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TO ST. PAUL'S EPISTLES.

It may be here observed, that these Epistles are not placed in our Bibles in the order in which they were written. The Epistle to whole Churches are placed before those which are addressed to particular persons. The Epistle to the Romans is placed first, probably because, when the Gospel was propagated, Rome was the mistress of the world. The Epistle to the Corinthians was placed next, because Corinth was at that time the capital of Greece. Then comes the Epistle to the Galatians, who were not the inhabitants of a single city, but of a country in Asia Minor, in which several churches had been founded. This is followed by the Epistle to the Ephesians, Ephesus being the principal city of Asia Minor. Philippi was a Roman colony, which might, perhaps, cause the Epistle to the Philippians to be placed before those to the Colossians, and Thessalonians, whose cities were not distinguished by any particular circumstance. The Epistles to Timothy have the precedence among those which are written to individuals, because there are two of them; or because they are the longest; or, because Timothy was a frequent and favourite companion of St. Paul. Then follows the Epistle to Titus, who was a preacher of the Gospel; and the last of these Epistles is that to Philemon, who was probably a private Christian. The Epistle to the Hebrews seems to have been placed the last of all St. Paul's Epistles, because, as was just now observed, some doubts were at first entertained whether it were really written by that Apostle. Bp. Tomline.

Some difference of opinion has prevailed respecting the years, wherein the Epistles of St. Paul were written: the following synopsis is according to the dates printed to each Epistle in the authorized editions of our Bibles, agreeably to the computation of Bp. Lloyd. The places, from which the several Epistles are supposed to have been written, are annexed.

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THE EPISTLE OF PAUL THE APOSTLE

TO THE

ROMANS.

INTRODUCTION.

THIS Epistle was written from Corinth, probably in the year of our Lord 58, being the fourth year of the emperour Nero, just before St. Paul set out from thence for Jerusalem with the contributions, which the Christians of Macedonia and Achaia had made for the relief of their poor brethren in Judea. It was transcribed or written, as St. Paul dictated it, by Tertius; and the person who conveyed it to Rome was Phebe, a deaconess of the Church at Cenchrea, which was the eastern part of the city of Corinth. It is addressed to the Church at Rome, which consisted partly of Jewish, and partly of heathen converts: and throughout the epistle it is evident that the Apostle has regard to both these descriptions of Christians.

St. Paul, when he wrote this Epistle, had not been at Rome, but he had heard an account of the state of the Church in that city from Aquila and Priscilla, two Christians who were banished from thence by the edict of Claudius, and with whom he lived during his first visit to Corinth. Whether any other Apostle had at this time preached the Gospel at Rome, cannot now be ascertained. Among those who witnessed the effect of the effusion of the Holy Ghost, are mentioned "strangers of Rome, Jews, and Proselytes," that is, persons of the Jewish religion, who usually resided at Rome, but who had come to Jerusalem to be present at the feast of Pentecost. It is highly probable that these men, upon their return home, proclaimed the Gospel of Christ: and we may further suppose that many Christians, who had been converted in other places, afterwards settled at Rome, and were the cause of others embracing the Gospel.

But by whatever means Christianity had been introduced into Rome, it seems to have flourished in great purity; for we learn from the beginning of this Epistle, that the faith of the Roman Christians was at this time much celebrated. To confirm them in that faith, and to guard them against the errours of Judaizing Christians, was the object of this letter, in which St. Paul takes occasion to enlarge upon the nature of the Mosaick institution; to explain the fundamental principles and doctrines of Christianity; and to shew that the whole human race, formerly divided into Jews and Gentiles, were now to be admitted into the religion of Jesus, indiscriminately, and free from every other obligation.

The Apostle, after expressing his affection for the Roman Christians, and asserting that the Gospel is the power of salvation to all who believe, takes a comprehensive view of the conduct and condition of men under the different dispensations of Providence; he shews that all mankind, both Jews and Gentiles, were equally "under sin," and liable to the wrath and punishment of God: that therefore there was a necessity for an universal propitiation and redemption, which were now offered to the whole race of men, without any preference or exception, by the mercy of Him who is God of the Gentiles as well as of the Jews; that faith in Jesus Christ, the universal Redeemer, was the only means of obtaining this salvation, which the deeds of the law were wholly incompetent to procure; that as the sins of the whole world originated from the disobedience of Adam, so the justification from those sins was to be derived from the obedience of Christ; that all distinction between Jew and Gentile was now abolished, and the ceremonial law entirely abrogated; that the unbelieving Jews would be excluded from the benefits of the Gospel, while the believing Gentiles would be partakers of them; and that this rejection of the Jews, and call of the Gentiles, were predicted by the Jewish Prophets Hosea and Isaiah. He then points out the superiority of the Christian over the Jewish religion, and earnestly exhorts the Romans to abandon every species of wickedness, and to practise the duties of righteousness and holiness, which were now enjoined upon higher sanctions, and enforced by more powerful motives. In the latter part of the Epistle, St. Paul gives some practical instructions, and recommends some particular virtues; and he concludes with salutations, and a doxology.

