The dogmatic part is included in the first eleven chapters, the grand object of which is to show that eternal salvation cannot be procured by any observance of the Jewish law, and can be hoped for only on the Christian scheme; for by the works of the law no man can be justified; but what the law could not do, in that it was weak through the flesh, God has accomplished by sending his Son into the world, who, becoming an offering for sin, condemned sin in the flesh. The paraenetic part commences with [Rom 12:1] : I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, etc.; and extends to [Rom 15:14].
III. The peroration or epilogue, which contains the author's apology for writing; his commendation of his apostolical office; his promise to visit them; his request of an interest in their prayers; his commendations of certain persons, and his salutations to others. These points are contained in the succeeding parts of the epistle, from [Rom 15:14] to [Rom 16:24]. The 25th, 26th, and 27th verses ([Rom 16:25-27]) of this chapter evidently belong to another part of the epistle, and should come in, as they do in a vast majority of the best MSS., after [Rom 14:23].
For every thing necessary to a general knowledge of the epistle itself, see the preceding preface.
The inscriptions to this epistle are various in the different MSS. and versions. The following are the principal: - To the Romans - The Epistle of Paul to the Romans - The Epistle of Paul the Apostle to the Romans - The Epistle of the Holy Apostle Paul to the Romans. The word αγιος, holy, we have translated saint; and thus, instead of saying the holy Paul, etc., we say Saint Paul, etc.; and this is now brought into general use. The older the MSS. are, the more simple the appellatives given to apostles and apostolic men.
Verse 1
Paul, a servant of Jesus Christ - The word δουλος, which we translate servant, properly means a slave, one who is the entire property of his master; and is used here by the apostle with great propriety. He felt he was not his own, and that his life and powers belonged to his heavenly owner, and that he had no right to dispose of or employ them but in the strictest subserviency to the will of his Lord. In this sense, and in this spirit, he is the willing slave of Jesus Christ; and this is, perhaps, the highest character which any soul of man can attain on this side eternity. "I am wholly the Lord's; and wholly devoted in the spirit of sacrificial obedience, to the constant, complete, and energetic performance of the Divine will." A friend of God is high; a son of God is higher; but the servant, or, in the above sense, the slave of God, is higher than all; - in a word, he is a person who feels he has no property in himself, and that God is all and in all.
Called to be an apostle - The word αποστολος, apostle, from αποστελλειν, to send, signifies simply a messenger or envoy; one sent on a confidential errand: but here it means an extraordinary messenger; one sent by God himself to deliver the most important message on behalf of his Maker; - in a word, one sent by the Divine authority to preach the Gospel to the nations. The word κλητος, called, signifies here the same as constituted, and should be joined with αποστολος, as it is in the Greek, and translated thus: Paul, a servant of Jesus Christ, constituted an apostle, etc. This sense the word called has in many places of the sacred writings; e. g. Behold what manner of love the Father hath bestowed on us, that we should be called, κληθωμεν, Constituted, or made the sons of God. As it is likely that no apostle had been employed in founding the Church of Rome, and there was need of much authority to settle the matters that were there in dispute, it was necessary he should show them that he derived his authority from God, and was immediately delegated by him to preach and write as he was now doing.
Separated unto the Gospel - Set apart and appointed to this work, and to this only; as the Israelites were separate from all the people of the earth, to be the servants of God: see [Lev 20:26]. St. Paul may here refer to his former state as a Pharisee, which literally signifies a separatist, or one separated. Before he was separated unto the service of his own sect; now he is separated unto the Gospel of God. On the word Gospel, and its meaning, see the preface to the notes on St. Matthew; and for the meaning of the word Pharisee, see the same Gospel, [Mat 3:7] (note).
Verse 2
Which he had promised afore - Both in the law and in the prophets God showed his purpose to introduce into the world a more perfect and glorious state of things; which state was to take place by and under the influence of the Messiah, who should bring life and immortality to light by his Gospel.
