The apostle sends greetings ROMANS. Gentiles; and to show them their mutual obligations, and the infinite mercy of God to both; and now he concludes with praying that the God of peace, he from whom it comes, and by whom it is preserved, may be for ever with them. The word Amen, at the end, does not appear to have been written by the apostle, it is wanting in some of the most ancient MSS. 1. In the preceding chapters the apostle enjoins a very hard, but a very important and necessary duty, that of bearing with each other; and endeavouring to think, and let think, in those religious matters which are confessedly not essential to the salvation of the soul. Most of the disputes among Christians have been concerning non-essential points. Rites and ceremonies, even in the simple religion of Christ, have contributed their part in promoting those animosities by which Christians have been divided. Forms in worship, and sacerdotal garments, have not been without their influence in this general disturbance. Each side has been ready to take out of the 14th and 15th chapters of this epistle, such expressions as seemed suitable to their own case; but few have been found who have taken up the whole. You believe that a person who holds such and such opinions is wrong; pity him, to several persons at Rome, and set him right: lovingly, if possible. He believes you to be wrong, because you do not hold those points: he must bear with you. Both of you stand precisely on the same ground, and are mutually indebted to mutual forbearance. 2. Beware of contentions in religion; if you dispute concerning any of its doctrines, let it be to find out truth; not to support a pre-conceived and pre-established opinion. Avoid all polemical heat and rancour; these prove the absence of the religion of Christ. Whatever does not lead you to love God and man more, is most assuredly from beneath. The God of peace is the Author of Christianity: and the Prince of peace, the priest and sacrifice of it: therefore love one another; and leave off contention before it be meddled with. On this subject, the advice of pious Mr. Herbert is good :— Be calm in arguing; for fierceness makes CHAPTER XVI. The apostle commends to the Christians at Rome, Phebe, a deaconess of the church at Cenchrea, 1, 2. Sends greetings to Aquila and Priscilla, of whom he gives a high character; and greets also the church at their house, 3-5. Mentions several others by name, both men and women, who were members of the church of Christ at Rome, 6-16. Warns them to be ware of those who cause dissensions and divisions, of whom he gives an awful character, 17, 18. Extols the obedience of the Roman Christians, and promises them a complete victory over Satan, 19, 20. Several persons send their salutations, 21-23. To whose good wishes he subjoins the apostolic blessing; commends them to God; gives an abstract of the doctrines of the Gospel; and concludes with ascribing glory to the only wise God, through Christ Jesus, 24-27. [A. M. cir. 4062. A. D. cir. 58. An. Olymp. cir. CCIX. 2. A. Ú. Č. cir. 811.] COMMEND unto you Phebe our sister, which is a servant 2b That ye receive her in the Lord, as becometh saints; and 5 Likewise greet the church that is in their house. Salute my well beloved Epenetus, who is the first-fruits of Achaia 6 Greet Mary, who bestowed much labour on us. 8 Greet Amplias, my beloved in the Lord. 9 Salute Urbane, our helper in Christ, and Stachys my beloved. 10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' household. d1 Cor. 16. 19. Col.4.15 Philem. 2.- 1 Cor. 16. 15-f Gal. 1.22-g Or, friends, to all the churches of God in that quarter; who felt themselves under the highest obligations to these pious persons for the important service which they had thus rendered. a Acts 18. 18-b Phil 2.99. 3 John 3, 6.- Acts 18.2, 18, 26. 2 Tim. 4. 19. NOTES-Verse 1. I commend unto you Phebe] As the apostle had not been at Rome, previously to his writing this epistle; he could not have had a personal acquaintance with those members of the church there to whom he sends these friendly salutations. It is likely that many of them were his own converts; who, in different parts of Asia Minor and Greece, had heard him preach the Gospel, and afterward be-assembly of believers, and not the place they assembled in came settlers at Rome. Phebe is here termed a servant, diakovov, a deaconess of the church at Cenchrea. There were deaconesses in the pri mitive church, whose business it was to attend the female | converts at baptism; to instruct the catechumens, or persons who were candidates for baptism: to visit the sick, and those who were in prison; and, in short, perform those religious offices, for the female part of the church, which could not with propriety he performed by men. They were chosen in general out of the inost experienced of the church; and were ordinarily widows, who had horne children. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age. It is evident that they were ordained to their office, by the imposition of the hands of the bishop; and the form of prayer used on the occasion is extant in the apostolical constitutions. In the tenth or eleventh century, the order became extinct in the Latin church; but continued in the Greek church till the end of the twelfth century.-See Broughton's Dictionary, article Deaconess. Cenchrea was a seaport on the east side of the isthmus, which joined the Morea to Greece; as the Lecheum was the seaport on the west side of the same isthmus. These were the only two havens and towns of any note next to Corinth, that belonged to this territory. As the Lecheur opened the road to the Ionian Sea, so Čenchrea opened the road to the Egean; and both were so advantageously situated for commerce, that they were very rich. It was on the isthmus, be tween those two ports, which was about six miles wide, that the Isthmian games were celebrated; to which St. Paul makes such frequent allusions. 