Romans 1

Romans 1:1

In this chapter we may observe, 1. The profane or introduction to the whole epistle, 21 vers. 16. 2. A description of the deplorable condition of the Gentile world, which begins the proof of the doctrine of justification by faith, here laid down as vers. 17.

PAUL a servant of Jesus Christ, called to be ‘an apostle,’ separated unto the gospel of God, 2. (’ which he had promised adore by his prophets in the holy scriptures) 3. Concerning ‘his Son Jesus Christ our Lord, which was made of ’the seed of David according to the flesh, 4. And declared to be the Son of God with power, according to the Spirit of holiness,’ by the resurrection from the dead: 5. ‘By whom ‘we have received grace and apostleship’ for obedience to the faith among all nations for his name: 6. Among whom are ye also the called of Jesus Christ. 7. To all that be in Rome, be- based of God, ‘called to be faints: ‘Grace to you, and peace from God our Father, and the Lord Jesus Christ.

—7. The epistle opens,

1. With an account of the author. Paul a servant of Jesus Christ, once an inventoried postmaster, but now called to be an apostle, and glorying in this honourable name; separated unto the gospel of God, to that delightful and happy work of preaching the good tidings of salvation through a dying Redeemer; signally distinguished by the Spirit’s call, qualified by the effectual working of his mighty power, and solemnly dedicated and devoted to this service.

2. The apostle no sooner mentions the gospel of God, than his heart lives at the views of its glory and excellence. The wondrous scheme had been planned in the divine mind from eternity; had been the burden of the prophetic word from the beginning, where various hints of it had been given, and promises made of a more clear revelation of the divine mind and will, which might be expected in the holiness of time. The grand subject of this gospel is Jesus Christ, the Messiah, the anointed Saviour, and our Lord; the object of our faith and worship, and the King to whom we owe all duty and allegiance; who in his human nature was made of the seed of David according to the flesh, as had been foreword, (Ps. xxxii. 11.) and as to his divine nature, he was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead. As the eternal Son of God, he possessed the same divine nature and perfections with the Father, they being one in the Spirit of holiness, in the essence of the undivided Godhood; a demonstration of which appeared, when by the exertion of his own power, through the execution of the holy Spirit, he called his body from the grave; so that he appears to be God and man in one Christ.

3. From this rife Saviour he professes to have received, together with his brethren, grace and apostleship; both the high honour of that office, and ability to discharge it to the glory of God; for obedience to the flesh among all nations for his name; this being the great end of their ministry, to bring all men, both Jews and Gentiles, to the faith of the gospel, and that holy obedience which flows from it, by which the name of Jesus should be to eternity exalted. Not, As obedience to God’s

law is the great fruit of faith, so is faith itself a most eminent part of obedience when considered as an act of dissuition to the righteousness of God.

4. He with pleasure mentions the happy lot they had among those who were become obedient to the faith; among whom are ye also the called of Christ Jesus; by his word and spirit effectually brought to the participation of all the privileges of the gospel; beloved of God from eternity, and in his good time called to be feints; separated from a world that hath in wickedness, for his peculiar people. Note, Every one truly called of Jesus is the happy object of the divine regard, and obliged to answer in their spirit and conversation the honourable side they bear, as the spirits of God.

5. To these the apostle subverses his epistle. To all that be in Rome, professors of the faith, and in the judgment of charity partakers of the grace of God in truth, may grace, pardoning, comforting, quickening, forebriying, be multiplied to ye; and peace, the blessed effect thereof, from God our Father, and the Lord Jesus Christ.

6. First, ‘I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. 9. For ‘God is my witness,’ whom I serve with my spirit in the gospel of his Son, that ‘without sealing I make mention of you always in my prayers, 10. Making request (if by any means now at length I might have a prosperous journey) by the will of God) to come unto you. 11. For I long to see you, that ‘I may impart unto you some spiritual gift, to the end you may be established; 12. That is, that ‘I may be comforted together with you, by the mutual faith both of you and me. 13. Now I would not have you ignorant, brethren, that ‘oftentimes I purpofed to come unto you (but was let hitherto) that ‘I might have some fruit among you also, even as among other Gentiles, 14. ‘I am demer both to the Greeks, and to the barbarians, both to the wife, and to the unwife. 15. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

Romans 1:8

—15. After the warmest wishes for all spiritual blessings upon them, and his authoritative benediction, in the fullest confidence that the grace and peace he prayed for, would be bestowed upon them.

