Bibelkommentare

Romans 1:1. Παῦλος] See on Acts 13:9.

δοῦλος … εὐαγγ. Θεοῦ is the exhaustive statement of his official dignity, proceeding from the general to the particular, by which Paul earnestly—as dealing with the Church of the metropolis of the world, which had as yet no personal knowledge of him—opens his Epistle as an official apostolic letter; without, however, having in view therein (as Flatt thinks) opponents and calumniators of his apostleship, for of the doings of such persons in Rome the Epistle itself contains no trace, and, had such existed, he would have set forth his dignity, not only positively, but also at the same time negatively (comp Galatians 1:1).

In the first place Paul describes by ΔΟῦΛΟς Ἰ. Χ. his relation of service to Christ, as his Ruler, whose servant he is, and that in general (comp on Php 1:1), just as the Old Testament עבד יהוה expresses the relation of service to Jehovah, without marking off in itself exclusively any definite class, such as the prophetic or the priestly (see Joshua 1:1; Joshua 14:7; Joshua 22:4; Jdg 2:8; Psalm 131:3; comp Acts 16:17). This relation of entire dependence (Galatians 1:10; Colossians 4:12) is then specifically and particularly indicated by κλητὸς ἀπόστολος, and for this reason the former ΔΟῦΛΟς Ἰ. Χ. cannot be rendered merely in general Christi cultor (so Fritzsche), which is inadequate also at 1 Corinthians 7:22; Ephesians 6:6. Paul was called to his office, like all the earlier Apostles; he did not arrive at it by his own choice or through accidental circumstances. For the history of this divine calling, accomplished through the exalted Christ Himself, see Acts 9 (Acts 22:26), and the remarks thereon. This κλητός presented itself so naturally to the Apostle as an essential element[276] in the full description of his official position which he meant to give (comp 1 Corinthians 1:1), that the supposition of a side-glance at uncalled teachers (Cameron, Glöckler) seems very arbitrary.

ἈΦΩΡΙΣΜΈΝΟς ΕἸς ΕὐΑΓΓ. ΘΕΟῦ] characterizes the ΚΛΗΤῸς ἈΠΌΣΤΟΛΟς more precisely: set apart (definitely separated from the rest of mankind) for God’s message of salvation, to be its preacher and minister (see on Ephesians 3:7). The article before εὐαγγ. elsewhere invariably given in the N. T., is omitted here, because Paul views the message of God, of which he desires to speak, primarily under its qualitative aspect (comp also van Hengel and Hofmann). Concrete definiteness is only added to it gradually by the further clauses delineating its character. This mode of expression implies a certain festal tone, in harmony with the whole solemn character of the pregnant opening of the Epistle: for a gospel of God, which He promised before, etc. Still we are not to understand, with Th. Schott, a work of proclamation, since εὐαγγ. is not the work of conveying a message, but the message itself. Θεοῦ is the genitive subjecti (auctoris), Romans 1:2, not objecti (Chrysostom). See on Mark 1:1. It is God who causes the message of salvation here referred to, which is His λόγος (Acts 10:36), to be proclaimed; comp Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:2; 1 Thessalonians 2:8-9; 1 Peter 4:17. The destination of Apostle to the Gentiles is involved in ἀφωρ. εἰς εὐ. Θ. though not expressed (as Beza and others think). Further, since ἈΦΩΡ. is parallel with the previous ΚΛΗΤΌς, it is neither to be explained, with Toletus and others, including Olshausen, by Acts 13:2, nor with Reiche, Ewald and van Hengel (following Chrysostom and others) by Galatians 1:15, comp Jeremiah 1:5; but rather by Acts 9:15 (ΣΚΕῦΟς ἘΚΛΟΓῆς), comp Acts 26:16 ff. The setting apart took place as a historical fact in and with his calling at Damascus. Entirely different is the mode of presenting the matter in Galatians 1:15, where ἈΦΟΡΊΣΑς ΜΕ ἘΚ ΚΟΙΛ. ΜΗΤΡ as the act of predestination in the counsel of God, is placed before the καλέσας, as the historically accomplished fact. The view of Drusius (de sectis, ii. 2, 6) and Schoettgen (comp Erasmus and Beza), which Dr. Paulus has again adopted, viz. that Paul, in using the word ἈΦΩΡ., alludes to his former Pharisaism (“the true Pharisee in the best sense of the word”), is based on the Peschito translation (see Grotius), but is to be rejected, because the context gives no hint of so peculiar a reference, for which also no parallel can be found in Paul’s other writings.

[276] See Weiss in the Jahrb. f. Deutsche Theol. 1857, p. 97 ff.

Romans 1:1-7.

The Apostolic salutation.

