<hi type="bold">21-26. But after long abstinence--</hi>(See on <reference osisRef="Acts.27.33">Ac 27:33</reference>). "The hardships which the crew endured during a gale of such continuance, and their exhaustion from laboring at the pumps and hunger, may be imagined, but are not described" [Smith].

<hi type="bold">Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened to me, &c.--</hi>not meaning to reflect on them for the past, but to claim their confidence for what he was now to say:

21-26. But after long abstinence-- (See on Ac 27:33). "The hardships which the crew endured during a gale of such continuance, and their exhaustion from laboring at the pumps and hunger, may be imagined, but are not described" [Smith]. Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened to me, &c.-- not meaning to reflect on them for the past, but to claim their confidence for what he was now to say:


<hi type="bold">27-29. when the fourteenth night was come--</hi>from the time they left Fair Havens.

<hi type="bold">as we were driven--</hi>drifting

<hi type="bold">up and down in Adria--</hi>the Adriatic, that sea which lies between Greece and Italy.

<hi type="bold">about midnight the shipmen deemed--</hi>no doubt from the peculiar sound of the breakers.

<hi type="bold">that they drew near some country--</hi>"that some land was approaching them." This nautical language gives a graphic character to the narrative.

27-29. when the fourteenth night was come-- from the time they left Fair Havens. as we were driven-- drifting up and down in Adria-- the Adriatic, that sea which lies between Greece and Italy. about midnight the shipmen deemed-- no doubt from the peculiar sound of the breakers. that they drew near some country-- "that some land was approaching them." This nautical language gives a graphic character to the narrative.


<hi type="bold">30. as the shipmen were about to flee out of the ship--</hi>under cover of night.

<hi type="bold">when they had let down the boat ... as though they would ... cast anchors out of the foreship--</hi>"bow"--rather, "carry out" anchors, to hold the ship fore as well as aft. "This could have been of no advantage in the circumstances, and as the pretext could not deceive a seaman, we must infer that the officers of the ship were parties to the unworthy attempt, which was perhaps detected by the nautical skill of St. Luke, and communicated by him to St. Paul" [Smith].

30. as the shipmen were about to flee out of the ship-- under cover of night. when they had let down the boat... as though they would... cast anchors out of the foreship-- "bow"--rather, "carry out" anchors, to hold the ship fore as well as aft. "This could have been of no advantage in the circumstances, and as the pretext could not deceive a seaman, we must infer that the officers of the ship were parties to the unworthy attempt, which was perhaps detected by the nautical skill of St. Luke, and communicated by him to St. Paul" [Smith].


<hi type="bold">31. Paul said to the centurion and to the soldiers--</hi>the only parties now to be trusted, and whose own safety was now at stake.

<hi type="bold">except ye abide in the ship ye cannot be saved--</hi>The soldiers and passengers could not be expected to possess the necessary seamanship in so very critical a case. The flight of the crew, therefore, might well be regarded as certain destruction to all who remained. In full assurance of ultimate safety, in virtue of a DIVINE pledge, to all in the ship, Paul speaks and acts throughout this whole scene in the exercise of a sound judgment as to the indispensable HUMAN conditions of safety; and as there is no trace of any feeling of inconsistency between these two things in his mind, so even the centurion, under whose orders the soldiers acted on Paul's views, seems never to have felt perplexed by the twofold aspect, divine and human, in which the same thing presented itself to the mind of Paul. Divine agency and human instrumentality are in all the events of life quite as much as here. The only difference is that the one is for the most part shrouded from view, while the other is ever naked and open to the senses.

31. Paul said to the centurion and to the soldiers-- the only parties now to be trusted, and whose own safety was now at stake. except ye abide in the ship ye cannot be saved-- The soldiers and passengers could not be expected to possess the necessary seamanship in so very critical a case. The flight of the crew, therefore, might well be regarded as certain destruction to all who remained. In full assurance of ultimate safety, in virtue of a DIVINE pledge, to all in the ship, Paul speaks and acts throughout this whole scene in the exercise of a sound judgment as to the indispensable HUMAN conditions of safety; and as there is no trace of any feeling of inconsistency between these two things in his mind, so even the centurion, under whose orders the soldiers acted on Paul's views, seems never to have felt perplexed by the twofold aspect, divine and human, in which the same thing presented itself to the mind of Paul. Divine agency and human instrumentality are in all the events of life quite as much as here. The only difference is that the one is for the most part shrouded from view, while the other is ever naked and open to the senses.


<hi type="bold">32. Then the soldiers cut off the ropes of the boat--</hi>already lowered.

<hi type="bold">and let her fall off--</hi>let the boat drift away.

32. Then the soldiers cut off the ropes of the boat-- already lowered. and let her fall off-- let the boat drift away.


<hi type="bold">33-37. while day was coming on--</hi>"until it should be day"; that is, in the interval between the cutting off of the boat and the approach of day, which all were "anxiously looking for" (<reference osisRef="Acts.27.29">Ac 27:29</reference>).

<hi type="bold">Paul--</hi>now looked up to by all the passengers as the man to direct them.

<hi type="bold">besought them all to take meat--</hi>"partake of a meal."

<hi type="bold">saying, This is the fourteenth day ye have tarried--</hi>"waited for a breathing time."

<hi type="bold">having eaten nothing--</hi>that is, taken no regular meal. The impossibility of cooking, the occupation of all hands to keep down leakage, &c., sufficiently explain this, which is indeed a common occurrence in such cases.

33-37. while day was coming on-- "until it should be day"; that is, in the interval between the cutting off of the boat and the approach of day, which all were "anxiously looking for" (Ac 27:29). Paul-- now looked up to by all the passengers as the man to direct them. besought them all to take meat-- "partake of a meal." saying, This is the fourteenth day ye have tarried-- "waited for a breathing time." having eaten nothing-- that is, taken no regular meal. The impossibility of cooking, the occupation of all hands to keep down leakage, &c., sufficiently explain this, which is indeed a common occurrence in such cases.


<hi type="bold">38-40. when they had eaten enough, &c.--</hi>With fresh strength after the meal, they make a third and last effort to lighten the ship, not only by pumping, as before, but by throwing the whole cargo of wheat into the sea (see on <reference osisRef="Acts.27.6">Ac 27:6</reference>).

38-40. when they had eaten enough, &c.-- With fresh strength after the meal, they make a third and last effort to lighten the ship, not only by pumping, as before, but by throwing the whole cargo of wheat into the sea (see on Ac 27:6).


<hi type="bold">41. falling into a place where two seas met--</hi>Smith thinks this refers to the channel, not more than one hundred yards broad, which separates the small island of Salmone from Malta, forming a communication between the sea inside the bay and that outside.

<hi type="bold">the fore part stuck fast, and remained immovable--</hi>"The rocks of Malta disintegrate into extremely minute particles of sand and clay, which, when acted upon by the currents or surface agitation, form a deposit of tenacious clay; but, in still waters, where these causes do not act, mud is formed; but it is only in creeks, where there are no currents, and at such a depth as to be undisturbed by the waves, that the mud occurs. A ship, therefore, impelled by the force of a gale, into a creek, with such a bottom, would strike a bottom of mud, graduating into tenacious clay, into which the fore part would fix itself, and be held fast, while the stern was exposed to the force of the waves" [Smith].

<hi type="bold">hinder part was broken--</hi>The continued action denoted by the tense here is to be noted--"was fast breaking," going to pieces.

41. falling into a place where two seas met-- Smith thinks this refers to the channel, not more than one hundred yards broad, which separates the small island of Salmone from Malta, forming a communication between the sea inside the bay and that outside. the fore part stuck fast, and remained immovable-- "The rocks of Malta disintegrate into extremely minute particles of sand and clay, which, when acted upon by the currents or surface agitation, form a deposit of tenacious clay; but, in still waters, where these causes do not act, mud is formed; but it is only in creeks, where there are no currents, and at such a depth as to be undisturbed by the waves, that the mud occurs. A ship, therefore, impelled by the force of a gale, into a creek, with such a bottom, would strike a bottom of mud, graduating into tenacious clay, into which the fore part would fix itself, and be held fast, while the stern was exposed to the force of the waves" [Smith]. hinder part was broken-- The continued action denoted by the tense here is to be noted--"was fast breaking," going to pieces.


