1:1-7 The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
THE EPISTLE OF PAUL THE APOSTLE TO THE ROMANS Commentary by David Brown
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, Ph�bebe, 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.
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 (Isa 66:14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (Jos 1:1; Ps 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).