This Epistle is very valuable, on account of the arguments and truths which it contains relative to the necessity, excellence, and universality of the Gospel dispensation. Bp. Tomline.

Before we take into consideration the Epistle to the Romans in particular, it may not be amiss to premise, that the miraculous birth, life, death, resurrection, and ascension of our Lord Jesus Christ, were all events that came to pass within the confines of Judea; and that the ancient writings of the Jewish nations, allowed by the Christians to be of Divine original, were appealed to, as witnessing the truth of His mission and doctrine; whereby it was manifest that the Jews were the depositaries of the proofs of the Christian religion. This could not fail of giving to the Jews, who were owned to be the people of God, even in the days of our Saviour, a great authority among the convert Gentiles, who knew nothing of the Messiah they were to believe in, but what they derived from that nation, out of which He and His doctrine sprung. Nor did the Jews fail to make use of this advantage in several ways, to the disturbance of the Gentiles, that embraced Christianity. The Jews, even those of them that received the Gospel, were, for the most part, so devoted to the law of Moses and their

Paul commendeth his calling

CHAP. I.

They

to the Romans. ancient rites, that they could by no means bring themselves to think that they were to be laid aside. were every where stiff and zealous for them, and contended they were necessary to be observed, even by Christians, by all that pretended to be the people of God, and hoped to be accepted by Him. This gave no small trouble to the newly converted Gentiles, and was a great prejudice to the Gospel, and therefore we find it complained of in more places than one; see Acts xv. 1; 2 Cor. xi. 3; Gal. ii. 4; v. 1, 10, 12; Phil. iii. 2; Col. ii. 4, 8, 16; Tit. i. 10, 11, 14, &c. This remark may serve to give light, not only to this Epistle to the Romans, but to several other of St. Paul's Epistles, written to the churches of converted Gentiles. Locke.

These questions, namely, whether the Gentiles were at all to be admitted into the Church and Kingdom of Christ the Messiah, or at least, whether both they and the Jews ought not to observe the ceremonial law along with the Christian? Whether the true religion were so appropriated and confined to the Jewish nation, and the Jewish land, as that for their obstinacy they could never be cast off and excluded the Church of God? These, I say, are the substance of this Epistle, without attending to which, the very terms and phrases made use of in it, must appear improper, the reasonings hard, intricate, and contradictory; but with this key they are exact, strong, regular, and conclusive. The two first of these questions are handled in the eight first chapters, and some particular branches of them in the 13th, 14th, and 15th. The other is treated on in the 9th, 10th, and lith. Pyle.

Anno DOMINI 60.

a Acts 13. 2.

CHAP. I.

1 Paul commendeth his calling to the Romans,
9 and his desire to come to them. 16 What
his gospel is, and the righteousness which it
sheweth. 18 God is angry with all manner
of sin.
21 What were the sins of the
Gentiles.

PAUL,
AUL, a servant of Jesus Christ,
called to be an apostle, a separat-
ed unto the gospel of God,

Chap. I. In this chapter St. Paul declares his Apostolical commission from Jesus Christ to preach the religion of the Gospel both to Jews and Gentiles. He salutes the Roman Christians, and expresses his desire of visiting them, to confirm and strengthen them in the faith; especially to satisfy them in this particular point, that both Jew and Gentile were under an absolute necessity and obligation of relying wholly upon the Gospel religion for pardon and salvation. He proves this, first, with respect to the Gentiles, from the consideration that, notwithstanding God had discovered Himself to them by the works of the creation, they did not serve Him, but fell into inexcusable idolatry, and enormous vices and disorders of every kind. Pyle, Ostervald.