Romans 1:1-2. Paul, a servant of Jesus Christ — Though once a bitter persecutor; called to be an apostle — And made an apostle by that calling. The Greek, κλητος αποστολος, is literally, a called apostle, or an apostle called, namely, expressly, as the other apostles were. When God calls he makes what he calls. The name apostle was sometimes given to different orders of men, Romans 16:7, but in its highest sense it was appropriated to the twelve, whom Christ appointed to be with him, Mark 3:14, and whom, after his resurrection, he sent forth to preach the gospel. As the Judaizing teachers disputed his claim to the apostolical office, it is with great propriety that he asserts it in the very entrance of an epistle wherein their principles are entirely overthrown. And various other proper and important thoughts are suggested in this short introduction: particularly the prophecies concerning the gospel; the descent of Jesus from David; the great doctrines of his Godhead and resurrection; the sending the gospel to the Gentiles; the privileges of Christians; and the obedience and holiness to which they were obliged, in virtue of their profession. Separated unto the gospel of God — Namely, to preach and propagate it. Separated by God, not only from the generality of other men, from other Jews, from other disciples, but even from other Christian teachers, to be a peculiar instrument of God in spreading the gospel. It is said, Acts 13:2, Separate me Barnabas and Saul, for the work whereunto I have called them. But, this being nothing but a separation of Paul from the teachers at Antioch, to go and preach to the Gentiles, the higher separation, mentioned Galatians 1:15, is here intended. The gospel is here said to be God’s, because it is good news from God, than which a greater commendation of it cannot be conceived. Which he had promised afore — Of old time, frequently and solemnly: and the promise and accomplishment confirm each other. The promise in the Scriptures, that the gospel should be preached to the Gentiles, is taken notice of by the apostle, to convince the unbelieving Jews that in preaching to the Gentiles he did not contradict, but fulfil the ancient revelations.

Romans 1:1. Paul, a servant, &c.— From this to the fifteenth verse we have the introduction to this epistle, in which St. Paul asserts his commission as the apostle to the Gentiles; throws in such reflections concerning the Gospel and our Lord, as were proper to arrest the attention of the Jews; and testifies his sincere affection to the Christians at Rome, and his earnest desire to preach the Gospel among them. The first seven verses of this chapter are but one complete period, every member of it representingto the mind of the devout reader some august mystery and edifying moral of our holy religion. The original word Δουλος is a bond-servant, or slave, who is the absolute property of his master, and bound to him for life. He terms himself a called or invited apostle, and therefore a true apostle,—as an invited guest is a true and proper guest. See on chap. Romans 8:23. Concerning his separation to the Gospel, as the judaizing teachers disputed St. Paul's claim to the apostolical office, it is with great proprietythat he asserts it in the very entrance of an epistle, in which he proposed an entire refutation of their principles. See Taylor, Locke, Calmet, and Blackwall

return to '

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

Paul — A little man, it should seem by his name (such as was James the Less, Mark 15:40 ): but as the Church of Philadelphia (discommended for nothing), though she had but a little strength, yet had a great door set open; and as Bethlehem was the least, and yet not the least among the princes of Judah; so was this apostle the last,1 Corinthians 15:8; 1 Corinthians 15:8 ; (and perhaps the least in stature), as one born out of due time. See Trapp on " Acts 13:9 " Revelation 3:9 ; Matthew 2:6 ; cf. Micah 5:2 ; 1 Corinthians 15:8 . But God (who loves to be maximus in minimis the greatest in the least) had designed him to great services, and gifted him accordingly, so that he was no whit behind the very chiefest of the apostles, 2 Corinthians 11:5 ; and for painstaking, he laboured more abundantly than they all, 1 Corinthians 15:10 . Hence Chrysostom calleth him insatiabilem Dei cultorem, an insatiable servant of Christ. And himself seems as insatiable a praiser of this apostle (the apostle he commonly nameth him "by an excellency"), for he hath written eight homilies in his commendation. And if any think he hath said too much, it is because either they have not read him, or cannot judge his worth. Qui tricubitalis caelos transcendit (as the same father saith), little though he were, yet he got above the heavens. b

A servant of Jesus Christ — This is a higher title than monarch of the world, as Numa, second king of Rome, could say. του θεου υπηρεσιαν βασιλευειν ενομιζεν . Plut. Constantinus, Valentinus, and Theodosius, three emperors, called themselves Vasallos Christi, the vassals of Christ, as Socrates reporteth.

return to '

Introduction

The Apostle Paul

When Paul and the other Apostles were called to enter upon their important duties, the world was in a deplorable and yet most interesting state. Both Heathenism and Judaism were in the last stages of decay. The polytheism of the Greeks and Romans had been carried to such an extent as to shock the common sense of mankind, and to lead the more intelligent among them openly to reject and ridicule it. This skepticism had already extended itself to the mass of the people, and become almost universal. As the transition from infidelity to superstition is certain, and generally immediate, all classes of the people were disposed to confide in dreams, enchantments, and other miserable substitutes for religion. The two reigning systems of philosophy, the Stoic and Platonic, were alike insufficient to satisfy the agitated minds of men. The former sternly repressed the best natural feelings of the soul, insulating nothing but a blind resignation to the unalterable course of things, and promising nothing beyond an unconscious existence hereafter. The latter regarded all religions as but different forms of expressing the same general truths, and represented the whole mythological system as an allegory, as incomprehensible to the common people as the pages of a book to those who cannot read. This system promised more than it could accomplish. It excited feelings which it could not satisfy, and thus contributed to produce that general ferment which existed at this period. Among the Jews, generally, the state of things was hardly much better. They had, indeed, the form of true religion, but were in a great measure destitute of its spirit. The Pharisees were contented with the form; the Sadducees were skeptics; the Essenes were enthusiasts and mystics. Such being the state of the world, men were led to feel the need of some surer guide than either reason or tradition, and some better foundation of confidence than either heathen philosophers or Jewish sects could afford. Hence, when the glorious gospel was revealed, thousands of hearts, in all parts of the world, were prepared, by the grace of God, to exclaim, This is all our desire and all our salvation!

