. See Schleusner's Lexicon.

From God our Father - The apostle wishes them all the blessings which can flow from God, as the fountain of grace, producing in them all the happiness which a heart filled with the peace of God can possess; all of which are to be communicated to them through the Lord Jesus Christ. See the note on Act 28:31.

First, I thank my God - From this to the end of Rom 1:17 belongs to the preface, in which the apostle endeavors to conciliate the good opinion of the Christians at Rome, and to prepare their minds for his reproofs and exhortations.

Your faith is spoken - καταγγελλεται, is celebrated, throughout the whole world - in every place where the Christian religion is professed, through all parts of the Roman dominions; for in this sense we should understand the words, the whole world.

Whom I serve with my spirit - λατπευω Whom I worship with the profoundest religious reverence; for so the original certainly means: I not only employ all the powers of my body in this service, but all those of my soul; being thoroughly convinced of the absolute truth of the religion I preach. Probably St. Paul opposes, in this place, the spiritual worship of the Gospel to the external, or what some call the carnal, worship of the Jews. Mine is not a religion of ceremonies, but one in which the life and power of the eternal Spirit are acknowledged and experienced.

Making request, etc. - By this we see how earnestly the apostle longed to see Rome. It had long been a subject of continual prayer to God, that he might have a prosperous journey to, or rather meeting with, them, for so we should understand the word ευοδωθησμαι· that he had a prosperous meeting with them we cannot doubt; that he had a disastrous journey to them the 27th of the Acts fully proves.

Some spiritual gift - This probably means some of the extraordinary gifts of the Holy Spirit, which, being given to them, might tend greatly to establish their faith in the Gospel of Christ; and it is very likely that such gifts were only conferred by means of apostles; and as the apostle had not yet been at Rome, consequently the Roman Christians had not yet received any of these miraculous gifts, and thus they differed widely from all the other Churches which had been raised by the apostle's ministry.

That I may be comforted together with you - He here, with great address, intimates that he longs for this opportunity, as well on his own account as on theirs, and to show them that he arrogates nothing to himself; for he intimates that it will require the conjoint action of their faith as well as his own, to be the means of receiving those blessings from God to which he refers.

But was let hitherto - The word let, from the Anglo-Saxon to hinder, signifies impediment or hinderance of any kind: but it is likely that the original word, εκωλυθην, I was forbidden, refers to a Divine prohibition: - he would have visited them long before, but God did not see right to permit him.

I am a debtor both to the Greeks, and to the barbarians - It has been remarked before that all the nations of the earth, themselves excepted, were termed barbarians by the Greeks. See the origin of the word barbarous in the note on Act 28:2 (note). The apostle considers himself, by his apostolical office and call, under obligation to preach the Gospel to all people, as far as the providence of God might open his way; for this is implied in the Divine commission: - Go ye into all the world, and preach the Gospel to every creature - to the wise and the unwise; to the learned and cultivated as well as to the unlearned and uncultivated. This evidently appears to be the import of the terms.

I am ready to preach - προθυμον; I have a ready mind. I was only prevented by the providence of God from visiting you long ago. His time is best: in the mean time I write, by his direction, to comfort and instruct you.

I am not ashamed of the Gospel of Christ - This text is best illustrated by Isa 28:16; Isa 49:23, quoted by the apostle, Rom 10:11 : For the Scripture saith, Whosoever believeth on him, shall not be ashamed; i.e. they shall neither be confounded, nor disappointed of their hope. The Jews, by not believing on Jesus Christ, by not receiving him as the promised Messiah, but trusting in others, have been disappointed, ashamed, and confounded, from that time to the present day. Their expectation is cut off; and, while rejecting Christ, and expecting another Messiah, they have continued under the displeasure of God, and are ashamed of their confidence. On the other hand, those who have believed on Christ have, in and through him, all the blessings of which the prophets spoke; every promise of God being yea and amen through him. Paul, as a Jew, believed on Christ Jesus; and in believing he had life through his name; through him he enjoyed an abundance of grace; so that, being filled with that happiness which an indwelling Christ produces, he could cheerfully say, I am not ashamed of the Gospel of Christ. And why? Because he felt it to be the power of God to the salvation of his believing soul. This appears to be the true sense of this passage, and this interpretation acquires additional strength from the consideration that St. Paul is here most evidently addressing himself to the Jews.

It is the power of God unto salvation - δυναμις γαρ θεου εστιν· The almighty power of God accompanies this preaching to the souls of them that believe; and the consequence is, they are saved; and what but the power of God can save a fallen, sinful soul?

To the Jew first - Not only the Jews have the first offer of this Gospel, but they have the greatest need of it; being so deeply fallen, and having sinned against such glorious privileges, they are much more culpable than the Gentiles, who never had the light of a Divine revelation.

And also to the Greek - Though the salvation of God has hitherto been apparently confined to the Jewish people, yet it shall be so no longer, for the Gospel of Christ is sent to the Gentiles as well as the Jews; God having put no difference between them; and Jesus Christ having tasted death for Every man.

For therein - In the Gospel of Christ.

Is the righteousness of God - God's method of saving sinners.

Revealed from faith to faith - Shown to be by faith, and not by the works of any law; for Abraham, the father and founder of the Jewish people, was justified by faith, before even the law was given; and by believing, in reference to the spiritual object held forth in the various ordinances of the law, and now revealed under the Gospel, he and all his believing descendants have been justified. And thus the faith of the old covenant led on to the faith of the new covenant, which shows that salvation has been by faith from the call of Abraham to the present time. And, from the beginning, all that were just or righteous in the earth became such by faith, and by this principle alone they were enabled to persevere; as it is written, The just shall live by faith. That δικαιοσυνη, which we translate righteousness in this verse, signifies God's method of saving mankind by faith in Christ, is fully evident from the use of the term in Rom 9:30 : The Gentiles which followed not after Righteousness - who had no knowledge by revelation, of God's method of justifying and saving sinners, have attained to Righteousness - have had imparted to them God's method of salvation by faith in Christ. Rom 9:31 : But Israel, the Jews, which followed after the law of righteousness - that law, the end or object of which is Christ, and through him justification to all that believe (Rom 10:4), have not attained to the law of righteousness - have not found out the genuine plan of salvation, even in that law which so strongly and generally proclaims justification by faith. And why have they not found it? Rom 9:32 : Because they sought it not by faith, but as it were by the works of the law - they did not discern that even its works or prescribed religious observances were intended to lead to faith in that glorious Mediator of whom they were the types and representatives; but the Jews trusted in the observances themselves, hoping to acquire justification and final salvation by that means. For they stumbled at the stumbling-stone - at the doctrine of Christ crucified as the only sure ground on which the expectation of future salvation can be founded. Therefore, being ignorant of God's righteousness - God's method of saving sinners, and going about to establish their own righteousness - their own method of salvation, by the observance of those rites and ceremonies which should have led them by faith to Christ, they did not submit themselves to the righteousness of God - they would not submit to be saved in God's way, and therefore rejected, persecuted, and crucified the Lord Jesus; see Rom 10:3. This collation of passages most evidently shows that the word righteousness here means simply God's method of saving sinners, or God's way of salvation, in opposition to the ways and means invented by the fancies or prejudices of men.

There are few words in the sacred writings which are taken in a greater variety of acceptations than the word צדקה tsedakah in Hebrew, and δικαιοσυνη in Greek, both of which we generally translate righteousness. Our English word was originally rightwiseness, from the Anglo-Saxon justice, right, and to know; and thus the righteous man was a person who was allowed to understand the claims of justice and right, and who, knowing them, acted according to their dictates. Such a man is thoroughly wise; he aims at the attainment of the best end by the use of the best means. This is a true definition of wisdom, and the righteous man is he that knows most and acts best. The Hebrew צדק tsadak, in its ideal meaning, contains the notion of a beam or scales in equipoise, what we call even balance; and it is well known that in all the personifications of Justice, both ancient and modern, she is represented as a beautiful female with a bandage on her eyes, and a beam and scales in her hand, so perfectly poised that neither end preponderates.

The Greek word δικαιοσυνη has been derived from διχαζω, to divide; and hence δικη, justice, because it is the property of this virtue to divide to each his due. With other etymologies it is useless to trouble the reader. Both the noun δικαιοσυνη and the verb δικαιοω have a great variety of meaning in the New Testament; but they are all reducible to this original idea, acting according to the requisitions of justice or right. It may not be improper to notice some of the chief of these acceptations in this place.

1. The act of distributing to each man his due is the sense of the word, Act 17:31 : He will judge the world in Righteousness, i.e. according to the principles of eternal justice and rectitude. See also Rev 19:2 : In Righteousness doth he judge and make war.

2. It signifies a holy life, as proceeding from piety towards God. Luk 1:75 : Might serve him in holiness and Righteousness all the days of our life.

3. It signifies benignity, liberality, and particularly almsgiving, as justice and righteousness require us, being only stewards of God's bounty, to share it with the necessitous. Mat 6:1 : Take heed that ye do not your Alms, δικαιοσυνην, your Righteousness, before men. Rom 3:5 : But if our unrighteousness commend the Righteousness, the benignity of God. 2Cor 9:10 : Increase the fruits of your Righteousness, i.e. of your liberality.

4. It signifies God's method of saving sinners; the way which is agreeable to his righteousness and liberality. See the former part of this note, and the scriptures there referred to.

5. It signifies the reward or issue of liberality. 2Cor 9:9 : He hath scattered abroad; he hath given to the poor; his Righteousness - the reward of his bounty, remaineth for ever. See Psa 112:9.

6. It signifies the whole collection of graces, which constitute the complete Christian character. Mat 5:6 : Blessed are they that hunger and thirst after Righteousness - they who ardently long for the full salvation of God. Mat 5:10, Mat 5:20 : If your Righteousness exceed not the righteousness, etc. Mat 6:33 : Seek the kingdom of God and his Righteousness.

7. It signifies the result of faith in God and submission to his will, exemplified in a holy and useful life. Heb 11:7 : By faith Noah prepared an ark, and became heir of the Righteousness which is by faith - he escaped the deluge and became the instrument of repeopling the world.

8. It signifies an exact observance of religious ordinances and precepts. Phi 3:6 : Touching the Righteousness which is of the law, blameless - having lived in an exact conformity to all the Mosaic precepts. In this sense it is to be understood, Mat 3:15 : Thus it becomes us to fulfill all Righteousness - to observe every precept of the law.

9. It signifies the favor or pardoning mercy of God. Rom 4:6 : The blessedness of the man unto whom God imputeth Righteousness - without works - the man is happy to whom God has granted the remission of sins, without respect to his observance of the law of Moses.

10. In 2Cor 5:21, δικαιοσυνη, righteousness, is put for δικαιος, righteous: That we might become the righteousness of God - that we might receive such a righteousness or holiness, such a salvation, as is worthy of God's grace to impart, and such as the necessities of mankind require.

A few of the leading acceptations of the verb δικαιοω, which we translate to justify, may be here properly subjoined, as this verb is so repeatedly used in this epistle.

1. It signifies so declare or pronounce one just or righteous; or, in other words, to declare him to be what he really is. 1Tim 3:16 : He was Justified in the Spirit. - By the almighty power of the Spirit he was proved to be the True Messiah.

2. To esteem a thing properly. Mat 11:19 : Wisdom is Justified of her children. - Wisdom, propriety of conduct, is properly estimated by wise men.

3. It signifies to approve, praise, and commend. The publicans Justified God, Luk 7:29; praised him for calling them to such a state of salvation. Luk 16:15 : Ye are they which Justify yourselves before men - Ye are self-commended, self-applauded, and self-praised. In this sense it is often used in the Greek apocryphal books. Ecclus. 7:5: Justify not thyself before the Lord - Do not applaud thyself in the presence of thy - Maker. Ecclus.10:29: Who will Justify (praise or applaud) him that sinneth against his own soul. Ecclus 18:2: The Lord only is righteous, δικαιωθησεται, shall be Justified, i.e. praised, because there is none other but he.

4. The verb δικαιοομαι is used to clear from all sin. 1Cor 4:4 : For I know nothing by myself; yet am I not hereby Justified - A man's own consciousness of integrity is not a proof that he is clear from all sin in the sight of God.

5. A judge is said to justify not only when he condemns and punishes, but also when he defends the cause of the innocent. See Eurip. Heraclid. ver. 190. Thucyd. iii. p. 200. Polyb. iii. 31, and Schleusner on δικαιοω. Hence δικαιουσθαι is taken in a forensic sense, and signifies to be found or declared righteous, innocent, etc. Mat 12:37 : By thy words shalt thou be Justified - thou shalt be declared to be righteous. Rom 3:4 : That thou mightest be Justified in thy saying - that thou mightest be proved to be true in what thou hast said.

6. It signifies to set free, to escape from. Act 13:39 : And by him all that believe are Justified from all things, from which ye could not be Justified by the law - by faith in Christ a man escapes those evils which, otherwise, the law of Moses would inflict upon him. Rom 6:7 : For he that is dead, δεδικαιωται, is Justified, properly rendered by our translators, is Freed from sin.

7. It signifies also to receive one into favor, to pardon sin. Rom 8:30 : Whom he called, them he also Justified - he received them into favor and pardoned their sins. Luk 18:14 : This man went down to his house Justified - he humbled himself, repented of his iniquity, and God forgave his sin. Rom 3:20 : By the deeds of the law there shall no flesh be Justified - no soul can have his sins forgiven through the observance of the Mosaic law. Rom 4:2 : If Abraham were Justified (had his sin pardoned) by works. 1Cor 6:11 : Such were some of you, but ye are Justified - ye are received into the Divine favor, and have your sins forgiven. See Jam 2:21-25; Rom 3:24, Rom 3:28; Rom 5:1, Rom 5:9; Gal 2:16, Gal 2:17; Gal 3:11, Gal 3:24; Gal 5:4; Tit 3:7. In all these texts the word justify is taken in the sense of remission of sins through faith in Christ Jesus; and does not mean making the person just or righteous, but treating him as if he were so, having already forgiven him his sins.

The just shall live by faith - This has been understood two ways:

1. That the just or righteous man cannot live a holy and useful life without exercising continual faith in our Lord Jesus: which is strictly true; for He only who has brought him into that state of salvation can preserve him in it; and he stands by faith.

2. It is contended by some able critics that the words of the original text should be pointed thus: 'ο δε δικαιος εκ πιστεως, ζησεται. The just by faith, shall live; that is, he alone that is justified by faith shall be saved: which is also true; as it is impossible to get salvation in any other way. This last meaning is probably the true one, as the original text in Hab 2:4, speaks of those who believed the declarations of God when the Chaldeans besieged Jerusalem, and, having acted conformably to them, escaped with their lives.

For the wrath of God is revealed - The apostle has now finished his preface, and comes to the grand subject of the epistle; namely, to show the absolute need of the Gospel of Christ, because of the universal corruption of mankind; which was so great as to incense the justice of God, and call aloud for the punishment of the world

1. He shows that all the heathen nations were utterly corrupt, and deserved this threatened punishment. And this is the subject of the first chapter, from Rom 1:18 to the end (Rom 1:18-32).

2. He shows that the Jews, notwithstanding the greatness of their privileges, were no better than the Gentiles; and therefore the wrath of God was revealed against them also. This subject he treats in Romans 2:1-29 and Romans 3:1-19.

3. He returns, as it were, on both, Rom 3:20-31, and proves that, as the Jews and Gentiles were equally corrupt, they could not be saved by the deeds of any law; that they stood equally in need of that salvation which God had provided; that both were equally entitled to that salvation, for God was the God of the Gentiles as well as of the Jews.

By οργη θεου, the wrath of God, we are not to understand any uneasy passion in the Divine Being; but the displeasure of his righteousness, which is expressed by the punishments inflicted on the ungodly, those who retain not God in their knowledge; and the unrighteous, those whose lives are profligate.

As, in the Gospel, the righteousness of God is revealed for the salvation of the ungodly, so is the wrath of God revealed against the workers of iniquity. Those who refuse to be saved in the way revealed by his mercy must be consumed in the way revealed by his justice.

Ungodliness - ασεβειαν, from α , negative, and σεβω or σεβομαι, I worship, probably intended here to express atheism, polytheism, and idolatry of every kind.

Unrighteousness - αδικιαν from α, negative, and δικη, justice; every thing contrary to strict morality; all viciousness and profligacy of conduct.

Who hold the truth in unrighteousness - In what sense could it be said that the heathen held the truth in unrighteousness, when they really had not that truth? Some think this refers to the conduct of their best philosophers, such as Socrates, Plato, Seneca, etc., who knew much more of the Divine nature than they thought safe or prudent to discover; and who acted in many things contrary to the light which they enjoyed. Others think this to be spoken of the Gentiles in general, who either did know, or might have known, much of God from the works of creation, as the apostle intimates in the following verses. But Rosenmuller and some others contend that the word κατεχειν here does not signify to hold, but to hinder; and that the place should be translated, who through maliciousness hinder the truth; i.e. prevent it from taking hold of their hearts, and from governing their conduct. This is certainly a very usual acceptation of the verb κατεχειν, which Hesychius interprets κρατειν, κωλυειν, συνεχειν, to retain, hinder, etc.; these men hindering, by their vicious conduct, the truth of God from being propagated in the earth.

That which may be known of God - Dr. Taylor paraphrases this and the following verse thus: "Although the Gentiles had no written revelation, yet what may be known of God is every where manifest among them, God having made a clear discovery of himself to them. For his being and perfections, invisible to our bodily eyes, have been, ever since the creation of the world, evidently to be seen, if attentively considered, in the visible beauty, order, and operations observable in the constitution and parts of the universe; especially his eternal power and universal dominion and providence: so that they cannot plead ignorance in excuse of their idolatry and wickedness."

The invisible things of him - His invisible perfections are manifested by his visible works, and may be apprehended by what he has made; their immensity showing his omnipotence, their vast variety and contrivance, his omniscience; and their adaptation to the most beneficent purposes, his infinite goodness and philanthropy.

His eternal power - αιδιος αυτου δυναμις, That all-powerful energy that ever was, and ever will exist; so that, ever since there was a creation to be surveyed, there have been intelligent beings to make that survey.

And Godhead - θειοτης, His acting as God in the government and support of the universe. His works prove his being; the government and support of these works prove it equally. Creation and providence form a twofold demonstration of God, 1st. in the perfections of his nature; and, 2ndly. in the exercise of those perfections.

Because that when they knew God - When they thus acquired a general knowledge of the unity and perfections of the Divine nature, they glorified him not as God - they did not proclaim him to the people, but shut up his glory (as Bishop Warburton expresses it) in their mysteries, and gave the people, in exchange for an incorruptible God, an image made like to corruptible man. Wherefore God, in punishment for their sins, thus turning his truth into a lie, suffered even their mysteries, which they had erected for a school of virtue, to degenerate into an odious sink of vice and immorality; giving them up unto all uncleanness and vile affections.

They glorified him not - They did not give him that worship which his perfections required.

Neither were thankful - They manifested no gratitude for the blessings they received from his providence, but became vain in their imaginations, διαλογισμοις, in their reasonings. This certainly refers to the foolish manner in which even the wisest of their philosophers discoursed about the Divine nature, not excepting Socrates, Plato, or Seneca. Who can read their works without being struck with the vanity of their reasonings, as well as with the stupidity of their nonsense, when speaking about God? I might crowd my page with proofs of this; but it is not necessary to those who are acquainted with their writings, and to others it would not be useful. In short, their foolish, darkened minds sought God no where but in the place in which he is never to be found; viz. the vile, corrupted, and corrupting passions of their own hearts. As they did not discover him there, they scarcely sought him any where else.

Professing themselves to be wise - This is most strikingly true of all the ancient philosophers, whether Greeks or Romans, as their works, which remain, sufficiently testify. The word φασκοντες signifies not merely the professing but the assumption of the philosophic character. In this sense the word φασκειν is used by the best Greek writers. See Kypke. A dispassionate examination of the doctrine and lives of the most famed philosophers of antiquity, of every nation, will show that they were darkened in their mind and irregular in their conduct. It was from the Christian religion alone that true philosophy and genuine philosophers sprang.

They changed the glory, etc. - The finest representation of their deities was in the human figure; and on such representative figures the sculptors spent all their skill; hence the Hercules of Farnese, the Venus of Medicis, and the Apollo of Belvidere. And when they had formed their gods according to the human shape, they endowed them with human passions; and as they clothed them with attributes of extraordinary strength, beauty, wisdom, etc., not having the true principles of morality, they represented them as slaves to the most disorderly and disgraceful passions; excelling in irregularities the most profligate of men, as possessing unlimited powers of sensual gratification.

And to birds - As the eagle of Jupiter among the Romans, and the ibis and hawk among the Egyptians; which were all sacred animals.

Four-footed beasts - As the apis or white ox among the Egyptians; from which the idolatrous Israelites took their golden calf. The goat, the monkey, and the dog, were also sacred animals among the same people.

Creeping things - Such as the crocodile and scarabeus, or beetle, among the Egyptians.

God - gave them up, etc. - They had filled up the measure of their iniquities, and God, by permitting them to plunge into all manner of irregularities, thus, by one species of sin, inflicted punishment on another.

Dishonour their own bodies - Probably alluding here to what is more openly expressed, Rom 1:26, Rom 1:27.

Between themselves - εν εαυτοις, Of themselves, of their own free accord; none inciting, none impelling.

Changed the truth of God into a lie - In the place of the true worship of God, they established idolatry. In various places of Scripture idols are termed lies. Isa 44:20; Jer 10:14; Jer 13:25. The true God was known among the primitive inhabitants of the earth, those who first became idolaters literally changed the truth of God into a lie: they did know the true God, but they put idols in his place.

For this cause God gave them up, etc. - Their system of idolatry necessarily produced all kinds of impurity. How could it be otherwise, when the highest objects of their worship were adulterers, fornicators, and prostitutes of the most infamous kind, such as Jupiter, Apollo, Mars, Venus, etc.? Of the abominable evils with which the apostle charges the Gentiles in this and the following verse I could produce a multitude of proofs from their own writings; but it is needless to make the subject plainer than the apostle has left it.

Receiving in themselves that recompense, etc. - Both the women and men, by their unnatural prostitutions, enervated their bodies, so that barrenness prevailed, and those disorders which are necessarily attendant on prostitution and sodomitical practices.

They did not like to retain God - It would, perhaps, be more literal to translate ουκ εδοκιμασαν, They Did Not Search to retain God in their knowledge. They did not examine the evidences before them (Rom 1:19, Rom 1:20) of his being and attributes; therefore God gave them over to a Reprobate mind, εις αδοκιμον νουν, to an Unsearching or undiscerning mind; for it is the same word in both places. They did not reflect on the proofs they had of the Divine nature, and God abandoned them to the operations of a mind incapable of reflection. How men of such powers and learning, as many of the Greek and Roman philosophers and poets really were, could reason so inconsecutively concerning things moral and Divine is truly astonishing. But here we see the hand of a just and avenging God; they abused their powers, and God deprived them of the right use of these powers.

Being filled with all unrighteousness - αδικια, every vice contrary to justice and righteousness.

Fornication - Πορνειᾳ, all commerce between the sexes out of the bounds of lawful marriage. Some of the best MSS. omit this reading; and others have ακαθαρσιᾳ, uncleanness.

Wickedness - Πονηριᾳ, malignity, that which is oppressive to its possessor and to its object; from πονος, labor, toil, etc.

Covetousness - Πλεονεξιᾳ, from πλειον, more, and ἑξω, I will have; the intense love or lust of gain; the determination to be rich; the principle of a dissatisfied and discontented soul.

Maliciousness - Κακιᾳ, malice, ill-will; what is radically and essentially vicious.

Full of envy - Φθονου, from φθινω, to wither, decay, consume, pine away, etc.; "pain felt and malignity conceived at the sight of excellence or happiness in another." A fine personification of this vice is found in Ovid Metam. lib. ii. ver. 768-781, which I shall here insert, with Mr. Addison's elegant and nervous translation. - Videt intus edentem

Vipereas carnes, vitiorum alimenta suorum

Invidiam: visaque oculos avertit. At illa

Surgit humo pigra: semesarumque relinquit

Corpora serpentum, passuque incedit inerti.

Utgue deam vidit formaque armisque decoram,

Ingemuit: vultumque ima ad suspiria duxit.

Pallor in Ore sedet: macies in Corpore toto:

Nusquam recta acies: livent rubigine dentes:

Pectora felle virent: lingua est suffusa veneno.

Risus abest, nisi quem visi movere dolores:

Nec fruitur somno, vigilacibus excita curis:

Sed videt ingratos, intabescitque videndo

Successus hominum; carpitgue et carpitur una;

Suppliciumque suum est. - A poisonous morsel in her teeth she chewed,

And gorged the flesh of vipers for her food.

Minerva loathing, turned away her eye.

The hideous monster, rising heavily,

Came stalking forward with a sullen pace,

And left her mangled offals on the place.

Soon as she saw the goddess gay and bright,

She fetched a groan at such a cheerful sight.

Livid and meagre were her looks, her eye

In foul distorted glances turned awry;

A hoard of gall her inward parts possessed,

And spread a greenness o'er her canker'd breast;

Her teeth were brown with rust, and from her tongue

In dangling drops the stringy poison hung.

She never smiles but when the wretched weep;

Nor lulls her malice with a moment's sleep:

Restless in spite while watchful to destroy,

She pines and sickens at another's joy;

Foe to herself, distressing and distressed,

She bears her own tormentor in her breast.

Murder - Φονου, taking away the life of another by any means; mortal hatred; for he that hates his brother in his heart is a murderer.

Debate - Εριδος, contention, discord, etc. Of this vile passion the Greeks made a goddess.

Deceit - Δολου, lying, falsity, prevarication, imposition, etc.; from δελω, to take with a bait.

Malignity - Κακοηθειας, from κακος, evil, and ηθος, a custom; bad customs, founded in corrupt sentiment, producing evil habits, supported by general usage. It is generally interpreted, a malignity of mind, which leads its possessor to put the worst construction on every action; ascribing to the best deeds the worst motives.

Whisperers - ψιθυριστος, secret detractors; those who, under pretended secrecy, carry about accusations against their neighbors, whether true or false; blasting their reputation by clandestine tittle-tattle. This word should be joined to the succeeding verse.

The whispering is well expressed by the Greek word Ψιθυριστας, psithuristas.

Backbiters - Καταλαλους, from κατα, against, and λαλεω, I speak; those who speak against others; false accusers, slanderers.

Haters of God - Θεοστυγεις, atheists, contemners of sacred things, maligners of providence, scorners, etc. All profligate deists are of this class; and it seems to be the finishing part of a diabolic character.

Despiteful - Ὑβριστας, from ὑβριζω, to treat with injurious insolence; stormy, boisterous; abusing both the characters and persons of those over whom they can have any power.

Proud - Ὑπερηφανους, from ὑπερ, above or over, and φαινω, I show or shine. They who are continually exalting themselves and depressing others; magnifying themselves at the expense of their neighbors; and wishing all men to receive their sayings as oracles.

Boasters - Αλαζονας, from λαζομαι, to assume; self-assuming, vain-glorious, and arrogant men.

Inventors of evil things - Εφευρετας κακων. Those who have invented destructive customs, rites, fashions, etc.; such as the different religious ceremonies among the Greeks and Romans - the orgies of Bacchus, the mysteries of Ceres, the lupercalia, feasts of the Bona Dea, etc., etc. Multitudes of which evil things, destructive and abominable ceremonies, are to be found in every part of the heathen worship.

Disobedient to parents - Though filial affection was certainly more recommended and cultivated than many other virtues, yet there are many instances on record of the grossest violation of this great branch of the law of nature.

Without understanding - Ασυνετους, from α, negative, and συνετος, knowing; persons incapable of comprehending what was spoken; destitute of capacity for spiritual things.

Covenant-breakers - Ασυνθετους, from α, negative, and συντιθημυι, to make an agreement; persons who could be bound by no oath, because, properly speaking, they had no God to witness or avenge their misconduct. As every covenant, or agreement, is made as in the presence of God, so he that opposes the being and doctrine of God is incapable of being bound by any covenant; he can give no pledge for his conduct.

Without natural affection - Αστοργους; without that attachment which nature teaches the young of all animals to have to their mothers, and the mothers to have for their young. The heathens, in general, have made no scruple to expose the children they did not think proper to bring up, and to despatch their parents when they were grown old or past labor.

Implacable - Ασπονδους, from α, negative; and σπονδη, A Libation. It was customary among all nations to pour out wine as a libation to their gods, when making a treaty. This was done to appease the angry gods, and reconcile them to the contracting parties. The word here shows a deadly enmity; the highest pitch of an unforgiving spirit; in a word, persons who would not make reconciliation either to God or man.

Unmerciful - Ανελεημονας; those who were incapable, through the deep-rooted wickedness of their own nature, of showing mercy to an enemy when brought under their power, or doing any thing for the necessitous, from the principle of benevolence or commiseration.

Who, knowing the judgment of God - Δικαιωμα, the grand rule of right which God has revealed to every man, the knowledge of which he has, less or more, given to every nation of the world, relative to honouring parents, taking care of their own offspring, keeping their engagements, etc., etc. In the worst states of heathenism this great principle has been acknowledged; but, through the prevalence of corruption in the heart, this law, though acknowledged, was not obeyed; and the corruption increased so that those were highest in repute who had cast off all restraints of this kind; so that they even delighted in them; συνευδοκουσι, highly applauded, and gladly associated with those transgressors: which argues the very highest pitch of moral depravity.

1. The preceding chapter gives us one of the finest views of the Gospel of Christ, to be met with any where. It is God's method of saving a lost world, in a way which that world could never have imagined: there is nothing human in it; it is all truly and gloriously Divine; essentially necessary to the salvation of man, and fully adequate to the purposes of its institution. Though it is an extension of the old covenant, yet it is almost wholly dissimilar; being as different from that as the person is from the picture which represents it, and as the substance is from the shadow projected by it. It is a scheme as worthy of God as it is necessary for man; hence there are no excluding clauses in it - it is for the Jew and for the Greek; for the wise and for the unwise; for all the nations of the universe, and for all the individuals of those nations. He blasphemes God who holds the contrary.

2. As God never does any thing that is not fitting, suitable, and necessary to be done, he has not made an unnecessary display of his mercy and goodness in the incarnation and death of his Son - all this was necessary, else it had not been done. But how does the necessity appear? In the deep-rooted and widely extended corruption and profligacy of the nations of the earth. Of these the apostle gives a most affecting and distressing picture.

1. Almost every trace of original righteousness had been obliterated.

2. The proofs of God's eternal power and providence, so manifest in the creation and preservation of the universe, were wholly disregarded.

3. A vain philosophy, without right, principle, or end, was substituted for those Divine truths which had been discovered originally to man.

4. Their hearts were contaminated with every vice which could blind the understanding, pervert the judgment, corrupt the will, and debase the affections and passions.