Verse 3
Concerning his Son - That is, the Gospel relates every thing concerning the conception, birth, preaching, miracles, passion, death, resurrection, and ascension of Jesus Christ, who was of the seed-royal, being, as far as his humanity was considered, the son of David, and then the only rightful heir to the Israelitish throne.
Verse 4
And declared to be the Son of God - See the note on [Act 13:33], where this subject is considered at large. The word ορισθεντος, which we render declared, comes from οριζω, to bound, define, determine, or limit, and hence our word horizon, the line that determines the farthest visible part of the earth, in reference to the heavens. In this place the word signifies such a manifest and complete exhibition of the subject as to render it indubitable. The resurrection of Christ from the dead was such a manifest proof of our Lord's innocence, the truth of his doctrine, and the fulfillment of all that the prophets had spoken, as to leave no doubt on any considerate and candid mind.
With power - εν δυναμει, With a miraculous display of Divine energy; for, how could his body be raised again, but by the miraculous energy of God? Some apply the word here to the proof of Christ's sonship; as if it were said that he was most manifestly declared to be the Son of God, with such powerful evidence and argument as to render the truth irresistible.
According to the spirit of holiness - There are many differences of sentiment relative to the meaning of this phrase in this place; some supposing that the spirit of holiness implies the Divine nature of Jesus Christ; others, his immaculate sanctity, etc. To me it seems that the apostle simply means that the person called Jesus, lately crucified at Jerusalem, and in whose name salvation was preached to the world, was the Son of God, the very Messiah promised before in the holy Scriptures; and that he was this Messiah was amply demonstrated. 1st, By his resurrection from the dead, the irrefragable proof of his purity, innocence, and the Divine approbation; for, had he been a malefactor, as the Jews pretended, the miraculous power of God would not have been exerted in raising his body from the dead. 2nd, He was proved to be the Son of God, the promised Messiah, by the Holy Spirit, (called here the spirit of holiness), which he sent down upon his apostles, and not on them only, but on all that believed on his name; by whose influence multitudes were convinced of sin, righteousness, and judgment, and multitudes sanctified unto God; and it was by the peculiar unction of this spirit of holiness, that the apostles gave witness of the resurrection of the Lord Jesus, [Act 4:33].
Thus, then, Christ was proved to be the true Messiah, the son of David according to the flesh, having the sole right to the throne of Israel; and God recognized this character, and this right, by his resurrection from the dead, and sending forth the various gifts and graces of the Spirit of holiness in his name.
Verse 5
Grace and apostleship - The peculiar influence and the essential qualifications which such an office requires. Without the Grace, favor, and peculiar help of God, he could not have been an apostle: he had an extraordinary conversion, and an extraordinary call to preach the Gospel. Probably χαριν και αποστολην, grace and apostleship, mean the same as χαριν της αποστολης, the apostolical office; for so the word χαρις means in [Rom 12:3]; [Rom 15:15]; [1Cor 3:10]; [Eph 3:8]. See the various acceptations of the word grace, [Rom 1:7].
For obedience to the faith - That by this office, which I have received from God, and the power by which it is accompanied, I might proclaim the faith, the Gospel of Jesus; and show all nations the necessity of believing in it, in order to their salvation. Here is:
1. The Gospel of the Son of God.
2. An apostle divinely commissioned and empowered to preach it.
3. The necessity of faith in the name of Jesus, as the only Savior of the world.
4. Of obedience, as the necessary consequence of genuine faith. And,
5. This is to be proclaimed among all nations; that all might have the opportunity of believing and being saved.
Verse 6
Ye are the called - Ye Romans are all invited to believe in Christ Jesus, for the salvation of your souls; and to you, with the rest, my apostolical mission extends. This appears to be the most obvious sense of the word called in this place - to be called by the Gospel is to be invited to believe in Christ Jesus, and become his disciples. The word sometimes means constituted, or made, as in [Rom 1:1].
Verse 7
Called to be saints - Invited to become holy persons, by believing the Gospel and receiving the gifts of the Holy Ghost. Or, here, the word may have the meaning of made or constituted, as above; κλητοις αγιοις, to all that be in Rome, Constituted saints, for they had already received the Gospel grace, and were formed into a Christian Church.