The history of the apostle Paul shows that he was prepared to act in such a state of society. In the first place, he was born, and probably educated in part, at Tarsus, the capital of Cilicia; a city almost on a level with Athens and Alexandria, for its literary zeal and advantages. In one respect, it is said by ancient writers to have been superior to either of them. In the other cities mentioned, the majority of students were strangers, but in Tarsus they were the inhabitants themselves.‹1› That Paul passed the early part of his life here is probable, because the trade which he was taught, in accordance with the custom of the Jews, was one peculiarly common in Cilicia. From the hair of the goats, with which that province abounded, a rough cloth was made, which was much used in the manufacture of tents. The knowledge which the apostle manifests of the Greek authors, 1 Corinthians 15:33; Titus 1:12, would also lead us to suppose that he had received at least part of his education in a Grecian city. Many of his characteristics, as a writer, lead to the same conclusion. He pursues, far more than any other of the sacred writers of purely Jewish education, the logical method in presenting truth. There is almost always a regular concatenation in his discourses, evincing the spontaneous exercise of a disciplined mind, even when not carrying out a previous plan. His epistles, therefore, are far more logical than ordinary letters, without the formality of regular dissertations. Another characteristic of his manner is, that in discussing any question, he always presents the ultimate principle on which the decision depends. These and similar characteristics of this apostle are commonly, and probably with justice, ascribed partly to his turn of mind, and partly to his early education. We learn from the Scriptures themselves, that the Holy Spirit, in employing men as his instruments in conveying truth, did not change their mental habits; he did not make Jews write like Greeks, or force all into the same mold. Each retained his own peculiarities of style and manner, and, therefore, whatever is peculiar to each, is to be referred, not to his inspiration, but to his original character and culture. While the circumstances just referred to, render it probable that the apostles habits of mind were in some measure influenced by his birth and early education in Tarsus, there are others (such as the general character of his style) which show that his residence there could not have been long, and that his education was not thoroughly Grecian. We learn from himself, that he was principally educated at Jerusalem, being brought up, as he says, at the feet of Gamaliel. (Acts 22:3).

This is the second circumstance in the providential preparation of the apostle for his work, which is worthy of notice. As Luther was educated in a Roman Catholic seminary, and thoroughly instructed in the scholastic theology of which he was to be the great opposer, so the apostle Paul was initiated into all the doctrines and modes of reasoning of the Jews, with whom his principal controversy was to be carried on. The early adversaries of the gospel were all Jews. Even in the heathen cities they were so numerous, that it was through them and their proselytes that the church in such places was founded. We find, therefore, that in almost all his epistles, the apostle contends with Jewish terrorists, the corrupters of the gospel by means of Jewish doctrines. Paul, the most extensively useful of all the apostles, was thus a thoroughly educated man; a man educated with a special view to the work which he was called to perform. We find, therefore, in this, as in most similar cases, that God effects his purposes by those instruments which he has, in the ordinary course of his providence, specially fitted for their accomplishment.

In the third place, Paul was converted without the intervention of human instrumentality, and was taught the gospel by immediate revelation. “I certify you, brethren,” he says to the Galatians, “that the gospel which was preached of me, is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” These circumstances are important, as he was thus placed completely on a level with the other apostles. He had seen the Lord Jesus, and could therefore be one of the witnesses of his resurrection; he was able to claim the authority of an original inspired teacher and messenger of God. It is obvious that he laid great stress upon this point, from the frequency with which he refers to it. He was thus furnished not only with the advantages of his early education, but with the authority and power of an apostle of Jesus Christ.

His natural character was ardent, energetic, uncompromising, and severe. How his extravagance and violence were subdued by the grace of God, is abundantly evident from the moderation, mildness, tenderness, and conciliation manifested in all his epistles. Absorbed in the one object of glorifying Christ, he was ready to submit to anything, and to yield any thing necessary for this purpose. He no longer insisted that others should think and act just as he did. So that they obeyed Christ, he was satisfied; and he willingly conformed to their prejudices, and tolerated their errors, so far as the cause of truth and righteousness allowed. By his early education, by his miraculous conversion and inspiration, by his natural disposition, and by the abundant grace of God, was this apostle fitted for his work, and sustained under his multiplied and arduous labors.

Origin and Condition of the Church at Rome

One of the providential circumstances which most effectually contributed to the early propagation of Christianity, was the dispersion of the Jews among surrounding nations. They were widely scattered through the East, Egypt, Syria, Asia Minor, Greece, and Italy, especially at Rome. As they were permitted, throughout the wide extent of the Roman Empire, to worship God according to the traditions of their fathers, synagogues were everywhere established in the midst of the heathen. The apostles, being Jews, had thus always a ready access to the people. The synagogues furnished a convenient place for regular assemblies, without attracting the attention or exciting the suspicion of the civil authorities. In these assemblies they were sure of meeting not only Jews, but the heathen also, and precisely the class of heathen best prepared for the reception of the gospel. The infinite superiority of the pure theism of the Old Testament Scriptures to any form of religion known to the ancients, could not fail to attract and convince multitudes among the pagans, wherever the Jewish worship was established. Such persons became either proselytes or “devout,” that is, worshippers of the true God. Being free from the inveterate national and religious prejudices of the Jews, and at the same time convinced of the falsehood of polytheism, they were the most susceptible of all the early hearers of the gospel. It was by converts from among this class of persons, that the churches in all the heathen cities were in a great measure founded. There is abundant evidence that the Jews were very numerous at Rome, and that the class of proselytes or devout persons among the Romans was also very large. Philo says (Legatio in Caium, p. 1041, ed. Frankf.) that Augustus had assigned the Jews a large district beyond the Tiber for their residence. He accounts for their being so numerous, from the fact that the captives carried thither by Pompey were liberated by their masters, who found it inconvenient to have servants who adhered so strictly to a religion which forbade constant and familiar intercourse with the heathen. Dion Cassius (Lib. 60, c. 6) mentions that the Jews were so numerous at Rome, that Claudius was at first afraid to banish them, but contented himself with forbidding their assembling together. That he afterwards, on account of the tumult which they occasioned, did banish them from the city, is mentioned by Suetonius (Vita Claudii, c. 25), and by Luke, Acts 18:2. That the Jews, on the death of Claudius, returned to Rome, is evident from the fact that Suetonius and Dion Cassius speak of their being very numerous under the following reigns: and also from the contents of this epistle, especially the salutations (Romans 16) addressed to Jewish Christians.

