i. Paul assures the Romans, that he constantly prayed for them; 11 Redeemer. May such grace be imparted to us from God our sECT. Father, and from Jesus Christ our Lord, that we may not dishonour the sacred community to which we belong; that we may not with millions be cast out at last infamous and abhorred, but may enjoy its most important privileges, in that state of final and everlasting glory in which the kingdom of the Son of God shall terminate! SECT. II. The apostle strongly expresses his affection for his Christian friends at Rome: thereby to introduce, with greater advantage, the considerations he had to lay before them in the process of the epistle. Rom. I. 8-15. ROMANS I. 8. IRST, I thank my God through ROMANS I. 8. verse 7 FIR I AM now setting myself to write to you, my sECT. dear brethren at Rome; and I must, in the ii. Jesus Christ for you first place, declare to you, that I unfeignedly all, that your faith is spoken of through- thank that most glorious and excellent Being, out the whole world. who is now become my covenant God and Father Rom. through Jesus Christ, by whom we have received the adoption, and bless him for you all; that your faith in his invaluable gospel is so pure and steadfast, and produces such genuine fruits, that it is declared and celebrated through the whole world; and is universally looked upon, by all Christians in this extensive empire, as a most happy presage of the general spread of 9 For God is my their holy religion. Such a report as this 9 witness, whom I cannot but excite my praises, as being so agreeserve with my spirit able to the tenor of my petitions; for God, whom in the gospel of his Son, that without I make it the continual business of my life to ceasing I make men- serve with the greatest integrity and ardour of tion of you always my spirit, in the gospel of his Son, is my witness; in my prayers; and I appeal to him with confidence on so sol- 10 Making request ment; Always entreating in my prayers the 10 (if by any means now permission of his gracious providence to come at length I might have a prosperous unto you, if by any means now at length, after so journey by the will long a delay, I may have a prosperous journey of God) to come un- to you, by the will of God; on whose blessing to you. I am sensible the prosperity of all our ways de 12 That he desired to impart to them somè spiritual gift ; SECT pends, and to whose wise determination I de Rom i. 10 ii. sire to submit all my schemes and purposes, even those which are formed with the most affectionate regard to the good of his church. 11 Nevertheless, so far as may consist with this 11 For I long to due resignation, I am humbly importunate see you, that I may impart unto with him on this head; for I desire greatly to some spiritual gift, see you, not from any curiosity whichthe gran- to the end you may deur and magnificence of your city excites, nor be established; from any prospect of personal advantage that you I might receive from the most considerable of you, in the greatest distinction of circumstances, but that I may impart to you some spiritual gift, by the laying on of my hands in the name of the Lord Jesus Christ;a that by the farther experience which you may then have of the operations of the Holy Spirit, as well as the edification to be received from what discourses may pass between us, you may be established in your Christain faith, and fortified against all tempta12 tion, either to renounce or dishonour it: That is, in other words, [I desire] that while I am may be comforted among you, we may be comforted together, as I together with you, by the mutual faith have great reason to believe that we shall, by both of you and me. the exercise of the mutual faith, both of you and me; while I am communicating and you receiving these blessings, and those correspond. ent graces are working on each side, which I doubt not will be for my improvement, as well as for yours.b 12 That is, that I such assistances more desirable, and the apostle more solicitous for such an interview. As for the words, it makes the construction much plainer to read them before σμρanda, as they can by no means, otherwise, have any force at all. They must, therefore, as L'Enfant has well noted, be rendered being among you. • Impart to you some spiritual gift.] Bos interprets this, of preaching the gospel, which was a Divine kind of food by which their souls might be strengthened; and which he, as with the richest liberality, was willing to impart and distribute among them. But as spiritual gifts, in the language of St. Paul, have generally another signification, (compare 1 Cor. xii. 1, 4, 9; xiv. 1, 12,) and it was the bFor my improvement, as well as for particular office of the apostles to bestow