<hi type="bold">42-44. the soldiers' counsel was to hill the prisoners, lest any ... should escape--</hi>Roman cruelty, which made the keepers answerable for their prisoners with their own lives, is here reflected in this cruel proposal.

42-44. the soldiers' counsel was to hill the prisoners, lest any... should escape-- Roman cruelty, which made the keepers answerable for their prisoners with their own lives, is here reflected in this cruel proposal.


<title type="x-s2">CHAPTER 28</title> <title type="x-s3"><reference osisRef="Acts.28.1-Acts.28.31">Ac 28:1-31</reference>. The Wintering at Malta, and Notable Occurrences There--Prosecution of the Voyage to Italy as Far as Puteoli, and Land Journey Thence to Rome--Summary of the Apostle's Labors There for the Two Following Years.</title>

<hi type="bold">1. knew the island was called Melita--</hi>(See on <reference osisRef="Acts.27.39">Ac 27:39</reference>). The opinion that this island was not Malta to the south of Sicily, but Meleda in the Gulf of Venice--which till lately had respectable support among Competent judges--is now all but exploded; examination of all the places on the spot, and of all writings and principles bearing on the question, by gentlemen of the highest qualification, particularly Smith (see on <reference osisRef="Acts.27.41">Ac 27:41</reference>), having set the question, it may now be affirmed, at rest.

CHAPTER 28 Ac 28:1-31. The Wintering at Malta, and Notable Occurrences There--Prosecution of the Voyage to Italy as Far as Puteoli, and Land Journey Thence to Rome--Summary of the Apostle's Labors There for the Two Following Years. 1. knew the island was called Melita-- (See on Ac 27:39). The opinion that this island was not Malta to the south of Sicily, but Meleda in the Gulf of Venice--which till lately had respectable support among Competent judges--is now all but exploded; examination of all the places on the spot, and of all writings and principles bearing on the question, by gentlemen of the highest qualification, particularly Smith (see on Ac 27:41), having set the question, it may now be affirmed, at rest.


<hi type="bold">2. the barbarous people--</hi>so called merely as speaking neither the Greek nor the Latin language. They were originally Phoenician colonists.

<hi type="bold">showed us no little--</hi>"no ordinary"

<hi type="bold">kindness, for they kindled a fire, and received us every one, because of the present rain--</hi>"the rain that was on us"--not now first falling, but then falling heavily.

<hi type="bold">and because of the cold--</hi>welcomed us all, drenched and shivering, to these most seasonable marks of friendship. In this these "barbarians" contrast favorably with many since bearing the Christian name. The lifelike style of the narrative here and in the following verses gives it a great charm.

2. the barbarous people-- so called merely as speaking neither the Greek nor the Latin language. They were originally Phoenician colonists. showed us no little-- "no ordinary" kindness, for they kindled a fire, and received us every one, because of the present rain-- "the rain that was on us"--not now first falling, but then falling heavily. and because of the cold-- welcomed us all, drenched and shivering, to these most seasonable marks of friendship. In this these "barbarians" contrast favorably with many since bearing the Christian name. The lifelike style of the narrative here and in the following verses gives it a great charm.


<hi type="bold">3. when Paul had gathered a bundle of sticks--</hi>"a quantity of dry sticks." The vigorous activity of Paul's character is observable in this comparatively trifling action [Webster and Wilkinson].

<hi type="bold">and laid them on the fire, there came a viper out of the heat--</hi>Having laid itself up among the sticks on the approach of the cold winter season, it had suddenly recovered from its torpor by the heat.

<hi type="bold">and fastened--</hi>its fangs.

<hi type="bold">on his hand--</hi>Vipers dart at their enemies sometimes several feet at a bound. They have now disappeared from Malta, owing to the change which cultivation has produced.

3. when Paul had gathered a bundle of sticks-- "a quantity of dry sticks." The vigorous activity of Paul's character is observable in this comparatively trifling action [Webster and Wilkinson]. and laid them on the fire, there came a viper out of the heat-- Having laid itself up among the sticks on the approach of the cold winter season, it had suddenly recovered from its torpor by the heat. and fastened-- its fangs. on his hand-- Vipers dart at their enemies sometimes several feet at a bound. They have now disappeared from Malta, owing to the change which cultivation has produced.


<hi type="bold">4-6. No doubt this man is a murderer--</hi>His chains, which they would see, might strengthen the impression.

<hi type="bold">whom ... vengeance suffereth not to live--</hi>They believed in a Supreme, Resistless, Avenging Eye and Hand, however vague their notions of where it resided.

4-6. No doubt this man is a murderer-- His chains, which they would see, might strengthen the impression. whom... vengeance suffereth not to live-- They believed in a Supreme, Resistless, Avenging Eye and Hand, however vague their notions of where it resided.


<hi type="bold">7-8. possessions of the chief man--</hi>"the first man."

<hi type="bold">of the island--</hi>He would hardly be so styled in the lifetime of his father, if his distinction was that of the family. But it is now ascertained that this was the proper official title of the Maltese representative of the Roman prætor to Sicily, to whose province Malta belonged; two inscriptions having been discovered in the island, one in Greek, the other in Latin, containing the same words which Luke here employs.

<hi type="bold">who received us--</hi>of Paul's company, but doubtless including the "courteous" Julius.

<hi type="bold">and lodged us three days courteously--</hi>till proper winter lodgings could be obtained for them.

7-8. possessions of the chief man-- "the first man." of the island-- He would hardly be so styled in the lifetime of his father, if his distinction was that of the family. But it is now ascertained that this was the proper official title of the Maltese representative of the Roman prætor to Sicily, to whose province Malta belonged; two inscriptions having been discovered in the island, one in Greek, the other in Latin, containing the same words which Luke here employs. who received us-- of Paul's company, but doubtless including the "courteous" Julius. and lodged us three days courteously-- till proper winter lodgings could be obtained for them.


<hi type="bold">9. this ... done, others ... came and were healed--</hi>"kept coming to [us] and getting healed," that is, during our stay, not all at once [Webster and Wilkinson].

9. this... done, others... came and were healed-- "kept coming to [us] and getting healed," that is, during our stay, not all at once [Webster and Wilkinson].


<hi type="bold">10. who also honoured us ... and when we departed they laded us, &c.--</hi>This was not taking hire for the miracles wrought among them (<reference osisRef="Matt.10.8">Mt 10:8</reference>), but such grateful expressions of feeling, particularly in providing what would minister to their comfort during the voyage, as showed the value they set upon the presence and labors of the apostle among them, and such as it would have hurt their feelings to refuse. Whether any permanent effects of this three months' stay of the greatest of the apostles were left at Malta, we cannot certainly say. But though little dependence is to be placed upon the tradition that Publius became bishop of Malta and afterwards of Athens, we may well believe the accredited tradition that the beginnings of the Christian Church at Malta sprang out of this memorable visit.

10. who also honoured us... and when we departed they laded us, &c.-- This was not taking hire for the miracles wrought among them (Mt 10:8), but such grateful expressions of feeling, particularly in providing what would minister to their comfort during the voyage, as showed the value they set upon the presence and labors of the apostle among them, and such as it would have hurt their feelings to refuse. Whether any permanent effects of this three months' stay of the greatest of the apostles were left at Malta, we cannot certainly say. But though little dependence is to be placed upon the tradition that Publius became bishop of Malta and afterwards of Athens, we may well believe the accredited tradition that the beginnings of the Christian Church at Malta sprang out of this memorable visit.


<hi type="bold">11. we departed in a ship of Alexandria--</hi>(See on <reference osisRef="Acts.27.6">Ac 27:6</reference>).