5. This was proved in the most unequivocal manner, by a profligacy of conduct which had debased them far, far below the beasts that perish; and the apostle here gives a list of their crimes, every article of which can be incontrovertibly proved from their own history and their own writers: crimes which, even bad as the world is now, would shock common decency to describe. See the whole of the second, third, sixth, and ninth Satires of Juvenal.

3. So completely lost were the heathens to a knowledge of the influence of God on the souls and the necessity of that influence, that they asserted, in the most positive manner, that man was the author of his own virtue and wisdom. Cicero, Nat. Deor., lib. iii. c. 36, declares it a general opinion that, although mankind received from the gods the outward conveniencies of life - virtutem autem nemo unquam acceptam Deo retulit - "virtue none ever thought they received from the Deity." And again: - "This is the persuasion of all, that fortune is to be had from the gods; wisdom from ourselves." And again: - "Whoever thanked the gods for his being a good man? Men pray to Jupiter, not that he would make them just, temperate, and wise; but rich and prosperous."

Juvenal, on this point, speaks thus: -

Monstro, quod ipse tibi possis dare:

Semita certe Tranquillae per virtutem patet unica vitae.

Sat. x. v. 363.

The path to peace is virtue; which, I show,

Thyself may fully on thyself bestow.

In the same stain, Horace, Epist. lib. i. E. xviii. v. penult.

Haec satis est orare Jovem, qui donat et aufert:

Det vitam det opes: aequum mi animum ipse parabo.

To Jove for life and wealth I pray,

These Jove may give or take away;

But, for a firm and tranquil mind,

That blessing for myself I find.

Thus, they became vain in their imaginations, and their foolish heart was darkened; and professing themselves to be wise, they became fools. See Madan's Juvenal, vol. ii. p. 53.

4. By all this we see what the world was, and what it would have continued to be had not God sent a Divine revelation of his will, and established a public ministry to proclaim and enforce it. Were man left to the power and influence of his fallen nature he would be, in all places of his dispersion on the earth, what the apostle describes in the 29th, 30th, and 31st verses of this chapter. (Rom 1:29-31) Reader, magnify God, who has called thee from such deep darkness, to the marvellous light of the glorious Gospel of his Son; and walk as a child of the light and of the day, in whom there shall be no cause of stumbling.

Paul, a servant of Jesus Christ - To this introduction the conclusion answers, Romans 15:15, &c. Called to be an apostle - And made an apostle by that calling. While God calls, he makes what he calls. 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 - By God, not only from the bulk 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.

Which he promised before - Of old time, frequently, solemnly. And the promise and accomplishment confirm each other. De 18:18; Isa 9:6,7; 53:1; 61:1; Jer 23:5.

Who was 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.

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.

By whom we 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.

Among whom - The nations brought to the obedience of faith. Are ye also - But St. Paul gives them no preeminence above others.

To all that are in Rome - Most of these were heathens by birth, Ro 1:13, 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 begun 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.

I thank - In the very entrance of this one epistle are the traces of all spiritual affections; but of thankfulness 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 true religion. Through Jesus Christ - The gifts of God all pass through Christ to us; and all our petitions and thanksgivings 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 1:3, &c.; or some part of it, as 1Cor 1:5. Accordingly here he mentions the faith of the Romans, suitably to his design, Rom 1:12,17. Through the whole world - This joyful news spreading everywhere, 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.

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.

Always - In all my solemn addresses to God. If by any means now at length - This accumulation of particles declares the strength of his desire.

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, 1Cor 1:7; 12:1; 14:1. So did the Galatians likewise, Gal 3:5; 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 19:6; 8:17, &c., 2Tim 1:6. But as yet the Romans were greatly inferior to them in this respect; for which reason the apostle, in the twelfth 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 wrote, 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.

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!

Brethren - A frequent, holy, simple, sweet, and yet grand, appellation. The apostles but rarely address persons by their names; 'O ye Corinthians," "O Timotheus." 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 Rom 15:22; or persecution, 1Thes 2:2; or the Spirit, Acts 16:7. That I might have some fruit - Of my ministerial labours. Even as I have already had from the many churches I have planted and watered among the other gentiles.

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 barbarians. I am a debtor to all - I am bound by my divine mission to preach the gospel to them.

For I am not ashamed of the gospel - To the world, indeed, it is folly and weakness, 1Cor 1:18; 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 verse. 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.

The righteousness of God - This expression sometimes means God's eternal, essential righteousness, which includes both justice and mercy, and is eminently shown 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 Rom 1:18, 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: Righteousness is by faith, Rom 1:17: Salvation is by righteousness, Rom 1:16: Both to the Jews and to the gentiles, Rom 1:16. Now all these are 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. Hab 2:4

For - There is no other way of obtaining life and salvation. Having laid down his proposition, the apostle now enters upon the proof of it. His 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 Rom 3:20. 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, Rom 1:23, &c. Of men - He is speaking here of the gentiles, and chiefly the wisest of them. Who detain the truth - For it struggles against their wickedness. In unrighteousness - The word here includes ungodliness also.

For what is to be known of God - Those great principles which are indispensably necessary to be known. Is manifest in them; for God hath showed it to them - By the light which enlightens every man that cometh into the world.

For those things of him which are invisible, are seen - By the eye of the mind. Being understood - They are seen by them, and them only, who use their understanding

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 perfection. 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!

And changed - With the utmost folly. Here are three degrees of ungodliness and of punishment: the first is described, Rom 1:21 - 24; the second, Rom 1:25 - 27; the third, in Rom 1:28, 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.

Wherefore - One punishment of sin is from the very nature of it, as Rom 1:27; another, as here, is from vindictive justice. Uncleanness - Ungodliness and uncleanness are frequently joined, 1Thes 4:5 as are the knowledge of God and purity. God gave them up - By withdrawing his restraining grace.

Who changed the truth - The true worship of God. Into a lie - False, abominable idolatries. And worshipped - Inwardly. And served - Outwardly.

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.

Receiving the just recompense 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.

God gave them up to an undiscerning mind - Treated of, Rom 1:32. To do things not expedient - Even the vilest abominations, treated of verses Rom 1:29 - 31.

Filled with all injustice - This stands in the first place; unmercifulness, in the last. Fornication - Includes here every species of uncleanness. Maliciousness - The Greek word properly implies a temper which delights in hurting another, even without any advantage to itself.

Whisperers - Such as secretly defame others. Backbiters - 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. Inventors of evil things - Of new pleasures, new ways of gain, new arts of hurting, particularly in war.

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.

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 wickedness' sake. And hereby he encourages them in sin, and heaps the guilt of others upon his own head.

PAul a servant of Jesus Christ, called to be an Apostle, separated unto the gospel of God .

A Servant of Jesus Christ is a higher Title, than Monarch of the World: Several great Emperors stil'd themselves Christ's Vassals. He so calls himself, either in respect of his Condition, which was common with him to all true Christians; or else in respect of his Office. Of old, they who were in great Offices, were called the Servants of God, vid. Iosh. 1.1. Nehem. 1.6. Psal. 132.10. Or else in respect of his si[illegible: 1 letter]gular and miraculous Conversion; by reason of which, he thought himself so obliged to Christ, that he wholly addicted or devoted himself to His Service.

Appointed to that High Office, by the immediate Call of Christ himself, vid. Gal. 1.1. Tit. 1.3. The History of this Call you have in Acts 9.15. Two things are couch't in this Phrase, 1. That he did not take this Honor to himself, but was thereunto appointed and call'd of God. 2. That this Apostolical Dignity was not by any desert of his, but by Grace only, and the free Gift of Him that calleth. [illegible: 1 letter]t was formerly matter of Admiration, and so it became a proverb in Israel, Is Saul also amongst the Prophets? And we may say, with great Astonishment, Is Saul also amongst the Apostles? He that a little before had seen him doing what he is Recorded to have done, Acts 26.10.11. would never have dream't of any such thing.

Either from his Mother's Womb, in the purpose of God, vid. Gal 1.15. so Ieremiah of old, Ier. 1.5. Or else it may have respect to Acts 13.2. where the Holy Ghost did actually order, he should be Separated for the Work to which he had call'd him. The Greek Word, in both places, is the same. Or else it may respect the more immediate Commission he had from Christ himself. Acts 9.15. and Acts 26.[illegible: 1 letter]6.17, 18. Some think he alludes to the name of Pharisee, which is from Separating: When he was a Pharisee, he was separated to the Law of God▪ and now being a Christian, he was separated to the Gospel of God:

That is, to the Preaching and Pub[illegible: 1 letter]lishing of it.

The Gospel is sometimes called the Gospel of God, as in this place; and sometimes the Gospel of Christ; so in the 16. ver. of this Chapter, it is said to be the Gospel of God, because He is the Author of it; 'tis not a Humane Invention: And it is said to be the Gospel of Christ, because He is the Matter and Subject of it.

Marginal references: The Called Apostle.

2. (Which he had promis'd before by his prophets in the holy scriptures.)

The meaning is not, that the History of the Gospel was promis'd by the Prophets, but that Jesus Christ, with all his Benefits (which is the direct subject of the Gospel-History and Revelation) was promis'd or fore-shewn by them.

This Word is added to prevent the imputation of Novelty, q. d. Let none object and say, the Gospel is a new and modern Doctrine; for it was promis'd or foretold of old, by all the Prophets which have been since the World began, vid. Luk. 1.70.

By Prophets we may understand, not only those that were commonly dignifi'd with that Title; but all those also whom God condescended to Converse with, in a familiar manner, revealing his Secrets to them; that such are called Prophets, vid. Gen. 20.7. Psal 105.15.

To wit, of the Old Testament; he hath respect to the Oracles, and Promises therein contained, concerning Christ and his Kingdom; chiefly to Gen. 3.15. and 49.8.10. Deut. 18.18. Isa. 9.6. and 7.14. and 53. per totum. and 63.1.2, 3. Psal 40. per totum. Psal. 22. Psal. 110.1. and 16.10. Dan. 9.24.25, 26. Micah. 5.2. Zech. 9.9. Mat. 3.1. &c. he hereby intimates, That there is a great Harmony and Consent betwixt the Prophets and Apostles, the Doctrine of the Old Testament and the New, vid. Luke 24.44. Iohn 12.16. A[illegible: 1 letter]ts 10.43. Our Modern Translators include this Verse in a Parenthesis, the Ancients did not.

Marginal references: Or foreshewn.

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

This Phrase either respects the Holy Scriptures, mentioned immediately before in the second Verse▪ the Sum and Substance of them, is, concerning the Messiah, the Son of God: Or else: it respects the Gospel▪ that was spoken of in the first Verse; the second Verse being only a Parenthesis, as was before hinted; then the meaning is, That the Apostle Paul was separated to the Gospel of God, which only or mainly concerns his Son Jesus Christ. And this seems to shew the Excellency of the Gospel, that it doth not Treat of vulgar and ordinary Matters, as of the Gods of the Gentiles, or the Actions of Alexander, Caesar ▪ the Scipio's, or such like Heroes; but of the Son of God himself.

i. e. As he afterwards Expresseth it, according to the Flesh or his Humane Nature; in regard of his Divine Subsistence, He was begotten and not made; in regard of his Manhood, He was made and not begotten. When he sayes the Son of God was Made, &c. it is undeniably imply'd, That he did Exist before his Incarnation, and was the Son of God before He was the Son of Man. This Place proves clearly these two Truths; 1. That in the Person of Jesus Christ there are two Natures. 2. That there is betwixt these, a Communication of Properties; here the Son of God is said to be made of the Seed of David; and elsewhere the Son of Man is said to have come down from Heaven, vid. Iohn 3.13. compare Iohn 6.62. Act. 20.28. 1 Cor. 2 8.

i. e. of the Virgin Mary, which was of David's Lineage and Posterity; the Promise was expressly, That the Messiah should be of the Fruit of his Loynes, Act. 2.30. compared with Isa. 11.1. Ier. 23.5. Ezek. 34.24. Yea, this Promise was so fully known to the Jews, that when they spake of the Messiah, they call'd Him the Son of David, vid. Mat. 22.42. and 21.9. Mar. 10.47.48. Iohn 7.42. Hence 'tis that the Evangelists, Matthew and Luke, are so careful and industrious to prove, That the Virgin Mary, and Ioseph, to whom she was Espoused, did come of David's Line and Race.

Marginal references: Math. 1.6.16.2 Tim. 2.8.

4. And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead .

Not made the Son of God, as he was said before to be made of the Seed of David, but declar'd or demonstrated to be the Son of God.

This refers either to the word, declar'd, and then the meaning is, He was powerfully or miraculously Declar'd to be the Son of God: The Greek word ordinarily signifies a Miracle in the New Testament; or else it refers to the last words, the Son of God; and then the Sence is, He was Declar'd to be the powerful and omnipotent Son of God, of the same Power and Majesty with the Father.

By the Spirit of Holiness, some would understand the Third Person in the Blessed Trinity, which is often call'd the Holy Spirit, and here the Spirit of Holiness; but others, and they more rightly, do understand the Deity and Divine Nature of Christ; this is call'd the Spirit, 1 Tim. 3.16. 1 Pet. 3.18. and the Eternal Spirit, Heb. 9.14. and here 'tis call'd the Spirit of Holiness, or the most Holy Spirit; and that probably, becau[illegible: 1 letter]e of its Effects; for thereby he [illegible: 1 letter]anctified his Natural Body, and still Sanctifies his Mystical Body, the Church. That this is the meaning is Evident, by the Opposition between the Flesh and the Spirit: As according to the Flesh, in the former Verse, did signify his Humane Nature; So according to the Spirit, in this Verse, doth signify his Divine Nature. See the like Antithesis in 1 Tim. 3.16. 1 Pet. 3.18.

Because it is said, The Resurrection of the Dead, not from the Dead; some would understand the words of Lazarus, and others, who by the Power of Christ were raised from the Dead; and others, would understand the words of those, who were raised with Christ, when he himself Arose, vid. Mat. 27.53. But in Scripture, the Resurrection of the Dead, is put for the Resurrection from the Dead, vid. 1 Cor. 15.42 Heb. 6.2. and hereby is meant the Resurrection of Christ himself: He Rose again from the Dead, and thereby Declar'd or Manifested himself to be the Son of God with Power, vid. Iohn 2.19.21. and 10.18. and 5.26. 1 Cor. 15.4. And though it be said in Scripture, That the Father Rais'd him from the Dead. vid. Act. 2.24. and 13.30.33. yet that doth not hinder, but by his own Power he Rais'd himself: Seeing the Father and He were One; and the Works of the Three Persons in one and the same Essence are undivided.

Marginal references: Gr. deter[illegible: 3 letters]ned, [illegible: 1 word].

5. By whom we have received grace and apostleship for obedience to the faith among all nations for his name.

Or of whom, by whom, as Mediator; or of whom, as Author, and Giver▪

Some make these two distinct Gifts; the one Common, which is Grace; the other Special, which is Apostleship: Others think, that by an He[illegible: 1 letter] diadys, he means the Grace of Apostleship; which he so calls, because it was confer'd upon him, not for any desert of his, but by the meer Favour, and free Grace of God. 'Tis his manner to call his Apostleship by the name or style of Grace, vid. Chap. 15.15. Gal. 2.9. Eph. 3.2.8.

You have the same Phrase Ch. 16.26. and there tis render'd for the Obedience of Faith. By Faith, here some understand the Gospel or Doctrine of Faith; it hath this Sence, Act. 6.7. Iude 3. &c. And then the meaning is; God, of his meer Grace, hath given me this Office, that I might bring the Nations to Believe, and work in them Obedience to the Doctrine of the Gospel. Others understand the Grace of Faith, and then the meaning is; I have received this Office, that I might bring the Nations to Believe, and so to obey the Gospel. Therefore Obedience is joyn'd with Faith, because, by Faith we obey the Commands of God; and Faith it self consists in Obedience, and is the great Command of the Gospel.

According to the general Commission, Mat. 28.19. and a more special Commission to this Apostle, vid. Act. 9.15. Gal. 2.7.8. 1 Tim. 2.7. and 2 Tim. 1.11.

That the Nations might believe in his Name; so some: Others suppose these Words are added to declare the end of Paul's Preaching and Apostleship, which was to set forth the Glory and Praise of Christ, vid. 2 Thess. 1. ult.

Marginal references: Chap. 12.[illegible: 1 letter]; Or to the O[illegible: 2 letters]dience of [illegible: 1 word]

6. Amongst whom are ye also the called of Jesus Christ.

The Romans are in this Number, and a part of the Nations, to whom I have a Commission, and for whom I have received the Grace of Apostleship: He adds this, to shew his Warrant for writing to them; he did it by vertue of his Office, as also to humble them; for though they were Romans, and such as bore the greatest Sway in the World; yet they were formerly Pagans and Idolaters.

Though such were some of you, to wit, [illegible: 2 letters]athen Idolaters; yet now you are Christians, and [illegible: 1 letter]he Called of Jesus Christ; Call'd outwardly by his Word, and inwardly by his Spirit. By effectual Calling you are become his Disciples and Followers.

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.

He doth not direct this Epistle to all that there inhabited, as to the Emperor and Senate, &c. but to the Church, and all the Christians there, as appears by the two following Phrases. He Wrote not to those only which were Romans by Nation, but to all the Faithful, whether Iews or Gentiles, bond or free; for they were all one and alike in Christ. They are deceiv'd, that think this Epistle, because directed to the Romans, was written in Latine. The Greek Tongue was well understood in that City. Iuvenal calls Rome a Greek City, because the Inhabitants, as well Natives as Strangers, did, some of them, use, and most of them understand that Language.

Or called Saints; though there might be Hypocrites amongst them, yet they were denominated from the better part. The Iews of old, were only accounted a Holy Nation or People; and the Gentiles Common or unclean; but now that difference is taken away; Faith in Jesus Christ, and effectual Calling, makes the Gentiles Holy as well as the Iews. The name [Saint] doth not denote a Perfection in Holiness, but one that is devoted and consecrated to God, who is Holy in Heart and Life, though he hath many imperfections.

Under these two words, Grace and Peace, are comprehended all Spiritual and Temporal Blessings. It is an usual Salutation or Benediction in the Epistles of this Apostle, vid. 1 Cor. 1.3. 2 Cor. 1.2. Gal. 1.3. Eph. 1.2. Phil. 1.2. Col. 1.2. 2 Thes. 1.2. 1 Tim. 1.2. Tit. 1.4. Philemon 3. See the like in the Epistles of Peter, 1 Pet. 1.2. 2 Pet. 1.2. See also 2 Iohn 3. Rev. 1.4.

Why is there no mention made here of the Holy Ghost? Answ. Because he is imply'd in his Gifts: Grace and Peace are the Fruits and Gifts of the Holy Spirit. In other Salutations the Holy Ghost is exprest, vid. 2 Cor. 13.14. And here, when the Father and Son are nam'd, He is plainly imply'd.

Marginal references: [illegible: 1 letter] Thes. 4.7.

8. First I thank my God, through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

First, Here is▪ not a word of Order, for there follows no Secondly, &c. But it serves to shew, that here the Epistle begins; for all before, was but a Preface or Inscription. q. d. in the first place. See the like 1 Tim. 2.1.

That is through many parts of it; 'tis a figurative Speech: See the like Iohn 12.19. Or else, by the whole World, may be understood the Roman Empire, which Rul'd at that time over a great part of the Known World. See the like Luke 2.1. Besides, there was a Resort to Rome from all Parts of the World; and so this Report might be diffus'd far and near. The Faith of the Gospel at Rome made it more Famous, than all its Victories and Triumphs. Oh! How is Rome degenerated! We may take up the Complaint concerning her, which we find, Isa. 1.11.12. The Romanists urge this place to prove Rome the Mother-Church; but without Reason: The Church of Thessalonica had as high a Eulogy, vid. 1 Thess. 1.8.

Marginal references: [illegible: 1 word] 4.; [illegible: 1 word] 4. Celebra [illegible: 2 letters] 1 Cor. 11.

9. For God is my witness, whom I serve with my spirit, in the gospel of his Son; that without ceasing I make mention of you alwayes in my prayers.

In these words there is the Force, if not the Form of an Oath. See the li[illegible: 1 letter]e▪ 2 Cor. 1.18. and 11.31. Gal. 1.20. His great Love and Care of them was a hidden Thing, and known only to God: To Him therefore he Appeals for the Truth thereof. Oaths, in certain Cases, are allowable under the New Testament, as well as the Old.

i. e. Sincerely, or with my whole Heart, vid. Ephes. 6.6. 2 Tim. 1.3.

i. e. as often as he pray'd. This was a great indication of his hearty Affection to them.

Marginal references: Chap. 9.1. [illegible: 1 word] 2.5. [illegible: 1 span]; [illegible: 1 word], I[illegible: 1 letter] my [illegible: 1 word].; [illegible: 1 letter] Thes. 3.10.

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

This was one thing he requested of God, that what he had long desir'd and design'd, might happily (if it seem'd good in God's sight) be at last accomplisht; that he might come in Person to them. This Desire of Paul to see the Romans, might be one cause of that Appeal, which he made to Rome, vid. Act. 25.10.11, 12.

he adds this, because, in publishing the Gospel, he follow'd the Order which God, by his Spirit, prescrib'd him, vid. Act. 16.7.9.10.

Marginal references: Chap. 15.23.32.; Or, that I may come to you

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

He declares his end in desiring to see them; it was not his own profit, but their Edification. By some spiritual Gift, he means some one or other of those Gifts of the Spirit, of which particular mention is made, 1 Cor. 12.7.8, 9, 10, 11.

q. d. I don't intend to bring any New Doctrine to you, but to Confirm and Establish you in that which you have already Heard and Receiv'd. Establishing Grace is that which all Christians stand in need of, vid. Rom. 16.25. 1 Thess. 3.8.13. 2 Thess. 2.15.16, 17.

Marginal references: Chap. 15.29.

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

i. e. By the Faith which you and I have in Jesus Christ: Which he elsewhere calls the Common Faith, and the Faith of God's Elect: All true Comfort springs from Faith.

This is added to qualify what he had said before, lest he should seem to Arrogate too much to himself, he tells them, he hop'd not only to Comfort them, but to be Comforted by them. The meanest of Christ's Members may contribute somewhat to the Edifying even of an Apostle. The Apostle Iohn did hope to be quickned and comforted by the Graces of a Woman and her Children, 2 Iohn 12. Great is the benefit of the Communion of Saints,

Marginal references: Or, exhorted.; Or, in you; Tit. 1.4. 2 Pet. 1.1.

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.

He prevents a Cavil; they might say, If Paul hath such a longing Desire to see us, Why doth he not come to us? To this he Answers, It was not for want of Will or Affection; for he often intended and attempted it.

Either by Satan, as 1 Thes. 2.18. or by the Holy Spirit; otherwise disposing of him, as Act. 6.6.7. Rom. 15.22, 23. It is possible that he might be hindred also by his own Infirmities, or by others Necessities and Entreaties, Act. 10. ult. and 16.15. and 28.14.

i. e. of my [illegible: 1 letter]inistry and Calling, as the Apostle of the Uncircumcision. He hoped the Gospel he should Preach among them, would have good Success, and bring forth Fruit in them, as it had done in other Churches of the Gentiles, vid▪ Col. 1.6.

Marginal references: Or, in you ▪

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

As being oblig'd, by vertue of my Calling, and as being entrusted by God with Talents to that purpose. You are not beholden to me for this Desire, as if it were an Arbitrary Favour; for it is my bounden Duty.

i. e. to all Nations, which he divides into these two Sorts, Greeks and Barbarians. The Iews he mentions not, because he was the Doctor of the Gentiles.

By these he understands particular Persons among the Greeks and Barbarians; for there were among either of them, some Wise, and some Unwise. The Gospel is adapted to all sorts of Persons, whether Wise or Simple.

Marginal references: 1 Cor. 9.16.

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

q. d. I have Preach't it at Antioch, at Athens, at Ephesus, at Corinth, &c. And I am ready (if God permit) to Preach it in the most splendid City of Rome likewise. So the Reason is not in my self, or in my own Will, why I have not come to you all this while.

16. For I am not asham'd 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.

Though Rome be the Head of the Empire, and the Romans bear the Name of Wise and Learned Persons; and though the Gospel hath the shew of simplicity, and [illegible: 1 word] foolishness to the Wise Men of this World; yet I am not asham'd to own and publish this Gospel of Christ. I don't s[illegible: 1 letter]rink back, and withdraw my self as Men do, from those Things whereof they are asham'd. Neither indeed need I, because, how mean soever it seems to be to Carnal Eyes, yet it is the Power of God unto Salvation, &c.

Not the essential Power of God, but the Organical Power. See the like 1 Cor. 1.18. The meaning is, it is a powerful Means ordain'd of God for this purpose: Touching the Efficacy, and excellent Power of the Gospel, for the Conversion and Salvation of the Souls of Men. vid. Is[illegible: 1 letter]. 53.1. 1 Cor. 4.15. 2 Cor. 4.7. 2 Cor. 10.4.5. Heb. 4.12. Iames 1.21.

The Gospel is offer'd unto all, but it profiteth unto Salvation, only those that Believe; as a Medicine is only Effectual to those who receive or apply it.

The Gospel was first to be publisht to the Iews, and then to the Gentiles, whom he here calls Greeks. vid. Luk. 24.47. Act. 1.8. This Order the Apostles accordingly kept and observ'd, Act. 13.46.

Marginal references: Psal. 40.9.10. 2 Tim. 1.8.; 1 Cor. 1.18. & 15.2.

17. For therein is the righteousness of God revealed from faith to faith : as it is written, The [illegible: 1 letter]ust shall live by Faith .

It will give Light to this whole Epistle, to Explain what is here meant by the Righteousness of God. Some do thereby understand the whole Doctrine of Salvation, and eternal Life, which is reveal'd in the Gospel; and they make it the same with the Faith of God, chap. 3.3. and with the Truth of God, chap. 3.7. Others, by the Righteousness of God, do understand, That Righteousness whereby a Man is justified, or stands Just and Righteous in the Sight of God: And 'tis call'd the Righteousness of God, to distinguish it from our own Righteousness, chap. 10.3. And because it is Appointed, Approv'd, and Accepted by Him; it being such, as He himself can find no fault with: Further, it is call'd the Righteousness of God, because it was perform'd by Him, who is God as well as Man, and imputed unto us: Hence He is said to be made Righteousness unto us, and We are said to be made the Righteousness of God in Him; we having His Righteousness▪ as He had our Sins, viz. by Imputation. This is often call'd the Righteousness of Faith, because, by Faith it is apprehended and apply'd. And again, it is call'd the Law of Righteousness, chap. 9.31. in Opposition to that Law of Righteousness, whereby the unbelieving Iews sought to be justified.

The Law of God discovers no such way of justifying a Sinner; nor is it taught by Reason or Philosophy: The Gospel only makes a Revelation of it; which occasioned the Apostles glorying in it.

This Apostle seems to delight in such Repetitions, and there is an Elegancy in them, vid. chap. 6.19. 2 Cor. 2.16. 2 Cor. 3.18. The words are variously interpreted; from the Faith of the old Testament, to the Faith of the New: So that no Person ever was or shall be Justified in any other way: Or, from a lesser Faith to a greater; not noting two Faiths, but one and the same Faith increasing to Perfection. He saith, not from Faith to Works, or from Works to Faith; but from Faith to Faith, i. e. only by Faith. The word (to be) must be understood, q. d. The Gospel Reveals the Righteousness of God, to be from Faith to Faith. The Beginning, the Continuance, the Accomplishment of our Justification is wholly absolv'd by Faith.

Some refer these words (by Faith) to the Subject of this Proposition, the Just. And thus they render it; the Just by Faith shall Live; and so read, The foregoing Proposition is the better prov'd thereby. There is some difficulty to understand the fitness of this Testimony to prove the Conclusion in hand: For 'tis Evident, That the Prophet Habakkuk, in whom these words are found, doth speak of a temporal Preservation: And, What is that to eternal Life? Answ. The Babylonian Captivity, figur'd out our spiritual Bondage under Sin and Satan; and Deliverance from that Calamity, did shadow forth our Deliverance from Hell, to be procur'd by Christ: Compare Isa. 40.2.3, 4. with Mat. 3.3. Again, general Sentences applyed to particular Cases, are not thereby restrained to those Particulars; but still retain the Generality of their Nature, vid. Mat. 19.6. Again, one and the same Faith apprehends, and gives us Interest in all the Promises of God: And as by it we live in temporal Dangers; so by it we are freed from eternal Destruction.

Marginal references: Chap. 3.21.; Hab. 2.4. Gal. 3.11. Heb. 10.38.

18. For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men , who hold the truth in unrighteousness .

He proceeds to prove the principal Proposition laid down in the foregoing verse. The Causal Particle [for] implyes as much. Men must be justified by the Righteousness of God, because they have no Righteousness of their own to justify them; they themselves are all unrighteous. This he proves both of the Gentiles and Iews. He begins with the Gentiles, and proves it upon them, from this verse, to the seventeenth verse of the second Chapter; and then he proves it upon the Iews also, from thence to the end of the third Chapter.

'Tis revealed in the Word of God, or rather by the Judgments which He inflicteth.

i. e. from God in Heaven. Plagues and Judgments spring not out of the Dust, proceed not originally from Second Causes, much less do they come by Chance.

The Abstract is put for the Concrete; he means unrighteous and ungodly Men; but he chuseth this way of speaking, because God, when He punisheth, aims a[illegible: 1 letter] the Sins of Men; and would not Punish their Persons, but for their Sins. By Ungodliness, understand Sins against the First Table, which are mentioned, ver. 21.23. By Unrighteousness, Sins against the Second, of which there is mention at large, from ver. 26. to the end of that Chapter.

By Truth, understand all that Light, which is left in Man since the Fall. There are in all Men some common Notions of God, his Nature and Will: Some common Principles also of [illegible: 1 letter]quity and Charity towards Men, which Nature it self teacheth; and upon which the Consciences of the Gentiles did▪ Accuse or Excuse them. These natural Notions concerning God and their Neighbour, they did not obey and follow, but wickedly supprest them. They imprisoned the Truth, which they acknowledged, that they might Sin the more securely. The Metaphor is taken from Tyrants, who oppress the Innocent, and Imprison them: So the Gentiles did by the Truth, which they had by their Nature; they kept it in and under.

Marginal references: Or, retain or hinder.

19. Because that which may be known of God is manifest in them for God hath shewed it unto them .

Or, that which is knowable of God, viz. by the Light of Nature. The Apostle, by a Prolepsis, prevents an Objection, which some might make in excuse of the Gentiles. How could they suffocate or suppress the Truth, seeing they wanted the Scripture, and were without the knowledge of it? To this he Answers, That they were not wholly without Knowledge, for That which might be known of God, was Manifest in them, and Revealed to them.

i. e. in their Hearts and Minds, vid. chap. 2.15. or to and among them; as appears by many of their Learned Writers, who have left behind them, many clear Discourses, and wise Essays and Sayings about this Matter; though they themselves did act contrary thereunto[illegible: 1 letter]punc;

i. e. as before by the Light of Nature in their Consciences, or by the consideration of the Creatures, as it follows in the next Verse.

