Romans 15 & 16

Charles Hodge on

Romans 15 & 16

Chapter XV

This chapter consists of two parts. In the former, vv. 1-13, the apostle enforces the duty urged in the preceding chapter, by considerations derived principally from the example of Christ. In the latter part, vv. 14-33, we have the conclusion of the whole discussion, in which he speaks of his confidence in the Roman Christians, of his motives in writing to them, of his apostolical office and labors, and of his purpose to visit Rome after fulfilling his ministry for the sins at Jerusalem .

The first verse of this chapter is a conclusion from the whole of the preceding. On the grounds there presented, Paul repeats the command that the strong should bear with the infirmities of the weak, and that instead of selfishly regarding their own interests merely, they should endeavor to promote the welfare of their brethren, vv. 1, 2. This duty he enforces by the conduct of Christ, who has set us an example of perfect disinterestedness, as what he suffered was not for himself, v. 3. This and similar facts and sentiments recorded in the Scripture are intended for our admonition, and should be applied for that purpose, v. 4. The apostle prays that God would bestow on them that harmony and unanimity which he had urged them to cultivate, vv. 5, 6. He repeats the exhortation that they should receive one another, even as Christ had received them, v. 7. He shows how Christ had received them, and united Jews and Gentiles in one body, vv. 8-13.

We then that are strong ought to bear the infirmities of the weak, and not
to please ourselves. The separation of this passage from the preceding chapter is
obviously unhappy, as there is no change in the subject. ‘As the points of
difference are not essential, as the law of love, the example of Christ, and the
honor of religion require concession, we that are fully persuaded of the
indifference of those things about which our weaker brethren are so scrupulous, ought to accommodate ourselves to their opinions, and not act with a view to our
own gratification merely.’ We that are strong, (äõíáôïr) strong in reference to
the subject of discourse, i.e. faith, especially faith in the Christian doctrine of the
lawfulness of all kinds of food, and the abrogation of the Mosaic law. Ought to
bear, i.e. ought to tolerate, (âáóôÜæåéí). The infirmities, ôN áóèåíÞìáôá, that is,
the prejudices, errors, and faults which arise from weakness of faith. Compare 1
Corinthians 9:20-22, where the apostle illustrates this command by stating how
he himself acted in relation to this subject. And not to please ourselves; we are
not to do every thing which we may have a right to do, and make our own
gratification the rule by which we exercise our Christian liberty.
“Significat non oportere studium suum dirigere ad
satisfactionem sibi, quemadmodum solent, qui proprio
judicio contenti alios secure negli gunt.”—Calvin.

Let each one of us please his neighbor, for his good for edification. The
principle which is stated negatively at the close of the preceding verse, is here
stated affirmatively. We are not to please ourselves, but others; the law of love is
to regulate our conduct; we are not simply to ask what is right in itself, or what is
agreeable, but also what is benevolent and pleasing to our brethren. The object
which we should have in view in accommodating ourselves to others, however, is
their good. For good to edification most probably means with a view to his good
so that he may be edified. The latter words, to edification, are, therefore,
explanatory of the former; the good we should contemplate is their religious
improvement; which is the sense in which Paul frequently uses the word
(ïkêïäïìÞ) edification; Romans 14:19; 2 Corinthians 10:8; Ephesians 4:12, 29.
It is not therefore, a weak compliance with the wishes of others, to which Paul
exhorts us, but to the exercise of an enlightened benevolence; to such
compliances as have the design and tendency to promote the spiritual welfare of
our neighbor.

For even Christ pleased not himself, but as it is written, The reproaches of
them that reproached thee fell on me. ‘For even Christ, so infinitely exalted
above all Christians, was perfectly disinterested and condescending.’ The
example of Christ is constantly held up, not merely as a model, but a motive. The
disinterestedness of Christ is here illustrated by a reference to the fact that he
suffered not for himself, but for the glory of God. The sorrow which he felt was
not on account of his own privations and injuries, but zeal for God’s service
consumed him, and it was the dishonor which was cast on God that broke his
heart. The simple point to be illustrated is the disinterestedness of Christ, the fact
that he did not please himself. And this is most affectingly done by saying, in the language of the Psalmist (Psalm 69:9), “The zeal of thy house hath eaten me up;
and the reproaches of them that reproached thee are fallen upon me;” that is, such
was my zeal for thee, that the reproaches cast on thee I felt as if directed against
myself. This Psalm is so frequently quoted and applied to Christ in the New
Testament, that it must be considered as directly prophetical. Compare John 2:17;
15:25; 19:28; Acts 1:20.⁷⁶

For whatsoever things were written aforetime were written for our
learning, that we, through patience and comfort of the Scriptures might
have hope. The object of this verse is not so much to show the propriety of
applying the passage quoted from the Psalm to Christ, as to show that the facts
recorded in the Scriptures are designed for our instruction. The character of
Christ is there portrayed that we may follow his example and imbibe his spirit.
The ðñï in ðñïåãñÜöç has its proper temporal sense; before us, before our time.
The reference is to the whole of the Old Testament Scriptures, and assumes, as
the New Testament writers always assume or assert, that the Scriptures are the
word of God, holy men of old writing as they were moved by the Holy Ghost.
God had an immediate design in the Scriptures being just what they are; and that
design was the sanctification and salvation of men. The words, through patience
and consolation of the Scriptures, may be taken together, and mean, ‘through that
patience and consolation which the Scriptures produce;’ or the words through
patience may be disconnected from the word Scriptures, and the sense be, ‘that
we through patience, and through the consolation of the Scriptures,’ etc. The
former method is the most commonly adopted, and is the most natural.⁷⁷ Might
have hope. This may mean, that the design of the divine instructions is to prevent
all despondency, to sustain us under our present trials; or the sense is, that they
are intended to secure the attainment of the great object of our hopes, the
blessedness of heaven. Either interpretation of the word hope is consistent with
usage, and gives a good sense. The former is more natural.

Now, the God of patience and consolation grant you to be like minded one
towards another, according to Jesus Christ. ‘May God, who is the author of
patience and consolation, grant,’ etc. Here the graces, which in the preceding
verse are ascribed to the Scriptures, are attributed to God as their author, because
he produces them by his Spirit, through the instrumentality of the truth. The
patience, ›ðïìïíÞ, of which the apostle speaks, is the calm and steadfast
endurance of suffering, of which the consolation, ðáñáêëÞóéò, afforded by the
Scriptures, is the source. This resignation of the Christian is very different from
stoicism as Calvin beautifully remarks:—“Patientia fidelium non
est illa durities, quam praecipiunt philosophi: sed ea mansuetudo, qua nos libenter Deo subjicimus, dum
gustus bonitatis ejus paternique amoris dulcia omnia
nobis reddit. Ea spem in nobis alit ac sustinet, ne
deficiat.” Luther says:—“Scriptura quidem docet, sed
gratia donat, quod illa docet.” External teaching is not enough;
we need the inward teaching of the Holy Spirit to enable us to receive and
conform to the truths and precepts of the word. Hence Paul prays that God would
give his readers the patience, consolation, and hope which they are bound to
exercise and enjoy. Paul prays that God would grant them that concord and
ananimity which he had so strongly exhorted them to cherish. The expression (ô’
ášô’ öñïíåsí), to be like minded, does not here refer to unanimity of opinion,
but to harmony of feeling; see Romans 8:5; 12:3. According to Jesus Christ, i.e.
agreeably to the example and command of Christ; in a Christian manner. It is,
therefore, to a Christian union that he exhorts them.

That ye may with one mind and with one mouth glorify God, even the
Father of our Lord Jesus Christ. This harmony and fellowship among
Christians is necessary, in order that they may glorify God aright. To honor God
effectually and properly, there must be no unnecessary dissensions among his
people. God, even the Father of our Lord Jesus Christ, means either that God
who is the Father of the Lord Jesus, or the God and Father of Christ. This
expression occurs frequently in the New Testament; see 2 Corinthians 1:3; 11:31;
Ephesians 1:3; 1 Peter 1:3. Most commonly the genitive ôï™ êõñßïõ is assumed
to belong equally to the two preceding nouns, God and Father. Many of the later
commentators restrict it to the latter, and explain kai& as exegetical: ‘God, who
is the Father of the Lord Jesus Christ.’ In favor of this explanation, reference is
made to such passages as 1 Corinthians 15:24; Ephesians 5:20, and others, in
which ¿ èå’ò êár ðáôÞñ occurs without the genitive ôï™ êõñßïõ ê.ô.ë.

Wherefore receive ye one another; as Christ also received us,⁷⁸ to the glory
of God. Wherefore, i.e. in order that with one heart they may glorify God. This
cannot be done, unless they are united in the bonds of Christian fellowship. The
word (ðñïóëáìâÜíåóèå) receive, has the same sense here that it has in Romans
14:1: ‘Take one another to yourselves, treat one another kindly, even as Christ
has kindly taken us to himself;’ ðñïóåëÜâåôï, sibi sociavit. The words,
to the glory of God, may be connected with the first or second clause, or with
both: ‘Receive ye one another, that God may be glorified;’ or, ‘as Christ has
received us in order that God might be glorified;’ or, if referred to both clauses,
the idea is, ‘as the glory of God was illustrated and promoted by Christ’s
reception of us, so also will it be exhibited by our kind treatment of each other.’ The first method seems most consistent with the context, as the object of the
apostle is to enforce the duty of mutual forbearance among Christians, for which
he suggests two motives, the kindness of Christ towards us, and the promotion of
the divine glory. If instead of “received us,” the true reading is, “received you,”
the sense and point of the passage is materially altered. Paul must then be
considered as exhorting the Gentile converts to forbearance towards their Jewish
brethren, on the ground that Christ had received them, though aliens, into the
commonwealth of Israel .

Now I say that Jesus Christ was a minister of the circumcision for the
truth of God, to confirm the promises made unto the fathers. This verse
follows as a confirmation or illustration of the preceding. Now I say, i.e. this I
mean. The apostle intends to show how it was that Christ had received those to
whom he wrote. He had come to minister to the Jews, v. 8, and also to cause the
Gentiles to glorify God, v. 9. The expression, minister, or servant, of the
circumcision, means a minister sent to the Jews, as ‘apostle of the Gentiles,’
means ‘an apostle sent to the Gentiles.’ For the truth of God, i.e. to maintain the
truth of God in the accomplishment of the promises made to the fathers, as is
immediately added. The truth of God is his veracity or fidelity. Christ had
exhibited the greatest condescension and kindness in coming, not as a Lord or
ruler, but as an humble minister to the Jews, to accomplish the gracious promises
of God. As this kindness was not confined to them, but as the Gentiles also were
received into his kingdom, and united with the Jews on equal terms, this example
of Christ furnishes the strongest motives for the cultivation of mutual affection
and unanimity.

And that the Gentiles might glorify God for his mercy. Might glorify,
äïîÜóáé, have glorified. The effect is considered as accomplished. The apostle’s
language is, as usual, concise. There are two consequences of the work of Christ
which he here presents; the one, that the truth of God has been vindicated by the
fulfillment of the promises made to the Jews; and the other, that the Gentiles
have been led to praise God for his mercy. The grammatical connection of this
sentence with the preceding is not very clear. The most probable explanation is
that which makes (äïîÜóáé) glorify depend upon (ëÝãù) I say, in v. 8: ‘I say that
Jesus Christ became a minister to the Jews, and I say the Gentiles have glorified
God;’ it was thus he received both. Calvin supplies äåsí, and translates, “The
Gentiles ought to glorify God for his mercy;” which is not necessary, and does
not so well suit the context. The mercy for which the Gentiles were to praise
God, is obviously the great mercy of being received into the kingdom of Christ ,
and made partakers of all its blessings.

As it is written, I will confess to thee among the Gentiles, and sing unto thy
name, Psalm 18:49. In this and the following quotations from the Old Testament,
the idea is more or less distinctly expressed, that true religion was to be extended
to the Gentiles; and they therefore all include the promise of the extension of the
Redeemer’s kingdom to them, as well as to the Jews. In Psalm 18:49, David is
the speaker. It is he that says: “I will praise thee among the Gentiles.” He is
contemplated as surrounded by Gentiles giving thanks unto God, which implies
that they were the worshippers of God. Our version renders dîïìïëïãÞóïìáé, I
will confess, make acknowledgment to thee. The word in itself may mean, to
acknowledge the truth or sin, or God’s mercies; and therefore it is properly
rendered, at times, to give thanks, or to praise, which is an acknowledgment of
God’s goodness.