<hi type="bold">which had wintered in the isle--</hi>no doubt driven m by the same storm which had wrecked on its shores the apostle's vessel--an incidental mark of consistency in the narrative.

<hi type="bold">whose sign--</hi>or "figurehead"; the figure, carved or painted on the bow, which gave name to the vessel. Such figureheads were anciently as common as now.

<hi type="bold">was Castor and Pollux--</hi>the tutelar gods of mariners, to whom all their good fortune was ascribed. St. Anthony is substituted for them in the modern superstitions of Mediterranean (Romanist) sailors. They carry his image in their boats and ships. It is highly improbable that two ships of Alexandra should have been casually found, of which the owners were able and willing to receive on board such a number of passengers (<reference osisRef="Acts.27.6">Ac 27:6</reference>). We may then reasonably conceive that it was compulsory on the owners to convey soldiers and state travellers [Webster and Wilkinson].

11. we departed in a ship of Alexandria-- (See on Ac 27:6). which had wintered in the isle-- no doubt driven m by the same storm which had wrecked on its shores the apostle's vessel--an incidental mark of consistency in the narrative. whose sign-- or "figurehead"; the figure, carved or painted on the bow, which gave name to the vessel. Such figureheads were anciently as common as now. was Castor and Pollux-- the tutelar gods of mariners, to whom all their good fortune was ascribed. St. Anthony is substituted for them in the modern superstitions of Mediterranean (Romanist) sailors. They carry his image in their boats and ships. It is highly improbable that two ships of Alexandra should have been casually found, of which the owners were able and willing to receive on board such a number of passengers (Ac 27:6). We may then reasonably conceive that it was compulsory on the owners to convey soldiers and state travellers [Webster and Wilkinson].


<hi type="bold">12-13. landing at Syracuse--</hi>the ancient and celebrated capital of Sicily, on its eastern coast, about eighty miles, or a day's sail, north from Malta.

<hi type="bold">we tarried there three days--</hi>probably from the state of the wind. Doubtless Paul would wish to go ashore, to find out and break ground among the Jews and proselytes whom such a mercantile center would attract to it; and if this was allowed at the outset of the voyage (<reference osisRef="Acts.27.3">Ac 27:3</reference>), much more readily would it be now when he had gained the reverence and confidence of all classes with whom he came in contact. At any rate we cannot wonder that he should be regarded by the Sicilians as the founder of the Church of that island.

12-13. landing at Syracuse-- the ancient and celebrated capital of Sicily, on its eastern coast, about eighty miles, or a day's sail, north from Malta. we tarried there three days-- probably from the state of the wind. Doubtless Paul would wish to go ashore, to find out and break ground among the Jews and proselytes whom such a mercantile center would attract to it; and if this was allowed at the outset of the voyage (Ac 27:3), much more readily would it be now when he had gained the reverence and confidence of all classes with whom he came in contact. At any rate we cannot wonder that he should be regarded by the Sicilians as the founder of the Church of that island.


<hi type="bold">14-15. Where we found brethren--</hi>not "the brethren" (see on <reference osisRef="Acts.21.4">Ac 21:4</reference>), from which one would conclude they did not expect to find such [Webster and Wilkinson].

<hi type="bold">and were desired--</hi>"requested."

<hi type="bold">to tarry with them seven days--</hi>If this request came from Julius, it may have proceeded partly from a wish to receive instructions from Rome and make arrangements for his journey thither, partly from a wish to gratify Paul, as he seems studiously and increasingly to have done to the last. One can hardly doubt that he was influenced by both considerations. However this may be, the apostle had thus an opportunity of spending a Sabbath with the Christians of the place, all the more refreshing from his long privation in this respect, and as a seasoning for the unknown future that lay before him at the metropolis.

 so we went toward Rome.

14-15. Where we found brethren-- not "the brethren" (see on Ac 21:4), from which one would conclude they did not expect to find such [Webster and Wilkinson]. and were desired-- "requested." to tarry with them seven days-- If this request came from Julius, it may have proceeded partly from a wish to receive instructions from Rome and make arrangements for his journey thither, partly from a wish to gratify Paul, as he seems studiously and increasingly to have done to the last. One can hardly doubt that he was influenced by both considerations. However this may be, the apostle had thus an opportunity of spending a Sabbath with the Christians of the place, all the more refreshing from his long privation in this respect, and as a seasoning for the unknown future that lay before him at the metropolis. so we went toward Rome.


<hi type="bold">16. when we came to Rome--</hi>the renowned capital of the ancient world, situated on the Tiber.

<hi type="bold">the centurion delivered the prisoners to the captain of the guard--</hi>the Prætorian Prefect, to whose custody, as commander of the Prætorian guard, the highest military authority in the city, were committed all who were to come before the emperor for trial. Ordinarily there were two such prefects; but from A.D. 51 to 62, one distinguished general--Burrus Aframus, who had been Nero's tutor--held that office; and as our historian speaks of "the captain," as if there were but one, it is thought that this fixes the apostle's arrival at Rome to be not later than the year 62 [Wies]. But even though there had been two when Paul arrived, he would be committed only to one of them, who would be "the captain" who got charge of him. (At most, therefore, this can furnish no more than confirmation to the chronological evidence otherwise obtained).

<hi type="bold">but Paul was suffered to dwell by himself with a--</hi>"the"

<hi type="bold">soldier that kept him--</hi>"guarded" him. (See on <reference osisRef="Acts.12.6">Ac 12:6</reference>). This privilege was allowed in the case of the better class of prisoners, not accused of any flagrant offense, on finding security--which in Paul's case would not be difficult among the Christians. The extension of this privilege to the apostle may have been due to the terms in which Festus wrote about him; but far more probably it was owing to the high terms in which Julius spoke of him, and his express intercession in his behalf. It was overruled, however, for giving the fullest scope to the labors of the apostle compatible with confinement at all. As the soldiers who kept him were relieved periodically, he would thus make the personal acquaintance of a great number of the Prætorian guard; and if he had to appear before the Prefect from time to time, the truth might thus penetrate to those who surrounded the emperor, as we learn, from <reference osisRef="Phil.1.12">Php 1:12</reference>, <reference osisRef="1Cor.1.13">13</reference>, that it did.

16. when we came to Rome-- the renowned capital of the ancient world, situated on the Tiber. the centurion delivered the prisoners to the captain of the guard-- the Prætorian Prefect, to whose custody, as commander of the Prætorian guard, the highest military authority in the city, were committed all who were to come before the emperor for trial. Ordinarily there were two such prefects; but from A.D. 51 to 62, one distinguished general--Burrus Aframus, who had been Nero's tutor--held that office; and as our historian speaks of "the captain," as if there were but one, it is thought that this fixes the apostle's arrival at Rome to be not later than the year 62 [Wies]. But even though there had been two when Paul arrived, he would be committed only to one of them, who would be "the captain" who got charge of him. (At most, therefore, this can furnish no more than confirmation to the chronological evidence otherwise obtained). but Paul was suffered to dwell by himself with a-- "the" soldier that kept him-- "guarded" him. (See on Ac 12:6). This privilege was allowed in the case of the better class of prisoners, not accused of any flagrant offense, on finding security--which in Paul's case would not be difficult among the Christians. The extension of this privilege to the apostle may have been due to the terms in which Festus wrote about him; but far more probably it was owing to the high terms in which Julius spoke of him, and his express intercession in his behalf. It was overruled, however, for giving the fullest scope to the labors of the apostle compatible with confinement at all. As the soldiers who kept him were relieved periodically, he would thus make the personal acquaintance of a great number of the Prætorian guard; and if he had to appear before the Prefect from time to time, the truth might thus penetrate to those who surrounded the emperor, as we learn, from Php 1:12, 13, that it did.