1. He thanks God on their behalf, whom he calls my God, happy in an assured interest in his favour and love through Jesus Christ, by whom alone every mercy defended on him or them. And the matter of his thanksgiving was, their faith spoken of throughout the world; they had approved themselves eminently faithful, and were the glory and joy of the churches, who triumphed in their eminent attainments. Note, (1.) When faith can say, my God, then the heart will be filled with thanksgiving and praise. (2.) A Christian’s heart grows with gratitude, when he beholds the power of divine grace shining in the conversation of his brethren. (3.) Though we may not affect a name in the world, yet it is highly desirable to be spoken of by good men, and that our faith and conduct should receive their approbation.

2. He appeals to God for his incessant prayers on their behalf. God is my witness, whom I serve with my spirit in the gospel of his

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Son, most willingly, affectionately, and faithfully preaching the glad tidings of salvation through the divine Redeemer; that without ceasing I make mention of you always in my prayer, begging the belt of blethings may descend upon you; and particularly making respect, (if by any means now at length I might have a profferant journey by the will of God) to come unto you, and enjoy the comfort of personal conversation with you. Note, (1.) Those whom we truly love, we shall remember without ceasing at the throne of grace. (2.) God’s service must engage our fouls: nothing is acceptable to him, but what is done heavily with an eye to his glory. (3.) In all our journeys the Lord should be regarded: though we devise our way, he must direct our time.

3. The ends be proposed to himself in this visit, were, (1.) Their benefit. For I long to see you, that I may impart unto you some Spiritual gifts, to the end you may be established; confirmed, if it please God, by his labours and ministry in the faith; guarded against believers, and their ministry furnished with greater gifts for the edifying of the church. (2.) Their mutual confidation. That is, that I may be comforted together with you, by the mutual faith both of you and me; when by communicating their mutual experiences, they might discover the effectual workings of the same divine faith, and rejoice together in the glorious hope for before them. Note, (1.) The highest advanced in faith and grace have need of farther establishment. We have not yet attained, nor are already perfect. (2.) Mutual communications of the dealings of God with our fouls, greatly tend both to our comfort and establishment in the faith.

4. He informs them that he had long meditated a visit to them, though hitherto he had been providentially hindered by the difficulties he had to encounter, and the engagement which lay upon him; being earnestly desirous to have some fruits among them, can an among other Gentiles; that he might see his ministry attended with the same blessed effects, as in so many other places. And in these his labours he looked upon himself as a sister and in the Greeks and to the barbarians; his call of God to the office of apostleship, and the qualifications he was endured with, obliged him to be faithful to his truth: and as the deepest adept in Grecian literature were, respecting the way of salvation, as far removed from the truth as the most unpublished barbarians, he endeavoured to suit his discourse to both, that the wise men of this world might become wise unto salvation thro’ the gospel word, and the weaker and more unlearned he led with the sincere milk of heavenly truth. Note, (1.) All our abilities and gifts of nature, providence, or grace, are lent us of the Lord, and to be accounted for to him, as being his debours for them. (2.) We must suit our discourse to our auditory; and though the matter be the same, the manner should be varied, to give every man his portion in due season.

5. He professes the charity and cheerfulness wherewith he looks towards Rome, amidst all the dangers he might expect to encounter there, ready to preach the gospel in the most public manner, and fearless of any consequences from the opposition of the many or the mighty. The ministers of grace should thus be bold as lions in the cause of truth, nor fear the faces of men.

6. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation, to every one that believeth, to the Jew first, and also to the Greek. 17. For therein is the righteousness of God revealed: from faith to faith: as it is written, The just shall live by faith. 18. For the wrath of God is revealed from heaven against all ungodines, and unrighteousness of men, who hold the truth in unrighteousness.

Romans 1:16-18

The apostle having experienced the power of the gospel on his own soul, so far was he from being ashamed of the reproach of the cross, which to the Jews was a thumbling, block, and to the Greeks foolishness, that he gloried in the honour of being sent to publish to small and great the glad tidings of salvation through a crucified Jesus; and he gives his reasons for so doing.

