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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.

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Romans 1:2

Which he promised afore. That is, the gospel which Paul was sent to preach, was the same system of grace and truth, which from the beginning had been predicted and partially unfolded in the writings of the Old Testament. The reason why the Apostle here adverts to that fact probably was, that one of the strongest proofs of the divine origin of the gospel is found in the prophecies of the Old Testament. The advent, the character, the work, the kingdom of the Messiah, are there predicted, and it was therefore out of the Scriptures that the apostles reasoned, to convince the people that Jesus is the Christ; and to this connection between the two dispensations they constantly refer, in proof of their doctrines. See Romans 3:21; Romans 4:3; Romans 9:27, Romans 9:33; Romans 10:11, Romans 10:20. Comp. Luke 24:44; John 12:16; Acts 10:43.

By his prophets in the Holy Scriptures. As in Scripture the term προφήτἡ, Hebrews ðÈáÄéà, is applied to any one who spake by inspiration as the ambassador of God and the interpreter of his will; προφητῶν here includes all the Old Testament writers, whether prophets in the strict sense of the term, or teachers, or historians. Meyer indeed insists that the line of the prophets begins with Samuel according to Acts 3:24 — “all the prophets from Samuel, and those who follow after,” and therefore that the earlier writers of the Old Testament are not here included. But Moses was a prophet, and what is here expressed by the words “his prophets,” is explained by the phrase “the law and the prophets,” in Romans 3:21.

By the Holy Scriptures must of course be understood, those writings which the Jews regarded as holy, because they treated of holy things, and because they were given by the inspiration of the Holy Ghost.

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Romans 1:3

Concerning his Son. These words are either to be connected with εὐαγγέλιον, the gospel concerning his Son; or with προεπηγγείλατο, which he promised concerning his Son. The sense in either case is much the same. As most commentators and editors regard the second verse as a parenthesis, they of course adopt the former construction; but as there is no necessity for assuming any parenthesis, the natural grammatical connection is with προεπηγγείλατο. The personal object of the ancient promises is the Son of God.

It is a well known scriptural usage, that the designations employed in reference to our Lord are sometimes applied to him as a historical person, God and man, and sometimes exclusively to one or the other of the two natures, the divine and human, which enter into the constitution of the theanthropos. Thus the term Son designates the Logos in all those passages in which he is spoken of as the Creator of all things; at other times it designates the incarnate Logos; as when it is said, “the Son shall make you free.” Sometimes the same term is used in the same passage in reference fist to the incarnate Word, and then to the Word as the second person of the Trinity. Thus in Hebrews 1:2 it is said, “Hath spoken unto us by his Son, (the historical person, Jesus Christ,) by whom (the eternal Word) he made the worlds.” So here “concerning his Son,” means the Son of God as clothed in our nature, the Word made flesh; but in the next clause, “declared to be the Son of God,” the word Son designates the divine nature of Christ. In all cases, however, it is a designation implying participation of the divine nature. Christ is called the Son of God because he is consubstantial with the Father, and therefore equal to him in power and glory. The term expresses the relation of the second to the first person in the Trinity, as it exists from eternity. It is therefore, as applied to Christ, not a term of office, nor expressive of any relation assumed in time. He was and is the Eternal Son. This is proved from John 1:1-14, where the term υἱός is interchanged with λόγος. It was the Son, therefore, who in the beginning was with God, who was God, who created all things, in whom was life, who is the light of men, who is in the bosom of the Father. In John 5:17-31, Christ calls himself the Son of God, in a sense which made him equal to the Father, having the same power, the same authority, and a right to the same honor. In John 10:29-42, Christ declares God to be his Father in such a sense as to make himself God, one with the Father; and he vindicates his claim to this participation of the divine nature by appealing to his works. In Colossians 1:13-17, he is said as Son to be the image of the invisible God, the exact exemplar, and of course the reveler of the Divine nature; the Creator of all things that are in heaven and that are in earth, visible and invisible. In Hebrews 1:4-6, the title Son is adduced as proof that he is superior to the angels, and entitled to their worship. He is therefore called God’s proper Son, ἴδιος, Romans 8:32 (comp. πατέρα ἴδιον ἔλεγεν τὸν θεόν, John 5:18); his own Son, ἑαυτοῦ, Romans 8:3; his only begotten Son, μονογενής, John 1:14, John 1:18; John 3:16, John 3:18; 1 John 4:9. Hence giving, sending, not sparing this Son, is said to be the highest conceivable evidence of the love of God, John 3:16; Romans 8:32; 1 John 4:9. The historical sense of the terms λόγος, εἰκών, υἱός, πρωτοτόκος, as learned from the Scriptures and the usus loquendi of the apostolic age, shows that they must, in their application to Christ, be understood of his Divine nature.