2. Succourer of many] One who probably entertained the apostles and preachers who came to minister at Cenchrea; and who was remarkable for entertaining strangers. See on chap. xii. 8. 3. Greet Priscilla and Aquila] This pious couple had been obliged to leave Rome, on the edict of Claudius, see Acts xviii. 2. and take refuge in Greece. It is likely that they returned to Rome at the death of Claudius, or whenever the decree was annulled. It seems they had greatly contributed to assist the apostle in his important labours. Instead of Priscilla, the principal MSS. and Versions, have Prisca, which most critics suppose to be the genuine reading. 4. Who have for my life laid down their own necks] What transaction this refers to we know not; but it appears that these persons had, on some occasion, hazarded their own lives to save that of the apostle; and that the fact was known 5. The church that is in their house] In these primitive times, no such places existed as those which we now term churches; the word always signifying the congregation, or See the term defined at the end of notes on Matt. xvi. Epenetus-the first-fruits of Achaia] In 1 Cor. xvi. 15. the house or family of Stephanas, is said to be the first-fruits of Achaia :-how then can it be said here, that Epenetus was the first-fruits, or first person who had received the Gospel in that district? Ans.-Epenetus might have been one of the family of Stephanas; for it is not said that Stephanas was the first-fruits, but his house or family; and there can be no impropriety in supposing that one of that house or family was called Epenetus: and that this person being the only one of the family now at Rome, might be mentioned as the first fruits of Achaia; that is, one of that family which first received the Gospel in that country. This would rationally account for the apparent difficulty, were we sure that Axatas, Achaia, was the true reading; but this is more than doubtful, for Actas, Asia, is the reading of ABCDEFG, some others; the Coptic, Ethiopic, Armenian, Vulgate, Itala: and some of the chief of the Fethers. On this evidence, Griesbach has admitted it into the text. Yet the other reading is sufficiently natural, for the reasons already assigned. 6. Greet Mary, who bestowed much labour on us.] Who this Mary was, or what the labour was, which she bestowed upon the apostles, we know not. Her works, though hidden from man, are with God; and her name is recorded with honour in this book of life. 7. Andronicus and Junia, my kinsmen] As the word anyyevɛus, signifies relatives, whether male or female; and as Junia may probably be the name of a woman, the wife of Andronicus, it would be better to say relatives than kinsmen. But probably St. Paul means no more than that they were Jews; for in chap. ix. 3. he calls all the Jews his kinsmen according to the flesh. My fellow-prisoners] As Paul was in prisons often, it is likely that these persons shared this honour with him on some occasion, which is not distinctly marked. Of note among the apostles] Whether this intimates that they were noted apostles, or only highly reputed by the upas tles, is not absolutely clear: but the latter appears to me the most probable. They were not only well known to St. Paul, but also to the rest of the apostles. In Christ before me.] That is, they were converted to Christianity before Paul was; probably at the day of rente cost, or by the ministry of Christ himself, or by that of the seventy disciples. 8. Amplias, my beloved in the Lord] One who is my cular friend; and also a genuine Christian. 11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. 12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 16 Salute one another with a holy kiss. The churches of Christ salute you. b Or, friends-i 2 John 1-k 1 Cor. 16.2), 2 Cor 13. 12. 1These 5.26. 1 Pet.5 14.Ants 15.1,524. 1 Tim.6.3.-m 1 Cor 5.9.11. 2 Thess 8.6,11. 2 Tim.3.5. Tit.3. 10. 2 John 10-n Phil.3.19. 1 Tho.6.5. 9. Urbane, our helper] Who this Urbanus was, we know not what is here stated, is, that he had been a fellow-labourer with the apostles. Stachys my beloved] One of my particular friends. 10. Apelles approved in Christ] A man who, on different occasions, had given the highest proofs of the sincerity and depth of his religion. Some suppose that Apelles was the same with Apollos. Whoever he was, he had given every demonstration of being a genuine Christian. Of Aristobulus' household] It is doubted whether this person was converted; as the apostle does not salute him, but his household; or, as the margin reads, his friends. He might have been a Roman of considerable distinction: who, though not converted himself, had Christians among his servants or his slaves. But, whatever he was, it is likely that he was dead at this time, and therefore those of his household only are referred to by the apostle. 