That the establishment of the Jewish worship at Rome had produced considerable effect on the Romans, is clear from the statements of the heathen writers themselves. Ovid speaks of the synagogues as places of fashionable resort; Juvenal (Satire 14) ridicules his countrymen for becoming Jews;‹2› and Tacitus (Hist. Lib. 5, chap. 5)‹3› refers to the presents sent by Roman proselytes to Jerusalem. The way was thus prepared for the early reception and rapid extension of Christianity in the imperial city. When the gospel was first introduced there, or by whom the introduction was effected, is unknown. Such was the constant intercourse between Rome and the provinces, that it is not surprising that some of the numerous converts to Christianity made in Judea, Asia Minor, and Greece, should at an early period find their way to the capital. It is not impossible that many who had enjoyed the personal ministry of Christ, and believed in his doctrines, might have removed or returned to Rome, and been the first to teach the gospel in that city. Still less improbable is it, that among the multitudes present at Jerusalem at the day of Pentecost, among whom were “strangers of Rome, Jews and proselytes,” there were some who carried back the knowledge of the gospel. That the introductory of Christianity occurred at an early period, may be inferred not only from the probabilities just referred to, but from other circumstances. When Paul wrote this epistle, the faith of the Romans was spoken of throughout the world, which would seem to imply that the church had already been long established. Aquila and Priscilla, who left Rome on account of the decree of Claudius banishing the Jews, were probably Christians before their departure; nothing at least is said of their having been converted by the apostle. He found them at Corinth, and being of the same trade, he abode with them, and on his departure took them with him into Syria.

The tradition of some of the ancient fathers, that Peter was the founder of the church at Rome, is inconsistent with the statements given in the Acts of the Apostles. Irenaeus (Haeres. 3:1) says, that “Matthew wrote his gospel, while Peter and Paul were in Rome preaching the gospel and founding the church there.” And Eusebius (Chron. ad ann. 2 Claudii) says, “Peter having founded the church at Antioch, departed for Rome, preaching the gospel.” Both these statements are incorrect. Peter did not found the church at Antioch, nor did he and Paul preach together at Rome. That Peter was not at Rome prior to Paul’s visit, appears from the entire silence of this epistle on the subject; and from no mention being made of the fact in any of the letters written from Rome by Paul during his imprisonment. The tradition that Peter ever was at Rome, rests on very uncertain authority. It is first mentioned by Dionysius of Corinth, in the latter half of the second century, and from that time it seems to have been generally receded. This account is in itself improbable, as Peter’s field of labor was in the East, about Babylon; and as the statement of Dionysius is full of inaccuracies. He makes Peter and Paul the founders of the church at Corinth, and makes the same assertion regarding the church at Rome, neither of which is true. He also says that Paul and Peter suffered martyrdom at the same time at Rome, which, from the silence of Paul respecting Peter, during his last imprisonment, is in the highest degree improbable.‹4› History, therefore, has left us ignorant of the time when this church was founded, and the persons by whom the work was effected.

The condition of the congregation may be inferred from the circumstances already mentioned, and from the drift of the apostle’s letter. As the Jews and proselytes were very numerous at Rome, the early converts, as might be expected, were from both these classes. The latter, however, seem greatly to have predominated, because we find no such evidence of a tendency to Judaism, as is supposed in the Epistle to the Galatians. Paul no where seems to apprehend that the church at Rome would apostatize, as the Galatian Christians had already done. And in Acts 14 and 15 his exhortations imply that the Gentile party were more in danger of oppressing the Jewish, than the reverse. Paul, therefore, writes to them as Gentiles (Romans 1:13) and claims, in virtue of his office as apostle to the Gentiles, the right to address them with all freedom and authority (Romans 15:16). The congregation, however, was not composed exclusively of this class; many converts, originally Jews, were included in their numbers, and those belonging to the other class were more or less under the influence of Jewish opinions. The apostle, therefore, in this, as in all his other epistles addressed to congregations similarly situated, refutes those doctrines of the Jews which were inconsistent with the gospel, and answers those objections which they and those under their influence were accustomed to urge against it. These different elements of the early churches were almost always in conflict, both as to points of doctrine and discipline. The Jews insisted, to a greater or less extent, on their peculiar privileges and customs; and the Gentiles disregarded, and at times despised the scruples and prejudices of their weaker brethren. The opinions of the Jews particularly controverted in this epistle are:

1. That connection with Abraham by natural descent, and by the bond of circumcision, together with the observance of the law, is sufficient to secure the favor of God.

