---
title: "Clarke"
description: "DIFFERENT interpreters have divided this epistle into certain parts or divisions, by which they suppose its subject and matter may be the better understoo"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/romans/1"
---

DIFFERENT interpreters have divided this epistle into certain parts or divisions, by which they suppose its subject and matter may be the better understood. Some of these divisions have been mentioned in the preceding *preface*.
The epistle contains *three* grand divisions.
I. The PREFACE, [Romans 1:1-17](../../../kjv/romans/1/1-17).
II. The TRACTATION, or setting forth of the main subject, including two sections:
1. *Dogmatic*, or what relates to doctrine.
2. *Paraenetic*, or what relates to the necessity and importance of the *virtues* and *duties* of the Christian life.
The *dogmatic* part is included in the first *eleven chapters*, the grand object of which is to show that eternal salvation cannot be procured by any *observance* of the Jewish law, and can be hoped for *only* on the *Christian scheme*; for *by the works of the law no man can be* *justified*; but *what the law could not do, in that it was weak* *through the flesh*, God has accomplished by *sending his Son* into the world, who, becoming an *offering for sin, condemned sin in the* *flesh*. The *paraenetic* part commences with [Romans 12:1](../../../kjv/romans/12/1): *I beseech you, therefore, brethren, by the mercies of God, that ye* *present your bodies a living sacrifice, holy, acceptable unto God,* *which is your reasonable service*, c. and extends to [Romans 15:14](../../../kjv/romans/15/14).
III. The *peroration* or *epilogue*, which contains the author's apology for writing; his commendation of his apostolical office; his promise to visit them; his request of an interest in their prayers; his commendations of certain persons, and his salutations to others. These points are contained in the succeeding parts of the epistle, from [Romans 15:14](../../../kjv/romans/15/14) to [Romans 16:24](../../../kjv/romans/16/24). The 25th, 26th, and 27th verses [Romans 16:25-27](../../../kjv/romans/16/25-27) of this chapter evidently belong to another part of the epistle, and should come in, as they do in a vast majority of the best MSS., after [Romans 14:23](../../../kjv/romans/14/23).
For every thing necessary to a *general knowledge* of the epistle itself, see the preceding *preface*.
The inscriptions to this epistle are various in the different MSS. and versions. The following are the principal: - *To the* *Romans - The Epistle of Paul to the Romans - The Epistle of Paul the* *Apostle to the Romans - The Epistle of the Holy Apostle Paul to the* *Romans*. The word αγιος, *holy*, we have translated *saint*; and thus, instead of saying the *holy Paul*, c., we say *Saint Paul*, c. and this is now brought into general use. The older the MSS. are, the more simple the appellatives given to *apostles* and *apostolic men*.
NOTES ON CHAP. I.
Verse [Romans 1:1](../../../kjv/romans/1/1). ***Paul, a servant of Jesus Christ*** — The word δουλος, which we translate *servant*, properly means a *slave*, one who is the *entire property* of his master and is used here by the apostle with great propriety. He felt he was not *his own*, and that his *life* and *powers belonged* to his heavenly *owner*, and that he had no right to dispose of or employ them but in the strictest subserviency to the will of his Lord. In this sense, and in this spirit, he is the *willing slave* of Jesus Christ; and this is, perhaps, the highest character which any soul of man can attain on this side eternity. "I am wholly the Lord's; and wholly devoted in the spirit of sacrificial obedience, to the constant, complete, and energetic performance of the Divine will." A *friend* of God is high; a *son* of God is higher; but the *servant*, or, in the above sense, the *slave* of God, is higher than all; - in a word, he is a person who feels he has no property in himself, and that God is all and in all.
***Called to be an apostle*** — The word αποστολος, *apostle*, from αποστελλειν, *to send*, signifies simply a *messenger* or *envoy*; one sent on a confidential errand: but here it means an *extraordinary messenger*; one sent by God himself to deliver the most important message on behalf of his Maker; - in a word, one sent by the *Divine authority* to preach the Gospel to the nations. The word κλητος, *called*, signifies here the same as *constituted*, and should be joined with αποστολος, as it is in the Greek, and translated thus: *Paul, a servant of Jesus Christ, constituted an* *apostle*, c. This sense the word *called* has in many places of the sacred writings e. g. *Behold what manner of love the Father hath* *bestowed on us, that we should be called*, κληθωμεν, CONSTITUTED, or *made the sons of God*. As it is likely that no apostle had been employed in founding the Church of Rome, and there was need of much *authority* to settle the matters that were there in dispute, it was necessary he should show them that he derived his authority from *God*, and was immediately delegated by him to *preach* and *write* as he was now doing.
***Separated unto the Gospel*** — Set apart and appointed to this work, and to this only; as the Israelites were *separate* from all the people of the earth, to be the servants of God: see [Leviticus 20:26](../../../kjv/leviticus/20/26). St. Paul may here refer to his former state as a *Pharisee*, which literally signifies a *separatist*, or one *separated. Before* he was separated unto the service of his own *sect; now* he is separated unto the Gospel of God. On the word GOSPEL, and its meaning, see the preface to the notes on St. Matthew; and for the meaning of the word *Pharisee*, see the same Gospel, [Matthew 3:7](../../../kjv/matthew/3/7).

Verse [Romans 1:2](../../../kjv/romans/1/2). ***Which he had promised afore*** — Both in the *law* and in the *prophets* God showed his purpose to introduce into the world a more *perfect* and *glorious* state of things; which state was to take place by and under the influence of the Messiah, who should bring life and immortality to light by his Gospel.

Verse [Romans 1:3](../../../kjv/romans/1/3). ***Concerning his Son*** — That is, the Gospel relates every thing concerning the *conception, birth, preaching, miracles,* *passion, death, resurrection*, and *ascension* of Jesus Christ, who was of the *seed-royal*, being, as far as his *humanity* was considered, the *son of David*, and then the only *rightful heir* to the Israelitish throne.

