a 1 the mutual faith both of you | you, (but was let hitherto,) that and me. I might have some fruit 1 among you also, even as among other Gentiles. 13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto a 2Pet.1.1. b 14 I am debtor both to the I or, in. b 1 Cor.9.16. That one effect of religion is to proRome.' This purpose expressed in duce the desire of the communion of this manner in the epistle, and the saints. It is the nature of Christianity Acts of the Apostles, has been shown to seek the society of those who are by Dr. Paley (Hora Pauline on Rom. the friends of Christ. (2.) Nothing is i. 13) to be one of those undesigned better fitted to produce growth in grace coincidences which strongly show that than such communion. Every Chris- both books are genuine. Comp. Rom. tian should have one or more Christian xv. 23, 24, with Acts xix. 21. A forger friends to whom he may unbosom of these books would not have thought himself. No small part of the difficul- of such a contrivance as to feign such ties which young Christians experience a purpose to go to Rome at that time, would vanish, if they should commu- and to have mentioned it in that mannicate their feelings and views to ner. Such coincidences are among others. Feelings which they suppose the best proofs that can be demanded, no Christians ever had, which greatly that the writers did not intend to imdistress them, they will find are com- pose on the world. See Paley. ¶ But mon among those who are experienced was let hitherto. The word "let" in the Christian life. (3.) There is means to hinder, or to obstruct. In nothing better fitted to excite the feel- what way this was done we do not ings, and confirm the hopes of Christian know, but it is probable that he refers ministers, than the firm faith of young to the various openings for the preachconverts, of those just commencing ing of the gospel where he had been, the Christian life. 3 John 4. (4.) The and to the obstructions of various apostle did not disdain to be taught by kinds from the enemies of the gospel the humblest Christians. He expected to the fulfilment of his purposes. to be strengthened himself by the faith¶ That I might have some fruit of those just beginning the Christian life. "There is none so poor in the church of Christ, that he cannot make some addition of importance to our stores. Calvin. 13. That oftentimes I purposed. See ver. 10. How often he had purposed this we have no means of ascertaining. The fact, however, that he had done it, showed his strong desire to see them, and to witness the displays of the grace of God in the capital of the Roman world. Comp. ch. xv. 23, 24. One instance of his having purposed to go to Rome is recorded in Acts xix. 21. "After these things were ended (viz. at Ephesus), Paul purposed in the spirit, when he had passed through Macedonia and Achaia to go to Jerusalem; saying, after I have been there, I must also see among you. That I might be the means of the conversion of sinners and of the edification of the church in the capital of the Roman empire. It was not curiosity to see the splendid capital of the world that prompted this desire; it was not the love of travel, and of roaming from clime to clime; it was the specific purpose of doing good to the souls of men. Το have fruit means to obtain success in bringing men to the knowledge of Christ. Thus the Saviour said (John xv. 16), "I have chosen you, and ordained you that you should bring forth fruit, and that your fruit should remain." 14, 15. I am debtor. This does not mean that they had conferred any favour on him, which bound him to make this return, but that he was un Greeks and to the Barbarians, I am ready to preach the gospel both to the wise and to the un- to you that are at Rome also. wise. 16 For I am not ashamed " 15 So, as much as in me is, of the gospel of Christ: for it is 1 2 a Mark 8.38. 2Tim.1.8. Cor. i. 19; iii. 18, 19; iv. 10. Cor. i. 19 Cor. xi. 19. ¶ Unwise. Those who were regarded as the ignorant and unpolished part of mankind. The expression is equivalent to ours, to the learned and the unlearned.' It was an evidence of the proper spirit to be willing to preach the gospel to either. The gospel claims to have power to instruct all mankind, and they who are called to preach it, should be able to instruct those who esteem themselves to be wise, and who are endowed with science, learning, and talent; and they should be willing to labour to enlighten the most obscure, ignorant, and degraded portions of the race. This is the true spirit of the Christian ministry. der obligation to preach the gospel to all to whom it was possible. This obligation arose from the favour