11. Herodion my kinsman] Probably, another converted Jew. See on ver. 7. Of the household of Narcissus] Probably dead also, as we have supposed Aristobulus to have been at this time. Which are in the Lord.] This might intimate that some of this family were not Christians; those only of that family that were converted to the Lord, being saluted. There was a person of the name of Narcissus, who was a freed man of the emperor Claudius, mentioned by Suetonius, in his life of that prince, cap. 37. And by Tacitus, An. lib. xii. cap. 57. But there does not seem any reason to suppose that this was the person designed by St. Paul. 12. Tryphena and Tryphosa] Two holy women, who, it seems, were assistants to the apostle in his work; probably by exhorting, visiting the sick, &c. Persis was another wo man, who, it seems, excelled the preceding; for, of her it is said, she laboured much in the Lord. We learn from this, hat Christian women, as well as men, laboured in the ministry of the word. In those times of simplicity, all persons, whether men or women, who had received the knowledge of the truth, believed it to be their duty to propagate it to the uttermost of their power. Many have spent much useless la bour in endeavouring to prove that these women did not preach. That there were some prophetesses, as well as prophets, in the Christian church, we learn; and that a woman might pray or prophesy, provided she had her head covered, we know and that whoever prophesied, spoke unto others to edification, exhortation, and comfort, St. Paul declares, 1 Cor. xiv. 3. And that no preacher can do more, every person must acknowledge; because to edify, exhort, and comfort, are the prime ends of the Gospel ministry. If women thus pro phesied, then women preached. There is, however, much more than this implied in the Christian ministry; of which men only, and men called of God, are capable. 13. Rufus chosen in the Lord] ToV EKλEKTOV; one of great excellence in Christianity; a choice man, as we would say. So the word EKAEKros often signifies. Psa. Ixxviii. 31. They smote, TOUS EXλEKTOVS, the chosen men that were of Israel.-So Exλerra μvŋucia, are choice sepulchres, Gen. xxiii. 6.-ExλcKтα Twy dwpwv, choice gifts, Deut. xii. 11. And avopes EKλEKTOL, choice men, Judges xx. 6. By the same use of the word, the companions of Paul and Barnabas are termed chosen men, exλe Capevovs avdoas, persons in whom the church of God could confide. See Whitby. several persons at Rome. 17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them. 18 For they that are such serve not our Lord Jesus Christ, but " their own belly; and by good words and fair speeches deceive the hearts of the simple. 19 For P your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have youwise unto that which is good, and simple concerning evil. 20 And the God of peace shall" bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. • Col. 24. 2 Tim.3.6. Tit.1.10. 2 Pet 2.3-p Ch.1.8.-q Matt. 10.16. 1 Cor. 14. 20.-r Or, harinless.- Ch.15.33 Gen 3 15.-u Or, tread.-v Ver.2. 1 Cor.16.23. 2 Cor. 13. 14. Phil.4.23. 1 Thess.5.28. 2 Thess.3. 18. Rev. 22.21. they were men or women. They were persons well known to St. Paul, and undoubtedly were such as had gone from different places where the apostle had preached, to sojourn or settle at Rome. One thing we may remark, that there is no mention of St. Peter, who, according to the Roman and Papistical catalogue of bishops, must have been at Rome at this time; if he were not now at Rome, the foundation stone of Rome's ascendancy, of Peter's supremacy, and of the uninterrupted succession, is taken away; and the whole fabric falls to the ground. But, if Peter were at Rome at this time, Paul would have sent his salutations to him, in the first place; and if Peter were there, he must have been there according to the Papistical doctrine, as bishop and vicar of Jesus Christ. But if he were there, is it likely that he should have been passed by, while Andronicus and Junia are mentioned as of note amongst the apostles, ver. 7. and that St. Paul should call on the people to remedy the disorders that had crept in among themselves; should not these directions have been given to Peter, the head of the church? And if there were a church, in the Papistical sense of the word, founded there, of which Peter was the head, is it likely that that church should be in the house of Priscilla and Aquila? ver. 5. But it is loss of time to refute such ridiculous and groundless pretensions. It is very likely that Peter, so far from being universal bishop at Rome, never saw the city in his life. 16. Salute one another with a holy kiss] In those early times, the kiss, as a token of peace, friendship, and brotherly love, was frequent among all people; and the Christians used it in their public assemblies, as well as in their occasional meetings. This was at last laid aside, not because it was abused, but because the church becoming very numerous, the thing was impossible. In some countries, the kiss of friendship is still common; and in such countries it is scarcely ever abused; nor is it an incentive to evil, because it is customary and common. Shaking of hands is now substituted for it in almost all Christian congregations. The churches of Christ salute you] The word ragai, ALL, is added here by some of the most reputable MSS. and principal Versions; and Griesbach has received it into his text. St. Paul must mean here, that all the churches in Greece and Asia, through which he had passed, in which the faith of the Chris tians at Rome was known, spoke of them affectionately and honourably; and probably knowing the apostle's design of vi siting Rome, desired to be kindly remembered to the church in that city. 17. Mark them which cause divisions] Several MSS. read acpaλws OxоTELTE, look sharply after them: let them have no kiss of charity nor peace; because they strive to make divisions, and thus set the flock of Christ at variance among themselves; and from these divisions, offences, akavdala, scandals are produced; and this is contrary to that doctrine of peace, unity, and brotherly love which you have learned. Look sharply after such, that they do you no evil; and