Verse [Romans 1:4](../../../kjv/romans/1/4). ***And declared to be the Son of God*** — [Acts 13:33](../../../kjv/acts/13/33), where this subject is considered at large. The word ορισθεντος, which we render *declared*, comes from οριζω, to *bound, define, determine*, or *limit*, and hence our word *horizon*, the *line* that *determines* the farthest visible part of the earth, in reference to the heavens. In this place the word signifies such a *manifest* and *complete exhibition* of the subject as to render it *indubitable*. The resurrection of Christ from the dead was such a *manifest proof* of our Lord's innocence, the truth of his doctrine, and the fulfilment of all that the prophets had spoken, as to leave no doubt on any considerate and candid mind.
***With power*** — ενδυναμει, With a *miraculous* display of Divine energy; for, how could his body be raised again, but by the miraculous energy of God? Some apply the word here to the *proof* of Christ's *sonship*; as if it were said that he was most manifestly declared to be the Son of God, with such powerful evidence and argument as to render the truth irresistible.
***According to the spirit of holiness*** — There are many differences of sentiment relative to the meaning of this phrase in this place; some supposing that the spirit of holiness implies the *Divine* *nature* of Jesus Christ; others, his *immaculate sanctity*, c. To me it seems that the apostle simply means that the person called Jesus, lately crucified at Jerusalem, and in whose name salvation was preached to the world, was the *Son of God*, the very Messiah promised before in the holy Scriptures and that he was this Messiah was amply demonstrated.
1st, By his resurrection from the dead, the irrefragable proof of his purity, innocence, and the Divine approbation; for, had he been a *malefactor*, as the Jews pretended, the miraculous power of God would not have been exerted in raising his body from the dead.
2d, He vas proved to be the Son of God, the promised Messiah, by the Holy Spirit, (called here the *spirit of holiness*,) which he sent down upon his apostles, and not on them only, but on all that believed on his name; by whose influence multitudes were convinced of sin, righteousness, and judgment, and multitudes sanctified unto God; and it was by the peculiar unction of this *spirit of holiness*, that the apostles gave witness of the resurrection of the Lord Jesus, [Acts 4:33](../../../kjv/acts/4/33).
Thus, then, Christ was proved to be the *true Messiah*, the *son of* *David according to the flesh*, having the *sole right* to the throne of Israel; and God recognized this character, and this right, by his resurrection from the dead, and sending forth the various gifts and graces of the Spirit of holiness in his name.

Verse [Romans 1:5](../../../kjv/romans/1/5). ***Grace and apostleship*** — The peculiar influence and the essential qualifications which such an *office* requires. Without the GRACE, *favour*, and peculiar help of God, he could not have been an apostle: he had an extraordinary conversion, and an extraordinary call to preach the Gospel. Probably χαριν και αποστολην, *grace and apostleship*, mean the same as χαριν της αποστολης, the *apostolical office*; for so the word χαρις means in [Romans 12:3](../../../kjv/romans/12/3); [Romans 15:15](../../../kjv/romans/15/15); [1 Corinthians 3:10](../../../kjv/1-corinthians/3/10); [Ephesians 3:8](../../../kjv/ephesians/3/8). See the various acceptations of the word *grace*, [Romans 1:7](../../../kjv/romans/1/7).
***For obedience to the faith*** — That by this *office*, which I have received from God, and the *power* by which it is accompanied, I might proclaim the *faith*, the Gospel of Jesus; and show all nations the necessity of believing in it, in order to their salvation. Here is:
1. The Gospel of the Son of God.
2. An apostle divinely commissioned and empowered to preach it.
3. The necessity of faith in the name of Jesus, as the only Saviour of the world.
4. Of obedience, as the necessary consequence of genuine faith. And,
5. This is to be proclaimed among all nations; that all might have the opportunity of believing and being saved.

Verse [Romans 1:6](../../../kjv/romans/1/6). ***Ye are the called*** — Ye Romans are all *invited* to believe in Christ Jesus, for the salvation of your souls; and to you, with the rest, my apostolical mission extends. This appears to be the most obvious sense of the word *called* in this place-to be *called by the Gospel* is to be *invited* to believe in Christ Jesus, and become his disciples. The word sometimes means *constituted*, or *made*, as in [Romans 1:1](../../../kjv/romans/1/1).