2. That the blessings of the Messiah’s reign were to be confined to Jews and those who would consent to become proselytes.

3. That subjection to heathen magistrates was inconsistent with the dignity of the people of God, and with their duty to the Messiah as King.

There are clear indications in other parts of Scripture, as well as in their own writings, that the Jews placed their chief dependence upon the covenant of God with Abraham, and the peculiar rites and ordinances connected with it. The Baptist, when speaking to the Jews, tells them, “Say not, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham,” (Luke 3:8). It is clearly implied in this passage, that the Jews supposed that to have Abraham as their father was sufficient to secure the favor of God. The Rabbins taught that God had promised Abraham, that his descendants, though wicked, should be saved on account of his merit. Justin Martyr mentions this as the ground of confidence of the Jews in his day. “Your Rabbins,” he says, “deceive themselves and us, in supposing that the kingdom of heaven is prepared for all those who are the natural seed of Abraham, even though they be sinners and unbelieves.” (Dialogue with Trypho). They were accustomed to say, “Great is the virtue of circumcision; no circumcised person enters hell.” And one of their standing maxims was, “All Israel hath part in eternal life.”‹5›

The second leading error of the Jews was a natural result of the one just referred to. If salvation was secured by connection with Abraham, then none who were not united to their great ancestor could be saved. There is no opinion of the Jews more conspicuous in the sacred writings, than that they were greatly superior to the Gentiles; that the theocracy and all its blessings belonged to them; and that others could attain even an inferior station in the kingdom of the Messiah only by becoming Jews.

The indisposition of the Jews to submit to heathen magistrates, arose partly from their high ideas of their own dignity, and their contempt for other nations; partly from their erroneous opinions of the nature of the Messiah’s kingdom; and partly, no doubt, from the peculiar hardships and oppressions to which they were exposed. The prevalence of this indisposition among them is proved by its being a matter of discussion whether it was even lawful to pay tribute to Caesar; by their assertion that, as Abraham’s seed, they were never in bondage to any man; and by their constant tumults and rebellions, which led first to their banishment from Rome, and finally to the utter destruction of their city. The circumstance of the church at Rome, composed of both Jewish and Gentile converts; surrounded by Jews who still insisted on the necessity of circumcision, of legal obedience, and of connection with the family of Abraham, in order to salvation; and disposed on many points to differ among themselves sufficiently account for the character of this epistle.

Time and Place of its Composition

There are no sufficient data for fixing accurately and certainly the chronology of the life and writings of the apostle Paul. It is, therefore, in most cases, only by a comparison of various circumstances, that an approximation to the date of the principal events of his life can be made. With regard to this epistle, it is plain, from its contents, that it was written just as Paul was about to set out on his last journey to Jerusalem. In the fifteenth chapter he says, that the Christians of Macedonia and Achaia had made a collection for the poor saints in Jerusalem, and that he was on this eve of his departure for that city (Acts 15:25). This same journey is mentioned in Acts 15, and occurred most probably in the spring (see Acts 20:16) of the year 58 or 59. This date best suits the account of his long imprisonment, first at Cesarea, and then at Rome, of four years, and his probable liberation in 62 or 63. His subsequent labors and second imprisonment would fill up the intervening period of two or three years, to the date of his martyrdom, towards the close of the reign of Nero. That this epistle was written from Corinth, appears from the special recommendation of Phebe, a deaconess of the neighboring church, who was probably the bearer of the letter (Romans 16:1); from the salutations of Erastus and Gaius, both residents of Corinth, to the Romans (Romans 16:23); compare 2 Timothy 4:20 and 1 Corinthians 1:14; and from the account given in Acts 20:2, Acts 20:3, of Paul’s journey through Macedonia into Greece, before his departure for Jerusalem, for the purpose of carrying the contributions of the churches for the poor in that city.

Authenticity of the Epistle

That this epistle was written by the apostle Paul, admits of no reasonable doubt.

1. It, in the first place, purports to be his. It bears his signature, and speaks throughout in his name.

2. It has uniformly been recognized as his. From the apostolic age to the present time, it has been referred to, and quoted by a regular series of authors, and recognized as of divine authority in all the churches. It would be requisite, in order to disprove its authenticity, to account satisfactorily for these facts, on the supposition of the epistle being spurious. The passages in the early writers, in which this epistle is alluded to or cited, are very numerous, and may be seen in Eardner’s Credibility, Vol. 2.

3. The internal evidence is no less decisive in its favor.

(a) In the first place, it is evidently the production of a Jew, familiar with the Hebrew text and the Septuagint version of the Old Testament, because the language and style are such as no one, not thus circumstanced, could adopt; and because the whole letter evinces such an intimate acquaintance with Jewish opinions and prejudices.

(b It agrees perfectly in style and manner with the other epistles of this apostle.

(c) It is, in the truth and importance of its doctrines, and in the elevation and purity of its sentiments, immeasurably superior to any uninspired production of the age in which it appeared. A comparison of the genuine apostolic writings with the spurious productions of the first and second centuries, affords one of the strongest collateral evidences of the authenticity and inspiration of the former.

(d) The incidental or undesigned coincidences, as to matters of fact, between this epistle and other parts of the New Testament, are such as to afford the clearest evidence of its having proceeded from the pen of the apostle. Compare Romans 15:25-31 with Acts 20:2, Acts 20:3, Acts 24:17; 1 Corinthians 16:1-4; 2 Corinthians 8:1-4, 2 Corinthians 9:2. Romans 16:21-23 with Acts 20:4. Romans 16:3 et seq. with Acts 18:2, Acts 18:18-26; 1 Corinthians 16:19 etc. (see Paley’s Horae Paulinae).