<hi type="bold">17-20. Paul called the chief of the Jews together--</hi>Though banished from the capital by Claudius, the Jews enjoyed the full benefit of the toleration which distinguished the first period of Nero's reign, and were at this time in considerable numbers, wealth, and influence settled at Rome. We have seen that long before this a flourishing Christian Church existed at Rome, to which Paul wrote his Epistle (see on <reference osisRef="Acts.20.3">Ac 20:3</reference>), and the first members of which were probably Jewish converts and proselytes. (See Introduction to Romans.)

<hi type="bold">yet was I delivered prisoner from Jerusalem into the hands of the Romans--</hi>the Roman authorities, Felix and Festus.

17-20. Paul called the chief of the Jews together-- Though banished from the capital by Claudius, the Jews enjoyed the full benefit of the toleration which distinguished the first period of Nero's reign, and were at this time in considerable numbers, wealth, and influence settled at Rome. We have seen that long before this a flourishing Christian Church existed at Rome, to which Paul wrote his Epistle (see on Ac 20:3), and the first members of which were probably Jewish converts and proselytes. (See Introduction to Romans.) yet was I delivered prisoner from Jerusalem into the hands of the Romans-- the Roman authorities, Felix and Festus.


<hi type="bold">21-22. We neither received letters out of Judea concerning thee, &c.--</hi>We need not suppose (with Tholuck and others) that there was any dishonest concealment here. The distinction made between himself, against whom they heard nothing, and his "sect," as "everywhere spoken against," is a presumption in favor of their sincerity; and there is ground to think that as the case took an unexpected turn by Paul's appealing to Cæsar, so no information on the subject would travel from Jerusalem to Rome in advance of the apostle himself.

21-22. We neither received letters out of Judea concerning thee, &c.-- We need not suppose (with Tholuck and others) that there was any dishonest concealment here. The distinction made between himself, against whom they heard nothing, and his "sect," as "everywhere spoken against," is a presumption in favor of their sincerity; and there is ground to think that as the case took an unexpected turn by Paul's appealing to Cæsar, so no information on the subject would travel from Jerusalem to Rome in advance of the apostle himself.


<hi type="bold">23-24. there came many--</hi>"considerable numbers"

<hi type="bold">into his lodging--</hi>The word denotes one's place of stay as a guest (Phm 22), not "his own hired house," mentioned in <reference osisRef="Acts.28.30">Ac 28:30</reference>. Some Christian friends--possibly Aquila and Priscilla, who had returned to Rome (<reference osisRef="Rom.16.3">Ro 16:3</reference>), would be glad to receive him, though he would soon find himself more at liberty in a house of his own.

<hi type="bold">to whom he expounded and testified the kingdom of God--</hi>opening up the great spiritual principles of that kingdom in opposition to the contracted and secular views of it entertained by the Jews.

<hi type="bold">persuading them concerning Jesus--</hi>as the ordained and predicted Head of that kingdom.

<hi type="bold">out of the law ... and the prophets--</hi>drawing his materials and arguments from a source mutually acknowledged.

<hi type="bold">from morning till evening--</hi>"Who would not wish to have been present?" exclaims Bengel; but virtually we are present while listening to those Epistles which he dictated from his prison at Rome, and to his other epistolary expositions of Christian truth against the Jews.

23-24. there came many-- "considerable numbers" into his lodging-- The word denotes one's place of stay as a guest (Phm 22), not "his own hired house," mentioned in Ac 28:30. Some Christian friends--possibly Aquila and Priscilla, who had returned to Rome (Ro 16:3), would be glad to receive him, though he would soon find himself more at liberty in a house of his own. to whom he expounded and testified the kingdom of God-- opening up the great spiritual principles of that kingdom in opposition to the contracted and secular views of it entertained by the Jews. persuading them concerning Jesus-- as the ordained and predicted Head of that kingdom. out of the law... and the prophets-- drawing his materials and arguments from a source mutually acknowledged. from morning till evening-- "Who would not wish to have been present?" exclaims Bengel; but virtually we are present while listening to those Epistles which he dictated from his prison at Rome, and to his other epistolary expositions of Christian truth against the Jews.


<hi type="bold">25-29. when they--</hi>the Jews.

<hi type="bold">agreed not among themselves--</hi>the discussion having passed into one between the two parties into which the visitors were now divided, respecting the arguments and conclusions of the apostle.

<hi type="bold">they departed--</hi>the material of discussion being felt by both parties to be exhausted.

<hi type="bold">after Paul had spoken one word--</hi>one solemn parting testimony, from those Scriptures regarded by both alike as "the Holy Ghost speaking" to Israel.

25-29. when they-- the Jews. agreed not among themselves-- the discussion having passed into one between the two parties into which the visitors were now divided, respecting the arguments and conclusions of the apostle. they departed-- the material of discussion being felt by both parties to be exhausted. after Paul had spoken one word-- one solemn parting testimony, from those Scriptures regarded by both alike as "the Holy Ghost speaking" to Israel.


<hi type="bold">30. in his own hired house--</hi>(See on <reference osisRef="Acts.28.23">Ac 28:23</reference>), yet still in custody, for he only "received all that came to him"; and it is not said that he went to the synagogue or anywhere else.

30. in his own hired house-- (See on Ac 28:23), yet still in custody, for he only "received all that came to him"; and it is not said that he went to the synagogue or anywhere else.


<hi type="bold">31. with all confidence, no man forbidding him--</hi>enjoying, in the uninterrupted exercise of his ministry, all the liberty of a guarded man. Thus closes this most precious monument of the beginnings of the Christian Church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs. That distinguished apostle whose conversion, labors, and sufferings for "the faith which once he destroyed" occupy more than half of this History, it leaves a prisoner, unheard, so far as appears, for two years. His accusers, whose presence was indispensable, would have to await the return of spring before starting for the capital, and might not reach it for many months; nor, even when there, would they be so sanguine of success--after Felix, Festus, and Agrippa had all pronounced him innocent--as to be impatient of delay. And if witnesses were required to prove the charge advanced by Tertullus, that he was "a mover of sedition among all the Jews throughout the [Roman] world" (<reference osisRef="Acts.24.5">Ac 24:5</reference>), they must have seen that unless considerable time was allowed them the case would certainly break down. If to this be added the capricious delays which the emperor himself might interpose, and the practice of Nero to hear but one charge at a time, it will not seem strange that the historian should have no proceedings in the case to record for two years. Begun, probably, before the apostle's arrival, its progress at Rome under his own eye would furnish exalted employment, and beguile many a tedious hour of his two years' imprisonment. Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the History should have closed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (<reference osisRef="Prov.13.12">Pr 13:12</reference>), and if, under the guidance of that Spirit whose seal was on it all, it seemed of more consequence to put the Church at once in possession of this History than to keep it back indefinitely for the sake of what might come to be otherwise known, we cannot wonder that it should be wound up as it is in its two concluding verses. All that we know of the apostle's proceedings and history beyond this must be gathered from the Epistles of the Imprisonment--Ephesians, Philippians, Colossians, and Philemon--written during this period, and the Pastoral Epistles--to Timothy and Titus, which, in our judgment, are of subsequent date. From the former class of Epistles we learn the following particulars: (1) That the trying restraint laid upon the apostle's labors by his imprisonment had only turned his influence into a new channel; the Gospel having in consequence penetrated even into the palace, and pervaded the city, while the preachers of Christ were emboldened; and though the Judaizing portion of them, observing his success among the Gentiles, had been led to inculcate with fresh zeal their own narrower Gospel, even this had done much good by extending the truth common to both (See on <reference osisRef="Phil.1.12-Phil.1.18">Php 1:12-18</reference>; <reference osisRef="Phil.4.22">Php 4:22</reference>); (<reference osisRef="2Cor.4.2">2</reference>) That as in addition to all his other labors, "the care of all the churches pressed upon him from day to-day" (<reference osisRef="2Cor.11.28">2Co 11:28</reference>), so with these churches he kept up an active correspondence by means of letters and messages, and on such errands he lacked not faithful and beloved brethren enough ready to be employed--Luke; Timotheus; Tychicus; (John) Mark; Demas; Aristarchus; Epaphras; Onesimus; Jesus, called Justus; and, for a short time, Epaphroditus (See on <reference osisRef="Col.4.7">Col 4:7</reference>; <reference osisRef="Col.4.9-Col.4.12">Col 4:9-12</reference>; <reference osisRef="Col.4.14">Col 4:14</reference>; Phm 23, 24; see Introduction to Ephesians, Introduction to Philippians, and Introduction to Philemon). That the apostle suffered martyrdom under Nero at Rome has never been doubted. But that the appeal which brought him to Rome issued in his liberation, that he was at large for some years thereafter and took some wide missionary circuits, and that he was again arrested, carried to Rome, and then executed--was the undisputed belief of the early Church, as expressed by Chrysostom, Jerome, and Eusebius, in the fourth century, up to Clement of Rome, the "fellow laborer" of the apostle himself (<reference osisRef="Phil.4.3">Php 4:3</reference>), in the first century. The strongest possible confirmation of this is found in the Pastoral Epistles, which bear marks throughout of a more advanced state of the Church, and more matured forms of error, than can well have existed at any period before the appeal which brought the apostle to Rome; which refer to movements of himself and Timothy that cannot without some straining (as we think) be made to fit into any prior period; and which are couched in a manifestly riper style than any of his other Epistles. (See Introduction to First Timothy, Introduction to Second Timothy Introduction to Titus and Notes). All this has been called in question by modern critics of great research and acuteness [Petavius, Lardner, De Wette, Wieseler, Davidson, and others]. But those who maintain the ancient view are of equal authority and more numerous, while the weight of argument appears to us to be decidedly on their side. <chapter eID="Acts.28"/>