Verse [Romans 1:7](../../../kjv/romans/1/7). ***Called to be saints*** — Invited to become holy persons, by believing the Gospel and receiving the gifts of the Holy Ghost. Or, here, the word may have the meaning of *made* or *constituted*, as above; κλητοις αγιοις, *to all that be in Rome*, CONSTITUTED *saints,* for they had already received the Gospel grace, and were formed into a Christian Church.
***Grace to you*** — χαρις υμιν; May you be partakers of the *Divine* *favour*, the *source* whence every blessing is derived.
I think it necessary, once for all, to give the several acceptations of this word grace which occur in the sacred writings.
1. The word χαριν signifies in general *favour* or *benevolence*, but especially that *favour* which is *powerful* and *active*, and loads its objects with *benefits*. [Luke 1:30](../../../kjv/luke/1/30): *Fear not, Mary, thou hast found* FAVOUR, χαριν, *with God*. [Luke 2:40](../../../kjv/luke/2/40): And the child *grew - and the* GRACE *of God*, χαρις θεου, the *favour* *of God was upon him*. [Luke 1:52](../../../kjv/luke/1/52): *And Jesus increased in* FAVOUR, χαριτι GRACE, *with God and man*. [Acts 2:47](../../../kjv/acts/2/47): *Having* FAVOUR, χαριν, GRACE, *with all the people*. [Acts 4:33](../../../kjv/acts/4/33): *And great* GRACE, χαρις, FAVOUR, *was upon them all*. The apostles were at that time in universal *favour* with the multitude. In this sense the word occurs in a great variety of places, both in the Old and New Testaments.
2. Hence it is often used for the *blessing* which it *dispenses*; for, if God be *favourably disposed* towards a person, his *beneficent* acts, in that person's behalf, will be a necessary consequence of such *favour*. [John 1:14](../../../kjv/john/1/14): *Full of* GRACE *and truth*; accomplished in all spiritual blessings. [John 1:16](../../../kjv/john/1/16): *And* GRACE *upon* GRACE: he who is full of the most excellent blessings, confers them *liberally* on all believers. [Acts 11:23](../../../kjv/acts/11/23): *When he had seen the* GRACE *of God*, i.e. had the fullest evidence that they were richly endowed with heavenly gifts. [1 Corinthians 1:4](../../../kjv/1-corinthians/1/4): *For the* GRACE *of God which is given you* - the *Divine blessings* conferred upon you. [2 Corinthians 9:8](../../../kjv/2-corinthians/9/8): *God is able to make all* GRACE *abound toward you*; i.e. to enrich you with every benediction. This is also a very common acceptation of the word; and in this sense the word *grace* or *favour* is now generally understood among religious people. The *grace of God* meaning with them some *Divine* or *spiritual blessing communicated*.
3. It is sometimes taken for the whole of the *Christian* *religion*, as being the grandest possible display of God's *favour* to a lost, ruined world: and in this sense it appears to be used, [John 1:17](../../../kjv/john/1/17): *For the* LAW *was given by Moses; but* GRACE *and truth came by Jesus* *Christ*: where the term GRACE is evidently opposed to LAW; the latter meaning the *Mosaic*, the other the *Christian*, dispensation. [Acts 13:43](../../../kjv/acts/13/43): *Barnabas persuaded them to continue in the* GRACE *of God*; i.e. to hold fast their profession of the religion of Christ. [Romans 6:14](../../../kjv/romans/6/14): *Ye are not under the* LAW, *but under* GRACE - ye are no longer under obligation to fulfil the Mosaic precepts, but are under the *Christian dispensation*. See also [Romans 6:15](../../../kjv/romans/6/15); and see [2 Corinthians 1:12](../../../kjv/2-corinthians/1/12); [2 Corinthians 6:1](../../../kjv/2-corinthians/6/1); [Galatians 1:6](../../../kjv/galatians/1/6); [Colossians 1:6](../../../kjv/colossians/1/6); [Romans 1:2](../../../kjv/romans/1/2); [Romans 2:1](../../../kjv/romans/2/1), [Titus 2:11](../../../kjv/titus/2/11): *The* GRACE *of God, that bringeth salvation unto all men,* *hath appeared*. The Jewish religion was restricted in its *benefits* to a *few*; but the *Christian religion* proposes the salvation of *all* men; and the author of it has become a sacrifice for the sins of the *whole world*. [Hebrews 12:15](../../../kjv/hebrews/12/15): *Looking diligently lest any man fall from the* GRACE *of God* - lest any man apostatize from the Christian religion, and the blessings of pardon and holiness which he has received through it. [1 Peter 5:12](../../../kjv/1-peter/5/12): *This is the true* GRACE *of God wherein ye stand* - the *Christian* *religion* which ye have received is the *genuine* religion of God.
4. It signifies all the *blessings* and *benefits* which Christ has *purchased*, and which he gives to true believers, both in *time* and *eternity*. See [Romans 5:15](../../../kjv/romans/5/15); [Romans 5:17](../../../kjv/romans/5/17), where the *grace* of God is opposed to *death*; i.e. to all the wretchedness and misery brought into the world by Adam's transgression. [1 Corinthians 16:23](../../../kjv/1-corinthians/16/23): *The* GRACE *of the Lord Jesus Christ be with you all* - May every blessing purchased by Christ's passion and death be the portion of you all. [Galatians 5:4](../../../kjv/galatians/5/4): Ye *are fallen from* GRACE - ye have lost the blessings of the Gospel by submitting to circumcision.
5. It signifies the *apostolic* and *ministerial office*, or the authority to propagate the Christian religion, and the unction or influence by which that office is executed; so in the 5th verse of this chapter, [Romans 1:5](../../../kjv/romans/1/5) as has been already noted: *By whom we have received* GRACE and *apostleship*, or, *the apostolic* *office*. [Romans 13:3](../../../kjv/romans/13/3): *I say, through the* GRACE *given unto me*; i.e. I command you, by the *authority* of my *apostolic office*, c. See also [Romans 13:6](../../../kjv/romans/13/6).
6. It signifies a *gift*, salary, or money collected for the use of the poor. [1 Corinthians 16:3](../../../kjv/1-corinthians/16/3): *Whomsoever ye shall approve - them will I send to bring your* LIBERALITY, την χαριν υμων, *your* GRACE i.e. the *collection* made for the poor saints: see [1 Corinthians 16:1](../../../kjv/1-corinthians/16/1). [2 Corinthians 8:4](../../../kjv/2-corinthians/8/4): Praying us - *that we would receive the* GIFT, την χαριν, the GRACE, the *contribution* made in the Churches of Macedonia, for the relief of the poor. In this sense it is used in Ecclus. xvii. 22: *He will* *keep the* GOOD DEEDS *of man*, χαριν, the same as ελεημοσυνη, *alms*, in the beginning of the verse; and it signifies a kind or *friendly act*, in the same author. Ecclus. xxix. 16: *Forget not* *the* FRIENDSHIP, χαριτας, *of thy surety*. GRACES *or* χαρις, was a deity among the ancients; and the *three* GRACES, αι τρεις χαριτες, were called *Pitho, Aglaia*, and *Euphrosyne*; πειθω, mild *persuasion*; αγλαια, *dignity*; ευφροσυνη, *liberality* and *joyfulness*; and these were always painted *naked*, to show that all *benefits* should be *gratuitous*, this being essential to the nature of a *gift*. See Suidas, in χαριτας.
7. It sometimes signifies merely *thanks* or *thanksgiving*. See [Luke 17:9](../../../kjv/luke/17/9): *Doth he thank*, μη χαριν εχει, *that servant*? [Romans 6:17](../../../kjv/romans/6/17): *But God be* THANKED, χαρις οε τω θεω. [1 Corinthians 10:30](../../../kjv/1-corinthians/10/30): *For if I by* GRACE, χαριτι, THANKSGIVING, as our *margin* has it, and properly.
8. It signifies *remuneration, wages*, or *reward* [Luke 6:32-34](../../../kjv/luke/6/32-34): *If ye love them that love you - do good to them which do good to* *you - lend* to them *of whom ye hope to receive, what* THANK *have ye*? ποια υμιν χαρις εστι; *what* REWARD *have ye*? This appears, from the parallel place, [Matthew 5:46](../../../kjv/matthew/5/46), to be most evidently the meaning: τινα μισθον εχετε; *what* REWARD *have ye*? The word is used in this sense by several Greek writers.
9. It signifies whatever is the *means* of *procuring* the *favour* or *kindness* of another. [2 Peter 2:19](../../../kjv/2-peter/2/19); [2 Peter 2:20](../../../kjv/2-peter/2/20): *For this is* THANKWORTHY, τουτο γαρ χαρις παρα τω θεω, this is the *means* of PROCURING FAVOUR *from God*.
10. It signifies *joy, pleasure*, and *gratification*, which is the, meaning of χαρα, and with which it is often confounded in the New Testament. [Philemon 1:7](../../../kjv/philemon/1/7): *For we have great* JOY, χαριν γαρ εχομεν πολλην. Tobit vii. 18: *The Lord give thee* JOY, χαριν, *for this thy sorrow*. In this sense the word is used by the best Greek writers; and in this sense it appears to be used, [2 Corinthians 1:15](../../../kjv/2-corinthians/1/15).
11. It signifies the *performance* of an *act* which is *pleasing* or *grateful* to others. [Acts 24:27](../../../kjv/acts/24/27): *Felix, willing to show the Jews a* PLEASURE, χαριτας καταθεσθαι, to perform an act which he knew would be highly *gratifying* to them.
12. It signifies *whatever has the power or influence to procure* *favour*, c. Suavity, kindness, benevolence, gentle demeanour. [Luke 4:22](../../../kjv/luke/4/22): *All wondered at the* GRACIOUS WORDS, τοις λογοις της χαριτος, the *benevolent, kind*, and *tender expressions* such as his text, [Luke 4:18](../../../kjv/luke/4/18), would naturally lead him to speak. *He hath anointed me to preach* *the Gospel to the poor; he hath sent me to heal the* *broken-hearted, to preach deliverance to the captives*, c. [Ephesians 4:29](../../../kjv/ephesians/4/29) [Colossians 4:6](../../../kjv/colossians/4/6): *Let your speech be always with* GRACE; i.e. *gracious, kind,* *benevolent*, savouring of the *doctrine* of Christ: it is thus used by several Greek writers. See *Schleusner*. As the word χαρις GRACE, most frequently signifies some *blessing* or *benefit* calculated to promote human *happiness*, it is generally derived from χαρω, *I rejoice*, because of the effect produced by the blessing.
***And peace*** — ειρηνη, the same as שלום *shalom* in Hebrew, generally signifying all *kinds of blessing*, but especially harmony and *unity*, and the *bond* of such *unity*. The most probable derivation of the word ειρηνη is from ειρω, *I bind*, and εν, *one* - because peace unites and binds those who were, by discord, before *disunited*. In the New Testament it signifies - 1. *Peace*, public or private, in the general acceptation of the word, as implying *reconciliation* and *friendship*; and to the etymology of the word the apostle seems to allude in [Ephesians 4:3](../../../kjv/ephesians/4/3): *Endeavouring to keep the* UNITY *of the Spirit in the* BOND *of* PEACE. [Acts 12:20](../../../kjv/acts/12/20): *They of Tyre and Sidon desired* PEACE - they sought *reconciliation*, with Herod, by means of Blastus, the king's chamberlain.
2. It signifies *regularity, good order*. [1 Corinthians 14:33](../../../kjv/1-corinthians/14/33): *God is not the God of confusion, but* of PEACE.
3. It signifies the *labour* or *study* of preserving *peace* and *concord*; and this is supposed to be its meaning, [Matthew 10:34](../../../kjv/matthew/10/34); [Luke 12:51](../../../kjv/luke/12/51); and [Acts 7:26](../../../kjv/acts/7/26). [Romans 14:17](../../../kjv/romans/14/17): *For the kingdom of God is righteousness and* PEACE - the Christian dispensation admits of no *contention*, but inculcates *peace*. [1 Corinthians 7:15](../../../kjv/1-corinthians/7/15): *God hath called us to* PEACE - to *labour* to preserve *quietness* and *concord*. [Hebrews 12:14](../../../kjv/hebrews/12/14): *Follow* PEACE - *labour* to preserve it.
4. It signifies the *author* or *procurer* of *peace* and *concord.* [Ephesians 2:14](../../../kjv/ephesians/2/14): *He is our* PEACE - the *author* of concord betwixt Jews and Gentiles.
5. It signifies the *Gospel* and its *blessings*. [Ephesians 2:17](../../../kjv/ephesians/2/17): *And came and preached* PEACE *to you which were afar off, and to* *them that were nigh*.
6. It signifies all kinds of *mental* and *corporeal happiness*, and especially the happiness of Christians. [Luke 1:79](../../../kjv/luke/1/79): *To guide our feet into the way of* PEACE - to show us the way to obtain *true happiness*. [Luke 19:42](../../../kjv/luke/19/42): *The things* which belong *unto thy* PEACE - that by which thou mightest have been made truly happy. [1 Thessalonians 5:23](../../../kjv/1-thessalonians/5/23): *The very God of* PEACE - God, the only source of true felicity. [John 16:33](../../../kjv/john/16/33): *These things have I spoken unto you, that in me ye might have* PEACE - that ye might have confidence and happiness in believing on me as your only Saviour.
7. It signifies *good wishes* and *affectionate prayers*. [Matthew 10:13](../../../kjv/matthew/10/13): *And if the house be worthy, let your* PEACE *come upon it*. Our Lord commands his disciples, [Matthew 10:12](../../../kjv/matthew/10/12), to *salute* the house into which they entered; and this was done by saying, *Peace be unto this house*! that is, Let every blessing, *spiritual* and *temporal*, be the portion of this family! See [Luke 10:6](../../../kjv/luke/10/6); [John 14:27](../../../kjv/john/14/27); [Acts 15:33](../../../kjv/acts/15/33): *They were let go in* PEACE - they had the most *fervent and* *affectionate prayers* of the Church.
8. It signifies *praise*. [Luke 19:38](../../../kjv/luke/19/38): PEACE *in heaven and glory in the highest*! - May all the heavenly host praise God, and give him the highest honour!
9. It signifies *benignity, benevolence, favour*. [Romans 5:1](../../../kjv/romans/5/1): *Being justified by faith, we have* PEACE *with God* - In consequence of having our sins forgiven, we have a clear sense of the Divine *favour*. [Philippians 4:7](../../../kjv/philippians/4/7): *The* PEACE *of God which passeth all understanding* - the inexpressible blessedness of a *sense* of the Divine *favour*. See *Schleusner's* Lexicon.
***From God our Father*** — The apostle wishes them all the blessings which can flow from GOD, as the *fountain of grace*, producing in them all the *happiness* which a heart filled with the *peace of God* can possess; all of which are to be communicated to them through the Lord Jesus Christ. [Acts 28:31](../../../kjv/acts/28/31).

