A general Survey of the Epistle to the Romans. XXXIX proposition or question in debate is, Are we Jews, better than THEY, Gentiles? (chap. iii. 9.) And one argument, in proof of the negative, which the Apostle espouses, is this, (chap. iii. 29.) Is God the God of the Jews only? Is he not also of the Gentiles? Yes, of the Gentiles also. These are the two points through which the line of the Apostle's discourse in the third chapter, and consequently in all the argumentative part of the Epistle, must necessarily run. And as, both in the proposition and in the argument, he evidently means the whole body of the Jews, in opposition to the whole body of the Gentiles, he who doth not give such a sense of the Apostle's discourse, throughout the argumentative part of the Epistle, as exactly hits and suits this general, collective notion of Jews and Gentiles, certainly misses his aim, and shoots wide of the mark. Lastly, the whole Epistle is to be taken in connection, or considered as one continued discourse; and the sense of every part must be taken from the drift of the whole. Every sentence, or verse, is not to be regarded as a distinct mathematical proposition, or theorem; or as a sentence in the book of Proverbs, whose sense is absolute, and independent of what goes before or comes after: but we must remember, that every sentence, especially in the argumentative part, bears relation to, and is dependent upon, the whole discourse; and cannot be understood unless we understand the scope and drift of the whole. And therefore, the whole Epistle, or at least the eleven first chapters of it, ought to be read over at once, without stopping. As to the use and excellency of this epistle, I shall leave it to speak for itself, when the Reader has studied and well digested the contents of it. And methinks curiosity, if nothing else, should invite us to examine carefully the doctrine, by which (accompanied with the gifts and operations of the Spirit of God) a few men, otherwise naked, weak, and contemptible, in opposition to the power, learning, and deep rooted prejudices of the world, confronted and overthrew the Pagan religion and idolatry throughout the Roman empire. A victory far more difficult and surprising than all the atchievements of Alexander and Cæsar. The fact cannot be denied. And surely the dignity and virtue of the cause must be proportionable to such an unusual and wonderful event. It is certain the world never, either before or since, has seen any thing equal to the writings of the New Testament. Never was the love of God, and the dignity to which he has raised the human nature, sơ clearly shewn and demonstrated; never were motives so divine and powerful proposed to induce us to the practice of all virtue and goodness. In short, there we find whatever enobles and adorns the mind; whatever gives solid peace and joy; whatever renders us the most excellent and happy creatures, taught, recommended, and inforced by light and authority derived from the only fountain of truth and of all good. As to the Apostle's manner of writing, it is with great spirit and force, I may add, perspicuity too; for it will not be difficult to understand him if our minds are unprejudiced, and at liberty to attend to the subject he is upon, and to the current scriptural sense of the words he uses. For he keeps very strictly to the standard of Scripture phraseology. He takes great care to guard and explain every part of his subject. And I may venture to say he has left no part of it unexplained or unguarded. Never was author more exact and cautious in this than he. Sometimes he writes notes upon a sentence, liable to exception and wanting explanation, as Rom. ii. 12-16. Here the 13th and 15th verses are a comment upon the former part of it. Sometimes he comments upon a single word; as Chap. x. 11, 12, 13. The 12th and 13th verses are a comment upon was every one, in the 11th. He was studious of a perspicuous brevity. sin is not imputed when Law is not in being. Chap. v. 13, 14, For until the Law, sin was in the world; but Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the likeness of Adam's transgression. Surely never was a greater variety of useful sentiments crowded into a smaller compass; and yet so skilfully, that one part very clearly explains another. Hence we learn, 1, that here imputing of sin means, men's being subject to death for sin; for it follows, Nevertheless death reigned. 