avoid them: give them no countenance, and have no religious fellowship with them. 18. They serve not our Lord Jesus) They profess to be apostles, but they are not apostles of CHRIST: they neither do his will, nor preach his doctrine; they serve their own belly. They have intruded themselves into the church of Christ, that they might get a secular support; it is for worldly gain alone, that they take up the profession of the ministry; they have no Divine credentials; they convert not the heathen nor the ungodly; they have no Divine unction; but by good words and fair speeches, (for they have no miraculous nor saving pow His mother and mine] It is not likely that the mother of Rufus was the mother of Paul; but while she was the natural mother of the former, she acted as a mother to the latter. We say of a person of this character that she is a motherly woman.ers,) deceive the hearts of the simple, perverting Christian Among the ancients, be or she, who acted a kind, instructing, and indulgent part to another, was styled the father or mother of such a one. So Terence, not. Naturâ tu illi pater es, consiliis ego. Thou art his father by nature, I, by instruction. 14. Salute Asyncritus, &c.] Who these were, we know Hermas was probably the same to whom a work called the Shepherd, is attributed a work with this title is still extant, and may be found among the writings of the apostolical fathers. But it is vain to look for identity of persons, in similarity of names; for, among the Greeks and Romans, at this time, there were many persons who bore the same names mentioned in this chapter. 15. Salute Philologus, &c.] Of these several persons, thongh much has been conjectured, nothing certain is known. Even the names of some are so ambiguous, that we know not whether converts, that they may get their property; and thus secure a maintenance for themselves.-The church of God has ever been troubled with such pretended pastors; men who FEED themselves, not the flock; men who are too proud to beg, and too lazy to work: who have neither grace nor gifts to plant the standard of the cross on the devil's territories; and by the power of Christ make inroads upon his kingdom, and spoil him of his subjects. On the contrary, by sowing the seeds of dissensions, by means of doubtful disputations, and the propagation of scandals; by glaring and insinuating speeches, xpsodoytas, for they affect elegance and good breeding, they rend Christian congregations, form a party for themselves, and thus five on the spoils of the church of God. Should it be asked, Whom do you intend by this descrip tion? I answer, no soul, nor party, but such as the descrip. tion suits. Irasceris ?-De TE fabula narratur. 19. For your obedience is come abroad] The apostle gives The conclusion and ROMANS. 21 w Timotheus my workfellow, and Lucius, and Juson, 22 1 Tertius, who wrote this epistle, salute you in the Lord. a brother. 24 The grace of our Lord Jesus Christ be with you all. Amen. 25 Now to him that is of power to stablish you according to my Gospel, and the preaching of Jesus Christ, according w Acts 16.1. Col. 1.1. Phit.2. 19. Thess 32. Tim 1 2. Heb. 13. 23.-x Aets 13. 1. y Acts 17.5.- Acts 20.4-1 Cor. 1.14.-b Acts 19.22. 2 Tim. 4-e Verse 20. 1 Thess.5.21.-d Eph.3.20. 1 Thess. 3. 12. 2 Thess. 2.17.& 3.3. Jule 4-e Ch.2.16. this as a reason why they should continue to hear and heed those who had led them into the path of truth; and avoid those false teachers whose doctrines tended to the subversion of their souls. Yet I would have you wise] I would wish you carefully to discern the good from the evil, and to show your wisdom by carefully avoiding the one, and cleaving to the other. 20. The God of peace] Who neither sends nor favours such disturbers of the tranquillity of his church. Shall bruise Satan] Shall give you the dominion over the great adversary of your souls; and over all his agents, who, through his influence, endeavour to destroy your peace, and subvert your minds. Several critics suppose that the word Satan is a sort of collective term here, by which all opposers and adversaries are ineant; and especially those false teachers to whom he refers above. It rather means the devil and his agents. The grace of our Lord] That you may be truly wise; sin ple, obedient, and steady in the truth; may the favour, or gracious influence, of our Lord Jesus Christ be with you! without which you cannot be preserved from evil nor do any thing that is good. Here the apostle appears to have intended to conclude his epistle; but afterward he added a postscript, if not two, as we shall see below. Several ancient MSS. omit the whole of this clause, probably thinking that it had been borrowed from ver. 24. but on the ground that the apostle might have added a postscript or two, not having immediate opportunity to send the epistle, there is no need for this supposition. 21. Timotheus, my workfellow] This is on all hands allowed to be the same Timothy to whom St. Paul directs the two epistles which are still extant. See some account of him in the notes on Acts xvi. 1, &c. Lucius] This was probably Luke, the evangelist, and writer of the book called The Acts of the Apostles. For a short account of him, see the Preface to that book. Jason] It is likely that this is the same person mentioned Acts xvii. 7. who, at Thessalonica, received the apostles into his house, and befriended them at the risk both of his proper ty and life. Sosipater] He was a Berean, the son of one Pyrrhus, a Jew by birth; and accompanied St. Paul from Greece into Asia; and probably into Judea. See Acts xx. 4. to the revelation of the mystery, which was kept secret since apostolical benediction. the world began, prophets, according to the commandment of the everlasting 26 But now is made manifest, h and by the scriptures of the God, made known to all nations for i the obedience of faith: 27 Tok God only wise, be glory through Jesus Christ for ever. I Amen. Written to the Romans from Corinthus, and sent by Phebe, servant of the church at Cenchrea. f Eph. 1.9.