that God had shown him in appointing him to this work. He was specially chosen as a vessel to bear the gospel to the Gentiles (Acts ix. 15. Rom. xi. 13), and he did not feel that he had discharged the obligation until he had made the gospel known as far as possible among all the nations of the earth. ¶ To the Greeks. This term properly denotes those who dwelt in Greece. But as the Greeks were the most polished people of antiquity, the term came to be synonymous with the polished, the refined, the wise, as opposed to barbarians. In this place it doubtless means the same as "the wise," and includes the Romans also, as it cannot be supposed that Paul would designate the Romans as barbarians. Besides, the Romans claimed an origin from Greece, and Dionysius Halicarnassus (book i.) shows that the Italian and Roman people were of Greek descent. ¶ Barbarians. ¶ Barbarians. All who were not included under the general name of Greeks. Thus Ammonius says that "all who were not Greeks were barbarians." This term barbarian, Bagbagos, properly denotes one who speaks a foreign language, a foreigner, and the Greeks applied it to all who did not use their tongue. Comp. 1 Cor. xiv. 11. “I shall be unto him that speaketh, a barbarian," &c. i. e. I shall speak a language which he cannot understand. The word did not, therefore, of necessity denote any rusticity of manners, or any want of 16. For I am not ashamed, &c. refinement. To the wise. To The Jews had cast him off, and regardthose who esteemed themselves to be ed him as an apostate; and by the wise wise, or who boasted of their wisdom. among the Gentiles he had been perThe term is synonymous with "the secuted, and despised, and driven from Greeks," who prided themselves much place to place, and regarded as the filth in their wisdom. 1 Cor. i. 22, "The of the world, and the offscouring of all Greeks seek after wisdom." Comp. I things (1 Cor. iv. 13), but still he was C 15. So, as much as in me is. As far as opportunity may be offered, and according to my ability. ¶ I am ready, &c. I am prepared to preach among you, and to show the power of the gospel, even in the splendid metropolis of the world. He was not deterred by any fear; nor was he indifferent to their welfare; but he was under the direction of God, and as far as he gave him opportunity, he was ready to make known to them the gospel, as he had done at Antioch, Ephesus, Athens, and Corinth. This closes the introduction or preface to the epistle. Having shown his deep interest in their welfare, he proceeds in the next verse to state to them the great doctrines of that gospel which he was desirous of proclaiming to them. the power • of God unto salva- | to the Jew first, and also to the a Jer 23.29. 1Cor.1.18. b Mark 16.16, not ashamed of the gospel. He had so firm a conviction of its value and its truth; he had experienced so much of its consolations; and had seen so much of its efficacy; that he was so far from being ashamed of it that he gloried in it as the power of God unto salvation. Men should be ashamed of crime and folly. They are asnamed of their own offences, and of the follies of their conduct, when they come to reflect on it. But they are not ashamed of that which they feel to be right, and of that which they know will contribute to their welfare, and to the benefit of their fellow men. Such were the views of Paul about the gospel; and it is one of his favourite doctrines that they who believe on Christ shall not be ashamed. Rom. x. 11; v. 5. 2 Cor. vii. 14. 2 Tim. i. 12. Phil. i. 20. Rom. ix. 33. 2 Tim. i. 8. Comp. Mark viii. 38. 1 Peter iv. 16. 1 John ii. 28. ¶ Of the gospel. This word means the good news, or the glad intelligence. See Note, Mark i. 1. It is so called because it contains the glad annunciation that sin may be pardoned, and the soul saved. ¶ Of Of Christ. The good news respecting the Messiah; or which the Messiah has brought. The expression probably refers to the former, the good news which relates to the Messiah, to his character, advent, preaching, death, resurrection, and ascension. Though this was "to the Jews a stumbling block, and to the Greeks foolishness," yet he regarded it as the only hope of salvation, and was ready to preach it even in the rich and splendid capital of the world. The power of God. This expression means that it is the way in which God exerts his power in the salvation of men. It is the efficacious or mighty plan, by which power goes forth to save, and by which all the obstacles of man's edemption are taken away. This expression implies, (1.) That it is God's plan, or his appointment. It is not the c Acts 3.26. device of man. (2.) It is adapted to the end. It is fitted to overcome the obstacles in the way. It is not merely the instrument by which God exerts his power, but it has an inherent adaptedness to the end, it is fitted to accomplish salvation to man so that it may be denominated power. (3.) It is mighty, hence it is called power, and the power of God. It is not a feeble and ineffectual instrumentality, but it is "mighty to the pulling down of strong holds." 