Marginal references: Act. 14.1[illegible: 1 letter].; Or, [illegible: 1 span]; Joh. 1.9.

20. For the invisible things of him from the creation of the world, are clearly seen being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse .

The Apostle tells us afterwards himself, what he means by the invisible things of God, viz. his Being, and his Attributes; particularly his Eternity and Almighty Power; to which we might add his Wisdom, Goodness, &c. These, though invisible in themselves, yet are discernable by his Works, and that ever since the Creation of the World. By what they see Created, they may easily collect or understand, that there is an Eternal and Almighty Creator; they may argue from the Effects to the Cause.

Some render it, that they may be without Excuse; but 'tis better rendred in our Translation: The meaning is not, that God gave them that Knowledge for this end and purpose, that they might be inexcuseable; for they might catch even at that for an Excuse: But the plain Sence is this, That God hath given all Men such means of Knowledge, as sufficeth to leave them without Excuse; there can be no pretence of Ignorance.

Marginal references: Because it might be further Objected in behalf of the Gentiles; that the Notions of God imprinted in their Nature, are so weak, that they may be well excus'd: Therefore the Apostle adds, That the certainty of them, is further confirmed by the Book of the Creatures, which was Written before them, in Capital Letters; so that he that runs may read.; Psal. 19.[illegible: 1 letter] Act. 17.27.; Or, [illegible: 1 word].; Or, [illegible: 1 span] they [illegible: 1 word] be.

21. Because that when they knew God they glorified him not as God , neither were thankful , but became vain in their imaginations , and their foolish heart was darkned .

Either this must be refer'd to the Words immediately foregoing; and then 'tis a Reason why the Gentiles are inexcuseable; because, that when they knew God, they Glorified him not as God, &c. Or else it refers to ver. 18. and then 'tis a proof of their with-holding the Truth in unrighteousness, because, &c.

They had a natural Knowledge of God, it was Taught them as before, by the Light of Nature, and by the Book of the Creature. Though this was not sufficient to Save them; yet it was sufficient to leave them without Excuse,

They did not Conceive of Him, and Worship Him, as became his Divine Excellencies and Perfections, vid. Psal. 29.2.

They did not own God to be the Author and Giver of all the good things they enjoyed, and return Him thanks accordingly; but referred all to Chance and Fortune, their own Prudence and Providence, the Influence of the Stars, &c.

or Reasonings. This hath chief respect to the Conceptions and Opinions that the Heathen framed to themselves of the Divine Being. For though some denyed there was a God, and others doubted thereof; Yet generally it was acknowledged by them; yea, some owned a multiplicity of Gods, and those either Corporeal or Incorporeal. Others acknowledged but one God, as Plato, Aristotle, &c. but then they either denied his Providence, as the Peripateticks, or tyed Him to second or inferior Causes, as the Stoicks. This is the Vanity which the Apostle here speaketh of. Note also, that Idols, the frame of idle Brains, are called Vanities, vid. Deut. 32.21. Ier. 10.15. Act. 14.15,

By the Heart is meant the Mind, their very Understandings were darkned, the natural Reason in them was obscur'd: This was a just Judgment upon them for their abuse of Knowledge and Pride, of which in the next Verse.

Marginal references: Eph. [illegible: 1 letter].[illegible: 1 letter] 18.

22. Professing themselves to be wise, they became fools .

Some think, that all along this Context the Apostle hath reference to the Gnosticks, a sort of Hereticks in the first Age (of which see Dr. Hammond in Locum,) and that the meaning of the Words is this: That they assuming the Title of Gnosticks, of Knowing men, and of men Wiser than others, have proved more Sottish than any. Others think the words refer to the Heathen Philosophers, who though they were Learned and Wise in secular and natural Things, yet they became Fools in spiritual and heavenly Matters; though they well understood the Creature, yet they err'd concerning the Creator. And as Fools delight in Toyes, neglecting things of great Value; so they set up Puppets and Idols of their own devising, in the room of the true God; which the Apostle gives us in the next Verse, as a demonstration of their Folly. Socrates, who was accounted one of the Wisest amongst them, desired his Friends, when he was about to Dye, to Offer for him a Cock to Aesculapius, which he had vow'd.

23. And changed the glory of the uncorruptible God, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things .

You have the same Phrase, Psal. 106.20. and Ier. 2.11. and from thence 'tis borrowed.

The Apostle proceedeth from the more worthy, to the less worthy Creatures, that the grossness of their Idolatry might the better appear; and these four are put for all other Kinds. This gross Idolatry of the Heathen in Worshipping such Images as are here spoken of, was practised by the Israelites, vid. Ezek. 8.10.11. And so it is by the Romanists to this day: Nor doth it avail them to say, They do not Worship Images, but the True God in or before those Images; for the same. Plea was made by the Idolators of old. Symachus in a Learned Oration, wherein he crav'd of the Emperors Valentinian and Theodosius, the Restitution of the Roman gods, affirms, that they had respect only to One God; but they had divers wayes to bring them to that God: They did not hold such things as they Worshipped to be God, but in them they said they Worshipped the True God. That Worship which is intended to God by an Image, is not the Worship of God, but of the Image. Compare Psal. 106.19.20. with Exod. 32.4.5.

Marginal references: Or, the [illegible: 1 span] image [illegible: 1 span].

24. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonour their own bodyes between themselves e.

Their impiety was the cause of what followed: This is repeated again, that it may be the better observed; The Contempt of God and of Religion, is the cause of all Wickedness.

This Phrase is thrice used in this Context, viz. ver. 24.26, 28. it seems to be taken out of Psal. 81.12. Some think, His giving them up, is only his with-drawing his Grace from them, and permitting them to Sin; but there seems to be more in it, than a bare Substraction or Permission. He did not only leave them to themselves, but in a judicial way▪ He put them into the hands of Satan, and of their own Lusts; as 'tis said, Psal. 69.27. He added iniquity to their iniquity, making the latter Iniquity a Punishment of the former.

Some read it in themselves ▪ and some read it one amongst another; so the same Word is rendered, Eph. 4.32. Col. 3.13. The Apostle here speaks more generally of all kind of Pollution and Uncleanness that was committed by them, whether natural or unnatural.

Marginal references: Or, in the [illegible: 1 word] of their [illegible: 1 word] hearts, un [illegible: 1 letter]le[illegible: 1 letter]ness.

Who changed the truth of God into a lye and worshipped and served the creature more than the Creator , who is blessed for ever. Amen .

i. e. The God of Truth, or the True God into an Idol, which is a Lye, which seems to be that which it is not; or else by the Truth of God, understand those true Sentiments and Notions, that they had of God, and were taught them as before, by the Light of Nature, and the Book of the Creature; these they chang'd into Lying Imaginations and Conceits.

Or, besides the Creators: Some understand it comparatively, they Worshipt one more than the other; others exclusively, they Worshipt one and not the other. They were guilty of two great Errors, one was in their Minds, they changed the Truth of God into a Lye: The other in their Wills, they served the Creature more than the Creator.

When the Hebrews of old made mention of the True God ▪ they were wont to add these words, Let him be blessed for ever.

Marginal references: [illegible: 1 word], as many [illegible: 1 word] cha[illegible: 1 letter]g'd

26. For this cause God gave them up unto vile affections , For even their women did change the natural use into that which is against nature .

i. e. For their Idolatry and Uncleanness both, for now their Idolatry is aggravated by the Uncleanness accompanying it.

Gr. Affections of dishonour, i. e. the most dishonourable and shameful Affections; for as we are Exhorted, 1 Thess. 4.4.5. to possess our Vessels in Honour, that is, to with-hold our Body from Uncleanness; so they that give up themselves to Uncleanness, dishonour themselves and their own Bodyes▪ vid. 1 Cor. 6.18. if they, as this Scripture tells us, that commit Fornication, dishonour their own Bodyes; then much more do they that practise the unnatural Uncleanness hereafter mentioned.

i. e. [non-Latin text not transcribed], so Clem. Alexandr. Ad praeposteros & Sodomiticos concubitus sese maribus prostituerunt. See Paraeus, a filthy practise not to be named, Eph. 5.3.

Marginal references: Eph. 5.12.

27. And likewise also the men, leaving the natural use of the woman, burned in their lust one towards another; men with men working that which is unseemly, , and receiving in themselves that recompence of their errour which was meet .

This was the Sin of the Sodomites of old, for which they were destroyed, Gen. 19.5. vid. Levit. 18.22.

How meet was it that they who had forsaken the Author of Nature, should be given up not to keep the Order of Nature: That they who had changed the Glory of God into the similitude of Beasts, should be left to do those things which Beasts themselves abhor'd. God only concurred as a Just Judge in Punishing foregoing with following Sins, vid. ver. 25.

Marginal references: Or, filthin[illegible: 1 letter]ss

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 .

Or to have God in acknowledgment. The Apostle proceeds to shew the Analogy betwixt their Sin and their punishment. The Evil he here taxeth is much the same with that in ver. 21. though they had some knowledge of God, yet they did not acknowledge him as God, by Glorifying him, and giving Thanks to him; it did not seem good to them so to do.

Or an injudicious Mind, a Mind void of Judgment. It is just and equal, that he, who in his Judgment disapproves of God, should be left either to be of a Corrupt Judgment, or of none at all. The Word may be taken passively, for a Mind disapproved of God; or actively, for a Mind which disapproves of all Good. They were not given up to this reprobate Mind all at once, but by degrees. First, they were given up to their own hearts Lusts, ver. 24. Then, to vile Affections, ver. 26. And then Lastly, to a Mind void of Judgment; to such an evil Habit, that they could do nothing but Evil.

Marginal references: Or, to have God in ackn[illegible: 1 letter]wledgment.; Or, a mind void of judgement.

29. Being filled with all unrighteousness , fornication, wickedness , full of envy, murther, debate, deceit, malignity , whisperers .

Now follow the Sins against the Second Table, which reign'd amongst the Gentiles. Amongst which, Unrighteousness is as the Fountain, from whence the rest as Streams do flow. This is the Genus that comprehends all the Evils hereafter enumerated. It is not to be supposed, that all the following Vices were found in every individual Person; but the meaning is, that all were Guilty o[illegible: 1 letter] some, and some were Guilty of all of them.

In the Greek there is an Elegant Paronomasia, [non-Latin text not transcribed]. So there are two more in the following Verses. [non-Latin text not transcribed]. The Design of the Apostle is, to set down a particular Vice; therefore, instead of Wickedness▪ some read Troublesomness, or a desire to procure Trouble covetousness, maliciousness and Molestation to another. The Divel is called [non-Latin text not transcribed] the troublesome one.

Or Mischievousness; the better to distinguish it from Envy.

Or Morosity and Churlishness, taking all things in the worser part.

Whisperers speak Evil privily of others, Backbiters openly.

30. Backbiters, haters of God , despiteful , proud, boasters, inventers of evil things , disobed[illegible: 1 letter]ent to Parents .

The [illegible: 1 letter]riginal Word hath a passive Termination; and therefore [illegible: 1 word] read it, hated of God. But words Passive are someti[illegible: 3 letters] Actively taken, vid. 2 Pet. 1.3. And the Apostle here intendeth a Catalogue of the Gentiles Sins, whereof this was one, vid. Psal. 81.15.

Or Injurious.

They were not contented with old usual Evils, but they invented new; whether we refer this to Evils of Pain, or Evils of Sin, we may find examples thereof amongst the Heathen. Phalaris propounded a Reward to him that could devise a new Torment. And Sardanapalus offered Rewards to such, as could find out new venereal Pleasures.

Either natural or political.

31. Without understanding , covenant-breakers, without natural affection , implacable , unmerciful.

Or without Conscience, [non-Latin text not transcribed] or [non-Latin text not transcribed], being much the same.

This Evil also reigned amongst the Gentiles, who Sacrificed their very Children to their Idols, and otherwise exposed them to Ruine, vid. 2 Tim. 3.3.

Or Irreconcileable and Vindictive.

Marginal references: Or, unsociable.

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 .

i. e. His just Law and Statute, or his Justice in Punishing Sin and Sinners. This the Gentiles knew by the Light of Nature, and by the Examples of God's Justice in the World.

The Barbarians of Melita judg'd Murther worthy of Death, Act. 28.4. vid. Act. 23.29. and 26.31. The Heathen also had some Knowledge of future and everlasting Punishment, as appears by their Writings; and were perswaded, that the Sins before-mentioned, and such-like did really deserve it.

Or Patronize and Applaud such, vi[illegible: 2 letters] Psal. 10.3. This is set last, as worst of all. It is the highe[illegible: 2 letters] [illegible: 1 letter]egree of Wickedness: Such come nearest the Divel, who take Pleasure in Evil, because it is Evil.

Marginal references: Or, consent with them.; Hos 7.3.

Romans

Completed by John Evans .

If we may compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have upon record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant; his apprehension was quick and piercing; his expressions were fluent and copious; his affections, wherever he took, very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor; but when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher; never any better fitted to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, &c., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six epistles, said to be Paul's, written to Seneca, and eight of Seneca's to him, are spoken of by some of the ancients [Sixt. Senens. Biblioth. Sanct. lib. 2] and are extant; but, upon the first view, they appear spurious and counterfeit.

This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written Anno Christi 56, from Corinth, while Paul made a short stay there in his way to Troas, Acts xx. 5, 6. He commendeth to the Romans Phebe, a servant of the church at Cenchrea (ch. xvi.), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (ch. xvi. 23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts xx. Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, ch. xv. 26. The great mysteries treated of in this epistle must needs produce in this, as in other writings of Paul, many things dark and hard to be understood, 2 Peter iii. 16. The method of this (as of several other of the epistles) is observable; the former part of it doctrinal, in the first eleven chapters; the latter part practical, in the last five: to inform the judgment and to reform the life. And the best way to understand the truths explained in the former part is to abide and abound in the practice of the duties prescribed in the latter part; for, if any man will do his will, he shall know of the doctrine, John vii. 17.

I. The doctrinal part of the epistles instructs us,

1. Concerning the way of salvation (1.) The foundation of it laid in justification, and that not by the Gentiles' works of nature (ch. i.), nor by the Jews' works of the law (ch. ii., iii.), for both Jews and Gentiles were liable to the curse; but only by faith in Jesus Christ, ch. iii. 21, &c.; ch. iv. (2.) The steps of this salvation are, [1.] Peace with God, ch. v. [2.] Sanctification, ch. vi., vii. [3.] Glorification, ch. viii.

2. Concerning the persons saved, such as belong to the election of grace (ch. ix.), Gentiles and Jews, ch. x., xi. By this it appears that the subjects he discourses of were such as were then the present truths, as the apostle speaks, 2 Peter i. 12. Two things the Jews then stumbled at—justification by faith without the works of the law, and the admission of the Gentiles into the church; and therefore both these he studied to clear and vindicate.

II. The practical part follows, wherein we find, 1. Several general exhortations proper for all Christians, ch. xii. 2. Directions for our behaviour, as members of civil society, ch. xiii. 3. Rules for the conduct of Christians to one another, as members of the Christian church, ch. xiv. and ch. xv. 1-14.

III. As he draws towards a conclusion, he makes an apology for writing to them (ch. xv. 14-16), gives them an account of himself and his own affairs (v. 17-21), promises them a visit (v. 22-29), begs their prayers (v. 30-32), sends particular salutations to many friends there (ch. xvi. 1-16), warns them against those who caused divisions (v. 17-20), adds the salutations of his friends with him (v. 21-23), and ends with a benediction to them and a doxology to God (v. 24-27).

In this chapter we may observe, I. The preface and introduction to the whole epistle, to ver. 16. II. A description of the deplorable condition of the Gentile world, which begins the proof of the doctrine of justification by faith, here laid down at ver. 17. The first is according to the then usual formality of a letter, but intermixed with very excellent and savoury expressions.

The Apostle's Commission. (a. d. 58.)

1 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.

In this paragraph we have,

I. The person who writes the epistle described (v. 1): Paul, a servant of Jesus Christ; this is his title of honour, which he glories in, not as the Jewish teachers, Rabbi, Rabbi; but a servant, a more immediate attendant, a steward in the house. Called to be an apostle. Some think he alludes to his old name Saul, which signifies one called for, or enquired after: Christ sought him to make an apostle of him, Acts ix. 15. He here builds his authority upon his call; he did not run without sending, as the false apostles did; kletos apostolos—called an apostle, as if this were the name he would be called by, though he acknowledged himself not meet to be called so, 1 Cor. xv. 9. Separated to the gospel of God. The Pharisees had their name from separation, because they separated themselves to the study of the law, and might be called aphorismenoi eis ton nomon; such a one Paul had formerly been; but now he had changed his studies, was aphorismenos eis to Euangelion, a gospel Pharisee, separated by the counsel of God (Gal. i. 15), separated from his mother's womb, by an immediate direction of the Spirit, and a regular ordination according to that direction (Acts xiii. 2, 3), by a dedication of himself to this work. He was an entire devotee to the gospel of God, the gospel which has God for its author, the origin and extraction of it divine and heavenly.

II. Having mentioned the gospel of God, he digresses, to give us an encomium of it.

1. The antiquity of it. It was promised before (v. 2); it was no novel upstart doctrine, but of ancient standing in the promises and prophecies of the old Testament, which did all unanimously point at the gospel, the morning-beams that ushered in the sun of righteousness; this not by word of mouth only, but in the scriptures.

2. The subject-matter of it: it is concerning Christ, v. 3, 4. The prophets and apostles all bear witness to him; he is the true treasure hid in the field of the scriptures. Observe, When Paul mentions Christ, how he heaps up his names and titles, his Son Jesus Christ our Lord, as one that took a pleasure in speaking of him; and, having mentioned him, he cannot go on in his discourse without some expression of love and honour, as here, where in one person he shows us his two distinct natures. (1.) His human nature: Made of the seed of David (v. 3), that is, born of the virgin Mary, who was of the house of David (Luke i. 27), as was Joseph his supposed father, Luke ii. 4. David is here mentioned, because of the special promises made to him concerning the Messiah, especially his kingly office; 2 Sam. vii. 12; Ps. cxxxii. 11, compared with Luke i. 32, 33. (2.) His divine nature: Declared to be the Son of God (v. 4), the Son of God by eternal generation, or, as it is here explained, according to the Spirit of holiness. According to the flesh, that is, his human nature, he was of the seed of David; but, according to the Spirit of holiness, that is, the divine nature (as he is said to be quickened by the Spirit, 1 Pet. iii. 18, compared with 2 Cor. xiii. 4), he is the Son of God. The great proof or demonstration of this is his resurrection from the dead, which proved it effectually and undeniably. The sign of the prophet Jonas, Christ's resurrection, was intended for the last conviction, Matt. xii. 39, 40. Those that would not be convinced by that would be convinced by nothing. So that we have here a summary of the gospel doctrine concerning Christ's two natures in one person.

3. The fruit of it (v. 5); By whom, that is, by Christ manifested and made known in the gospel, we (Paul and the rest of the ministers) have received grace and apostleship, that is, the favour to be made apostles, Eph. iii. 8. The apostles were made a spectacle to the world, led a life of toil, and trouble, and hazard, were killed all the day long, and yet Paul reckons the apostleship a favour: we may justly reckon it a great favour to be employed in any work or service for God, whatever difficulties or dangers we may meet with in it. This apostleship was received for obedience to the faith, that is, to bring people to that obedience; as Christ, so his ministers, received that they might give. Paul's was for this obedience among all nations, for he was the apostle of the Gentiles, ch. xi. 13. Observe the description here given of the Christian profession: it is obedience to the faith. It does not consist in a notional knowledge or a naked assent, much less does it consist in perverse disputings, but in obedience. This obedience to the faith answers the law of faith, mentioned ch. iii. 27. The act of faith is the obedience of the understanding to God revealing, and the product of that is the obedience of the will to God commanding. To anticipate the ill use which might be made of the doctrine of justification by faith without the works of the law, which he was to explain in the following epistle, he here speaks of Christianity as an obedience. Christ has a yoke. "Among whom are you, v. 6. You Romans in this stand upon the same level with other Gentile nations of less fame and wealth; you are all one in Christ." The gospel salvation is a common salvation, Jude 3. No respect of persons with God. The called of Jesus Christ; all those, and those only, are brought to an obedience of the faith that are effectually called of Jesus Christ.

III. The persons to whom it is written (v. 7): To all that are in Rome, beloved of God, called to be saints; that is, to all the professing Christians that were in Rome, whether Jews or Gentiles originally, whether high or low, bond or free, learned or unlearned. Rich and poor meet together in Christ Jesus. Here is, 1. The privilege of Christians: They are beloved of God, they are members of that body which is beloved, which is God's Hephzibah, in which his delight is. We speak of God's love by his bounty and beneficence, and so he hath a common love to all mankind and a peculiar love for true believers; and between these there is a love he hath for all the body of visible Christians. 2. The duty of Christians; and that is to be holy, for hereunto are they called, called to be saints, called to salvation through sanctification. Saints, and only saints, are beloved of God with a special and peculiar love. Kletois hagiois—called saints, saints in profession; it were well if all that are called saints were saints indeed. Those that are called saints should labour to answer to the name; otherwise, though it is an honour and a privilege, yet it will be of little avail at the great day to have been called saints, if we be not really so.

IV. The apostolical benediction (v. 7): Grace to you and peace. This is one of the tokens in every epistle; and it hath not only the affection of a good wish, but the authority of a blessing. The priests under the law were to bless the people, and so are gospel ministers, in the name of the Lord. In this usual benediction observe, 1. The favours desired: Grace and peace. The Old-Testament salutation was, Peace be to you; but now grace is prefixed—grace, that is, the favour of God towards us or the work of God in us; both are previously requisite to true peace. All gospel blessings are included in these two: grace and peace. Peace, that is all good; peace with God, peace in your own consciences, peace with all that are about you; all these founded in grace. 2. The fountain of those favours, from God our Father, and the Lord Jesus Christ. All good comes, (1.) From God as a Father; he hath put himself into that relation to engage and encourage our desires and expectations; we are taught, when we come for grace and peace, to call him our Father. (2.) From the Lord Jesus Christ, as Mediator, and the great feoffee in trust for the conveying and securing of these benefits. We have them from his fulness, peace from the fulness of his merit, grace from the fulness of his Spirit.

Paul's Love to the Roman Christians. (a. d. 58.)

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 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.

We may here observe,

I. His thanksgivings for them (v. 8): First, I thank my God. It is good to begin every thing with blessing God, to make that the alpha and omega of every song, in every thing to give thanks.—My God. He speaks this with delight and triumph. In all our thanksgivings, it is good for us to eye God as our God; this makes every mercy sweet, when we can say of God, "He is mine in covenant."—Through Jesus Christ. All our duties and performances are pleasing to God only through Jesus Christ, praises as well as prayers.—For you all. We must express our love to our friends, not only by praying for them, but by praising God for them. God must have the glory of all the comfort we have in our friends; for every creature is that to us, and no more, which God makes it to be. Many of these Romans Paul had no personal acquaintance with, and yet he could heartily rejoice in their gifts and graces. When some of the Roman Christians met him (Acts xxviii. 15), he thanked God for them, and took courage; but here his true catholic love extends itself further, and he thanks God for them all; not only for those among them that were his helpers in Christ, and that bestowed much labour upon him (of whom he speaks ch. xvi. 3, 6), but for them all.—That your faith is spoken of. Paul travelled up and down from place to place, and, wherever he came, he heard great commendations of the Christians at Rome, which he mentions, not to make them proud, but to quicken them to answer the general character people gave of them, and the general expectation people had from them. The greater reputation a man hath for religion, the more careful he should be to preserve it, because a little folly spoils him that is in reputation, Eccl. x. 1.—Throughout the whole world, that is, the Roman empire, into which the Roman Christians, upon Claudius's edict to banish all the Jews from Rome, were scattered abroad, but had now returned, and, it seems, left a very good report behind them, wherever they had been, in all the churches. There was this good effect of their sufferings: if they had not been persecuted, they had not been famous. This was indeed a good name, a name for good things with God and good people. As the elders of old, so these Romans, obtained a good report through faith, Heb. xi. 2. It is a desirable thing to be famous for faith. The faith of the Roman Christians came to be thus talked of, not only because it was excelling in itself, but because it was eminent and observable in its circumstances. Rome was a city upon a hill, every one took notice of what was done there. Thus those who have many eyes upon them have need to walk circumspectly, for what they do, good or bad, will be spoken of. The church of Rome was then a flourishing church; but since that time how is the gold become dim! How is the most fine gold changed! Rome is not what it was. She was then espoused a chaste virgin to Christ, and excelled in beauty; but she has since degenerated, dealt treacherously, and embraced the bosom of a stranger; so that (as that good old book, the Practice of Piety, makes appear in no less than twenty-six instances) even the epistle to the Romans is now an epistle against the Romans; little reason has she therefore to boast of her former credit.

II. His prayer for them, v. 9. Though a famous flourishing church, yet they had need to be prayed for; they had not yet attained. Paul mentions this as an instance of his love to them. One of the greatest kindnesses we can do our friends, and sometimes the only kindness that is in the power of our hands, is, by prayer to recommend them to the loving-kindness of God. From Paul's example here we may learn, 1. Constancy in prayer: Always without ceasing. He did himself observe the same rules he gave to others, Eph. vi. 18; 1 Thess. v. 17. Not that Paul did nothing else but pray, but he kept up stated times for the solemn performance of that duty, and those very frequent, and observed without fail. 2. Charity in prayer: I make mention of you. Though he had not particular acquaintance with them, nor interest in them, yet he prayed for them; not only for all saints in general, but he made express mention of them. It is not unfit sometimes to be express in our prayers for particular churches and places; not to inform God, but to affect ourselves. We are likely to have the most comfort in those friends that we pray most for. Concerning this he makes a solemn appeal to the searcher of hearts: For God is my witness. It was in a weighty matter, and in a thing known only to God and his own heart, that he used this asseveration. It is very comfortable to be able to call God to witness to our sincerity and constancy in the discharge of a duty. God is particularly a witness to our secret prayers, the matter of them, the manner of the performance; then our Father sees in secret, Matt. vi. 6. God, whom I serve with my spirit. Those that serve God with their spirits may, with a humble confidence, appeal to him; hypocrites who rest in bodily exercise cannot. His particular prayer, among many other petitions he put up for them, was that he might have an opportunity of paying them a visit (v. 10): Making request, if by any means, &c. Whatever comfort we desire to find in any creature, we must have recourse to God for it by prayer; for our times are in his hand, and all our ways at his disposal. The expressions here used intimate that he was very desirous of such an opportunity: if by any means; that he had long and often been disappointed: now at length; and yet that he submitted it to the divine Providence: a prosperous journey by the will of God. As in our purposes, so in our desires, we must still remember to insert this, if the Lord will, James iv. 15. Our journeys are prosperous or otherwise according to the will of God, comfortable or not as he pleases.

III. His great desire to see them, with the reasons of it, v. 11-15. He had heard so much of them that he had a great desire to be better acquainted with them. Fruitful Christians are as much the joy as barren professors are the grief of faithful ministers. Accordingly, he often purposed to come, but was let hitherto (v. 13), for man purposeth, but God disposeth. He was hindered by other business that took him off, by his care of other churches, whose affairs were pressing; and Paul was for doing that first, not which was most pleasant (then he would have gone to Rome), but which was most needful—a good example to ministers, who must not consult their own inclinations so much as the necessity of their people's souls. Paul desired to visit these Romans,

1. That they might be edified (v. 11): That I may impart unto you. He received, that he might communicate. Never were full breasts so desirous to be drawn out to the sucking infant as Paul's head and heart were to be imparting spiritual gifts, that is, preaching to them. A good sermon is a good gift, so much the better for being a spiritual gift.—To the end you may be established. Having commended their flourishing he here expresses his desire of their establishment, that as they grew upward in the branches they might grow downward in the root. The best saints, while they are in such a shaking world as this, have need to be more and more established; and spiritual gifts are of special use for our establishment.

2. That he might be comforted, v. 12. What he heard of their flourishing in grace was so much a joy to him that it must needs be much more so to behold it. Paul could take comfort in the fruit of the labours of other ministers.—By the mutual faith both of you and me, that is, our mutual faithfulness and fidelity. It is very comfortable when there is a mutual confidence between minister and people, they confiding in him as a faithful minister, and he in them as a faithful people. Or, the mutual work of faith, which is love; they rejoiced in the expressions of one another's love, or communicating their faith one to another. It is very refreshing to Christians to compare notes about their spiritual concerns; thus are they sharpened, as iron sharpens iron.—That I might have some fruit, v. 13. Their edification would be his advantage, it would be fruit abounding to a good account. Paul minded his work, as one that believed the more good he did the greater would his reward be.

3. That he might discharge his trust as the apostle of the Gentiles (v. 14): I am a debtor. (1.) His receivings made him a debtor; for they were talents he was entrusted with to trade for his Master's honour. We should think of this when we covet great things, that all our receivings put us in debt; we are but stewards of our Lord's goods. (2.) His office made him a debtor. He was a debtor as he was an apostle; he was called and sent to work, and had engaged to mind it. Paul had improved his talent, and laboured in his work, and done as much good as ever any man did, and yet, in reflection upon it, he still writes himself debtor; for, when we have done all, we are but unprofitable servants.—Debtor to the Greeks, and to the barbarians, that is, as the following words explain it, to the wise and to the unwise. The Greeks fancied themselves to have the monopoly of wisdom, and looked upon all the rest of the world as barbarians, comparatively so; not cultivated with learning and arts as they were. Now Paul was a debtor to both, looked upon himself as obliged to do all the good he could both to the one and to the other. Accordingly, we find him paying his debt, both in his preaching and in his writing, doing good both to Greeks and barbarians, and suiting his discourse to the capacity of each. You may observe a difference between his sermon at Lystra among the plain Lycaonians (Acts xiv. 15, &c.) and his sermon at Athens among the polite philosophers, Acts xvii. 22, &c. He delivered both as debtor to each, giving to each their portion. Though a plain preacher, yet, as debtor to the wise, he speaks wisdom among those that are perfect, 1 Cor. ii. 6. For these reasons he was ready, if he had an opportunity, to preach the gospel at Rome, v. 15. Though a public place, though a perilous place, where Christianity met with a great deal of opposition, yet Paul was ready to run the risk at Rome, if called to it: I am ready—prothymon. It denotes a great readiness of mind, and that he was very forward to it. What he did was not for filthy lucre, but of a ready mind. It is an excellent thing to be ready to meet every opportunity of doing or getting good.

