THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Php 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.

      WHEN and WHERE this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Ro 1:11, 13, 15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Ro 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Ac 20:2, 3; 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Ac 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--Timotheus, Sosipater, Gaius, and Erastus (Ro 16:21, 23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Ro 16:23), which can hardly be supposed to be other than Corinth. Finally, Phœbebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Ro 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.

      The FOUNDER of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Ac 28:15, 30)? And how, consistently with his declared principle--not to build on another man's foundation (Ro 15:20) --could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Ro 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.

      For WHAT CLASS of Christians was this Epistle principally designed--Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Ac 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Ro 1:13, 15; 15:15, 16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.

      It remains only to speak briefly of the PLAN and CHARACTER Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.

      Ro 1:1-17. INTRODUCTION.

      1. Paul--(See on Ac 13:9).
      a servant of Jesus Christ--The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (1Co 7:21-23), as in the Old Testament to all the people of God (Isa 66:14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (Jos 1:1; Ps 18:1, title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and Php 1:1; Jas 1:1; 2Pe 1:1; Jude 1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on Ro 1:7; Joh 5:22, 23).
      called to be an apostle--when first he "saw the Lord"; the indispensable qualification for apostleship. (See on Ac 9:5; Ac 22:14; 1Co 9:1).
      separated unto the--preaching of the
      gospel--neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" (Ac 13:2), nor so early as when "separated from his mother's womb" (see on Ga 1:15). He was called at one and the same time to the faith and the apostleship of Christ (Ac 26:16-18).
      of God--that is, the Gospel of which God is the glorious Author. (So Ro 15:16; 1Th 2:2, 8, 9; 1Pe 4:17).

      2. Which he had promised afore . . . in the holy scriptures--Though the Roman Church was Gentile by nation (see on Ro 1:13), yet as it consisted mostly of proselytes to the Jewish faith (see on Introduction to this Epistle), they are here reminded that in embracing Christ they had not cast off, but only the more profoundly yielded themselves to, Moses and the prophets (Ac 13:32, 33).

      3, 4. Concerning his Son Jesus Christ our Lord--the grand burden of this "Gospel of God."
      made of the seed of David--as, according to "the holy scriptures," He behooved to be. (See on Mt 1:1).
      according to the flesh--that is, in His human nature (compare Ro 9:5; Joh 1:14); implying, of course, that He had another nature, of which the apostle immediately proceeds to speak.

      4. And declared--literally, "marked off," "defined," "determined," that is, "shown," or "proved."
      to be the Son of God--Observe how studiously the language changes here. He "was MADE [says the apostle] of the seed of David, according to the flesh" (Ro 1:3); but He was not made, He was only "declared [or proved] to BE the Son of God." So Joh 1:1, 14, "In the beginning WAS the Word . . . and the Word was MADE flesh"; and Isa 9:6, "Unto us a Child is BORN, unto us a Son is GIVEN." Thus the Sonship of Christ is in no proper sense a born relationship to the Father, as some, otherwise sound divines, conceive of it. By His birth in the flesh, that Sonship, which was essential and uncreated, merely effloresced into palpable manifestation. (See on Lu 1:35; Ac 13:32, 33).
      with power--This may either be connected with "declared," and then the meaning will be "powerfully declared" [LUTHER, BEZA, BENGEL, FRITZSCHE, ALFORD, &c.]; or (as in our version, and as we think rightly) with "the Son of God," and then the sense is, "declared to be the Son of God" in possession of that "power" which belonged to Him as the only-begotten of the Father, no longer shrouded as in the days of His flesh, but "by His resurrection from the dead" gloriously displayed and henceforth to be for ever exerted in this nature of ours [Vulgate, CALVIN, HODGE, PHILIPPI, MEHRING, &c.].
      according to the spirit of holiness--If "according to the flesh" means here, "in His human nature," this uncommon expression must mean "in His other nature," which we have seen to be that "of the Son of God"--an eternal, uncreated nature. This is here styled the "spirit," as an impalpable and immaterial nature (Joh 4:24), and "the spirit of holiness," probably in absolute contrast with that "likeness, of sinful flesh" which He assumed. One is apt to wonder that if this be the meaning, it was not expressed more simply. But if the apostle had said "He was declared to be the Son of God according to the Holy Spirit," the reader would have thought he meant "the Holy Ghost"; and it seems to have been just to avoid this misapprehension that he used the rare expression, "the spirit of holiness."

      5. By whom--as the ordained channel.
      we have received grace--the whole "grace that bringeth salvation" (Tit 2:11).
      and apostleship--for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one--"the grace of apostleship").
      for obedience to the faith--rather, "for the obedience of faith"--that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience.
      for his name--that He might be glorified.

      6. Among whom are ye also--that is, along with others; for the apostle ascribes nothing special to the Church of Rome (compare 1Co 14:36) [BENGEL].
      the called--(See on Ro 8:30).
      of Christ Jesus--that is, either called "by Him" (Joh 5:25), or the called "belonging to Him"; "Christ's called ones." Perhaps this latter sense is best supported, but one hardly knows which to prefer.

      7. beloved of God--(Compare De 33:12; Col 3:12).
      Grace, &c.--(See on Joh 1:14).
      and peace--the peace which Christ made through the blood of His cross (Col 1:20), and which reflects into the believing bosom "the peace of God which passeth all understanding" (Php 4:7).
      from God our Father, and the Lord Jesus Christ--"Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ with the eternal God, which run through the whole language of Scripture, and the derivation of purely divine influences from Him also. The name of no man can be placed by the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him; for men are commanded to honor Him even as they honor the Father (Joh 5:23)" [OLSHAUSEN].

      8. your faith is spoken of throughout the whole world--This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men.

      9. For God . . . whom I serve--the word denotes religious service.
      with my spirit--from my inmost soul.
      in the gospel of his Son--to which Paul's whole religious life and official activity were consecrated.
      is my witness, that without ceasing I make mention of you always in my prayers--so for the Ephesians (Eph 1:15, 16); so for the Philippians (Php 1:3, 4); so for the Colossians (Col 1:3, 4); so for the Thessalonians (1Th 1:2, 3). What catholic love, what all-absorbing spirituality, what impassioned devotion to the glory of Christ among men!

      10. Making request, if by any means now at length I may have a prosperous journey by the will of God, to come to you--Though long anxious to visit the capital, he met with a number of providential hindrances (Ro 1:13; Ro 15:22; and see on Ac 19:21; Ac 23:11; Ac 28:15); insomuch that nearly a quarter of a century elapsed, after his conversion, ere his desire was accomplished, and that only as "a prisoner of Jesus Christ." Thus taught that his whole future was in the hands of God, he makes it his continual prayer that at length the obstacles to a happy and prosperous meeting might be removed.

      11, 12. For I long to see you, that I may impart to you some spiritual gift--not any supernatural gift, as the next clause shows, and compare 1Co 1:7.
      to the end that ye may be established.

      12. That is, that I may be comforted together with you by the mutual faith both of you and me--"Not wishing to "lord it over their faith," but rather to be a "helper of their joy," the apostle corrects his former expressions: my desire is to instruct you and do you good, that is, for us to instruct and do one another good: in giving I shall also receive" [JOWETT]. "Nor is he insincere in so speaking, for there is none so poor in the Church of Christ who may not impart to us something of value: it is only our malignity and pride that hinder us from gathering such fruit from every quarter" [CALVIN]. How "widely different is the apostolic style from that of the court of Papal Rome!" [BENGEL].