Ver. 1. Paul, a servant of Jesus Christ,] Not only a disciple, but a servant in a special manner, that is, a minister of Jesus Christ, and that of the highest rank, being made an Apostle by the immediate call of Christ Himself. Dr. Wells. The word denotes, in a metaphorical sense, one who acts in the name of another; one, whose ministry another uses, as in the case of Moses and the Prophets, Rev. xv. 3; x. 7; and Apostles, Acts xvi. 17; Tit. i. 1. It is a title of distinction, usually conferred on every interpreter of the Divine will and teacher of the Christian religion, but especially on the Apostles; whence it is often interchanged with the word Apostle. See Gal. i. 10, compared with ver. i. Phil. i. 1; Tit. i. 1; Jam. i. 1; &c. See also 2 Tim. ii. 24; Col. iv. 12. Parkhurst, Schleusner.

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called to be an apostle,] Constituted and appointed by Christ to that holy function: he did not assume the honour of an Apostle, till he was "called." Burkitt. Rather, a called,' or special "Apostle.' "To be" is not in the original. Dr. Hammond. -separated unto the gospel of God,] That is, set apart in the purpose and decree of God, " separated from his mother's womb," Gal. i. 15. Immediately and extraordinarily called by Christ Himself to this great work, Acts ix. 15; and mediately by the officers of the

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Church, Acts xiii. 2, 3, &c. The work of dispensing the mysteries of the Gospel is to be undertaken by none, but those who are solemnly "separated" and set apart for it, and regularly called to it. Burkitt.

the gospel of God,] Elsewhere styled "the Gospel of Christ." It is the Gospel of God, as He was the author and contriver of it: it is the Gospel of Christ, as He is also the subject matter and scope of it. Indeed St. Paul sometimes calls it "his Gospel," Rom. ii. 16; because he was the dispenser and promulger of it: it was a Divine treasure committed to his care and trust. Burkitt.

2. (Which he had promised afore by his prophets in the holy scriptures,)] And which therefore contains no new doctrines repugnant to the will of God, made known in the Old Testament, but only a more clear revelation of that will. Dr. Wells. The Gospel, or glad tidings of a Saviour, was first preached to Adam by God Himself, Gen. iii. 15; next to Abraham, Gen. xvii; then it was predicted by all "the Prophets, which have been since the world began." Burkitt.

3.

which was made of the seed of David according to the flesh;] Or, as to His human nature. Dr. Wells, Schleusner. The phrase, "according to the flesh," in this and many other places, properly denotes descent or family relation of a person. See Rom. iv. 1; ix. 3, 5; 1 Cor. x. 18. Pyle, Parkhurst.

4. And declared to be the Son of God &c.] "Declared," that is, 'determinately marked out.' Parkhurst. As if the Apostle had said, That our Lord Jesus Christ, though, according to the frailty and weakness of His human nature, He was of the seed of David, yet, in respect of that Divine power of the Holy Ghost, which manifested itself in Him, especially in His resurrection from the dead, "was declared to be the Son of God with power," that is, mightily and powerfully demonstrated so to be. Burkitt.

the spirit of holiness,] He is probably called the Holy Spirit so frequently in Scripture, and "the Spirit

Paul expresseth his desire

Anno DOMINI

ROMANS.

Anno

DOMINI

to come to the Romans. 5 By whom we have received of his Son, that without ceasing I grace and apostleship, || for obedi- make mention of you always in my ence to the faith among all nations, prayers; obedience of for his name: faith.

60.

Or, to the

|| Or, in my spirit.

6 Among whom are ye also the called of Jesus Christ:

7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

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

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

of Holiness" in this one place, not merely as being perfectly holy in Himself, which the Father and the Son are also, but as being the cause of holiness in believers. Abp. Secker, Bp. Pearson.

5. By whom we have received &c.] Who hath afforded me the favour or honour to be sent as Apostle of the Gentiles to all the nations of the world, to reveal to them, and work in them, obedience to the doctrine of the Gospel, (called "the faith," Acts vi. 7 ;) in His name and to His glory. Dr. Hammond.

grace and apostleship,] This is plainly a Hebraism, and signifies the favour, or honour, of the Apostleship. Pyle. The Apostolical office, the office of declaring and propagating the Christian religion, the receiving of which office the Apostles referred to the grace of God. Schleusner. But since, wherever the Apostle calls this office " grace," there is always something added of the gifts and powers by which they were enabled to exercise it, (see Rom. xv. 15, 16, 19; Gal. ii. 8, 9; Eph. iii. 2, 7;) it is fit to join both together, and to consider St. Paul as speaking of the office of an Apostle, and the grace belonging to it. Dr. Whitby.