Verse [Romans 1:8](../../../kjv/romans/1/8). ***First, I thank my God*** — From this to the end of [Romans 1:17](../../../kjv/romans/1/17) belongs to the *preface*, in which the apostle endeavours to conciliate the good opinion of the Christians at Rome, and to prepare their minds for his reproofs and exhortations.
***Your faith is spoken*** — καταγγελλεται, is celebrated, *throughout* *the whole world*-in every place where the Christian religion is professed, through all parts of the *Roman dominions*; for in this sense we should understand the words, the *whole world*.

Verse [Romans 1:9](../../../kjv/romans/1/9). ***Whom I serve with my spirit*** — λατπευω Whom *I worship* with the *profoundest religious reverence*; for so the original certainly means: I not only employ all the powers of my *body* in this service, but all those of my *soul*; being thoroughly convinced of the *absolute truth* of the religion I preach. Probably St. Paul opposes, in this place, the *spiritual* worship of the Gospel to the *external*, or what some call the *carnal*, worship of the Jews. Mine is not a religion of *ceremonies*, but one in which the *life* and *power* of the *eternal Spirit* are acknowledged and experienced.

Verse [Romans 1:10](../../../kjv/romans/1/10). ***Making request***, c.] By this we see how earnestly the apostle longed to see Rome. It had long been a subject of continual prayer to God, that he might have a prosperous journey to, or rather *meeting* with, them, for so we should understand the word ευοδωθησμαι: that he had a prosperous *meeting* with them we cannot doubt that he had a disastrous journey to them the 27th of the Acts fully proves.

Verse [Romans 1:11](../../../kjv/romans/1/11). ***Some spiritual gift*** — This probably means some of the *extraordinary gifts* of the Holy Spirit, which, being given to them, might tend greatly to establish their faith in the Gospel of Christ; and it is very likely that such gifts were only conferred by means of *apostles*; and as the *apostle* had not yet been at Rome, consequently the Roman Christians had not yet received any of these miraculous gifts, and thus they differed widely from all the other Churches which had been raised by the apostle's ministry.

Verse [Romans 1:12](../../../kjv/romans/1/12). ***That I may be comforted together with you*** — He here, with great address, intimates that he longs for this opportunity, as well on his *own account* as on *theirs*, and to show them that he arrogates nothing to himself; for he intimates that it will require the conjoint action of *their faith* as well as *his own*, to be the means of receiving those blessings from God to which he refers.