yours.] This thought, so full of respect miraculous gifts, by the laying on of their to his Christian friends at Rome, is sughands, I have taken the passage in that gested with great delicacy and address; and view; and though it is reasonable to sup- it is very reasonable to suppose that every pose the Christians now at Rome had new instance, in which miraculous gifts some share of these endowments, chap. were communicated by the laying on the xii. 5-7, it is highly probable, that on hands of any of the apostles, would be a Paul's arrival among them, they might source of new edification and establishreceive them in much greater abundance. ment to these holy men; as being so eviThe great temptations which the inhab. dent a token of the Divine presence with itants of Rome were under, both to in- them, and a new and solemn seal set to fidelity and immorality, would make the commission they had received. some and that he was ready to preach the gospel at Rome. 13 Rom. 13 Now I would And, while I thus express my desire of an SECT. not have you igno- interview with you, I would not have you igno- ii. rant, brethren, that oftentimes I purpos- rant my dear brethren, that I have often been ed to come unto you proposing and contriving to come to you; though.13 (but was let hither. I have hitherto, by one means or another, been to) that I might have hindered. I have, I say, long meditated and fruit among you also, even as desired the journey, that I might have some among other Gen- fruit of my ministerial and apostolical labours among you also; even as I have already had from the many churches I have planted and 14 I am debtor watered among the rest of the Gentiles. Which 14 both to the Greeks, I mention, not by any means as boasting of rians, both to the what I have done; for I know, that in the cirwise, and to the un- cumstances in which Christ has placed me, tiles. and to the barba wise. considering the charge he has honoured me with, and the mercy he hath extended to me, I am, in the strictest justice, a debtor both to the Greeks and the barbarians, both to the learned and the ignorant. Duty and gratitude bind me to do my best, to promote the conversion and salvation of men of every nation and rank, 15 So, as much as of every genius and character. Therefore, ac- 15 in me is, I am ready cording to my weak abilities, and the opportu to preach the gospel nities which God may give me, I am ready and to you that are at Rome also. desirous to preach the gospel to you also that are at Rome, though it be the capital of the world, a place of so much politeness and grandeur, and a place likewise where it might seem peculiarly dangerous to oppose those popular superstitions to which the empire is supposed to owe its greatness and felicity: yet still, at all events, I am willing to come and publish this Divine message among you; though it should be at the expense of my repu tation, my liberty or life. IMPROVEMENT. -15 HAPPY is the church of Christ, when its ministers are thus verse conscious of the excellency of the gospel, and thus earnestly desirous, in the midst of reproach, persecution, and danger, to The learned and the ignorant.] L'Enfant ver. 22; 1 Cor. ii. 4; iii. 20, and coque justly observes, that often signifies plainly signifies learning; Mat. xiii. 54; learned, (compare 1 Cor. i. 20, &c.) and Mark vi. 2; Acts vi. 22. consequently avons must signify ignorant, or those whose understandings had not been improved by cultivation. And it is well known that the literati, or sages of antiquity, were anciently called c. See d Ready and desirous.] Raphelius shews, that gobov expresses not only a readiness, but, in some cases, an eagerness of desire. Not. ex Herod. 14 Reflections on Paul's zeal for the gospel of Christ. SECT. extend its triumphs; when they can thus appeal to God, that it is with their spirit that they serve him in the gospel of his Son. verse This will give them a largeness of heart well becoming their 9 office. Devotion will then flourish in their secret retirements, 10 as well as be maintained by them in public assemblies; and the concerns of the churches, and sometimes of far distant churches, will have a place in their thoughts and prayers at such solemn seasons. May they ever remember, that as the servants of Christ, they are to be the friends of mankind; and that their Master has laid 14 such obligations upon them, that for his sake they are debtors to the whole world, in every office of Christian friendship, and es11 pecially as to any spiritual gift which by their ministration they may be instrumental in imparting. The more they exert themselves in such services, the more will their own faith and com12 fort, as well as that of their people, be confirmed. But in whatever