6.- the called of Jesus Christ: That is, who have been called to the profession of Christianity. Dr. Wells. 7. To all that be in Rome, beloved of God, &c.] To all that be in Rome, professors of Christianity, and so members of that body, to which now belong those titles formerly given to the Jews, such as these, the "beloved of God," the " called," the "saints;" " grace and peace," that is, all blessings spiritual and temporal, be unto you. Dr. Wells.

Christians are very frequently in the New Testament, particularly in St. Paul's Epistles, styled "holy, saints," because they are set apart or separated from the world for sacred purposes, and consecrated to the service of God, and so lie under a necessary obligation to be true and real saints. Parkhurst, Burkitt.

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

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

60.

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

13 Now I would not have you ignorant, brethren, that oftentimes I

&c.] In the beginning of his Epistles, St. Paul generally subjoined to the apostolical benediction a solemn thanksgiving for the faith, charity, patience, and other virtues of the brethren, to whom he wrote, to make them sensible of their happy state, and to lead them to a right improvement of the advantages which they enjoyed as Christians. Dr. Macknight. He adds "through Jesus Christ," because, as no petition is acceptable to the Father, so no thanks, but through Christ: through whom descend all our blessings, by whom are presented all our prayers; the Mediator in all things between God and us. See Eph. v. 20; Heb. xiii. 15. Bp. Fell.

- throughout the whole world.] Meaning, the whole Roman empire. See Luke ii. 1. Dr. Wells. The faith of the Romans, which occasioned so much discourse, was their turning from idols. An event of this kind could not fail to be spoken of with wonder through the whole empire, as there were multitudes of strangers continually coming to Rome from the provinces, who, on their return home, would report what they had seen. For this the Apostle thanked God, because the conversion of the Romans encouraged the inhabitants of other cities to forsake the established idolatry. Besides, Rome being the metropolis of the world, the conversion of so many of its inhabitants brought no small credit to the evidences of the Gospel. Dr. Macknight.

11.-that I may impart unto you some spiritual gift, &c.] That I may confirm and strengthen you in your Christian profession, by giving you some seasonable counsels; or rather by imparting some spiritual gifts and endowments of the Holy Ghost to some of you, by the imposition of hands. This the Apostles used to do. Acts viii. 17; xix. 6; 2 Tim. i. 6. Pyle, Dr. Whitby.

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12.-that I may be comforted together with you by the mutual faith] Both of you," through faith receiving, Grace to you and peace] The usual salutation in" and me," by faith imparting, these gifts. It being former times was, "Peace be unto you:" but after the both a comfort and establishment of faith in them, to new gift of the grace of the Holy Ghost, purchased by receive these gifts of the Spirit, and in him, to be able our Lord, the new evangelical salutation adds " grace: to impart them to them, and to find God so effectually "Grace and peace." See 1 Pet. i. 2; 2 John 3. Bp. working by him. Dr. Whitby.

Fell.

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-from God our Father, and the Lord Jesus Christ.] St. Paul begins or ends most of his Epistles with a salutation in the form of a wish, which is indeed a prayer or benediction, in the name of those who are so invocated; or an invocation of Christ, in conjunction with the Father, for the greatest blessings of favour and mercy. Bp. Burnet.

8.-I thank my God through Jesus Christ for you all,

In the former verse St. Paul had said, that he desired to come amongst them, to establish them: in these words, "that is," he explains, or, as it were, recalls what he had said, that he might not seem to think them not sufficiently instructed or established in the faith; and therefore turns the end of his coming to them to their mutual rejoicing in one another's faith when he and they should come to see and know one another. Locke.

What his gospel is.

Anno DOMINI 60.

| Or, in you.

CHAP. I. purposed to come unto you, (but was the Jew let hitherto,) that I might have some Greek. fruit among you also, even as among other Gentiles.

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

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

16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation every one that believeth; to

to

13. — (but was let hitherto)] That is, hindered: probably by the unexpected opposition and hardships which he met with in Asia and Greece, from which latter country this Epistle was written. See Acts xiii. and xiv. &c. Pyle.

14. I am debtor both to the Greeks, and to the Barbarians; &c.] I am in duty bound by my special commission to preach the Gospel, as I have opportunity, to the Gentiles of all kinds, both to the Greeks, and to the rest, to whom the Greeks have given the name of "Barbarians;" both to "the wise" or learned, as the Greeks esteem themselves, and to the rest, esteemed by the Greeks, at least comparatively with themselves," unwise," or unlearned. Dr. Wells.