2. That law is the constitution that subjects the sinner to death; for he saith, Sin is not imputed when law is not in being. 3. That until the Law, is the times before the law of Moses was given; for he saith, Nevertheless death reigned from Adam to Moses. Until the law, is the same as until Moses. 4. That law was not in being from Adam to Moses; for having said, when law is not in being, he immediately adds, nezertheless death reigned from Adam to Moses. 5. That Adam was under the law; for if the law was not in being xl. A general Survey of the Epistle to the Romans. from Adam, or after the dispensation he was under, it is plain it was in being before; or, that law was the dispensation under which God placed Adam. 6. That the clause, even over those that had not sinned after the likeness of Adam's transgression, it is not to be understood only of some particular persons, as infants, but of all that lived from Adam to Moses, because none that lived from Adam to Moses were under the law, and so none could sin after the likeness of Adam's transgression. 7. That the law was in being after Moses, for it was not in being from Adam to Moses, which evidently supposes it was in being afterwards, and that the Jews, from that time, sinned after the likeness of Adam's transgression, or were by the law condemned to death for every transgression. 8. Lastly, from the whole it is evident that from Adam to Moses men did not die for their own personal transgressions, but in consequence of Adam's one transgression, which is the point to be proved. One shall hardly find in any other author, an argument so justly managed, so fully established, attended with such a variety of instructive sentiments in the compass of thirty words; for setting aside the articles there are no more in the Greek. It is by this unparalleled art, that the Apostle has brought such a variety of arguments, instructions, and sentiments, all stated, proved, and sufficiently guarded, explained, and defended, within the limits of this letter; which has made it a magazine of the most real, extensive, useful, and profitable knowledge. He treats his countrymen, the Jews, with great caution and tenderness. He had a natural affection for them, was very desirous of winning them over to the gospel; he knew that their passions and prejudices were very strong for their own constitution; therefore, in his debates with them, he avoids every thing harsh, introduces every kind and endearing sentiment, and is very nice in choosing soft and inoffensive expressions, so far as he honestly could, for he never flatters, nor dissembles the truth. His transitions and advances to an ungrateful subject, are very dextrous and apposite, as chap. ii. 1— 17. viii. 17. He often carries on a complicated design, and while he is teaching one thing, gives us an opportunity of learning one or two more. So chap. xiii. 1-8, he teaches the duty of subjects, and at the same time instructs magistrates in their duty, and shews the true grounds of their authority. He is a nervous reasoner, and a close writer, who never loses sight of his subject, and who throws in every colour that may enliven it. He writes under a deep and lively sense of the truth and importance of the Gospel, as a man who clearly understood it, and in whose heart and affections it reigned far superior to all temporal considerations." See Dr. Taylor's Preface to the Romans. There is so much good sense and sound criticism in the above remarks, that I cannot help considering them of high importance to a proper understanding of this epistle. The Apostle's manner of writing, is here well vindicated; and proved to be close, nervous, and conclusive; and such a testimony from such a man as Dr. Taylor, must, with every unprejudiced reader, out-weigh the miserable sentiment of that philosopher, who, while professing to hold the same creed with the above writer, has had the awful temerity to say, that St. Paul was "an inconclusive reasoner." By such a saying, a man fixes the broad seal to his own incompetency to judge either of the Apostle's writings or doctrine. In the preceding pages I have borrowed largely from the work of Dr. Taylor, on a full conviction that it is the best ever written upon this subject, that it is indispensably necessary to a proper understanding of the Apostolic writings; and that I could not hope to equal it by any production of my own. Those parts of his Key which did not fall in with my plan, I have taken the liberty to pass