2 Cor. x. 4, 5. It has shown its power as applicable to every degree of sin, to every combination of wickedness. It has gone against the sins of the world, and evinced its power to save sinners of all grades, and to overcome and subdue every mighty form of iniquity. Comp. Jer. xxiii. 29, “Is not my word like as a fire saith the Lord; and like a hammer that breaketh the rock in pieces?" 1 Cor. i. 18. "The preaching of the cross is to them that perish, foolishness, but unto us which are saved, it is the power of God." Unto salvation. This word ¶ means complete deliverance from sin and death, and all the foes and dangers that beset man. It cannot imply any thing less than eternal life. If a man should believe and then fall away, he could in no correct sense be said to be saved. And hence when the apostle declares that it is the power of God unto salvation "to every one that believeth," it implies that all who become believers "shall be kept by the power of God through faith unto salvation" (see 1 Pet. i. 5), and that none shall ever fall away and be lost. The apostle thus commences his discussion with one of the important doctrines of the Christian religion, the final preservation of the saints. He is not defending the gospel for any temporary object, or with any temporary hope. He looks through the system, and sees in it a plan for the complete and eternal recovery of all those who believe 17 For therein is the right- | faith to faith: as it is written, eousness of God revealed from The just shall live by faith. Luke xxiv. 49. Acts xiii. 46, "It was 17. For. This word implies that he is now about to give a reason for that which he had just said, a reason why he was not ashamed of the gospel of Christ. That reason is stated in this verse. It embodies the substanco of all that is contained in the epistle. It is the doctrine which he seeks to establish; and there is not perhaps a more important passage in the Bible than this verse; or one more difficult to be understood. Therein. In it, ev QUTW, i. e. in the gospel. Is the righteous in the Lord Jesus Christ. When he says it is the power of God unto salvation, he means that it is the power of God for the attainment of salvation. This is the end, or the design of this exertion of power. To every one that believeth. Comp. Mark xvi. 16, 17. This expresses the condition, or the terms, on which salvation is conferred through the gospel. It is not indiscriminately to all men, whatever may be their character. It is only to those who confide or trust in it; and it is conferred on all who receive it in this nianner. If this qualification is possessed, it bestows its blessings freely and fully. All men know what faith is. It is exercised when we confide in a parent, a friend, a benefactor. It is such a reception of a promise, a truth, or a threatening, as to suffer it to make its appropriate impression on the mind, and such as to lead us to act under its influence, or to act as we should on the supposition that it is true. Thus a sinner credits the threatenings of God, and fears. This is faith. He credits hisness of God, Sixxicoúvn Оeoũ. There promises, and hopes. This is faith. He is not a more important expression to feels that he is lost, and relies on Jesus be found in the epistle than this. It Christ for mercy. This is faith. And, is capable of only the following interin general, faith is such an impression pretations. (1.) Some have said that on the mind made by truth as to lead it means that the attribute of God us to feel and act as if it were true; which is denominated righteousness or to have the appropriate feelings, and justice, is here displayed. It has been views, and conduct under the com- supposed that this was the design of mands, and promises, and threatenings the gospel to make this known; or to of God. See Note, Mark xvi. 16. evince his justice in his way of saving 1 To the Jew first. First in order men. There is an important sense in of time. Not that the gospel was which this is true (ch. iii. 26). But any more adapted to Jews than to this does not seem to be the meaning others; but to them had been commit- in the passage before us. For, (a) The ted the oracles of God; the Messiah leading design of the gospel is not to had come through them; they had had evince the justice of God, or the atthe law, the temple, and the service of tribute of justice, but the love of God. God, and it was natural that the gos- See John iii. 16. Eph. ii. 4. 