Who was made of the seed of David. As γίνομαι, from the assumed theme γένω, to beget, signifies to begin to be, to come into existence, it is often used in reference to descent or birth, γενόμενον ἐκ γυναικός, Galatians 4:4; ης ἐγενήθητε τέκνα, 1 Peter 3:6. “Made of the seed of David,” is therefore equivalent to “born of the seed of David.” That the Messiah was to be of the family of David, was predicted in the Old Testament, and affirmed in the New. Isaiah 9:1; Jeremiah 23:5; Matthew 22:45; John 7:42; Acts 13:23.

The limitation κατὰ σάρκα, according to the flesh, obviously implies the superhuman character of Jesus Christ. Were he a mere man, it had been enough to say that he was of the seed of David; but as he is more then man, it was necessary to limit his descent from David to his human nature. That the word σάρξ here means human nature is obvious both from the scriptural usage of the word, and from the nature of the case. See John 1:14; Romans 9:5; 1 Timothy 3:16; 1 John 4:2, 1 John 4:3. It is not the flesh or body, as opposed to the soul, but the human, as opposed to the divine nature, that is intended. Neither does σάρξ here mean the purely material element with its organic life, the σῶμα and ψυχή, to the exclusion of the πνεῦμα or rational principle, according to the Apollinarian doctrine, but the entire humanity of Christ, including “a true body and a reasonable soul.” This is the sense of the word in all the parallel passages in which the incarnation is the subject. As when it is said, “The Word was made flesh,” John 1:14; or, “God was manifested in the flesh,” 1 Timothy 3:16. These are explained by saying, “He was found in fashion as a man,” Philippians 2:8. The word therefore includes everything which constitutes the nature which a child derives from its progenitors.

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Romans 1:4

Declared to the Son of God. The word ὁρίζειν means,

1. To limit, or bound, and, in reference to ideas, to define.

2. To determine. Luke 22:22; Acts 2:23; Hebrews 4:7.

3. To appoint, or constitute. Acts 10:42.

ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν. Acts 17:31. This last sense is given by some few commentators to ὁρισθέντος in this passage. The apostle would then say that Christ was appointed, or constituted the Son of God, by or after his resurrection. But this is inconsistent with what he elsewhere teaches, viz., that Christ was the Son of God before the foundation of the world, Colossians 1:15. As shown above, Son of God is not a title of office, but of nature, and therefore Christ cannot be said to have been constituted the Son of God. This interpretation also would involve the latter part of the verse in great difficulties. Hence even those commentators who most strenuously insist on adhering to the signification of words, are constrained, ex necessitate loci, to understand ὁρισθέντος here declaratively, or in reference to the knowledge of men. That is, when Christ is said to be constituted the Son of God, we are not to understand that he became or was made Son, but was, in the view of men, thus determined.‹6›

The vulgate reads, qui praedestinatus est, which version is followed by most of the Roman Catholic interpreters, and by Grotius. This rendering is probably founded on the reading προορισθέντος, which, although old, has little evidence in its favor. Neither is the sense thus expressed suited to the context. Christ was not predestined to be the Son of God. He was such from eternity.

With power; τουτέστι, says Theophylact, ἀπὸ τῆς δυνάμεως τῶν σημείων ῶν ἐποίει; Theodoret also understands these words to refer to the miracles which Jesus, by the power of the Holy Ghost, wrought in confirmation of his claim to be the Son of God. The former of these commentators takes ἐν δυνάμει, κατὰ πνεῦμα, ἐξ ἀναστάσεως, as indicating three distinct sources of proof of the Sonship of Christ. He was proved by his miraculous power, by the Holy Spirit either as given to him, or as by him given to his people (the latter is Theophylact’s view), and by his resurrection, to be the Son of God. But the change of the prepositions, and especially the antithetical structure of the sentence, by which κατὰ πνεῦμα is obviously opposed to κατὰ σάρκα, are decisive objections to this interpretation. Others propose to connect ἐν δυνάμει ωιτη υἱοῦ, Son in power, for powerful Son; a more common and more natural construction is to connect them with ὁρισθέντος, proved, or declared with power, for powerfully, effectually proved to be the Son of God. He was declared with emphasis to be the Son of God, ita ut ejus rei plenissima et certissima sit fides, Winzer.

