Paraphrase.

2. A Gospel proposing nothing either false or novel, but long since promised by God through the oracles of the prophets contained in the inspired Scriptures.

3. This Gospel had reference to the Son of God, endowed with divine and human natures, who, according to his human nature, was born to Him in time of the Virgin Mary, being herself of the seed of David.

4. Who, regarded according to this same human nature, or, as terminating human nature, was predestinated from eternity to become, in time, the Son of God (by being united personally with the Second Person of the Adorable Trinity), and this he was shown to be by the divine power, which he had, of working miracles, by the sending of the Holy Ghost upon the faithful, and particularly, by raising himself from the dead.

Commentary.

the Apostle adds to show that he was not self-sent or self-commissioned, but that his authority was derived from a proper source. "He was called by God as was Aaron." (Hebrews, iv. 4).

"An Apostle." This word, according to strict etymology, means, one sent; but, in Ecclesiastical usage, and as designating the first office in the Church, as described (Ephesians, iv. 11), it means one sent to preach the Gospel, with power to found and establish churches. There were only twelve of this class, with whom were associated Paul and Barnabas.-(See Epistle to Galatians, chap. i. verse 1-Commentary).

"Separated" expresses the singular and exalted choice made of him by the Holy Ghost, when he said, "Separate unto me Paul and Barnabas for the work whereunto I have taken them."-(Acts, xiii. 2).

2. "Which he had promised," &c. This the Apostle adds in order to show the Christians of Rome, both converted Jews and Gentiles, that the Gospel which he preached contained nothing false or novel, nothing opposed to Moses or the prophets (whom he was calumniously charged with undervaluing), since it was no more than a fulfilment of the prophecies of the Old Testament, all of which regarded Christ-the principal subject of the Gospel-as their term. The word "promised," also conveys in limine, that this Gospel, and the justification through Christ, was given freely on the part of God, and independently of the merits of man, whether actual or foreseen. For the meaning of the word "prophet," see 1 Cor. xi. 5. Here it refers to the sacred writers of the Old Testament.

3. The chief subject of this Gospel, as well as of the prophecies which ushered it in, was the Son of God, "who was made," &c., who, even in his human nature, was of kingly descent, being born of the royal house of David. These words refer to the human nature of Christ.

4. The Greek of verses 3 and 4 runs thus:-περὶ τοῦ υἱοῦ αὐτοῦ, τοῦ γενομενου εκ σπέρματος Δαυεὶδ κατα σαρκα· verse 4, τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατα πνεύμα ἁγιοσυνης, εξ αναστάσεως νεκρῶν Ἰησοῦ Χριστοῦ τοῦ κυριοῦ ἡμῶν.

According to the Vulgate rendering of the word ópur bevros, "qui praedestinatus est," "who was predestinated," the words mean, that this seed of David, according to the flesh, i.e., human nature, or, which amounts to the same in sense, that this Divine Person, considered not as terminating the divine nature, but as terminating human nature, was predestinated to become in time the Son of God, by a personal union with the Second Person of the Adorable Trinity. In this interpretation, generally adopted by the Latins, the word "who" refers not directly to the Divine Person of the Son of God, but to his human nature viewed in the abstract, and prescinding from its personal union with the Son of God.-(A'Lapide). The God-man, Christ, had but one Person, the Person of the Eternal Word, and it could

not be well said, that the Person of the Son of God was from eternity predestinated to be the Son of God. It was, then, the human nature of Christ, that was from eternity predestinated to be the Son of God, by its personal union with the Word; for, as man, Christ is the natural Son of God. Most likely, the Vulgate interpreter read, pоopio Evros, but this reading is not found at present in any Greek copy.