      13. oftentimes I purposed to come unto you, but was let--hindered.
      hitherto--chiefly by his desire to go first to places where Christ was not known (Ro 15:20-24).
      that I might have some fruit--of my ministry
      among you also, even as among other Gentiles--The GENTILE origin of the Church at Rome is here so explicitly stated, that those who conclude, merely from the Jewish strain of the argument, that they must have been mostly Israelites, decide in opposition to the apostle himself. (But see on Introduction to this Epistle.)

      14, 15. I am debtor both to the Greeks--cultivated
      and to the Barbarians--rude.

      15. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also--He feels himself under an all-subduing obligation to carry the gospel to all classes of mankind, as adapted to and ordained equally for all (1Co 9:16).

      16. For I am not ashamed of the gospel--(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (1Co 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame."
      for it is the power of God unto salvation to every one that believeth--Here and in Ro 1:17 the apostle announces the great theme of his ensuing argument; SALVATION, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, GOD'S OWN POWER TO SAVE EVERY SOUL THAT EMBRACES IT, Greek and Barbarian, wise and unwise alike.

      17. For therein is the righteousness of God revealed--that is (as the whole argument of the Epistle shows), GOD'S JUSTIFYING RIGHTEOUSNESS.
      from faith to faith--a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, MELVILLE, MEYER, STUART, BLOOMFIELD, &c.).
      as it is written-- (Hab 2:4).
      The just shall live by faith--This golden maxim of the Old Testament is thrice quoted in the New Testament--here; Ga 3:11; Heb 10:38 --showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method.

      On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! (2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh--the Son of God now in resurrection--power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men (Ro 1:8), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (Ro 1:7). (4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift--for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (Ro 1:8). (5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.

      Ro 1:18. WHY THIS DIVINELY PROVIDED RIGHTEOUSNESS IS NEEDED BY ALL MEN.

      18. For the wrath of God--His holy displeasure and righteous vengeance against sin.
      is revealed from heaven--in the consciences of men, and attested by innumerable outward evidences of a moral government.
      against all ungodliness--that is, their whole irreligiousness, or their living without any conscious reference to God, and proper feelings towards Him.
      and unrighteousness of men--that is, all their deviations from moral rectitude in heart, speech, and behavior. (So these terms must be distinguished when used together, though, when standing alone, either of them includes the other).

      Ro 1:18-32. THIS WRATH OF GOD, REVEALED AGAINST ALL INIQUITY, OVERHANGS THE WHOLE HEATHEN WORLD.

      18. who hold--rather, "hold down," "hinder," or "keep back."
      the truth in unrighteousness--The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; thus gently sliding into his argument. But before enumerating their actual iniquities, he goes back to the origin of them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of conscience is first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare Mt 6:22, 23; Eph 4:17, 18).

      19. Because that which may be--rather, "which is."
      known of God is manifest in them; for God hath showed it unto them--The sense of this pregnant statement the apostle proceeds to unfold in Ro 1:20.

      20. For the invisible things of him from--or "since"
      the creation of the world are clearly seen--the mind brightly beholding what the eye cannot discern.
      being understood by the things that are made--Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Ro 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Ro 1:20). And thus are the inner and the outer revelation of God the complement of each other, making up between them one universal and immovable conviction that God is. (With this striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism).
      even his eternal power and Godhead--both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead.
      so that they are without excuse--all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit.

      21. Because that, when they knew God--that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described.
      they glorified him not as God, neither were thankful--neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded.
      but became vain--(compare Jer 2:5).
      in their imaginations--thoughts, notions, speculations, regarding God; compare Mt 15:19; Lu 2:35; 1Co 3:20, Greek.
      and their foolish--"senseless," "stupid."
      heart--that is, their whole inner man.
      was darkened--How instructively is the downward progress of the human soul here traced!

      22, 23. Professing themselves--"boasting," or "pretending to be"
      wise, they became fools--"It is the invariable property of error in morals and religion, that men take credit to themselves for it and extol it as wisdom. So the heathen" (1Co 1:21) [THOLUCK].

      23. And changed--or "exchanged."
      the glory of the uncorruptible God into--or "for"
      an image . . . like to corruptible man--The allusion here is doubtless to the Greek worship, and the apostle may have had in his mind those exquisite chisellings of the human form which lay so profusely beneath and around him as he stood on Mars' Hill; and "beheld their devotions." (See on Ac 17:29). But as if that had not been a deep enough degradation of the living God, there was found "a lower deep" still.
      and to birds, and four-footed beasts, and to creeping things--referring now to the Egyptian and Oriental worship. In the face of these plain declarations of the descent of man's religious belief from loftier to ever lower and more debasing conceptions of the Supreme Being, there are expositors of this very Epistle (as REICHE and JOWETT), who, believing neither in any fall from primeval innocence, nor in the noble traces of that innocence which lingered even after the fall and were only by degrees obliterated by wilful violence to the dictates of conscience, maintain that man's religious history has been all along a struggle to rise, from the lowest forms of nature worship, suited to the childhood of our race, into that which is more rational and spiritual.

      24. Wherefore God also--in righteous retribution.
      gave them up--This divine abandonment of men is here strikingly traced in three successive stages, at each of which the same word is used (Ro 1:24, 26; and Ro 1:28, where the word is rendered "gave over"). "As they deserted God, God in turn deserted them; not giving them divine (that is, supernatural) laws, and suffering them to corrupt those which were human; not sending them prophets, and allowing the philosophers to run into absurdities. He let them do what they pleased, even what was in the last degree vile, that those who had not honored God, might dishonor themselves" [GROTIUS].

      25. Who changed the truth of God into a lie--that is, the truth concerning God into idol falsehood.
      and worshipped and served the creature more than the Creator--Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had!
      who is blessed for ever! Amen--By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God.

      26, 27. For this cause God gave them up--(See on Ro 1:24).
      for even their women--that sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, not only becomes more shameless than the other sex, but lives henceforth only to drag the other sex down to its level.
      did change, &c.--The practices here referred to, though too abundantly attested by classic authors, cannot be further illustrated, without trenching on things which "ought not to be named among us as become the saints." But observe how vice is here seen consuming and exhausting itself. When the passions, scourged by violent and continued indulgence in natural vices, became impotent to yield the craved enjoyment, resort was had to artificial stimulants by the practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom affectingly shows; and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as for the Romans, TACITUS, speaking of the emperor Tiberius, tells us that new words had then to be coined to express the newly invented stimulants to jaded passion. No wonder that, thus sick and dying as was this poor humanity of ours under the highest earthly culture, its many-voiced cry for the balm in Gilead, and the Physician there, "Come over and help us," pierced the hearts of the missionaries of the Cross, and made them "not ashamed of the Gospel of Christ!"

      27. and receiving in themselves that recompense of their error which was meet--alluding to the many physical and moral ways in which, under the righteous government of God, vice was made self-avenging.

      28-31. gave them over--or "up" (see on Ro 1:24).
      to do those things which are not convenient--in the old sense of that word, that is, "not becoming," "indecorous," "shameful."

      30. haters of God--The word usually signifies "God-hated," which some here prefer, in the sense of "abhorred of the Lord"; expressing the detestableness of their character in His sight (compare Pr 22:14; Ps 73:20). But the active sense of the word, adopted in our version and by the majority of expositors, though rarer, agrees perhaps better with the context.