Paul's Discourse on Justification. (a. d. 58.)

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. 17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. 18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

Paul here enters upon a large discourse of justification, in the latter part of this chapter laying down his thesis, and, in order to the proof of it, describing the deplorable condition of the Gentile world. His transition is very handsome, and like an orator: he was ready to preach the gospel at Rome, though a place where the gospel was run down by those that called themselves the wits; for, saith he, I am not ashamed of it, v. 16. There is a great deal in the gospel which such a man as Paul might be tempted to be ashamed of, especially that he whose gospel it is was a man hanged upon a tree, that the doctrine of it was plain, had little in it to set it off among scholars, the professors of it were mean and despised, and every where spoken against; yet Paul was not ashamed to own it. I reckon him a Christian indeed that is neither ashamed of the gospel nor a shame to it. The reason of this bold profession, taken from the nature and excellency of the gospel, introduces his dissertation.

I. The proposition, v. 16, 17. The excellency of the gospel lies in this, that it reveals to us,

1. The salvation of believers as the end: It is the power of God unto salvation. Paul is not ashamed of the gospel, how mean and contemptible soever it may appear to a carnal eye; for the power of God works by it the salvation of all that believe; it shows us the way of salvation (Acts xvi. 17), and is the great charter by which salvation is conveyed and made over to us. But, (1.) It is through the power of God; without that power the gospel is but a dead letter; the revelation of the gospel is the revelation of the arm of the Lord (Isa. liii. 1), as power went along with the word of Christ to heal diseases. (2.) It is to those, and those only, that believe. Believing interests us in the gospel salvation; to others it is hidden. The medicine prepared will not cure the patient if it be not taken.—To the Jew first. The lost sheep of the house of Israel had the first offer made them, both by Christ and his apostles. You first (Acts iii. 26), but upon their refusal the apostles turned to the Gentiles, Acts xiii. 46. Jews and Gentiles now stand upon the same level, both equally miserable without a Saviour, and both equally welcome to the Saviour, Col. iii. 11. Such doctrine as this was surprising to the Jews, who had hitherto been the peculiar people, and had looked with scorn upon the Gentile world; but the long-expected Messiah proves a light to enlighten the Gentiles, as well as the glory of his people Israel.

2. The justification of believers as the way (v. 17): For therein, that is, in this gospel, which Paul so much triumphs in, is the righteousness of God revealed. Our misery and ruin being the product and consequent of our iniquity, that which will show us the way of salvation must needs show us the way of justification, and this the gospel does. The gospel makes known a righteousness. While God is a just and holy God, and we are guilty sinners, it is necessary we should have a righteousness wherein to appear before him; and, blessed be God, there is such a righteousness brought in by Messiah the prince (Dan. ix. 24) and revealed in the gospel; a righteousness, that is, a gracious method of reconciliation and acceptance, notwithstanding the guilt of our sins. This evangelical righteousness, (1.) Is called the righteousness of God; it is of God's appointing, of God's approving and accepting. It is so called to cut off all pretensions to a righteousness resulting from the merit of our own works. It is the righteousness of Christ, who is God, resulting from a satisfaction of infinite value. (2.) It is said to be from faith to faith, from the faithfulness of God revealing to the faith of man receiving (so some); from the faith of dependence upon God, and dealing with him immediately, as Adam before the fall, to the faith of dependence upon a Mediator, and so dealing with God (so others); from the first faith, by which we are put into a justified state, to after faith, by which we live, and are continued in that state: and the faith that justifies us is no less than our taking Christ for our Saviour, and becoming true Christians, according to the tenour of the baptismal covenant; from faith engrafting us into Christ, to faith deriving virtue from him as our root: both implied in the next words, The just shall live by faith. Just by faith, there is faith justifying us; live by faith, there is faith maintaining us; and so there is a righteousness from faith to faith. Faith is all in all, both in the beginning and progress of a Christian life. It is not from faith to works, as if faith put us into a justified state, and then works preserved and maintained us in it, but it is all along from faith to faith, as 2 Cor. iii. 18, from glory to glory; it is increasing, continuing, persevering faith, faith pressing forward, and getting ground of unbelief. To show that this is no novel upstart doctrine, he quotes for it that famous scripture in the Old Testament, so often mentioned in the New (Hab. ii. 4): The just shall live by faith. Being justified by faith he shall live by it both the life of grace and of glory. The prophet there had placed himself upon the watch-tower, expecting some extraordinary discoveries (v. 1), and the discovery was of the certainty of the appearance of the promised Messiah in the fulness of time, not withstanding seeming delays. This is there called the vision, by way of eminence, as elsewhere the promise; and while that time is coming, as well as when it has come, the just shall live by faith. Thus is the evangelical righteousness from faith to faith—from Old-Testament faith in a Christ to come to New-Testament faith in a Christ already come.

II. The proof of this proposition, that both Jews and Gentiles stand in need of a righteousness wherein to appear before God, and that neither the one nor the other have nay of their own to plead. Justification must be either by faith or works. It cannot be by works, which he proves at large by describing the works both of Jews and Gentiles; and therefore he concludes it must be by faith, ch. iii. 20, 28. The apostle, like a skilful surgeon, before he applies the plaster, searches the wound—endeavours first to convince of guilt and wrath, and then to show the way of salvation. This makes the gospel the more welcome. We must first see the righteousness of God condemning, and then the righteousness of God justifying will appear worthy of all acceptation. In general (v. 18), the wrath of God is revealed. The light of nature and the light of the law reveal the wrath of God from sin to sin. It is well for us that the gospel reveals the justifying righteousness of God from faith to faith. The antithesis is observable. Here is,

1. The sinfulness of man described; he reduceth it to two heads, ungodliness and unrighteousness; ungodliness against the laws of the first table, unrighteousness against those of the second.

2. The cause of that sinfulness, and that is, holding the truth in unrighteousness. Some communes notitæ, some ideas they had of the being of God, and of the difference of good and evil; but they held them in unrighteousness, that is, they knew and professed them in a consistency with their wicked courses. They held the truth as a captive or prisoner, that it should not influence them, as otherwise it would. An unrighteous wicked heart is the dungeon in which many a good truth is detained and buried. Holding fast the form of sound words in faith and love is the root of all religion (2 Tim. i. 13), but holding it fast in unrighteousness is the root of all sin.

3. The displeasure of God against it: The wrath of God is revealed from heaven; not only in the written word, which is given by inspiration of God (the Gentiles had not that), but in the providences of God, his judgments executed upon sinners, which do not spring out of the dust, or fall out by chance, nor are they to be ascribed to second causes, but they are a revelation from heaven. Or wrath from heaven is revealed; it is not the wrath of a man like ourselves, but wrath from heaven, therefore the more terrible and the more unavoidable.

The Excellency of the Gospel. (a. d. 58.)

19 Because that which may be known of God is manifest in them; for God hath showed it unto them. 20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22 Professing themselves to be wise, they became fools, 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four footed beasts, and creeping things. 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 27 And likewise also the men, leaving the natural use of the 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.

In this last part of the chapter the apostle applies what he had said particularly to the Gentile world, in which we may observe,

I. The means and helps they had to come to the knowledge of God. Though they had not such a knowledge of his law as Jacob and Israel had (Ps. cxlvii. 20), yet among them he left not himself without witness (Acts xiv. 17): For that which may be known, &c., v. 19, 20. Observe,

1. What discoveries they had: That which may be known of God is manifest, en autois—among them; that is, there were some even among them that had the knowledge of God, were convinced of the existence of one supreme Numen. The philosophy of Pythagoras, Plato, and the Stoics, discovered a great deal of the knowledge of God, as appears by abundance of testimonies. That which may be known, which implies that there is a great deal which may not be known. The being of God may be apprehended, but cannot be comprehended. We cannot by searching find him out, Job xi. 7-9. Finite understandings cannot perfectly know an infinite being; but, blessed be God, there is that which may be known, enough to lead us to our chief end, the glorifying and enjoying of him; and these things revealed belong to us and to our children, while secret things are not to be pried into, Deut. xxix. 29.

2. Whence they had these discoveries: God hath shown it to them. Those common natural notions which they had of God were imprinted upon their hearts by the God of nature himself, who is the Father of lights. This sense of a Deity, and a regard to that Deity, are so connate with the human nature that some think we are to distinguish men from brutes by these rather than by reason.

3. By what way and means these discoveries and notices which they had were confirmed and improved, namely, by the work of creation (v. 20); For the invisible things of God, &c.

(1.) Observe what they knew: The invisible things of him, even his eternal power and Godhead. Though God be not the object of sense, yet he hath discovered and made known himself by those things that are sensible. The power and Godhead of God are invisible things, and yet are clearly seen in their products. He works in secret (Job xxiii. 8, 9; Ps. cxxxix. 15; Eccl. xi. 5), but manifests what he has wrought, and therein makes known his power and Godhead, and others of his attributes which natural light apprehends in the idea of a God. They could not come by natural light to the knowledge of the three persons in the Godhead (though some fancy they have found footsteps of this in Plato's writings), but they did come to the knowledge of the Godhead, at least so much knowledge as was sufficient to have kept them from idolatry. This was that truth which they held in unrighteousness.

(2.) How they knew it: By the things that are made, which could not make themselves, nor fall into such an exact order and harmony by any casual hits; and therefore must have been produced by some first cause or intelligent agent, which first cause could be no other than an eternal powerful God. See Ps. xix. 1; Isa. xl. 26; Acts xvii. 24. The workman is known by his work. The variety, multitude, order, beauty, harmony, different nature, and excellent contrivance, of the things that are made, the direction of them to certain ends, and the concurrence of all the parts to the good and beauty of the whole, do abundantly prove a Creator and his eternal power and Godhead. Thus did the light shine in the darkness. And this from the creation of the world. Understand it either, [1.] As the topic from which the knowledge of them is drawn. To evince this truth, we have recourse to the great work of creation. And some think this ktisis kosmou, this creature of the world (as it may be read), is to be understood of man, the ktisis kat exochen—the most remarkable creature of the lower world, called ktisis, Mark xvi. 15. The frame and structure of human bodies, and especially the most excellent powers, faculties, and capacities of human souls, do abundantly prove that there is a Creator, and that he is God. Or, [2.] As the date of the discovery. It as old as the creation of the world. In this sense apo ktiseos is most frequently used in scripture. These notices concerning God are not any modern discoveries, hit upon of late, but ancient truths, which were from the beginning. The way of the acknowledgement of God is a good old way; it was from the beginning. Truth got the start of error.

II. Their gross idolatry, notwithstanding these discoveries that God made to them of himself; described here, v. 21-23, 25. We shall the less wonder at the inefficacy of these natural discoveries to prevent the idolatry of the Gentiles if we remember how prone even the Jews, who had scripture light to guide them, were to idolatry; so miserably are the degenerate sons of men plunged in the mire of sense. Observe,

1. The inward cause of their idolatry, v. 21, 22. They are therefore without excuse, in that they did know God, and from what they knew might easily infer that it was their duty to worship him, and him only. Though some have greater light and means of knowledge than others, yet all have enough to leave them inexcusable. But the mischief of it was that, (1.) They glorified him not as God. Their affections towards him, and their awe and adoration of him, did not keep pace with their knowledge. To glorify him as God is to glorify him only; for there can be but one infinite: but they did not so glorify him, for they set up a multitude of other deities. To glorify him as God is to worship him with spiritual worship; but they made images of him. Not to glorify God as God is in effect not to glorify him at all; to respect him as a creature is not to glorify him, but to dishonour him. (2.) Neither were they thankful; not thankful for the favours in general they received from God (insensibleness of God's mercies is at the bottom of our sinful departures from him); not thankful in particular for the discoveries God was pleased to make of himself to them. Those that do not improve the means of knowledge and grace are justly reckoned unthankful for them. (3.) But they became vain in their imaginations, en tois dialogismois—in their reasonings, in their practical inferences. They had a great deal of knowledge of general truths (v. 19), but no prudence to apply them to particular cases. Or, in their notions of God, and the creation of the world, and the origination of mankind, and the chief good; in these things, when they quitted the plain truth, they soon disputed themselves into a thousand vain and foolish fancies. The several opinions and hypotheses of the various sects of philosophers concerning these things were so many vain imaginations. When truth is forsaken, errors multiply in infinitum—infinitely. (4.) And their foolish heart was darkened. The foolishness and practical wickedness of the heart cloud and darken the intellectual powers and faculties. Nothing tends more to the blinding and perverting of the understanding than the corruption and depravedness of the will and affections. (5.) Professing themselves to be wise, they became fools, v. 22. This looks black upon the philosophers, the pretenders to wisdom and professors of it. Those that had the most luxuriant fancy, in framing to themselves the idea of a God, fell into the most gross and absurd conceits: and it was the just punishment of their pride and self-conceitedness. It has been observed that the most refined nations, that made the greatest show of wisdom, were the arrantest fools in religion. The barbarians adored the sun and moon, which of all others was the most specious idolatry; while the learned Egyptians worshipped an ox and an onion. The Grecians, who excelled them in wisdom, adored diseases and human passions. The Romans, the wisest of all, worshipped the furies. And at this day the poor Americans worship the thunder; while the ingenious Chinese adore the devil. Thus the world by wisdom knew not God, 1 Cor. i. 21. As a profession of wisdom is an aggravation of folly, so a proud conceit of wisdom is the cause of a great deal of folly. Hence we read of few philosophers who were converted to Christianity; and Paul's preaching was no where so laughed at and ridiculed as among the learned Athenians, Acts xvii. 18-32. Phaskontes einai—conceiting themselves to be wise. The plain truth of the being of God would not content them; they thought themselves above that, and so fell into the greatest errors.

2. The outward acts of their idolatry, v. 23-25. (1.) Making images of God (v. 23), by which, as much as in them lay, they changed the glory of the incorruptible God. Compare Ps. cvi. 20; Jer. ii. 11. They ascribed a deity to the most contemptible creatures, and by them represented God. It was the greatest honour God did to man that he made man in the image of God; but it is the greatest dishonour man has done to God that he has made God in the image of man. This was what God so strictly warned the Jews against, Deut. iv. 15, &c. This the apostle shows the folly of in his sermon at Athens, Acts xvii. 29. See Isa. xl. 18, and xliv. 10, &c. This is called (v. 25) changing the truth of God into a lie. As it did dishonour his glory, so it did misrepresent his being. Idols are called lies, for they belie God, as if he had a body, whereas he is a Spirit, Jer. xxiii. 14; Hos. vii. 1. Teachers of lies, Hab. ii. 18. (2.) Giving divine honour to the creature: Worshipped and served the creature, para ton ktisavta—besides the Creator. They did own a supreme Numen in their profession, but they did in effect disown him by the worship they paid to the creature; for God will be all or none. Or, above the Creator, paying more devout respect to their inferior deities, stars, heroes, demons, thinking the supreme God inaccessible, or above their worship. The sin itself was their worshipping the creature at all; but this is mentioned as an aggravation of the sin, that they worshipped the creature more than the Creator. This was the general wickedness of the Gentile world, and became twisted in with their laws and government; in compliance with which even the wise men among them, who knew and owned a supreme God and were convinced of the nonsense and absurdity of their polytheism and idolatry, yet did as the rest of their neighbours did. Seneca, in his book De Superstitione, as it is quoted by Aug. de Civit. Dei, lib. 6, cap. 10 (for the book itself is lost), after he had largely shown the great folly and impiety of the vulgar religion, in divers instances of it, yet concludes, Quæ omnia sapiens servabit tanquam legibus jussa, non tanquam diis grata—All which a wise man will observe as established by law, not imagining them grateful to the gods. And afterwards, Omnem istam ignobilem deorum turbam, quam longo ævo longa superstitio congessit, sic adorabimus, ut meminerimus cultum ejus magis ad morem quam ad rem pertinere—All this ignoble rout of gods, which ancient superstition has amassed together by long prescription, we will so adore as to remember that the worship of them is rather a compliance with custom than material in itself. Upon which Augustine observes, Coleb at quod reprehendebat, agebat quod arguebat, quod culpabat adorabat—He worshipped that which he censured, he did that which he had proved wrong, and he adored what he found fault with. I mention this thus largely because methinks it doth fully explain that of the apostle here (v. 18): Who hold the truth in unrighteousness. It is observable that upon the mention of the dishonour done to God by the idolatry of the Gentiles the apostle, in the midst of his discourse, expresses himself in an awful adoration of God: Who is blessed for ever. Amen. When we see or hear of any contempt cast upon God or his name, we should thence take occasion to think and speak highly and honourably of him. In this, as in other things, the worse others are, the better we should be. Blessed for ever, notwithstanding these dishonours done to his name: though there are those that do not glorify him, yet he is glorified, and will be glorified to eternity.

III. The judgments of God upon them for this idolatry; not many temporal judgments (the idolatrous nations were the conquering ruling nations of the world), but spiritual judgments, giving them up to the most brutish and unnatural lusts. Paredoken autous—He gave them up; it is thrice repeated here, v. 24, 26, 28. Spiritual judgments are of all judgments the sorest, and to be most dreaded. Observe,

1. By whom they were given up. God gave them up, in a way of righteous judgment, as the just punishment of their idolatry—taking off the bridle of restraining grace—leaving them to themselves—letting them alone; for his grace is his own, he is debtor to no man, he may give or withhold his grace at pleasure. Whether this giving up be a positive act of God or only privative we leave to the schools to dispute: but this we are sure of that it is no new thing for God to give men up to their own hearts' lusts, to send them strong delusions, to let Satan loose upon them, nay, to lay stumbling-blocks before them. And yet God is not the author of sin, but herein infinitely just and holy; for, though the greatest wickedness follow upon this giving up, the fault of that is to be laid upon the sinner's wicked heart. If the patient be obstinate, and will not submit to the methods prescribed, but wilfully takes and does that which is prejudicial to him, the physician is not to be blamed if he give him up as in a desperate condition; and all the fatal symptoms that follow are not to be imputed to the physician, but to the disease itself and to the folly and wilfulness of the patient.

2. To what they were given up.

(1.) To uncleanness and vile affections, v. 24, 26, 27. Those that would not entertain the more pure and refined notices of natural light, which tend to preserve the honour of God, justly forfeited those more gross and palpable sentiments which preserve the honour of human nature. Man being in honour, and refusing to understand the God that made him, thus becomes worse than the beasts that perish, Ps. xlix. 20. Thus one, by the divine permission, becomes the punishment of another; but it is (as it said here) through the lusts of their own hearts—there all the fault is to be laid. Those who dishonoured God were given up to dishonour themselves. A man cannot be delivered up to a greater slavery than to be given up to his own lusts. Such are given over, like the Egyptians (Isa. xix. 4), into the hand of a cruel lord. The particular instances of their uncleanness and vile affections are their unnatural lusts, for which many of the heathen, even of those among them who passed for wisemen, as Solon and Zeno, were infamous, against the plainest and most obvious dictates of natural light. The crying iniquity of Sodom and Gomorrah, for which God rained hell from heaven upon them, became not only commonly practised, but avowed, in the pagan nations. Perhaps the apostle especially refers to the abominations that were committed in the worship of their idol-gods, in which the worst of uncleannesses were prescribed for the honour of their gods; dunghill service for dunghill gods: the unclean spirits delight in such ministrations. In the church of Rome, where the pagan idolatries are revived, images worshipped, and saints only substituted in the room of demons, we hear of these same abominations going barefaced, licensed by the pope (Fox's Acts and Monuments, vol. 1, p. 808), and not only commonly perpetrated, but justified and pleaded for by some of their cardinals: the same spiritual plagues for the same spiritual wickednesses. See what wickedness there is in the nature of man. How abominable and filthy is man! Lord, what is man? says David; what a vile creature is he when left to himself! How much are we beholden to the restraining grace of God for the preserving any thing of the honour and decency of the human nature! For, were it not for this, man, who was made but little lower than the angels, would make himself a great deal lower than the devils. This is said to be that recompence of their error which was meet. The Judge of all the earth does right, and observes a meetness between the sin and the punishment of it.

(2.) To a reprobate mind in these abominations, v. 28.

[1.] They did not like to retain God in their knowledge. The blindness of their understandings was caused by the wilful aversion of their wills and affections. They did not retain God in their knowledge, because they did not like it. They would neither know nor do any thing but just what pleased themselves. It is just the temper of carnal hearts; the pleasing of themselves is their highest end. There are many that have God in their knowledge, they cannot help it, the light shines so fully in their faces; but they do not retain him there. They say to the Almighty, Depart (Job xxi. 14), and they therefore do not retain God in their knowledge because it thwarts and contradicts their lusts; they do not like it. In their knowledge—en epignosei. There is a difference between gnosis and epignosis, the knowledge and the acknowledgement of God; the pagans knew God, but did not, would not, acknowledge him.

[2.] Answerable to this wilfulness of theirs, in gainsaying the truth, God gave them over to a wilfulness in the grossest sins, here called a reprobate mind—eis adokimon noun, a mind void of all sense and judgment to discern things that differ, so that they could not distinguish their right hand from their left in spiritual things. See whither a course of sin leads, and into what a gulf it plunges the sinner at last; hither fleshly lusts have a direct tendency. Eyes full of adultery cannot cease from sin, 2 Pet. ii. 14. This reprobate mind was a blind scared conscience, past feeling, Eph. iv. 19. When the judgment is once reconciled to sin, the man is in the suburbs of hell. At first Pharaoh hardened his heart, but afterwards God hardened Pharaoh's heart. Thus wilful hardness is justly punished with judicial hardness.—To do those things which are not convenient. This phrase may seem to bespeak a diminutive evil, but here it is expressive of the grossest enormities; things that are not agreeable to men, but contradict the very light and law of nature. And here he subjoins a black list of those unbecoming things which the Gentiles were guilty of, being delivered up to a reprobate mind. No wickedness so heinous, so contrary to the light of nature, to the law of nations, and to all the interests of mankind, but a reprobate mind will comply with it. By the histories of those times, especially the accounts we have of the then prevailing dispositions and practices of the Romans when the ancient virtue of that commonwealth was so degenerated, it appears that these sins here mentioned were then and there reigning national sins. No fewer than twenty-three several sorts of sins and sinners are here specified, v. 29-31. Here the devil's seat is; his name is legion, for they are many. It was time to have the gospel preached among them, for the world had need of reformation.

First, Sins against the first table: Haters of God. Here is the devil in his own colours, sin appearing sin. Could it be imagined that rational creatures should hate the chief good, and depending creatures abhor the fountain of their being? And yet so it is. Every sin has in it a hatred of God; but some sinners are more open and avowed enemies to him than others, Zech. xi. 8. Proud men and boasters cope with God himself, and put those crowns upon their own heads which must be cast before his throne.

Secondly, Sins against the second table. These are especially mentioned, because in these things they had a clearer light. In general here is a charge of unrighteousness. This is put first, for every sin is unrighteousness; it is withholding that which is due, perverting that which is right; it is especially put for second-table sins, doing as we would not be done by. Against the fifth commandment: Disobedient to parents, and without natural affection—astorgous, that is parents unkind and cruel to their children. Thus, when duty fails on one side, it commonly fails on the other. Disobedient children are justly punished with unnatural parents; and, on the contrary, unnatural parents with disobedient children. Against the sixth commandment: Wickedness (doing mischief for mischief's sake), maliciousness, envy, murder, debate (eridos—contention), malignity, despiteful, implacable, unmerciful; all expressions of that hatred of our brother which is heart-murder. Against the seventh commandment: Fornication; he mentions no more, having spoken before of other uncleannesses. Against the eighth commandment: Unrighteousness, covetousness. Against the ninth commandment: Deceit, whisperers, back-biters, covenant-breakers, lying and slandering. Here are two generals not before mentioned—inventors of evil things, and without understanding; wise to do evil, and yet having no knowledge to do good. The more deliberate and politic sinners are in inventing evil things, the greater is their sin: so quick of invention in sin, and yet without understanding (stark fools) in the thoughts of God. Here is enough to humble us all, in the sense of our original corruption; for every heart by nature has in it the seed and spawn of all these sins. In the close he mentions the aggravations of the sins, v. 32. 1. They knew the judgment of God; that is, (1.) They knew the law. The judgment of God is that which his justice requires, which, because he is just, he judgeth meet to be done. (2.) They knew the penalty; so it is explained here: They knew that those who commit such things were worthy of death, eternal death; their own consciences could not but suggest this to them, and yet they ventured upon it. It is a great aggravation of sin when it is committed against knowledge (James iv. 17), especially against the knowledge of the judgment of God. It is daring presumption to run upon the sword's point. It argues the heart much hardened, and very resolutely set upon sin. 2. They not only do the same, but have pleasure in those that do them. The violence of some present temptation may hurry a man into the commission of such sins himself in which the vitiated appetite may take a pleasure; but to be pleased with other people's sins is to love sin for sin's sake: it is joining in a confederacy for the devil's kingdom and interest. Syneudokousi: they do not only commit sin, but they defend and justify it, and encourage others to do the like. Our own sins are much aggravated by our concurrence with, and complacency in, the sins of others.

Now lay all this together, and then say whether the Gentile world, lying under so much guilt and corruption, could be justified before God by any works of their own.

CHAP. I. Verſe 1. A ſervant of Ieſus Christ.

THis is an higher title th[illegible: 1 letter]n Monarch of the world, as Numa, ſecond King of Rome could ſay. [non-Latin text not transcribed]. Pult.

Verſe 2. Promiſed] Fore-ſhewed and foreſhadowed.

Verſe 3. Concerning his Son] Here's a lofty and lively deſcription of Chriſts ſacred perſon. The whole Epiſtle being the Confeſſion of our Churches, as Melancthon calleth it,Scultet. Annal. who therefore went over it ten ſeverall times in his ordinary Lectures: The Epiſtle being ſuch, as never can any man poſſibly think, ſpeak or write ſufficiently of it's worth and excellency.

Verſe 4. Declared to be, &c.] Gr. Defined; [non-Latin text not transcribed]. for definitions explain obſcurities.

With power] For, Superas evadere ad auras; Hic labor, hoc opus eſt—a work befitting a God, See Epheſ. 1.20. with the Note there.

The Spirit of holineſſe] The divine eſſence of Chriſt, 2 Cor. 13 4. which ſanctifieth the humane nature aſſumed by him.

Verſe 5. For obedience to the faith] That is, to the Goſpel (that doctrine of faith) or to Chriſt, who is oft put for faith (whereof he is the proper object) in this Epiſtle. Kiſſe the Son, &c.Pſal. 2 12. Math. 17.5. Hear him.

Verſe 6. Ye are the called] With an high and heavenly calling, Heb. 3.1. See the Note there.

Verſe 7. Called to be Saints] Thoſe then that are called, are Saints, whileſt alive, and not only thoſe that are canonized by the Pope after they are dead, Bemb in Liſt. Venet. In numerum Deorum ab Eccleſia Romana relati, as Bembus profanely ſpeaketh of their Saint Francis, a ſorry man, Dan hiſt of Engl. fol. 99. of whom (as once of Becket 48 years after his death) it may well be diſputed, Whether he were damned or ſaved. Pope Callistus 3. ſainted ſome ſuch in his time, as of whom Cardinall Beſſ[illegible: 1 letter]rion, Iac. Revius. biſt. Pontiſ. knowing them for naught, ſaid, Theſe new Saints make me doubt much of the old.

Grace he to you, and peace] See the Note on 1 Cor. 1.2.

Verſe 8. Your faith is spoken of] See chap. 16. and Juvenal, Tacitus, and other profane writers, who bitterly exagitate the doctrines and practices of thoſe Roman Chriſtians.

Verſe 9. Whom I ſerve in my spirit] That is, with all the faculties of my ſoul concentred and co-united.

Verſe 10 I might have a prosperous journey] This he praied, and this he had by ſuch a way as he little dreamt of. Little thought Paul, that when he was bound at Ieruſalem, and poſted from one priſon to another, that God was now ſending him to Rome: yet he ſent him, and very ſafe, with a great Convoy. God goes oft another way to work, for our good, then we could imagine.

Verſe 11. That I may impart] There is no envy in ſpirituall things, becauſe they may be divided in ſolidum; one may have as much as another,Theat Naturae. and all alike. Scientiarum (ſic & gratiarum) ca vis est & natura, ut quò plus doceas, & alteride tuo largiare, cò ditior ac doctior fias, ſaith Bodine. Such is the nature and property of ſciences and graces, that the more you communicate them, the more you encreaſe them.

Verſe 12. That I may be comforted] Or exhorted, Ad communem exhortationem percipiendam, ſaith Beza out of Bucer, and others. The meaneſt of Chriſts members may contribute ſomewhat to the edifying even of an Apoſtle.

Verſe 13. But was let hitherto] Either by Satan, 1 Theſſ. 2.18. or by the holy Spirit, otherwiſe diſpoſing of him, as Act. 19.6, 7. or by ſome intervenient, but important occaſion: as Chap. 15.20, 21.

Verſe 14. I am debter] Becauſe entruſted with talents for that purpoſe, 1 Cor. 9.16. See the Note there.

Verſe 15. So as much] Quicquid in me ſitum eſt, promptum eſt. A notable expreſſion.

Verſe 16. For I am not aſhamed] As men are apt to be; whence that fatherly charge, 2 Tim. 1.8. Doe ye thinke (ſaid Iohn Frith, Martyr, to the Archbiſhops men that would have let him go) that I am afraid to declare mine opinion unto the Biſhops of England in a manifeſt truth?Act. and Mon. 1917. If you ſhould both leave me here, and go tell the Biſhops that you had loſt Frith, I would ſurely follow as faſt after, as I might, and bring them news that I had found and brought Frith again.

For it is the power, &c.] Eternall life is potentially in the Word preached, as the harveſt is potentially in the ſeed.

Verſe 17. The just ſhall live by faith] Hab. 2.4. that is, they ſhall enjoy themſelves by their faith, in greateſt diſaſters, or dangers, when others are at their wits ends, that's the Prophets ſenſe; and the Apoſtle not unfitly applieth it to prove juſtification by faith alone: for if a man live by faith, he is juſt by faith.

Verſe 18. Who hold the truth] Hold the light of their conſciences (which is as a Prophet from God) priſoner. The naturall man, that he may ſin the more ſecurely, impriſons the truth, which he acknowledgeth, and laies hold on all the principles in his head, that might any way diſturb his courſe in ſin, locking them up in reſtraint. Hence it appears that no man is righteous in himſelf, or by his own righteouſnes, which was the [non-Latin text not transcribed]

Verſe 19. Becauſe that which may] Heathens might know God the Creatour, per species creaturarum (as they ſpeak) either in way of negation, or cauſality, or eminence; not ſo God the Redeemer.

Verſe 20. Are clearly ſeen] As in a mirrour,Pervidentur. or as on a theatre. Ʋt ſolem in aquis, ſic Deum in operibus contemplamur.