Verse [Romans 1:13](../../../kjv/romans/1/13). ***But was let hitherto*** — The word *let*, from the Anglo-Saxon, [Anglo-Saxon] to *hinder*, signifies *impediment* or *hinderance* of any kind: but it is likely that the original word, εκωλυθην, *I was forbidden*, refers to a *Divine prohibition*:-he would have visited them long before, but God did not see right to *permit* him.

Verse [Romans 1:14](../../../kjv/romans/1/14). ***I am a debtor both to the Greeks, and to the**********barbarians*** — It has been remarked before that all the nations of the earth, themselves excepted, were termed *barbarians* by the *Greeks*. See the origin of the word *barbarous* in the note on [Acts 28:2](../../../kjv/acts/28/2). The apostle considers himself, by his apostolical office and call, under obligation to preach the Gospel to *all* *people*, as far as the providence of God might open his way; for this is implied in the Divine commission:-*Go ye into all the* *world, and preach the Gospel to every creature-to the wise and the* *unwise*; to the *learned* and *cultivated* as well as to the *unlearned* and *uncultivated*. This evidently appears to be the import of the terms.

Verse [Romans 1:15](../../../kjv/romans/1/15). ***I am ready to preach*** — προθυμον; I have a *ready* mind. I was only prevented by the providence of God from visiting you long *ago*. His time is best: in the mean time I write, by his direction, to comfort and instruct you.

Verse [Romans 1:16](../../../kjv/romans/1/16). ***I am not ashamed of the Gospel of Christ*** — This text is best illustrated by [Isaiah 28:16](../../../kjv/isaiah/28/16); [Isaiah 49:23](../../../kjv/isaiah/49/23), quoted by the apostle, [Romans 10:11](../../../kjv/romans/10/11): For the Scripture saith, *Whosoever believeth on him, shall not be* *ashamed*; i.e. they shall neither be *confounded*, nor *disappointed* of their hope. The *Jews*, by not believing on Jesus Christ, by not receiving him as the promised Messiah, but trusting in others, have been *disappointed, ashamed*, and *confounded*, from that time to the present day. Their expectation is cut off; and, while rejecting Christ, and expecting *another* Messiah, they have continued under the displeasure of God, and are *ashamed* of their confidence. On the other hand, those who have believed on Christ have, in and through him, all the blessings of which the prophets spoke; every promise of God being *yea* and *amen* through him. Paul, as a Jew, believed on Christ Jesus; and in believing he had life through his name; through him he enjoyed an abundance of grace; so that, being filled with that happiness which an indwelling Christ produces, he could cheerfully say, *I am not ashamed of the Gospel* *of Christ*. And why? Because he felt it to be *the power of God to* *the salvation* of his believing soul. This appears to be the true sense of this passage, and this interpretation acquires additional strength from the consideration that St. Paul is here most evidently addressing himself to the *Jews*.
***It is the power of God unto salvation*** — δυναμις γαρ θεου εστιν: The *almighty power* of God accompanies this preaching to the souls of them that believe; and the consequence is, they are *saved*; and what but the *power of God* can save a *fallen, sinful* soul?
***To the Jew first*** — Not only the Jews have the *first* offer of this Gospel, but they have the *greatest* need of it; being so *deeply fallen*, and having sinned against such *glorious privileges*, they are much more culpable than the Gentiles, who never had the light of a Divine revelation.
***And also to the Greek*** — Though the salvation of God has hitherto been apparently *confined* to the Jewish people, yet it shall be so no longer, for the Gospel of Christ is sent to the *Gentiles* as well as the *Jews*; God having put no difference between them; and Jesus Christ having *tasted death for* EVERY *man*.