And again, Rejoice ye Gentiles with his people. This passage is commonly
considered as quoted from Deuteronomy 32:43, where it is found in the
Septuagint precisely as it stands here. The Hebrew admits of three
interpretations, without altering the text. It may mean, ‘Praise his people, ye
Gentiles;’ or, ‘Rejoice, ye tribes, his people;’ or, ‘Rejoice ye Gentiles, (rejoice,)
his people.’ Hengstenberg on Psalm 18:49, adopts the last mentioned explanation
of the passage in Deuteronomy. The English version brings the Hebrew into
coincidence with the LXX by supplying with: ‘Rejoice, ye Gentiles, with his
people.’ And this is probably the true sense. As the sacred writer (in
Deuteronomy 32) is not speaking of the blessing of the Jews being extended to
the Gentiles, but seems rather in the whole context, to be denouncing vengeance
on them as the enemies of God’s people, Calvin and others refer this citation to
Psalm 67:3, 5, where the sentiment is clearly expressed, though not in precisely
the same words.

And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
This passage is from Psalm 117:1, and strictly to the apostle’s purpose.

And again, Esaias saith, There shall be a root of Jesse, and he that shall
rise to rule over the Gentiles; in him shall the Gentiles trust, Isaiah 11:1, 10.
This is an explicit prediction of the dominion of the Messiah over other nations
besides the Jews. Here again the apostle follows the Septuagint, giving, however,
the sense of the original Hebrew. The promise of the prophet is, that from the
decayed and fallen house of David, one should arise, whose dominion should embrace all nations, and in whom Gentiles as well as Jews should trust. In the
fulfillment of this prophecy Christ came, and preached salvation to those who
were near and to those who were far off. As both classes had been thus kindly
received by the condescending Savior, and united into one community, they
should recognize and love each other as brethren, laying aside all censoriousness
and contempt, neither judging nor despising one another.

Now then the God of hope fill you with all joy and peace in believing, that
ye may abound in hope through the power of the Holy Ghost. All joy means
all possible joy. Paul here, as in v. 5, concludes by praying that God would grant
them the excellencies which it was their duty to possess. Thus constantly and
intimately are the ideas of account ableness and dependence connected in the
sacred Scriptures. We are to work out our own salvation, because it is God that
worketh in us both to will and to do, according to his good pleasure. The God of
hope, i.e. God who is the author of that hope which it was predicted men should
exercise in the root and offspring of Jesse.

Fill you with all joy and peace in believing, i.e. fill you with that joy and
concord among yourselves, as well as peace of conscience and peace towards
God, which are the results of genuine faith. That ye may abound in hope. The
consequence of the enjoyment of the blessings, and of the exercise of the graces
just referred to, would be an increase in the strength and joyfulness of their hope;
through the power of the Holy Ghost, through whom all good is given and all
good exercised.

The apostle, in the conclusion of his epistle, assures the Romans of his
confidence in them, and that his motive for writing was not so much a belief of
their peculiar deficiency, as the desire of putting them in mind of those things
which they already knew, vv. 14, 15. This he was the rather entitled to do on
account of his apostolic office, conferred upon him by divine appointment, and
confirmed by the signs and wonders, and abundant success with which God had
crowned his ministry, vv. 15, 16. He had sufficient ground of confidence in this
respect, in the results of his own labors, without at all encroaching upon what
belonged to others; for he had made it a rule not to preach where others had
proclaimed the gospel, but to go to places where Christ was previously unknown,
vv. 17-21. His labors had been such as hitherto to prevent the execution of his
purpose to visit Rome . Now, however, he hoped to have that pleasure, on his way
to Spain , as soon as he had accomplished his mission to Jerusalem , with the
contributions of the Christians in Macedonia and Achaia, for the poor saints in Judea , vv. 22-28. Having accomplished this service, he hoped to visit Rome in
the fullness of the blessing of the gospel of Christ. In the meantime he begs an
interest in their prayers, and commends them to the grace of God, vv. 29-33.

And I myself also am persuaded of you, my brethren, that ye also are full
of goodness, filled with all knowledge, able also to admonish one another.⁷⁹
Paul, with his wonted modesty and mildness, apologizes, as it were, for the
plainness and ardor of his exhortations. They were given from no want of
confidence in the Roman Christians, and they were not an unwarrantable
assumption of authority on his part. The former of these ideas he presents in this
verse, and the latter in the text. I also myself, i.e. I of myself, without the
testimony of others. Paul had himself such knowledge of the leading members of
the church of Rome, that he did not need to be informed by others of their true
character. That ye also are full of goodness, i.e. of kind and conciliatory feelings;
or, taking áãáèùóýíç in its wider sense, full of virtue, or excellence. Filled with
all knowledge, i.e. abundantly instructed on these subjects, so as to be able to
instruct or admonish each other. It was, therefore, no want of confidence in their
disposition or ability to discharge their duties, that led him to write to them; his
real motive he states in the next verse. They were able, íïõèåôåsí, to put in mind,
to bring the truth seasonably to bear on the mind and conscience. It does not refer
exclusively to the correction of faults, or to reproof for transgression. “Duae
monitoris praecipuae sunt dotes, humanitas quae et
illius animum ad juvandos consilio suo fratres
inclinet, et vultum verbaque comitate temperet: et
consilii dexteritas, sive prudentia, quae et
auctoritatem illi conciliet, ut prodesse queat
auditoribus ad quos dirigit sermonem. Nihil enim magis
contrarium fraternis moni tionibus, quam malignitas et
arrogantia, quae facit ut errantes fastuose
contemnamus et ludibrio habere malimus, quam
corrigere.”—Calvin.

Nevertheless, brethren, I have written the more boldly unto you in some
sort, as putting you in mind. because of the grace given to me of God. It was
rather to remind than to instruct them, that the apostle wrote thus freely. The
words (Pð’ ìÝñïõò) in some sort, are intended to qualify the words more boldly,
‘I have written somewhat too boldly.’ How striking the blandness and humility of
the great apostle! The preceding exhortations and instructions, for which he thus apologizes, are full of affection and heavenly wisdom. What a reproof is this for
the arrogant and denunciatory addresses which so often are given by men who
think they have Paul for an example! These words, (in some sort,) however, may
be connected with I have written; the sense would then be, ‘I have written in part
(i.e., in some parts of my epistle,) very boldly.’ The former method seems the
more natural. When a man acts the part of a monitor, he should not only perform
the duty properly, but he should, on some ground, have a right to assume this
office. Paul therefore says, that he reminded the Romans of their duty, because he
was entitled to do so in virtue of his apostolical character; because of the grace
given to me of God. Grace here, as appears from the context, signifies the
apostleship which Paul represents as a favor; see Romans 1:5.

That I should be the minister of Jesus Christ to the Gentiles; ëåéôïõñã’í
åkò ôN hèíá, a minister for, or in reference to the Gentiles. This is the explanation
of the grace given to him of God; it was the favor of being a minister of Jesus
Christ to the Gentiles. Compare Ephesians 3:8, “Unto me, who am less than the
least of all saints, is this grace given, that I should preach among the Gentiles the
unsearchable riches of Christ.” The word (ëåéôïõñãüò) rendered minister, means
a public officer or servant; see Romans 13:6, where it is applied to the civil
magistrate. It is, however, very frequently used (as is also the corresponding
verb) of those who exercised the office of a priest, Deuteronomy 10:8; Hebrews
10:11. As the whole of this verse is figurative, Paul no doubt had this force of the
word in his mind, when he called himself a minister, a sacred officer of Jesus
Christ; not a priest, in the proper sense of the term, for the ministers of the gospel
are never so called in the New Testament, but merely in a figurative sense. The
sacrifice which they offer are the people, whom they are instrumental in bringing
unto God.

Ministering the gospel of God, that the offering up of the Gentiles might
be acceptable; being sanctified by the Holy Ghost. This is the apostle’s
explanation of the preceding clause. ‘He was appointed a minister of Christ to
administer, or to act the part of a priest in reference to the gospel, that is, to
present the Gentiles as a holy sacrifice to God.’ Paul, therefore, no more calls
himself a priest in the strict sense of the term, than he calls the Gentiles a
sacrifice in the literal meaning of that word. The expression, (jåñïõñãï™íôá ô’
åšáããÝëéïí) rendered ministering the gospel, is peculiar, and has been variously
explained. Erasmus translates it sacrificans evangelium, ‘presenting the
gospel as a sacrifice;’ Calvin, consecrans evangelium, which he explains,
‘performing the sacred mysteries of the gospel.’ The general meaning of the
phrase probably is, ‘acting the part of a priest in reference to the gospel.’
Compare 2 Macc. 4:7, 8, jåñïõñãåsí ô’í íüìïí.

The sense is the same, if the word (åšáããÝëéïí) gospel be made to depend on a
word understood, and the whole sentence be resolved thus, ‘That I should be a preacher of the gospel (åkò ô’ åqíáß ìå êçñýóóïíôá ô’ åšáããÝëéïí) to the
Gentiles, a ministering priest (i.e., a minister acting the part of a priest,) of Jesus
Christ,’ Wahl’s Clavis, p. 740. Paul thus acted the part of a priest that the offering
of the Gentiles might be acceptable. The word (ðñïóöïñÜ) offering sometimes
means the act of oblation, sometimes the thing offered. Our translators have
taken it here in the former sense; but this is not so suitable to the figure or the
context. It was not Paul’s act that was to be acceptable, or which was ‘sanctified
by the Holy Spirit.’ The latter sense of the word, therefore, is to be preferred; and
the meaning is, ‘That the Gentiles, as a sacrifice, might be acceptable;’ see
Romans 12:1; Philippians 2:17; 2 Timothy 4:6. Being sanctified by the Holy
Ghosts24 . As the sacrifices were purified by water and other means, when prepared
for the altar, so we are made fit for the service of God, rendered holy or
acceptable, by the influences of the Holy Spirit. This is an idea which Paul never
omits; when speaking of the success of his labors, or of the efficacy of the
gospel, he is careful that this success should not be ascribed to the instruments,
but to the real author. In this beautiful passage we see the nature of the only
priesthood which belongs to the Christian ministry. It is not their office to make
atonement for sin, or to offer a propitiatory sacrifice to God, but by the preaching
of the gospel to bring men, by the influence of the Holy Spirit, to offer
themselves as a living sacrifice, holy and acceptable to God. It is well worthy of
remark, that amidst the numerous designations of the ministers of the gospel in
the New Testament, intended to set forth the nature of their office, they are never
officially called priests. This is the only passage in which the term is even
figuratively applied to them, and that under circumstances which render its
misapprehension impossible. They are not mediators between God and man; they
do not offer propitiatory sacrifices. Their only priesthood, as Theophylact says, is
the preaching of the gospel, (áœôç ãÜñ ìïé jåñùóýíç ô’ êáôáããÝëëåéí ô’
åšáããÝëéïí,) and their offerings are redeemed and sanctified men, saved by their
instrumentality. “Et sane hoc est Christiani pastoris
sacerdotium, homines in evangelii obedientiam
subigendo veluti Deo immolare; non autem, quod
superciliose hactenus Papistae jactarunt, oblatione
Christi homines reconciliare Deo. Neque tamen
ecclesiasticos pastores simpliciter hic vocat
sacerdotes, tanquam perpetuo titulo; sed quum
dignitatem efficaciamque ministerii vellet commendare
Paulus, hac metaphora per occasionem usus est.”—Calvin.

I have therefore whereof to glory through Jesus Christ in those things
which pertain to God. That is, ‘seeing I have received this office of God, and
am appointed a minister of the gospel to the Gentiles, I have (êáý÷çóéí)
confidence and rejoicing.’ As, in the previous verses, Paul had asserted his divine appointment as an apostle, he shows, in this and the following verses, that the
assertion was well founded, as God had crowned his labors with success, and
sealed his ministry with signs and wonders. He, therefore, was entitled, as a
minister of God, to exhort and admonish his brethren with the boldness and
authority which he had used in this epistle. This boasting, however, he had only
in or through Jesus Christ, all was to be attributed to him; and it was in reference
to things pertaining to God, i.e. the preaching and success of the gospel, not to
his personal advantages or worldly distinctions. There is another interpretation of
the latter part of this verse, which also gives a good sense. ‘I have therefore
ground of boasting, (i.e., I have) offerings for God, viz., Gentile converts.’ (The
words ôN ðñ’ò ô’í èåüí are understood as synonymous with the word
ðñïóöïñÜ of the preceding verse, ðñïóåíå÷èÝíôá being supplied.) The
common view of the passage, however, is more simple and natural.