Verſe 21. Neither were thankefull] How then ſhall we anſwer to God our hatefull unthankfulneſſe, which is (ſaith one) a monſter in nature, a ſoleciſme in manners, a paradox in divinity, a parching winde to damme up the fountain of divine favours.

But became vain in their imaginations] Gr. [non-Latin text not transcribed]. In their reaſonings, diſputations, diſcourſes upon ſerious deliberation. They ſtood not to their own principles (as, That there is one God only, That this God is to be worſhipped, &c.) but were Atheiſts by night that worſhipped the Sun, and Atheiſts by day that worſhipped the Moon, as Cyril ſaith wittily.

Verſe 22. Profeſſing themſelves to be wiſe] Aristotle, Natures chief Secretary, writeth many things moſt abſurdly concerning God: As,Metaphyſ. l. 12. that he is a living creature, That he worketh not freely,Ib. lib 1. Bodin. Theat. Nat p 29. but by a kinde of ſervile neceſſity; and that therefore he deſerveth no praiſe or thanks from men for his many benefits, ſith he doth but what he muſt needs do. Theſe are Aristotles abſurd aſſertions. And yet at Stuckard in Germany, was found a Doctour of Divinity that preached to the people, That the Church might be ſufficiently well taught and governed by Ariſtotles Ethicks, though we had no Bible: And the Collen Divines ſet forth a book, concerning Aristotles ſalvation.

Verſe 23. Made like to corruptible man] God made man in his own image: And (to be even with him, as it were) will needs make God, after his image.

And fourfooted beasts] God therefore juſtly gave them up to Sodomy, whith did abaſe them below the beaſts: that there might be an analogy between the ſin and the puniſhment. This is called a meet recompence, ver. 27. They diſhonoured God, they diſhonoured therefore themſelves. They would not know nor honour him, they ſhall not therefore know, nor ſpare one another, &c. ſo ſeverely will God puniſh the contempt of rebellion againſt the light.

And creeping things] In Lapland the people worſhip that all day for a god, Abbots his Geog. whatſoever they ſee firſt in the morning, be it a bird or worme.

Verſe 24. Ariſt. Etb.l 7. c. 3, 4. Gave them up to uncleanneſſe] Ariſtotle confeſſeth the diſability of morall knowledge to rectifie the intemperance of nature; and made it good in his practice: for he uſed a common ſtrumpet to ſatisfie his luſt. Socrates is ſaid to have had his Catamite,Iavenal. Inter Socratices, &c.

Verſe 25. Who changed] They tare out their naturall principles and turned Atheiſts.

Verſe 26. Into that which is againſt nature] So againſt nature, that children (natures end) and poſterity is utterly loſt by it.

Verſe 27. Leaving the naturall] As at this day in the Levant, Sodomy is held no ſinne.B[illegible: 1 letter]unts voyage. The Turkiſh Baſha's have many wives, but more Catamites, which are their ſerious loves.

Burned in their lust] Gr. Were ſcalded. [non-Latin text not transcribed]. Some men put off all manhood, become dogs, worſe then dogs. Hence Deut. 23.18. The price of a dog, that is of a buggerer, as Iunius and Deodatus expound it.

Verſe 28. To a reprobate minde] Or, an injudicious minde: Or, a minde rejected, diſallowed, abhorred of God: Or a minde that none hath cauſe to glory in, but rather to be much aſhamed of.

Verſe 29. With all unrighteouſneſſe] The mother of all the enſuing miſrule.

Wickedneſſe] The Syrian ſaith, Bitterneſſe. See Ier. 2.19.

Envy, murther] Three ſuch Agnominations are found in this black bedroll. The Apoſtle ſeems delighted with them, [non-Latin text not transcribed]. as was likewiſe the Prophet Iſaiah. Of which noble two, I may well ſay, as one doth of Demoſthenes and Cicero, Demosthenes Ciceroni praecipust ne eſſet primus Orator, Cicero Demostheni, ne ſolus.

Malignity] Or, Moroſity, croſſeneſſe.

Verſe 30. Haters of God] And ſo God-murtherers, 1 Joh. 3.15. See the Note there.

Verſe 31. Implacable] That will not hear of a truce, much leſſe of a peace.

Verſe 32. Have pleaſure] Or, they patronize, [non-Latin text not transcribed]. Theoph. applaud and approve: This is ſet laſt, as worſt of all: it comprehends all kindes of conſent. To hold the bagge is as bad as to fill it.

Paul. The original name of the author of this epistle was Saul, Acts 7:58, 8:1, 9:1, etc. This was changed to Paul, Acts 13:9, and by this name he is generally known in the New Testament. The reason why he assumed this name is not certainly known. It was, however, in accordance with the custom of the times. Acts 13:9. The name Saul was Hebrew; the name Paul was Roman. In addressing 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 begin an epistle with the name of the writer, as Cicero to Varro, etc. We record the name at the end. It may be remarked, however, that the placing the name of the writer at the beginning of an epistle was always done, and is still, when the letter was one of authority, or when it conferred any peculiar privileges. Thus in the proclamation of Cyrus, Ezr 1:2, "Thus saith Cyrus, king of Persia," etc. See also Ezr 4:11; Ezr 7:12, "Artaxerxes, king of kings, unto Ezra the priest," etc.; Dan 4:1. The commencement of a letter by an apostle to a Christian church in this manner was peculiarly proper as indicating authority.

A servant. This name was that which the Lord Jesus himself directed his disciples to use, as their general appellation, Mt 10:25; 20:27, Mk 10:44. And it was the customary name which they assumed, Gal 1:10, Col 4:12, 2Pet 1:11, Jude 1:1, Acts 4:29, Tit 1:1; Jas 1:1. The proper meaning of this word servant-- δουλος is slave, one who is not free. It expresses the condition of one who has a master, or who is at the control of another. It is often, however, applied to courtiers, or the officers that serve under a king; because in an eastern monarchy the relation of an absolute king to his courtiers corresponded nearly to that of a master and a slave. Thus the word is expressive of dignity and honour; and the servants of a king denote officers of a high rank and station. It is applied to the prophets as those who were honoured by God, or peculiarly entrusted by him with office, De 34:5, Josh 1:2, Jer 25:4. The name is also given to the Messiah, Isa 42:1, "Behold my servant in whom my soul delighteth," etc.; Isa 53:11, "Shall righteous servant justify many."

The apostle uses it here evidently to denote his acknowledging Jesus Christ as his Master; as indicating his dignity, as peculiarly appointed by him to his great work; and as showing that in this epistle he intended to assume no authority of his own, but simply to declare the will of his Master, and thefts.

Called to be an apostle. This word called means, here, not merely to be invited, but has the sense of appointed. It indicates that he had not assumed the office himself, but that he was set apart to it by the authority of Christ himself. It was important for Paul to state this,

(1.) because the other apostles had been called or chosen to this work, Joh 15:16,19 Mt 10:1 Lu 6:13 and,

(2.) because Paul was not one of those originally appointed. It was of consequence for him, therefore, to affirm that he had not taken this high office to himself, but that he had been called to it by the authority of Jesus Christ. His appointment to this office he not unfrequently takes occasion to vindicate, 1Cor 9:1, etc.; Gal 1:12-24, 2Cor 12:12, 1Timm 2:7, 2Ti 1:11, Rom 11:13.

An apostle. One sent to execute a commission. It is applied because the apostles were sent out by Jesus Christ to preach his gospel, and to establish his church. Mt 10:2; Lk 6:13.

Separated. The word translated separated unto--αφοριζω --means, to designate, to mark out by fixed limits, to bound as a field, etc. It denotes those who are separated, or called out from the common mass, Acts 19:9, 2Cor 6:17. 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 1:15, "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 1:5.

Unto the Gospel of God. Designated or designed by God that I should make it my business 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, Mt 1:1. It is called the gospel of God because it is his appointment; it has been originated 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 splendour, 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 business of all ministers of religion.

(a) "a servant of" Acts 27:23 (b) "called" Acts 9:15, 1Cor 1:1 (c) "separated" Acts 13:2, Gal 1:15

Which he had promised afore. Which gospel, or which doctrines, he had before announced.

By his 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 generally.

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 reverence. The apostle here declares that he was not about to advance anything new. 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 declared 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 confirmed by the authority of holy and inspired men.

(3.) That it depended on no vague and loose tradition, but was recorded, so that men might examine for themselves. The reason why the apostle was so anxious to show that his doctrine 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 writings. So doing, he would disarm their prejudice, and furnish a proof of the truth of religion. It was a constant position with the apostle that he advanced nothing but what was maintained by the best and holiest men of the nation: Acts 26:22,23 "Saying none other things than those which the prophets and Moses did say should come," etc. There was a further reason here for his appealing so much to the Old Testament. He had never been at Rome. He was therefore personally a stranger, and it was proper for him then especially to show his regard for the doctrines of the prophets. 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 chapters 3, 4, 9, 10, and 11.

We may see here,

(1.) the reverence which Paul showed for the Old Testament. He never undervalued it. He never regarded it as obsolete, or useless. He manifestly studied it; and never fell into the impious opinion that the Old Testament is of little value.

(2.) If these things were promised--predicted in the Old Testament, then Christianity is true. Every passage which he adduces is therefore proof that it is from God.

Concerning his Son. This is connected with the first verse, with the word gospel. The gospel of God concerning his Son. The design of the gospel was to make a communication relative 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 was made. The word translated was made means, usually, to be, or to become. It is used, however, in the sense of being born. Thus, Gal 4:4, "God sent forth his Son made of a woman," born of a woman. Jn 8:58, "Before Abraham was [born,] I am." In this sense it seems to be used here--who was born, or descended from the seed of David.

Of the seed of David. Of the posterity or lineage of David. He was a descendant of David. David was perhaps the most illustrious of the kings of Israel. The promise to him was, that there should not fail a man to sit on his throne, 1Kgs 2:4, 8:25, 9:5, 2Chr 6:16. 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, Lk 1:27, Mt 9:27, 15:22, 12:23 Mt 21:9,15, 22:42,45, Jn 7:42, 2Ti 2:8. As the Jews universally believed that the Messiah would be descended from David, Jn 7:42, it was of great importance for the sacred 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 accustomed 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 the 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.

According to the flesh. The word flesh--σαρξ--is used in the Scriptures in a great variety of significations.

(1.) It denotes, as with us, the flesh literally of any living being. Lk 24:39, "A spirit hath not flesh and bones," etc.

(2.) The animal system, the body, including flesh and bones, the visible part of man, in distinction from the invisible, or the soul. Acts 2:31, "Neither did his flesh" (his body) "see corruption." 1Cor 5:5, 15:39.

(3.) The man, the whole animated system, body and soul. Rom 8:3, "In the likeness of sinful flesh." 1Cor 15:50; Mt 16:17; Lk 3:6.

(4.) Human nature. As a man. Thus, Acts 2:30, "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 9:5, "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 was 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 following 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, "according to the flesh," is applied to no other one in the New Testament but to Jesus Christ. Though the word flesh often occurs, and is often used to denote man, yet the peculiar expression according to the flesh occurs in no other connexion. In all the Scriptures it is never said of any prophet or apostle, any lawgiver or king, or any man in any capacity, that he came in the flesh, or that he was descended from certain ancestors according to the flesh. Nor is such an expression ever used anywhere else. If it were applied to a mere man, we should instantly ask in what other way could he come than in the flesh? Has he a higher nature? Is he an angel, or a seraph? The expression would be unmeaning. And when, therefore, it is applied to Jesus Christ, it implies, if language has any meaning, that there was a sense in which Jesus was not descended from David. What that was appears in the next verse.

(d) "was made" Ps 89:36

And declared. In the margin, determined. τουορισθεντος. The ancient Syriac has, "And he was known to be the Son of God by might and by the Holy Spirit, who rose from the house of the dead." The Latin Vulgate, "Who was predestinated the Son of God," etc. The Arabic, "The Son of God destined by power peculiar to the Holy Spirit," etc. The word translated "declared to be" means, properly, to bound, to fix limits to, as to a field, to determine its proper limits or boundaries, to define, etc. Acts 17:26, "And hath determined the bounds of their habitation." Hence it means, 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 show or declare a thing to be so by any action. Lk 22:22, "The Son of man goeth as it was determined," as it was fixed, purposed, defined, in the purpose of God, and declared in the prophets. Acts 2:23, "Him being delivered by the determinate counsel," the definite, constituted will, or design of God. Acts 4:28, Heb 4:7, "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 designated him, or constituted him the Son of God. It was such an act as in the circumstances of the case showed that he was the Son of God in regard to a nature 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 in 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.

The Son of God. The word son is used in a great variety of senses, denoting literally a son, then a descendant, posterity near or remote, a disciple or ward, an adopted son, or one that imitates or resembles another. Mt 1:1. 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, Lk 3:38.

(2.) It is applied to saints or Christians, as being adopted into his family, and sustaining to him the relation of children, Jn 1:12,13; 1Jn 3:1,2, etc. This name is given to them because they resemble him in their moral character, Mt 5:45.

(3.) It is given to strong men as resembling God in strength. Gen 6:2, "The sons of God saw the daughters of men," etc. Here these men of violence and strength are called sons of God, just as the high hills are called hills of God, the lofty trees of Lebanon are called cedars of God, etc.

(4.) Kings are sometimes called his sons, as resembling him in dominion and power, Ps 82:6.

(5.) The name is given to angels, because they resemble God; because he is their Creator and Father, etc., Job 1:6, 2:1, Dan 3:25.

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, etc., is applied to him in his peculiar relation to God, times almost without number. The other most common appellation which is given to him is Son of man. By this name he commonly designated himself. There can be no doubt that that was assumed to denote that he was a man, that he sustained a peculiar relation to man, and that he chose to speak of himself as a man. The first, the most obvious, impression on the use of the name Son of man is, that he was truly a man; and it was used, doubtless, to guard against the impression that one who manifested 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 natural and obvious import of that is that he was a man, so the natural and obvious import of the title Son of God is that he was Divine; or that he sustained 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 sustained a relation to God in his nature which implied more than was human or angelic; which implied equality with God. Accordingly, this idea was naturally suggested to the Jews by his calling God his Father: Jn 5:18, "But said also that God was his Father, making himself equal with God." This idea Jesus immediately proceeded to confirm. Jn 5:19 and Jn 5:20-30. The same idea is also suggested in Jn 10:29,30,31,33,36, "Say ye of him whom the Father hath sanctified, and sent into the world, thou blasphemest: because I said I am the Son of God?" 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 corresponding to the relation of equality to man, suggested by the title Son of man. This view is still further sustained in the first chapter of the epistle to the Hebrews, Heb 1:1,2. God hath spoken unto US BY HIS SON. He is the brightness of his glory, and the express image of his person, Heb 1:3. He is higher than the angels, and they are required to worship him, Heb 1:4,5,6. He is called God, and his throne is for ever and ever, Heb 1:8. He is the Creator of the heavens and the earth, and is IMMUTABLY THE SAME, Heb 1:10-12. 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 Jn 14:9, "He that hath seen me hath seen the Father;" Jn 5:23, "That all men should honour the Son even as they honour the father." Col 1:19, "It hath pleased the Father that in him should all fulness dwell;" Col 2:9, "For in him dwelleth all the fulness of the Godhead bodily." Php 2:2-11, Rev 5:13,14; Rev 21:23. It is not affirmed that this title was given to the Second Person of the Trinity before he became incarnate, or to suggest the idea of any derivation or extraction before he was made flesh. There is no instance in which the appellation is not conferred to express the relation after he assumed human flesh. Of any derivation from God, or emanation from him in eternity, the Scriptures 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 believed, for the following reasons, or to denote the following thing, viz:

(1.) To designate his peculiar relation to God, as equal with him, (Jn 1:14,18, Mt 11:27, Lk 10:22, 3:22, 2Pet 1:17;) or as sustaining a most intimate and close connexion with him, such as neither man nor angels could do--an acquaintance with his nature, (Mt 11:27,) plans, and counsels, such as no being but one who was equal with God could 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 82:6. See Mt 16:16, "Thou art the Christ, the Son of the living God." Mt 26:63, "I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God." Mk 14:61; Lk 22:70, Jn 1:34, Acts 9:20, "He preached Christ in the synagogues, that he is the Son of God."

(3.) It was conferred on him to denote his miraculous conception in the womb of the Virgin Mary. Lk 1:35, "The Holy Ghost shall come upon thee, THEREFORE (διο) also that holy thing which shall be born of thee shall be called the Son of God."

With power. ενδυναμει. 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 instance in which the expression in power denotes office, or authority. It denotes physical energy and might--and this was bestowed on Jesus before his resurrection as well as after. Acts 10:38, "God anointed Jesus of Nazareth with the Holy Ghost, and with power." Rom 15:19, 1Cor 15:43. With such power Jesus will come to judgment, Mt 24:30. If there is any passage in which the word power means authority, office, etc., it is Mt 28:18, "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 authority to commission his disciples he had exercised before this on the same ground, Mt 10:7,8. I am inclined to believe, therefore, that the expression means powerfully, 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 power is used to qualify a verb in Col 1:29, "Which worketh in me mightily"--Greek, in power i.e., operating in me effectually, or powerfully. 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." AEthiopic, "Whom he declared to be the Son of God by his own power, and by his Holy Spirit," etc. Arabic, "Designated the Son of God by power appropriate to the Holy Spirit."

According to the spirit of holiness. καταπνευμααγιωσυνης. This expression has been variously understood. 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. The designation of that person is always in a different form. It is the Holy Spirit, the Holy Ghost-- πνευμααγιον, or τοπνευματοαγιον; never the Spirit of holiness.

(2.) It stands in contrast with the flesh, Rom 1:3, "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 altogether 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?

(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, because that act is nowhere attributed to him. It is uniformly ascribed either to God, as God, (Acts 2:24,32, 3:15,26, 4:10, 5:30, 10:40, 13:30,33,34, 17:31, Rom 10:9; Eph 1:20,) or to the rather, (Rom 6:4,) or to Jesus himself, (Jn 10:18.) In no instance is this act ascribed to the Holy Ghost.

(5.) It indicates a state far more elevated 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, Jn 4:24.

(7.) The word Spirit is applied to the Messiah in his more elevated or Divine nature. 1Cor 15:45, "The last Adam was made a quickening Spirit." 2Cor 3:17, "Now the Lord (Jesus) is that Spirit." Heb 9:14, Christ is said to have "offered himself through the eternal Spirit." 1Pet 3:18, he is said to have been "put to death in the flesh, but quickened by the Spirit." 1Timm 3:16, he is said to have been "justified in the Spirit." In most of these passages there is the same contrast noticed between his flesh, his human nature, and his other state, which occurs in Rom 1:3,4. In all these instances, the design is, doubtless, to speak of him as a man, and as something more than a man; he was one thing as a man; he was another thing in his other nature. In the one, he was of David; was put to death, etc. In the other, he was of God; he was manifested to be such; he was restored to the elevation which he had sustained before his incarnation and death, Jn 17:1-5, Php 2:2-11. The expression, according to the spirit of holiness, does not indeed of itself imply Divinity. It denotes that holy and more exalted nature which he possessed as distinguished from the human. What that is, is to be learned from other declarations. This expression implies simply that it was such 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 holiness, appears from those numerous texts of Scripture which explicitly assert his Divinity. See Jn 1:1, etc., and Jn 1:1.

By the resurrection from the dead. This has been also variously understood. Some have maintained that the word by--εξ--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 God after he had been so long in a state of voluntary humiliation. 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 shown to be of the seed of David, but afterwards that he was invested with power.

(3.) Though it must be admitted that the preposition by εξ sometimes means AFTER, (Mt 19:20, Lk 8:27, 23:8) yet its proper and usual meaning is to denote the efficient cause, or the agent, or origin of a thing. Mt 1:3,18, 21:25, Jn 3:5, Rom 5:16, Rom 11:36. "Of him are all things." 1Cor 8:6, "One God, the Father, of whom are all things," etc. 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 it will be asked, how did his resurrection show this? Was not Lazarus raised from the dead? And did not many saints rise also after Jesus? And were not the dead raised by the apostles, by Elijah, by the bones of Elisha, and by Christ himself? And did their being raised prove that they were the sons of God? 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. But in the circumstances in which Jesus was placed it might show it conclusively. When Lazarus was raised, it was not in attestation of anything 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 taken 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 equality with him, Jn 5:17-30; 10:36.

(4.) He claimed authority to abolish the laws of the Jews, to change their customs, and to be himself absolved from the observance of those laws, even as his Father was, Jn 5:1-17; Mk 2:28.

(5.) When God raised Him up, therefore, it was not an ordinary event. It was a public attestation, in the face of the universe, of the truth of his claims to be the Son of God. God would not sanction the doings and doctrines of an impostor. 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 intimately connected with the ascension and exaltation of Jesus. The one made the other certain. And it is not improbable that, when they spoke of his resurrection, they meant to include not merely that single act, but the entire series 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 that all 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 17:31: "He will judge the world in righteousness by that man whom he hath ordained, whereof he hath given ASSURANCE, unto all men, in that he hath raised him from the dead." The one involves the other. See Acts 1:6. Thus Peter, (Acts 2:22-32) having proved that Jesus was raised up, adds, Acts 2:33, "THEREFORE being by the right hand exalted, he hath shed forth this," etc.; and Acts 2:36, "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 is so much difficulty in following and understanding him.

(1) "declared" or "determined" (e) "to be the Son" Acts 13:33,34, Rev 1:18 (f) "to the spirit" Heb 9:14

By whom. The apostle here returns to the subject of the salutation of the Romans, and states to them his authority to address them. That authority 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 o( Jesus Christ, Paul not unfrequently insisted. Gal 1:12, "For I neither received it of man, neither was I taught it, but by revelation of Jesus Christ." 1Cor 15:1-8, Eph 3:1-3.

We. The plural here is probably put for the singular. See Col 4.3. Comp. Eph 6:19,20. 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 apostolic office, as being derived from Jesus Christ, and designs to assure the Romans that he had received the apostolic commission as the others had. "We, the apostles, have received the appointment from Jesus Christ."

Grace and apostleship. Many suppose that this is a figure of speech, hendiadys, by which one thing is expressed by two words, meaning the grace or favour of the apostolic office. Such a figure of speech is often used. But it may mean, as it does probably here, the two things, grace, 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 matter of special favour, Rom 15:15,16, Gal 2:9, Eph 3:7-9.

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 faith produces. There are two things therefore implied.

(1.) That the design of the gospel and of the apostleship is to induce men to obey God.

(2.) That the tendency of faith is to produce obedience. There is no true faith which does not produce that. This is constantly affirmed in the New Testament, Rom 15:18, 16:19, 2Cor 7:15, Jas 2:1.

Among all nations. This was the original commission which Jesus gave to his apostles, Mk 16:15,16, Mt 28:18,19. This was the special commission which Paul received when he was converted, Acts 9:15. 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, Jn 14:13,14, 16:23,24. The design of the apostleship was to produce obedience to the gospel among all nations, that thus the name of Jesus might be honoured. Their work was not one in which they were seeking to honour themselves, but 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 worshippers in the kingdom of his glory.

(1) "for obedience", or "to the obedience of faith" (g) "to the faith" Acts 6:7, Rom 16:26

Among whom. That is, among the Gentiles who had become obedient to the Christian faith, in accordance with the design of the gospel, Rom 1:8. This proves that the church at Rome was made up--partly at least, if not mainly--of Gentiles or pagans. This is fully proved in the sixteenth chapter by the names of the persons whom Paul salutes.

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 external 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 synonymous 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 Roman chapter 8. Comp. Php 3:14; Heb 3:1.

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 addressed all who happened to be there.

Beloved 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 gospel. The importance of this observation will appear in the progress of these Notes.

Called to be saints. So called, or influenced by God who had called them, as to become saints. The word saints--αγιοι--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 common to a sacred use, and answers to the Hebrew word --kadosh. It is applied to anything that is set apart to the service of God, to the temple, to the sacrifices, to the utensils about the temple, to the garments, etc., 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 Christians is, that they are separated from other men, and other objects and pursuits, and consecrated to the service of God. This is the peculiar characteristic of the saints. And this characteristic the Roman Christians had shown. For the use of the word as stated above, see the following passages of Scripture: Lk 2:23, Ex 13:2, Rom 11:16, Mt 7:6; 1Pet 1:16, Acts 9:13, 1Pet 2:5, Acts 3:21, Eph 3:5, 1Pet 2:9, Php 2:15, 1Jn 3:1,2.

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 prosperous state of affairs; the Christian religion, 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 Christian's heart and life by religion--the grace of meekness, patience, charity, etc. Schleusner. In this place, and in similar places in the beginning of the apostolic epistles, it seems to be a 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 general name grace, may be conferred on them. It is to be understood as connected with a word implying invocation. I pray, or I desire that grace, etc., may be conferred on you. It is the customary form of salutation in nearly all the apostolic epistles, 1Cor 1:3, 2Cor 1:2, Gal 1:3, Eph 1:2, Php 1:2, Col 1:2, 1Thes 1:1, 2Thes 1:2; Phm 1:3.

And peace. Peace is the state of freedom from war. As war conveys the idea of discord 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 salutation was common among the Hebrews. Gen 43:23, "Peace to you, fear not;" Jud 6:23, 19:20, Lk 24:36. But the word peace is also used in contrast with that state of agitation and conflict which a sinner has with his conscience, and with God. The sinner is like the troubled sea which cannot rest, Isa 57:20. The Christian is at peace with God through the Lord Jesus Christ, Rom 5:1. By this word, denoting reconciliation with God, the blessings of the Christian religion are often described in the Scriptures, Rom 8:6, 14:17, 15:13, Gal 5:22, Php 4:7. 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 reconciliation with God through the Lord Jesus Christ.

From God our Father. The Father of all Christians. He is the Father of all his creatures, as they are his offspring, Acts 17:28,29. 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, Mt 5:45, 1Pet 1:3, 1Jn 5:1, 3:1,2. The expression here is equivalent to a prayer that God the Father would bestow grace and peace on the Romans. It implies that these blessings proceed from God, and are to be expected from him.

And the Lord Jesus Christ. From him. The Lord Jesus Christ is especially regarded in the New Testament as the source of peace, and the procurer of it. See Lk 2:14, 19:38,42, Jn 14:27, 16:33, Acts 10:36; Rom 5:1, Eph 2:17. Each of these places will show with what propriety peace was invoked from the Lord Jesus. From thus connecting 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 was familiarized to the idea that he was Divine. No man would introduce his name in such connexions if he did not believe that he was equal with God. Comp. Php 2:2-11. It is from this incidental and unstudied manner of expression, that we have one of the most striking proofs of the manner in which the sacred writers regarded the Lord Jesus Christ.

These seven verses are one sentence. They are a striking instance of the manner of Paul. The subject is simply 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 vast thought that awes us, and fixes us in contemplation, and involves us in difficulty 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.

(h) "called" 1Cor 1:2, 1th 4:7 (i) "Grace to you" 1Cor 1:3, 2Pet 1:2

First. In the first place, not in point of importance, but before speaking of other things, or before proceeding to the main design of the epistle.

I 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 communicate 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 ourselves. We are members 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 mortals.

Through Jesus Christ. The duty of presenting our thanks to God, through Christ, is often enjoined in the New Testament, Eph 5:20, Heb 13:15; comp. Jn 14:14. Christ is the Mediator between God and men; or the medium by which we are to present our prayers, and also our thanksgivings. 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 any of our services are acceptable to God.

For you all. On account of you all, i.e., of the entire Roman church. This is one evidence that that church then was remarkably pure. How few churches have there been of whom a similar commendation could be expressed.

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 everywhere. The same thing is affirmed of them in Rom 16:19. "For your obedience is come abroad unto all men."

Is spoken of. Is celebrated, or known. They were in the capital of the Roman empire; in a city remarkable for its wickedness; and in a city whose influence extended everywhere. It was natural, therefore, that their remarkable conversion to God should be celebrated everywhere. The religious 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.

Throughout the whole world. As we say, everywhere; 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 rejoice in it. Comp. Col 1:6,23, Jn 12:19. It is not improper to commend 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 people. Nor is it improper that great displays of Divine mercy should be celebrated everywhere, and excite in the churches praise to God.

(l) "your faith" Rom 16:19

For God is my witness. The reason of this strong appeal to God is to show to the Romans the deep interest which he felt in their welfare. This interest was manifested in his 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.

Whom I serve. See Rom 1:1, comp. Acts 27:23. 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.

With my spirit. Greek--εν--in my spirit, i.e., with my heart. It is not an external service merely; it is internal, real, sincere. He was really and sincerely devoted to the service of God.

In the gospel of his Son. In making known the gospel, or as a minister of the gospel.

That without ceasing, αδιαλειπτως. This word means constantly, always, without intermission. It was not only once, but repeatedly. It had been the burden of his prayers. The same thing he also mentions in regard to other churches, 1Thes 1:2, 2:13.

I make mention. 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 ministers, would remember the churches, what a different aspect would the Christian church soon assume!

Always. This word should be connected with the following verse, "Always making request," etc.

(m) "whom I serve" Acts 27:22 (1) "with" or, "in" (n) "I make mention" 1Thes 3:10

Making request. It was his earnest desire to see them, and he presented the subject before God.

If by any means. This shows the earnest desire which he had to see them, and implies that he had designed it, and had been hindered. See Rom 1:13.

Now 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 accomplished before long.

A prosperous journey. A safe, pleasant journey. It is right to regard all success in travelling 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 remarkable 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.

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 Jas 4:14,15.

(o) "by the will" Jas 4:15

For I long to see you. I earnestly desire to see you. Comp Rom 15:23,32.

That I may impart. That I may give, or communicate to you.

Some spiritual gifts. Some have understood this as referring to miraculous gifts, which it was supposed the apostles had the power of conferring on others. But this interpretation is forced and unnatural. There is no instance where the expression denotes the power of working miracles. Besides, the apostle in the next verse explains his meaning-- "That I may be comforted together by the mutual faith," etc. From this it appears that he desired to be among them to exercise the office of the ministry, to establish 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 Rom 15:29, "And I am sure that when I come, I shall come ill the fulness of the blessing of the gospel of Christ." To make known to them more fully the blessings of the gospel, and thus to impart spiritual gifts, was the design he had in view.

To the end, etc. With the design, or purpose.

Ye may be established. That is, that they might be confirmed in the truths of the gospel. This was one design of the ministry, that Christians may be established, or strengthened, Eph 4:13. It is not to have dominion over their faith, but to be "helpers of their joy," 2Cor 1:24. Paul did not doubt that this part of his office might be fulfilled 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 must, but where he might. This is the nature of this work.

(p) "For I long" Rom 15:23,32 (q) "that I may impart" Rom 15:29

That I may be comforted, etc. 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.) that one effect of religion is to produce 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 than such communion. Every Christian should have one or more Christian friends to whom he may unbosom himself. No small part of the difficulties which young Christians experience would vanish if they should communicate their feelings and views to others. Feelings which they suppose no Christians ever had, which greatly distress them, they will find are common among those who are experienced in the Christian life.