According to the Spirit of holiness. As just remarked, these words are in antithesis with κατὰ σάρκα; as to the flesh he was the Son of David, as to the Spirit the Son of God. As σάρξ means his human nature, πνεῦμα can hardly mean anything else than the higher or divine nature of Christ. The word πνεῦμα may be taken in this sense in 1 Timothy 3:16 ἐδικαιώθη ἐν πνεύματι, justified by the Spirit, i.e., he was shown to be just, his claims were all sustained by the manifestations of his divine nature, i.e., of his divine power and authority. Hebrews 9:14 ὃς διὰ πνεύματος αἰωνίου, who with an eternal Spirit offered himself unto God. 1 Peter 3:18 is a more doubtful passage. The genitive ἁγιωσύνἡ is a qualification of πνεῦμα, Spirit of holiness; the Spirit whose characteristic is holiness. This expression seems to be here used, to prevent ambiguity, as Holy Spirit is appropriated as the designation of the third person of the Trinity. As the word holy often means august, venerandus, so ἁγιωσύνη expresses that attribute of a person which renders him worthy of reverence; πνεῦμα ἁγιωσύνἡ is therefore, Spiritus summe venerandus, the θεότἡ, divine nature, or Godhead, which dwelt in Jesus Christ; the Logos, who in the beginning was with God, and was God, and who became flesh and dwelt among us. That πνεῦμα does not here mean the spiritual state of exaltation of Christ, is plain; first, because the word is never so used elsewhere; and, secondly, because it is inconsistent with the antithesis to κατὰ σάρκα. Those who understand the phrase “Spirit of holiness” to refer to the Holy Spirit, either, as before remarked, suppose that the apostle refers to the evidence given by the Spirit to the Sonship of Christ, hence Calvin renders κατὰ πνεῦμα per Spiritum; or they consider him as appealing to the testimony of the Spirit as given in the Scriptures. ‘Christ was declared to be the Son of God, agreeably to the Spirit.’ To both these views, however, the same objection lies, that it destroys the antithesis.

ἐξ ἀναστάσεως νεκρῶν, is rendered by Erasmus, Luther, and others, after the resurrection from the dead. It was not until Christ had risen that the evidence of his Sonship was complete, or the fullness of its import known even to the apostles. But it is better suited to the context, and more agreeable to the Scripture, to consider the resurrection itself, as the evidence of his Sonship. It was by the resurrection that he was proved to be the Son of God. “God,” says the apostle, “will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all, in that he hath raised him from the dead.” Acts 17:31. The apostle Peter also says, that “God hath begotten us to a lively hope by the resurrection of Jesus Christ from the dead.” 1 Peter 1:3. Comp. 1 Peter 3:21; Acts 13:35; Acts 26:23; 1 Corinthians 15:20. In these and many other passages the resurrection of Christ is represented as the great conclusive evidence of the truth of all that Christ taught, and of the validity of all his claims. If it be asked how the resurrection of Christ is a proof of his being the Son of God, it may be answered, first, because he rose by his own power. He had power to lay down his life, and he had power to take it again, John 10:18. This is not inconsistent with the fact taught in so many other passages, that he was raised by the power of the Father, because what the Father does the Son does likewise; creation, and all other external works, are ascribed indifferently to the Father, Son, and Spirit. But in the second place, as Christ had openly declared himself to be the Son of God, his rising from the dead was the seal of God to the truth of that declaration. Had he continued under the power of death, God would thereby have disallowed his claim to be his Son; but as he raised him from the dead, he publicly acknowledged him; saying, Thou art my Son, this day have I declared thee such. “If Christ be not right, then is our preaching vain,” says the apostle, “and your faith is also vain. But now is Christ risen, and become the first fruits of them that slept.”