station we are, let us be forming schemes for the service of God, and good of men; projecting our journeys 10 and visits on that plan, yet always with a becoming sense of our dependence on the smiles of heaven, for prosperity and success; and as dutiful children, referring it to the infinitely superior wisdom of our heavenly Father, to put a negative, at his sacred pleasure, upon those purposes which lay nearest to our hearts, and in which we most sincerely intend his glory. SECT. iii. Rom. SECT. III. The Apostle declares his readiness boldly to preach the gospel at Rome, supported by a sense of its excellency; to illustrate which, he shews that the world greatly needed such a dispensation. And first he introduces a discourse of the abandoned state into which the Gentiles were fallen. Rom. I. 16—32. I ROMANS I. 16. HAVE told you (ver. 15) that I am ready and desirous to preach the gospel at Rome, though the capital city of the world; and ini. 16 deed there is nothing that I more earnestly wish than opportunities of bearing the most public testimony to it: for, with whatever contempt that sacred dispensation, and they who publish it, may be treated on account of the circumstances and death of its founder, the character of its ministers, and the nature and tendency of its doctrines; I am not ashamed of ROMANS I. 16. ashamed of the The gospel reveals the righteousness of God by faith, : God unto salvation, 15 iii. gospel of Christ for the gospel of Christ, but rather glory in it. And sECT. it is the power of I have great reason to do it; for, while other to every one that be. methods, intended to promote the reformation lieveth, to the Jew and happiness of mankind, have been all ineffirst, and also to the fectual; it has clearly appeared that this is the Greek. Rom. i. 16 power of God for complete and eternal salvation, to every one that believeth. It contains the most glorious display of the Divine power, efficaciously exerted for this important purpose, and operating in favour of every one who cordially embraces it. Thus salutary is it to the Jew, who is far from being above the need of it, and to whom, by the special command of our Lord, it is to be first preached and proposed, wherever its ambassadors come; yet not to be limited to him, but proclaimed also to the Greek, and the Roman, and Gentiles of every nation under heaven; who are all, with equal freedom, invited to partake its import17 For therein is ant benefits. And it is admirably adapted to 17 the righteousness of secure this great and blessed end; for in it the faith to faith: as it righteousness of God by faith, that is, the method which God hath contrived and proposed for our becoming righteous, (Isa. lvi. 1,) by believing his testimony, and casting ourselves on his mercy, is revealed to our faith, and most clearly exhibited, as the great object of it. As it is written in the prophet Habak God revealed from To the Jew first, &c.] There is a noble frankness, as well as very comprehensive sense, in these few words of the apostle; by which, on the one hand, he strongly insinuates to the Jews, their absolute need of the gospel, in order to salvation; and on the other, while he declares to them, that it was also to be preached to the Gentiles, he tells the politest and greatest of these nations, to whom he might come as an ambassador of Christ, both that their salvation also depended upon receiving it, and that the first offers of it were every where to be made to the despised Jews. sages of the Old Testament. See Isa. xlvi. 13; li. 5, 6, 8; lvi. 1. Mr. Mace generally renders it the divine justification; yet cannot always render Six so. By faith, is revealed to faith.] I would connect ex 150s with Axion, and supposes is to be governed of anoxaun77, thinking the transposition easier than the interpretation given by many others, as if it implied its being wholly by faith, as Mr Mace renders it; or going on from one degree of faith to another: for though it is true that this is the case, I find no example in which the phrase is b The righteousness of God.] Amaruv used in either of these senses. Those es plainly signifies, in several passages of which Mr Locke produces to justify the this epistle, not the essential righteousness former of these interpretations, (viz. chap. of God's nature, but the manner of becoming vi. 19; and 2 Cor. iii. 18,) being by no righteous, which God hath appointed and means exactly parallel. And it is so exhibited in the gospel. Compare chap. plain, that exists in the close of this iii. 21, 22; x. 3. Compare Phil. iii. 9; Mat. vi. 33. And the phrase may perhaps have the same sense in several pas verse, signifies by faith, that I wonder it should have been rendered so differently in the former clause. |