(3.) There is nothing better fitted to excite the feelings, and confirm the hopes of Christian ministers, than the firm faith of young converts, of those just commencing the Christian life, 3Jn 1:4.

(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.

(1) "with you" or, "in you" (r) "mutual faith" 2Pet 1:1

That oftentimes I purposed. See Rom 1:10. How often he had purposed this we have no means of ascertaining. The fact, however, that he had done it, showed his strong desire to see them, and to witness the displays of the grace of God in the capital of the Roman world. Comp. Rom 15:23,24. One instance of his having purposed to go to Rome is recorded in Acts 19:21: "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 Rome." This purpose expressed in this manner in the epistle, and the Acts of the Apostles, has been shown by Dr. Paley (Horae Paulinae on Rom 1:13) to be one of those undesigned coincidences which strongly show that both books are genuine. Comp. Rom 15:23,24 with Acts 19:21. 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 manner. Such coincidences are among the best proofs that can be demanded, that the writers did not intend to impose on the world. See Paley.

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 preaching of the gospel where he had been, and to the obstructions of various kinds from the enemies of the gospel to the fulfillment of his purposes.

That I might have some fruit 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 was not curiosity to see the splendid capital of the world that prompted this desire; it was not the love of travel, and of roaming from clime to clime; it was the specific purpose of doing good to the souls of men. To have fruit means to obtain success in bringing men to the knowledge of Christ. Thus the Saviour said, (Jn 15:16) "I have chosen you, and ordained you, that you should bring forth fruit, and that your fruit should remain."

(1) "among" or, "in"

I 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 under obligation to preach the gospel to all to whom it was possible. This obligation 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 9:15; Rom 11:13) and he did not feel that he had discharged the obligation until he had made the gospel known as far as possible among all the nations of the earth.

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 barbarians. In this place it doubtless means the same as "the wise," and includes the Romans also, as it cannot be supposed that Paul would designate the Romans as barbarians. Besides, the Romans, claimed an origin from Greece, and Dionysius Halieaxnassus (book i.) shows that the Italian and Roman people were of Greek descent.

Barbarians. All who were not intended under the general name of Greeks. Thus Ammonius says, that "all who were not Greeks were barbarians." This term barbarian--βαρβαρος--properly denotes one who speaks a foreign language--a foreigner; and the Greeks applied it to all who did not use their tongue. Comp. 1Cor 14:11. "I shall be unto him that speaketh a barbarian," etc.; 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. 1Cor 1:22, "The Greeks seek after wisdom." Comp. 1Cor 1:19, 3:18,19, 4:19, 2Cor 11:19.

Unwise. Those who were regarded as the ignorant and unpolished part of mankind. The expression is equivalent to ours, "to the learned and the unlearned." It was an evidence of the proper spirit to be willing to preach the gospel to either. The gospel claims to have power to instruct all mankind, and they 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 willing to labour to enlighten the most obscure, ignorant, and degraded portions of the race. This is the true spirit of the Christian ministry.

(s) "debtor" 1Cor 9:16

So, as much as in me is. As far as opportunity may be offered, and according to my ability.

I am ready, etc. 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 to their welfare; but he was under the direction of God, and as far as he 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 preface to the epistle. Having shown his deep interest in their welfare, he proceeds in the next verse to state to them the great doctrines of that gospel which he was desirous of proclaiming to them.

For I am not ashamed, etc. The Jews had cast him off, and regarded him as an apostate; and by the wise among the Gentiles he had been persecuted, and despised, and driven from place to place, and regarded as the filth of the world, and the offscouring of all things, (1Cor 4:13) but still he was not ashamed of the 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 was 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 ashamed 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 gospel; and it is one of his favourite doctrines that they who believe on Christ shall not be ashamed, Rom 9:33 Rom 10:11, 5:5, 2Cor 7:14, 2Ti 1:12, Php 1:20, Rom 9:33, 2Ti 1:8; comp. Mk 8:38, 1Pet 4:16, 1Jn 2:28.

Of the gospel. This word means the good news, or the glad intelligence. Mk 1:1. It is so called because it contains the glad annunciation that sin may be pardoned, and the soul saved.

Of Christ. 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, preaching, death, resurrection, and ascension. Though this was "to the Jews a stumbling-block, and to the Greeks foolishness," 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 redemption are taken away. This expression implies,

(1.) that it is God's plan, or his appointment. It is not the 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 adaptedness to the end, it is fitted to accomplish salvation to man, so that it may be denominated power.

(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," 2Cor 10:4,5. It has shown its power as applicable to every degree of sin, to every combination of wickedness. It has gone against the sins of the world, and evinced its power to save sinners of all grades, and to overcome and subdue every mighty form of iniquity. Comp. Jer 23:29, "Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?" 1Cor 1:18, "The preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God."

Unto salvation. This word means, complete deliverance from sin and death, and all the foes and dangers that beset man. It cannot imply anything 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 apostle declares that it is the power of God unto salvation "to every one that believeth," it implies that all who become believers "shall be kept by the power of God through faith unto salvation," (see 1Pet 1:5) and that none shall ever fall away and be lost. The apostle thus commences his discussion with one of the important doctrines of the Christian religion, the final preservation of the saints. He is not defending 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 eternal recovery of all those who believe in the Lord Jesus Christ. When he says it is the power of God unto salvation, he 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 one that believeth. Comp. Mk 16:16,17. This expresses the condition, or the terms, on which salvation is conferred through the gospel. It is not indiscriminately 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 possessed, it bestows its blessings freely and fully. All men know what faith is. It is exercised when we confide in a parent, a friend, a benefactor. It is such a reception of a promise, a truth, or a threatening, as to suffer it to make its appropriate impression on the mind, and such as to lead us to act under its influence, or to act as we should on the supposition that it is true. Thus a sinner credits the threatenings of God, and fears: 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 is 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, raider the commands, and promises, and threatenings of God. Mk 16:16.

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 committed 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 gospel should be proclaimed to them before it was to the Gentiles. This was the order in which the gospel was actually preached to the world, first to the Jews, and then to the Gentiles. Comp. Acts Chapters 2 and 10; Mt 10:6, Lk 24:49, Acts 13:46, "It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Comp. Mt 21:43.

And also to the Greek. To all who were not Jews, that is, to all the world. It was not confined in its intention or efficacy to any class or nation of men. It was adapted to all, and was designed to be extended to all.

(t) "ashamed of the gospel" Mk 8:38, 2Ti 1:8 (u) "power of God" Jer 23:29, 1Cor 1:18 (u2) "that believeth" Mk 16:16 (v) "to the Jew" Acts 3:26

For. This word implies that 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 is stated in this verse. It embodies the substance of all that is contained in the epistle. It is the doctrine which he seeks to establish; and there is not perhaps a more important passage in the Bible than this verse, or one more difficult to be understood.

Therein. In it--εναυτω--i.e. in the gospel.

Is the righteousness of God--δικαιοσυνηθεου--. There is not a more important expression to be found in the epistle than this. It is capable of only the following interpretations.

(1.) Some have said that it means that the attribute of God, which is denominated righteousness or justice, is here displayed. It has been supposed that this was the design of the gospel to make this known; or to evince his justice in his way of saving men. There is an important sense in which this is true, (Rom 3:26.) 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 God, or the attribute of justice, but the love of God. See Jn 3:16, Eph 2:4, 2Thes 2:16, 1Jn 4:8.

(b) The attribute of justice is not that which is principally evinced in the gospel. It is rather mercy, or mercy in a manner consistent with justice, or that does not interfere with justice.

(c) The passage, 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 reveal 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, etc. 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 meaning of the word justice, and the phrase "the righteousness of God."

(c) If this had been the design, it is remarkable 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, righteousness of God, is equivalent to God's plan of justifying men; his scheme of declaring them just in the sight of the law, or of acquitting them from punishment, and admitting them to favour. In this sense it stands opposed to man's plan of justification, i. e. by his own works. God's plan is by faith. The way 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 of the law. No small part of the perplexity usually attending 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 God?" The apostle shows that it cannot be by works; and that it can be by faith. This latter is what he calls the righteousness of God which is revealed in the gospel.

To see 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--δικαιοω--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 acquitted. 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 innocent, that is, to pardon, to forgive, and consequently 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 answerable for it; but that the offence is forgiven; and it is consistent to receive the offender into favour, and treat him as if he had not committed it. In what way this may be done rests with him who has the pardoning power. And in regard to the salvation of man, it rests solely with God, and must be done in that way only which he appoints and approves. The design of Paul in this epistle is to show how 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 manner in which it is done; it does not touch the question whether it is by imputed righteousness or not; it does not say that it is on legal principles; it simply affirms that the gospel contains God's plan of justifying men by faith.

The primary meaning of the word is, therefore, to be innocent, pure, etc.; and hence the name means righteousness in general. For this use of the word, see Mt 3:5, 5:6,10,20, 21:32, Lk 1:75, Acts 10:35; Acts 13:10, Rom 2:26, 8:4, etc.

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 3:24,26,28,30, 4:5, 5:1, 8:30, Gal 2:16, 3:8,24; Rom 3:21,22,25, 4:3,6,13, 9:30, etc.

It is called God's righteousness, because it is God's plan, in distinction from all the plans set up by men. It 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 plan was foretold in various places, where the word righteousness is nearly synonymous with salvation. Isa 51:5, "My righteousness is near; my salvation is gone forth." 6, "My salvation shall be for ever, and my righteousness shall not be abolished." Isa 56:1, "My salvation is near to come, and my righteousness to be revealed." Dan 9:24, "To make reconciliation for iniquity, and to bring in everlasting righteousness."

In regard to this plan, it may be observed,

(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 sense in which that can be understood. But it is God's plan for pardoning 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 has done in our stead. This is God's plan. Men seek to save themselves by their own works. God's plan is to save them by the merits of Jesus Christ.

Revealed. Made known, and communicated. The gospel states the fact that God has such a plan of justification; and shows the way or manner in which it might be done. The fact seems to have been understood by Abraham and the patriarchs, (Heb 11:1,) but the full mode or manner in which it was to be accomplished was not revealed, until it was done 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 we be.

From faith--εκπιστεως. This phrase I take to be connected with the expression, "the righteousness of God." Thus, the righteousness of God, or God's plan of justifying men by faith, is revealed in the gospel. Here the great truth of the gospel is brought out, that men are justified by faith, and not by the deeds of the law. The common interpretation of the passage has been, that the righteousness of God in this is revealed from one degree of faith to another. But to this interpretation there are many objections.

(1.) It is not true. The gospel was not designed for this. It did not suppose 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 righteousness of God-- meaning, as is commonly understood, his essential justice--is revealed from one degree of faith to another, is to use words without any meaning.

(3.) The connexion of the passage does not admit of this interpretation. The design of the passage is evidently to set forth the doctrine 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 how this may be done is the main purpose before the apostle. See Rom 3:22,30, 9:30,32, 10:6, etc.

(5.) The passage which he immediately quotes shows that he did not speak of different degrees of faith, but of the doctrine that men are to be justified by faith.

To faith. Unto those who believer (comp. Rom 3:22;) or to every one that believeth, Rom 1:16. The abstract is here put for the concrete. It is designed to express the idea, that God's plan of justifying men is revealed in the gospel, which plan is by faith, and the benefits of which plan shall be extended to all that have faith, or that believe.

As it is written. See Hab 2:4.

The just shall live by faith. The LXX. translate the passage in Habakkuk, "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, μου", my faith. The Syriac renders 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 doctrine of justification by faith; but its meaning is this, "The just man, or the righteous man, shall live by his confidence in God." The prophet is speaking of the woes attending the Babylonish captivity. The Chaldeans were to come upon the land and destroy it, and remove the nation, Hab 1:6-10. But this was not to be perpetual. It should have an end, Hab 2:3, and they who had confidence in God should live, Hab 2:4 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 doctrine 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.

Shall live. In Habakkuk this means to be made happy, or blessed; shall find comfort, and support, and deliverance. So in the gospel the blessings of salvation are represented as life, eternal life. Sin is represented as death, and man by nature is represented as dead in trespasses and sins, Eph 2:1. The gospel restores to life and salvation, Jn 3:36, 5:29,40, 6:33,51,53, 20:31, Acts 2:28, Rom 5:18, 8:6. This expression, 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, preserved, made happy, not by their own merits or strength, but by confidence in God. This principle is exactly applicable to the gospel plan of salvation. Those who rely on God the Saviour shall be justified and saved.

(w) "therein" Rom 3:21,25

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 Rom 1:17. The proposition is, that God's plan of justification 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 new 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 justification 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 to show that there was need of some other plan.

The wrath of God--οργηθεου. The word rendered wrath properly denotes that earnest appetite, or desire, by which we seek anything, 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 with revenge. Eph 4:31, "Let all bitterness, and wrath," etc. Col 3:8, "Anger, wrath, malice," etc. 1Timm 2:8; Jas 1:19. But it is also often applied to God and it is clear that when we think of the word as applicable to him it must be divested of everything like human passion, and especially of the passion of revenge. As he cannot be injured by the sins of men, (Job 35:6-8,) 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 passions 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 Saviour is said (Mk 3:5) 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 man 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 displeasure or indignation against sin; the Divine purpose to inflict punishment. It is the opposition of the Divine character against sin; and the determination of the Divine Mind to express that opposition in a proper way, by excluding the 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 family, 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. The word Divine displeasure or indignation, therefore, expresses the meaning of this phrase. See Mt 3:7, Lk 3:7, 21:23, Jn 3:36, Rom 2:5,8, 3:5, 4:15, 5:9, 9:22, 12:19; Rom 13:4,5, Eph 2:3, 5:6, 1Thes 1:10, 2:16, etc. The word occurs thirty-five times in the New Testament.

Is revealed. That is, revealed to the Jews by their law; and to the Gentiles in their reason and conscience, as the apostle proceeds to show.

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, communications, 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 Hebrews 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 sent 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, etc.;) or that it is from God who is in heaven; but that it is by an arrangement which shows that it had its origin in heaven, or has proofs that it is divine.

Against all ungodliness. This word properly means impiety failed to honour the true God, and had paid to idols the homage which was due to him. ασεβειαν. Multitudes also in 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 God; as though it were a less crime to dishonour God than man, and as though it were 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 offence of so consequence as to be placed first, and as deserving the Divine indignation more than the neglect of our duties towards men. Comp. Rom 11:26, 2Ti 2:16, Tit 2:12; Jude 1:15,18. The word does not elsewhere occur in the New Testament.

Unrighteousness of men. Unrighteousness, or iniquity towards men. All offences against our neighbour, our parents, our country, etc. The word ungodliness includes all crimes against God: this, all crimes against our fellow-men. The two words express that which comprehends the violation of all the commands of God: "Thou shalt love the Lord thy God, etc., and thy neighbour as thyself," Mt 22:37-40. The wrath of God is thus revealed against all human wickedness.

Who hold the truth. Who keep back, or restrain the truth. The word translated hold here, sometimes means maintain, to keep, to observe, (1Cor 7:30, 2Cor 6:10) but it also means to hold back, to detain, to hinder. Lk 4:42, "The people sought him, (Jesus,) and came to him, and stayed him." (Greek, the same as here.) Phm 1:13, "Whom I would have retained with me," etc. 2Thes 2:6, "And now ye know what withholdeth," etc. In this place it means also that they held back, or restrained the truth, by their wickedness.

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, etc. They hold it back, or restrain its influence.

In unrighteousness. Or rather, by their iniquity. Their wickedness is the cause why the truth had had so little progress among them, and had exerted so little influence. 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 knowledge 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 the truth of the gospel by their sins in the following ways:

(1.) Men of influence and wealth employ both in directly 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, etc. They begin in the love of money, the root of all evil, (1Timm 6:10;) 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 there has been nothing that has so much held back the influence of truth, and of the gospel, as indulgence in the vice of intemperance, 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 indulge their passions will not yield themselves to this truth. And hence all the wicked, the proud, and vain, and worldly are responsible, not only for their own sins directly, but for hindering, by theft example and theft 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 answerable for all the ignorance and woe which are spread over the community, and which have extended themselves over the world.

(y) "wrath" Eph 5:6

Because. The apostle proceeds to show how it was that the heathen hindered the truth by theft iniquity. This he does by showing that the truth might be known by the works of creation; and that nothing but their iniquity prevented it.

That which may be known of God. That which is knowable 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, etc. The object of the apostle was not to say that everything pertaining to God could be known by them, or that they could have as clear a view of him as if they had possessed a revelation. We must interpret the expression according to the object which he had in view. That was, to show that so much might be known of God as to prove that they had no excuse 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.

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. Rom 1:21. But this was not true of the mass, or body of the people. Still it was true that this knowledge was in the possession of man, or was among the pagan world, and would have spread, had it not been for the love of sin.

God hath shewed it unto them. Comp. Jn 1:9. He had endowed them with reason and conscience, (Rom 2:14,15;) he had made them capable of seeing and investigating his works; he had spread before them the proofs of his wisdom, and goodness, and power, and had thus given them the means of learning his perfections and will.

(1) "in" or, "to" (f) "for God" Jn 1:9

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 pertaining to the Divine character which may be seen by the eye; but that 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, etc. Paul affirms, that though we cannot judge thus of God, yet there is a way by which we may come to tho 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 excuse for their sins.

From the creation of the world. The word creation may either mean the act of creating, or more commonly it means the thing created, the world, the universe. In this sense it is commonly used in the New Testament. Comp. Mk 10:6, 13:19, 16:15, Rom 1:25, 2Cor 5:17, Gal 6:15, Co 1:15,23, Heb 4:13, 9:11; 1Pet 2:13, 2Pet 3:4, Rev 3:14. The word "from" may mean since, or it may denote by means 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 means 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 argument. 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.

Are clearly seen. Are made manifest; or may be perceived. The word used here does not occur elsewhere in the New Testament.

Being understood. 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.

Things that are made. By his works. Comp. Heb 11:3. This means not by the original act of creation, but by the continual operations of God in his Providence, by his doings--ποιημασι--by what he is continually producing and accomplishing in the displays of his power and goodness in the heavens and the earth. What they were capable of understanding 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.

His eternal power. Here are two things implied.

(1.) That the universe contains an exhibition of his power, or a display of that attribute which 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 creation suppose 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. Comp. Ps 19:1. 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 the remark of the apostle to the present state of the science, and his language will cover all the ground; and the proof to human view is continually rising of the amazing power of God, by 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 Discourses, and in Dick's Christian Philosopher. Equally clear is the proof that this power must have been eternal. If it had not always existed, it could in no way have been produced. But it is not to be supposed that it was always exerted, any more than it is that God now puts forth all the power that he can, or than that we constantly put forth all the power which we possess. God's power was called forth at the creation. He showed his omnipotence; 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 constantly 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.

Godhead. His Deity; Divinity; Divine nature, or essence. The word is not elsewhere used in the New Testament. Its meaning cannot therefore be fixed by any parallel passages. It proves the truth that the supremacy, or supreme Divinity of God, was exhibited in the works of creation, 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 supremacy; his right to their homage; and of course the folly and wickedness of idolatry. This is all that the argument of the apostle demands, and, of course, on this principle the expression is to be interpreted.

So that they are without 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 their iniquity. It is implied here, that in order that men should be responsible, they should have the means of knowledge; and that he 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 much of God, as to show the folly of worshipping dumb idols. Comp. Isa 44:8-20. They had also traditions respecting his perfections; and they could not plead for their crimes and folly that they had no means of knowing him. If this was true of the pagan world then, how much more is it true of the world now? And especially how true and fearful is this, respecting that great multitude in Christian lands who have the Bible, and who never read it; who are within the reach of the sanctuary, and never enter it; who are admonished by friends, and by the providences of God, and who regard it not; and who look upon the 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 discoveries 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 disgraced the darkest ages of the world. For such there is no excuse, or shadow of excuse, to be offered m the day of doom. And there is no fact more melancholy in our history, and no one thing that more proves the stupidity of men, than this sad forgetfulness of Him that made the heavens, even amid all the wonders and glories that have come fresh from the hand of God, and that everywhere speak his praise.

(a) "things" Ps 19:1 (1) "so that" or, "that they may be"

Because that. The apostle here is showing that it was right to condemn men for their sins. To do this it was needful to show them that they had the knowledge of God, and the means of knowing what was right; and that the true source of their sins and idolatries was a corrupt and evil heart.

When they knew God. Greek, knowing God. That is, they had an acquaintance with the existence and many of the perfections of one God. That many of the philosophers of Greece and Rome had a knowledge of one God, there can be no doubt. This was undoubtedly the case with Pythagoras, who had travelled extensively in Egypt, and even in Palestine; and also with Plato and his disciples. This point is clearly shown by Cudworth in his Intellectual System, and by Bishop Warburton in the Divine Legation of Moses. Yet the knowledge of this great truth was not communicated to the people. It was confined to the philosophers; and not improbably one design of the mysteries celebrated throughout Greece was to keep up the knowledge of the one true God. Gibbon has remarked, that "the philosophers regarded all the popular superstitions as equally false; the common people as equally true; and the politicians as equally useful." This was probably a correct account of the prevalent feelings among the ancients. A single extract from Cicero (de Natura Deerum, lib. fl. e. 6) will show that they had the knowledge of one God: "There is something in the nature of things Which the mind of man, which reason, which human power cannot effect; and certainly that which produces this must be better than man. What can this be called but God?" Again (c. 2,) "What can be so plain and manifest, when we look at heaven, and contemplate heavenly things, as that there is some Divinity of most excellent mind, by which these things are governed?"

They glorified him not as God. They did not honour him as God. This was the true source of their abominations, To glorify him as God is to regard with proper reverence all his perfections and laws; to venerate his name, his power, his holiness, and presence, etc. As they were not inclined to do this, so they were given over to their own vain and wicked desires. Sinners are not willing to give honour to God as God. They are not pleased with his perfections; and therefore the mind becomes fixed on other objects, and the heart gives free indulgence to its own sinful desires. A willingness to honour God as God--to reverence, love, and obey him, would effectually restrain men from sin.

Neither were thankful. The obligation to be thankful to God for his mercies, for the goodness which we experience, is plain and obvious. Thus we judge of favours received of our fellow-men. The apostle here clearly regards this unwillingness to render gratitude to God for his mercies as one of the causes of their subsequent corruption and idolatry. The reasons of this are the following.

(1.) The effect of ingratitude is to render the heart hard and insensible.

(2.) Men seek to forget the Being to whom they are unwilling to exercise gratitude.

(3.) To do this, they fix their affections on other things; and hence the heathen expressed their gratitude not to God, but to the sun, and moon, and stars, etc., the mediums by which God bestows his favours on men. And we may here learn, that an unwillingness to thank God for his mercies is one of the most certain causes of alienation and hardness of heart.

But became vain. To become vain, with us, means to be elated, or self-conceited, or to seek praise from others. The meaning here seems to be, they became foolish, frivolous ill their thoughts and reasonings. They acted foolishly; they employed themselves in useless and frivolous questions, the effect of which was to lead the mind farther and farther from the truth respecting God.

Imaginations. This word means, properly, thoughts; then reasonings, and also disputations. Perhaps our word speculations, would convey its meaning here. It implies that they were unwilling to honour him, they commenced those speculations which resulted in all their vain and foolish opinions about idols, and the various rites of idolatrous worship. Many of the speculations and inquiries of the ancients were among the most vain and senseless which the mind can conceive.

And their foolish heart. The word heart is not infrequently used to denote the mind, or the understanding. We apply it to denote the affections. But such was not its common use among the Hebrews. We speak of the head when we refer to the understanding, but this was not the case with the Hebrews. They spoke of the heart in this manner, and in this sense it is clearly used in this place. See Eph 1:18; Rom 2:15, 2Cor 4:6, 2Pet 1:19. The word foolish means, literally, that which is without understanding, Mt 15:16.

Was darkened. Was rendered obscure, so that they did not perceive and comprehend the truth. The process which is stated in this verse is,

(1.) that men had the knowledge of God;

(2.) that they refused to honour him when they knew hun, and were opposed to his character and government;

(3) that they were ungrateful;

(4) that they then began to doubt, to reason, to speculate, and wandered far into darkness. This is substantially the process by which men wander away from God now. They have the knowledge of God, but they do not love him; and being dissatisfied with his character and government, they begin to speculate, fall into error, and then "find no end in wandering mazes lost," and sink into the depths of heresy and of sin.

(b) "vain" Jer 2:5, Eph 4:17,18

Professing themselves to be wise. 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 wisdom. That it was their boast that they were wise is well known. Comp. Rom 1:14 1Cor 1:19-22, 3:19, 2Cor 11:19.

They became fools. Comp. Jer 8:8,9. 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 pungent. In what way they evinced their folly, Paul proceeds immediately 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 applied to them as void of understanding or moral sense; as idolaters, and as wicked, Ps 14:1, Prov 26:4, 1:7,22; Prov 14:8,9.

The senses in which this word here is applied to the heathen are,

(1.) that their speculations and doctrines were senseless; and

(2.) that their conduct was corrupt.

(c) "they became fools" Jer 8:8,9

And changed. This does not mean that they literally transmuted God himself; but that in their views 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, Rom 1:21 and offered the homage which was due to him to idols.

The glory. The majesty, the honour, etc. This word stands opposed here to the degrading nature of their worship. Instead of adoring a Being clothed with majesty and honour, they bowed down to reptiles, etc. They exchanged a glorious object of worship for that which was degrading and humiliating. The glory of God, in such places as this, means his essential honour, his majesty, the concentration and expression of his perfections, as the glory of the sun, 1Cor 15:41 means his shining, or his splendour. Comp. Jer 2:11, Ps 106:20.

The uncorruptible God. The word uncorruptible is here applied to God in opposition to man. God is unchanging, 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 infirmities, he may come to God, assured that he undergoes no such change, but is the same yesterday, today, and for ever. Comp. 1Timm 1:17.

Into an image. An image is a representation or likeness of anything, whether made by painting, or from wood, stone, etc. Thus the word is applied to idols, as being images or representations of heavenly objects, 2Chr 33:7, Dan 3:1, Rev 13:14, etc. See instances of this among the Jews described in Isa 40:18-26, Eze 8:10.

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 deified, and to whom temples, altars, and statues were erected. Such were Jupiter, and Hercules, and Romulus, etc. The worship of these heroes thus constituted no small part of their idolatry, and their images would be of course representations of them in human form. It was proof of great degradation, 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.

And to birds. The ibis was adored with peculiar reverence among the Egyptians, on account of the great benefits resulting from its destroying the serpents, which, but for this, would have overrun the country. The hawk was also adored in Egypt, and the eagle at Rome. As one great principle 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.

And fourfooted 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 22:4. At this day, two of the most sacred objects of worship in Hindoostan are the cow and the monkey.

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, etc., 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 Ophites, from their worshipping a serpent, and who even claimed to be Christians. (Murdock's Mosheim, vol. i. pp. 180, 181.) There was scarcely an object, animal or vegetable, which the Egyptians did not adore. Thus the leek, the onion, etc., were objects of worship; and men bowed down and paid adoration to the sun and moon, to animals, to vegetables, and to reptiles. Egypt was the source of the views of religion that pervaded other nations, and hence their worship partook of the same wretched and degrading character. (See Leland's "Advantage and Necessity of Revelation."

(d) "image like to" Isa 40:18,25, Eze 8:10

Wherefore. That 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 shameless acts of depravity.

God also gave them up. 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 promote them; and

(3) that all that was needful, in order that men should commit them, was for God to leave him to follow the devices and desires of his own heart. Comp. Ps 81:12, 2Thes 2:10,12.

To uncleanness. To impurity, or moral defilement; particularly to those impurities which he proceeds to specify, Rom 1:26, etc.

Through the lusts of their own 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 inclinations.

To dishonour. To disgrace, Rom 1:26,27.

Between themselves. Among themselves; or mutually. They did it by unlawful and impure connexions with one another.

(e) "gave them up" Ps 81:12, 2Thes 2:11

Who changed the truth of God. This is a repetition of the declaration in Rom 1:23, in another form. The phrase, "the truth of God," is a Hebrew phrase, meaning the true God. In such a ease, where two nouns come together, one is employed as an adjective to qualify the other. Most commonly 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 true God, and all others are false.

Into a lie. Into idols, or false gods. Idols are not un frequently called falsehood and lies, because they are not true representations of God, Jer 13:25, Isa 28:15, Jer 10:14, Ps 40:4.

The creature. Created things, as the sun, moon, animals, etc.

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 9:5, 2Cor 11:31, Gal 1:6. 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 reverence.

"The Mohammedans also borrowed this custom from the Jews, and practise it to a great extent. Tholuk mentions an Arabic manuscript, in the library at Berlin, which contains an account of heresies in respect to Islamism, and as often as the writer has occasion 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 denoting 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 calculated to impress on his mind the superior excellency and glory of the one living God. It is mentioned respecting the honourable Robert Boyle, that he never mentioned 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 20:7.

(f) "truth of God into a lie" Amos 2:4. (1) "more" or, "rather"

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.

Vile affections. Disgraceful passions or desires. That is, to those which are immediately specified. The great object of the apostle here, it will be remembered, is to show 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 degrading 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 existence; 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 re- marked, that the mere fact of his charging them with these sins is strong presumptive proof of their being 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.

For even their women, etc. Evidence 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 τριβας, ολισβος and εταιριστης. See also Seneca, epis. 95; Martial, epis. i. 90; Tholuck on the State of the Heathen World, in the Biblical Repository, vol. ii.; Lucian, Dial. Meretric. v.; and Tertullian de Pallio.

(g) "vile affections" Eph 5:12, Jude 1:10.