Verse 17. ***For therein*** — In the Gospel of Christ.
***Is the righteousness of God*** — God's method of saving sinners.
***Revealed from faith to faith*** — Shown to be by *faith*, and not by the works of *any* law; for Abraham, the father and founder of the Jewish people, was *justified by faith*, before even the law was given; and by believing, in reference to the spiritual object held forth in the various ordinances of the law, and now revealed under the Gospel, he and all his believing descendants have been justified. And thus the faith of the old covenant led on to the faith of the new covenant, which shows that salvation has been *by* *faith* from the call of Abraham to the present time. And, from the beginning, all that were *just* or *righteous* in the earth became such by *faith*, and by this principle alone they were enabled to persevere; as it is written, *The just shall live by faith*. That δικαιοσυνη, which we translate *righteousness* in this verse, signifies *God's method of saving mankind by faith in Christ*, is fully evident from the use of the term in [Romans 9:30](../../../kjv/romans/9/30): *The Gentiles which followed not after* RIGHTEOUSNESS - who had no knowledge by revelation, of *God's method of justifying* and saving sinners, *have attained to* RIGHTEOUSNESS - have had imparted to them God's method of salvation by faith in Christ. [Romans 9:31](../../../kjv/romans/9/31): *But Israel*, the Jews, *which followed after the law of* *righteousness* - that law, the *end* or object of which is CHRIST, and through him *justification* to all that believe ([Romans 10:4](../../../kjv/romans/10/4),) *have not attained to the law of righteousness* - have not found out the genuine plan of salvation, even in that law which so strongly and generally proclaims justification by faith. And why have they not found it? [Romans 9:32](../../../kjv/romans/9/32): *Because they sought it not by faith, but as it were by the works* *of the law* - they did not discern that even its works or prescribed religious observances were intended to lead to faith in that glorious Mediator of whom they were the *types* and *representatives*; but the Jews trusted in the observances themselves, hoping to acquire justification and final salvation by that means. *For* *they stumbled at the stumbling-stone* - at the doctrine of *Christ* *crucified* as the only sure ground on which the expectation of future salvation can be founded. Therefore, *being ignorant of* *God's righteousness* - God's method of saving sinners, *and going* *about to establish their own righteousness* - their own method of salvation, by the observance of those rites and ceremonies which should have led them by faith to Christ, *they did not submit* *themselves to the righteousness of God* - they would not submit to be saved in God's way, and therefore rejected, persecuted, and crucified the Lord Jesus; see [Romans 10:3](../../../kjv/romans/10/3). This collation of passages most evidently shows that the word *righteousness* here means simply *God's method of saving sinners*, or God's way of salvation, in opposition to the ways and means invented by the fancies or prejudices of men.
There are few words in the sacred writings which are taken in a greater variety of acceptations than the word צדקה *tsedakah* in Hebrew, and δικαιοσυνη in Greek, both of which we generally translate *righteousness*. Our English word was originally *rightwiseness*, from the Anglo-Saxon, [Anglo-Saxon], *justice,* *right*, and [Anglo-Saxon], *to know*; and thus the *righteous* man was a person who was allowed to *understand* the claims of *justice* and *right*, and who, knowing them, acted according to their dictates. Such a man is *thoroughly wise*; he aims at the attainment of the *best end* by the use of the *best means*. This is a true definition of *wisdom*, and the righteous man is he that *knows* most and acts *best*. The Hebrew צדק *tsadak*, in its ideal meaning, contains the notion of a *beam* or *scales* in *equipoise*, what we call *even* *balance*; and it is well known that in all the personifications of Justice, both ancient and modern, she is represented as a beautiful female with a bandage on her eyes, and a beam and scales in her hand, so perfectly poised that neither end preponderates.
The Greek word δικαιοσυνη has been derived from διχαζω, to *divide*; and hence δικη, *justice*, because it is the property of this virtue to *divide* to each his *due*. With other etymologies it is useless to trouble the reader. Both the noun δικαιοσυνη and the verb δικαιοω have a great variety of meaning in the New Testament; but they are all reducible to this original idea, *acting* according to the requisitions of *justice* or *right*. It may not be improper to notice some of the chief of these acceptations in this place.
1. The act of *distributing* to each man his *due* is the sense of the word, [Acts 17:31](../../../kjv/acts/17/31): *He will judge the world in* RIGHTEOUSNESS, i.e. according to the principles of eternal justice and rectitude. See also [Revelation 19:2](../../../kjv/revelation/19/2): *In* RIGHTEOUSNESS *doth he judge and make war*.
2. It signifies a *holy life*, as proceeding from *piety* towards God. [Luke 1:75](../../../kjv/luke/1/75): *Might serve him in holiness and* RIGHTEOUSNESS *all the days of our* *life*.
3. It signifies *benignity, liberality*, and particularly *almsgiving*, as justice and righteousness require us, being only *stewards* of God's bounty, to share it with the necessitous. [Matthew 6:1](../../../kjv/matthew/6/1): *Take heed that ye do not your* ALMS, δικαιοσυνην, *your* RIGHTEOUSNESS, *before men*. [Romans 3:5](../../../kjv/romans/3/5): *But if our unrighteousness commend the* RIGHTEOUSNESS, *the* *benignity of God*. [2 Corinthians 9:10](../../../kjv/2-corinthians/9/10): *Increase the fruits of your* RIGHTEOUSNESS, i.e. of your *liberality*.
4. It signifies God's *method of saving sinners*; the way which is agreeable to his *righteousness* and *liberality*. See the former part of this note, and the scriptures there referred to.
5. It signifies the *reward* or *issue* of *liberality*. [2 Corinthians 9:9](../../../kjv/2-corinthians/9/9): *He hath scattered abroad; he hath given to the poor; his* RIGHTEOUSNESS - the reward of his bounty, *remaineth for ever*. See [Psalms 112:9](../../../kjv/psalms/112/9).
6. It signifies the whole collection of *graces*, which constitute the complete Christian character. [Matthew 5:6](../../../kjv/matthew/5/6): *Blessed are they that hunger and thirst after* RIGHTEOUSNESS - they who ardently long for the *full salvation* of God. [Matthew 5:10](../../../kjv/matthew/5/10), [Matthew 5:20](../../../kjv/matthew/5/20) : *If your* RIGHTEOUSNESS *exceed not the righteousness*, c. [Matthew 6:33](../../../kjv/matthew/6/33): *Seek the kingdom of God and his* RIGHTEOUSNESS.
7. It signifies the *result* of *faith* in God and *submission to* *his will*, exemplified in a holy and useful life. [Hebrews 11:7](../../../kjv/hebrews/11/7): *By faith Noah prepared an ark, and became heir of the* RIGHTEOUSNESS *which is by faith* - he escaped the deluge and became the instrument of repeopling the world.
8. It signifies an *exact observance* of *religious ordinances* and *precepts*. [Philippians 3:6](../../../kjv/philippians/3/6): *Touching the* RIGHTEOUSNESS *which is of the law, blameless* - having lived in an exact conformity to all the Mosaic precepts. In this sense it is to be understood, [Matthew 3:15](../../../kjv/matthew/3/15): *Thus it becomes us to fulfil all* RIGHTEOUSNESS - to observe every precept of the law.
9. It signifies the *favour* or *pardoning mercy* of God. [Romans 4:6](../../../kjv/romans/4/6): *The blessedness of the man unto whom God imputeth* RIGHTEOUSNESS - - *without works* - the man is happy to whom God has granted the remission of sins, without respect to his observance of the law of Moses.
10. In [2 Corinthians 5:21](../../../kjv/2-corinthians/5/21), δικαιοσυνη, *righteousness*, is put for δικαιος, *righteous*: *That we might become the righteousness of God* - that we might receive such a righteousness or holiness, such a salvation, as is worthy of God's grace to impart, and such as the necessities of mankind require.
A few of the leading acceptations of the verb δικαιοω, which we translate to *justify*, may be here properly subjoined, as this verb is so repeatedly used in this epistle.
1. It signifies so *declare* or *pronounce* one *just* or *righteous* or, in other words, to declare him to be *what he really* is. [1 Timothy 3:16](../../../kjv/1-timothy/3/16): *He was* JUSTIFIED *in the Spirit*. - By the almighty power of the Spirit he was *proved* to be the TRUE MESSIAH.
2. To *esteem* a thing *properly*. [Matthew 11:19](../../../kjv/matthew/11/19): *Wisdom is* JUSTIFIED *of her children*. - Wisdom, propriety of conduct, is properly *estimated* by wise men.
3. It signifies to *approve, praise*, and *commend*. *The publicans* JUSTIFIED *God*, [Luke 7:29](../../../kjv/luke/7/29); praised him for calling them to such a state of salvation. [Luke 16:15](../../../kjv/luke/16/15): *Ye are they which* JUSTIFY *yourselves before men*- Ye are self-commended, self-applauded, and self-praised. In this sense it is often used in the Greek apocryphal books. Ecclus. vii. 5: JUSTlFY *not thyself before the Lord* - Do not applaud thyself in the presence of thy - Maker. Ib. x. 29: *Who will* JUSTIFY (*praise* or *applaud*) *him that sinneth against his own soul*. Ib. xviii. 2: *The Lord only is righteous*, δικαιωθησεται, *shall be* JUSTIFIED, i.e. *praised*, because *there is none other but he*.
4. The verb δικαιοομαι is used *to clear from all sin*. [1 Corinthians 4:4](../../../kjv/1-corinthians/4/4): *For I know nothing by myself; yet am I not hereby* JUSTIFIED - A man's own consciousness of *integrity* is not a proof that he is clear from all sin in the sight of God.
5. A judge is said to *justify* not only when he *condemns* and *punishes*, but also when he *defends* the cause of the innocent. See EURIP. *Heraclid*. ver. 190. THUCYD. iii. p. 200. POLYB. iii. 31, and SCHLEUSNER on δικαιοω. Hence δικαιουσθαι is taken in a *forensic* sense, and signifies to be *found* or *declared righteous*, *innocent*, c. [Matthew 12:37](../../../kjv/matthew/12/37): *By thy words shalt thou be* JUSTIFIED - thou shalt be *declared* to be righteous. [Romans 3:4](../../../kjv/romans/3/4): *That thou mightest be* JUSTIFIED *in thy saying* - that thou mightest be *proved* to be *true* in what thou hast said.
6. It signifies to *set free*, to *escape from*. [Acts 13:39](../../../kjv/acts/13/39): *And by him all that believe are* JUSTIFIED *from all things, from* *which ye could not be* JUSTIFIED *by the law* - by faith in Christ a man *escapes* those evils which, otherwise, the law of Moses would *inflict* upon him. [Romans 6:7](../../../kjv/romans/6/7): *For he that is dead*, δεδικαιωται, *is* JUSTIFIED, properly rendered by our translators, *is* FREED *from sin*.
7. It signifies also to *receive one into favour, to pardon sin*. [Romans 8:30](../../../kjv/romans/8/30): *Whom he called, them he also* JUSTIFIED - he received them into *favour* and *pardoned* their sins. [Luke 18:14](../../../kjv/luke/18/14): *This man went down to his house* JUSTIFIED - he humbled himself, repented of his iniquity, and God *forgave his sin*. [Romans 3:20](../../../kjv/romans/3/20): *By the deeds of the law there shall no flesh be* JUSTIFIED - no soul can have his sins forgiven through the observance of the Mosaic law. [Romans 4:2](../../../kjv/romans/4/2): *If Abraham were* JUSTIFIED (had his *sin pardoned*) *by works*. [1 Corinthians 6:11](../../../kjv/1-corinthians/6/11): *Such were some of you, but ye are* JUSTIFIED - ye are received into the Divine *favour*, and have your *sins forgiven*. See [James 2:21-25](../../../kjv/james/2/21-25); [Romans 3:24](../../../kjv/romans/3/24); [Romans 3:28](../../../kjv/romans/3/28); [Romans 5:1](../../../kjv/romans/5/1); [Romans 5:9](../../../kjv/romans/5/9); [Galatians 2:16](../../../kjv/galatians/2/16), [Galatians 2:17](../../../kjv/galatians/2/17); [Galatians 3:11](../../../kjv/galatians/3/11), [Galatians 3:24](../../../kjv/galatians/3/24); [Galatians 5:4](../../../kjv/galatians/5/4); [Titus 3:7](../../../kjv/titus/3/7). In all these texts the word *justify* is taken in the sense of *remission of sins* through faith in Christ Jesus; and does not mean *making* the person *just* or *righteous*, but treating him as if he were so, having already *forgiven* him his sins.
***The just shall live by faith.*** — This has been understood *two* ways:
1. That the just or righteous man cannot live a holy and useful life without exercising continual faith in our Lord Jesus: which is strictly true; for He only who has brought him into that state of salvation can *preserve* him in it; and he stands by faith.
2. It is contended by some able critics that the words of the original text should be pointed thus: 'ο δε δικαιος εκ πιστεως, ζησεται. *The just by faith, shall live*; that is, he alone that is justified by faith shall be *saved*: which is also true; as it is impossible to get salvation in any other way. This last meaning is probably the true one, as the original text in [Habakkuk 2:4](../../../kjv/habakkuk/2/4), speaks of those who *believed* the declarations of God when the Chaldeans besieged Jerusalem, and, having acted conformably to them, escaped with their *lives*.