The Greek Commentators, taking the word, optoets, in its literal meaning of defined, declared, interpret the words thus:-This Jesus Christ, whom the Apostles proclaim as the Eternal Son of God, was most clearly shown to be such by the miracles performed at the invocation of his name in power," through the operation of the Holy Ghost, "according to the spirit of sanctification," after he had risen from the dead, "by the resurrection from the dead." Ita Theodoret, who admits only one source of argument demonstrative of the eternal Sonship of Christ in the passage. Others, with St. Chrysostom, Theophylact, &c., contend that there are three sources of argument (as in Paraphrase), miracles, "in power;" the gifts of the Holy Ghost plenteously showered down by him on his Apostles and the first believers, "according to the spirit of sanctification;" and the power exerted in his own resurrection, "by the resurrection from the dead." In this latter interpretation, the resurrection of Christ is placed last, although, in point of time, occurring prior to the sending down of the Holy Ghost, because it was the most splendid argument of Christ's Divinity; and, moreover, the word "resurrection" might be regarded as embracing the general resurrection of all men, of which that of Christ was the cause and exemplar. The interpretation of the Greek is preferred by many eminent Commentators, Estius among the rest. It is also embraced by Beelen, who prefers that of Theodoret, who admits only one source of argument. The interpretation, according to the Vulgate, and that according to the literal meaning of the Greek word opio es, are united in the Paraphrase.

"The resurrection of our Lord Jesus Christ from the dead," are interpreted by A'Lapide to mean, by a Hebrew idiom, "by the resurrection, or resuscitation, of himself from the dead." Others include from," who was made unto him," (verse 3), to "by the resurrection from the dead," inclusively, within a parenthesis; and they connect the words, "of our Lord Jesus Christ," with the words, "his Son," (verse 3), putting them in apposition, as if the Apostle meant to say, by the Son of God to whom I refer as preached by the Apostles and predestinated from eternity, I mean, "our Lord Jesus Christ." The Greek will clearly admit of this construction, which is regarded by many as the more natural meaning of the passage (vide Beelen in hunc locum). 5. "By whom," both as Son of God and son of David, "we," i.e., I myself and the other Apostles, "have received grace and Apostleship," i.e., the grace of Apostleship "in his name," to be exercised by us as his legates and vicegerents, "for the obedience of faith," &c., so as to bring all nations to embrace the Gospel, to submit their intellects to the obscure truths of faith, which requires the "obedience," the pious motion of the will, aided by grace. "With the heart we believe unto justice."(Rom. x. 10; see also 2 Cor. x. 5).

6. "Among whom," &c. Hence it is that St. Paul, as Apostle of nations, addresses this Epistle to them. Called," KANTOS, is a noun, signifying "by vocation" Christians. This he adds to show them that the grace of Christianity bestowed on them was the result of a purely gratuitous call on the part of God. The passage, from the words, "who was made to him," verse 3, to the end of this verse inclusively, is to be read within a parenthesis.

Text.

7. To all that are at Rome, the beloved of God, called to be saints. Grace to you and peace from God our Father, and from the Lord JESUS CHRIST.

8. First I give thanks to my God through JESUS CHRIST for you all, because your faith is spoken of in the whole world.

9. For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I make a commemoration of you.

10. Always in my prayers, making request, if by any means now at length I may have a prosperous journey by the will of God to come unto you.

11. For I long to see you, that I may impart unto you some spiritual grace, to strengthen you:

Paraphrase.

7. (Salutes) all who are at Rome, the beloved of God called to a state and profession of sanctity. May you enjoy the abundance of all spiritual gifts, and the quiet, undisturbed possession of the same from their efficient cause, God the Father, and their meritorious cause, Jesus Christ, who is, in a special manner, our Lord, in right of Redemption.

8. And indeed, in the first place, I give thanks, on your account, to my God, through Jesus Christ, the source of all spiritual blessings, because your faith is a subject of universal celebrity throughout all parts of the known world.

9. For, I call God to witness, whom I worship and serve with all the ardour and energies of my mind in the cause of the Gospel of his Son, that I make continual commemoration of you (10) in my prayers, always entreating him, that by some means I may possibly obtain the fulfilment of my anxious wishes of paying you a visit, should God will it so.

11. For I eagerly long to visit you, not from worldly or selfish motives, but in order to inipart to you some spiritual gift which will serve to confirm you in the faith you have already received.

Commentary.

7. After the long parenthesis, he now enters on the salutation. The word salutes, writes to, or some such, is understood. To all that are at Rome, the beloved," &c., i.e., to all the Christians of Rome. "Called to be saints." Every Christian is, by his very profession, bound to be a saint. How few are there who correspond with this sublime end of their vocation! "Grace to you and peace," the usual form of Apostolical salutation. "God our Father" may refer to the entire Trinity; it more probably refers to the First Person; "and from the Lord Jesus Christ," we are his purchased slaves; hence, he is our "Lord," in a special manner, by Redemption.