In these verses the apostle explains more fully what he had intended by saying
he gloried, or exalted. It was that God had born abundant testimony to his claims
as a divinely commissioned preacher of the gospel: so that he had no need to
refer to what others had done; he was satisfied to rest his claims on the results of
his own labors and the testimony of God. For I will not dare to speak of any of
those things which Christ hath not wrought by me. That is, ‘I will not claim
the credit due to others, or appeal to results which I have not been instrumental in
effecting.’ According to another view, the meaning is, ‘I will not speak of any
thing as the ground of boasting which Christ has not done by me.’ The contrast
implied, therefore, is not between what he had done and what others had
accomplished, but between himself and Christ. He would not glory in the flesh,
or in any thing pertaining to himself, but only in Christ, and in what he had
accomplished. The conversion of the Gentiles was Christ’s work, not Paul’s; and
therefore Paul could glory in it without self-exaltation. It is to be remarked that
the apostle represents himself as merely an instrument in the hands of Christ for
the conversion of men; the real efficiency he ascribes to the Redeemer. This
passage, therefore, exhibits evidence that Paul regarded Christ as still exercising
a controlling agency over the souls of men, and rendering effectual the labors of
his faithful ministers. Such power the sacred writers never attribute to any being
but God. To make the Gentiles obedient, i.e. to the gospel; compare chap 1:5,
where the same form of expression occurs. The obedience of which Paul speaks
is the sincere obedience of the heart and life. This result he says Christ effected,
through his instrumentality, by word and deed, not merely by truth, but also by
that operation which Christ employed to render the truth effectual. It was not
only by the truth as presented in the word, but also by the effectual inward
operation of his power, that Christ converted men to the faith.

Through mighty signs and wonders, by the power of the Spirit of God, i.e.
by miracles, and by the influences of the Holy Ghost. The Greek is, dí äõíÜìåé
óçìåßùí êár ôåñÜôùí, dí äõíÜìåé ðíåýìáôïò Qãßïõ, that is, by the power of
(i.e., which comes from) signs and wonders, and, the power which flows from the
Holy Spirit. It was thus Christ rendered the labors of Paul successful. He
produced conviction, or the obedience of faith in the minds of the Gentiles, partly
by miracles, partly and mainly by the inward working of the Holy Ghost. That
Christ thus exercises divine power both in the external world, and in the hearts of
men, clearly proves that he is a divine person. Signs and wonders are the
constantly recurring words to designate those external events which are
produced, not by the operation of second causes, but by the immediate efficiency
of God. They are called signs because evidences of the exercise of God’s power,
and proofs of the truth of His declarations, and wonders because of the effect
which they produce on the minds of men. This passage is, therefore, analogous to
that in 1 Corinthians 2:4, “My speech and preaching was not in the enticing
words of man’s wisdom, but in demonstration of the Spirit and of power.” That
is, he relied for success not on his own skill or eloquence, but on the powerful
demonstration of the Spirit. This demonstration of the Spirit consisted partly in
the miracles which He enabled the first preachers of the gospel to perform, and
partly in the influence with which he attended the truth to the hearts and
consciences of those that believed; see Galatians 3:2-5; Hebrews 2:4.

So that from Jerusalem , and round about unto Illyricum , I have fully
preached the gospel of Christ. Round about, êár êýêëv, in a circle. Jerusalem
was the center around which Paul prosecuted his labors. He means to say, that
throughout a most extensive region I have successfully preached the gospel. God
had given his seal to Paul’s apostleship, by making him so abundantly useful. I
have, fully preached, expresses no doubt, the sense of the original,
(ðåðëçñùêÝíáé ô’ åšáããÝëéïí) to bring the gospel (i.e., the preaching of it) to
an end, to accomplish it thoroughly; see Colossians 1:25. In this wide circuit had
the apostle preached, founding churches, and advancing the Redeemer’s kingdom
with such evidence of the divine cooperation, as to leave no ground of doubt that
he was a divinely appointed minister of Christ.

In further confirmation of this point, Paul states that he had not acted the part
of a pastor merely, but of an apostle, or founder of the church, disseminating the
gospel where it was before unknown, so that the evidence of his apostleship
might be undeniable; compare 1 Corinthians 9:2; “If I be not an apostle unto
others, yet doubtless I am to you; for the seal of my apostleship are ye in the
Lord;” and 2 Corinthians 3:2, 3. Yea, so have I strived to preach the gospel,
not where Christ was named, lest I should build on another man’s
foundation; that is, ‘I have been desirous of not preaching where Christ was before known, but in such a way as to accomplish the prediction that those who
had not heard should understand.’ Öéëïôéìåsóèáé, so to prosecute an object as to
place one’s honor in it. The motive which influenced him in taking this course
was lest he should build upon another man’s foundation. This may mean
either lest I should appropriate to myself the result of other men’s labors; or, lest
I should act the part not of an apostle, (to which I was called), but of a simple
pastor.

But, as it is written, To whom he has not spoken of, they shall see; and
they that have not heard shall understand. That is, I acted in the spirit of the
prediction, that Christ should be preached where He had not been known. It had
been foretold in Isaiah 52:15, that Christ should be preached to the Gentiles, and
to those who had never heard of His name; it was in accordance with this
prediction that Paul acted. There is, however, no objection to considering this
passage as merely an expression, in borrowed language, of the apostle’s own
ideas; the meaning then is, ‘I endeavored to preach the gospel not where Christ
was named, but to cause those to see to whom he had not been announced, and
those to understand who had not heard.’ This is in accordance with the apostle’s
manner of using the language of the Old Testament; see Romans 10:15, 18. But
as, in this case, the passage cited is clearly a prediction, the first method of
explanation should probably be preferred. A result of this method of
interweaving passages from the Old Testament, is often, as in this case and v. 3, a
want of grammatical coherence between the different members of the sentence;
see 1 Corinthians 2:9.

For which cause also I have been much hindered from coming to you. That
is, his desire to make Christ known where he had not been named, had long
prevented his intended journey to Rome, where he knew the gospel had already
been preached. Much, ôNðïëëÜ, plerumque, in most cases. The pressure of the
constant calls to preach the gospel where he then was, was the principal reason
why he had deferred so long visiting Rome. Hindered from coming,
díåêïðôüìçí ôï™ dëèåsí, the genitive following verbs signifying to hinder.

But now having no more place in these parts, and having a great desire
these many years to come unto you, etc. Great desire, dðéðïèßáí, summum
desiderium. The expression, having no more place (ìçêÝôé ô’ðïí h÷ùí,) in
this connection, would seem obviously to mean, ‘having no longer a place in these parts where Christ is not known.’ This idea is included in the declaration
that he had fully preached the gospel in all that region. Others take the word
(tüðïí) rendered place, to signify occasion, opportunity, ‘Having no longer an
opportunity of preaching here;’ see Acts 25:16; Hebrews 12:17.

Whensoever I take my journey into Spain, I will come to you for I trust to
see you in my journey, and to be brought on my way thitherward by you, if
first I be somewhat filled with your company. Whensoever (©ò dÜí for ©ò Tí),
as soon as; ‘As soon as I take my journey,’ etc. The words in the original,
corresponding to I will come unto you, for are omitted in many MSS.⁸⁰ The sense
is complete without them: ‘As soon as I take my journey into Spain, I hope to see
you on my way.’ If the word for be retained, the passage must be differently
pointed: ‘Having a great desire to see you, as soon as I go to Spain, (for I hope on
my way to see you, etc.) but now I go to Jerusalem.’ Spain, the common Greek
name for the great Pyrenian Peninsula, was EÉâçñßá, although Óðáíßá was also
used. The Romans called it FÉóðáíßá. Whether Paul ever accomplished his
purpose of visiting Spain, is a matter of doubt. There is no historical record of his
having done so, either in the New Testament, or in the early ecclesiastical
writers; though most of those writers seem to have taken it for granted. His whole
plan was probably deranged by the occurrences at Jerusalem, which led to his
long imprisonment at Cesarea, and his being sent in bonds to Rome. To be
brought on my way. The original word means, in the active voice, to attend any
one on a journey for some distance, as an expression of kindness and respect; and
also to make provision for his journey; see Acts 15:3; 20:38; 1 Corinthians 16:6;
2 Corinthians 1:16.

But now I go unto Jerusalem to minister unto the saints, i.e. to supply the
wants of the saints, distributing to them the contributions of the churches; see
Hebrews 6:10; compare also Matthew 8:15; Mark 1:31; Luke 4:39. The word
äéáêïíÝù is used for any kind of service. The present participle is used to imply
that the journey itself was a part of the service Paul rendered to the saints at
Jerusalem.

For it hath pleased them of Macedonia and Achaia to make a contribution
for the poor saints which are at Jerusalem. To make a contribution, êïéíùíßáí
ôéíN ðïéÞóáóèáé, to bring about a communion or participation. That is, to cause
the poor in Jerusalem to partake of the abundance of the brethren in Achaia. In this way the ordinary intransitive sense of the word êïéíùíßá is retained.
Compare, however, 2 Corinthians 9:13, and Hebrews 13:16, where the transitive
sense of the word is commonly preferred. Having mentioned this fact, the apostle
immediately seizes the opportunity of showing the reasonableness and duty of
making these contributions. This he does in such a way as not to detract from the
credit due to the Grecian churches, while he shows that it was but a matter of
justice to act as they had done. It hath pleased them verily; and their debtors
they are; i.e. ‘It hath pleased them, I say (ga&r, redordiendae rationi
inservit), they did it voluntarily, yet it was but reasonable they should do it.’
The ground of this statement is immediately added: For if the Gentiles have
been made partakers of their spiritual things, their duty is also to minister to
them in carnal things. ‘If the Gentiles have received the greater good from the
Jews, they may well be expected to contribute the lesser. The word
(ëåéôïõñãyóáé) rendered to minister, may have the general sense of serving; or it
may be used with some allusion to the service being a sacred duty, a kind of
offering which is acceptable to God. “Nec dubito, quin significet
Paulus sacrificii speciem esse, quum de suo erogant
fideles ad egestatem fratrum levandam. Sic enim
persolvunt quod debent caritatis officium, ut Deo
simul hostiam grati odoris offerant: sed proprie hoc
loco ad illud mutuum jus compensationis respexit.”—
Calvin. This, however, is not very probable, as the expression is, ëåéôïõñãyóáé
ášôïsò, to minister to them. The ëåéôïõñãßá was rendered to the brethren, not to
God.

When therefore I have done this, and sealed unto them this fruit, I will
come by you into Spain. The word sealed appears here to be used figuratively,
‘When I have safely delivered this fruit to them;’ compare 2 Kings 22:4, “Go up
to Hilkiah, the high priest, and sum (seal, óöñÜãéóïí,) the silver,” etc.
Commentators compare the use of the Latin words consignare,
consignatio, and of the English word consign.

And I am sure that when I come unto you, I shall come in the fullness of
the blessing of the gospel⁸¹ of Christ. The fullness of the blessing, means the
abundant blessing. Paul was persuaded that God, who had so richly crowned his
labors in other places, would cause his visit to Rome to be attended by those
abundant blessings which the gospel of Christ is adapted to produce. He had, in
Romans 1:11, expressed his desire to visit the Roman Christians, that he might
impart unto them some spiritual gift, to the end that they might be established.

Now I beseech you, brethren, for our Lord Jesus Christ’s sake, and for the
love of the Spirit, that ye strive together with me in your prayers to God for
me. As the apostle was not immediately to see them, and knew that he would, in
the meantime, be exposed to many dangers, he earnestly begged them to aid him
with their prayers. He enforces this request by the tenderest considerations; for
our Lord Jesus Christ’s sake, i.e. out of regard to the Lord Jesus; ‘whatever
regard you have for him, and whatever desire to see his cause prosper, in which I
am engaged, let it induce you to pray for me.’ And for the love of the Spirit, i.e.
‘for that love of which the Holy Spirit is the author, and by which he binds the
hearts of Christians together, I beseech you,’ etc. He appeals, therefore, not only
to their love of Christ, but to their love for himself as a fellow Christian. That ye
strive together with me (óõíáãùíßóáóèáß ìïé,) i.e. ‘that ye aid me in my
conflict, by taking part in it.’ This they were to do by their prayers.