And likewise the men, etc. The sin which is here specified is that which was the shameful sin of Sodom, and which from that has been called sodomy. It would scarcely be credible that man had been guilty of a crime so base and so degrading, unless there was ample and full testimony to it. Perhaps there is no sin which so deeply shows the depravity of man as this; none which would so much induce one "to hang his head, and blush to think himself a man." And yet the evidence that the apostle did not bring a railing accusation against the heathen world, that he did not advance a charge which was unfounded, is too painfully clear. It has been indeed a matter of controversy whether paederasty, or the love of boys, among the ancients, was not a pure and harmless love, but the evidence is against it. See this discussed in Dr. Leland's "Advantage and Necessity of Revelation," vol. i. 49--56. The crime with which the apostle charges the Gentiles here was by no means confined to the lower classes of the people. It doubtless pervaded all classes, and we have distinct specifications of its existence in a great number of cases. Even Virgil speaks of the attachment of Corydon to Alexis, without seeming to feel the necessity of a blush for it. Maximus Tyrius (Diss. 10) says, that in the time of Socrates this vice was common among the Greeks; and is at pains to vindicate Socrates from it as almost a solitary exception. Cicero (Tuscul. Ques. iv. 84) says, that "Dicearchus had accused Plato of it, and probably not unjustly." He also says, (Tuscul. Q. iv. 33,) that the practice was common among the Greeks, and that their poets and great men, and even their learned men and philosophers, not only practised, but gloried in it. And he adds, that it was the custom, not of particular cities only, but of Greece in general. (Tuscul. Ques. v. 20.) Xenophon says, that "the unnatural love of boys is so common, that in many places it is established by the public laws." He particularly alludes to Sparta. (See Leland's Advantage, etc., i. 56.) Plato says that the Cretians practised this crime, and justified themselves by the example of Jupiter and Ganymede. (Book of Laws, i.) And Aristotle says, that among the Cretians there was a law encouraging that sort of unnatural love. (Arist. Politic. b. ii. ch. 10.) Plutarch says, that this was practised at Thebes, and at Ellis. He further says, that Solon, the great lawgiver of Athens, "was not proof against beautiful boys, and had not courage to resist the force of love." (Life of Solon.) Diogenes Laertins says that this vice was practised by the stoic Zeno. Among the Romans, to whom Paul was writing, this vice was no less common. Cicero introduces, without any mark of disapprobation, Cotta, a man of the first rank and genius, freely and familiarly owning to other Romans of the same quality, that this worse than beastly vice was practised by himself, and quoting the authority of ancient philosophers in vindication of it. (De Natura Decrum, b. i. eh. 28.) It appears from what Seneca says, (epis. 95,) that in his time it was practised openly at Rome, and without shame. He speaks of flocks and troops of boys, distinguished by their colours and nations; and says that great care was taken to train them up for this detestable employment. Those who may wish to see a further account of the morality in the pagan world may find it detailed in Tholick's "Nature and Moral Influence of Heathenism," in the Biblical Repository, vol. ii., and in Leland's Advantage and Necessity of the Christian Revelation. There is not the least evidence that this abominable vice was confined to Greece and Rome. If so common there--if it had the sanction even of their philosophers--it may be presumed that it was practised elsewhere, and that the sin against nature was a common crime throughout the heathen world. Navaratte, in his account of the empire of China, (book ii. ch. 6,) says that it is extremely common among the Chinese. _And there is every reason to believe that, both in the old world and the new, this abominable crime is still practised. If such was the state of the pagan world, then surely the argument of the apostle is well sustained, that there was need of some other plan of salvation than was taught by the light of nature.

That which is unseemly. That which is shameful, or disgraceful.

And receiving in themselves, etc. The meaning of this doubtless is, that the effect of such base and unnatural passions was to enfeeble the body, to produce premature old age, disease, decay, and an early death. That this is the effect of the indulgence of licentious passions, is amply proved by the history of man. The despots who practise polygamy, and keep harems in the east, are commonly superannuated at forty years of age; and it is well known, even in Christian countries, that the effect of licentious indulgence is to break down and destroy the constitution. How much more might this be expected to follow the practice of the vice specified in the verse under examination! God has marked the indulgence of licentious passions with his frown. Since the time of the Romans and the Greeks, as if there had not been sufficient restraints before, he has originated a new disease, which is one of the most loathsome and distressing which has ever afflicted man, and which has swept off millions of victims. But the effect on the body was not all. It tended to debase the mind; to sink man below the level of the brute; to destroy the sensibility; and to "sear the conscience as with a hot iron." The last remnant of reason and conscience, it would seem, must be extinguished in those who would indulge in this unnatural and degrading vice. See Suetonius' Life of Nero, 28.

And even as they did not like, etc. This was the true source of their crimes. They did not choose to acknowledge God. It was not because they could not, but because they were displeased with God, and chose to forsake him, and follow their own passions and lusts.

To retain God, etc. To think of him, or to serve and adore him. This was the first step in their sin. It was not that God compelled them; or that he did not give them knowledge; nor even is it said that he arbitrarily abandoned them as the first step; but they forsook him, and as a consequence he gave them up to a reprobate mind.

To a reprobate mind. A mind destitute of judgment. In the Greek the same word is used here which, in another form, occurs in the previous part of the verse, and which is translated "like." The apostle meant, doubtless, to retain a reference to that in this place. "As they did not approve, εδοκιμασαν or choose to retain God, etc., he gave them up to a mind disapproved, rejected, reprobate," αδοκιμον; and he means, that the state of their minds was such that God could not approve it. It does not mean that they were reprobate by any arbitrary decree; but that, as a consequence of their headstrong passions, their determination to forget him, he left them to a state of mind which was evil, and which he could not approve.

Which are not convenient. Which are not fit or proper; which are disgraceful and shameful; to wit, those things which he proceeds to state in the remainder of the chapter.

(1) "like" or, "to acknowledge" (2) "reprobate mind" or, "a mind void of judgement"

Being filled. That is, the things which he specifies were common, or abounded among them. This is a strong phrase, denoting that these things were so often practised as that it might be said they were full of them. We have a phrase like this still, when we say of one that he is full of mischief, etc.

Unrighteousness, αδικια. This is a word denoting injustice, or iniquity in general. The particular specifications of the iniquity follow.

Fornication. This was a common and almost universal sin among the ancients, as it is among the moderns. The word denotes all illicit intercourse. That this was a common crime among the ancient heathen it would be easy to show, were it proper, even in relation to their wisest and most learned men. They who wish to see ample evidence of this charge may find it in Tholuck's "Nature and Moral Influence of Heathenism," in the Biblical Repository, vol. ii. pp. 441--464.

Wickedness. The word used here denotes a desire of injuring others; or, as we should express it, malice. It is that depravity and obliquity of mind which strives to produce injury on others. Calvin.

Covetousness. Avarice, or the desire of obtaining that which belongs to others. This vice is common in the world; but it would be particularly so where the other vices enumerated here abounded, and men were desirous of luxury, and the gratification of their senses. Rome was particularly desirous of the wealth of other nations, and hence its extended wars, and the various evils of rapine and conquest.

Licentiousness, κακια. This word denotes evil in general; rather the act of doing wrong than the desire, which was expressed before by the word wickedness.

Full of envy. "Pain, uneasiness, mortification or discontent, excited by another's prosperity, accompanied with some degree of hatred or malignity, and often with a desire or an effort to depreciate the person, and with pleasure in seeing him depressed." Webster. This passion is so common still, that it is not necessary to attempt to prove that it was common among the ancients. It seems to be natural to the human heart, it is one of the most common manifestations of wickedness, and shows clearly the deep depravity of man. Benevolence rejoices at the happiness of others, and seeks to promote it. But envy exists almost everywhere, and in almost every human bosom: "All human virtue, to its latest breath Finds envy never conquered but by death." Pope. Murder. "The taking of human life, with premeditated malice, by a person of a sane mind." This is necessary to constitute murder now; but the word used here denotes all manslaughter, or taking human life, except that which occurs as the punishment of crime. It is scarcely necessary to show that this was common among the Gentiles. It has prevailed in all communities, but it was particularly prevalent in Rome. It is necessary only to refer the reader to the common events in the Roman history of assassinations, deaths by poison, and the destruction of slaves. But in a special manner the charge was properly alleged against them, on account of the inhuman contests of the gladiators in the amphitheatres. These were common at Rome, and constituted a favorite amusement with the people. Originally, captives, slaves, and criminals were trained up for combat; but it afterwards became common for even Roman citizens to engage in these bloody combats; and Nero at one show exhibited no less than four hundred senators and six hundred knights as gladiators. The fondness for this bloody spectacle continued till the reign of Constantine the Great, the first Christian emperor, by whom they were abolished about six hundred years after the original institution. "Several hundred, perhaps several thousand, victims were annually slaughtered in the great cities of the empire," Gibbon's Decline and Fall, chap. ,xxx., A.D. 404. As an instance of what might occur in this inhuman spectacle, we may refer to what took place on such an occasion in the reign of Probus, (A.D. 281.) During his triumph, near seven hundred gladiators were reserved to shed each other's blood for the amusement of the Roman people. But "disdaining to shed their blood for the amusement of the populace, they killed their keepers, broke from their place of confinement, and filled the streets of Rome with blood and confusion," Gibbon's Decline and Fall, chap. xii. With such views and with such spectacles before them, it is not wonderful that murder was regarded as a matter of little consequence, and hence this crime prevailed throughout the world.

Debate. Our word debate does not commonly imply evil. It denotes commonly discussion for elucidating truth; or for maintaining a proposition, as the debates in Congress, etc. But the word in the original meant also contention, strife, altercation, connected with anger and heated zeal, Rom 13:13, 1Cor 1:11, 3:3, 2Cor 12:20, Gal 5:20. Php 1:15, 1Timm 6:4, Tit 3:9. This contention and strife would, of course, follow from malice and covetousness, etc.

Deceit. This denotes fraud, falsehood, etc. That this was common is also plain. The Cretians are testified by one of the Greek poets to have been always liars. (Tit 1:12.) Juvenal charges the same thing on the Romans. (Sat. iii. 41.) "What, says he, should I do at Rome? I cannot lie." Intimating that if he were there, it would follow, of course, that he would be expected to be false. The same thing is still true. Writers on India tell us that the word of a Hindoo, even under oath, is not to be regarded; and the same thing occurs in most pagan countries.

Malignity. This word signifies here, not malignity in general, but that particular species of it which consists in misinterpreting the words or actions of others, or putting the worst construction on their conduct.

Whisperers. Those who secretly, and in a sly manner, by hints and innuendoes, detract from others, or excite suspicion of them. It does not mean those who openly calumniate, but that more dangerous class who give hints of evil in others, who affect great knowledge, and communicate the evil report under an injunction of secrecy, knowing that it will be divulged. This class of people abounds everywhere, and there is scarcely any one more dangerous to the peace or happiness of society.

Backbiters. Those who calumniate, slander, or speak ill of those who are absent. Whisperers declare secretly, and with great reserve, the supposed faults of others. Backbiters proclaim them publicly and avowedly.

Haters of God. There is no charge which can be brought against men more severe than this. It is the highest possible crime; yet it is a charge which the conduct of men will abundantly justify, and the truth of which all those experience who are brought to see their true character. To an awakened sinner there is often nothing more plain and painful than that he is a hater of God. His heart rises up against Him, and his law, and his plan of saving men; and he deeply feels that nothing can subdue this but the mighty power of the Holy One. This is a charge which is not unfrequently brought against men in the Bible. See Jn 7:7,18,24,25; Jn 3:19,20. Surely, if this be the native character of man, then it is "far gone from original righteousness." No more striking proof of depravity could be given; and in no creed or confession of faith is there a more painful and humiliating representation given of human wickedness than in this declaration of an inspired apostle, that men are by nature HATERS OF GOD.

Despiteful. This word denotes those who abuse, or treat with unkindness or disdain, those who are present. Whisperers and backbiters are those who calumniate those who are absent.

Proud. Pride is well understood. It is an inordinate self-esteem; an unreasonable conceit of one's superiority in talents, beauty, wealth, accomplishments, etc. Webster. Of the existence of this everywhere there is abundant proof. And it was particularly striking among the ancients. The sect of the Stoics was distinguished for it, and this was the general character of their philosophers. Men will be proud where they suppose none are superior; and it is only the religion that reveals a great and infinite God, and that teaches that all blessings are his gift, and that he has given us the station which we occupy, that will produce true humility. We may add, that the system of heathenism did not disclose the wickedness of the heart, and that this was a main reason why they were elevated in self-esteem.

Boasters. Those who arrogate to themselves that which they do not possess, and glory in it. This is closely connected with pride. A man who has an inordinate self-conceit, will not be slow to proclaim his own merits to those around him.

Inventors of evil things. This doubtless refers to their seeking to find out new arts or plans to practise evil; new devices to gratify their lusts and passions; new forms of luxury and vice, etc. So intent were they on practicing evil, so resolved to gratify their passions, that the mind was excited to discover new modes of gratification. In cities of luxury and vice, this has always been done. Vices change their form, men become satiated, and they are obliged to resort to some new form. The passions cease to be gratified with old forms of indulgence, and consequently men are obliged to resort to new devices to pamper their appetites, and to rekindle their dying passions to a flame. This was eminently true of ancient Rome; a place where all the arts of luxury, all the devices of passion, all the designs of splendid gratification, were called forth to excite and pamper the evil passions of men. Their splendid entertainments, their games, their theatres, their sports--cruel and bloody--were little else than new and ever- varying inventions of evil things to gratify the desires of lust and of pride.

Disobedient to parents. This expresses the idea that they did not show to parents that honour, respect, and attention which was due. This has been a crime of paganism in every age; and though among the Romans the duty of honouring parents was enjoined by the laws, yet it is not improbable that the duty was often violated, and that parents were treated with great neglect and even contempt. "Disobedience to parents was punished by the Jewish law with death; and with the Hindoos it is attended with the loss of the child's inheritance. The ancient Greeks considered the neglect of it to be extremely impious, and attended with the most certain effects of Divine vengeance. Solon ordered all persons who refused to make due provision for their parents to be punished with infamy, and the same penalty was incurred for personal violence towards them." Kent's Commentaries on American Law, vol. ii. pg. 207. Comp. Virg. AEnid ix. 283. The feelings of pride and haughtiness would lead to disregard of parents. It might also be felt that to provide for them when aged and infirm was a burden; and hence there would arise disregard for their wants, and probably open opposition to their wishes, as being the demands of petulance and age. It has been one characteristic of heathenism everywhere, that it leaves children to treat their parents with neglect. Among the Sandwich islanders it was customary, when a parent was old, infirm, and sick beyond the hope of recovery, for his own children to bury him alive; and it has been the common custom in India for children to leave their aged parents to perish on the banks of the Ganges.

Without understanding. Inconsiderate or foolish. See Rom 1:21,22.

Covenantbreakers. Perfidious; false to their contracts.

Without natural affection. This expression denotes the want of affectionate regard towards their children. The attachment of parents to children is one of the strongest in nature, and nothing can overcome it but the most confirmed and established wickedness. And yet the apostle charges on the heathen generally the want of this affection. He doubtless refers here to the practice so common among heathens of exposing their children, or putting them to death. This crime, so abhorrent to all the feelings of humanity, was common among the heathen, and is still. The Canaanites, we are told, Ps 106:37,38, "sacrificed their sons and their daughters unto devils, and shed innocent blood, even the blood of their sons and their daughters, whom they sacrificed unto the idols of Canaan." Manasseh, among the Jews, imitated their example, and introduced the horrid custom of sacrificing children to Moloch, and set the example by offering his own, 2Chr 33:6. Among the ancient Persians it was a common custom to bury children alive. In most of the Grecian states, infanticide was not merely permitted, but actually enforced by law. The Spartan lawgiver expressly ordained that every child that was born should be examined by the ancient men of the tribe, and that if found weak or deformed, should be thrown into a deep cavern at the foot of Mount Taygetus. Aristotle, in his work on government, enjoins the exposure of children that are naturally feeble and deformed, in order to prevent an excess of population. But among all the nations of antiquity, the Romans were the most unrelenting in their treatment of infants, Romulus obliged the citizens to bring up all their male children, and the eldest of the females-- proof that the others were to be destroyed. The Roman father had an absolute right over the life of his child, and we have abundant proof that that right was often exercised. Romulus expressly authorized the destruction of all children that were deformed, only requiring the parents to exhibit them to their five nearest neighbours, and to obtain their consent to theft death. The law of the Twelve Tables, enacted in the 301st year of Rome, sanctioned the same barbarous practice. Minucius Felix thus describes the barbarity of the Romans in this respect: "I see you exposing your infants to wild beasts and birds, or strangling them after the most miserable manner," (chap. xxx.) Pliny, the elder, defends the right of parents to destroy their children, upon the ground of its being necessary in order to preserve the population within proper bounds. Tertullian, in his apology, expresses himself boldly on this subject. "How many of you (addressing himself to the Roman people, and to the governors of cities and provinces) might I deservedly charge with infant murder; and not only so, but among the different kinds of death, for choosing some of the cruellest for their own children, such as drowning, or starving with cold or hunger, or exposing to the mercy of dogs; dying by the sword being too sweet a death for children." Nor was this practice arrested in the Roman government until the time of Constantine, the first Christian prince. The Phenicians and Carthagenians were in the habit of sacrificing infants to the gods. It may be added, that the crime is no less common among modern pagan nations, no less than 9000 children are exposed in Pekin in China, annually. Persons are employed by the police to go through the city with carts every morning to pick up all the children that may have been thrown out during the night. The bodies are carried to a common pit without the walls of the city, into which all, whether dead or living, are promiscuously thrown. (Barrow's Travels in China, p. 113, Am. ed.) Among the Hindoos the practice is perhaps still more common. In the provinces of Cutch and Guzerat alone the number of infantile murders amounted, according to the lowest calculation in 1807, to 3000 annually; according to another calculation, to 30,000. Females are almost the only victims. (Buchanan's Researches in Asia, Eng. ed., p. 49. Ward's View of the Hindoos.) In Otaheite, previously to the conversion of the people to Christianity, it was estimated that at least two-thirds of the children were destroyed. (Turnbull's Voyage round the World in 1800, 2, 3, and 4.) The natives of New South Wales were in the habit of burying the child with its mother, if she should happen to die. (Collins' Account of the Colony of New South Wales, p. 124, 125.) Among the Hottentots, infanticide is a common crime. "The altars of the Mexicans were continually drenched. in the blood of infants." In Peru, no less than two hundred infants were sacrificed on occasion of the coronation of the Inca. The authority for these melancholy statements may be seen in Beck's Medical Jurisprudence, vol. i. 184--197, ed. 1823. See also Robertson's History of America, p. 221, ed. 1821. This is a specimen of the views and feelings of the heathen world; and the painful narrative might be continued to almost any length. After this statement, it cannot surely be deemed a groundless charge when the apostle accused them of being destitute of natural affection.

Implacable. This word properly denotes those who will not be reconciled where there is a quarrel; or who pursue the offender with unyielding revenge. It denotes an unforgiving temper; and was doubtless common among the ancients, as it is among all heathen people. The aborigines of this country have given the most striking manifestation of this that the world has known. It is well known that, among them, neither time nor distance will obliterate the memory of an offence; and that the avenger will pursue the offender over hills and streams, and through heat or snow, happy if he may at last, though at the expiration of years, bury the tomahawk in the head of his victim, though it may be at the expense of his own life. See Robertson's America, book iv. & lxxiii--lxxxi.

Unmerciful. Destitute of compassion. As a proof of this we may remark, that no provisions for the poor or infirm were made among the heathen. The sick and the infirm were cast out, and doomed to depend on the stinted charity of individuals. Pure religion, only, opens the heart to the appeals of want; and nothing but Christianity has yet expanded the hearts of men to make public provisions for the poor, the ignorant, and the afflicted.

(1) "natural affection" or, "unsociable"

Who knowing. That the Gentiles had a moral sense, or were capable of knowing the will of God in this case, is clear from Rom 2:14,15. The means which they had of arriving at the knowledge of God were, their own reason, their conscience, and an observation of the effects of depravity.

The judgment of God. The word judgment here denotes the declared sentiment of God, that such things deserved death. It does not mean his inflictions, or his statutes or precepts; but it means that God thought or judged that they which did such things ought to die. As they were aware of this, it showed their guilt in still persevering in the face of his Judgments, and his solemn purpose to inflict punishment.

Are worthy of death. The word death, in the Scriptures, is often used to denote punishment. But it does not mean here that these deserved capital punishment from the civil magistrate, but that they knew they were evil, and offensive to God, and deserving of punishment from his hand. See Jn 8:51, Rom 5:12-19.

Have pleasure,etc. They delight in those who commit sin; and hence encourage them in it, and excite them to it. This was a grievous aggravation of the offence. It greatly heightens guilt when we excite others to do it, and seduce them from the ways of innocence. That this was the case with the heathen there can be no doubt. Men do not commit sin often alone. They need the countenance of others. They "join hand in hand," and become confederate in iniquity. All social sins are of this class; and most of those which the apostle mentioned were sins of this character.

If this revolting and melancholy picture of the pagan world was a true representation, then it was clear that there was need of some other plan of religion. And that it was true has already in part been seen. In the conclusion of this chapter we may make a few additional observations.

1. The charges which the apostle makes here were evidently those which were well known, he does not even appeal to their writings, as he does on some other occasions, for proof. Comp. Tit 1:12. So well known were they, that there was no need of proof. A writer would not advance charges in this manner unless he was confident that they were well-founded, and could not be denied.

2. They are abundantly sustained by the heathen writers themselves. This we have in part seen. In addition we may adduce the testimony of two Roman writers respecting the state of things at Rome in the time of the apostle. Livy says of the age of Augustus, in some respects the brightest period of the Roman history, "Rome has increased by her virtues until now, when we can neither bear our vices nor their remedy." (Preface to his History.) Seneca, one of the purest moralists of Rome, who died A. D. 65, says of his own time, "All is full of criminality and vice; indeed much more of these is committed than can be remedied by force. A monstrous contest of abandoned wickedness is carried on. The lust of sin increases daily; and shame is daily more and more extinguished. Discarding respect for all that is good and sacred, lust rushes on wherever it will. Vice no longer hides itself. It stalks forth before all eyes. So public has abandoned wickedness become, and so openly does it flame up in the minds of all, that innocence is no longer seldom, but has wholly ceased to exist," Seneca de Ira, ii. 8. Further authorities of this kind could be easily given, but these will show that the apostle Paul did not speak at random when he charged them with these enormous crimes.

3. If this was the state of things, then it was clear that there was need of another plan of saving men. It will be remembered that, in these charges, the apostle speaks of the most enlightened and refined nations of antiquity; and especially that he speaks of the Romans at the very height of their power, intelligence, and splendor. The experiment, whether man could save himself by his own works, had been fairly made. After all that their greatest philosophers could do, this was the result, and it is clear that there was need of some better plan than this. More profound and laborious philosophers than had arisen, the pagan world could not hope to see; more refinement and civilization than then existed, the world could not expect to behold under heathenism. At this time, when the experiment had been made for four thousand years, and when the inefficacy of all human means, even under the most favourable circumstances, to reform mankind, had been tried, the gospel was preached to men. It disclosed another plan; and its effects were seen at once throughout the most abandoned states and cities of the ancient world.

4. If this was the state of things in the ancient heathen world, the same may be expected to be the state of heathenism still. And it is so. The account given here of ancient heathens would apply substantially still to the pagan world. The same things have been again and again witnessed in China, and Hindoostan, and Africa, the Sandwich Islands, and in aboriginal America. It would be easy to multiply proofs almost without end of this; and to this day the heathen world is exhibiting substantially the same characteristics that it was in the time of Paul.

5. There was need of some better religion than the pagan. After all that infidels and deists have said of the sufficiency of natural religion, yet here is the sad result. This shows what man can do, and these facts will demonstrate for ever that there was need of some other religion than that furnished by the light of nature.

6. The account in this chapter shows the propriety of missionary exertions. So Paul judged; and so we should judge still. If this be the state of the world, and if Christianity, as all Christians believe, contains the remedy for all these evils, then it is wisdom and benevolence to send it to them. And it is not wisdom or benevolence to withhold it from them. Believing as they do, Christians are bound to send the gospel to the heathen world. It is on this principle that modern missions to the heathen are established; and if the toils of the apostles were demanded to spread the gospel, then are the labours of Christians now. If it was right, and wise, and proper for them to go to other lands to proclaim "the unsearchable riches of Christ," then it is equally proper and wise to do it now. If there was danger that the heathen world then would perish without the gospel, there is equal danger that the heathen world will perish now.

7. If it should be said that many of these things are practised now in nations which are called Christian, and that therefore the charge of the apostle, that this was the effect of heathenism, could not be well-founded, we may reply,

(1.) that this is true, too true. But this very fact shows the deep and dreadful depravity of human nature. If such things exist in lands that have a revelation, what must have been the state of those countries that had none of its restraints and influences? But

(2.) these things do not exist where religion exerts its influence. They are not in the bosom of the Christian church. They are not practised by Christians. And the effect of the Christian religion, so far as it has influence, is to call off men from such vices, and to make them holy and pure in their life. Let religion exert its full influence on any nominally Christian nation, and these things would cease. Let it send its influence into other lands, and the world, the now polluted world, would become pure before God.

(1) "have pleasure" or, "consent with them"

Observe here, The author and penman of this epistle described:

1. By his name, Paul. Before his conversion he was called Saul, then Saul the persecuter; after his conversion he was Paul the professor, Paul the preacher, Paul the great doctor of the Gentiles. O wonderful power of the heart-changing grace of God! which is able to turn Sauls into Pauls; persecuters into professors; faithless sinners into faithful servants of Jesus Christ.

Observe, 2. He is described by his general office; a servant of Jesus Christ: an higher and more honourable title than that of emperor of the whole earth. Servire Christo est regnare: to serve Christ, especially in the quality of an ambassador, is a greater honour than to have the monarchs of the world to serve us, and bow the knee before us.

Observe, 3. He is described by his particular office, Called to be an apostle; that is, constituted and appointed by Christ to that holy function, without any merit or desert of his own. He did not assume the honour of an apostle till called; and when called, it was not any desert of his own, but the free and undeserved grace of God that called him.

Observe, 4. That as he was called to, so he is said to be separated for, the great work of preaching the gospel: separated unto the gospel of God; that is, set apart in the purpose and decree of God; separated from his mother's womb, Gal 1:15. Immediately and extraordinarily called by Christ himself to this great work, Acts 9:15 and mediately by the officers of the church, Acts 13:2,3 &c.

The work of dispensing the mysteries of the everlasting gospel is to be undertaken by none but those who are solemnly separated and set apart for it, and regularly called to it. I would to God the herd of lay-preachers at this day would consider this. These usurpers of the sacred function can neither pray in faith for a blessing upon what they undertake, because they have no promise to bottom their faith upon, nor can the people expect to profit by what they hear from them; for this would be to expect God's blessing out of God's way.

Read with trembling what God says, I sent them not, neither commanded them, therefore shall they not profit this people at all. Jer 23:32

Where mark, That the people's not profiting by these men, is not charged upon their false doctrine, but upon their want of a call and commission. It is not said, that their doctrine is unsound, but they preach unsent; therefore they shall not profit this people at all. These men contradict the command of God, the universal practice of the Christian church, violate the rules of order and right reason, and expose a most awful and tremendous ordinance of God to contempt and scorn; yea, lay it open to the bold presumption of every ignorant and impudent pretender.

Observe, 5. The glorious title given to the gospel, which St. Paul was called forth to preach: it is here styled the gospel of God, and elsewhere the gospel of Christ. It is the gospel of God, as he was the author and contriver of it; it is the gospel of Christ, as he is the subject-matter and scope of it. As Jesus Christ was the sum of the law, so is he the substance of the gospel. Indeed St. Paul sometimes calls it his gospel, Rom 2:16 because he was the dispenser and promulger of it; it was Depositum fidei suae commissum; "A divine treasure committed to his care and trust."

And if the gospel preached be the gospel of God, let us entertain it in our judgments, retain it in our memories, embrace it in our affections, hide it in our hearts, confess it in our mouths, and practise it in our lives.

That is, Which gospel God had promised before by his holy prophets speaking in the holy scriptures.

Where note, 1. The antiquity of the gospel, how ancient that doctrine is, even as old as the prophets themselves; nay, as old as Adam himself. The gospel, or glad tidings of a Saviour, was first preached to Adam by God himself, Gen 3:15 next to Abraham, Gen 15:1-21 then it was predicted by all the prophets which have been since the word began. The gospel which we preach can by no means fall under the charge and imputation of novelty: it is no new or modern doctrine, but almost as old as the word itself: Which gospel he had promised before by his holy prophets.

Behold then a great correspondency, a sweet agreement and harmony, between the Old and New Testament, between the prophets and apostles; though great difference in the manner and measure of revalation. For, as one says, the Old Testament is the hiding of the New; the New Testament is the opening of the Old. The Old Testament is the New Testament veiled; the New Testament is the Old revealed.

Note, 2. The venerable title given to the scriptures: they are called the holy Scriptures: Which he had promised before by his prophets speaking in the holy scriptures.

The scriptures are holy in several respects.

1. In regard of their author and inditer, the Holy Spirit of God.

2. In regard of the penmen and writers of them, holy men of God.

3. In regard of the subject-matter contained in them, the holy will of God.

4. In regard of their design, to make us holy both in heart and life.

And, if the word of God be an holy word, than let it be treated by us in all holy deference and regard.

Lord! what an impious liberty do some men take, in this wanton age, to furnish out a jest in scripture-attire, and in their jocular humour to make light and irreverent applications of scripture phrases and sentences!

They lay their schemes of ridiculous mirth in the Bible, and play the buffoons with the most serious things in the world. These men bring forth scripture as the Philistines brought forth Sampson, only to make them sport; but they shall ere long find Almighty God in earnest, though they were in jest. He that has magnified his word above all his name, will not brook it, that any man should make it vile and contemptible, by rendering it the theme of his giddy mirth and profane drollery.

The apostle having told us in the foregoing verses, that he was particularly called to, and by God set apart for, the preaching of the gospel, in the verses before us he declares that Jesus Christ was the main subject of that gospel which he preached, and describes him by his two-fold nature, by his human nature, ver. 3. by his divine nature, ver. 4.

According to his human nature, he was made of the seed of David; that is, descended from David, and one of his posterity by the mother's side, who was of that house and line, according to the flesh; that is, the weakness, frailty, and mortality, of his human nature.

Where observe, 1. That our Lord Jesus Christ had a being, even an eternal existance, before his incarnation, or manifestation in our flesh and nature. He was the Son of God, before he was the Son of man; hence he is said to be made of the seed of David, intimating that he was then made what he was not before.

In regard of his divine nature, he was begotten, not made; but in regard of his human nature, he was made, not begotten.

Observe, 2. That Jesus Christ, the eternal Son of God, did in the fulness of time assume the true and perfect nature of man into a personal union with his God-head; the human nature was united to the divine nature of miraculously and extraordinarily, by the overshadowing power of the Holy Ghost, Luke 1:34,35 and also integrally and completely; that is to say, Christ took a complete and perfect human soul and body, with all the faculties of the one, and all the members of the other, that thereby he might heal the whole nature of that leprosy of sin, which had siezed upon, and diffused its malignity into every member, and every faculty.

Next, we have a demonstration of Christ's divine nature, ver. 4. Declared to be the Son of God with power, &c. As if our apostle had said, that our Lord Jesus Christ, though according to the faculty and weakness of his human nature he was the seed of David, yet in respect of that divine power of the Holy Ghost which manifested itself in him, especially in his resurrection from the dead, he was declared to be the Son of God with power; that is, mightily and powerfully demonstrated so to be.