Verse 18. ***For the wrath of God is revealed*** — The apostle has now finished his *preface*, and comes to the grand *subject* of the epistle; namely, to show the *absolute need* of the Gospel of Christ, because of the *universal corruption* of mankind; which was so great as to incense the justice of God, and call aloud for the *punishment* of the world.
1. He shows that all the heathen nations were utterly corrupt, and deserved this threatened punishment. And this is the subject of the first chapter, from verse [Romans 1:18](../../../kjv/romans/1/18) to the end. [Romans 1:18-32](../../../kjv/romans/1/18-32)
2. He shows that the *Jews*, notwithstanding the greatness of their privileges, were no better than the *Gentiles*; and therefore the wrath of God was revealed against *them* also. This subject he treats in [Romans 2:1-29](../../../kjv/romans/2/1-29) and [Romans 3:1-19](../../../kjv/romans/3/1-19).
3. He returns, as it were, on both, [Romans 3:20-31](../../../kjv/romans/3/20-31), and proves that, as the Jews and Gentiles were equally corrupt, they could not be saved by the deeds of any law; that they stood equally in *need* of that salvation which God had provided; that both were equally entitled to that salvation, for God was the God of the *Gentiles* as well as of the *Jews*.
By οργη θεου, *the wrath of God*, we are not to understand any *uneasy passion* in the Divine Being; but the *displeasure* of his righteousness, which is expressed by the punishments inflicted on the *ungodly*, those who retain not God in their knowledge; and the *unrighteous*, those whose lives are profligate.
As, in the Gospel, the *righteousness* of God is *revealed* for the *salvation of the ungodly*, so is the *wrath* of God *revealed* against the *workers of iniquity*. Those who refuse to be saved in the way revealed by his *mercy* must be consumed in the way revealed by his *justice*.
***Ungodliness*** — ασεβειαν,, from α, *negative*, and σεβω or σεβομαι, *I worship*, probably intended here to express *atheism,* *polytheism*, and *idolatry* of every kind.
***Unrighteousness*** — αδικιαν from α, *negative*, and δικη, *justice*; every thing contrary to strict morality; all viciousness and profligacy of conduct.
***Who hold the truth in unrighteousness*** — In what sense could it be said that the heathen *held the truth* in unrighteousness, when they really had not that truth? Some think this refers to the conduct of their best philosophers, such as *Socrates, Plato,* *Seneca*, c., who knew much more of the Divine nature than they thought safe or prudent to discover and who acted in many things contrary to the light which they enjoyed. Others think this to be spoken of the *Gentiles* in general, who either *did know*, or *might* have known, much of God from the works of creation, as the apostle intimates in the following verses. But *Rosenmuller* and some others contend that the word κατεχειν here does not signify to *hold*, but to *hinder*; and that the place should be translated, *who through* *maliciousness hinder the truth*; i.e. prevent it from taking hold of their hearts, and from governing their conduct. This is certainly a very usual acceptation of the verb κατεχειν, which Hesychius interprets κρατειν, κωλυειν, συνεχειν, *to retain,* *hinder*, c. these men hindering, by their vicious conduct, the *truth* of God from being propagated in the earth.

Verse 19. ***That which may be known of God*** — Dr. Taylor paraphrases this and the following verse thus: "Although the Gentiles had no written revelation, yet what may be known of God is every where manifest among them, God having made a clear discovery of himself to them. For his being and perfections, invisible to our bodily eyes, have been, ever since the creation of the world, evidently to be seen, if attentively considered, in the visible beauty, order, and operations observable in the constitution and parts of the universe; especially his eternal power and universal dominion and providence: so that they cannot plead *ignorance* in excuse of their idolatry and wickedness."