That I may be delivered from them that do not believe in Judea. There are
three objects for which he particularly wished them to pray; his safety, the
successful issue of his mission, and that he might come to them with joy. How
much reason Paul had to dread the violence of the unbelieving Jews is evident
from the history given of this visit to Jerusalem, in the Acts of the Apostles. They
endeavored to destroy his life, accused him to the Roman governor, and effected
his imprisonment for two years in Cesarea, whence he was sent in chains to
Rome. Nor were his apprehensions confined to the unbelieving Jews; he knew
that even the Christians there, from their narrow-minded prejudices against him
as a preacher to the Gentiles, and as the advocate of the liberty of Christians from
the yoke of the Mosaic law, were greatly embittered against him. He, therefore,
begs the Roman believers to pray that the service which (he had) for
Jerusalem might be accepted of the saints. The words service which I have,
etc., (½ äéáêïíßá ìïõ ½ åkò FÉåñïõóáëÞì) means the contribution which I carry
to Jerusalem; see the use of this word (äéáêïíßá) in 2 Corinthians 8:4; 9:1, 13.
The ordinary sense of äéáêïíßá, service, however, may be retained. Paul desired
that the work of love on which he was to go to Jerusalem might be favorably
received by the Christians of that city. Paul labored for those whom he knew
regarded him with little favor; he calls them saints, recognizes their Christian
character, notwithstanding their unkindness, and urges his brethren to pray that
they might be willing to accept of kindness at his hands.

That I may come unto you with joy by the will of God, and that I may with
you be refreshed. These words may depend upon the former part of the
preceding verse, ‘Pray that I may come;’ or, upon the latter part, ‘Pray that I may
be delivered from the Jews, and my contributions be accepted, so that I may
come with joy, etc.’ By the will of God, i.e. by the permission and favor of God.
Instead of Èåï™, the MS. B. has Êõñßïõ EÉçóï™; D. E. F. G. the Italic version,
read ×ñéóôï™ EÉçóï™; most editors, however, retain the common text. Paul
seemed to look forward to his interview with the Christians at Rome, as a season
of relief from conflict and labor. In Jerusalem he was beset by unbelieving Jews,
and harassed by Judaizing Christians; in most other places he was burdened with
the care of the churches; but at Rome, which he looked upon as a resting place,
rather than a field of labor, he hoped to gather strength for the prosecution of his
apostolic labors in still more distant lands.

Now the peace of God be with you all. As he begged them to pray for him, so
he prays for them. It is a prayer of one petition; so full of meaning, however, that
no other need be added. The peace of God, that peace which God gives, includes
all the mercies necessary for the perfect blessedness of the soul.

1. The sacred Scriptures are designed for men in all ages of the world, and are
the great source of religious knowledge and consolation, v. 4.

2. The moral excellences which we are justly required to attain. and the
consolations which we are commanded to seek in the use of appropriate means,
are still the gifts of God. There is, therefore, no inconsistency between the
doctrines of free agency and dependence, vv. 5, 13.

3. Those are to be received and treated as Christians whom Christ himself has
received. Men have no right to make terms of communion which Christ has not
made, v. 7.

4. There is no distinction, under the gospel, between the Jew and Gentile;
Christ has received both classes upon the same terms and to the same privileges,
vv. 8-12.

5. The quotation of the predictions of the Old Testament by the sacred writers
of the New, and the application of them in proof of their doctrines, involves an
acknowledgment of the divine authority of the ancient prophets. And as these
predictions are quoted from the volume which the Jews recognize as their Bible,
or the word of God, it is evident that the apostles believed in the inspiration of all
the books included in the sacred canon by the Jews, vv. 9-12.

6. Christian ministers are not priests, i.e. they are not appointed to “offer gifts
and sacrifices for sins.” It is no part of their work to make atonement for the
people; this Christ has done by the one offering up of himself, whereby he has for ever perfected them that are sanctified, v. 16. A priest, according to the
Scriptures, is one appointed for men who have not liberty of access to God, to
draw nigh to him in their behalf, and to offer both gifts and sacrifices for sin. In
this sense Christ is our only Priest. The priesthood of believers consists in their
having (through Christ) liberty of access unto God, and offering themselves and
their services as a living sacrifice unto him. In one aspect, the fundamental error
of the church of Rome is the doctrine that Christian ministers are priests. This
assumes that sinners cannot come to God through Christ, and that it is only
through the intervention of the priests men can be made partakers of the benefits
of redemption. This is to put the keys of heaven into the hands of priests. It is to
turn men from Christ to those who cannot save.

7. The truth of the gospel has been confirmed by God, by signs and wonders,
and by the power of the Holy Ghost. Infidelity, therefore, is a disbelief of the
testimony of God. When God has given satisfactory evidence of the mission of
his servants, the sin of unbelief is not relieved by the denial that the evidence is
satisfactory. If the gospel is true, therefore, infidelity will be found not merely to
be a mistake, but a crime, v. 19.

8. The success of a minister in winning souls to Christ may be fairly appealed
to as evidence that he preaches the truth. It is, when clearly ascertained, as
decisive an evidence as the performance of a miracle; because it is as really the
result of a divine agency. This, however, like all other evidence, to be of any
value, must be carefully examined and faith fully applied. The success may be
real, and the evidence decisive, but it may be applied improperly. The same man
may preach (and doubtless every uninspired man does preach) both truth and
error; God may sanction and bless the truth, and men may appeal to this blessing
in support of the error. This is often done. Success therefore is of itself a very
difficult test for us to apply, and must ever be held subject to the authority of the
Scriptures. Nothing can prove that to be true which the Bible pronounces to be
false, vv. 18, 19.

9. Prayer (and even intercessory prayer) has a real and important efficacy; not
merely in its influence on the mind of him who offers it, but also in securing the
blessings for which we pray. Paul directed the Roman Christians to pray for the
exercise of the divine providence in protecting him from danger, and for the Holy
Spirit to influence the minds of the brethren in Jerusalem. This he would not have
done, were such petitions of no avail, vv. 30, 31.

1. The duty of a disinterested and kind regard to others, in the exercise of our
Christian liberty, is one of the leading topics of this, as it is of the preceding
chapter, vv. 1-13.

2. The desire to please others should be wisely directed, and spring from right
motives. We should not please them to their own injury, nor from the wish to
secure their favor; but for their good, that they may be edified, v. 2.

3. The character and conduct of Jesus Christ are at once the most perfect model of excellence and the most persuasive motive to obedience. The dignity of his
person, the greatness of his condescension, the severity of his sufferings, the
fervor of his love towards us, all combine to render his example effective in
humbling us, in view of our own shortcomings, and in exciting us to walk even as
he walked, vv. 4-13.

4. We should constantly resort to the Scriptures for instruction and consolation.
They were written for this purpose; and we have no right to expect these
blessings unless we use the means appointed for their attainment. As God,
however, by the power of the Holy Ghost, works all good in us, we should rely
neither on the excellence of the means, nor the vigor and diligence of our own
exertions, but on his blessing, which is to be sought by prayer, vv. 4, 5, 13.

5. The dissensions of Christians are dishonorable to God. They must be of one
mind, i.e., sincerely and affectionately united, if they would glorify their Father
in heaven, vv. 5-7.

6. A monitor or instructor should be full of goodness and knowledge. The
human heart resists censoriousness, pride, and ill-feeling, in an admonisher; and
is thrown into such a state, by the exhibition of these evil dispositions, that the
truth is little likely to do it any good. As oil poured on water smooths its surface,
and renders it transparent, so does kindness calm the minds of men, and prepare
them for the ready entrance of the truth. Besides these qualifications, he who
admonishes others should be entitled thus to act. It is not necessary that this title
should rest on his official station; but there should be superiority of some kind—
of age, excellence or knowledge—to give his admonitions due effect. Paul’s
peculiar modesty, humility, and mildness, should serve as an example to us, vv.
14, 15.

7. We should be careful not to build improperly on another man’s foundation.
Pastors and preachers must of course preach Christ where he had before been
known; but they should not appropriate to themselves the results of the labors of
others, or boast of things which Christ has not wrought by them. The man who
reaps the harvest, is not always he who sowed the seed. One plants, and another
waters, but God giveth the increase. So then neither is he that planteth anything,
neither he that watereth, but God that giveth the increase, vv. 19, 20.

8. It is the duty of those who have the means, to contribute to the necessities of
others, and especially to the wants of those from whom they themselves have
received good, vv. 26, 27.

9. The fact that men are prejudiced against us, is no reason why we should not
do them good. The Jewish Christians were ready to denounce Paul, and cast out
his name as evil; yet he collected contributions for them, and was very solicitous
that they should accept of his services, v. 31.

10. Danger is neither to be courted nor fled from; but encountered with humble
trust in God, v. 31.

11. We should pray for others in such a way as really to enter into their trials
and conflicts; and believe that our prayers, when sincere, are a real and great assistance to them. It is a great blessing to have an interest in the prayers of the
righteous.

Chapter xvi

In this concluding chapter, paul first commends to the church at Rome the deaconess Phebe, vv. 1, 2. He then sends his salutations to many members of the church, and other Christians who were then at Rome, vv. 3-16. He earnestly exhorts his brethren to avoid those who cause contentions; and after commending their obedience, he prays for god’s blessing upon them, vv. 17-21. Salutations from the apostle’s companions, vv. 22-24. The concluding doxology, vv. 25-27.

I commend unto you Phebe our sister, which is a servant of the church
which is at Cenchrea. Phebe, from Phoebus (Apollo.) The early Christians
retained their names, although they were derived from the names of false gods,
because they had lost all religious significance and reference. In like manner we
retain the use of the names of the days of the week, without ever thinking of their
derivation. Corinth, being situated on a narrow isthmus, had two ports, one
towards Europe, and the other towards Asia. The latter was called Cenchrea,
where a church had been organized, of which Phebe was a servant (äéÜêïíïò)
i.e., deaconess. It appears that in the apostolic church, elderly females were
selected to attend upon the poor and sick of their own sex. Many ecclesiastical
writers suppose there were two classes of these female officers; the one
(ðñåóâýôéäåò, corresponding in some measure in their duties to the elders,)
having the oversight of the conduct of the younger female Christians; and the
other, whose duty was to attend to the sick and the poor. See Suicer’s Thesaurus,
under the word äéÜêïíïò; Bingham’s Ecclesiastical Antiquities, 11, 12;
Augusti’s Denkw'fcrdigkeiten der christl. Arch'e4ologie.

That ye receive her in the Lord. The words in the Lord, may be connected
either with receive, ‘receive her in a religious manner, and from religious
motives; or with the pronoun, her in the Lord, her as a Christian. The apostle
presents two considerations to enforce this exhortation; first, regard for their
Christian character; and, secondly, the service which Phebe had rendered to
others. As becometh saints; this expression at once describes the manner in
which they ought to receive her, and suggests the motive for so doing. The words
Pîßùò ô§í Qãßùí may mean, ‘as it becomes Christians to receive their brethren,’
or, ‘sicut sanctos excipi oportet, as saints ought to be received.’ In
the former case, Qãrùí (saints) are those who received, and in the latter, those
who are received. And that ye assist her in whatsoever business she hath need
of you. They were not only to receive her with courtesy and affection, but to aid
her in any way in which she required their assistance. The words (dí ¹ Uí
ðñÜãìáôé) in whatsoever business, are to be taken very generally, in whatever
matter, or in whatever respect. For she hath been a succorer of many, and of
myself also. The word (ðñïóôÜôéò) succorer, means a patroness, a benefactor; it
is a highly honorable title. As she had so frequently aided others, it was but
reasonable that she should be assisted.

Salute Priscilla⁸² and Aquila, my helpers in Christ Jesus, i.e. my fellow
laborers in the promotion of the gospel. Priscilla is the diminutive form of Prisca;
compare Livia and Livilla, Drusa and Drusilla, Quinta and Quintilla, Secunda
and Secundilla. Grotius. Aquila and Priscilla are mentioned in Acts 18:2, as
having left Rome in consequence of the edict of Claudius. After remaining at
Ephesus a long time, it seems that they had returned to Rome, and were there
when Paul wrote this letter; Acts 18:18, 26; 1 Corinthians 16:19; 2 Timothy 4:19.

Who have for my life laid down their own necks, i.e. they exposed
themselves to imminent peril to save me. On what occasion this was done, is not
recorded. Unto whom not only I give thanks, but also all the churches the
Gentiles. Their courageous and disinterested conduct must have been generally
known, and called forth the grateful acknowledgments of all the churches
interested in the preservation of a life so precious as that of the apostle.