Jesus Christ our Lord. These words are in apposition with τοῦ υἱοῦ αὐτοῦ of the third verse; “his Son, Jesus Christ our Lord.” All the names of Christ are precious to his people. He is called Jesus, Savior, because he saves his people from their sins, Matthew 1:21. The name Christ, i.e., Messiah, Anointed, connects him with all the predictions and promises of the Old Testament. He is the anointed prophet, priest, and king, to whom all believing eyes had been so long directed, and on whom all hopes centered. He is κύριος ἡμῶν our Lord. This word indeed is often used as a mere term of respect, equivalent to Sir, but as it is employed by the lxx, as the common substitute of Jehovah, or rather as the translation of àÂãåÉðÈé, adonai, in the sense of supreme Lord and possessor, so it is in the New Testament applied in the same sense to Christ. He is our supreme Lord and possessor. We belong to him, and his authority over us is absolute, extending to the heart and conscience as well as to the outward conduct; and to him every knee shall bow and every tongue confess that he is Lord, to the glory of God the Father. He, then, who in this exalted sense is our Lord, is, as to his human nature, the Son of David, and, as to his Divine nature, the Son of God.

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Romans 1:5

Through whom we have received grace and apostleship. As it was of the utmost importance that Paul’s authority as an apostle should be acknowledged in the Church, he here repeats the assertion that he received his office immediately from Jesus Christ, whose exalted character as the Son of God and our supreme Lord he had just declared. Though δἰ οὗ properly means through whom, by whose instrumentality, the preposition must here be taken in a more general sense as indicating the source from whom. Comp. Galatians 1:1 διὰ θεοῦ πατρός. Romans 11:36; 1 Corinthians 1:9. The words χάριν καὶ ἀποστολήν may either be taken together and rendered the favor of the apostleship, or each word may be taken separately. Then χάρις refers to the kindness of God manifested to the apostle in his conversion and vocation. ‘Through whom we received grace, favor in general, and specially, the apostleship.’

Unto the obedience of faith. These words express the object of the apostleship; πίστεως is either the genitive of apposition, “obedience which consists in faith;” or it is the genitive of the source, “obedience which flows from faith;” or it is the genitive of the object, “obedience to faith;” i.e., to the gospel. In favor of the last interpretation reference may be made to 2 Corinthians 10:5. ης ὑπακοὴ τοῦ Χριστοῦ; 1 Peter 1:22 ης ὑπακοὴ τῆς ἀληθείας, obedience to the truth. See Galatians 1:23; Acts 6:7; Judges 1:3 for examples of the use of πίστίς in this objective sense. The subjective sense, however, of the word πίστις in the New Testament is so predominant that it is safest to retain it in this passage. The obedience of faith is that obedience which consists in faith, or of which faith is the controlling principle. The design of the apostleship was to bring all nations so to believe in Christ the Son of God that they should be entirely devoted to his service. The sense is the same if πίστις be taken objectively, understood, however, not of the gospel, but of the inward principle of faith to which the nations were to be obedient. Among all nations. The apostles were not diocesans restricted in jurisdiction to a particular territory. Their commission was general. It was to all nations. If these words are connected with we received, they express directly the extent of the apostle’s mission, ‘We have received a mission among all nations.’ If, as is much more natural, on account of their position, they are connected with the immediately preceding words, they express the same idea indirectly; his office was to promote obedience to the faith among all nations. For his name. That is for the sake of (ὑπέρ) his name or glory. These words are most naturally connected with the whole preceding verse, and express the final end of the apostleship, viz., the honor of Christ. It was to promote the knowledge and glory of Christ that Paul had received his office and labored to make the nations obedient to the gospel.

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Romans 1:6

Among whom are ye also. The apostle thus justifies his addressing the Church at Rome in his official character. If the commission which he had received extended to all nations, he was not transcending its limits in writing as an apostle to any church, though it had not been founded by his instrumentality, nor enjoyed his personal ministry. Called of Jesus Christ. This may mean, Those whom Christ has called. But as the κλῆσις, or vocation of believers, is generally in the New Testament referred to God, the meaning probably is, The called who belong to Christ. Qui Dei beneficio estis Jesu Christi, Beza. The word κλητός is never in the epistles applied to one who is merely invited by the external call of the gospel. Οις κλητοί, the called, means the effectually called; those who are so called by God as to be made obedient to the call. Hence the κλητοί are opposed to those who receive and disregard the outward call. Christ, though an offense to the Jews and Greeks, is declared to be (τοῖς κλητοῖϚ) to the called the wisdom and power of God, 1 Corinthians 1:24. Hence, too, κλητοί and ἐκλεκτοί are of nearly the same import; κατὰ πρόθεσιν κλητοί, Romans 8:28; comp. Romans 9:11; 1 Corinthians 1:26, 1 Corinthians 1:27. We accordingly find κλητοί used as a familiar designation of believers, as in Revelation 17:14 οις μετ- αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί. See Judges 1:1. Comp. Romans 8:30; Romans 9:24; 1 Corinthians 1:9; 1 Corinthians 7:17 et seq., Galatians 1:15; Ephesians 4:1; Colossians 3:15; 1 Thessalonians 2:12; 1 Thessalonians 5:24; 2 Timothy 1:9. In these and in many other passages, the verb καλέω expresses the inward efficacious call of the Holy Spirit.