& 3.3,4,5. Col.1.27-1 Cor.2.7. Eph.3.5,2. Gal. 1.95.- Eph. 1.9 2 Tim. 1. Tit. 123. 1 Pet. 1.20-1Acts 6.7. Ch.1.5.& 15.18-k Ch.9.3. Eph.3 20,21. 1 Tim. 1.17.& 6. 16. Jude 25-11 Cor. 14.16. Gal.1.45. Rev.3.14. credit, and if Erastus was at this time treasurer, it would ap Tertius we know not; probably nothing more is meant than tius, and is similar to what St. Paul used above. Hence it is There is a great deal of disagreement atnong the MSS. and and some of those which place the following verses at the end Versions relative to this verse some rejecting it entirely, of chap. xiv. inserting it at the end of the 27th verse in that place. The reader who chooses, may consult Wetstein, and Griesbach on these discordances. shown that this and the following verses are, by the most re he is wise; as ready to help, as he is strong. publishes God's purpose of taking the Gentiles to be His peoAccording to my Gospel) That Gospel which explains and Moses. This is what he here calls the preaching of Jesus ple under the Messiah, without subjecting them to the law of Christ, for without this he did not think, as Mr. Locke obto be; and therefore in several places of his epistle to the Gaserves, that Christ was preached to the Gentiles as he ought latians, he calls it the truth, and the truth of the Gospel, and uses the like expressions to the Ephesians and Colossians. This is that mystery which he is so much concerned that the Ephesians should understand and adhere to firmly; and which was revealed to him according to that Gospel whereof he was made a minister. And it is probable that this grand mystery of bringing the Gentiles into the kingdom of God, without passing through the rites of the Mosaic law, was re vealed more particularly to St. Paul, than to any other of the apostles; and that he preached it more pointedly, and certain See Taylor and Locke. 22. I Tertius, who wrote this epistie] Some eminent commentators suppose 7 rtius to be the same with Silas, the companion of St. Paul. If this were so, it is strange that the name which is generally given him elsewhere in Scripture, should not be used in this place. I have already noticed, (see Preface,) that some learned men have supposed that St. Paul wrote this epistle in Syriac; and that Tertius translated it into Greek: but this can never agree with the declaration here; I Tertius, who wrote, yoabas nv Em5udny, this epistle; not translated or interpreted it. It appears that St. Paul dictated it to him; and he wrote it down from the apostle's mouth: and here introduces himself as joining with St.ly with more success. Paul in affectionate wishes for their welfare. tiles, and giving them equal privileges to the Jews, without Salute you in the Lord.] I wish you well in the name of the Lord or I feel for you that affectionate respect which the grace of the Lord Jesus inspires. It is not clear whether the two following verses be the words of Tertius, or St. Paul. 23. Gaius, mine host] Gaius, in Greek, is the same as Caius in Latin, which was a very common name among the portant work being scattered up and down through all their Romans. St. Luke, Acts xix. 29. mentions one Gains of Ma- works, but no clear revelation that the Gentiles who should By the scriptures of the prophets] Hints relative to this im cedonia, who was exposed to much violence at Ephesus in the be admitted into the church, should be admitted without pass tumult excited by Demetrius the silversmith, against St. Pauling under the yoke of the Mosaic law. This was the point and his companions; and it is very possible that this was the which was kept secret: as to the calling of the Gentiles, this same person. He is here called not only the host, evos, the was declared in general terms by the prophets, and the apos entertainer of St. Paul, or Tertius, (if he wrote this and the tle quotes and makes a most important use of their predic following verse,) but also of the whole church; that is, he re- tions; but the other was a point on which the prophets gave ceived and lodged the apostles who came from different pla- no information, and it seems to have been peculiarly revealed ces, as well as the messengers of the churches. All made his to St. Paul, who received the commandment of the everlasting house their home; and he must have been a person of consi- God to make it known, eis Tavra тa sovn, to all the Gentiles; derable property to be able to bear this expense: and of much all the people of the earth that were not of Jewish extraction. piety and love to the cause of Christ, else he had not employ. And it was to be made known for the obedience of faith, that ed that property in this way. versal voice requiring repentance towards God, faith in our Lord Jesus Christ, and circumcision of the heart, in the place they might believe its doctrines, and obey its precepts; its uniof all Jewish rites and ceremonies. Erastus, the chamberlain of the city] Treasurer of the city of Corinth, from which St. Paul wrote this epistle. This is supposed to be the same person as is mentioned Acts xix. 22. He was one of St. Paul's companions; and, as appears from 2 Tin. iv. 20. was left about this time by the apostle at Corinth. He is called the chamberlain, orkovopos, which signifies the same as treasurer; he to whom the receipt