The church that is in their house. These words (êár ôxí êáôE ïqêïí ášô§í
dêêëçóßáí) are understood, by many of the Greek and modern commentators, to
mean their Christian family; so Calvin, Flatt, Koppe, Tholuck, etc. The most
common and natural interpretation is, ‘the church which is accustomed to
assemble in their house;’ see 1 Corinthians 16:19, where this same expression
occurs in reference to Aquila and Priscilla. It is probable that, from his
occupation as tentmaker, he had better accommodations for the meetings of the
church than most other Christians.

Salute my well beloved Epenetus, who is the first fruits of Achaia⁸³ unto
Christ. This passage is not irreconcilable with 1 Corinthians 16:15, “Ye know
the household of Stephanas, that it is the first-fruits of Achaia;” for Epenetus may
have belonged to this family. So many of the oldest MSS. and versions, however,
read Asia, instead of Achaia, in this verse, that the great majority of editors have
adopted that reading. This, of course, removes even the appearance of
contradiction.

Greet Mary, who bestowed much labor upon us. Salute Andronicus and
Junia, my kinsmen and my fellow prisoners. Instead of åkò ½ìOò, some of the
older MSS. read åkò ›ìOò, and others dí ›ìsí. The common text is, however,
retained in the latest editions, and is better suited to the context, as the assiduous
service of Mary, rendered to the apostle, is a more natural reason of his
salutation, than that she had been serviceable to the Roman Christians. It is very
doubtful whether Junia be the name of a man or of a woman, as the form in
which it occurs (EÉïõíßáí) admits of either explanation. If a man’s name, it is
Junias; if a woman’s, it is Junia. It is commonly taken as a female name, and the
person intended is supposed to have been the wife or sister of Andronicus. My
kinsmen, i.e. relatives, and not merely of the same nation; at least there seems no
sufficient reason for taking the word in this latter general sense. Fellow
prisoners. Paul, in 2 Corinthians 11:23, when enumerating his labors, says, “In
stripes above measure, in prisons more frequent, in deaths oft,” etc. He was often
in bonds, (Clemens Romanus, in his Epistle to the Corinthians, sect. 5, says seven
times,) he may, therefore, have had numerous fellow-prisoners. Who are of note
among the apostles; dðßóçìïé dí ôïsò Pðïóôüëïéò. This may mean either they
were distinguished apostles, or they were highly respected by the apostles. The
latter is most probably the correct interpretation; because the word apostle,
unless connected with some other word, as in the phrase, “messengers (apostles)
of the churches,” is very rarely, if ever, applied in the New Testament to any
other than the original messengers of Jesus Christ. It is never used in Paul’s
writings, except in its strict official sense. The word has a fixed meaning, from
which we should not depart without special reason. Besides, the article (dí ôïsò
Pðïóôüëïéò,) among the apostles, seems to point out the definite well known
class of persons almost exclusively so called. The passage is so understood by
Koppe (magna eorum fama est apud apostolos,) Flatt, Bloomfield,
Meyer, Philippi, and the majority of commentators. Who also were in Christ
before me, i.e. who were Christians before me.

My beloved in the Lord. The preposition in (dí), here, as frequently
elsewhere, points out the relation or respect in which the word, to which it refers
is to be understood; brother beloved, both in the flesh and in the Lord (Philemon
16), both in reference to our external relations, and our relation to the Lord. And
thus in the following, v. 9, our helper in Christ, i.e. as it regards Christ; v. 10,
approved in Christ, i.e. in his relation to Christ; an approved or tried Christian; v.
12, who labor in the Lord; and, which labored much in the Lord, i.e. who, as it
regards the Lord, labored much; it was a Christian or religious service. The
names, Tryphena, Tryphosa, and Persis, all are feminine. The last is commonly
supposed to indicate the native country of the person who bore it, as it was not
unusual to name persons from the place of their origin, as Mysa, Syria, Lydia,
Andria, etc.; such names, however, soon became common, and were given
without any reference to the birthplace of those who received them. Chosen in
the Lord, i.e. not one chosen by the Lord; chosen, (i.e., approved, precious; see 1
Peter 2:4,) in his relation to the Lord, as a Christian. It is not merely elect in
Christ, that is, chosen to eternal life, for this could be said of every Christian; but
Rufus is here designated as a chosen man, as a distinguished Christian. It is worth
noticing, that at Rome, as at Corinth, few of the great or learned seem to have
been called. These salutations are all addressed to men not distinguished for their
rank or official dignity. Mylius, as quoted by Calov, says: “Notanda hic
fidelium istorum conditio: nemo hic nominatur consul,
nemo quaestor aut dictator insignitur, minime omnium
episcopatuum et cardinalatuum dignitate hic personant:
sed operarum, laborum, captivitate titulis plerique
notantur. Ita verum etiam in Romana ecclesia fuit
olim, quod apostouls scribit, non multi potentis, non
multi nobiles, sed stuta mundi electa sunt a Deo.
Papatus autem Caesarei, qualis adjuvante diabolo, in
perniciem religionis, posteris saeculis Romae
involuit, ne umbra quidem apostolorum aetate istic
fuit: tantum abest, ut ille originem ab apostolis
ipsis traxerit.”

Salute one another with a holy kiss. Reference to this custom is made also in
1 Corinthians 16:20; 1 Thessalonians 5:26; 1 Peter 5:14. It is supposed to have
been of oriental origin, and continued for a long time in the early churches;⁸⁴
after prayer, and especially before the celebration of the Lord’s Supper, the
brethren saluting in this way the brethren, and the sisters the sisters. This
salutation was expressive of mutual affection and equality before God.

Now I beseech you, brethren, mark them which cause divisions and
offenses contrary to the doctrine which ye have learned, and avoid them.
While he urges them to the kind reception of all faithful ministers and Christians,
he enjoins upon them to have nothing to do with those who cause divisions and
offenses. There were probably two evils in the apostle’s mind when he wrote this
passage; the divisions occasioned by erroneous doctrines, and the offenses or
scandals occasioned by the evil conduct of the false teachers. Almost all the
forms of error which distracted the early church, were intimately connected with
practical evils of a moral character. This was the case to a certain extent with the
Judaizers; who not only disturbed the church by insisting on the observance of
the Mosaic law, but also pressed some of their doctrines to an immoral extreme;
see 1 Corinthians 5:1-5. It was still more obviously the case with those errorists,
infected with a false philosophy, who are described in Colossians 2:10-23; 1
Timothy 4:1-8. These evils were equally opposed to the doctrines taught by the
apostle. Those who caused these dissensions, Paul commands Christians, first, to
mark (óêïðåsí,) i.e. to notice carefully, and not allow them to pursue their
corrupting course unheeded; and, secondly, to avoid, i.e. to break off connection
with them.

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.
These men are to be avoided, because they are wicked and injurious. The
description here given is applicable, in a great degree, to errorists in all ages.
They are not actuated by zeal for the Lord Jesus; they are selfish, if not sensual;
and they are plausible and deceitful. Compare Philippians 3:18, 19; 2 Timothy
3:5, 6. The words (÷ñçóôïëïãßá and åšëïãßá, blandiloquentia et
assentatio) rendered good words and fair speeches, do not in this connection
materially differ. They express that plausible and flattering address by which
false teachers are wont to secure an influence over the simple. The word
(Têáêïò) simple, signifies not merely innocent, but unwary, he who is liable to
deception. (Proverbs 14:15, Têáêïò ðéóôåýåé ðáíôr ëüãv, the simple believes
everything.)

For your obedience is come abroad unto all men, etc. This clause admits of
two interpretations: the word obedience may express either their obedience to the
gospel, their faith, (see Romans 1:8,) or their obedient disposition, their readiness
to follow the instructions of their religious teachers. If the former meaning be
adopted, the sense of the passage is this, ‘Ye ought to be on your guard against
these false teachers, for since your character is so high, your faith being
everywhere spoken of, it would be a great disgrace and evil to be led astray by
them.’ If the latter meaning be taken, the sense is, ‘It is the more necessary that
you should be on your guard against these false teachers, because your ready
obedience to your divine teachers is so great and generally known. This, in itself,
is commendable, but I would that you joined prudence with your docility.’ This
latter view is, on account of the concluding part of the verse, most probably the
correct one; see 2 Corinthians 10:6; Philemon 21.

I am glad, therefore, on your behalf; but yet I would have you wise unto
that which is good, and simple concerning evil. That is, ‘Simplicity (an
unsuspecting docility) is indeed good; but I would have you not only simple, but
prudent. You must not only avoid doing evil, but be careful that you do not suffer
evil. Grotius’ explanation is peculiarly happy, ita prudentes ut non
fallamini; ita boni ut non fallatis; ‘too good to deceive, too
wise to be deceived.’ The word (PêÝñáéïò from á et êåñÜù) simple, means
unmixed, pure, and then harmless. ‘Wise as to (åkò) good, but simple as to evil’
or, ‘wise so that good may result, and simple so that evil may not be done.’ This
latter is probably the meaning. Paul would have them wise to know how to take
care of themselves; and yet harmless.

And the God of Peace shall bruise Satan under your feet shortly. The
grace of our Lord Jesus Christ be with you. Amen. As the evils produced by
the false teachers were divisions and scandals, the apostle, in giving them the
assurance of the effectual aid of God, calls him the God of peace, i.e. God who is
the author of peace in the comprehensive scriptural sense of that term. Shall
bruise is not a prayer, but a consolatory declaration that Satan should be trodden
under foot. As Satan is constantly represented as “working in the children of
disobedience,” the evil done by them is sometimes referred to him as the
instigator, and sometimes to the immediate agents who are his willing
instruments. The grace of our Lord Jesus Christ be with you. This is a prayer for
the favor and aid of Christ, and of course is an act of worship, and a recognition
of the Savior’s divinity.

These verses contain the salutations of the apostle’s companions to the Roman
Christians, and a repetition of the prayer just mentioned. I Tertius, who wrote
this epistle, salute you in the Lord. Tertius was Paul’s amanuensis. The apostle
seldom wrote his epistles with his own hand; hence he refers to the fact of having
himself written the letter to the Galatians as something unusual; Galatians 6:11,
“Ye see how large a letter I have written unto you with my own hand.” In order
to authenticate his epistles, he generally wrote himself the salutation or
benediction at the close; 1 Corinthians 16:21, “The salutation of me Paul, with
mine own hand;” 2 Thessalonians 3:17, “The salutation of Paul with mine own
hand; which is the token in every epistle: so I write.” Gaius mine host, and of the
whole church, i.e. Gaius, who not only entertains me, but Christians generally;
or, in whose house the congregation is accustomed to assemble. Erastus the
chamberlain of the city, (ïkêïíüìïò) the treasurer of the city, the quaestor.

These verses contain the concluding doxology. Now to him that is of power
to establish you according to my gospel and the preaching of Jesus Christ,
according to the revelation of the mystery, etc. As the apostle interweaves with
his doxology a description and eulogium of the gospel, he renders the sentence so
long and complicated that the regular grammatical construction is broken. There
is nothing to govern the words (t² äõíáìÝív) to him that is of power. The
words, be glory for ever, (which are repeated at the end in connection with ¹)
are, therefore, most probably to be supplied. To him that is able to establish you,
i.e. to render you firm and constant, to keep you from falling. According to my
gospel. The word (êáôÜ) according to, may be variously explained. It may be
rendered, ‘establish you in my gospel;’ but this the proper meaning of the words
will hardly allow; or, agreeably to my gospel; in such a manner as the gospel
requires; or, through, i.e. by means of my gospel. The second interpretation is
perhaps the best. And the preaching of Jesus Christ. This may mean either
‘Christ’s preaching,’ or ‘the preaching concerning Christ;’ either interpretation
gives a good sense, the gospel being, both a proclamation by Christ, and
concerning Christ. The apostle dwells upon this idea, and is led into a description
and commendation of the gospel. According to the revelation of the mystery.
These words may be considered as coordinate with the preceding clause; the
sense then is, ‘Who is able to establish you agreeably to (or through) my gospel,
agreeably to (through) the revelation of the mystery, etc.’ It is, however, more
common to consider this clause as subordinate and descriptive. ‘The gospel is a
revelation of the mystery which had been hid for ages.’ The word mystery,
according to the common scriptural sense of the term, does not mean something
obscure or incomprehensible, but simply something previously unknown and
undiscoverable by human reason, and which, if known at all, must be known by a
revelation from God. In this sense the gospel is called a mystery, or “the wisdom
of God in a mystery, that is, a hidden wisdom,” which the wise of this world
could not discover, but which God has revealed by his Spirit, 1 Corinthians 2:7-
10; 4:1; Ephesians 6:19; Colossians 1:25-27; 2:2, etc. In the same sense any
particular doctrine, as the calling of the Gentiles, Ephesians 3:4-6; the restoration
of the Jews, Romans 11:25; the change of the bodies of living believers at the last
day, 1 Corinthians 15:51; is called a mystery, because a matter of divine
revelation. According to this passage, Paul speaks of the gospel as something
“which had been kept secret since the world began;” (÷ñüíïéò ákùíßïéò,) i.e.
hidden from eternity in the divine mind. It is not a system of human philosophy,
or the result of human investigation, but it is a revelation of the purpose of God.
Paul often presents the idea that the plan of redemption was formed from
eternity, and is such as no eye could discover, and no heart conceive, 1
Corinthians 2:7-9; Colossians 1:26.