      32. Who knowing--from the voice of conscience, Ro 2:14, 15
      the judgment of God--the stern law of divine procedure.
      that they which commit such things are worthy of death--here used in its widest known sense, as the uttermost of divine vengeance against sin: see Ac 28:4.
      not only do the same--which they might do under the pressure of temptation and in the heat of passion.
      but have pleasure in them that do them--deliberately set their seal to such actions by encouraging and applauding the doing of them in others. This is the climax of our apostle's charges against the heathen; and certainly, if the things are in themselves as black as possible, this settled and unblushing satisfaction at the practice of them, apart from all the blinding effects of present passion, must be regarded as the darkest feature of human depravity.

      On this section, Note (1) "The wrath of God" against sin has all the dread reality of a "revelation from heaven" sounding in the consciences of men, in the self-inflicted miseries of the wicked, and in the vengeance which God's moral government, sooner or later, takes upon all who outrage it; so this "wrath of God" is not confined to high-handed crimes, or the grosser manifestations of human depravity, but is "revealed" against all violations of divine law of whatever nature--"against all ungodliness" as well as "unrighteousness of men," against all disregard of God in the conduct of life as well as against all deviations from moral rectitude; and therefore, since no child of Adam can plead guiltless either of "ungodliness" or of "unrighteousness," to a greater or less extent, it follows that every human being is involved in the awful sweep of "the wrath of God" (Ro 1:18). The apostle places this terrible truth in the forefront of his argument on justification by faith, that upon the basis of universal condemnation he might rear the edifice of a free, world-wide salvation; nor can the Gospel be scripturally preached or embraced, save as the good news of salvation to those that are all equally "lost." (2) We must not magnify the supernatural revelation which God has been pleased to make of Himself, through Abraham's family to the human race, at the expense of that older, and, in itself, lustrous revelation which He has made to the whole family of man through the medium of their own nature and the creation around them. Without the latter, the former would have been impossible, and those who have not been favored with the former will be without excuse, if they are deaf to the voice and blind to the glory of the latter (Ro 1:19, 20). (3) Wilful resistance of light has a retributive tendency to blunt the moral perceptions and weaken the capacity to apprehend and approve of truth and goodness; and thus is the soul prepared to surrender itself, to an indefinite extent, to error and sin (Ro 1:21, &c.). (4) Pride of wisdom, as it is a convincing evidence of the want of it, so it makes the attainment of it impossible (Ro 1:22; and compare Mt 11:25; 1Co 3:18-20). (5) As idolatry, even in its most plausible forms, is the fruit of unworthy views of the Godhead, so its natural effect is to vitiate and debase still further the religious conceptions; nor is there any depth of degradation too low and too revolting for men's ideas of the Godhead to sink to, if only their natural temperament and the circumstances they are placed in be favorable to their unrestrained development (Ro 1:23, 25). The apostle had Greece and Egypt in his eye when he penned this description. But all the paganisms of the East at this day attest its accuracy, from the more elaborate idolatry of India and the simpler and more stupid idolatry of China down to the childish rudiments of nature worship prevalent among the savage tribes. Alas! Christendom itself furnishes a melancholy illustration of this truth; the constant use of material images in the Church of Rome and the materialistic and sensuous character of its entire service (to say nothing of the less offensive but more stupid service of the Greek Church,) debasing the religious ideas of millions of nominal Christians, and lowering the whole character and tone of Christianity as represented within their immense pale. (6) Moral corruption invariably follows religious debasement. The grossness of pagan idolatry is only equalled by the revolting character and frightful extent of the immoralities which it fostered and consecrated (Ro 1:24, 26, 27). And so strikingly is this to be seen in all its essential features in the East at this day, that (as HODGE says) the missionaries have frequently been accused by the natives of having forged the whole of the latter part of this chapter, as they could not believe that so accurate a description of themselves could have been written eighteen centuries ago. The kingdoms of Israel and Judah furnish a striking illustration of the inseparable connection between religion and morals. Israel corrupted and debased the worship of Jehovah, and the sins with which they were charged were mostly of the grosser kind--intemperance and sensuality: the people of Judah, remaining faithful to the pure worship, were for a long time charged mostly with formality and hypocrisy; and only as they fell into the idolatries of the heathen around them, did they sink into their vices. And may not a like distinction be observed between the two great divisions of Christendom, the Popish and the Protestant? To test this, we must not look to Popery, surrounded with, and more or less influenced by, the presence and power of Protestantism; nor to Protestantism under every sort of disadvantage, internal and external. But look at Romanism where it has unrestrained liberty to develop its true character, and see whether impurity does not there taint society to its core, pervading alike the highest and the lowest classes; and then look at Protestantism where it enjoys the same advantages, and see whether it be not marked by a comparatively high standard of social virtue. (7) To take pleasure in what is sinful and vicious for its own sake, and knowing it to be such, is the last and lowest stage of human recklessness (Ro 1:32). But (8) this knowledge can never be wholly extinguished in the breast of men. So long as reason remains to them, there is still a small voice in the worst of men, protesting, in the name of the Power that implanted it, "that they which do such things are worthy of death" (Ro 1:32).

      Ro 2:1-29. THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE.

      From those without, the apostle now turns to those within the pale of revealed religion, the self-righteous Jews, who looked down upon the uncovenanted heathen as beyond the pale of God's mercies, within which they deemed themselves secure, however inconsistent their life may be. Alas! what multitudes wrap themselves up in like fatal confidence, who occupy the corresponding position in the Christian Church!

      4. the goodness of God leadeth thee to repentance--that is, is designed and adapted to do so.

      5. treasurest up unto thyself wrath against--rather "in."
      the day of wrath--that is wrath to come on thee in the day of wrath. What an awful idea is here expressed--that the sinner himself is amassing, like hoarded treasure, an ever accumulating stock of divine wrath, to burst upon him in "the day of the revelation of the righteous judgment of God!" And this is said not of the reckless, but of those who boasted of their purity of faith and life.

      7-10. To them who, &c.--The substance of these verses is that the final judgment will turn upon character alone.
      by patient continuance in well-doing, &c.--Compare Lu 8:15: "That on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience"; denoting the enduring and progressive character of the new life.

      8. But unto them that are contentious, and do not obey the truth, &c.--referring to such keen and determined resistance to the Gospel as he himself had too painfully witnessed on the part of his own countrymen. (See Ac 13:44-46; 17:5, 13; 18:6, 12; and compare 1Th 2:15, 16).
      indignation and wrath--in the bosom of a sin-avenging God.

      9. Tribulation and anguish--the effect of these in the sinner himself.

      10. to the Jew first--first in perdition if unfaithful; but if obedient to the truth, first in salvation (Ro 2:10).

      12. For as many as have sinned--not "as many as have sinned at all," but, "as many as are found in sin" at the judgment of the great day (as the whole context shows).
      without law--that is, without the advantage of a positive Revelation.
      shall also perish without law--exempt from the charge of rejecting or disregarding it.
      and as many as have sinned in the law--within the pale of a positive, written Revelation.
      shall be judged by the law--tried and condemned by the higher standard of that written Revelation.

      13-15. For not the hearers, &c.--As touching the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as are found sinners at the last involves no difficulty; but even as respects the heathen, who are strangers to the law in its positive and written form--since they show how deeply it is engraven on their moral nature, which witnesses within them for righteousness and against iniquity, accusing or condemning them according as they violate or obey its stern dictates--their condemnation also for all the sin in which they live and die will carry its dreadful echo in their own breasts.

