1

CHAPTER I.

After an opening salutation, vs. 17, and the expression of desire to become personally acquainted with the Christians at Rome, 8-15, the apostle avows his sense of the glory of the gospel, and states its essential and distinctive principle, 16, 17, thus proposing the main subject of the epistle. As the first step in the treatment of his subject, he exposes the sinfulness and consequent condemnation of the Gentiles, 18-32.

1-7. The first seven verses are an introductory paragraph, containing the apostle's opening salutation to the Roman Christians collectively, an assertion of his call to the apostleship among the Gentiles, and an avowal of Jesus Christ as the Son of God.

1. A servant of Jesus Christ. This expression might designate a person either as a follower of Christ, a Christian, as in Eph. 6: 6, or as sustaining some official relation to Christ, in the same manner as the ancient prophets were called servants of Jehovah. The latter is the meaning here intended. The expression is a general one, not indicating the

particular kind of service to which the writer had been called: the kind of service is indicated in the next clause. || Called to be an apostle: or, a called apostle; that is, an apostle called to office by Christ; 1 Cor. 1: 1. It was important to mention the fact of his having been called to the apostleship, since that placed him on an equality with the other acknowledged apostles who had been specially called by Christ to their office. Like them, he was a called apostle, appointed, not by any human authority, but by Christ; not impelled simply by his own desires, but by divine influence. Compare 1 Cor. 1: 1. 2 Cor. 1: 1. Gal. 1 1. Separated unto the gospel of God; set apart to the work of making known the gospel. Reference is had either to the historical date of his conversion, when he was instructed by Christ to become an apostle, as in Acts 26: 15-18, compare Acts 13: 2, or to the original purpose of God concerning him, as in Gal. 1: 15.- The etymological signification of the word gospel is here retained: it not only signifies a particular system of

3 by his prophets in the Jesus Christ our Lord,

religion, but also denominates this as the joyful announcement, the glad tidings, which God has communicated concerning his Son our Saviour. Paul here represents himself as divinely set apart to the special work of widely making known this joyful message from God, of explaining and inculcating the doctrines of the gospel, particularly the doctrine of faith in Christ as the appointed medium of our salvation.

2. Which he had promised afore by his prophets, etc. Reference is here made to the ancient prophecies concerning the Messiah which are scattered throughout the scriptures of the Old Testament. - Thus, in his introductory paragraph, Paul brings distinctly to view one of the chief arguments for the truth and divinity of the gospel: God's own prophets, specially instructed by him, had uttered, in great variety, predictions concerning a Saviour and the new order of things which he would introduce for the salvation of men; and these predictions had received their fulfilment in Christ and his religion. As specimens of the manner in which this argument was perpetually employed by the apostles, see Acts 2: 22-36. 10: 43. 13:

29-41.

3. Concerning his Son; more correctly, his own Son; his Son in a peculiar sense. The joyful message in the gospel, promised by God in former ages, had respect to his own Son, by whose advent, life and death, the promised scheme of redemption was consummated. Which was made of the seed of David according to the flesh; who, according to his fleshly, or human nature, was born from the posterity of David: as to his human nature, he was a descendant of David. So the evangelists, Matthew and Luke, in giving the

genealogy of Jesus, Matt. 1: 1-16. Luke 3: 23-38, show him to have descended from the royal house of David. In reference to this view of Christ as a man, descended from David, see Matt. 2: 5. 22: 41-46. Rom. 9: 5.

Gal. 4: 4. 4. And declared to be the Son of God. The word declare formerly meant to make clear. This sufficiently well corresponds to the original term, which signifies marked out, designated. In addition to the view of Christ presented in the preceding verse, he is the Son of God, partaking of the divine nature. || With power; powerfully, with convincing evidence. He is, in a powerful manner, with convincing evidence, set forth as the Son of God. || According to the spirit of holiness. It is not the Holy Spirit, personally, that is here meant; but, in contrast with the flesh, mentioned in the preceding verse, that spiritual holy nature by which Christ was distinguished from men and was so worthy of veneration. Compare 1 Pet. 3: 18.- Thus a twofold view of Christ is here presented one, in reference to his human descent, as the son of David: the other, in reference to his pre-existing spiritual and holy nature which distinguished him as the Son of God. Compare John 1: 1-3. 17: 5. 2 Cor. 4: 4. Phil. 2: 6, 7. Col. 1: 15, 16. Heb. 1: 3. This spiritual nature is here characterized as holy, probably in contrast with the sinfulness of men, whose nature Christ assumed, and as a ground for adoring veneration. || By the resurrection from the dead. Our Lord's resurrection from the dead was the specially powerful, convincing, evidence that he was what he claimed to be, the Son of God. His prediction that he should be delivered up to death and be raised from the dead, Luke 18:

:

33, was exactly fulfilled. This argument was repeatedly employed by the apostles, as satisfactory and complete confirmation of his being the Son of God and the Messiah. See Acts 2: 30-32. 13: 29-38. 1 Cor. 15: 4, 14, 17. The resurrection of Christ from the dead was so manifestly a work of God, that its attestation to the truth of our Lord's claims was irresistible.

5. By whom we have received. Paul, though using the plural number, is here speaking of himself, since he is making grateful acknowledgment of the high service to which he had been called. || Grace: not so much the grace, or favor, of God, by which he had received pardon and all personal spiritual good, as that favor, or kindness, by which he had been selected and qualified for the public service of Christ. Compare 12: 3. 15: 15. Eph. 3: 2, 8. || Apostleship. The special design of this grace is now exhibited, as selecting and qualifying him to be an apostle of Christ, to publish and vindicate the principles of his religion. For obedience to the faith; or, for obedience to faith. The purpose for which the apostle was called to his office was, that he might bring men to obey the religion of the gospel, in which faith is a cardinal principle, in distinction from works, or the performance of religious deeds, as a medium of salvation. In truly receiving the gospel, men render obedience to faith, since faith is the indispensable requisite to its blessings. Among all nations; among all the Gentiles as well as among the Jews. Obedience to faith, or to the requisition of faith in Christ for salvation, was to be accomplished among all

nations. For his name; in behalf of his name: that he might be universally known and acknowledged, and that due honor might be everywhere rendered to him.

6. The called of Jesus Christ; those who have been called to be disciples of Christ and to partake of the blessings which he bestows. As this calling to the blessings of the gospel is usually ascribed to God the Father, the Roman Christians may here be spoken of as those who have been called of God to a participation in the blessings which Jesus Christ bestows. The calling, frequently mentioned in the New Testament, involves also, generally, the idea of an acceptance of the invitation, so that the invited are also actually the partakers of the offered blessings, the called are the chosen. Sometimes a distinction is made between the called and the chosen; as in Matt. 20: 16; usually, however, as in Rom. 8: 30, the calling is of that effectual character which includes the idea of being chosen and of being actually admitted to the possession of the blessings proposed. A large number of the Roman Christians were converted Gentiles.

7. To all that be in Rome, beloved, etc.; more exactly according to the original, To all the beloved ones of God that are in Rome, his called saints. || Beloved of God; regarded with love by him as disciples of his Son; hence, regarded as Christians in a state of reconciliation with God. || Called to be saints. The word saints is a designation of Christians: Christians are God's called saints, those whom he has called to holiness. Compare Eph. 1: 4. The design for which the religion of Christ

was established and for which his followers were called of God is here expressed: namely, that they might be holy and devoted to God. The term saints is not a mere appellation transferred from the Jews to the Christians; for not external and ceremonial holiness is here signified, but real purity of character, such as the gospel enjoins and cultivates. The Jews anciently, as being the chosen people of God, were called a holy people, Num. 16: 3. Deut. 7: 6; they were distinct from other nations as to idolatry and various moral corruptions and were required, as being the professed people of God, to be truly holy. Lev. 11: 44. 19: 2. 20: 7, 8. This word, holy or saints, was particularly applicable to the people of Christ, as the gospel is eminently a religion of the heart. Since the gospel thus primarily and eminently required holiness as the chief discriminating element between those who embraced it and others, all who professed to adopt it might be appropriately addressed as saints, or holy persons, since it might be assumed in writing to a company of avowed Christians that they were what they professed to be. Grace to you and peace: the Christian form of salutation, frequently occurring in the epistles of Paul, both at the opening and at the close. It acknowledges the grace, or favor, of God as the source of all spiritual good; peace here being that blessed state of well-being which is designed for the followers of Christ and which results from God's gracious disposition towards them. A usual form of salutation among the ancient Hebrews was, Peace be with you. In the apostle's use and generally among Christians, it had of course a deeper signification than when employed in ordinary life, as it related to spiritual well-being and acknowledged the divine source of such a blessing. Compare John 20: 19, 21, 26.-A customary form