by; the rest I have greatly abridged, and only added a few notes where I thought there might be any danger of misapprehending the subject. May 21, 1814. A. C. THE EPISTLE OF PAUL THE APOSTLE ΤΟ THE ROMANS. Year of the Constantinopolitan æra of the world, 5566-Year of the Alexandrian æra of the world, 5560-Year of the Antiochian æra of the world, 5550-Year of the Julian Period, 4768-Year of the Ussherian æra of the world, 4062Year of the two hundred and ninth Olympiad, 2-Year from the building of Rome, according to the Roman account, 811-Year of the era of the Seleucidæ, 370-Year of the Cæsarean æra of Antioch, 106-Year of the Julian æra, 103-Year of the Spanish æra, 96-Year from the Birth of Christ, 62-Year of the vulgar æra of Christ's nativity, 58-Year of the Dionysian Period, or Easter Cycle, 59-Year of the Grecian Cycle of nineteen years, 2, or the first embolismic-Year of the Jewish Cycle of nineteen years, 18-Year of the Solar Cycle, 11-Dominical Letter A-Epact, or the Moon's age at the commencement of the year, 11-Jewish Pass-over, Saturday, March 25-Easter Sunday, March 26-Year after Bissextile, or Leap-year, 2-Year of the reign of the Emperor Nero Cæsar, 5-Year of Claudius Felix, the Jewish Governor, 6-Year of the reign of Vologesus, King of the Parthians, 9-Year of Caius Numidius Quadratus, Governor of Syria, 8-High Priest of the Jews, Joseph-Consuls, Nero Augustus the third time, and Valerius Messala. CHAPTER I. St. Paul shews the Romans his divine call to the apostleship, and for what end he was thus called, 1-6. His salutation to the Church at Rome, and his commendation of their faith, 7-8 His earnest desire to see them, that he might impart to them some spiritual gifts, 9—15. His description of the Gospel of Christ, 16-17. The crimes and profligacy of the Gentile world, which called aloud for the judgments of God, 18—32. AUL, a servant of Jesus Christ, 2 ( Which he had promised afore A.M.cir.4062. A.M.cir. 4062. to be By PA A.U.C.cir.811. ated unto the gospel of God, b tures,) A. D. cir. 58. An. Olymp. A.U.C.cir.811. a Acts 22. 21. 1 Cor. 1. 1. Gal. 1. 1. 1 Tim. 1. 11. & 2, 7. 2 Tim. 1. 11. Acts 9. 15. & 13. 2. Gal. 1. 15. • See on Acts 26. 6. Tit. 1. 2.4 ch. 3. 21. & 16. 26. Gal. 3. 8. PRELIMINARY OBSERVATIONS. . Different Interpreters have divided this Epistle into certain The Epistle contains three grand divisions. II. The TRACTATION, or setting forth of the main subject, including two sections, 1. Dogmatic, or what relates to Doctrine. 2, Parænetic, or what relates to the necessity and importance of the virtues and duties of the Christian life. The Dogmatic part is included in the first eleven chapters, the grand object of which is to shew, that eternal salvation cannot be procured by any observation of the Jewish law, and can be hoped for, only on the Christian scheme; for by the works of the law no man can be justified; but what the law could not do, in that it was weak through the flesh, God has accomplished by sending his Son into the world, who becoming an offering for sin, condemned sin in the flesh. The Parænetic part commences with chap. xii. 1 I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, &c. and extends to chap. XV. 14. III. The Peroration or Epilogue, which contains the Author's apology for writing; his commendation of his apostolical office; his promise to visit them; his request of an interest in their prayers; his commendations of certain persons, and his salutations to others. These points are contained in the succeeding parts of the Epistle, from chap. xv. 14. to chap. xvi. 24. The 25th, 26th, and 27th verses of this chapter evidently belong to another part of the Epistle, and should come in as they do in a vast majority of the best MSS. after the 23rd verse of the xiv. chapter. For every thing necessary to a general knowledge of the Epistle itself, see the preceding Preface. The inscriptions to this Epistle are various in the different MSS. and Versions. The following are the principal:To the Romans-The Epistle of Paul to the Romans—The Epistle of Paul the Apostle to the Romans-The Epistle of the Holy Apostle Paul to the Romans. The word ayos holy, we have translated saint; and thus, instead of saying the holy Paul, &c. we say Saint Paul, &c. and this is now brought into general use. The older the MSS. are, the more simple the appellatives given to Apostles and Apostolic men. NOTES ON CHAP. I. Verse 1. Paul, a servant of Jesus Christ] The word douλos