16. For I am not ashamed &c.] For though I am sensible that this Gospel of Christ is likely to meet with no little opposition from the vices and prejudices of mankind; though some of its doctrines will bear hard upon the false wisdom and pride of the Gentile philosophers, and others upon the malice and haughtiness of the Jews; though its professors may now seem mean and contemptible; yet it is attended with such evidences of truth, with such demonstrations of Divine power, wisdom, and goodness towards mankind, as will recommend it to all impartial and considering men, as the best and only method of happiness and salvation, both to Jew and Gentile, that will sincerely believe and obey it. Pyle.

-to the Jew first,] They having the honour that it should be first preached to them, to whom Christ was promised, and from whom He was descended. See Matt. x. 5; Rom. ix. 4; Acts xiii. 46. Bp. Fell.

It cannot be sufficiently admired, how skilfully, to avoid offending those of his own nation, St. Paul here enters into an argument so unpleasing to the Jews, as this of persuading them, that the Gentiles had as good a title to be taken in, to be the people of God under the Messiah, as they themselves, which is the main design of this Epistle. Locke.

17.—therein is the righteousness of God revealed from faith to faith] That is, it is revealed to beget faith in men, even such a faith as goes from faith to faith, that is, groweth and increaseth from one degree and measure to another. Burkitt. But it is a more natural construction of the passage to connect the words, rendered "from faith," with "the righteousness of God;" and those, rendered "to faith," with "revealed:" and the sense of it seems to be plainly this, "The righteousness of God, which is by faith," that is, God's method of justifying us by faith in Christ, "is revealed in the Gospel to faith," that is, to beget faith in men, or to bring in all, both Jews and Gentiles, to believe and embrace it: for that is the scope of the Apostle's argument. Dr. Whitby, Pyle.

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17 For therein is the righteousness of God revealed from faith to faith: as it is written, The just b Hab. 2.4. shall live by faith.

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

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

the righteousness of God] That righteousness, which is imputed to sinful man through faith in Christ, by which his past sins are forgiven or covered, or he is cleared, acquitted, or absolved from his past sins, and is himself accepted as righteous, to life eternal, is several times called "the righteousness of God;" as being that method, which God hath exhibited in the Gospel, of man's justification, or being made righteous through the merits and death of Christ, whence it is once termed "the righteousness of our God and Saviour Jesus Christ," 2 Pet. i. 1. Parkhurst.

—as it is written, The just shall live by faith.] As the pious Jews, in the time of the Babylonian captivity, did live and find comfort in their troubles by faith and affiance in God; in like manner the Apostle shews, that he, who is just or religious according to the Gospel, shall live a life of grace on earth, and glory in heaven, by faith in Christ. Burkitt.

18. For the wrath of God is revealed &c.] The Apostle proceeds to shew the absolute necessity of this faith in Christ being preached to and embraced by all men without exception, from a consideration of that deplorable condition of vice and wickedness, under which both Gentile and Jew were involved. He begins with the Gentiles. Pyle.

The wrath of God was before more expressly revealed against the unrighteousness of the Jews, God in the mean time so far "winking" at the unrighteousness of the Gentiles, as to make no express denunciation of His wrath against them: but now "He commandeth all men every where to repent" of their unrighteousness, "because He hath appointed a day, in the which He will judge the world in righteousness," Acts xvii. 30, 31. Dr. Whitby.

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against all ungodliness &c.] The "ungodliness of men signifies their impiety in robbing God of His honour, and giving it to graven images, or to them which "by nature were no gods," ver. 21-26. Their "unrighteousness" is their injustice to one another, ver. 26–30. And they are said to “hold (or retain) the truth in unrighteousness," by acting contrary to the notions of it, which they had, or might have learned, from the law of nature, and by suppressing or corrupting the dictates of their natural conscience. Whitby.

Dr.

The Apostle's drift seems especially to aim at the wisest or greatest pretenders to knowledge among the Gentiles: see ver. 22, and chap. ii. 1: who were therefore more guilty also in their pride and contempt of others. Bp. Fell.

19. Because that which may be known of God is manifest in them;] Or, among them: that is, Much of the nature and properties of God may be known by the light of nature; His infinite power, wisdom, and good

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