1. Because the gospel which he preached was the power of God unto salvation, to every one that believeth, to the Jews first, and also to the Greek; this being the great means God is pleased to make use of, and through the Spirit’s effectual working comes with demonstration to the sinner’s heart; and it was sent to the Jews first, and then more generally to the Gentile world, that as many of both as were ordained unto eternal life, might believe the divine report, and by faith embrace and lay hold of the hope of eternal life revealed in the gospel; for therein is the righteousness of God revealed, that transcendently glorious righteousness, which God the Son incarnates hath wrongly our for us, and God the Father, according to the tenor of the everlasting covenant of grace, hath appointed as the condition of our salvation; hath declared his acceptance of, by the reformation of Jesus, and imputes to our account; and which is set forth in the gospel, as the great object of our faith, the meritorious credit of our justification, and our title to eternal glory: from faith to faith, being wholly of faith, exclusive of all works and duties: Vol. II.

of our own, (See chap. vi. 12. a Cor. iii. 18.) or from the doctrine of faith in the word, to the grace of faith in the heart; or rather from one degree of faith to another, as we gain clearer discoveries of the fulness, futsableness, and transcendent glory of that finished salvation which is revealed to us in the gospel. As it is written, in the Old Testament, which exactly corresponds in doctrine with the New, The just, or justified man, shall live by faith; hereby he is brought into, and continues in, a state of spiritual life; so that death, the wages of sin, can have no more dominion over him; and being regarded in God’s light as righteous and just, he possesses a title sure and indefeasible to that eternal life which is brought to light in the gospel, as the reward of the Redeemer’s obedience unto death, even the death of the cross.

2. Because without this method of gospel grace every human creature must lie down under eternal wrath and despair: for the wrath of God is revealed from heaven against all ungodines, and unrighteousness of men, who hold the truth in unrighteousness. God’s word denounces vengeance on every transgression; his judgments past have often eternally spoken his displeasure against sin; and the whole world are found guilty before him, since all have sinned in opposition to their better knowledge, whether Jews, who enjoyed the light of revelation; or Gentiles, whom God left not without women, giving them sufficient traditionality notices of his being, perfectness, and attributes, which the visible objects around them served to explain, so as to leave them without excuse in their idolatry and disobedience. Note, (1.) Every sinner at God’s bar will stand full-condemned; he will be made to own he know better, and did waste. (2.) Fearful is the wrath revealed against all ungodines and unrighteousness of men: if it once tries on the sinner, it will burn, and never can be quenched. (3.) How highly should we value, and how eagerly embrace that glorious gospel, which alone can afford us shelter from those terrible blasts of the divine vengeance?

3. Because that which may be known of God, is manifest in them; for God hath thereof it unto the sinner. 20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, ever his eternal power and God-head; so that they are without excuse: 21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. 22. Profeffing themselves to be wise, they became fools: 23. And changed the glory of the incorruptible God, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. 24. Wherefore God also gave them up to uncleannies, through the full of their own hearts, to dishonour their own bodies between themselves: 25. Who changed the truth of God into a lie, and worshipped and served the creature more than the creature, who is thrilled for ever. Amen. 26. For this cause God gave them up unto wise affections: for even their women did change the natural life into that which is against nature: 27. And likewise also the men, leaving the natural life of the woman, burned in their full one toward another, men with men working that which is undecely, and receiving in themselves that recompense of their error which was meet. 28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient: 29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity, whispers. 30. Backbiters, haters of God, defenetrical; proud, boasters, inventors of evil things, disobedient to parents. 31. Without understanding, covenant-breakers, without natural affection, implacable, unmerciful: 32. Who knowing the judgment of God, (that they which commit such things are worthy of death) not only do the same, but have pleasure in them that do them.

Romans 1:19-32

The deplorable state of guilt in which the Gentile world lay is here pathetically described, and the judgment of God against them therefore evidently appears to be most righteous.

1. They had, though not the light of revelation, yet such notices of God’s being and attributes, as left them inexcusable. Because that which may be known of God, is manifest in them, or among them; not, I apprehend, by any light of nature, which comes with every man into the world, as some supper: for the fallen soul is darkens itself; but God hath found it unto them, by the traditionality notices delivered down from the beginning, and by the works of creation and providence, which confirm

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and evidence the truth of the being and glory of the eternal Jehovah, whole invisible things, his divine perfections, his eternal power and Godhead, his self-existence, incorporeal nature, infinite wisdom and goodness, are clearly seen, being understood by the things that are made: the intellectual faculties contemplating the visible objects, and man himself (Civic 2010) the most remarkable creature upon earth, might from the creation of the world receive the fullest confirmation of what God had shewed unto men concerning himself.