Grace to you - χαρις υμιν; May you be partakers of the Divine favor, the source whence every blessing is derived.
I think it necessary, once for all, to give the several acceptations of this word grace which occur in the sacred writings.
1. The word χαριν signifies in general favor or benevolence, but especially that favor which is powerful and active, and loads its objects with benefits. [Luk 1:30] : Fear not, Mary, thou hast found Favor, χαριν, with God. [Luk 2:40] : And the child grew - and the Grace of God, χαρις θεου, the favor of God was upon him. [Luk 1:52] : And Jesus increased in Favor, χαριτι Grace, with God and man. [Act 2:47] : Having Favor, χαριν, Grace, with all the people. [Act 4:33] : And great Grace, χαρις, Favor, was upon them all. The apostles were at that time in universal favor with the multitude. In this sense the word occurs in a great variety of places, both in the Old and New Testaments.
2. Hence it is often used for the blessing which it dispenses; for, if God be favourably disposed towards a person, his beneficent acts, in that person's behalf, will be a necessary consequence of such favor. [Joh 1:14] : Full of Grace and truth; accomplished in all spiritual blessings. [Joh 1:16] : And Grace upon Grace: he who is full of the most excellent blessings, confers them liberally on all believers. [Act 11:23] : When he had seen the Grace of God, i.e. had the fullest evidence that they were richly endowed with heavenly gifts. [1Cor 1:4] : For the Grace of God which is given you - the Divine blessings conferred upon you. [2Cor 9:8] : God is able to make all Grace abound toward you; i.e. to enrich you with every benediction. This is also a very common acceptation of the word; and in this sense the word grace or favor is now generally understood among religious people. The grace of God meaning with them some Divine or spiritual blessing communicated.
3. It is sometimes taken for the whole of the Christian religion, as being the grandest possible display of God's favor to a lost, ruined world: and in this sense it appears to be used, [Joh 1:17] : For the Law was given by Moses; but Grace and truth came by Jesus Christ: where the term Grace is evidently opposed to Law; the latter meaning the Mosaic, the other the Christian, dispensation. [Act 13:43] : Barnabas persuaded them to continue in the Grace of God; i.e. to hold fast their profession of the religion of Christ. [Rom 6:14] : Ye are not under the Law, but under Grace - ye are no longer under obligation to fulfill the Mosaic precepts, but are under the Christian dispensation. See also [Rom 6:15]; and see [2Cor 1:12]; [2Cor 6:1]; [Gal 1:6]; [Col 1:6]; [2Tim 2:1], [Tit 2:11] : The Grace of God, that bringeth salvation unto all men, hath appeared. The Jewish religion was restricted in its benefits to a few; but the Christian religion proposes the salvation of all men; and the author of it has become a sacrifice for the sins of the whole world. [Heb 12:15] : Looking diligently lest any man fall from the Grace of God - lest any man apostatize from the Christian religion, and the blessings of pardon and holiness which he has received through it. [1Pet 5:12] : This is the true Grace of God wherein ye stand - the Christian religion which ye have received is the genuine religion of God.
4. It signifies all the blessings and benefits which Christ has purchased, and which he gives to true believers, both in time and eternity. See [Rom 5:15], [Rom 5:17], where the grace of God is opposed to death; i.e. to all the wretchedness and misery brought into the world by Adam's transgression. [1Cor 16:23] : The Grace of the Lord Jesus Christ be with you all - May every blessing purchased by Christ's passion and death be the portion of you all. [Gal 5:4] : Ye are fallen from Grace - ye have lost the blessings of the Gospel by submitting to circumcision.
5. It signifies the apostolic and ministerial office, or the authority to propagate the Christian religion, and the unction or influence by which that office is executed; so in the 5th verse of this chapter, ([Rom 1:5]) as has been already noted: By whom we have received Grace and apostleship, or, the apostolic office. [Rom 13:3] : I say, through the Grace given unto me; i.e. I command you, by the authority of my apostolic office, etc. See also [Rom 13:6].