8. In this verse, the Apostle commences the exordium, in which he displays consummate prudence, admirably calculated to gain the good-will of the Romans, in order to render them afterwards docile and attentive to his instructions. I give thanks to my God;" thanksgiving for past favours is a homage due to God for his benefits, and is the most efficacious means of ensuring their continuance; "through Jesus Christ," through him all graces have to come to us, hence, he is the fittest and most acceptable channel to convey thanksgiving for these graces; "because your faith is spoken of," i.e., is celebrated and rendered famous "in the whole world," i.e., throughout the known parts of the entire world, which were then included in the Roman Empire. 9. "For God is my witness." This is a form of oath, which the Apostle finds it necessary to resort to at present, in order to remove any prejudices the Romans might conceive against his addressing them. "Whom I serve," λarpevw, i.e., minister to; "with my spirit," is understood by some to mean spiritually and interiorly, in opposition to the carnal and merely external service of the Jews; "in the gospel of his Son," in preaching the Gospel, and not in teaching the legal ceremonies; that without ceasing I make a commemoration of you," he shows in next verse how this commemoration is made.

10. "Always in my prayers," not that he was continually engaged in prayer, but that as often as he prayed-and that was frequently-he remembered them, and the object of his unceasing prayer was to be permitted to see them. The crowding together of particles, that," "by any means," "at length," shows the ardent desire the Apostle had of seeing them; but this was always in conformity and strict submission to the will of God, "by the will of God."

11. His motive for wishing to see them was not the result of curiosity or avarice, it was solely for the purpose of imparting to them, by his ministry, some spiritual gift, in

Text.

12. That is to say, that I may be comforted together in you, by that which is common to us both, your faith and mine.

13. And I would not have you ignorant, brethren, that I have of ten purposed to come unto you (and have been hindered hitherto), that I might have some fruit among you also, even as among other Gentiles.

14. To the Greeks and to the Barbarians, to the wise and to the unwise, I am a debtor.

15. So (as much as is in me) I am ready to preach the gospel to you also that are at Rome.

16. For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth, to the Jew first and to the Greek.

Paraphrase.

12. Or, to speak more correctly, in order to derive together with you, consolation from the mutual communication of our common faith.

13. For, I would not have you ignorant, brethren, that I have often purposed visiting you (but certain obstacles intervened up to the present moment), in order to reap some fruit among you also, as I have done among other nations.

14. To the civilized and uncivilized nations, to the learned and unlearned, I am, in virtue of my office as Apostle, bound to preach the Gospel.

15. And hence (as far as in me lies, and in the absence of contrary obstacles), I am willing and ready to discharge this debt towards you at Rome, by announcing to you also the glad tidings of Redemption.

16. For (although the preaching of the Gospel of a crucified God be to the Jew a scandal, and to the Gentile folly), still, I am not ashamed to announce it even in the mighty city of Rome, for, it is the powerful instrument whereby is conferred salvation on every one who embraces it, by believing its doctrine, on the Jew first and on the Gentile.

Commentary.

addition to those they had already received, and thus to confirm their faith which had been imparted to them by St. Peter. By spiritual gift is more probably understood some external grace, such as tongues, prophecies, &c., given for the benefit of others, to which he refers, 1 Cor. xiv., and chap. xii. of this Epistle. The Greek for "gift," Xapioμa, admits of this interpretation.

12. Lest the preceding words might savour of arrogance, and might convey a depreciation of their faith and of the gifts already received, the Apostle now, in the depth of his humility, and to render them well affected towards him, says, that the advantages of his visit would be as much his own as theirs in the consolation he would receive as well as they, from the mutual communication of their common faith; mutual edification and consolation would be the result.

13. St. Paul now vindicates his right as Apostle of nations. He desired to visit them in order to reap some fruit of faith and edification among them, as he had already among the other nations--(" and I have been hindered hitherto.") What this impediment was is mentioned (chap. xv.), viz., his being occupied too much elsewhere. 14. "Barbarians." The Greeks counted all nations not using the Greek language, barbarians. Even the Romans were not exempted from this class until they became masters of Greece. Hence, the words "Greeks" and "Barbarians," here designate civilized and uncivilized nations; "the wise" refer to the philosophers reputed wise and learned, and "unwise," to the ignorant and untutored; "a debtor," i.e., in virtue of his office, as Apostle of nations, bound to preach the Gospel.