31. with all confidence, no man forbidding him-- enjoying, in the uninterrupted exercise of his ministry, all the liberty of a guarded man. Thus closes this most precious monument of the beginnings of the Christian Church in its march from east to west, among the Jews first, whose center was Jerusalem; next among the Gentiles, with Antioch for its headquarters; finally, its banner is seen waving over imperial Rome, foretokening its universal triumphs. That distinguished apostle whose conversion, labors, and sufferings for "the faith which once he destroyed" occupy more than half of this History, it leaves a prisoner, unheard, so far as appears, for two years. His accusers, whose presence was indispensable, would have to await the return of spring before starting for the capital, and might not reach it for many months; nor, even when there, would they be so sanguine of success--after Felix, Festus, and Agrippa had all pronounced him innocent--as to be impatient of delay. And if witnesses were required to prove the charge advanced by Tertullus, that he was "a mover of sedition among all the Jews throughout the [Roman] world" (Ac 24:5), they must have seen that unless considerable time was allowed them the case would certainly break down. If to this be added the capricious delays which the emperor himself might interpose, and the practice of Nero to hear but one charge at a time, it will not seem strange that the historian should have no proceedings in the case to record for two years. Begun, probably, before the apostle's arrival, its progress at Rome under his own eye would furnish exalted employment, and beguile many a tedious hour of his two years' imprisonment. Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the History should have closed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (Pr 13:12), and if, under the guidance of that Spirit whose seal was on it all, it seemed of more consequence to put the Church at once in possession of this History than to keep it back indefinitely for the sake of what might come to be otherwise known, we cannot wonder that it should be wound up as it is in its two concluding verses. All that we know of the apostle's proceedings and history beyond this must be gathered from the Epistles of the Imprisonment--Ephesians, Philippians, Colossians, and Philemon--written during this period, and the Pastoral Epistles--to Timothy and Titus, which, in our judgment, are of subsequent date. From the former class of Epistles we learn the following particulars: (1) That the trying restraint laid upon the apostle's labors by his imprisonment had only turned his influence into a new channel; the Gospel having in consequence penetrated even into the palace, and pervaded the city, while the preachers of Christ were emboldened; and though the Judaizing portion of them, observing his success among the Gentiles, had been led to inculcate with fresh zeal their own narrower Gospel, even this had done much good by extending the truth common to both (See on Php 1:12-18; Php 4:22); (2) That as in addition to all his other labors, "the care of all the churches pressed upon him from day to-day" (2Co 11:28), so with these churches he kept up an active correspondence by means of letters and messages, and on such errands he lacked not faithful and beloved brethren enough ready to be employed--Luke; Timotheus; Tychicus; (John) Mark; Demas; Aristarchus; Epaphras; Onesimus; Jesus, called Justus; and, for a short time, Epaphroditus (See on Col 4:7; Col 4:9-12; Col 4:14; Phm 23, 24; see Introduction to Ephesians, Introduction to Philippians, and Introduction to Philemon). That the apostle suffered martyrdom under Nero at Rome has never been doubted. But that the appeal which brought him to Rome issued in his liberation, that he was at large for some years thereafter and took some wide missionary circuits, and that he was again arrested, carried to Rome, and then executed--was the undisputed belief of the early Church, as expressed by Chrysostom, Jerome, and Eusebius, in the fourth century, up to Clement of Rome, the "fellow laborer" of the apostle himself (Php 4:3), in the first century. The strongest possible confirmation of this is found in the Pastoral Epistles, which bear marks throughout of a more advanced state of the Church, and more matured forms of error, than can well have existed at any period before the appeal which brought the apostle to Rome; which refer to movements of himself and Timothy that cannot without some straining (as we think) be made to fit into any prior period; and which are couched in a manifestly riper style than any of his other Epistles. (See Introduction to First Timothy, Introduction to Second Timothy Introduction to Titus and Notes). All this has been called in question by modern critics of great research and acuteness [Petavius, Lardner, De Wette, Wieseler, Davidson, and others]. But those who maintain the ancient view are of equal authority and more numerous, while the weight of argument appears to us to be decidedly on their side.


 <milestone n="THE EPISTLE OF PAUL THE APOSTLE TO THE ROMANS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE EPISTLE OF PAUL THE APOSTLE TO THE ROMANS</title>
 Commentary by David Brown

THE EPISTLE OF PAUL THE APOSTLE TO THE ROMANS Commentary by David Brown


<title type="x-IS">INTRODUCTION</title>
 The Genuineness of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to Clement of Rome, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (<reference osisRef="Phil.4.3">Php 4:3</reference>), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.

<hi type="bold">When and Where this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (<reference osisRef="Rom.1.11">Ro 1:11</reference>, 13, 15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (<reference osisRef="Rom.15.23-Rom.15.28">Ro 15:23-28</reference>). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (<reference osisRef="Acts.20.2">Ac 20:2</reference>, <reference osisRef="Acts.20.3">3</reference>; <reference osisRef="Acts.24.17">24:17</reference>). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (<reference osisRef="Acts.20.4">Ac 20:4</reference>), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--</hi>Timotheus, Sosipater, Gaius, and Erastus (<reference osisRef="Rom.16.21">Ro 16:21</reference>, <reference osisRef="Rom.16.23">23</reference>). Of these four, the third, Gaius, was an inhabitant of Corinth (<reference osisRef="1Cor.1.14">1Co 1:14</reference>), and the fourth, Erastus, was "chamberlain of the city" (<reference osisRef="Rom.16.23">Ro 16:23</reference>), which can hardly be supposed to be other than Corinth. Finally, Phoebebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (<reference osisRef="Rom.16.1">Ro 16:1</reference>). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.

<hi type="bold">The Founder of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (<reference osisRef="Acts.28.15">Ac 28:15</reference>, <reference osisRef="Acts.28.30">30</reference>)? And how, consistently with his declared principle--</hi>not to build on another man's foundation (<reference osisRef="Rom.15.20">Ro 15:20</reference>)--could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (<reference osisRef="Rom.1.13">Ro 1:13</reference>), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.

<hi type="bold">For What Class of Christians was this Epistle principally designed--</hi>Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (<reference osisRef="Acts.2.10">Ac 2:10</reference>), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (<reference osisRef="Rom.1.13">Ro 1:13</reference>, <reference osisRef="1Cor.1.15">15</reference>; <reference osisRef="1Cor.15.15">15:15</reference>, <reference osisRef="1Cor.15.16">16</reference>); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.