2 Thess. pel should be proclaimed to them be- ii. 16. 1 John iv. 8. (b) The attribute fore it was to the Gentiles. This was of justice is not that which is princithe order in which the gospel was pally evinced in the gospel. It is rather actually preached to the world, first to mercy, or mercy in a manner consisthe Jews, and then to the Gentiles. tent with justice, or that does not Comp. Acts ii. and x. Matt. x. 6. interfere with justice. (c) The pas sage, therefore, is not designed to teach simply that the righteousness of God, as an attribute, is brought forth in the gospel, or that the main idea is to reveal his justice. (2.) A second interpretation which has been affixed to it is, to make it the same as goodness, the benevolence of God is revealed, &c. But to this there are still stronger objections. For (a) It does not comport with the design of the apostle's argument. (b) It is a departure from the established meaning of the word justice, and the phrase "the righteousness of God." (c) If this had been the design, it is remarkable that the usual words expressive of goodness or mercy had not been used. Another meaning, therefore, is to be sought as expressing the sense of the phrase. needful only to look at the connexion; and at the usual meaning of the words. The word to justify, murów, means properly to be just, to be innocent, to be righteous. It then means to declare, or treat as righteous; as when a man is charged with an offence, and is acquitted. If the crime alleged is not proved against him, he is declared by the law to be innocent. It then means to treat as if innocent, to regard as innocent ; that is, to pardon, to forgive, and consequently to treat us if the offence had not occurred. It does not mean that the man did not commit the offence; or that the law might not have held him answerable for it; but that the offence is forgiven; and it is consistent to receive the offender into favour, and treat him as if he had not committed it. In what way this may be done rests with him who has the pardoning power. And in regard to the salvation of man, it rests solely with God, and must be done in that way only which he appoints and approves. The design of Paul in this epistle is to show how this is done, or to show that it is done by faith. It may be remarked here that the expression before us does not imply any particular manner in which it is done; it does not touch the question whether it is by imputed righteousness or not; it does not say that it is on legal principles; it simply affirms that the gospel contains God's plan of justifying men by faith. (3.) The phrase righteousness of God is equivalent to God's plan of justifying men; his scheme of declaring them just in the sight of the law; or of acquitting them from punishment, and admitting them to favour. In this sense it stands opposed to man's plan of justification, i. e. by his own works. God's plan is by faith. The way in which that is done is revealed in the gospel. The object contemplated to be done is to treat men as if they were righteous. Man attempted to accomplish this by obedience to the law. The plan of God was to arrive at it by faith. Here the two schemes differ; and the great design of this epistle is to show that man cannot be justified on his own plan, to wit, by works; and that the plan of God is the only way, and a wise and glorious way of making man just in the eye of the law. No small part of the perplexity usually attend- In the sense of pardoning sin, or of ing this subject will be avoided if it is treating men as if they were innocent, remembered that the discussion in this on the condition of faith, it is used epistle pertains to the question, "how often, and especially in this epistle. can mortal man be just with God?" | See Rom. iii. 24. 26. 28. 30; iv. 5; v. The apostle shows that it cannot be 1; viii. 30. Gal. ii. 16; iii. 8. 24. by works; and that it can be by faith. Rom. iii. 21, 22. 25; iv 3. 6. 13; ix This latter is what he calls the right- 30, &c. eousness of God which is revealed in the gospel. To see that this is the meaning, it is The primary meaning of the word is, therefore, to be innocent, pure, &c. and hence the name means righteousness in general. For this use of the word, see Matt. iii. 15; v. 6. 10. 20; xxi. 32. Luke i. 75. Acts x. 35; xiii. 10. Rom. ii. 26; viii. 4, &c. It is called God's righteousness, because it is God's plan, in distinction from all the plans set up by men. It |