      15. their thoughts the meanwhile accusing or else excusing--that is, perhaps by turns doing both.

      16. In the day, &c.--Here the unfinished statement of Ro 2:12 is resumed and closed.
      shall judge the secrets of men--here specially referring to the unfathomed depths of hypocrisy in the self-righteous whom the apostle had to deal with. (See Ec 12:14; 1Co 4:5).
      according to my gospel--to my teaching as a preacher of the Gospel.

      17-24. Behold--"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).

      18. approvest the things that are excellent--"triest the things that differ" (Margin). Both senses are good, and indeed the former is but the result of the latter action. (See on Php 1:10).

      20. hast the form of knowledge and of the truth in the law--not being left, as the heathen are, to vague conjecture on divine things, but favored with definite and precise information from heaven.

      22. thou that abhorrest idols--as the Jews did ever after their captivity, though bent on them before.
      dost thou commit sacrilege?--not, as some excellent interpreters, "dost thou rob idol temples?" but more generally, as we take it, "dost thou profane holy things?" (as in Mt 21:12, 13, and in other ways).

      24. as it is written--(See Isa 52:5, Marginal reference).

      25-29. For circumcision--that is, One's being within the covenant of which circumcision was the outward sign and seal.
      verily profiteth, if thou keep the law--if the inward reality correspond to the outward sign.
      but if, &c.--that is, "Otherwise, thou art no better than the uncircumcised heathen."

      26. Therefore if the uncircumcision keep the . . . law, &c.--Two mistaken interpretations, we think, are given of these words: First, that the case here supposed is an impossible one, and put merely for illustration [HALDANE, CHALMERS, HODGE]; second that it is the case of the heathen who may and do please God when they act, as has been and is done, up to the light of nature [GROTIUS, OLSHAUSEN, &c.]. The first interpretation is, in our judgment, unnatural; the second, opposed to the apostle's own teaching. But the case here put is, we think, such as that of Cornelius (Ac 10:1-48), who, though outside the external pale of God's covenant, yet having come to the knowledge of the truths contained in it, do manifest the grace of the covenant without the seal of it, and exemplify the character and walk of Abraham's children, though not called by the name of Abraham. Thus, this is but another way of announcing that God was about to show the insufficiency of the mere badge of the Abrahamic covenant, by calling from among the Gentiles a seed of Abraham that had never received the seal of circumcision (see on Ga 5:6); and this interpretation is confirmed by all that follows.

      28. he is not a Jew which is one outwardly, &c.--In other words, the name of "Jew" and the rite of "circumcision" were designed but as outward symbols of a separation from the irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. Where this is realized, the signs are full of significance; but where it is not, they are worse than useless.

      Note, (1) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart (Ro 2:4, and compare 2Pe 3:9; Ec 8:11). (2) Amidst all the inequalities of religious opportunity measured out to men, and the mysterious bearing of this upon their character and destiny for eternity, the same great principles of judgment, in a form suited to their respective discipline, will be applied to all, and perfect equity will be seen to reign throughout every stage of the divine administration (Ro 2:11-16). (3) "The law written on the heart" (Ro 2:14, 15) --or the Ethics of Natural Theology--may be said to be the one deep foundation on which all revealed religion reposes; and see on Ro 1:19, 20, where we have what we may call its other foundation--the Physics and Metaphysics of Natural Theology. The testimony of these two passages is to the theologian invaluable, while in the breast of every teachable Christian it wakens such deep echoes as are inexpressibly solemn and precious. (4) High religious professions are a fearful aggravation of the inconsistencies of such as make them (Ro 2:17-24). See 2Sa 12:14. (5) As no external privileges, or badge of discipleship, will shield the unholy from the wrath of God, so neither will the want of them shut out from the kingdom of heaven such as have experienced without them that change of heart which the seals of God's covenant were designed to mark. In the sight of the great Searcher of hearts, the Judge of quick and dead, the renovation of the character in heart and life is all in all. In view of this, have not all baptized, sacramented disciples of the Lord Jesus, who "profess that they know God, but in works deny Him," need to tremble--who, under the guise of friends, are "the enemies of the cross of Christ?"

      Ro 3:1-8. JEWISH OBJECTIONS ANSWERED.

      1, 2. What advantage then hath the Jew?--that is, "If the final judgment will turn solely on the state of the heart, and this may be as good in the Gentile without, as in the Jew within, the sacred enclosure of God's covenant, what better are we Jews for all our advantages?"

      Answer:

      2. Much every way; chiefly, because--rather, "first, that."
      unto them were committed the oracles of God--This remarkable expression, denoting "divine communications" in general, is transferred to the Scriptures to express their oracular, divine, authoritative character.

      3, 4. For what if some did not believe?--It is the unbelief of the great body of the nation which the apostle points at; but as it sufficed for his argument to put the supposition thus gently, he uses this word "some" to soften prejudice.
      shall their unbelief make the faith of God--or, "faithfulness of God."
      of none effect?--"nullify," "invalidate" it.

      4. God forbid--literally, "Let it not be," that is, "Away with such a thought"--a favorite expression of our apostle, when he would not only repudiate a supposed consequence of his doctrine, but express his abhorrence of it. "The Scriptures do not authorize such a use of God's name as must have been common among the English translators of the Bible" [HODGE].
      yea, let God be--held
      true, and every man a liar--that is, even though it should follow from this that every man is a liar.
      when thou art judged--so in Ps 51:4, according to the Septuagint; but in the Hebrew and in our version, "when thou judgest." The general sentiment, however, is the same in both--that we are to vindicate the righteousness of God, at whatever expense to ourselves.

      5, 6. But if, &c.--Another objection: "It would appear, then, that the more faithless we are, so much the more illustrious will the fidelity of God appear; and in that case, for Him to take vengeance on us for our unfaithfulness would be (to speak as men profanely do) unrighteousness in God."

      Answer:

      6. God forbid; for then how shall God judge the world?--that is, "Far from us be such a thought; for that would strike down all future judgment.

      7, 8. For if the truth of God, &c.--A further illustration of the same sentiment: that is, "Such reasoning amounts to this--which indeed we who preach salvation by free grace are slanderously accused of teaching--that the more evil we do, the more glory will redound to God; a damnable principle." (Thus the apostle, instead of refuting this principle, thinks it enough to hold it up to execration, as one that shocks the moral sense).

      On this brief section, Note (1) Mark the place here assigned to the Scriptures. In answer to the question, "What advantage hath the Jew?" or, "What profit is there of circumcision?" (Ro 3:1) those holding Romish views would undoubtedly have laid the stress upon the priesthood, as the glory of the Jewish economy. But in the apostle's esteem, "the oracles of God" were the jewel of the ancient Church (Ro 3:1, 2). (2) God's eternal purposes and man's free agency, as also the doctrine of salvation by grace and the unchanging obligations of God's law, have ever been subjected to the charge of inconsistency by those who will bow to no truth which their own reason cannot fathom. But amidst all the clouds and darkness which in this present state envelop the divine administration and many of the truths of the Bible, such broad and deep principles as are here laid down, and which shine in their own luster, will be found the sheet-anchor of our faith. "Let God be true, and every man a liar" (Ro 3:4); and as many advocates of salvation by grace as say, "Let us do evil that good may come," "their damnation is just" (Ro 3:8).

      Ro 3:9-20. THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE.