4. Besides these positive proofs, there is the important negative consideration, that there are no grounds for questioning its authenticity. There are no discrepancies between this and other sacred writings; no counter testimony among the early Fathers; no historical or critical difficulties which must be solved before it can be recognized as the work of Paul. There is, therefore, no book in the Bible, and there is no ancient book in the world, of which the authenticity is more certain than that of this epistle.

Analysis of the Epistle

The epistle consists of three parts. The first, which includes the first eight chapters, is occupied in the discussion of the doctrine of justification and its consequences. The second, embracing Romans 9-11, treats of the calling of the Gentiles, the rejection and future conversion of the Jews. The third consists of practical exhortations and salutations to the Christians at Rome.

The first part the apostle commences by saluting the Roman Christians, commending them for their faith, and expressing his desire to see them, and his readiness to preach the gospel at Rome. This readiness was founded on the conviction that the gospel revealed the only method by which men can be saved, viz., by faith in Jesus Christ, and this method is equally applicable to all mankind, Gentiles as well as Jews, Romans 1:1-17. Paul thus introduces the two leading topics of the epistle.

In order to establish his doctrine respecting justification, he first proves that the Gentiles cannot be justified by their own works, Romans 1:18-32; and then establishes the same position in reference to the Jews, Romans 2; 3:1-20. Having thus shown that the method of justification by works is unavailable for sinners, he unfolds that method which is taught in the gospel, Romans 3:21-31. The truth and excellence of this method he confirms in Romans 4 and 5. The obvious objection to the doctrine of gratuitous acceptance, that it must lead to the indulgence of sin, is answered, and the true design and operation of the law are exhibited in Romans 6 and 7; and the complete security of all who confide in Christ is beautifully unfolded in Romans 8.

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

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

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

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

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

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

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

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

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

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

The second part of the epistle relates to the persons to whom the blessings of Christ’s kingdom may properly be offered, and the purposes of God respecting the Jews. In entering upon this subject, the apostle after assuring his kindred of his affection, establishes the position that God has not bound himself to regard as his children all the natural descendants of Abraham, but is at perfect liberty to choose whom he will to be heirs of his kingdom. The right of God to have mercy on whom he will have mercy, he proves from the declarations of Scripture, and from the dispensations of his providence. He shows that this doctrine of the divine sovereignty is not inconsistent with the divine character or man’s responsibility, because God simply chooses from among the undeserving whom he will as the objects of his mercy, and leaves others to the just recompense of their sins, Romans 9:1-24.

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

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

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

The epistle concludes with some account of Paul’s labors and purposes, Romans 15:14-33, and with the usual salutations, Romans 16.

Chapter I

Contents

This chapter consists of two parts. The first extends to the close of Romans 1:17, and contains the general introduction to the epistle. The second commences with Romans 1:18, and extends to the end of the chapter: it contains the argument of the apostle to prove that the declaration contained in Romans 1:16, Romans 1:17, that justification can only be obtained by faith, is true with regard to the heathen.

Romans 1:1-17

Analysis

This section consists of two parts. The first from Romans 1:1-7 inclusive, is a salutatory address; the second, from Romans 1:8-17, is the introduction to the epistle. Paul commences by announcing himself as a divinely commissioned teacher, set apart to the preaching of the gospel, Romans 1:1. Of this gospel, he says,

1. That it was promised, and of course partially exhibited in the Old Testament, Romans 1:2.

2. That its great subject was Jesus Christ, Romans 1:3. Of Christ he says, that he was, as to his human nature, the Son of David; but as to his divine nature, the Son of God, Romans 1:3, Romans 1:4. From this Divine Person he had received his office as an apostle. The object of this office was to bring men to believe the gospel; and it contemplated all nations as the field of its labor, Romans 1:5. Of course the Romans were included, Romans 1:6. To the Roman Christians, therefore, he wishes grace and peace, Romans 1:7. Thus far the salutation.

Having shown in what character, and by what right he addressed them, the apostle introduces the subject of his letter by expressing to them his respect and affection. He thanks God, not only that they believed, but that their faith was universally known and talked of, Romans 1:8. As an evidence of his concern for them, he mentions,

1. That he prayed for them constantly, Romans 1:9.

2. That he longed to see them, Romans 1:10, Romans 1:11.

3. That this wish to see them arose from a desire to do them good, and to reap some fruit of his ministry among them, as well as among other Gentiles, Romans 1:12, Romans 1:13.

Because he was under obligation to preach to all men, wise and unwise, he was therefore ready to preach even at Rome, Romans 1:14, Romans 1:15. This readiness to preach arose from the high estimate he entertained of the gospel. And his reverence for the gospel was founded not on its excellent system of morals merely, but on its efficacy in saving all who believe, whether Jews or Gentiles, Romans 1:16. This efficacy of the gospel arises from its teaching the true method of justification, that is, the method of justification by faith, Romans 1:17. It will be perceived how naturally and skillfully the apostle introduces the two great subjects of the epistle — the method of salvation, and the persons to whom it may properly be offered.

Commentary

Romans 1:1

Paul, a servant of Jesus Christ, called an apostle. Agreeably to the ancient mode of epistolary address, the apostle begins with the declaration of his name and office. It was his office which gave him the right to address the believers at Rome, and elsewhere, with that tone of authority which pervades all his epistles. Speaking as the messenger of Christ, he spake as he spake, as one having authority, and not as an ordinary teacher.