But is now made manifest, and by the Scriptures of the prophets; that is,
‘this gospel or mystery, hidden from eternity, is now revealed; not now for the
first time indeed, since there are so many intimations of it in the prophecies of the
Old Testament.’ It is evident that the apostle adds the words and by the
Scriptures of the prophets, to avoid having it supposed that he overlooked the
fact that the plan of redemption was taught in the Old Testament; compare
Romans 1:2; 3:21. According to the command of the everlasting God, that is,
this gospel is now made manifest by command of God. Paul probably uses the
expression, everlasting (ákùíßïõ) God, because he had just before said that the
gospel was hid from eternity. ‘It is now revealed by that eternal Being in whose
mind the wonderful plan was formed, and by whom alone it could be revealed.’
Made known to on nations for the obedience of the faith. ‘Made known
among (åkò, see Mark 13:10; Luke 24:47,) all nations.’ For the obedience of
faith, i.e. that they should become obedient to the faith; see Romans 1:5. This
gospel so long concealed, or but partially revealed in the ancient prophets, is
now, by the command of God, to be made known among all nations.

To the only wise God be glory through Jesus Christ for ever, Amen. There
is an ambiguity in the original which is not retained in our version. ‘To the only
wise God, through Jesus Christ, to whom be glory for ever.’ The construction
adopted by our translators is perhaps the one most generally approved. ‘To him
that is able to establish you, to the only wise God, through Jesus Christ, be
glory.’ In this case the relative, º, to whom, in verse 27, is pleonastic. Others
explain the passage thus, ‘To the only wise God, made known through Jesus
Christ, to whom (i.e., Christ) be glory for ever.’ The simplest construction is, ‘To
the only wise God, through Jesus Christ, to him, I say, be glory for ever. ‘As Paul
often calls the gospel the “wisdom of God,” in contrast with the wisdom of men,
he here, when speaking of the plan of redemption as the product of the divine
mind, and intended for all nations, addresses his praises to its author as the ONLY
WISE GOD, as that Being whose wisdom is so wonderfully displayed in the gospel
and in all his other works, that he alone can be considered truly wise.

1. It is the duty of Christians to receive kindly their brethren, and to aid them in
every way within their power, and to do this from religious motives and in a
religious manner, as becometh saints, vv. 1, 2.

2. The social relations in which Christians stand to each other as relatives,
countrymen, friends, should not be allowed to give character to their feelings and
conduct to the exclusion of the more important relation which they bear to Christ.
It is as friends, helpers, fellow-laborers in the Lord, that they are to be
recognized; they are to be received in the Lord; our common connection with
Christ is ever to be born in mind, and made to modify all our feelings and
conduct, vv. 3-12.

3. From the beginning females have taken an active and important part in the
promotion of the gospel. They seem, more than others, to have contributed to
Christ of their substance. They were his most faithful attendants, “last at the
cross, and first at the sepulchre.” Phebe was a servant of the church, a succorer of
Paul, and of many others; Tryphena, Typhosa, and Persis, labored much in the
Lord vv. 1, 2, 3, 6, 12.

4. It does not follow, because a custom prevailed in the early churches, and
received the sanction of the apostles, that we are obliged to follow it. These
customs often arose out of local circumstances and previous habits, or were
merely conventional modes of expressing certain feelings, and were never
intended to be made universally obligatory. As it was common in the East, (and
is so, to a great extent, at present, not only there, but on the continent of Europe,)
to express affection by ‘the kiss of peace,’ Paul exhorts the Roman Christians to
salute one another with a holy kiss; i.e., to manifest their Christian love to each
other, according to the mode to which they were accustomed. The exercise and
manifestation of the feeling but not the mode of its expression, are obligatory on
us. This is but one example; there are many other things connected with the
manner of conducting public worship, and with the administration of baptism and
the Lord’s Supper, common in the apostolic churches, which have gone out of
use. Christianity is a living principle, and was never intended to be confined to
one unvarying set of forms, v. 16.

5. It is the duty of Christians to be constantly watchful over the peace and
purity of the church, and not to allow those who cause divisions and scandals, by
departing from the true doctrines, to pursue their course unnoticed. With all such
we should break off every connection which either sanctions their opinions and
conduct, or gives them facilities for effecting evil, v. 17.

6. False teachers have ever abounded in the church. All the apostles were
called upon earnestly to oppose them. Witness the epistles of Paul, John, Peter,
and James. No one of the apostolical epistles is silent on this subject. Good men
may indeed hold erroneous doctrines; but the false teachers, the promoters of
heresy and divisions, as a class, are characterized by Paul as not influenced by a
desire to serve Christ, but as selfish in their aims, and plausible, flattering, and
deceitful in their conduct, v. 18.

7. Christians should unite the harmlessness of the dove with the wisdom of the
serpent. They should be careful neither to cause divisions or scandals themselves,
nor allow others to deceive and beguile them into evil, v. 19.

8. However much the church may be distracted and troubled, error, and its
advocates cannot finally prevail. Satan is a conquered enemy with a lengthened
chain; God will ultimately bruise him under the feet of his people, v. 20.

9. The stability which the church and every Christian should maintain, is a
steadfastness, not in forms or matters of human authority, but in the gospel and
the preaching of Jesus Christ. God alone is able thus to make his people stand;
and, therefore, we should look to him, and depend upon him for our own
preservation and the preservation of the church; and ascribe to him, and not to
ourselves, all glory and thanks, vv. 25, 27.

10. The gospel is a mystery, i.e. a system of truth beyond the power of the
human mind to discover, which God has revealed for our faith and obedience. It
was formed from eternity in the divine mind, revealed by the prophets and
apostles, and the preaching of Jesus Christ; and is, by the command of God, to be
made known to all nations, vv. 25, 26.

11. God alone is wise. He charges his angels with folly; and the wisdom of
men is foolishness with him. To God, therefore, the profoundest reverence and
the most implicit submission are due. Men should not presume to call in question
what he has revealed, or consider themselves competent to sit in judgment on the
truth of his declarations or the wisdom of his plans. TO GOD ONLY WISE, BE
GLORY, THROUGH JESUS CHRIST, FOR EVER. Amen.

APPENDIX

The subscriptions to this and the other epistles were not added by the sacred
writers, but appended by some later and unknown persons. This is evident,

1.Because it cannot be supposed that the apostles would thus formally state
(as in this case) what those to whom their letters were addressed must
have already known. The Romans had no need to be in formed that this
epistle was sent by Phebe, if she actually delivered it to them.

2.They are frequently incorrect, and at times contradict the statements made
in the epistles to which they are appended. Thus the subscription to the
first Epistle to the Corinthians, states that it was written from Philippi,
whereas Paul, Romans 16:8, speaks of himself as being in Ephesus when
he was writing.

3.They are either left out entirely by the oldest and best manuscripts and
versions, or appear in very different forms. In the present case many
MSS. have no subscription at all; others simply, “To the Romans;” others,
“To the Romans, written from Corinth;” others, “Written to the Romans
from Corinth, by Phebe,” etc.

These subscriptions, therefore, are of no other authority than as evidence of the
opinion which prevailed to a certain extent, at an early date, as to the origin of
the epistles to which they were attached. Unless confirmed from other sources,
they cannot be relied upon.

3. Pessimus quisque, spretis religionibus patriis,
tributa et stipes illuc congerebant, unde auctae
judaeorum res.

4. See Eichhorn’s Einleitung. Vol. 3 p. 203, and Neander’s Geschitce der
Pflanzung, etc. p. 456.

5. See Raymundi Martini Pugio Fidei, P. 3. Disc. 3, c. 16. Pococke’s
Miscellanea, p. 172, 227. Witsii Miscellanea, P. 2. p. 553. Michaelis’
Introduction to the New Testament, Vol. 3, p. 93.

6. Es bleibt daher, says De Wette, nichts 'fcbrig, als den Gedaken des
Bestimmen modalisch, d.h. in Beziehung, auf die menschliche Erkenntniss, zu
nehmen. Much to the same purpose Fritzsche says, Fuerit enim
Christus, ut fuit, ante Mundum Dei filius, hoc certe
apparet, eum inter mortales iis demum rebus talem a
Deo constitutum esse, sine quibus eum esse Dei filium
homines cognoscere non potuissent, velut reditu ex
inferis.

7. The words ôï™ ×ñéóôïõ~ are omitted in the MSS. A. B. C. D. E. G. 17. 67.
In many of the versions and Fathers and are rejected by Mill, Bengel, Griesbach,
Lachmann, Tischendorf, and others. They are found in the Complutensian text,
and are defended by Wetstein and Matthaei.

10. So bleibt nur die richtig verstandene h'f6chst scharfsinnige Anselmische
Theorie (satisfactio vicaria) als diejenige 'fcbrig, die der Schriftlehre
eben so sehr gen'fcgt, als dem Anspr'fccher der Wissenschaft.

11. The doctrine of the transcendentalists, (so called) regarding the incarnation,
the person of Christ, and his relation to the Church, necessarily leads to the
assumption of a great distinction between the religion of the Old Testament and
that of the New, and between the state and privileges of believers then and now.
If our redemption consists in our being made partakers of the theanthropic nature
of Christ, as there was no such nature before the manifestation of God in the
flesh, there could be no real redemption, no deliverance from the guilt and power
of sin, before that event. Hence Olshausen says there could be no äéêáéïóýíç
Èåï™ really belonging to those who lived before the advent; and on page 171 he
says, if we admit there was any regeneration at all under the Old Testament, it
could only be symbolical; and on page 167 he says, before Christ, forgiveness of
sin was not real, but only symbolical. In a footnote he adds, that under the
theocracy there was the pardon of separate acts of transgression, but not the
forgiveness of all sins, actual and original, which can only proceed from Christ. It
follows also from this theory, that justification is a subjective change, a change
wrought in the soul by the reception of a new nature from Christ. These
conclusions the Romanists had reached long ago, by a different process. It is not
wonderful, therefore, that so many of the transcendentalists of Germany, and of
their abettors elsewhere, have passed over to the Church of Rome.

12. Instead of h÷ïìåí, we have peace, h÷ùìåí, let us have, is read in the MSS.
A. C. D. 17, 18, 19, 22, 24, 34, 36, 37, 42, 44, 46, 55, 66, in the Syriac, Coptic,
and Vulgate versions, and by several of the Fathers. The latter reading is adopted
by Lachmann. But as the external authorities are nearly equally divided, and as
the common reading gives a sense so much better suited to the context, it is
retained by the majority of critical editors.

13. Commentar 'fcber Brief Pauli an die R'f6mer, von Friederich Adolph
Philippi, Doktor un ord. Professor der Theologie zu Dorpat; since of Rostock.

15. Philippi, Professor in the University at Rostock, one of the most recent as
he is one of the best of the German commentators, says, in a note to this passage,
“The Protestant Church had abundant scriptural authority as well as theological
reasons for their doctrine of the imputatio peccati Adamitici ad
culpam et paenam, and its consequent peccatum originale,
consisting in the habitus peccandi, and hence involving guilt. It is one of
the merits of Julius M'fcller’s work (die Christliche Lehre von der S'fcnde,) that
he rejects the modern doctrine, that innate depravity or the corruption of nature in
man, consequent on the fall of Adam, is simply an evil, so that only voluntary
assent thereto is properly of the nature of sin.”

16. Instead of QìáñôÞóáíôïò, the MSS. D. E. F. G. 26, the Latin and Syriac
versions read QìáñôÞìáôïò. The common text is retained by most editors, even
by Lachmann.

17. The words all men are expressed in v. 18, where this clause is repeated:
“By the offense of one, judgment came on all men to condemnation.”