      9. are we better than they?--"do we excel them?"
      No, in no wise--Better off the Jews certainly were, for having the oracles of God to teach them better; but as they were no better, that only aggravated their guilt.

      10-12. As it is written, &c.-- (Ps 14:1-3; 53:1-3). These statements of the Psalmist were indeed suggested by particular manifestations of human depravity occurring under his own eye; but as this only showed what man, when unrestrained, is in his present condition, they were quite pertinent to the apostle's purpose.

      13-18. Their, &c.--From generals, the apostle here comes to particulars, culling from different parts of Scripture passages which speak of depravity as it affects the different members of the body; as if to show more affectingly how "from the sole of the foot even to the head there is no soundness" in us.
      throat is an open sepulchre-- (Ps 5:9); that is, "What proceeds out of their heart, and finds vent in speech and action through the throat, is like the pestilential breath of an open grave."
      with their tongues they have used deceit-- (Ps 5:9); that is, "That tongue which is man's glory (Ps 16:9; 57:8) is prostituted to the purposes of deception."
      the poison of asps is under their lips-- (Ps 140:3): that is, "Those lips which should 'drop as an honeycomb,' and 'feed many,' and 'give thanks unto His name' (So 4:11; Pr 10:21; Heb 13:15), are employed to secrete and to dart deadly poison."

      14. Whose mouth, &c.-- (Ps 10:7): that is, "That mouth which should be 'most sweet' (So 5:16), being 'set on fire of hell' (Jas 3:6), is filled with burning wrath against those whom it should only bless."

      15. Their feet are swift to shed blood-- (Pr 1:16; Isa 59:7): that is, "Those feet, which should 'run the way of God's commandments' (Ps 119:32), are employed to conduct men to deeds of darkest crime."

      16, 17. Destruction and misery are in their ways; and the way of peace have they not known--This is a supplementary statement about men's ways, suggested by what had been said about the "feet," and expresses the mischief and misery which men scatter in their path, instead of that peace which, as strangers to it themselves, they cannot diffuse.

      18. There is no fear of God before their eyes-- (Ps 36:1): that is, "Did the eyes but 'see Him who is invisible' (Heb 11:27), a reverential awe of Him with whom we have to do would chasten every joy and lift the soul out of its deepest depressions; but to all this the natural man is a stranger." How graphic is this picture of human depravity, finding its way through each several organ of the body into the life (Ro 3:13-17): but how small a part of the "desperate wickedness" that is within (Jer 17:9) "proceedeth out of the heart of man!" (Mr 7:21-23; Ps 19:12).

      19. Now we know that what . . . the law--that is, the Scriptures, considered as a law of duty.
      saith, it saith to them that are under the law--of course, therefore, to the Jews.
      that every mouth--opened in self-justification.
      may be stopped, and all the world may become--that is, be seen to be, and own itself.
      guilty--and so condemned
      before God.

      20. Therefore by the deeds of--obedience to
      the law there shall no flesh be justified--that is, be held and treated as righteous; as is plain from the whole scope and strain of the argument.
      in his sight--at His bar (Ps 143:2).
      for by the law is the knowledge of sin--(See on Ro 4:15; Ro 7:7; and 1Jo 3:4).

      Note, How broad and deep does the apostle in this section lay the foundations of his great doctrine of Justification by free grace--in the disorder of man's whole nature, the consequent universality of human guilt, the condemnation, by reason of the breach of divine law, of the whole world, and the impossibility of justification before God by obedience to that violated law! Only when these humiliating conclusions are accepted and felt, are we in a condition to appreciate and embrace the grace of the Gospel, next to be opened up.

      Ro 3:21-26. GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF.

      21-23. But now the righteousness of God--(See on Ro 1:17).
      without the law--that is, a righteousness to which our obedience to the law contributes nothing whatever (Ro 3:28; Ga 2:16).
      is manifested, being witnessed--attested.
      by the law and the prophets--the Old Testament Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Old Testament.

      22. by faith of--that is, "in"
      Jesus Christ unto all and upon all them that believe--that is, perhaps, brought nigh "unto all" men the Gospel, and actually "upon all" believing men, as theirs in possession [LUTHER and others]; but most interpreters understand both statements" of believers as only a more emphatic way of saying that all believers, without distinction or exception, are put in possession of this gratuitous justification, purely by faith in Christ Jesus.
      for there is no difference.

      23. for all have sinned--Though men differ greatly in the nature and extent of their sinfulness, there is absolutely no difference between the best and the worst of men, in the fact that "all have sinned," and so underlie the wrath of God.
      and come short of the glory--or "praise"
      of God--that is, "have failed to earn His approbation" (compare Joh 12:43, Greek). So the best interpreters.

      24. justified freely--without anything done on our part to deserve.
      by his grace--His free love.
      through the redemption that is in Christ Jesus--a most important clause; teaching us that though justification is quite gratuitous, it is not a mere fiat of the divine will, but based on a "Redemption," that is, "the payment of a Ransom," in Christ's death. That this is the sense of the word "redemption," when applied to Christ's death, will appear clear to any impartial student of the passages where it occurs.

      25, 26. Whom God hath set forth to be a propitiation--or "propitiatory sacrifice."
      through faith in his blood--Some of the best interpreters, observing that "faith upon" is the usual phrase in Greek, not "faith in" Christ, would place a "comma" after "faith," and understand the words as if written thus: "to be a propitiation, in His blood, through faith." But "faith in Christ" is used in Ga 3:26 and Eph 1:15; and "faith in His blood" is the natural and appropriate meaning here.
      to declare his righteousness for the remission--rather, "pretermission" or "passing by."
      of sins--"the sins."
      that are past--not the sins committed by the believer before he embraces Christ, but the sins committed under the old economy, before Christ came to "put away sin by the sacrifice of Himself."
      through the forbearance of God--God not remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made. In thus not imputing them, God was righteous, but He was not seen to be so; there was no "manifestation of His righteousness" in doing so under the ancient economy. But now that God can "set forth" Christ as a "propitiation for sin through faith in His blood," the righteousness of His procedure in passing by the sins of believers before, and in now remitting them, is "manifested," declared, brought fully out to the view of the whole world. (Our translators have unfortunately missed this glorious truth, taking "the sins that are past" to mean the past sins of believers--committed before faith--and rendering, by the word "remission," what means only a "passing by"; thus making it appear that "remission of sins" is "through the forbearance of God," which it certainly is not).

      26. To declare . . . at this time--now for the first time, under the Gospel.
      his righteousness: that he might be just, and the justifier of him that believeth in Jesus--Glorious paradox! "Just in punishing," and "merciful in pardoning," men can understand; but "just in justifying the guilty," startles them. But the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousness of God in Him," mercy has her heart's delight!

      Note, (1) One way of a sinner's justification is taught in the Old Testament and in the New alike: only more dimly during the twilight of Revelation; in unclouded light under "its perfect day" (Ro 3:21). (2) As there is no difference in the need, so is there none in the liberty to appropriate the provided salvation. The best need to be saved by faith in Jesus Christ; and the worst only need that. On this common ground all saved sinners meet here, and will stand for ever (Ro 3:22-24). (3) It is on the atoning blood of Christ, as the one propitiatory sacrifice which God hath set forth to the eye of the guilty, that the faith of the convinced and trembling sinner fastens for deliverance from wrath. Though he knows that he is "justified freely, by God's grace," it is only because it is "through the redemption that is in Christ Jesus" that he is able to find peace and rest even in this (Ro 3:25). (4) The strictly accurate view of believers under the Old Testament is not that of a company of pardoned men, but of men whose sins, put up with and passed by in the meantime, awaited a future expiation in the fulness of time (Ro 3:25, 26; see on Lu 9:31; Heb 9:15; Heb 11:39, 40).