The original name of the apostle was Saul, ùÈÑàåÌì demanded. He is first called Paul in Acts 13:9. As this change of his name is mentioned in the paragraph which contains the account of the conversion of Sergius Paulus, the proconsul of Cyprus, some have supposed that the name was assumed in compliment to that distinguished convert. This supposition does not seem to accord with the apostle’s character, and is, on other grounds, less probable than either of the two following. First, as it was not unusual, among the Jews, to change the name of a person in consequence of some remarkable event, as in the case of Abraham and Jacob, Genesis 17:5; Genesis 32:28; or when he was advanced to some new office or dignity, Genesis 41:45; Daniel 1:6, Daniel 1:7; so that a new name is sometimes equivalent to a new dignity, Revelation 2:17 it may be supposed that the apostle received the name of Paul, when called to the office of an apostle. This supposition is favored by the consideration that he received the name soon after he entered upon the public exercise of his apostleship, and by the fact that Simon was called Cephas when called to be an apostle, John 1:42; Matthew 10:2, and that James and John were called Boanerges, Mark 3:17. Hence Theophylact says that it was in order that even in this matter, he should not be behind the very chief of the apostles, that Saul was called Paul. Second, as it was very common for those Jews who had much intercourse with the heathen to bear two names, one Jewish and the other Greek or Roman, which names were sometimes entirely distinct, as Hillel and Pollio, sometimes nearly related as Silas and Silvanus, it is very probable that this was the case with the apostle. He was called Saul among the Jews, and Paul among the Gentiles; and as he was the Apostle of the Gentiles, the latter name became his common designation. As this change was, however, made or announced at an epoch in the apostle’s history, Acts 13:9 the two explanations may be united. “The only supposition,” says Dr. J. A. Alexander, in his comment on Acts 13:9 “which is free from all these difficulties, and affords a satisfactory solution of the facts in question, is, that this was the time fixed by Divine authority for Paul’s manifestation as Apostle of the Gentiles, and that this manifestation was made more conspicuous by its coincidence with his triumph over a representative of unbelieving and apostate Judaism, and the conversion of an official representative of Rome, whose name was identical with his own apostolic title.”

In calling himself a servant (bondsman) of Jesus Christ, he may have intended either to declare himself the dependent and worshipper of Christ, as all Christians are servants (slaves) of Christ, Ephesians 6:6; or to express his official relation to the church as the minister of Christ. This is the more probable explanation, because, in the Old Testament òÆáÆã éÀçåÈÉä, servant of the Lord, is common official designation of any one employed in the immediate service of God, Joshua 1:1, Joshua 24:29; Jeremiah 29:19; Isaiah 42:1; and because in the New Testament we find the same usage, not only in the beginning of several of the epistles, as “Paul and Timothy, the servants of Jesus Christ,” Philippians 1:1, “James, the servant of God and of Jesus Christ” James 1:1, “Peter, a servant and apostle of Jesus Christ,” 2 Peter 1:1; but also in other cases where the word δοῦλος is interchanged with διάκονος minister. Comp. Colossians 1:7, Colossians 4:7, Colossians 4:12. It is, therefore, a general official designation of which in the present case, apostle is the specific explanation. “Apostolatus ministerii est species.” Calvin. It has also been properly remarked, that as the expression, servant of Christ, implies implicit obedience and subjection, it supposes the Divine authority of the Redeemer. That is, we find the apostle denying that he was the servant of men, rejecting all human authority as it regards matters of faith and duty, and yet professing the most absolute subjection of conscience and reason to the authority of Jesus Christ.

κλητός ἀπόστολὁ, called an apostle. Paul was not only a servant of Christ, but by Divine appointment an apostle. This idea is included in the word κλητός; which means not only called, but chosen, appointed; and the κλῆσις, or vocation, as well of believers to grace and salvation, as of the apostles to their office is uniformly ascribed to God or Christ; see Galatians 1:1; 1 Corinthians 1:1; Titus 1:1; Galatians 1:15. As the immediate call of Christ was one of the essential requisites of an apostle, Paul means to assert in the use of the word κλητός that he was neither self-appointed nor chosen by men to that sacred office.

The word ἀπόστολος; occurs in its original sense of messenger in several cases in the New Testament. John 13:16 οὐκ ἔστι ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν. Philippians 2:25 — Επαφρόδιτον … ὑμῶν δε ἀπόστολον. Comp. Philippians 4:18. In 2 Corinthians 8:23 Paul, speaking of the brethren who were with him, calls them ἀπόστολοι ἐκκλησιῶν; τουτέστιν says Chrysostom, ὑπο ἐκκλησιῶν πεμφθέντες. Theophylact adds, καὶ χειροτονηθέντεϚ. Our translators, therefore, are doubtless correct in rendering this phrase, messengers of the churches. As a strict official designation, the word apostle is confined to those men selected and commissioned by Christ himself to deliver in his name the message of salvation. It appears from Luke 6:13, that the Savior himself gave them this title. “And when it was day, he called his disciples, and of them he chose twelve, whom also he named apostles.” If it be asked why this name was chosen, it is perhaps enough to say, that it was peculiarly appropriate. It is given to those who were sent by Christ to perform a particular service, who were therefore properly called messengers. There is no necessity to resort for an explanation of the term, to the fact that the word îÇìÀàÈêÀ messenger, was applied sometimes to the teachers and ministers of the synagogue, sometimes to plenipotentiaries sent by the Sanhedrim to execute some ecclesiastical commission.