and expenditure of the public money was entrusted. He received the tolls, customs, &c. belonging to the city, and out of them paid the public expenses. Such persons were in very high 88 He alone, who is the Fountain of wisdom and knowledge, had most admirable plan; and his goodness in sending Christ Jesus to execute it: to Him, through Christ Jesus, be glory for ever! Because this plan is to last for ever; and is to have no issue but in eternal glory. Written to the Romans from Corinthus, &c.] That this epistle was written from Corinth is almost universally believed. That Phebe was a deaconess of the church at Cenchrea, we have seen in the first verse of this chapter; and that the epistle might have been sent by her to Rome is possible: but that she should have been the writer of the epistle, as this subscription states, sypadn dia poßns, is false, for the 22d verse shows that Tertius was the writer, though by inserting the words and sent, we represent her rather as the carrier than the writer. This subscription, however, stands on very questionable grounds. It is wanting in almost all the ancient MSS., and even of those which are inore modern, few have it entirely, as in our common editions. It has already been noted that the subscriptions to the sacred books are of little or no authority; all having been added in latter times, and frequently by injudicious hands. The most ancient have simply To the Romans, or the epistle to the Romans is finished. The word Amen was seldom added by the inspired writers, and here it is wanting in almost all the ancient MSS. As this was a word in frequent use in religious services, pious people would naturally employ it in finishing the reading or copying of this epistle, as they would thereby express their conviction of the truth of its contents, and their desire that the promises contained in it might be fulfilled to them and to the church at large; and in this sense the word is not only harmless, but useful. May the fulness of the Gentiles be brought in, and may all Israel be saved! This is treated of at large in this epistle; and to this prayer let every pious reader say AMEN! See the observations on this word at the end of the Gospel of John. Before I conclude this work, I shall beg leave to add several important observations, chiefly extracted from Dr. Taylor. 1. Paul, the apostle, writes to all the Christians at Rome, without distinction, as being called of Jesus Christ; beloved of God, called saints, as justified by faith, and having peace with God, as standing in the grace of the Gospel, chap. v. 1, 2. as ulive from the dead, chap. vi. 13, &c. He gives them various exhortations. Wulk in newness of life. Let not sin reign in your mortal body. Yield yourselves unto God, chap. xii. 1, &c. I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serWe shall all stand before the judg. vice: chap. xiv. 10, 12. ment seat of Christ. Every one of us shall give account of himself to God: chap. xiii. 11, 12, 13, 14. It is high time to awake out of sleep; let us therefore cast off the works of darkness; let us not walk in rioting and drunkenness, in chambering and wantonness, in strife and envying; Make no provision for the flesh to fulfil the lusts thereof: viii. 13. For, if ye live after the flesh, ye shall die; peλλerε aлоOvηGKELV, ye shall hereafter die, meaning in the world to come. But if ye through the Spirit,do mortify the deeds of the body, ye shall live. 2. The rites and ceremonies of the law of Moses, were incorporated in the civil state of the Jews, and so might be considered as national and political usages. Now, as the Gospel did not interfere with, or subvert, any national polity upon earth; but left all men, in all the several countries of the globe, to live, in a" things not sinful, according to the civil constitution under which it found them: so it left the Jews also at liberty to observe all the rites and injunctions of the law of Moses, considered as a part of the civil and political usages of the nation. And in this respect, they remained in force so long as the Jews were a nation, having the temple, the token of God's presence and residence, among them. But when the temple was destroyed, and they were expelled the land of Canaan, their polity was dissolved, and the Mosaic rites were quite laid aside. And as the time in which this happened was near. when the Epistle to the Hebrews was written, therefore the apostle saith, The first covenant, or Mosaical dispensation, was then decaying and waxing old, and ready to vanish away. Heb. viii. 13. the calling of the Gentiles. 5. And this was another ground of their opposition to the Gospel, when it was preached to the Gentiles. Indeed the apostles themselves, and the first Christians among the Jews, had, for some time, no notion of the Gospel's being preached to the Gentiles; till God, in a vision, convinced Peter it was his will that it should, Acts x. But the unbelieving Jews regarded the preaching of the Gospel to the Gentiles, or the declaring that they were, upon their faith in Christ, pardoned and admitted into the church of God, and to the hopes of eternal life, almost in the same manner as we should regard the preaching of the Gospel to brute creatures. They could not bear the thought that the Gentiles, any barbarous nations, should, only by faith, have an equal interest in God and the blessings of his covenant, with themselves. They did not indeed deny the possibility of their being taken into the church, and of obtaining salvation. But it must be only by yield obedience to its precepts and obligations, before they their becoming Jews; they must first submit to the law, and 