 It remains only to speak briefly of the Plan and Character Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Rom.1.1-Rom.1.17">Ro 1:1-17</reference>. Introduction.</title>

<hi type="bold">1. Paul--</hi>(See on <reference osisRef="Acts.13.9">Ac 13:9</reference>).

<hi type="bold">a servant of Jesus Christ--</hi>The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (<reference osisRef="1Cor.7.21-1Cor.7.23">1Co 7:21-23</reference>), as in the Old Testament to all the people of God (<reference osisRef="Isa.66.14">Is 66:14</reference>). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (<reference osisRef="Josh.1.1">Jos 1:1</reference>; <reference osisRef="Ps.18.1">Psa 18:1</reference>, title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and <reference osisRef="Phil.1.1">Php 1:1</reference>; <reference osisRef="Jas.1.1">Jas 1:1</reference>; <reference osisRef="2Pet.1.1">2Pe 1:1</reference>; Jude 1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on <reference osisRef="Rom.1.7">Ro 1:7</reference>; <reference osisRef="John.5.22">Joh 5:22</reference>, <reference osisRef="John.5.23">23</reference>).

<hi type="bold">called to be an apostle--</hi>when first he "saw the Lord"; the indispensable qualification for apostleship. (See on <reference osisRef="Acts.9.5">Ac 9:5</reference>; <reference osisRef="Acts.22.14">Ac 22:14</reference>; <reference osisRef="1Cor.9.1">1Co 9:1</reference>).

<hi type="bold">separated unto the--</hi>preaching of the

<hi type="bold">gospel--</hi>neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" (<reference osisRef="Acts.13.2">Ac 13:2</reference>), nor so early as when "separated from his mother's womb" (see on <reference osisRef="Gal.1.15">Ga 1:15</reference>). He was called at one and the same time to the faith and the apostleship of Christ (<reference osisRef="Acts.26.16-Acts.26.18">Ac 26:16-18</reference>).

<hi type="bold">of God--</hi>that is, the Gospel of which God is the glorious Author. (So <reference osisRef="Rom.15.16">Ro 15:16</reference>; <reference osisRef="1Thess.2.2">1Th 2:2</reference>, <reference osisRef="2Cor.8.9">8, 9</reference>; <reference osisRef="1Pet.4.17">1Pe 4:17</reference>).

INTRODUCTION The Genuineness of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to Clement of Rome, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Php 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched. When and Where this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Ro 1:11, 13, 15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Ro 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Ac 20:2, 3; 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Ac 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it-- Timotheus, Sosipater, Gaius, and Erastus (Ro 16:21, 23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Ro 16:23), which can hardly be supposed to be other than Corinth. Finally, Phoebebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Ro 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58. The Founder of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Ac 28:15, 30)? And how, consistently with his declared principle-- not to build on another man's foundation (Ro 15:20)--could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Ro 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question. For What Class of Christians was this Epistle principally designed-- Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Ac 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Ro 1:13, 15; 15:15, 16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy. It remains only to speak briefly of the Plan and Character Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive. CHAPTER 1 Ro 1:1-17. Introduction. 1. Paul-- (See on Ac 13:9). a servant of Jesus Christ-- The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (1Co 7:21-23), as in the Old Testament to all the people of God (Is 66:14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (Jos 1:1; Psa 18:1, title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and Php 1:1; Jas 1:1; 2Pe 1:1; Jude 1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on Ro 1:7; Joh 5:22, 23). called to be an apostle-- when first he "saw the Lord"; the indispensable qualification for apostleship. (See on Ac 9:5; Ac 22:14; 1Co 9:1). separated unto the-- preaching of the gospel-- neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" (Ac 13:2), nor so early as when "separated from his mother's womb" (see on Ga 1:15). He was called at one and the same time to the faith and the apostleship of Christ (Ac 26:16-18). of God-- that is, the Gospel of which God is the glorious Author. (So Ro 15:16; 1Th 2:2, 8, 9; 1Pe 4:17).


<hi type="bold">2. Which he had promised afore ... in the holy scriptures--</hi>Though the Roman Church was Gentile by nation (see on <reference osisRef="Rom.1.13">Ro 1:13</reference>), yet as it consisted mostly of proselytes to the Jewish faith (see on Introduction to this Epistle), they are here reminded that in embracing Christ they had not cast off, but only the more profoundly yielded themselves to, Moses and the prophets (<reference osisRef="Acts.13.32">Ac 13:32</reference>, <reference osisRef="Acts.13.33">33</reference>).

2. Which he had promised afore... in the holy scriptures-- Though the Roman Church was Gentile by nation (see on Ro 1:13), yet as it consisted mostly of proselytes to the Jewish faith (see on Introduction to this Epistle), they are here reminded that in embracing Christ they had not cast off, but only the more profoundly yielded themselves to, Moses and the prophets (Ac 13:32, 33).


<hi type="bold">3-4. Concerning his Son Jesus Christ our Lord--</hi>the grand burden of this "Gospel of God."

<hi type="bold">made of the seed of David--</hi>as, according to "the holy scriptures," He behooved to be. (See on <reference osisRef="Matt.1.1">Mt 1:1</reference>).

<hi type="bold">according to the flesh--</hi>that is, in His human nature (compare <reference osisRef="Rom.9.5">Ro 9:5</reference>; <reference osisRef="John.1.14">Joh 1:14</reference>); implying, of course, that He had another nature, of which the apostle immediately proceeds to speak.

3-4. Concerning his Son Jesus Christ our Lord-- the grand burden of this "Gospel of God." made of the seed of David-- as, according to "the holy scriptures," He behooved to be. (See on Mt 1:1). according to the flesh-- that is, in His human nature (compare Ro 9:5; Joh 1:14); implying, of course, that He had another nature, of which the apostle immediately proceeds to speak.


<hi type="bold">5. By whom--</hi>as the ordained channel.

<hi type="bold">we have received grace--</hi>the whole "grace that bringeth salvation" (<reference osisRef="Titus.2.11">Tit 2:11</reference>).

<hi type="bold">and apostleship--</hi>for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one--"the grace of apostleship").

<hi type="bold">for obedience to the faith--</hi>rather, "for the obedience of faith"--that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience.

<hi type="bold">for his name--</hi>that He might be glorified.

5. By whom-- as the ordained channel. we have received grace-- the whole "grace that bringeth salvation" (Tit 2:11). and apostleship-- for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one--"the grace of apostleship"). for obedience to the faith-- rather, "for the obedience of faith"--that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience. for his name-- that He might be glorified.


<hi type="bold">6. Among whom are ye also--</hi>that is, along with others; for the apostle ascribes nothing special to the Church of Rome (compare <reference osisRef="1Cor.14.36">1Co 14:36</reference>) [Bengel].

<hi type="bold">the called--</hi>(See on <reference osisRef="Rom.8.30">Ro 8:30</reference>).

<hi type="bold">of Christ Jesus--</hi>that is, either called "by Him" (<reference osisRef="John.5.25">Joh 5:25</reference>), or the called "belonging to Him"; "Christ's called ones." Perhaps this latter sense is best supported, but one hardly knows which to prefer.

6. Among whom are ye also-- that is, along with others; for the apostle ascribes nothing special to the Church of Rome (compare 1Co 14:36) [Bengel]. the called-- (See on Ro 8:30). of Christ Jesus-- that is, either called "by Him" (Joh 5:25), or the called "belonging to Him"; "Christ's called ones." Perhaps this latter sense is best supported, but one hardly knows which to prefer.


<hi type="bold">7. beloved of God--</hi>(Compare <reference osisRef="Deut.33.12">De 33:12</reference>; <reference osisRef="Col.3.12">Col 3:12</reference>).