The apostles, then, were the immediate messengers of Christ, appointed to bear testimony to what they had seen and heard. “Ye also shall bear witness,” said Christ, speaking to the twelve, “because ye have been with me from the beginning” (John 15:27). This was their peculiar office; hence when Judas fell, one, said Peter, who has companioned with us all the time that the Lord Jesus went in and out among us, must be ordained to be a witness with us of his resurrection. Acts 1:21. To be an apostle, therefore, it was necessary to have seen Christ after his resurrection, 1 Corinthians 9:1, and to have a knowledge of his life and doctrines derived immediately from himself. Without this no man could be a witness, he would only report what he had heard from others, he could bear no independent testimony to what he himself had seen and heard. Christ, therefore, says to his disciples, after his resurrection, “Ye shall be my witnesses,” Acts 1:8, and the apostles accordingly constantly presented themselves in this character. Acts 2:32, Acts 3:15, Acts 13:31. “We are witnesses,” said Peter, speaking of himself and fellow-apostles, “of all things which he did, both in the land of Judea, and in Jerusalem.” Acts 10:39. When Paul was called to be an apostle, the Savior said to him, “I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee.” Acts 26:16. We accordingly find, that whenever Paul was called upon to defend his apostleship, he strenuously asserted that he was appointed not of men nor by man, but by Jesus Christ; and as to his doctrines, that he neither received them of man, neither was he taught them, but by revelation of Jesus Christ. Galatians 1:12.

As the testimony which the Apostles were to bear related to all that Jesus had taught them, it was by preaching the gospel that they discharged their duty as witnesses. Hence Paul says, “Christ sent me not to baptize but to preach the gospel.” 1 Corinthians 1:17. To the elders of Ephesus he said, “I count not my life dear unto me, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God.” Acts 20:24.

To give authority to this testimony the apostles were inspired, and as religious teachers infallible. John 14:26, John 16:13. They had the power of working miracles, in confirmation of their mission. Matthew 10:8 and the Acts of the Apostles passim. This power they could communicate to others by the laying on of their hands. Acts 9:15, Acts 9:17, Acts 9:18; Acts 19:6. This is what is meant by giving the Holy Ghost, for the apostles never claimed the power of communicating the sanctifying influences of the Spirit. Nor was the power of giving the Spirit, in the sense above-mentioned, peculiar to them, for we read that Ananias, a disciple, was sent to Paul that he might receive the Holy Ghost. Acts 9:17. The apostles seem also to have had the gift of “discerning spirits,” 1 Corinthians 12:10 and of remitting sins, John 20:23. They ordained presbyters over the congregations gathered by their ministry, Acts 14:23, etc.; and exercised a general jurisdiction over the churches. 1 Corinthians 5:3-5; 2 Corinthians 10:6, 2 Corinthians 10:8, 2 Corinthians 10:11; 1 Timothy 1:20. The apostles, therefore, were the immediate messengers of Jesus Christ, sent to declare his gospel, endued with the Holy Spirit, rendering them infallible as teachers, and investing them with miraculous powers, and clothed with peculiar prerogatives in the organization and government of the Church.

It is in explanation of his apostolic office, and in the further assertion of his divine commission that Paul adds, ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ, separated unto the gospel of God. — Αφορίζειν is to limit off, to separate, to select from among others. It is so used in Leviticus 20:24, Leviticus 20:26, “I am the Lord your God, which have separated you from other people.” In the same sense, in Galatians 1:15, “when it pleased God, who separated me from my mother’s womb;” that is, who singled me out, or chose me. It is obvious, therefore, that the apostle here refers to his appointment by God to his office. In Acts 13:2, it is said, “Separate (ἀφορίσατε) unto me Barnabas and Saul,” where a separation not to the ministry, much less to the apostleship, but to a special mission is referred to. Paul’s designation to office was neither of man, nor by man, Galatians 1:1. The words εἰς εὐαγγέλιον, unto the gospel, express the object to which he was devoted when thus separated from the mass of his brethren; it was to preach the gospel. The divine origin of the gospel is asserted in calling it the gospel of God. It is the glad annunciation which God makes to men of the pardon of sin, of restoration to his favor, of the renovation of their nature, of the resurrection of the body, and of eternal life.

return to '

The Apostle's Commission (58 AD)

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 (Ro 1:1): 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, Ac 9:15. 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, 1Co 15:9. 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 (Ga 1:15), separated from his mother's womb, by an immediate direction of the Spirit, and a regular ordination according to that direction (Ac 13:2,3), 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 (Ro 1:2); 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, Ro 1:3,4. 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 (Ro 1:3), that is, born of the virgin Mary, who was of the house of David (Lu 1:27), as was Joseph his supposed father, Lu 2:4. David is here mentioned, because of the special promises made to him concerning the Messiah, especially his kingly office; 2Sa 7:12, Ps 132:11, Lu 1:32,33. (2.) His divine nature: Declared to be the Son of God (Ro 1:4), 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, 1Pe 3:18, 2Co 13:4), 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, Mt 12:39,40. 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 (Ro 1:5); 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 3:8. 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, Ro 11:13. 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 Ro 3:27. 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, Ro 1:6. 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 1:3. 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 (Ro 1:7): 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 (Ro 1:7): 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.