      Ro 3:27-31. INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED.

      Inference first: Boasting is excluded by this, and no other way of justification.

      27, 28. Where is boasting then? . . . excluded. By what law?--on what principle or scheme?.
      of works? Nay; but by the law of faith.

      28. Therefore we conclude, &c.--It is the unavoidable tendency of dependence upon our own works, less or more, for acceptance with God, to beget a spirit of "boasting." But that God should encourage such a spirit in sinners, by any procedure of His, is incredible. This therefore stamps falsehood upon every form of "justification by works," whereas the doctrine that.

manifestly and entirely excludes "boasting"; and this is the best evidence of its truth.

      Inference second: This and no other way of salvation is adapted alike to Jew and Gentile.

      29. Is he the God of the Jews only? &c.--The way of salvation must be one equally suited to the whole family of fallen man: but the doctrine of justification by faith is the only one that lays the basis of a Universal Religion; this therefore is another mark of its truth.

      30. it is one God who shall justify--"has unchangeably fixed that He shall justify."
      the circumcision by--"of"
      faith, and the uncircumcision through faith--probably this is but a varied statement of the same truth for greater emphasis (see Ro 3:22); though BENGEL thinks that the justification of the Jews, as the born heirs of the promise, may be here purposely said to be "of faith," while that of the Gentiles, previously "strangers to the covenants of promise," may be said to be "through faith," as thus admitted into a new family.

      Objection:

      31. Do we then make void the law through faith?--"Does this doctrine of justification by faith, then, dissolve the obligation of the law? If so, it cannot be of God. But away with such a thought, for it does just the reverse."
      God forbid: yea, we establish the law--It will be observed here, that, important as was this objection, and opening up as it did so noble a field for the illustration of the peculiar glory of the Gospel, the apostle does no more here than indignantly repel it, intending at a subsequent stage of his argument (Ro 6:1-23) to resume and discuss it at length.

      Note, (1) It is a fundamental requisite of all true religion that it tend to humble the sinner and exalt God; and every system which breeds self-righteousness, or cherishes boasting, bears falsehood on its face (Ro 3:27, 28). (2) The fitness of the Gospel to be a universal religion, beneath which the guilty of every name and degree are invited and warranted to take shelter and repose, is a glorious evidence of its truth (Ro 3:29, 30). (3) The glory of God's law, in its eternal and immutable obligations, is then only fully apprehended by the sinner, and then only is it enthroned in the depths of his soul, when, believing that "He was made sin for him who knew no sin," he sees himself "made the righteousness of God in Him" (2Co 5:21). Thus do we not make void the law through faith: yea, we establish the law. (4) This chapter, and particularly the latter part of it, "is the proper seat of the Pauline doctrine of Justification, and the grand proof-passage of the Protestant doctrine of the Imputation of Christ's righteousness and of Justification not on account of, but through faith alone" [PHILIPPI]. To make good this doctrine, and reseat it in the faith and affection of the Church, was worth all the bloody struggles that it cost our fathers, and it will be the wisdom and safety, the life and vigor of the churches, to "stand fast in this liberty wherewith Christ hath made them free, and not be again entangled"--in the very least degree--"with the yoke of bondage" (Ga 5:1).

      Ro 4:1-25. THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT.

      First: Abraham was justified by faith.

      1-3. What shall we say then that Abraham, our father as pertaining to the flesh, hath found?--that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."

      2. For if Abraham were justified by works, he hath whereof to glory; but not before God--"If works were the ground of Abraham's justification, he would have matter for boasting; but as it is perfectly certain that he hath none in the sight of God, it follows that Abraham could not have been justified by works." And to this agree the words of Scripture.

      3. For what saith the, Scripture? Abraham believed God, and it--his faith.
      was counted to him for righteousness-- (Ge 15:6). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification--and even in Ro 4:4, 5. The meaning, therefore, cannot possibly be that the mere act of believing--which is as much a work as any other piece of commanded duty (Joh 6:29; 1Jo 3:23) --was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (Ge 12:3; 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.

      4, 5. Now to him that worketh--as a servant for wages.
      is the reward not reckoned of grace--as a matter of favor.
      but of debt--as a matter of right.

      5. But to him that worketh not--who, despairing of acceptance with God by "working" for it the work of obedience, does not attempt it.
      but believeth on him that justifieth the ungodly--casts himself upon the mercy of Him that justifieth those who deserve only condemnation.
      his faith, &c.--(See on Ro 4:3).

      Second: David sings of the same justification.

      6-8. David also describeth--"speaketh," "pronounceth."
      the blessedness of the man unto whom the Lord imputeth righteousness without works--whom, though void of all good works, He, nevertheless, regards and treats as righteous.

      7, 8. Saying, Blessed, &c.-- (Ps 32:1, 2). David here sings in express terms only of "transgression forgiven, sin covered, iniquity not imputed"; but as the negative blessing necessarily includes the positive, the passage is strictly in point.

      9-12. Cometh this blessedness then, &c.--that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer--the model man of justification by faith--after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."

      13-15. For the promise, &c.--This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.
      that he should be the heir of the world--or, that "all the families of the earth should be blessed in him."
      was not to Abraham or to his seed through the law--in virtue of obedience to the law.
      but through the righteousness of faith--in virtue of his simple faith in the divine promises.

      14. For if they which are of the law be heirs--If the blessing is to be earned by obedience to the law.
      faith is made void--the whole divine method is subverted.

      15. Because the law worketh wrath--has nothing to give to those who break is but condemnation and vengeance.
      for where there is no law, there is no transgression--It is just the law that makes transgression, in the case of those who break it; nor can the one exist without the other.

      16, 17. Therefore, &c.--A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith--whether of his natural seed or no--may be assured of the like justification with the parent believer."

      17. As it is written, &c.-- (Ge 17:5). This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis.
      before--that is, "in the reckoning of."
      him whom he believed--that is, "Thus Abraham, in the reckoning of Him whom he believed, is the father of us all, in order that all may be assured, that doing as he did, they shall be treated as he was."
      even God, quickeneth the dead--The nature and greatness of that faith of Abraham which we are to copy is here strikingly described. What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles. This is still further illustrated in what follows.

      18-22. Who against hope--when no ground for hope appeared.
      believed in hope--that is, cherished the believing expectation.
      that he might become the father of many nations, according to that which was spoken, So shall thy seed be--that is, Such "as the stars of heaven," Ge 15:5.

      19. he considered not, &c.--paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfilment hopeless.

      20. He staggered--hesitated
      not . . . but was strong in faith, giving glory to God--as able to make good His own word in spite of all obstacles.

      21. And being fully persuaded, &c.--that is, the glory which Abraham's faith gave to God consisted in this, that, firm in the persuasion of God's ability to fulfil his promise, no difficulties shook him.

      22. And therefore it was imputed, &c.--"Let all then take notice that this was not because of anything meritorious in Abraham, but merely because he so believed."

      23-25. Now, &c.--Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.

      24. to whom it shall be imputed, if we believe in him that raised up Jesus our Lord from the dead--in Him that hath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed.