Theophylact remarks that the word κλητοί is applied to Christians, since they are drawn by grace, and do not come of themselves. God, as it were, anticipates them. The same remark may be made of most of the other terms by which believers are designated. They all more or less distinctly bring into view the idea of the agency of God in making them to differ from others. They are called ἐκλεκτοί θεοῦ. Romans 8:33; Colossians 3:12; 1 Timothy 1:1; or more fully ἐκλεκτοὶ κατὰ πρόγνωσιν θεοῦ, 1 Peter 1:2; ἡγιασμένοι sanctified, which includes the idea of separation, 1 Corinthians 1:2; Judges 1:1; προορισθέντες κατὰ πρόθεσιν τοῦ θεοῦ, Ephesians 1:11; σωζόμενοι, 1 Corinthians 1:18; 2 Corinthians 2:15; τεταγμένοι εἰς ζωὴν αἰώνιον, Acts 13:48.

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Romans 1:7

To all who are in Rome. These words are, in sense, connected with the first verse, “Paul, the servant of Jesus Christ, to all who are in Rome.” Beloved of God. This is the great distinction and blessedness of believers, they are the beloved of God. They are not so called simply because, as was the case with the ancient Israelites, they are selected from the rest of the world, and made the recipients of peculiar external favors; but because they are the objects of that great love wherewith he hath loved those whom, when they were dead in sins, he hath quickened together with Christ, Ephesians 2:4, Ephesians 2:5. They are the elect of God, holy and beloved, Colossians 3:12; they are brethren beloved of the Lord, 2 Thessalonians 2:13. Called to be saints. The former of these worlds stands in the same relation to the latter that κλητός does to ἀπόστολος in Romans 1:1, called to be an apostle, called to be saints. It is one of those designations peculiar to the true people of God, and expresses at once their vocation, and that to which they are called, viz., holiness. The word ἃγιος, in accordance with the meaning of ÷ÈãåÉùÑ, holy, in the Old Testament, signifies clean, pure morally, consecrated, and especially as applied to God, holy, worth of reverence. The people of Israel, their land, their temple, etc., are called holy, as separated and devoted to God. The term ἃγιοι as applied to the people of God under the new dispensation, includes this idea. They are saints, because they are a community separated from the world and consecrated to God. But agreeably to the nature of the Christian dispensation, this separation is not merely external; believers are assumed to be really separated from sin, that is, clean, pure. Again, as the impurity of sin is, according to Scripture, twofold, its pollution, and guilt or just liability to punishment, so the words, καθαίρειν, καθαρίζειν, ἁγιάζειν, which all mean to cleanse, are used both to express the cleansing from guilt by expiation, and from pollution by the Holy Spirit. Sometimes the one and sometimes the other, and often both of these ideas are expressed by the words. See John 15:2; Hebrews 10:2 for the use of καθαίρω; Acts 15:9; Ephesians 5:26; Titus 2:14; Hebrews 9:14, Hebrews 9:22; 1 John 1:7; for the use of καθαρίζω; John 17:19; Acts 26:16; 1 Timothy 4:5; Hebrews 2:11; Hebrews 10:10, Hebrews 10:14, Hebrews 10:29; for the use of ἁγιάζω. Hence Christians are called ἃγιοι, ἡγιασμένοι, not only as those who are consecrated to God, but also as those who are cleansed both by expiation, and by the renewing of the Holy Ghost.

“Novam hîc periodum incipio,” says Beza, “adscripto puncto post ἁγίοις.” In this punctuation he is followed by Knapp, Lachmann, Fritzsche, and many others. The sense then is, “Paul, an apostle — to the saints in Rome.” And then follows the salutation, “Grace and peace to you.” That the words χάρις καὶ εἰρήνη are in the nominative, and the introduction of ὑμῖν show that a new sentence is here begun.