2. They notwithstanding fell into the gross and most inexcusable idolatry. When they knew God, had some notions of the being, and attributes, and might have obtained clearer discoveries had they attended to the means of instruction which he afforded them; they glorified him not as God, neither in their hearts, their worship, or their conduct, regarding and treating him forcibly to his nature and perfection; neither were thankful, infirmable to the blessings of his providence, and imparting to second cause all the mercies which they received from the first. Hence they became vain in their own imagination, indulging their fancies, and, proudly reasoning about matters which were too high for them, the philosophers let up their various systems, and in their contempts and discontention for their own opinions, and their fearful heart was declared, their heathful wisdom became fully, the corruption of their nature blinded their understanding, and, in the midst of the highest pretensions to science, they funk into the most fatal depths of ignorance and error; profiling themselves to be unfounded up with the conceit of their vast attainments, they became just, perfect deeds in the most obvious matters respecting the divine Being and worship; and, instead of a spirit immortal, invisible, eternal, they changed the glory of the incorruptible God into an image made like unto corruptible man, and to hiself, and four-footed hoffles, and creeping things; so shockingly debating his dignity; so horribly infatuated in their wild imagination; changing the truth of God into a lie, ascribing to idols the honour due to Jehovah; making such false representations of him, as if he was corporeal; and worshipping and serving the creature more than the Greater, (even) above, before, in contrary to him. Though they acknowledged a supreme Women, their worship was chiefly directed to their inferior desires; and all the services which they paid to their idols were the greatest dishonour to God, and reflected much highly upon his being and perfection, who is blessed for ever. Amen! He is infinitely and necessarily blessed and glorious in himself, the only author of blessedness to all his creatures, and the alone worthy object of their worship and adoration, to whom may it be for ever rendered and ascribed!

3. In just judgment upon them for such abominable idolatry, and direct opposition to the notices he had given them concerning himself, He gave them up, abandoned them to their own hearts, which, when his restraining grace was withdrawn, hurried them headlong into the fouls and most unnatural acts of uncleanedness, the very mention of which should make us shudder with horror; and to be ignorant of the very ideas of such horrid deeds is most desirable. To commit such uncleanedness with greediness was at once the filling up the measure of their iniquities, and the heavy and deferred punishment inflicted for their idolatry, the resurgence of their error which was over. And as they did not like to retain God in their knowledge, but quenched the gift he had bellowed, and acted in opposition to the knowledge he had vouchsafed to them, God gave them up to a reprobate mind, rejected them with abhorrence, and left them to the blindness, hardness, and malignity of their fallen hearts, to do these things which are not consistent, detestable to God, dishonourable to themselves, and the consequences of which must be eternally ruinous: being filled with all unrighteousness. And the dreadful catalogue of sins here given, 9. 2—31. was not merely applicable to the more ignorant and unethical part of the Gentile world, but was notoriously true of their wield philosophers and their most fanned moralists, who leaning the judgment of God, and having sufficient light in their consciences to discover, that they which commit such things are worthy of death, as transgressors against the majesty on high: yet so enthroned were they by their vile affections, that they not only do the same themselves, but have pleasure in them that do them, encourage, countenance, and take delight in others who commit the same abominations. From all which it is most evident, that men of such a character as these can never, by any works of righteousness which they can pretend to, be justified before God; but must be loved by abounding grace, or perish. Note, (1.) Nothing is a forer punishment than for the sinner to be given up to his own heart’s lusts. (2.) When God withdraws his restraints, there are no abominations into which we shall not rush headlong, as the horse rushed into the battle. (3.) When we see the line in guises here recorded, and behold them in the practice and temper of others, we should reflect, for our own humiliation, that our hearts are the same, our nature alike corrupt, and that, if we are restrained from the like wickedness, we owe it not to ourselves. (4.) Sin against light and knowledge is most exceeding sinful; but the summit of iniquity is to take a diabolical pleasure in the wickedness of others, and to love sin for its own sake.