6. It signifies a gift, salary, or money collected for the use of the poor. [1Cor 16:3] : Whomsoever ye shall approve - them will I send to bring your Liberality, την χαριν υμων, your Grace; i.e. the collection made for the poor saints: see [1Cor 16:1]. [2Cor 8:4] : Praying us - that we would receive the Gift, την χαριν, the Grace, the contribution made in the Churches of Macedonia, for the relief of the poor. In this sense it is used in Ecclus. 17:22: He will keep the Good Deeds of man, χαριν, the same as ελεημοσυνη, alms, in the beginning of the verse; and it signifies a kind or friendly act, in the same author. Ecclus. 29:16: Forget not the Friendship, χαριτας, of thy surety. Graces or χαρις, was a deity among the ancients; and the three Graces, αι τρεις χαριτες, were called Pitho, Aglaia, and Euphrosyne; πειθω, mild persuasion; αγλαια, dignity; ευφροσυνη, liberality and joyfulness; and these were always painted naked, to show that all benefits should be gratuitous, this being essential to the nature of a gift. See Suidas, in χαριτας.
7. It sometimes signifies merely thanks or thanksgiving. See [Luk 17:9] : Doth he thank, μη χαριν εχει, that servant? [Rom 6:17] : But God be Thanked, χαρις οε τω θεω. [1Cor 10:30] : For if I by Grace, χαριτι, Thanksgiving, as our margin has it, and properly.
8. It signifies remuneration, wages, or reward [Luk 6:32-34] : If ye love them that love you - do good to them which do good to you - lend to them of whom ye hope to receive, what Thank have ye? ποια υμιν χαρις εστι; what Reward have ye? This appears, from the parallel place, [Mat 5:46], to be most evidently the meaning: τινα μισθον εχετε; what Reward have ye? The word is used in this sense by several Greek writers.
9. It signifies whatever is the means of procuring the favor or kindness of another. [1Pet 2:19], [1Pet 2:20] : For this is Thankworthy, τουτο γαρ χαρις παρα τῳ Θεῳ, this is the means of Procuring Favor from God.
10. It signifies joy, pleasure, and gratification, which is the, meaning of cara, and with which it is often confounded in the New Testament. [Plm 1:7] : For we have great Joy, χαριν γαρ εχομεν πολλην. Tobit 7:18: The Lord give thee Joy, χαριν, for this thy sorrow. In this sense the word is used by the best Greek writers; and in this sense it appears to be used, [2Cor 1:15].
11. It signifies the performance of an act which is pleasing or grateful to others. [Act 24:27] : Felix, willing to show the Jews a Pleasure, χαριτας καταθεσθαι, to perform an act which he knew would be highly gratifying to them.
12. It signifies whatever has the power or influence to procure favor, etc. Suavity, kindness, benevolence, gentle demeanour. [Luk 4:22] : All wondered at the Gracious Words, τοις λογοις της χαριτος, the benevolent, kind, and tender expressions; such as his text, [Luk 4:18], would naturally lead him to speak. He hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, etc. [Eph 4:29]; [Col 4:6] : Let your speech be always with Grace; i.e. gracious, kind, benevolent, savouring of the doctrine of Christ: it is thus used by several Greek writers. See Schleusner. As the word χαρις Grace, most frequently signifies some blessing or benefit calculated to promote human happiness, it is generally derived from χαρω, I rejoice, because of the effect produced by the blessing.
And peace - ειρηνη, the same as שלום shalom in Hebrew, generally signifying all kinds of blessing, but especially harmony and unity, and the bond of such unity. The most probable derivation of the word ειρηνη is from ειρω, I bind, and εν, one - because peace unites and binds those who were, by discord, before disunited. In the New Testament it signifies -
1. Peace, public or private, in the general acceptation of the word, as implying reconciliation and friendship; and to the etymology of the word the apostle seems to allude in [Eph 4:3] : Endeavouring to keep the Unity of the Spirit in the Bond of Peace. [Act 12:20] : They of Tyre and Sidon desired Peace - they sought reconciliation, with Herod, by means of Blastus, the king's chamberlain.