Grace be to you, and peace. Χάρις is kindness, and especially undeserved kindness, and therefore it is so often used to express the unmerited goodness of God in the salvation of sinners. Very frequently it is used metonymically for the effect of kindness, that is, for a gift or favor. Anything, therefore, bestowed on the undeserving may be called χάρις. In this sense Paul calls his apostleship χάρις, Romans 12:3; Ephesians 3:2, Ephesians 3:8; and all the blessings conferred on sinners through Jesus Christ, are graces, or gifts. It is in this sense repentance, faith, love, and hope are graces. And especially the influence of the Holy Spirit in the heart, in connection with the gift of the Son, the greatest of God’s free gifts to men, is with peculiar propriety called χάρις, or grace. Such is its meaning in 1 Corinthians 15:10; 2 Corinthians 8:1; Romans 12:6; Galatians 1:15 and in many other passages. In the text, it is to be taken in the comprehensive sense in which it is used in the apostolic benedictions for the favor and love of God and Christ. The word εἰρήνη, which is so often united with χάρις in the formulas of salutation, is used in the wide sense of the Hebrew word ùÈÑìåÉí, Shalom, well-being, prosperity, every kind of good. Grace and peace therefore include everything that we can desire or need, the favor of God, and all the blessings that favor secures. “Nihil prius optandum,” says Calvin, “quאm ut Deum propitium habeamus; quod designatur per gratiam. Deinde ut ab eo prosperitas et successus omnium rerum fluat, qui significatur Pacis vocabulo.”

From God our Father, and the Lord Jesus Christ. This association of the Father and Christ as equally the object of prayer, and the source of spiritual blessings, is a conclusive proof that Paul regarded Christ as truly God. God is called our Father, not merely as the author of our existence, and the source of every blessing, but especially as reconciled towards us through Jesus Christ. The term expresses the peculiar relation in which he stands to those who are his sons, who have the spirit of adoption, and are the heirs or recipients of the heavenly inheritance. Jesus Christ is our Lord, as our supreme Ruler, under whose care and protection we are placed, and through whose ministration all good is actually bestowed.

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Romans 1:8

From this verse to the end of the 17th, we have the general introduction to the epistle. It has the usual characteristics of the introductory portions of the apostle’s letters. It is commendatory. It breathes the spirit of love towards his brethren, and of gratitude and devotion towards God; and it introduces the reader in the most natural and appropriate manner to the great doctrines which he means to exhibit. First, I thank my God. The words πρῶτον μέν imply an enumeration, which however is not carried out. Comp. 1 Corinthians 11:18; 1 Corinthians 12:28 and other cases in which the apostle begins a construction which he does not continue. My God, that is, the God to whom I belong, whom I serve, and who stands to me in the relation of God, as father, friend, and source of all good. “I will be to them a God, and they shall be to me a people,” Hebrews 8:10, is the most comprehensive of all promises. Through Jesus Christ, are not to be connected with the immediately preceding words, ‘My God, through Jesus Christ;’ but with εὐχαριστῶ, ‘I thank God, through Jesus Christ.’ This form of expression supposes the mediation of Christ, by whom alone we have access to the Father, and for whose sake alone either our prayers or praises are accepted. See Romans 7:25; Ephesians 5:20. “Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ.” And Colossians 3:17, “Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.” Hebrews 13:15, “By him therefore let us offer the sacrifice of praise to God.” All this is in accordance with the command of Christ, John 14:13 and John 16:23, John 16:24, “Hitherto have ye asked nothing in my name: ask, and ye shall receive.” Such then being the clear doctrine of the Bible, that in all our approaches to God in prayer or praise, we must come in the name of Christ, that is, in him, referring to him as the ground of our acceptance, there is no need of the various forced interpretations of the words in the text, which have been given by those who are unwilling to admit the idea of such mediation on the part of Christ. For you all. Several manuscripts have περί instead of ὑπέρ, which is probably a correction. The sense is the same. The special ground of the apostle’s thankfulness is expressed in the following clause: That your faith is spoken of throughout the whole world. Their faith was of such a character as to excite general attention and remark. Not only the fact that the Romans believed, but that their faith was of such a character as to be everywhere spoken of, was recognized by the apostle as cause of gratitude to God. God therefore is the giver of faith.

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