3. But though the Gospel was not, in itself, intended to un- could be the qualified objects of God's mercy. There was no church the Jews; yet the Jews every where warmly opposed grace, no part in the kingdom of God, either here or hereaf the preaching of it, though not for the same reasons. Some ter, for a Gentile, unless he first became a Jew, and performed Jews opposed it totally, and rejected the whole Gospel as un- the works of the Mosaical law. By these sentiments they necessary, judging the Mosaical constitution, and their con- were led to do all they could to oppose the preaching of the formity to the law there delivered, completely sufficient for Gospel to the Gentiles, and became very bitter enemies to justification or salvation, without any farther provision made Paul, who was the apostle particularly selected and commisby the grace of God. These accounted Christ our Lord an sioned for that purpose. They could not allow the Gentiles impostor, and the Gospel a forgery; and therefore persecuted to have any access to the privileges of God's church and peothe apostles with the utmost assiduity and outrage, as de-ple, but through the door of the law; and to introduce them ceivers who had no divine mission. Such were the Jews any other way, was not only to overthrow their law and pecuwho put Stephen to death, Acts vi. vii. chapters. Such were liarity, but to deceive the Gentiles. Therefore they did all in. they at Antioch, in Pisidia, who were filled with envy, and their power to withstand the apostle; and to persuade the spake against the things that were spoken by Paul, contra- Gentiles every where that he was an odious impostor; that dicting and blaspheming, Acts xiii. 45, 50. Such were the his Gospel was a forgery, destitute of divine authority; that Jews at Iconium, Acts xiv. 2, 19-at Thessalonica, xvii. 5.- he proposed admitting them into the church and covenant of at Corinth, xviii. 5, 6. and in other places. And such a Jew God, in a way which had no foundation in the declared will was Paul himself before his conversion. He consented to of God. Their law was the only divine establishment, and the death of Stephen, made havoc of the church, Acts viii. 3. obedience to it the only means to introduce them into the heaven to teach otherwise, whatever he might pretend, or what and breathed out threatenings and slaughter against the disci- kingdom of God; and Paul could have no commission from ples of the Lord, ix. 1. xxii. 4. xxvi. 9, 10, 11. miracles soever he might work. Of this sort of Jerns the 47 apostle speaks, 1 Thess. ii. 14, 15, 16. eneral observations on ROMANS. Other Jews there were who believed the Gospel, and agreed | ham standing before the bar of the Supreme Judge: when, as that it ought to be preached to the Gentiles. But so that the an idolater, he might have been condemned; but, through the the calling of the Gentiles. Gentiles, at the same time they accepted the Gospel, were pure mercy of God, he was justified, pardoned, and taken into obliged to submit to the law of Moses in every part; otherwise God's covenant, on account of his faith. He also supposes, they could not be saved, or have any interest in the kingdom chap. iii. 19-29. all mankind standing before the universal and covenant of God, Acts xv. 1. These tanght that the Gos-Judge, when Christ came into the world. At that time neither pel was insufficient without the law. They differed from the Jew nor Gentile could pretend to justification, upon the foot fore-mentioned Jews in that they embraced the faith of Jesus of their own works of righteousness; having both corrupted Christ. But agreed with them in this, that the law of Moses themselves, and come short of the glory of God. But at that was to be in force for ever, and the observance of all its rituals time, both had righteousness or salvation prepared for them absolutely necessary to a standing in the church of God, and in a Redeemer; namely, the righteousness which results from the hopes of eternal life. And for this reason, they were the pure mercy or grace of God; the Lawgiver and Judge. upon pretty good terms with the unbelieving Jews, and avoid. And so both, (instead of being destroyed,) had admittance into ed the persecution, to which those who adhered to the pure the church and covenant of God, by faith, in order to their and unmixed Gospel were exposed, Gal. vi. 12. These Jews, eternal salvation. who were for joining law and Gospel together, were also great enemies to our apostle. He speaks of them, Phil. iii. 2, 3, &c. 6. Now against the mistakes of the infidel Jews, the apostle thus argues in the Epistle to the Romans: Jews, as well as Gentiles, have corrupted themselves, and are become obnoxious to the Divine wrath; and if they repent not, will certainly fall under the wrath of God in the last day. Consequently, as both are obnoxious to wrath, both must be indebted to grace and mercy for any favour shown them. The continuance of the Jews in the church, as well as the admittance of the Gentiles into it is wholly of grace: mere grace or favour. Upon which footing, the Gentiles must have as good a right to the blessings of God's covenant as the Jews themselves. And why not? Is not God the Creator and Governor of the Gentiles, as well as of the Jews? And, if both Jews and Gentiles have corrupted themselves by wicked works, it is impossible that either should have a right to the privileges of God's church and people, on account of WORKS, or obedience to the law of God, whether natural or revealed. It must be pure mercy, accepted by faith through Christ, or a persuasion of that mercy on their part which gives that right. All must be indebted