Romans 1

~Chap. I. Ver. 1—31. After his usual salutation, Paul thanks God on the behalf of the Corinthians, and exhorts them to the purity and simplicity of the Gospel.—On the first preaching of the gospel in this idolatrous and licentious city, and the planting of the first Christian church there, we have seen a concise account in the book of Acts, Chap. xviii., by which it appears that Paul was the honoured instrument of its introduction, assisted by Aquila and Priscilla, and followed by the eloquent Apollos. But after Paul left the city, a Judaizing teacher, of the sect of the Sadducees, (for he denied the resurrection,) and, as it is thought, a person of some rank, endeavoured to degrade his character and depreciate his talents, denying his apostolical mission, and alleging that his bodily presence was weak, and his speech contemptible.

The design of this Epistle was, therefore, to vindicate his character and mission, and repel the injurious insinuations that had been thrown out against him; and this will account for the strain of self-vindication that pervades it. After asserting his apostolical character, he thanks God for the gifts and graces that had been conferred upon them, thereby delicately reminding them, that it was through his instru- Chap. I. Ver. 1. Sosthenes our brother.—This was a Corinthian teacher, who attended on Paul in his travels, and by many, thought to be the same mentioned in (Acts 18:17), supposing him to have been afterwards converted; but of this we have no evidence. Ver. 2. Call upon the name, &c.—Invoke the name, &c.

See (Acts 9:14); (Romans 10:12-14). “Christians (says Mr. Stuart) were so habituated to address their supplications to Christ, that ‘They who invoke Christ,’ became, it would seem, a kind of proper name, by which they were in primitive times designated as Christians. Thus Paul ((1 Corinthians 1:2).) addresses himself to all, who invoke the name of our Lord Jesus Christ, IN EVERY PLACE. That the verb epikaleisthai is an appropriate one to designate the act of prayer, will not be questioned. The literal translation of it is, to invoke. The simple meaning of the passage is, ‘I address myself to all Christians.’ But instead of using the name Christians directly, the apostle uses a periphrasis and says, to all the invokers of Christ, i.

e. to those who pray to him, meaning the same as hagiois, kletois, &c. in the context. He has signified, too, that the a (Romans 1:7). unto the fellowship of his Son Jesus Christ our Lord. b Ac. 18,17. 10 Now I beseech you, brethren, by the name d Jude 1. of our Lord Jesus Christ, ° that ye all speak the same thing, and that there be no P divisions. 13 Is Christ divided? was Paul crucified for 17 For Christ sent me not to baptize, but to mentality that they had been conferred; and assures them, that God being faithful to his promises, would “not forsake the work of his own hands,’ but confirm and preserve them blameless to the coming of the Lord Jesus. In the mean time, he is grieved to hear that there are schisms or divisions among them, forming themselves into factions, as it were, under different leaders, in the manner of the heathen, who boasted themselves to be of popular sects, and the disciples of certain celebrated philosophers.

On this subject he remonstrates with them with great energy. ‘‘What then?” as if he had said, “Is the mystical body of Christ divided? or, who am I, (Paul,) that you should make me the leader of a sect? Was I crucified for you? or were you baptized in my name?’ The idea is reprobated with abhorrence, that either he or his brethren should form a schism in the church. As to himself, so far from aspiring to be the leader of a sect, he was simply a preacher of the cross—of that doctrine which was “‘to the Jews a stumbling-block, and to the Greeks foolishness;” but to all who cordially believed it, a demonstration of “the wisdom and the power of God.” The apostle then proceeds to contrast his doctrine and conduct with that practice of invoking Christ, was not confined to Corinth.

He addressed * those who pray to Christ, in every place.’ ” r Ver. 5. In all utterance.—Referring probably to the gift of tongues. Ver. 6. Even as—(Macknight, “‘when’|—the testimony of Christ—i.e. Paul’s testimony concerning him—to as confirmed, &c. Ver. 10. No divisions.—Of the nature of these divisions see verse 12; also (Romans 11:18). Ver. 11. By them…. of the house of Chloe.—Grotius supposes the three persons mentioned, (Romans 16:7), to have been the sons of Chloe. i Ver. 12. Team of Paul, &c.—They were beginning to divide into men, according as they adhered to their favourite preachers; like the disciples of Jewish leaders and Pagan philosophers. y- 3 Ver. 15. Lest any should say.—He seems to insinuate that some sectarian teachers had baptized in their own name.

| oF i Ver. 17. Christ sent me not to baptize—i.e. baptizing was generally performed by preachers of a rank inferior to apostles. See Weisel o