of salutation among the Greeks in their epistles was a word corresponding to the term, greeting, or, joy be to you. This occurs but twice in the New Testament; namely, Acts 15: 23, and James 1: 1. It was not universally employed among the Greeks; and seems to have been generally laid aside among the Christians, since they preferred a form of expression which distinctly acknowledged the true God and Jesus Christ, divine grace as the source of good, and the blessed condition in which the Lord Jesus places his followers. || From God our Father; as the giver of all good. The Lord Jesus Christ; as the Mediator, through whom the kindness of God bestows all spiritual good.

8-17. Before entering on the main subject of the epistle, Paul expresses his gratitude to God for the wellknown steadfastness of the Roman Christians, his interest in their spiritual welfare, his desire to visit Rome in order that he might be useful to them by his personal ministry, his disappointment in not having yet been able to gratify this desire, and his sense of obligation to make known the gospel as widely as possible, since it discloses the righteousness which God has prescribed for men's being justified in his sight. He is thus led to intimate the great topic of the epistle. This may be stated as a reply to the question, How shall man be just with God? by works of his own, or by faith? Not by his own works, but by faith.This paragraph was well fitted to attract attention, to excite and strengthen the Romans' fraternal feelings towards the writer, to awaken interest in the subsequent discussion, and to promote their readiness to receive his views.

8. First; that is, as the first thing: as if the writer had said, Before entering on the main design of my epistle, let me express my gratitude to

God, etc. A corresponding word in subsequent verses, such as secondly, or next, is not, therefore, requisite. The apostle here writes in the free epistolary style which does not require the formality of elaborate and exact composition. My God: Him to whom eminently I belong, whose servant in proclaiming the gospel which you have received I avow myself. Through Jesus Christ; the Mediator, in whose name I give thanks to God and through whom the great blessing, for which I give thanks, namely, faith in the gospel, has been conferred on you. For you all; in behalf of you all. That your faith is spoken of, etc.; that your faith in Christ and your steadfast discipleship to him are everywhere spoken of. Not only the personal Christian character of the Roman believers was a ground of gratitude to the apostle, but also the wide-spread influence of their example, as decided followers of Christ.-Rome was, at that time, the great central city, or capital, of the known world. What took place at Rome was soon known throughout the empire which comprised almost the entire known world. The religion of Christ, which could not but create a sensation in an idolatrous city, would become, when planted in this great capital, very widely known by the connection, political, commercial, literary and religious, of this city with all parts of the empire. It was indeed a ground for gratitude that the Christians at Rome were universally as steadfast believers in Christ. Throughout the whole world, a hyperbolical expression, equivalent to everywhere in our ordinary converaation; not, of course, to be understood with literal exactness, but sig

known

nifying very extensively, or all over the Roman empire.

9. The gratitude which the apostle expressed was necessarily associated with an interest in the spiritual welfare of the Roman Christians. This interest seems to be the ground of the present verse. For God is my witness, whom I serve, etc.; for the sincerity of my interest in you I appeal to the all-knowing God who has called me to serve him. - The original word here rendered serve shows that the service referred to is not a general obedience to God in all circumstances, but the service of God in religious matters specifically. The apostle conceives of himself here as set apart to the public duties of religion; and his official service he renders in laboring for the extension of the gospel. To him who brought him into this official relation he appeals for the truth of his professed interest in the spiritual well-being of the Roman Christians. With my spirit. The sincerity of the apostle's service of God is here intimated; it was not an external heartless routine of observances, but a service in which his soul was truly engaged; not a blind, but an intelligent service; not of constraint, but willingly. || In the gospel of his Son. The particular service rendered was the publishing and vindicating of the gospel. || That without ceasing I make mention of you; that I bear you in mind unceasingly, as objects of prayer to God. See Phil. 1: 3. 1 Thess. 1: 2. Compare Phil. 1: 7, 8. || Always in my prayers. This clause would be better placed at the commencement of the following verse, so that we might read thus-Always in my prayers making request, etc.

10. If by any means, etc.; if by any means I may succeed, by the