      25. Who was delivered for--"on account of."
      our offences--that is, in order to expiate them by His blood.
      and raised again for--"on account of," that is, in order to.
      our justification--As His resurrection was the divine assurance that He had "put away sin by the sacrifice of Himself," and the crowning of His whole work, our justification is fitly connected with that glorious act.

      Note, (1) The doctrine of justification by works, as it generates self-exaltation, is contrary to the first principles of all true religion (Ro 4:2; and see on Ro 3:21-26, Note 1). (2) The way of a sinner's justification has been the same in all time, and the testimony of the Old Testament on this subject is one with that of the New (Ro 4:3, &c., and see on Ro 3:27-31, Note 1). (3) Faith and works, in the matter of justification, are opposite and irreconcilable, even as grace and debt (Ro 4:4, 5; and see on Ro 11:6). If God "justifies the ungodly," works cannot be, in any sense or to any degree, the ground of justification. For the same reason, the first requisite, in order to justification, must be (under the conviction that we are "ungodly") to despair of it by works; and the next, to "believe in Him that justifieth the ungodly"--that hath a justifying righteousness to bestow, and is ready to bestow it upon those who deserve none, and to embrace it accordingly. (4) The sacraments of the Church were never intended, and are not adapted, to confer grace, or the blessings of salvation, upon men. Their proper use is to set a divine seal upon a state already existing, and so, they presuppose, and do not create it (Ro 4:8-12). As circumcision merely "sealed" Abraham's already existing acceptance with God, so with the sacraments of the New Testament. (5) As Abraham is "the heir of the world," all nations being blessed in him, through his Seed Christ Jesus, and justified solely according to the pattern of his faith, so the transmission of the true religion and all the salvation which the world will ever experience shall yet be traced back with wonder, gratitude, and joy, to that morning dawn when "the God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran," Ac 7:2 (Ro 4:13). (6) Nothing gives more glory to God than simple faith in His word, especially when all things seem to render the fulfilment of it hopeless (Ro 4:18-21). (7) All the Scripture examples of faith were recorded on purpose to beget and encourage the like faith in every succeeding age (Ro 4:23, 24; and compare Ro 15:4). (8) Justification, in this argument, cannot be taken--as Romanists and other errorists insist--to mean a change upon men's character; for besides that this is to confound it with Sanctification, which has its appropriate place in this Epistle, the whole argument of the present chapter--and nearly all its more important clauses, expressions, and words--would in that case be unsuitable, and fitted only to mislead. Beyond all doubt it means exclusively a change upon men's state or relation to God; or, in scientific language, it is an objective, not a subjective change--a change from guilt and condemnation to acquittal and acceptance. And the best evidence that this is the key to the whole argument is, that it opens all the wards of the many-chambered lock with which the apostle has enriched us in this Epistle.

      Ro 5:1-11. THE BLESSED EFFECTS OF JUSTIFICATION BY FAITH.

      The proof of this doctrine being now concluded, the apostle comes here to treat of its fruits, reserving the full consideration of this topic to another stage of the argument (Ro 8:1-39).

      1. Therefore being--"having been."
      justified by faith, we have peace with God, &c.--If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men to have what it belongs to God to give, because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardous to set aside the decisive testimony of manuscripts, as to what the apostle did write, in favor of what we merely think he ought to have written, let us pause and ask--If it be the privilege of the justified to "have peace with God," why might not the apostle begin his enumeration of the fruits of justification by calling on believers to "realize" this peace as belonged to them, or cherish the joyful consciousness of it as their own? And if this is what he has done, it would not be necessary to continue in the same style, and the other fruits of justification might be set down, simply as matters of fact. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. God, on the one hand, has "reconciled us to Himself by Jesus Christ" (2Co 5:18); and we, on the other hand, setting our seal to this, "are reconciled to God" (2Co 5:20). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honorable and eternal "peace."

      2. By whom also we have--"have had"
      access by faith into this grace--favor with God.
      wherein we stand--that is "To that same faith which first gave us 'peace with God' we owe our introduction into that permanent standing in the favor of God which the justified enjoy." As it is difficult to distinguish this from the peace first mentioned, we regard it as merely an additional phase of the same [MEYER, PHILIPPI, MEHRING], rather than something new [BEZA, THOLUCK, HODGE].
      and rejoice--"glory," "boast," "triumph"--"rejoice" is not strong enough.
      in hope of the glory of God--On "hope," see on Ro 5:4.

      3, 4. we glory in tribulation also; knowing that tribulation worketh patience--Patience is the quiet endurance of what we cannot but wish removed, whether it be the withholding of promised good (Ro 8:25), or the continued experience of positive ill (as here). There is indeed a patience of unrenewed nature, which has something noble in it, though in many cases the offspring of pride, if not of something lower. Men have been known to endure every form of privation, torture, and death, without a murmur and without even visible emotion, merely because they deemed it unworthy of them to sink under unavoidable ill. But this proud, stoical hardihood has nothing in common with the grace of patience--which is either the meek endurance of ill because it is of God (Job 1:21, 22; 2:10), or the calm waiting for promised good till His time to dispense it come (Heb 10:36); in the full persuasion that such trials are divinely appointed, are the needed discipline of God's children, are but for a definite period, and are not sent without abundant promises of "songs in the night." If such be the "patience" which "tribulation worketh," no wonder that

      4. patience worketh experience--rather, "proof," as the same word is rendered in 2Co 2:9; 13:3; Php 2:22; that is, experimental evidence that we have "believed through grace."
      and experience--"proof."
      hope--"of the glory of God," as prepared for us. Thus have we hope in two distinct ways, and at two successive stages of the Christian life: first, immediately on believing, along with the sense of peace and abiding access to God (Ro 5:1); next, after the reality of this faith has been "proved," particularly by the patient endurance of trials sent to test it. We first get it by looking away from ourselves to the Lamb of God; next by looking into or upon ourselves as transformed by that "looking unto Jesus." In the one case, the mind acts (as they say) objectively; in the other, subjectively. The one is (as divines say) the assurance of faith; the other, the assurance of sense.

      5. And hope maketh not ashamed--putteth not to shame, as empty hopes do.
      because the love of God--that is, not "our love to God," as the Romish and some Protestant expositors (following some of the Fathers) represent it; but clearly "God's love to us"--as most expositors agree.
      is shed abroad--literally, "poured forth," that is, copiously diffused (compare Joh 7:38; Tit 3:6).
      by the Holy Ghost which is--rather, "was."
      given unto us--that is, at the great Pentecostal effusion, which is viewed as the formal donation of the Spirit to the Church of God, for all time and for each believer. (The Holy Ghost is here first introduced in this Epistle.) It is as if the apostle had said, "And how can this hope of glory, which as believers we cherish, put us to shame, when we feel God Himself, by His Spirit given to us, drenching our hearts in sweet, all-subduing sensations of His wondrous love to us in Christ Jesus?" This leads the apostle to expatiate on the amazing character of that love.

      6-8. For when we were yet without strength--that is, powerless to deliver ourselves, and so ready to perish.
      in due time--at the appointed season.
      Christ died for the ungodly--Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this "when they were without strength"--with nothing between them and perdition but that self-originating divine compassion; third, He did this "at the due time," when it was most fitting that it should take place (compare Ga 4:4), The two former of these properties the apostle now proceeds to illustrate.