Learn hence, 1. That the resurrection of our Lord Jesus Christ from the dead, by the Holy Ghost, is a powerful and convincing demonstration that he was the Son of God. Christ as man is nowhere said in scripture to be the Son of God, but with relation to the divine power of the Holy Ghost, by whom he had life communicated to him from the Father, both at his conception and at his resurrection.

At his conception he was the Son of God, by being conceived by the Holy Ghost; but this was secret and invisible, known only to the mother of our Lord. Therefore at his resurrection, by the Spirit of holiness, that is, by the immediate power of the Holy Ghost, God thought fit to give a visible and public demonstration to the whole world, that Jesus was his own Son, the promised and true Messias, and consequently did thereby give testimony to the truth and divinity of our Saviour's doctrine and miracles.

God did now publicly own his Son, in the face of the whole world, and freed him from all suspicion of being an imposter or deciever; for it is not supposable, that God should put forth an almighty power to raise him from the grave, if he had by robbery assumed that glorious title of the Son of God, therefore saith the Father of him in the morning of the resurrection; Thou art my Son, this day have I begotten thee: that is, in the words of our apostle here, declared and made thee conspicuously appear to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.

Yet observe, 2. That though Christ was raised from the dead by the power of God's Holy Spirit, yet did he certanly raise himself by his own power as God, according to his own prediction, Joh 2:19, Destroy this temple of my body, and in three days I will raise it up; and according to St. Peter's assertion, 1Pe 3:18 Being put to death in the flesh, that is, in his human nature, but quickened by the Spirit; that is, by the power of his Godhead, or divine nature, quickening himself; for had he been only raised by the power of God, and not by his own power, how could his resurrection have been a declaration that he was the Son of God? What had more appeared in Christ's resurrection than in other men's? for they were raised by the power of God as well as he. But here lies the difference; Christ rose by a self-quickening principle, others are raised by a quickening principle derived from Christ, with respect to which he is called resurrection and the life, Joh 11:25 that is, the principle of quickening life, by which the dead saints are raised.

Observe, 3. That the apostle doth not say, Christ was made or constituted the Son of God by his resurrection from the dead, but declared so to be: Multa tunc fieri dicuntur quando facta esse manifestantur, according to the phrase of scripture; "Things are then said to be when they conspicuously appear." Nothing can be more evident than that Christ was the Son of God before his resurrection; yea, before his incarnation, being the Father of eternity, Isa 9:6.

But the glory of his divinity was much clouded, darkened, and eclipsed, by the frailty of his humanity, by the miseries of his life, and the ignominy of his death. But by his resurrection God rolled away his reproach, and freed him from all the aspersions and accusations of his enemies, who charged him with blasphemy, for affirming that he was the Son of God: and thus our Jesus, in whom we trust, was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead.

Observe here, 1. St. Paul declares the person from who, he received authority to be an apostle, namely, Christ himself: By whom he received apostleship; that is, by Jesus Christ, mentioned in the foregoing verse; who called him immediately, and furnished him with authority and ability for a gospel-preacher, even then when he had been a furious and fiery persecutor.

Observe, 2. He declares how free and undeserved a favour this was; he acknowledges he had received grace to be an apostle, or a messenger of the gospel of Jesus Christ, is a special act and instance of divine grace and favour; By whom we have apostleship.

Observe, 3. What is the special duty of an apostle, and the great end and design of that honourable function, namely, to call all persons to believe and obey the gospel.

Learn thence, that the great end of the ministry of the word, is to bring sinners to believe and obey the gospel of Christ, to persuade them to yeild, not a professional subjection only, but a real obedience also to the gospel of Christ; By whom we have received grace and apostleship for obedience to the faith amoung all nations.

Observe, 4. How the apostle puts the Romans in mind of their condition by nature, before the gaspel was revealed to them, and received by them; they were then Pagans and heathenish idolators, but now Christians, or the called of Jesus Christ, among whom (that is, among the Gentile nations) ye are also the called of Jesus Christ.

Learn thence, That it is a necessary duty for ministers, and a profitable duty for the people, to put, and be often put in mind of what they were and are by nature; it is profitable, both to increase their humiliation, and also to excite their gratulation. "You Romans (as if the apostle had said)who are now the called of Jesus Christ, were once afar off, even amongst the vile and cursed Gentiles: let the remembrance of what you once were, keep you continually humble, and the knowledge of what now by grace you are, render you for ever thankful."

Two things are here observable, 1. The general inscription of St. Paul's epistle; and, next, the particular salutations therein given.

In the inscription, we have the persons described to whom the epistle is directed:

And that, 1. By their place of abode and habitation; To all that be at Rome.

Thence note, That Rome, though now a grove of idols, a nest of unclean birds, yet was once an habitation of holiness; a receptacle for the saints and dearly-beloved ones of God. Rome, that is now a lewd and impudent strumpet, was once the chaste and holy spouse of Christ.

Behold, the grace and favour of God is not confined to place or person! The Lord is with you while you are with him, and not longer.

2. They are described by their title; Beloved of God, Saints, and Called.

Whence note, The order of their titles; first, Beloved of God, then Called, and Sanctified; intimating, That the love and grace, the favour and free good will of God, are the source and spring, the root and original causes of all blessings and benefits; namely, of vocation, sanctification, and remission, &c. We love him, because he first loved us, 1John 4:10. The love of God is the cause of our holiness, and our perseverance in holiness will be the preservation of his love. If ye keep my commandments, ye shall abide in my love. Joh 15:10

Question, But how could the apostle call the whole church at Rome saints, when doubtless there were many hypocrites amongst them?

Answer, 1. They were all saints by external communion and visible profession. They were called out of the world, that is, separated from the world, and consecrated to the service of Christ, and so lay under a necessary obligation to be true and real saints.

2. They were denominated saints from the better, and we would hope, from the greater part amongst them. Doubtless there were many, very many of them that answered their character, who were holy in the habitiual frame of their hearts, and in the general course of their lives, and from them the whole received their denomination of saints, or holy.

Observe, 2. After the inscription follows the apostle's salutation, Grace to you, and peace from God our Father, and the Lord Jesus Christ.

Where note, 1. The comprehensiveness of the salutation: Grace and peace comprehend all blessings, spiritual and temporal; grace implies and includes, both the spring and fountain of all divine favour, and likewise the several streams which flow from that fountain, all the effects and fruits of grace. And peace, according to the Hebrew manner of speaking, implies all good things for soul and body, for time and eternity.

Note, 2. The persons from whom these blessings are derived, from God the Father, and our Lord Jesus Christ: From God as the sovereign and fontal cause, and from Christ as the Mediator the divine favours; for both grace and peace come by Jesus Christ. And whereas Christ is called Lord, and here joined with the Father, and the same blessings are said to flow from Christ as from the Father; we learn, That Christ is really and undoubtedly God equal with the Father, and blessed evermore.

Question, But why is the Holy Ghost here excluded, no mention at all being made of him?

Answer, He is not excluded, though he be not named, but necessarily implied in the forementioned gifts; because grace and peace are the fruits of the Spirit, they come from God the Father, though the mediation of the Son, and are wrought in us by the operation of the Holy Ghost. Besides, in other salutations (though not in this) the Holy Ghost is expressly mentioned, as in The grace of our Lord Jesus Christ, and the love of God, and communion of the Holy Ghost be with you. 2Cor 13:13,14

Observe here, 1. The great and wonderful success of the gospel; it had produced faith in the hearts, and obedience in the lives of the Romans, which had made them famous throughout the world: Your faith, says the apostle, is spoken of throughout the whole world; that is, through all the Roman empire, which at that time ruled over a great part of the known world. The entertaining of the gospel at Rome, made that place more celebrated and famous than all the victories and triumphs of the Roman emperors; faith and holiness make a place and people more renowned than all outward prosperity and happiness.

Observe, 2. That this their renowned faith was the ground, yea, the highest and chiefest ground of the apostle's rejoicing; First, I thank my God, that your faith is spoken of throughout the whole world.

Learn thence, That it is both the duty and the disposition of the faithful ministers of Jesus Christ, to be highly thankful to God, above all things, for the powerful success of the gospel, in bringing sinners to the faith and obedience of Jesus Christ. This is our rejoicing, nay, this will be our crown of rejoicing, in the day of Christ: We value our lives only by their usefulness to the souls of our beloved people; we live as we see some of you stand fast in the Lord; we die as we see others stick fast in their sins.

Here we have observable, 1. The apostle's solemn protestation of his affectionate love unto, and great care and concern for, these Roman converts, whom he was now absent from, yea, whose faces he had never yet seen; Without ceasing, says the apostle, I make mention of you always in my prayers.

Observe, 2. That because the apostle was yet a stranger to them, had never seen them, and it was impossible for them to know the outgoings of his heart toward them, he solemnly appeals to the heart-searching God, calls him to witness how affectionately he loved them, and how frequently he prayed for them; God is my witness. The words have the force, if not the form of an oath, and teach us, that it is unquestionably lawful in important affairs to swear, to appeal to God, and call him to be a witness of what we either say or do. We find St. Paul did it often, and our Saviour himself did not refuse to answer upon oath, when solemnly adjured.

Observe, 3. How the apostle swears by God, not by the creatures, which is the swearing condemned by our Saviour and by St. James, Matt 5:1-48 and Jas 5:1-20.

Note farther, How St. Paul appeals to that God, whom he served in or with his spirit; that is, with the apostle's own spirit, with his heart unfeignedly.

From whence we may remark, That no service can be performed acceptable to almighty God, except the heart and spirit of a Christian be engaged in it. True, the body has its part and share in divine worship, as well as the soul; but the service of the body is never accepted by God, unless animated and quickened by an obedient soul.

Oh Christian, serve thy God with thy soul and spirit, as well as with thy tongue and knee! and then thy offering will be more acceptable to God, than the most adorned temples, the most pompous ceremonies, and most costly devotions whatever, with the want of these.

The apostle having declared, in the foregoing verses, how fervently he prayed for them, and how passionately he desired to come unto them; he now acquaints them with the reason of that desire; namely, For the furtherance of his own joy, and their establishment; I long to see you that you may be established, and I may be comforted.

Learn hence, 1. That establishment in faith and holiness, is that which the holiest and best of Christians do stand in need of.

Learn, 2. That the presence of the ministers of Christ with, and among their people, as well as their preaching the doctrine of faith to them, is absolutely necessary, in order to their establishment; God has joined the duties of public preaching and private inspection together, and woe unto us, if by our non-residence, and not dwelling among our people, or, if living with them, we haughtily refuse, or slothfully neglect personally to converse with them, we deny them one special means for their edification and establishment.

Observe, lastly, That the apostle desired to be personally present with the church and saints at Rome, for his own benefit, as well as for their advantage; That I may be comforted.

Learn hence, That the ministers of Christ do certainly improve and benefit themselves, as well as edify and establish their people, by their conferring with them; as iron sharpeneth iron, and the rubbing of one hand warmeth another, so the meanest of Christ's members may contribute to the advantage of the greatest apostle; God's weak servants may strengthen thy strong shoulders; Verily, I have sometimes gained more knowledge by an hour's conference with a private and experienced Christian, than by half a day's study. Most certainly the ministers of God are great losers by being strangers to their people.

Here observe, How the apostle obviates an objection, and prevents a reflection upon himself: Some at Rome might be ready to say, If Paul had such a longing desire to see us as he expresses, why did he not come all this time and preach here, as he has done at Corinth and Ephesus, and elsewhere? He truly tells them, therefore, that it was not for want of inclination and will, but for want of opportunity; he had often intended it, and attempted it also, but was providentially hindered.

From whence I gather, That the ministers of God cannot always dispose of themselves and of their labours according to their own inclinations and desires, but both their persons and ministry are directed and disposed of by the providence, and according to the pleasure of Almighty God.

Observe, 2. The great modesty and condescending humility of our apostle, in telling the Romans, that though he desired and intended to take this long journey to Rome, to preach the gospel to them, yet this was rather a debt than a gift: He doth not intimate to them, that his coming amongst them was an arbitrary favour, for which they should be indebted to him, but a bounden duty which he owed to them; I am a debtor both to Jew and Greek, and ready to preach the gospel to you that are at Rome also.

Here note, That the debt spoken of is the preaching of the gospel: St. Paul contracted this debt, and laid himself under an obligation to pay it then, (as every minister doth now) at his first entering upon the office of the ministry; by virtue of his mission, it was his duty to preach the gospel to all, both to the learned Greeks and unlearned Barbarians.

From whence, learn, That to preach the gospel of Christ, both far and near, with a laborious diligence, when regularly called thereunto, is a ministerial debt and duty. We are first indebted to God that sends us forth, we are also indebted to the people we are sent unto.

But, oh! how many people are there that would willingly forgive their ministers this debt! but we must tender payment at the time and place appointed, or we can never be discharged, whether the debt be accepted or not.

Observe here, 1. The glorious description which the apostle gives of the gospel; It is the power of God unto salvation. That is, the preaching of it is attended by, and accompanied with, an almighty power, which renders it effectual to salvation, if we do not bolt our ears and hearts against it.

Learn, That the plain and persuasive preaching of the gospel, is the chosen instrument in God's hand, which he uses and honours for the conveyance of spiritual life into the souls of men, though it be despised and ridiculed by the men of the world. The gospel is powerful; it is the power, not of men or angels, but the power of God; not the essential, but instrumental power of God; it works as an instrument, yet not a natural, but as a moral instrument in God's hands; freely, not arbitrarily. The word gives out to us, as God gives in to that; the power of the gospel is not from the preachers of the gospel, therefore do not idolize them; but they are instruments in God's hand, their words are the vehicle, or organ, through which the vital power of the Spririt is conveyed; therefore do not vilify and think meanly of them.

Observe, 2. The solemn protestation and bold profession which the apostle makes of his not being ashamed of the gospel of Christ; I am not ashamed of the gospel of Christ.

Where note, 1. He doth not say, I am not afraid to preach the gospel; but I am not ashamed, because shame hinders our readiness more than fear; a man may be fit and ready to preach the gospel, and yet be afraid to undertake it; but he that is ashamed of the work, can never be fit for it.

Note, 2. That when the apostle says, he is not ahamed of the gospel, more is intended than expressed: I am so far from being ashamed, that I account it my glory; as if the apostle had said, "Verily I esteem it the highest honour that God can confer upon me, to preach the gospel at Rome, though it should cost me my life."

Oh how exceeding well doth a bold profession of the gospel become all the ministers and members of Jesus Christ! Let all say with the apostle, We are not ashamed of the gospel; none of the ministers of Christ to preach it, none of the members of Chrsit to profess and practise it.

Here the apostle produces an argument, to prove that the gospel is the power of God unto salvation; Because by it the righteousness of God is revealed from faith to faith: That is, the righteousness of the Mediator, called the righteousness of God, because it is of his providing, and of his approving and accepting, and for the sake of which God pardons our unrighteousness, and receives us graciously. This righteousness is by the gospel revealed to beget faith in men, even such a faith as goes from faith to faith; that is, groweth and increaseth from one degree and measure to another: And thus the apostle falls upon his main proposition, which is the scope and design of this epistle; namely, that there is no possible way for the justification of a sinner, either Jew or Gentile, but by faith in the Mediator.

Learn hence, That the righteousness whereby we are justified in the sight of God, is discovered to us in the gospel, to be only by faith in the Lord Jesus Christ, as the appointed Mediator betwixt God and us; The righteousness of God is revealed from faith to faith: The apostles proves this by a citation out of the prophet Habakkuk; The just shall live by faith; that is, As the pious Jews in the time of the Babylonian captivity did live and find comfort in their troubles, by faith and affiance in God; in the like manner the apostle shews, that he that is evangelically just or religious, shall live a life of grace on earth, and glory in heaven, by faith in Christ; that is, depending upon the merits and righteousness of the Mediator, in the way of holiness and strict obedience to his commands.

Learn hence, That a justified man lives a more holy, useful, and excellent life than other men; his life is from God, his life is with God: yea, he lives the life of God himself.

2. That whatever life a justified man lives, (in a more excellent manner than other men) he lives that life by virtue of his faith, The just shall live by faith.

Our apostle having asserted and laid down a general proposition, that the justification of a sinner is only to be expected by the righteousness of the Mediator in a way of faith; he now undertakes the proof and demonstration of it thus; distributes the whole world into Gentiles and Jews; the former seeking righteousness by the dim light of nature; or the law written in their hearts; the latter by the works of the law, that is, by their external conformity to what the law of Moses exacted and required of them.

Now his present business is to prove distinctly and fully, that neither Gentile nor Jew could ever find what they thus sought. He begins here with the Gentiles, and shews that indeed they had inbred notions of a God imprinted in their minds by nature, and also had the book of the creature before their eyes, in which much, very much of God, might be seen: yet these common notices of God, and of good and evil, they did not obey and put in practice but rebelled against the light and dictates of their natural consciences: for which cause, the wrath of God was revealed from heaven against them.

Here observe, 1. A dreadful manifestation of divine wrath: The wrath of God is revealed from heaven. The wrath of God; that is, the indignation or vengeance of God: This the sinner shall feel who doth not fear it; for the fears of an incensed Deity are no bug-bears, nor the effects of ignorance and superstition, as the Atheists fancy. This wrath is said to be revealed from heaven; that is, discovered and made manifest by the God of heaven, partly by the light of nature, their own consciences giving them notice and warning of it; and partly by the examples of others, in the lashes of a divine severity on the back of sinners, by the hand of an incensed God: Thus the wrath of God was revealed to the Gentiles from heaven.

Observe, 2. The object or impulsive cause of his revealed and inflicted wrath; namely, All ungodliness and unrighteousness of men. Ungodliness compriseth all sins against God, or neglect of the duties of the first table: Unrighteousness comprehends all sins against our neighbour, or the breaches of the second table.

Note here, That the abstract is put for the concrete, the sins for the sinners that commit them; the wrath of God is revealed against all ungodliness and unrighteousness of men; that is, against all ungodly and unrighteous persons; the meaning is, that God will certainly punish these sins upon the persons of the sinners.

Observe, 3. The special aggravation of these their sins, or that which made them so very provoking to Almighty God; namely, that they held the truth in unrighteousness; that is, their natural convictions were kept down under the dominion and power of their corruptions. Lust in their wills and affections was too hard for the light in their understandings; they entertained the light of truth in their minds, but did not suffer it to have its proper effect and influence upon their hearts and lives; thus making that a prisoner which would have made them free.

Learn, 1. That it is a very great aggravation of sin, for men to offend against the light of their own minds, and to rebel against the convictions of their own consciences.

2. That the wrath of God is dreadfully incensed against all those that live in any course of sin, rebelling against the dictates and convictions of their own enlightened consciences.

Dread it then, as thou dreadest hell itself, to sin against knowledge, to rebel against the light of thy own mind, to slight the whispers, to stifle the voice of thy own conscience; but reverence and obey its dictates as the commands of God.

That is, much of the nature and properties of God may be known by the light of nature; his infinite power, wisdom and goodness, are manifest in the minds and the consciences of all men; For God hath shewed it unto them, partly by imprinting these notions of himself upon the hearts of all men, and partly by the book of the creatures, in which his glorious attributes are written in large and legible characters.

Learn hence, That all men have a natural knowledge of God, and those great duties which result form the knowledge of him.

2. That the natural knowledge which men have of God, if they live contrary to it, is a sufficient evidence of their holding the truth of God in unrighteousness, and is a God-provoking and wrath-procuring sin.

The apostle here proceeds in acquainting us with that knowledge of God which the Heathens had by the light of nature, which was in their hearts, and augmented and increased by what of God they saw in the book of the creatures; namely, in the works of creation and providence: The invisible things of God from the creation of the world are clearly seen, &c. The sense, I conceive, is this, That the wise and wonderful frame of the world, which cannot reasonably be ascribed to any other cause but God, is a sensible demonstration to all mankind, of an eternal and powerful Being, that was the author and contriver of it. The strokes of the Creator's hand are engraven in all parts of the universe; the heavens, the earth, and the capacious sea, with all things contained in them, are evident testimonies of the excellency of their original cause: And therefore such of the Heathens of old as shut their eyes, and such of the Atheists at this day as wink hard, and will not see the footsteps of a Deity in the works of creation and providence, are, and will be, everlastingly left without excuse.

Learn hence, 1. That much of the being and essential perfections of God may be known by the light of nature, if attended to; and much more may be understood by the book of the creatures, if attentively looked into. The invisible things of God are clearly seen from the creation; that is, the creation of the world is a plain demonstration to men of the being and power of God.

Learn, 2. That all such persons will be left forever without excuse before God, who either extinguish the light of nature, and smother the natural notices which they have of God, or do not improve them by a due consideration of the works of God. Without opening the eye of reasons, the book of creation is of no more use to us than to the brute beasts: They see the creatures as well as we, but many of us consider the creatures, and see God in the creation no more then they: And this will leave us without excuse.

Learn, 3. How endearing are our obligations to almighty God, for the favour and benefit of divine revelation; that, together with the light of nature, we have the superadded light of scripture; the law to convince us of our sin, the gospel to discover a Saviour. The Heathens had only those natural apostles, of sun, moon, and stars, to guide them to the wisdom of the Father, the incarnate Son of God, and his inspired apostles and ministers to lead us into all truth, and his Holy Spirit to excite and quicken us in our obedience to him.

Therefore, eternally magnified be Omnipotent Love, for the light of scripture, for the benefit of divine revelation. For though there be a natural theology, there is not a natural Christology; there is a natural divinity, but not a natural gospel, a knowledge of God by the light of nature, but no knowledge of Jesus the Mediator, without the light of scripture.

All thanks, eternal thanks be to God for his unspeakable gift! Lord, how will all such as contemn it be left without excuse!

From this verse to the end of the chapter, we have a large and black catalogue of the sins which the old Heathens or Gentiles were guilty of; some of which they voluntarily committed, and others were judiciously delivered up unto (for God, without any impeachment of his holiness, often punishes sin with sin.) Their sins voluntarily committed, are here recited, and the first of them is their sinning against light and knowledge. They had some natural notices of God implanted and imprinted in their minds, and such an additional knowledge of his being and attribute, as might be gained by an attentive study in the book of the creatures; but they rebelled against this light, and thereby contracted an aggravated guilt.

Learn thence, that to sin against light and knowledge, either in the omission of duty, or commission of sin, is the highest aggravation of sinfulness: As ignorance lesseneth, so knowledge aggravateth the malignity of sin.

The next sin charged upon them was, they did not glorify that God whom they had the knowledge of: That is, they did not conceive of him, and worship him as became his divine perfections and excellencies; they did not esteem so high of him as they ought, and pay that homage and honour, to the Deity which they should.

Learn thence, That the knowledge which we have of God and his attributes, if it do not engage us to honour, glorify, and worship him, suitable to his adorable perfections, it is vain and useless in God's account, and will but expose us to a more dreadful condemnation.

Another sin mentioned in this verse, which the Heathens were guilty of, was the sin of unthankfulness. They glorified him not as God, neither were they thankful: That is, they had not a due sense of the favours and benefits of God conferred upon them; but, ascribing the blessings of heaven to chance and fortune, to fate and destiny, to the influence of the stars and planets, to their own prudence and providence, they paid their thanks to blind fortune, for a favour which the eye of providence had bestowed upon them: It is impossible that God should receive the tribute of thankfulness, if we do not see all our mercies flowing from him.

Observe farther, the sad effect, fruit and consequence of the fore-mentioned sins. The Heathens which committed them, it is said,

1. That they became vain in their imaginations. That is, they had various opinions and vain conceptions of the Godhead. Some of them denied that there was a God, others doubted whether there was a God or no; some affirmed there was but one God, others owned a plurality, yea, a multiplicity of gods. Some acknowledge God's being, but denied his providence; others owned his providence, but confined it, in its exercise to secondary causes. Thus vain in their imaginations, thus absorbed in their notions, and thus sottish in their reasonings, were the Heathens concerning God, his nature and worship. Well might our apostle say, They became vain in their imaginations.

And, 2. That their foolish hearts were darkened: That is, for rebelling against the light received, their minds and understanding were more and more darkened; their natural reason obscured, but because not improved.

Lord, how dangerous is it not to improve our knowledge! how fatal to rebel against the light and convictions of our own minds! it provokes thee to deliver us up to he power of spiritual darkness on earth, and consigns us over to eternal darkness in hell, where is reserved the blackness of darkness forever, as the punishment and portion of those that rebel against the light, and sin against knowledge.

The next sin which the apostle charges upon the Gentiles, is the sin of idolatry. Such as professed themselves to be the most wise and knowing men among them, as their celebrated philosophers, poets, and orators, they debased and dishonoured the all-glorious God, by framing vile images of men and beasts, of birds and creeping things, to represent him by. These idolaters changed the glory of the living, ever-living God, into the likeness of lifeless things; whereas the Lord is so infinitely glorious, that nothing can set forth his glory sufficiently; the most excellent creature cannot represent his super-excellent perfections; and accordingly, it is as an angel, as by a worm or a fly. All attempted representations of God by any creature whatsoever, are idolatrous provocations.

Observe here, 1. Another infamous sin charged upon the Heathens; namely, the sin of uncleanness; yea, base, unnatural uncleanness, and pollutions of the most odious kinds.

Learn thence, That idolatry and uncleanness often go together. Solomon's uncleanness led him to idolatry, and his idolatry increased his uncleanness. The city of Rome at this day, which is a grove of idols, the chief seat of idolatry, is next to Sodom for uncleanness; witness their allowing of stews by public authority.

Learn, 2. That all kinds and degrees of pollutions both natural and unnatural, are to be detested and abhorred, as dishonouring the body. Our bodies are Christ's members, the Holy Ghost's temples; let us therefore glorify God with our bodies on earth, which shall be subjects capable of glory with himself in heaven.

Observe, 2. God's judiciary tradition of these idolatrous Heathens to the sin of uncleanness. Wherefore God gave them up to uncleanness. Almighty God often doth, and always righteously may, punish sin with sin: God punished the idolatry of the Heathens here, by delivering them up to vile affections, to uncleanness, and unnatural lusts.

But how is this consistent with God's holiness and hatred of sin? Thus, God neither infuses sin into their hearts, nor excites to sin in their lives, but leaves sinners to themselves, to act without restraint, according to the inclination of their own lusts and corruptions: And also, gives them up to Satan, that unclean spirit, who will not fail to provoke them to such uncleanness as he knows their inclinations stand ready to comply with.

Lord, keep back thy servants from sinning against the light of nature, against the light of scripture, lest we be judicially darkened, and given up to a sottish and injudicious mind, to hardness of heart, and the vilest of affections.

Here our apostle proceeds to give a particular and distinct account of the abominable idolatry and unnatural filthiness, which he had charged the Heathens with in the foregoing verses.

As to their idolatry, he had told us at the 23rd verse, that they had made false and unworthy representations of the ever-blessed God: worshipping God in and by the creatures. In the 25th verse, they are charged with a false object of their worship, giving divine honour to a creature: They changed the truth of God into a lie; that is, the true God into an idol, called a lie, because it deceives men as a lie doth by seeming to be that which indeed it is not; it seems in the idolater's fancy, to have something of divinity in it, when, in reality, it is but wood or stone. Every image of God is a false and lying representation of God.

Secondly, As to their uncleanness, he shews that they were so given up to the ravings of lust for sinning against the light of nature, that they forsook the order of nature, and were more brutish than the very brutes.

Learn hence, That when men provoke God finally to forsake them, and judicially to give them up to their own heart's lusts, they will not stick to commit such monstrous and unnatural uncleanness, as the very brute beasts abhor. Here men and women burnt in worse than beastly lusts towards those of their own sex.

Lord, if we are not more vile than the vilest of thy creatures, we owe it all to thy sanctifying, or, a least, to thy restraining grace. As by the grace of God we are what we are; so by his grace it is that we are not what we are not.

Here the apostle sums up the sins which the Heathens committed against the second table, or against their neighbour; not that every particular person was guilty of all these black crimes, but all were guilty of some, and some perhaps were guilty of all or most of them.

Learn hence, That the heart of man doth natually swarm and abound with stange and monstrous lusts and abominations. Lord! what a swarm is here! and yet there are multitudes more in the depths of the heart. Whatever abominations were found in the hearts and lives of Heathens and Sodomites, and the most profligate wretches under heaven, are radically and seminally in our corrupt and degenerate natures, Out of the heart proceed evil thoughts, murders, adulteries, &c. Matt 15:19 What are our lusts, but so many toads spitting of venom and spawning of poison? Oh deplorable degradation!

Learn, 2. How much sadder is the condition which unregenerate souls abide in, who remain in and under the power and dominion, the vassalage and slavery of these imperious lusts, which perpetually rage within them, and incessantly contest and scuffle for the throne.

Learn 3. To stand astonished at the heart-changing grace of God, which has delivered thee from so dismal a condition. Oh! fall down and kiss the feet of mercy: adore the sovereignty and freeness of divine grace, which stept in so seasonably to thy rescue. Lord! what black imaginations, what vile affections, what hellish desires, what monstrous abominations were lodged in my heart and nature, before regeneration wrought a change!

Oh that ever the Holy Ghost should set his eyes upon any of the sinful offspring of apostate Adam; in whom were legions of unclean lusts, and whose nature was become the sink and seed-plot of all sin.

Observe lastly, Two particular sins, which of all others seem most monstrous in these Heathens.

1. They were haters of God, not of his essence, being and goodness, but haters of his holiness, justice and providence.

2. They were without natural affection. This appeared by sacrificing their children to their idols; and exposing themselves and their dearest relations to ruin. No sooner did we fall out with God, but we fell out with ourselves and one another.

The apostle here closes the chapter with the blackest character that could be given of the Gentiles sin, namely, That although by the light of nature, and the dictates of natural conscience, they knew that their adulteries and unnatural lusts did deserve death, and expose them to the wrath of God, yet they not only committed those sins themselves, but took a real pleasure and delight in those that committed them. Now this was the top and height of their wickedness. It is a greater wickedness to approve and applaud sin, than it is to act and commit sin; to delight in sin, is worse than to do sin. A man may fall into sin by the policy of the tempter, and the prevalency of temptation, but by considerations may be brought to a sense of his folly, and repent that he not only approves and applauds, but takes pleasure and delight in the wickedness of others; this demonstrates such a strong affection to sin, as brings a man nearest to the devil in sinning.

Learn hence, 1. That there is in God an avenging justice, engaging him to punish sin with the eternal death of the sinner.

2. That there is that evil and malignity in sin, which deserves the judgment and sentence of eternal death.

3. That this desert of sin, as also the vengeance of God upon the sinner, is sufficiently made known to all men; to some by the light of nature, to others by the superadded light of scripture.

4. That notwithstanding this discovery of sin's desert of divine wrath, yet multitudes of sinners everywhere do not only commit wickedness themselves but delight in it, and in them that do it, which lays them under an aggravated guilt, and will both heighten and hasten their condemnation; Who knowing the judgment of God, that they who do such things, are worthy of death, not only do the same, but take pleasure in them that do them.