which we translate servant, properly means a slave, one who is the entire property of his master; and is used here by the Apostle with great propriety. He felt he was not his own, and that his life and powers belonged to his heavenly owner, and that he had no right to dispose of, or employ them but in the strictest subserviency to the will of his Lord. In this sense, and in this spirit, he is the willing slave of Jesus Christ': and this is, perhaps, the highest character which any soul of man can attain on this side eternity. "I am wholly the Lord's; and wholly devoted in the spirit of sacrificial obedience to the constant, complete and energetic performance of the Divine will." A friend of God is high; a son of God is higher; but the servant, or, in the above sense, the slave of God is higher than all; in a word, he is a person who feels he has no property in himself, and that God is all, and in all. to be the son of David; A. D. cir. 58. cir. CCIX. 2. 4 And 'declared to be the Son of A. M.cir.4062. God with power, according to the An. Olymp. spirit of holiness, by the resurrection A.U.C.cir.811. from the dead : Gal. 4. 4.- Le Gr, determined.- d Acts 13. 33. Heb. 9. 14. from Аñ5ελλ to send, signifies simply a messenger or envoy; one sent on a confidential errand: but here it means an extraordinary messenger; one sent by God himself, to deliver the most important message on behalf of his Maker: in a word, one sent by the divine authority to preach the Gospel to the nations. The word xλros called, signifies here the same as constituted, and should be joined with AT056205 as it is in the Greek, and translated thus, Paul, a servant of Jesus Christ, constituted an Apostle, &c. This sense the word called has in many places of the Sacred Writings; e. g. Behold what manner of love the Father hath bestowed on us that we should be called xxxwμLEY, CONSTI TUTED,, or made the sons of God. As it is likely that no Apostle had been employed in founding the church of Rome, and there was need of much authority to settle the matters that were there in dispute; it was necessary that he should shew them, that he derived his authority from God; and was immediately delegated by him to preach and write as he was now doing. Separated unto the gospel] Set apart and appointed to this work, and to this only; as the Israelites were separate from all the people of the earth, to be the servants of God, see Levit. xx. 26. St. Paul may here refer to his former state as a Pharisee, which literally signifies a separatist, or one separated. Before, he was separated unto the service of his own sect; now, he is separated unto the gospel of God. On the word GOSPEL, and its meaning, see the Preface to the notes on St. Matthew; and for the meaning of the word Pharisee, see the same Gospel, chap. iii. at the end. Verse 2. Which he had promised afore] Both in the law and in the prophets, God shewed his purpose to introduce into the world a more perfect and glorious state of things: which state was to take place by and under the influence of the Messiah; who should bring life and immortality to light by his gospel. Verse 3. Concerning his Son] That is, the gospel relates every thing concerning the Conception, Birth, Preaching, Miracles, Pussion, Death, Resurrection, and Ascension of Jesus Christ, who was of the seed royal, being, as far as his humanity was considered, the Son of David; and then, the only rightful heir to the Israelitish throne. Verse 4. And declared to be the Son of God] See the note on Acts chap. xiii. 33. where this subject is considered at large. The word opioberros, which we render de Called to be an apostle] The word Amc50205 Apostle, ||clared, comes from opiw to bound, define, determine, os limit, and hence our word horizon, the line that determines the farthest visible part of the earth, in reference to the heavens. In this place, the word signifies such a manifest and complete exhibition of the subject, as to render it indubitable. The resurrection of Christ from the dead, was such a manifest proof of our Lord's innocence, the truth of his doctrine, and the fulfilment of all that the Prophets had spoken, as to leave no doubt on any considerate and candid mind. With power] Ev duvaus, with a miraculous display of divine energy; for, how could his body be raised again, but by the miraculous energy of God? Some apply the word here to the proof of Christ's Sonship; as if it were said, that he was most manifestly declared to be the Son of God, with such powerful evidence and argument, as to render the truth irresistible. apostleship is received. 