<hi type="bold">Grace, &c.--</hi>(See on <reference osisRef="John.1.14">Joh 1:14</reference>).

<hi type="bold">and peace--</hi>the peace which Christ made through the blood of His cross (<reference osisRef="Col.1.20">Col 1:20</reference>), and which reflects into the believing bosom "the peace of God which passeth all understanding" (<reference osisRef="Phil.4.7">Php 4:7</reference>).

<hi type="bold">from God our Father, and the Lord Jesus Christ--</hi>"Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ with the eternal God, which run through the whole language of Scripture, and the derivation of purely divine influences from Him also. The name of no man can be placed by the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him; for men are commanded to honor Him even as they honor the Father (<reference osisRef="John.5.23">Joh 5:23</reference>)" [Olshausen].

7. beloved of God-- (Compare De 33:12; Col 3:12). Grace, &c.-- (See on Joh 1:14). and peace-- the peace which Christ made through the blood of His cross (Col 1:20), and which reflects into the believing bosom "the peace of God which passeth all understanding" (Php 4:7). from God our Father, and the Lord Jesus Christ-- "Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ with the eternal God, which run through the whole language of Scripture, and the derivation of purely divine influences from Him also. The name of no man can be placed by the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him; for men are commanded to honor Him even as they honor the Father (Joh 5:23)" [Olshausen].


<hi type="bold">8. your faith is spoken of throughout the whole world--</hi>This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men.

8. your faith is spoken of throughout the whole world-- This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men.


<hi type="bold">9. For God ... whom I serve--</hi>the word denotes religious service.

<hi type="bold">with my spirit--</hi>from my inmost soul.

<hi type="bold">in the gospel of his Son--</hi>to which Paul's whole religious life and official activity were consecrated.

<hi type="bold">is my witness, that without ceasing I make mention of you always in my prayers--</hi>so for the Ephesians (<reference osisRef="Eph.1.15">Ep 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>); so for the Philippians (<reference osisRef="Phil.1.3">Php 1:3</reference>, <reference osisRef="1Cor.1.4">4</reference>); so for the Colossians (<reference osisRef="Col.1.3">Col 1:3</reference>, <reference osisRef="1Cor.1.4">4</reference>); so for the Thessalonians (<reference osisRef="1Thess.1.2">1Th 1:2</reference>, <reference osisRef="1Cor.1.3">3</reference>). What catholic love, what all-absorbing spirituality, what impassioned devotion to the glory of Christ among men!

9. For God... whom I serve-- the word denotes religious service. with my spirit-- from my inmost soul. in the gospel of his Son-- to which Paul's whole religious life and official activity were consecrated. is my witness, that without ceasing I make mention of you always in my prayers-- so for the Ephesians (Ep 1:15, 16); so for the Philippians (Php 1:3, 4); so for the Colossians (Col 1:3, 4); so for the Thessalonians (1Th 1:2, 3). What catholic love, what all-absorbing spirituality, what impassioned devotion to the glory of Christ among men!


<hi type="bold">10. Making request, if by any means now at length I may have a prosperous journey by the will of God, to come to you--</hi>Though long anxious to visit the capital, he met with a number of providential hindrances (<reference osisRef="Rom.1.13">Ro 1:13</reference>; <reference osisRef="Rom.15.22">Ro 15:22</reference>; and see on <reference osisRef="Acts.19.21">Ac 19:21</reference>; <reference osisRef="Acts.23.11">Ac 23:11</reference>; <reference osisRef="Acts.28.15">Ac 28:15</reference>); insomuch that nearly a quarter of a century elapsed, after his conversion, ere his desire was accomplished, and that only as "a prisoner of Jesus Christ." Thus taught that his whole future was in the hands of God, he makes it his continual prayer that at length the obstacles to a happy and prosperous meeting might be removed.

10. Making request, if by any means now at length I may have a prosperous journey by the will of God, to come to you-- Though long anxious to visit the capital, he met with a number of providential hindrances (Ro 1:13; Ro 15:22; and see on Ac 19:21; Ac 23:11; Ac 28:15); insomuch that nearly a quarter of a century elapsed, after his conversion, ere his desire was accomplished, and that only as "a prisoner of Jesus Christ." Thus taught that his whole future was in the hands of God, he makes it his continual prayer that at length the obstacles to a happy and prosperous meeting might be removed.


<hi type="bold">11-12. For I long to see you, that I may impart to you some spiritual gift--</hi>not any supernatural gift, as the next clause shows, and compare <reference osisRef="1Cor.1.7">1Co 1:7</reference>.

 to the end that ye may be established.

11-12. For I long to see you, that I may impart to you some spiritual gift-- not any supernatural gift, as the next clause shows, and compare 1Co 1:7. to the end that ye may be established.


<hi type="bold">13. oftentimes I purposed to come unto you, but was let--</hi>hindered.

<hi type="bold">hitherto--</hi>chiefly by his desire to go first to places where Christ was not known (<reference osisRef="Rom.15.20-Rom.15.24">Ro 15:20-24</reference>).

<hi type="bold">that I might have some fruit--</hi>of my ministry

<hi type="bold">among you also, even as among other Gentiles--</hi>The Gentile origin of the Church at Rome is here so explicitly stated, that those who conclude, merely from the Jewish strain of the argument, that they must have been mostly Israelites, decide in opposition to the apostle himself. (But see on Introduction to this Epistle.)

13. oftentimes I purposed to come unto you, but was let-- hindered. hitherto-- chiefly by his desire to go first to places where Christ was not known (Ro 15:20-24). that I might have some fruit-- of my ministry among you also, even as among other Gentiles-- The Gentile origin of the Church at Rome is here so explicitly stated, that those who conclude, merely from the Jewish strain of the argument, that they must have been mostly Israelites, decide in opposition to the apostle himself. (But see on Introduction to this Epistle.)


<hi type="bold">14-15. I am debtor both to the Greeks--</hi>cultivated

<hi type="bold">and to the Barbarians--</hi>rude.

14-15. I am debtor both to the Greeks-- cultivated and to the Barbarians-- rude.


<hi type="bold">16. For I am not ashamed of the gospel--</hi>(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (<reference osisRef="1Cor.1.23">1Co 1:23</reference>). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame."

<hi type="bold">for it is the power of God unto salvation to every one that believeth--</hi>Here and in <reference osisRef="Rom.1.17">Ro 1:17</reference> the apostle announces the great theme of his ensuing argument; Salvation, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, God's own power to save every soul that embraces it, Greek and Barbarian, wise and unwise alike.

16. For I am not ashamed of the gospel-- (The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (1Co 1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame." for it is the power of God unto salvation to every one that believeth-- Here and in Ro 1:17 the apostle announces the great theme of his ensuing argument; Salvation, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, God's own power to save every soul that embraces it, Greek and Barbarian, wise and unwise alike.


<hi type="bold">17. For therein is the righteousness of God revealed--</hi>that is (as the whole argument of the Epistle shows), God's justifying righteousness.

<hi type="bold">from faith to faith--</hi>a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, Melville, Meyer, Stuart, Bloomfield, &c.).

<hi type="bold">as it is written--</hi>(<reference osisRef="Hab.2.4">Ha 2:4</reference>).

<hi type="bold">The just shall live by faith--</hi>This golden maxim of the Old Testament is thrice quoted in the New Testament--here; <reference osisRef="Gal.3.11">Ga 3:11</reference>; <reference osisRef="Heb.10.38">He 10:38</reference>--showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method.

 On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! <hi type="bold">(2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh--</hi>the Son of God now in resurrection--power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men (<reference osisRef="Rom.1.8">Ro 1:8</reference>), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (<reference osisRef="Rom.1.7">Ro 1:7</reference>). (<reference osisRef="1Cor.1.4">4</reference>) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift--for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (<reference osisRef="Rom.1.8">Ro 1:8</reference>). (<reference osisRef="1Cor.1.5">5</reference>) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.