to grace. The works of the law never gave the Jews themselves a right to the privileges and promises of the covenant. Even Abraham himself, (the head of the nation, who was first taken into God's covenant, and from whom the Jews derive all their peculiar blessings and advantages,) was not justified by works of the law. It was free grace, or favour, which at once admitted him and his posterity into the covenant and church of God. And that the grace of the Gospel actually extends to all mankind, appears from the universality of the resurrection; which is the effect of God's grace or favour in a Redeemer; and is the first and fundamental part of the new dispensation, with regard to the gift of eternal life. For, as all were involved in death, in consequence of Adam's sin; so shall all be restored to life at the last day, in consequence of Christ's obedience. And therefore, it is certain that all men actually have a share in the mercy of God in Christ Jesus.-Thus the apostle argues. 7. And we ought particularly to observe; how he combats the engrossing temper of the Jews, in his arguments. They could not engross all virtue to themselves, for they were as bad as other people; they could not engross God and his favour to themselves, for he was the Governor and Creator of Gentiles as well as Jews; they could not engross Abraham, and the promise made to him, to themselves, for he is the father of many nations, and the believing Gentiles are his seed as well as the Jews; they could not engross the resurrection, the necessary introduction to eternal life to themselves, because it is known and allowed to be common to all mankind. 8. And he had good reason to be so large and particular in confuting the mistakes of the infidel Jeans. For, had their principles prevailed, the Gospel could not have maintained its ground. For, if we must have performed the works of the law, before we could have been interested in the blessings of the covenant, then the Gospel would have lost its nature and force. For then it would not have been a motive to obedience, but the result of obedience; and we could have had no hope towards God, prior to obedience. Therefore, the apostle has done a singular and eminent piece of service to the church of God, in asserting and demonstrating the free grace and covenant of God, as a foundation to stand upon, prior to any obedience of ours, and as the grand spring and motive of obedience. This sets our interest in the covenant or promise of God upon a foundation very clear and solid. 9. To understand rightly the Epistle to the Romans, it is farther necessary to observe; that the apostle considers mankind as obnoxious to the Divine wrath, and as standing before God, the Judge of all. Hence it is, that he uses forensic, or law terms, usual in Jerish courts; such as the LAW, RIGHTEOUS. NESS or JUSTIFICATION, being JUSTIFIED, JUDGMENT to CONDEMNATION, JUSTIFICATION of LIFE, being made SINNERS, and being made RIGHTEOUS. These I take to be forensic, or court terms; and the apostle, by using them, naturally leads our thoughts to suppose a court held, a judgment seat to be erected by the most figh God, in the several cases whence he draws his arguments. 12-20, he supposes Adam standing in the court of God, after For instance; chap. v. he had committed the first transgression; when the judgment, passed upon him for his offence, came upon all men to condemnation; and when he and his posterity, by the favour and in the purpose of God, were again made righteous, or obtained the justification of life. Again, chap iv. he supposes Abra90 a court to be held by the Supreme Judge, there is a fourth to the heathens as were incorporated among them by becoming Lord commissioned his apostles, and particularly St. Paul, to promulge a general pardon; and to call, or invite, all who reBut God mercifully passed over their former sins; and our pented, and accepted of the grace, to all the blessings and privileges of his kingdom; confirming their interest in those miraculous gifts, or endowments above the ordinary capacity of men. This was a very evident seal to them, (and to us too,) blessings, by pouring out the Holy Ghost upon them, in various of a title to the blessings of God's kingdom and covenant, Gal. iii. 2-5. sulem, that though they were at first greatly disgusted at Peter, for treating the first uncircumcised Gentile converts as And it had such an effect upon the Christian Jews at Jeru members of the kingdom of God, (Acts i. 2, 3.) yet, when they heard that the Holy Ghost was fallen upon those converts, they were much surprised, and glorified God, saying repentance unto, (eternal,) life; which, before this, they ve rily believed, could not have been granted unto them without Then hath God also to the Gentiles granted, (the benefit of,) obedience to the law of Moses, by being circumcised. other argument in favour of the uncircumcised Gentiles. The notion of admitting them into the kingdom and congre But the unbelieving Jews paid no regard to this, or any gation of God, only upon faith in Christ, they opposed and persecuted every where, with great zeal and bitterness. And it was not long before good impressions wore off, and old prejudices revived, among even the believing Jews. Numbers of them very stiffly, and with much warmth and contention, endeavoured to persuade the Gentile converts, that, except they were circumcised after the manner of Moses, they could not be saved, or admitted to the privileges of the kingdom of God, and the hope of eternal life, Acts xv. 1, 2. them, were wholly ignorant in the affair. They were perfect kind could have any share in the blessings of God's covenant, |