      7. For scarcely for a righteous man--a man of simply unexceptionable character.
      will one--"any one"
      die: yet peradventure for a good man--a man who, besides being unexceptionable, is distinguished for goodness, a benefactor to society.
      some--"some one."
      would--rather, "doth."
      even dare to die--"Scarce an instance occurs of self-sacrifice for one merely upright; though for one who makes himself a blessing to society there may be found an example of such noble surrender of life" (So BENGEL, OLSHAUSEN, THOLUCK, ALFORD, PHILIPPI). (To make the "righteous" and the "good" man here to mean the same person, and the whole sense to be that "though rare, the case may occur, of one making a sacrifice of life for a worthy character" [as CALVIN, BEZA, FRITZSCHE, JOWETT], is extremely flat.)

      8. But God commendeth--"setteth off," "displayeth"--in glorious contrast with all that men will do for each other.
      his love toward us, in that, while we were yet sinners--that is, in a state not of positive "goodness," nor even of negative "righteousness," but on the contrary, "sinners," a state which His soul hateth.
      Christ died for us--Now comes the overpowering inference, emphatically redoubled.

      9, 10. Much more then, being--"having been"
      now justified by his blood, we shall be saved from wrath through him.

      10. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being now--"having now been"
      reconciled, we shall be saved by his life--that is "If that part of the Saviour's work which cost Him His blood, and which had to be wrought for persons incapable of the least sympathy either with His love or His labors in their behalf--even our 'justification,' our 'reconciliation'--is already completed; how much more will He do all that remains to be done, since He has it to do, not by death agonies any more, but in untroubled 'life,' and no longer for enemies, but for friends--from whom, at every stage of it, He receives the grateful response of redeemed and adoring souls?" To be "saved from wrath through Him," denotes here the whole work of Christ towards believers, from the moment of justification, when the wrath of God is turned away from them, till the Judge on the great white throne shall discharge that wrath upon them that "obey not the Gospel of our Lord Jesus Christ"; and that work may all be summed up in "keeping them from falling, and presenting them faultless before the presence of His glory with exceeding joy" (Jude 24): thus are they "saved from wrath through Him."

      11. And not only so, but we also joy--rather, "glory."
      in God through our Lord Jesus Christ, by--"through"
      whom we have now received the atonement--rather, "the reconciliation" (Margin), as the same word is rendered in Ro 5:10 and in 2Co 5:18, 19. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [TRENCH]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him, is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under the sweet sense of reconciliation, than "gloriation" in Him takes the place of dread of Him, and now He appears to us "altogether lovely!"

      On this section, Note, (1) How gloriously does the Gospel evince its divine origin by basing all acceptable obedience on "peace with God," laying the foundations of this peace in a righteous "justification" of the sinner "through our Lord Jesus Christ," and making this the entrance to a permanent standing in the divine favor, and a triumphant expectation of future glory! (Ro 5:1, 2). Other peace, worthy of the name, there is none; and as those who are strangers to it rise not to the enjoyment of such high fellowship with God, so they have neither any taste for it nor desire after it. (2) As only believers possess the true secret of patience under trials, so, although "not joyous but grievous" in themselves (Heb 12:17), when trials divinely sent afford them the opportunity of evidencing their faith by the grace of patience under them, they should "count it all joy" (Ro 5:3, 4; and see Jas 1:2, 3). (3) "Hope," in the New Testament sense of the term, is not a lower degree of faith or assurance (as many now say, I hope for heaven, but am not sure of it); but invariably means "the confident expectation of future good." It presupposes faith; and what faith assures us will be ours, hope accordingly expects. In the nourishment of this hope, the soul's look outward to Christ for the ground of it, and inward upon ourselves for evidence of its reality, must act and react upon each other (Ro 5:2 and Ro 5:4 compared). (4) It is the proper office of the Holy Ghost to beget in the soul the full conviction and joyful consciousness of the love of God in Christ Jesus to sinners of mankind, and to ourselves in particular; and where this exists, it carries with it such an assurance of final salvation as cannot deceive (Ro 5:5). (5) The justification of sinful men is not in virtue of their amendment, but of "the blood of God's Son"; and while this is expressly affirmed in Ro 5:9, our reconciliation to God by the "death of His Son," affirmed in Ro 5:10, is but a variety of the same statement. In both, the blessing meant is the restoration of the sinner to a righteous standing in the sight of God; and in both, the meritorious ground of this, which is intended to be conveyed, is the expiatory sacrifice of God's Son. (6) Gratitude to God for redeeming love, if it could exist without delight in God Himself, would be a selfish and worthless feeling; but when the one rises into the other--the transporting sense of eternal "reconciliation" passing into "gloriation in God" Himself--then the lower is sanctified and sustained by the higher, and each feeling is perfective of the other (Ro 5:11).

      Ro 5:12-21. COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY.

      (This profound and most weighty section has occasioned an immense deal of critical and theological discussion, in which every point, and almost every clause, has been contested. We can here but set down what appears to us to be the only tenable view of it as a whole and of its successive clauses, with some slight indication of the grounds of our judgment).

      12. Wherefore--that is, Things being so; referring back to the whole preceding argument.
      as by one man--Adam.
      sin--considered here in its guilt, criminality, penal desert.
      entered into the world, and death by sin--as the penalty of sin.
      and so death passed upon all men, for that all have sinned--rather, "all sinned," that is, in that one man's first sin. Thus death reaches every individual of the human family, as the penalty due to himself. (So, in substance, BENGEL, HODGE, PHILIPPI). Here we should have expected the apostle to finish his sentence, in some such way as this: "Even so, by one man righteousness has entered into the world, and life by righteousness." But, instead of this, we have a digression, extending to five verses, to illustrate the important statement of Ro 5:12; and it is only at Ro 5:18 that the comparison is resumed and finished.

      13, 14. For until the law sin was in the world--that is during all the period from Adam "until the law" of Moses was given, God continued to treat men as sinners.
      but sin is not imputed where there is no law--"There must therefore have been a law during that period, because sin was then imputed"; as is now to be shown.

      14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression--But who are they?--a much contested question. Infants (say some), who being guiltless of actual sin, may be said not to have sinned in the way that Adam did [AUGUSTINE, BEZA, HODGE]. But why should infants be specially connected with the period "from Adam to Moses," since they die alike in every period? And if the apostle meant to express here the death of infants, why has he done it so enigmatically? Besides, the death of infants is comprehended in the universal mortality on account of the first sin, so emphatically expressed in Ro 5:12; what need then to specify it here? and why, if not necessary, should we presume it to be meant here, unless the language unmistakably point to it--which it certainly does not? The meaning then must be, that "death reigned from Adam to Moses, even over those that had not, like Adam, transgressed against a positive commandment, threatening death to the disobedient." (So most interpreters). In this case, the particle "even," instead of specifying one particular class of those who lived "from Adam to Moses" (as the other interpretation supposes), merely explains what it was that made the case of those who died from Adam to Moses worthy of special notice--namely, that "though unlike Adam and all since Moses, those who lived between the two had no positive threatening of death for transgression, nevertheless, death reigned even over them."
      who is the figure--or, "a type."
      of him that was to come--Christ. "This clause is inserted on the first mention of the name "Adam," the one man of whom he is speaking, to recall the purpose for which he is treating of him, as the figure of Christ" [ALFORD]. The point of analogy intended here is plainly the public character which both sustained, neither of the two being regarded in the divine procedure towards men as mere individual men, but both alike as representative men. (Some take the proper supplement here to be "Him [that is] to come"; understanding the apostle to speak from his own time, and to refer to Christ's second coming [FRITZSCHE, DE WETTE, ALFORD]. But this is unnatural, since the a