17. For therein is the righteousness of God revealed-- that is (as the whole argument of the Epistle shows), God's justifying righteousness. from faith to faith-- a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, Melville, Meyer, Stuart, Bloomfield, &c.). as it is written-- (Ha 2:4). The just shall live by faith-- This golden maxim of the Old Testament is thrice quoted in the New Testament--here; Ga 3:11; He 10:38--showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method. On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! (2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh-- the Son of God now in resurrection--power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men (Ro 1:8), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (Ro 1:7). (4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift--for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (Ro 1:8). (5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.


<title type="x-s3"><reference osisRef="Rom.1.18">Ro 1:18</reference>. Why This Divinely Provided Righteousness Is Needed by All Men.</title>

<hi type="bold">18. For the wrath of God--</hi>His holy displeasure and righteous vengeance against sin.

<hi type="bold">is revealed from heaven--</hi>in the consciences of men, and attested by innumerable outward evidences of a moral government.

<hi type="bold">against all ungodliness--</hi>that is, their whole irreligiousness, or their living without any conscious reference to God, and proper feelings towards Him.

<hi type="bold">and unrighteousness of men--</hi>that is, all their deviations from moral rectitude in heart, speech, and behavior. (So these terms must be distinguished when used together, though, when standing alone, either of them includes the other).

<title type="x-s3"><reference osisRef="Rom.1.18-Rom.1.32">Ro 1:18-32</reference>. This Wrath of God, Revealed against All Iniquity, Overhangs the Whole Heathen World.</title>

<hi type="bold">18. who hold--</hi>rather, "hold down," "hinder," or "keep back."

<hi type="bold">the truth in unrighteousness--</hi>The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; thus gently sliding into his argument. But before enumerating their actual iniquities, he goes back to the origin of them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of conscience is first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare <reference osisRef="Matt.6.22">Mt 6:22</reference>, <reference osisRef="Matt.6.23">23</reference>; <reference osisRef="Eph.4.17">Ep 4:17</reference>, <reference osisRef="Eph.4.18">18</reference>).

Ro 1:18. Why This Divinely Provided Righteousness Is Needed by All Men. 18. For the wrath of God-- His holy displeasure and righteous vengeance against sin. is revealed from heaven-- in the consciences of men, and attested by innumerable outward evidences of a moral government. against all ungodliness-- that is, their whole irreligiousness, or their living without any conscious reference to God, and proper feelings towards Him. and unrighteousness of men-- that is, all their deviations from moral rectitude in heart, speech, and behavior. (So these terms must be distinguished when used together, though, when standing alone, either of them includes the other). Ro 1:18-32. This Wrath of God, Revealed against All Iniquity, Overhangs the Whole Heathen World. 18. who hold-- rather, "hold down," "hinder," or "keep back." the truth in unrighteousness-- The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; thus gently sliding into his argument. But before enumerating their actual iniquities, he goes back to the origin of them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of conscience is first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare Mt 6:22, 23; Ep 4:17, 18).


<hi type="bold">19. Because that which may be--</hi>rather, "which is."

<hi type="bold">known of God is manifest in them; for God hath showed it unto them--</hi>The sense of this pregnant statement the apostle proceeds to unfold in <reference osisRef="Rom.1.20">Ro 1:20</reference>.

19. Because that which may be-- rather, "which is." known of God is manifest in them; for God hath showed it unto them-- The sense of this pregnant statement the apostle proceeds to unfold in Ro 1:20.


<hi type="bold">20. For the invisible things of him from--</hi>or "since"

<hi type="bold">the creation of the world are clearly seen--</hi>the mind brightly beholding what the eye cannot discern.

<hi type="bold">being understood by the things that are made--</hi>Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (<reference osisRef="Rom.1.19">Ro 1:19</reference>); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," <reference osisRef="Rom.1.20">Ro 1:20</reference>). And thus are the inner and the outer revelation of God the complement of each other, making up between them one universal and immovable conviction that God is. (With this striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism).

<hi type="bold">even his eternal power and Godhead--</hi>both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead.

<hi type="bold">so that they are without excuse--</hi>all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit.

20. For the invisible things of him from-- or "since" the creation of the world are clearly seen-- the mind brightly beholding what the eye cannot discern. being understood by the things that are made-- Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (Ro 1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," Ro 1:20). And thus are the inner and the outer revelation of God the complement of each other, making up between them one universal and immovable conviction that God is. (With this striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism). even his eternal power and Godhead-- both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead. so that they are without excuse-- all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit.


<hi type="bold">21. Because that, when they knew God--</hi>that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described.

<hi type="bold">they glorified him not as God, neither were thankful--</hi>neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded.

<hi type="bold">but became vain--</hi>(compare <reference osisRef="Jer.2.5">Jr 2:5</reference>).

<hi type="bold">in their imaginations--</hi>thoughts, notions, speculations, regarding God; compare <reference osisRef="Matt.15.19">Mt 15:19</reference>; <reference osisRef="Luke.2.35">Lu 2:35</reference>; <reference osisRef="1Cor.3.20">1Co 3:20</reference>, Greek.

<hi type="bold">and their foolish--</hi>"senseless," "stupid."

<hi type="bold">heart--</hi>that is, their whole inner man.

<hi type="bold">was darkened--</hi>How instructively is the downward progress of the human soul here traced!

21. Because that, when they knew God-- that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described. they glorified him not as God, neither were thankful-- neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded. but became vain-- (compare Jr 2:5). in their imaginations-- thoughts, notions, speculations, regarding God; compare Mt 15:19; Lu 2:35; 1Co 3:20, Greek. and their foolish-- "senseless," "stupid." heart-- that is, their whole inner man. was darkened-- How instructively is the downward progress of the human soul here traced!


<hi type="bold">22-23. Professing themselves--</hi>"boasting," or "pretending to be"

<hi type="bold">wise, they became fools--</hi>"It is the invariable property of error in morals and religion, that men take credit to themselves for it and extol it as wisdom. So the heathen" (<reference osisRef="1Cor.1.21">1Co 1:21</reference>) [Tholuck].

22-23. Professing themselves-- "boasting," or "pretending to be" wise, they became fools-- "It is the invariable property of error in morals and religion, that men take credit to themselves for it and extol it as wisdom. So the heathen" (1Co 1:21) [Tholuck].


<hi type="bold">24. Wherefore God also--</hi>in righteous retribution.

<hi type="bold">gave them up--</hi>This divine abandonment of men is here strikingly traced in three successive stages, at each of which the same word is used (<reference osisRef="Rom.1.24">Ro 1:24</reference>, <reference osisRef="1Cor.1.26">26</reference>; and <reference osisRef="Rom.1.28">Ro 1:28</reference>, where the word is rendered "gave over"). "As they deserted God, God in turn deserted them; not giving them divine (that is, supernatural) laws, and suffering them to corrupt those which were human; not sending them prophets, and allowing the philosophers to run into absurdities. He let them do what they pleased, even what was in the last degree vile, that those who had not honored God, might dishonor themselves" [Grotius].

24. Wherefore God also-- in righteous retribution. gave them up-- This divine abandonment of men is here strikingly traced in three successive stages, at each of which the same word is used (Ro 1:24, 26; and Ro 1:28, where the word is rendered "gave over"). "As they deserted God, God in turn deserted them; not giving them divine (that is, supernatural) laws, and suffering them to corrupt those which were human; not sending them prophets, and allowing the philosophers to run into absurdities. He let them do what they pleased, even what was in the last degree vile, that those who had not honored God, might dishonor themselves" [Grotius].


<hi type="bold">25. Who changed the truth of God into a lie--</hi>that is, the truth concerning God into idol falsehood.

<hi type="bold">and worshipped and served the creature more than the Creator--</hi>Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had!

<hi type="bold">who is blessed for ever! Amen--</hi>By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God.

25. Who changed the truth of God into a lie-- that is, the truth concerning God into idol falsehood. and worshipped and served the creature more than the Creator-- Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had! who is blessed for ever! Amen-- By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God.