6 Among whom are ye also the call- A.M.cir.4062. ed of Jesus Christ: A. D. cir. 58. An. Olymp. cir. CCIX. 2. 7 To all that be in Rome, beloved A.U.C.cir.811. of God, called to be saints: 'Grace to you, and e Ch. 9. 24. 1 Cor. 1. 2. 1 Thes. 4. 7. Gal. 1. 3. 1 Cor. 1. 3. 2 Cor 1. 2. Verse 5. Grace and apostleship] The peculiar influence, and the essential qualifications which such an office requires :without the GRACE, favour, and peculiar help of God, he could not have been an Apostle : he had an extraordinary conversion; and an extraordinary call to preach the Gospel. Probably xapiv naι Аñosoλy grace and apostleship, mean the same as xaçiv Trys Añosλrs, the apostolical office; for so the word xxis means in chap. xii. 3. xv. 15. 1 Cor. iii. 10. Eph. iii. 8. See the various acceptations of the word grace, on verse 7. For obedience to the faith] That by this office, which I have received from God, and the power by which it is accompanied, I might proclaim the faith, the Gospel of Jesus; and shew all nations the necessity of believing in it, in order to their salvation. Here is, first, the Gospel of the Son of God-2. An Apostle divinely commissioned and empowered to preach it-3. The necessity of faith in the name of Jesus, as the only Saviour of the world-4. Of obedience, as the necessary consequence of genuine faith-and, 5. This is to be proclaimed among all nations; that all might have the opportunity of believing and being saved. According to the spirit of holiness] There are many differences of sentiment relative to the meaning of this phrase in this place; some supposing, that the spirit of holiness implies the divine nature of Jesus Christ; others his immaculate sanctity, &c. To me it seems that the apostle simply means that the person called Jesus, lately crucified at Jerusalem, and in whose name salvation was preached to the world, was the Son of God, the very Messiah promised before in the Holy Scriptures; and that he was this Messiah, was amply demonstrated. 1st, By his resurrection from the dead, the irrefragable proof of his purity, innocence, and the divine approbation; for, had he been a malefactor as the Jews pre-sometimes means constituted, or made, as in verse 1. tended, the miraculous power of God would not have been exerted in raising his body from the dead. 2nd, He was proved to be the Son of God, the promised Messiah, by the Holy Spirit, (called here the Spirit of holiness,) which he sent down upon his apostles, and not on them only, but on all that believed on his name; by whose influence multitudes were convinced of sin, righteousness, and judgment, and multitudes sanctified unto God; and it was by the peculiar unction of this Spirit of holiness, that the apostles gave witness of the resurrection of the Lord Jesus, Acts iv. 33. Thus then, Christ was proved to be the true Messiah, the son of David, according to the flesh, having the sole right to the throne of Israel; and God recognized this character, and this right, by his resurrection from the dead, and sending forth the various gifts and graces of the Spirit of holiness in his Verse 6. Ye are the called] Ye Romans are all invited to believe in Christ Jesus, for the salvation of your souls: and to you, with the rest, my apostolical mission extends. This appears to be the most obvious sense of the word called in this place to be called by the Gospel, is to be invited to believe in Christ Jesus, and become his disciples. The word name. Verse 7. Called to be saints] Invited to become holy persons, by believing the gospel, and receiving the gifts of the Holy Ghost. Or here the word may have the meaning of made or constituted as above; xλrois ayıs, to all that be in Rome, CONSTITUTED Saints, for they had already received the gospel grace; and were formed into a Christian church. Grace to you] Xapis qui; may you be partakers of the Divine favour, the source whence every blessing is derived. I think it necessary, once for all, to give the several acceptations of this word grace, which occur in the Sacred Writings. 1. The word xapis signifies in general favour, or benevolence, but especially that favour which is powerful and active, and loads its object with benefits. Luke i. 30, Fear not, Mary, thou hast found FAVOUR, Xapw, with God. Luke ii. 40, And the child grew-and the GRACE of God, xapıs |