18. See 1 Corinthians 15:45, ‘The first Adam was made (åkò øõ÷xí æ§óáí) to
a living soul.’ ‘The last Adam to a quickening spirit.’ ‘Or the preposition (åkò)
may express the grade or point to which anything reaches, and åkò êáôÜêñéìá be
equivalent to åkò ô’ êáôáêñßíåóèáé, a sentence unto condemnation; a decision
which went to the extent of condemning. So, in the next clause, åkò äéêáßùìá,
unto justification, a sentence by which men are justified.—See Wahl, p. 428.

24. Apol. art. 9. p. 226. Merita propitiatorisaliis donantur
imputatione divina, ut per ea, tanquam propriis
meritis justi reputentur, ut si quis amicus pro amico
solvit aes alienum, debitor alieno merito tanquam
proprio liberatur.

F. Concordantiae, art. 3, p. 687. Ad justificationem tria
requiruntur: gratia Dei, meritum Christi et fides,
quae haec ipsa Dei beneficia amplectitur; qua ratione
nobis Christi justitia imputatur, unde remissionem
peccatorum, reconciliationem cum Deo, adoptionem in
filios Dei et haereditatem vitae aeternae consequimur.

F. C. 3., p. 684. Fides non propterea justificat, quod ipsa
tam bonum opus, tamque praeclara virtus sit, sed quia
in promissione evangelii meritum Christi apprehendit
et amplectitur, illud enim per fidem nobis applicari
debet, si eo ipso merito justificari velimus.

F. C. 3., p. 688. Christi justitia nobis imputatur, unde
remissionem peccatorum consequimur.

Bretschneider, Dog., Vol. 2., p. 254, says that, according to the creeds of the
Reformation, justification “is that act of God in which he imputes to a man the
merit of Christ, and no longer regards and treats him as a sinner, but as
righteous.” “It is an act in which neither man nor God changes, but the man is
merely freed from guilt, and declared to be free from punishment, and hence the
relation only between God and man is altered.” This, he says, the symbolical
books maintained, in opposition to the Romish Church, which makes justification
a moral change.

25. Accidens: quod non per se subsistit, sed in aliqua
substantia est et ab ea discerni possit.

26. F. Concor. 1., p. 643: Etsi enim in Adamo et Heva natura
initio pura, bona et sancta creata est; tamen per
lapsum peccatum non eo modo ipsorum naturam invasit,
ut Manichaei dixeruntquin potius cum seductione
Satanae per lapsum, justo Dei judicio (in poenam
hominum) justitia concreata seu originalis amissa
esset, defectu illo, privatione seu spoliatione et
vulneratione, (quorum malorum Satan causa est) humana
natura ita corrupta est, ut jam natura, una cum illo
defectu et corruptione, etc.

28. The following are a few examples of this kind selected from the multitude
collected by Grotius and Wetstein.

Quid est hoc. Lucili, quod nos alio tendentes alio
trahit, et eo, unde recedere cupimus repellit? Quid
colluctatur cum animo nostro, nec permittit nobis
quidquam semel velle? Fluctuamus inter varia consilia.
nihil libere volumus nihil absolute, nihil semper.—
Seneca, Ep. 25.

Sed trahit invitam nova vis, aliudque cupido, mens
aliud suadet. Video meliora proboque, deteriora
sequor.—Ovid, Metam. 7. 19.

EÅðår ãNñ ¿ QìáñôÜíùí ïõò èÝëåé QìáñôÜíåéí, PëëN êáôïñè§óáé äyëïí
•ôé o$ me_n qe&lei, ïõò ðïéås êár • ìx èÝëåé, ðïéås.—Arrian’s Epict. 2:26.
“since the sinner does not wish to err, but to act correctly, it is plain that what he
wills he does not, and what he wills not he does.”

Èõì’ò äc êñåßóóùí ô§í dì§í âïõëåõìÜôùí.—Euripides, Medea,
5:1077.

29. Knapp’s Prolusio in locum, Romans 7:21 in his Scripta Varii Argumenti.
The several interpretations of the passage are given and discussed by that writer.

30. Ego, id est, genus Israeliticum cum vixit ante
legemin Aegypto scilicet. See his comment on v. 9.

31. The passages referred to by Knapp are 1 Corinthians 3:6; 4:3 etc.; 6:12;
10:29, 30; 13:11, 12; 14:14, 15; Galatians 2:18-21.

34. The same general view of the design of this chapter, and of the course of
the apostle’s argument, is given in the analysis of this epistle, by Stephen de
Brais.

35. Wetstein quotes such passages as the following, from the Jewish writers:
“Tempore futuro Spiritus meus vivificabit vos.”
“Spiritus Sanctus est causa resurrectiones mortuorum,”
etc.

36. It was remarked above, that the division of this chapter into sections is
merely arbitrary. For, although there are several very distinct topics introduced,
yet the whole is intimately interwoven and made to bear on one point. In passing,
too, from one argument to another, the apostle does it so naturally, that there is
no abruptness of transition. The connection, therefore, between the last verse of
the preceding section and the first verse of this and between the last of this and
the first of the following, is exceedingly intimate. It is only for the sake of
convenient resting places for review, that the division is made.

37. Instead of ó§ìáôïò, D. E. F. G., the Vulgate and many of the early writers
have óáñêüò, which Bengel and Griesbach approve. Although this reading looks
like a gloss, it has much in its favor from the weight of these MSS., and the usual
mode of speaking of this apostle.

39. For ôásò Póèåíåßáéò, the singular ô† Póèåíåßu is read by MSS. A. C. D.
10, 23, 31, 37, 47, and the Syriac and Latin versions. Lachmann has the singular.

40. Diogenes, L. 8: 9. Pythagorus ïšê dO å¡îåóèáé ›ðåñ eáõô§í? äéN ô’ ìÞ
åkäÝíáé ô’ óõìöÝñïí.—Wetstein.

41. See Knapp’s Dissertation De Spiritu Sancto et Christo Paracletis, p. 114,
of his Scripta Varii Argumenti. Or the translation of that Dissertation in the
Biblical Repertory, Vol. 1, p. 234.

42. “Porro hanc intercessionem carnali sensu ne
metriamure: Non enim cogitandus est supplex, flexis
genibus, manibus expansis Patrem deprecari: sed quia
apparet ipse assidue cum morte et resurrectione sua,
quae vice sunt aeterne intercessionis, et vivae
orationis effcaciam habent, ut Paterm nobis
concilient, atque exorabilem reddant, merito dicitur
intercedre.”—Calvin

43. Leviticus 27:28, 29, “No devoted thing that a man shall devote unto the
Lord of all that he hath, both of man and beast, and of the field of his possession,
shall be sold or redeemed: every devoted thing (íø†ç, PíÜèåìá) is the most holy
unto the Lord. None devoted which shall be devoted from among men, shall be
redeemed, but shall surely be put to death.”

Deuteronomy 7:26, “Neither shalt thou bring an abomination into thy house,
lest thou be a cursed thing (PíÜèåìá) like it, but thou shalt utterly detest it, and
utterly abhor it; for it is a cursed thing.” The sacred writer is here speaking of the
images, etc., of the heathen, which were devoted to destruction.

Joshua 6:17, “And the city shall be (PíÜèåìá,) accursed, even it and all that is
therein, to the Lord,” etc. Verse 18, “And ye, in any wise keep yourselves from
the accursed thing, lest ye make yourselves accursed, when ye take of the
accursed thing, and make the camp of Israel a curse and trouble it.”

1 Samuel 15:21, “And the people took of the spoil, sheep and oxen, the chief of
the things which should have been utterly destroyed,” etc. In Hebrew, simply
íø†ç, of which the words in italics are a paraphrase.

45. Sensus est: optabam Judaeorum miseriam in meum
caput conferre, et illorum loco esse. Judaei, fidem
repudiantes, erant anathema a Christo.—Bengel.

46. Buttmann’s Larger Grammar, by Professor Robinson, p. 187. Matthaie,
sect. 508, 509. And Winer’s Grammar, 41, 2, a, who thus translates the passage
before us: “Vellem ego (si fieri posset): ich w'fcnschte (wenn es nur nicht
unm'f6glich w'e4re.).” Tholuck says: “The indicitive of the imperfect expresses
exactly the impossibility of that for which one wishes, on which account it is not,
properly speaking, really wished at all. The optative admits the possibility of the
thing wished for, and the present supposes the certainty of it.”

47. Utrum privationem duntaxt omnis boni, et
destructionem vel annihilationem sui, an etiam
perpessionem omnis mali, eamque et in corpore et in
anima, et sempiternam, optaret, aut in ipso voti illus
paroxysmo intellectui suo observantem habuerit quis
scit an Paulus ipse interrogatus definiret? Certe
illud ego penitus apud illum in pausa erat: tantum
alios, honoris divini causa, spectabat.—Bengel.

48. In the Greek version of the Old Testament, the constant form of the
doxology is åšëïãçô’ò ¿ Èåüò, or åšëïãçô’ò êýñéïò ¿ Èåüò, never the reverse.
And so in Hebrew, always äåˆäÊéŠ Ceøa.

49. So, among others, Calvin who translates verse 23 thus, Ut notas
quoque faceret divitias gloriae suae in vasa
misericordaie, quae praeparavit in gloriam. And in his
comment he remarks. Est autem secunda ratio quae gloriam
Dei in reproborum interitu manifestat; quod ex eo
luculentius divinae bonitas erga electos amplitudo
confirmatur.

Much in the same way Winer explains the passage, connecting the êár líá of
v. 23, immediately with the verb }íåãêåí of v. 22 “Wenn Gott beschliessend mit
aller Langmuth die Gef'e4sse seines Zornes trug * * auch in der Absicht, den
Reichthum * * zuerkennen zu begen.” “If God willing * * * bore with all long-
suffering the vessels of wrath * * * also with the view to make known the
riches,” etc. Gram. p. 443. (6th edition, p. 503).

50. Ira Dei non, pertubatio animi ejus est, sed
judicium quo irrogatur poena peccato. August. De Civit. Dei, 1,
15. c. 35.

51. Sed quia id de suo tempore vaticinatus est
propehta; videndum, quomodo ad institutum suum Paulus
rite accommodet. Sic autem debet: Quum Dominus vellet
e captiviate Babylonica populum suum liberare, ex
immensa illa multitudine ad paucissimos modo
liberationis suae beneficium pervenire voluit; qui
excidii reliquiae merito dici possent prae numeroso
illo populo quem in exilio perie sinebat. Jam
restitutio illa carnalis veram ecclesiae Dei
instaurationem figuravit, quae in Christo peragitur,
imo ejus duntaxt fuit exordium. Quod ergo tunc
accidit, multo ceritus nunc adimpleri convenit in ipso
liberationis progressu et complemento.—Calvin.

52. Calvin translates it much in the same way, Sermonem enim
consummas et abbrevians, quonian sermonem abbreviatum
faciet Dominus in terra.

53. See Koppe and Wetstein for a satisfactory exhibition of the usus
loquendi as to this word.

54. Martini Pugio Fidei, Lib. 2. cap. 5, p. 342, and the passages quoted by
Rosenm'fcller and Gesenius on Isaiah 28:16.

55. Hinc videmus, quinta sollicitude sanctus vir
offensionbus obviarit. Adhuc enim, ut temperet
quicquid erat accerbitas in exponenda Judaeorum
rejectione, suam, ut prius, erga eos benevolentiam
testatur, et eam ab effectu comprobat, quod sibi eorum
salus curae esset coram Domino.—Calvin.

56. Judaei habuere et habent zelum sine scientia, nos
contra, proh dolor, scientiam sine zelo.—Flacius, quoted by
Bengel. Melius est vel claudicare in via, quam extra
viam strenue currere, ut ait Augustinus. Si religiosi
esse volumus, meminerimus verum esse, quod Lactantius
docet, eam demum veram esse religionem quae conjuncta
est cum Dei verbo.—Calvin.

57. Indicat legis praeposterum interpretem esse, qui
per ejus opera justificari quaerit, quoniam in hoc lex
data est, quo nos ad aliam justitiam manu duceret. Imo
quicquid doceat lex, quicquid praecipiat, quicquid
promittat semper Christum habet pro scopo; ergo in
ipsum dirigendae sunt omnes partes—Calvin.

Lex hominem urget, donec is ad Christum confugit.
Tum ipsa dicit: asylum es nactum, desino te persequi,
sapis, salvus es—Bengel.