15. "So," i.e., therefore, because bound to preach to all without distinction, he is ready to preach the Gospel at Rome also, in the absence of contrary obstacles.

16. In some Greek copies, the words "of Christ" are added to the word "gospel," but it is omitted in the chief MSS. and versions generally. He is ready and not ashamed to preach the scandal and folly of the cross even at Rome, where learning and science were united with the greatest dissoluteness of morals; where honours and riches alone were held in estimation; and where, consequently, the mysterious and humbling truths of the Gospel, as well as its precepts of self-denial, must prove particularly foolish and distasteful. For it is the power of God," &c., it is the powerful instrument by which God confers salvation, of justice here, and glory hereafter, on all who believe it (for, to those who reject it, it becomes the source of greater damnation), and observe the precepts which faith points out. The preach

Text.

17. For the justice of God is revealed therein from faith unto faith: as it is written: The just man liveth by faith.

18. For the wrath of God is revealed from heaven, against all ungodliness and injustice of those men that detain the truth of God in injustice:

Paraphrase.

17. For it stimulates men to seek true justice by revealing to us the source from which real justification is derived, and that source is, neither the law of Moses nor the law of Nature, but faith as the root, faith as the persevering, conservative principle of this justice. And this is no new doctrine, but a doctrine revealed to us of old by the prophet Habacuc (chap. ii.) who tells us, the just man liveth by faith.

18. The Gospel of God is the powerful instrument of salvation on another ground; for, it serves to deter us from the commission of sin by clearly revealing the heavy anger of God, which will one day (on the day of judgment) be visited on those men from heaven, who by impiety have sinned against religion, and by injustice have injured their neighbour, unjustly concealing the truth of God, and not showing it forth in their conduct.

Commentary.

ing of the Gospel, through the hearing of which alone faith comes, contains under it, the grace of the Holy Ghost, so necessary for faith. "To the Jew first," the Jews were the first in the order of time to whom Christ directed the Gospel to be preached, "and to the Greek," i.e., the Gentile; the Greek language was the most extensively used among the Gentiles, hence the Apostle calls the Gentiles, "Greeks." Moreover, the Hebrews divided the world into Jews and Gentiles.

17. He proves that the preaching of the Gospel is the powerful instrument, &c., "for the justice of God," i.e., the justice by which we are rendered truly just before him, and which is called "the justice of God," because it comes from Him alone. This justice is revealed in the Gospel to come "from faith," (and not from the law of Moses, as the Jews supposed, nor from the strength of nature, as the Gentiles vainly imagined)." From faith to faith," means, that faith is the beginning, the root, by which justice is acquired; faith increasing and supported by good works is the principle by which justice once obtained, is upheld and preserved. "As it is written;" this doctrine of justification by faith, is no new doctrine; the prophet Habacuc (chap. ii.) says, "the just man liveth," &c. For "liveth," the Greek is, (noerat, shall live. The spiritual life of the just man consists in faith. Of course, he includes good works for, the words of the prophet, "the just man shall live by faith," (chap. ii.) literally refer to the just Jew under the Babylonish captivity expecting the deliverer Cyrus, promised him by God, and in this faith and consequent expectation, patiently enduring the evils of his state and performing the works of justice. They are quoted by the Apostle in their mystical sense (the sense principally intended by the Holy Ghost), and refer to the persevering faith of the Christian, which, like that of the faithful Jew, must be supported in its progress by good works and patience, and in that sense, will constitute his spiritual life, will serve to obtain first, and uphold second justification. In this verse, the Apostle lays down the great proposition of the Epistle, viz., that justice comes from a source quite different from that which the Jews and Gentiles imagined, that is, from faith.

18. The connexion of this verse with verse 16, as given in the Paraphrase, appears the most probable. The Gospel is also a most powerful means of salvation, by deterring men from the commission of sin--such as the Gentiles had committed against the natural law-which carried no strength for self-observance; and the Jews against the Law of Moses, which also contributed no help for self-observance either; and the remainder of this chapter is devoted by the Apostle to point out how far their multiplied crimes rendered the Gentiles deserving objects of the heavy threats held out in the Gospel against sinners. In the next chapter the same is shown in reference to the Jews, so that after having shown (chap. iii.) that all, both Jews and Gentiles, were under sin, he shows the only means of rescuing them from this state, and rendering them just, to be faith. "That detain the truth of God in injustice."