58. See Knapp’s Diatribe in Locum, Romans 10:4-11 etc., p. 543 of his Scripta
Varii argumenti.

59. Calvin’s view of this passage is peculiar—Quaerit an Deus
nunquam ante gentes vocem suam direxit, et doctoris
officio functas sit erga totum mundum.Accipio igtur
ejus citationem in proprio et germano prophatae sensu,
ut tale sit argumentum: Deus jam ab inito mundi suam
gentibus divinitatem manifestaret, et si non hominum
praedicatione, creaturarum tamen suarum testimonio.
Apparet ergo, Dominum etiam pro eo tempore, quo
foederis sui gratiam in Israle continebat, non tamen
ita sui notitiam gentibus subduxisse, quin aliquam
semper illis scintilliam accenderet.

60. Non est mirum, si in patre suo Judaei sanctificati
sint. Nihil hic erit difficultatis, si sanctitatem
intelligas nihil esse aliud, quam spiritualem generis
nobilitatem, et eam quidem non propriam naturae, sed
quae ex foedere manabat … Electi populi dignitas,
proprie loquendo, supernaturale privilegium est.—Calvin.

61. columella de Re rustica, V. 9. Solent terebrari oleae
laetae, in foramen talea virdis oleastri demittitur,
et sic velut inita arbor foecundo semine fertillor
exstat.

palladius de Re rustica, 14:53. Foecundat sterilis pinguis
oleaster olivas, et quae non novit munera ferre docet.

62. Frigidum apud homines profanos argumentum hoc
foret … At quida fideles quoties Dei potentiam
nominari audiunt, quasi praesens opus intenuer, hanc
rationem satis putavit valre, ad percellendas eorum
mentes.—Calvin.

63. Wolfius, in his Curae, gives an account of the authors who discuss the
meaning of this and the following verses, as Calovius in Bibliis Illustratis;
Buddeus in Institutio Theol. Dog., p. 672. Wolfius himself says, “Contextus
suadet credere, Paulum id hic tantum agere ut conversi
e Gentibus non existiment, Judaeis omnem spem ad
Christum in posterum perveniendi praecisam esse sed
ita potius statuant, ipsis non minus ceteris
Gentilibus. nondum conversis, viam patere, qua ad
Christum perducantur.”

64. In common Greek, also, this is the meaning of the word. The ìÜíôéò was
the immediate receiver of the divine influence, and declarer of the oracles, and
the ðñïöÞôçò is was the interpreter. Hence ìïõó§í ðñïöyôáé the interpreters
of the Muses. These two words, however ìÜíôéò and ðñïöÞôçò, are frequently
used indiscriminately, the latter being applied to any person who spoke under a
divine influence. As poets were supposed to speak under a certain kind of
inspiration, they too were called prophets. Paul used the word in this sense when
he wrote to Titus, Titus 1:12, “A prophet of their own said, the Cretians are
always liars,” etc.

65. ÐñïöÞôçò, vates i.e. vir divinus, qui afflatu divino
gaudet et cui numen retegit, quae antea incognita
erant, maxime ad religionem pertinentia.—Wahl.

Sunt qui prophetiam intelligunt divinandi
facultatem, quae circa evangelii primordia in ecelesia
vigebat … Ego vero eos sequi malo, qui latius
extendunt hoc nomen ad peculiare revelationis donum,
ut quis dextre ac perite in voluntate Dei enarranda
munus interpretis obeat.—Calvin.

On the nature of the office of prophet, see Koppe’s Excursus 3, appended to
his Commentary on the Epistle to the Ephesians; and Winer’s Realw'f6rterbuch,
under the word Propheten. Both these treatises are rationalistic, yet both contain
the materials for a fair examination of the subject. See also Neander on the
Planting of the Christian Church, Vol. I.

67. Êáéñ² instead of êõñßv is read only in the MSS. D. F. G. All the other
MSS., and the Coptic, Etiopic, Armenian, Vulgate, and Syriac versions, have
êõñßù. Mill and Griesbach prefer the former; but Wetstein, Bengel, Knapp,
Lachman, the latter. This diversity of reading is not surprising, as ÊÙ was a
frequent contraction both for êõñßù and êáéñ².

68. Suetonius, Claud. 25, says, “Judaeos impulsore Chresto
assidue tumultuantes (Claudius) Roma expulit;” see Acts
18:2.

69. Amare; debitum immortale. Si amabitis, nil debitis
nam amor implet legem. Amare 'edlibertas est.—Bengel.
Argute et eleganter dictum: dilectionis debitum et
semper solvitur et semper manet.—Wetstein.

70. The words ïš øåõäïìáñôõñÞóåéò are omitted in the MSS. A. D. E. F. G.,
1, 2, 29, 34, 36, 38, 39, 41, 43, 46, 47, 52, and in the Syriac version. They are
rejected in the Complutensian edition, and in those of Mill, Bengel, Griesbach,
Knapp, and Lachmann.

73. The common text reads êár PðÝèáíå êár PíÝïôç êár PíÝæçóåí; most
corrected editions read êár PðÝèáíå êár hæçóåí; and some omit êár before
PðÝèáíå. The words êár PíÝóôç are omitted in the MSS. A. C., in the Coptic,
Ethiopic, Syriac, and Armenian versions, and by many of the Fathers. They are
rejected by Erasmus, Bengel, Schmidt, Knapp, Lachmann, and others. The words
êár PíÝæçóåí are omitted by some few MSS. and Fathers; êár hæçóåç are read
in MSS. A. C. and in forty-four others. They are adopted in the Complutensian
edition, and in those of Mill, Bengel, Wetstein, Griesbach, Knapp, Lachmann,
etc. These diversities do not materially affect the sense. The words PíÝóôç and
PíÝæçóåí have very much the appearance of explanatory glosses.

74. Instead of ÷ñéóôï™, at the close of this verse, the MSS. A. D. E. F. G. read
èåï™, which is adopted by Mill, Lachmann, and Tischendorf. The common
reading is supported by the great majority of the MSS., most of the ancient
versions, and almost all the Fathers. It is therefore retained by most critical
editors.

75. The three verses which, in the common text, occur at the close of Romans
16, are found at the close of this chapter in the MSS. A, and in all those written in
small letters on Wetstein’s catalogue, from 1 to 55, except 13, 15, 16, 25, 27, 28,
50, 53, (two of these, 27, 53, do not contain this epistle, and 25, 28, are here
defective.) To these are to be added many others examined by later editors,
making one hundred and seven MSS. in which the passage occurs at the close of
this chapter. Of the versions, only the later Syriac, Sclavonic, and Arabic, assign
it this position; with which, however, most of the Greek fathers coincide. Beza,
(in his 1st and 2nd editions,) Grotius, Mill, Bammond, Wetstein, Griesbach,
consider the passage to belong to this chapter.

On the other hand, the MSS. C, D, E, and several of the codd. minusc., the
early Syriac Coptic, Ethiopic, and Vulgate versions, and the Latin fathers, place
the contested verses at the close of Romans 16. This location is adopted in the
Complutensian edition, by Erasmus, Stephens, Beza, (in his 3rd, 4th, and 5th
editions,) Bengel, Koppe, Knapp, Lachmann, and others.

These verses are left out in both places in the MSS. F, G, 57, 67, 68, 69, 70.
And are found in both places in A 17, and in the Armenian version. The weight
due to the early versions in deciding such a question, is obviously very great and
as these versions all coincide with the received text and some of the oldest MSS.
in placing the passage at the close of the epistle, that is most probably its proper
place. The doxology which those verses contain, so evidently breaks the
connection between the close of the 14th chapter and the beginning of the 15th,
that it is only by assuming with Semler that the epistle properly terminates here,
or with Tholuck and others that Paul, after having closed with a doxology begins
anew on the same topic, that the presence of the passage in this place can be
accounted for. But both these assumptions are unauthorized, and that of Semler
destitute of the least plausibility.—See: Koppe’s Excursus 2 to this epistle.

76. Quod si regnet in nobis Christus, ut in fidelibus
suis regnare eum necesse est, hic quoque sensus in
animis nostris vigebit, ut quicquid derogat Dei
gloriae non aliter nos excruciet, quam si in nobis
residerit. Eant nunc, quibus summa votorum est,
maximos honores apud eos adipisci qui probris omnibus
Dei nomen afficiunt, Christum pedibus conculcant,
evangelium ipsius et contumeliose lacerant, et gladio
flammaque persequuntur. Non est sane tutum ab iis
tantopere honorari, a quibus non modo contemnitur
Christus sed contumeliose etiam tractatur.—Calvin.

77. The MSS. A. C. 1, 29, 30, 34, 36, 38, 39, 41, 43, 47, read äéÜ before ôxò
ðáñáêëÞóåùò which would render the second mode of explaining the passage
stated in the text the more probable. The Complutensian edition, Bengel, and
Lachmann, adopt this reading, though the preponderance of evidence is greatly
against it.

78. For ½ìáò, ›ìOò is read in the MSS. A. C. D. (ex emendatione), E. F.
G. 1, 21, 23, 29, 30, 37, 38, 39, 43, 52, 61, in both the Syriac, in the Coptic,
Gothic, Latin, and Armenian versions, and in several of the Fathers. It is adopted
in the Complutensian edition, and in those of Griesbach, Mill, Knapp, Lachmann,
and Tischendorf.

79. For PëëÞëïõò, each other, Tëëïõò, others, is read in the MSS. 1, 2, 4, 6,
10, 14, 15,17, 18, 20, 23, 29, 32, 35, 38, 43, 46, 48, 52, 54, 62, 63; in the Syriac
version, and by many of the Greek Fathers. The Complutensian editors, Beza,
Wetstein, and Greisbach, adopt this reading.

80. The MSS. A. C. D. E. F. G. the Syriac, Coptic, Ethiopic, and Latin
versions, some of the Greek, and most of the Latin Fathers, omit dëåýóïìáé ðñ’ò
›ìOò, and most of these authorities omit ãÜñ. Mill, Griesbach, and Knapp, omit
both; Lachmann retains ãÜñ.

81. The words ôï™ åšáããåëßïõ ôï™ are omitted in the MSS. A. C. D. F. G. 67,
in the Coptic and Ethiopic versions, and by some of the Latin Fathers. Mill,
Griesbach Lachmann, Tischendorf, and others, leave them out. The sense
remains the same: “I shall come in the fullness of the blessing of Christ.”

82. Instead of Ðñßóêéëëáí, Ðñßóêáí is read in the MSS. A. C. D. E. F. G.,
and in many codd. minusc; and this reading is adopted in the editions of Bengel,
Mill, Wetstein, Griesbach, Knapp, Lachmann.

83. Áóßáò is read in MSS. A. C. D. E. F. G. 6, 67; and in the Coptic, Ethiopic,
and Latin versions. Mill, Bengel, Griesbach, Knapp, and Lachmann, adopt that
reading.

84. Justin Apol. 2., PëëÞëïõò öéëÞìáôé Póðáæüìåèá ðáõóÜìåíïé ô§í åš÷§í
‘After prayers we salute one another with a kiss.’ Tertullian de Oratione: “Quae
oratio cum divortio sancti osculi integra? Quem omnino
officium facientem impedit pax? Quale sacrificium sine
pace receditur?” By peace, is here intended the kiss of peace, for he had
before said “Cum fratribus subtrahant osculum pacis quod
est signaculum orationis.” In the Apostolic Constitutions, it is said
(L. 2, c. 57) “Then let the men apart, and the women apart salute each other with
a kiss in the Lord.” Origen says, on this verse, “From this passage the custom
was delivered to the churches, that after prayers the brethren should salute one
another with a kiss."—See Grotius and Whitby .

Appendix

The subscriptions to this and the other epistles were not added by the sacred writers, but appended by some later and unknown persons. This is evident,

1. Because it cannot be supposed that the apostles would thus formally state (as in this case) what those to whom their letters were addressed must have already known. The Romans had no need to be in formed that this epistle was sent by Phebe, if she actually delivered it to them.

2. They are frequently incorrect, and at times contradict the statements made in the epistles to which they are appended. Thus the subscription to the first Epistle to the Corinthians, states that it was written from Philippi, whereas Paul, Romans 16:8, speaks of himself as being in Ephesus when he was writing.

3. They are either left out entirely by the oldest and best manuscripts and versions, or appear in very different forms. In the present case many MSS. have no subscription at all; others simply, “To the Romans;” others, “To the Romans, written from Corinth ;” others, “Written to the Romans from Corinth , by Phebe,” etc.

These subscriptions, therefore, are of no other authority than as evidence of the opinion which prevailed to a certain extent, at an early date, as to the origin of the epistles to which they were attached. Unless confirmed from other sources, they cannot be relied upon.