Verse 20. ***The invisible things of him*** — His invisible perfections are manifested by his visible works, and may be apprehended by what he has made; their *immensity* showing his *omnipotence*, their vast *variety* and *contrivance*, his *omniscience*; and their *adaptation* to the most *beneficent* *purposes*, his infinite *goodness* and *philanthropy*.
***His eternal power*** — αιδιος αυτου δυναμις, That all-powerful energy that *ever was*, and *ever will exist*; so that, ever since there was a creation to be surveyed, there have been intelligent beings to make that survey.
***And Godhead*** — θειοτης, His *acting as God* in the government and support of the universe. His *works* prove his *being*; the *government* and *support* of these works prove it equally. *Creation* and *providence* form a *twofold* demonstration of God,
1st. in the *perfections* of his nature; and,
2dly. in the *exercise* of those perfections.

Verse 21. ***Because that when they knew God*** — When they thus acquired a general knowledge of the unity and perfections of the Divine nature, *they glorified him not as God* - they did not *proclaim* him to the people, but shut up his *glory* (as Bishop Warburton expresses it) in their *mysteries*, and gave the people, in exchange for an *incorruptible God, an image made like to corruptible man*. Wherefore God, in punishment for their sins, thus *turning his* *truth into a lie*, suffered even their *mysteries*, which they had erected for a school of virtue, to degenerate into an odious sink of vice and immorality; giving them up unto all uncleanness and vile affections.
***They glorified him not*** — They did not give him that *worship* which his perfections required.
***Neither were thankful*** — They manifested no *gratitude* for the blessings they received from his providence, but *became vain in* *their imaginations*, διαλογισμοις, *in their reasonings*. This certainly refers to the foolish manner in which even the wisest of their philosophers discoursed about the Divine nature, not excepting *Socrates, Plato*, or *Seneca*. Who can read their works without being struck with the vanity of their reasonings, as well as with the stupidity of their nonsense, when speaking about God? I might crowd my page with proofs of this; but it is not necessary to those who are acquainted with their writings, and to others it would not be useful. In short, their foolish, darkened minds sought God no where but in the place in which he is never to be found; viz. the vile, corrupted, and corrupting passions of their own hearts. As they did not discover him *there*, they scarcely sought him any where else.

Verse 22. ***Professing themselves to be wise*** — This is most strikingly true of all the ancient philosophers, whether Greeks or Romans, as their works, which remain, sufficiently testify. The word φασκοντες signifies not merely the *professing* but the *assumption* of the philosophic character. In this sense the word φασκειν is used by the best Greek writers. See *Kypke*. A dispassionate examination of the doctrine and lives of the most famed philosophers of antiquity, of every nation, will show that they were darkened in their mind and irregular in their conduct. It was from the Christian religion alone that true philosophy and genuine philosophers sprang.

Verse 23. ***They changed the glory***, c.] The finest representation of their deities was in the *human* figure and on such representative figures the sculptors spent all their skill; hence the HERCULES of *Farnese*, the VENUS of *Medicis*, and the APOLLO of *Belvidere*. And when they had formed their gods according to the *human shape*, they endowed them with *human passions*; and as they clothed them with attributes of *extraordinary strength,* *beauty, wisdom*, c., not having the true principles of morality, they represented them as slaves to the most disorderly and disgraceful passions excelling in irregularities the most profligate of men, as possessing unlimited powers of sensual gratification.
***And to birds*** — As the *eagle* of Jupiter among the Romans, and the *ibis* and *hawk* among the Egyptians; which were all sacred animals.
***Four-footed beasts*** — As the *apis* or *white ox* among the Egyptians; from which the idolatrous Israelites took their *golden* *calf*. The *goat*, the *monkey*, and the *dog*, were also sacred animals among the same people.
***Creeping things.*** — Such as the *crocodile* and *scarabeus*, or *beetle*, among the Egyptians.

Verse 24. ***God-gave them up***, c.] They had filled up the measure of their iniquities, and God, by permitting them to plunge into all manner of irregularities, thus, by one species of sin, inflicted punishment on another.
***Dishonour their own bodies*** — Probably alluding here to what is more openly expressed, [Romans 1:26-27](../../../kjv/romans/1/26-27).
***Between themselves*** — ενεαυτοις, *Of themselves, of their own* *free accord* none *inciting*, none *impelling*.

Verse 25. ***Changed the truth of God into a lie*** — In the place of the *true worship* of God, they established *idolatry*. In various places of Scripture *idols* are termed *lies*. [Isaiah 44:20](../../../kjv/isaiah/44/20); [Jeremiah 10:14](../../../kjv/jeremiah/10/14); [Jeremiah 13:25](../../../kjv/jeremiah/13/25). The true God *was* known among the primitive inhabitants of the earth, those who first became *idolaters* literally changed the truth of God into a lie: they *did know* the true God, but they put *idols* in his place.

Verse 26. ***For this cause God gave them up***, c.] Their system of idolatry necessarily produced all kinds of *impurity*. How could it be otherwise, when the highest objects of their worship were adulterers, fornicators, and prostitutes of the most infamous kind, such as *Jupiter, Apollo, Mars, Venus*, &c.? Of the abominable evils with which the apostle charges the Gentiles in this and the following verse I could produce a multitude of proofs from their own writings but it is needless to make the subject *plainer* than the apostle has left it.

Verse 27. ***Receiving in themselves that recompense***, &c.] Both the women and men, by their unnatural prostitutions, enervated their bodies, so that *barrenness* prevailed, and those disorders which are necessarily attendant on *prostitution* and *sodomitical* practices.

Verse 28. ***They did not like to retain God*** — It would, perhaps, be more literal to translate ουκ εδοκιμασαν, THEY DID NOT SEARCH *to retain God in* their *knowledge*. They did not *examine* the evidences before them ([Romans 1:19](../../../kjv/romans/1/19); [Romans 1:20](../../../kjv/romans/1/20)) of his being and attributes; therefore *God gave them over to a* REPROBATE *mind*, εις αδοκιμον νουν, to an UNSEARCHING or *undiscerning* mind; for it is the same word in both places. They did not *reflect* on the proofs they had of the Divine nature, and God abandoned them to the operations of a mind incapable of *reflection*. How men of such powers and learning, as many of the Greek and Roman philosophers and poets really were, could reason so inconsecutively concerning things moral and Divine is truly astonishing. But here we see the hand of a just and avenging God; they abused their powers, and God deprived them of the *right use* of these powers.

Verse 29. ***Being filled with all unrighteousness*** — αδικια, every vice contrary to *justice* and *righteousness*.
***Fornication*** — πορνεια, all commerce between the sexes out of the bounds of lawful marriage. Some of the best MSS. omit this reading; and others have ακαθαρσια, uncleanness.
***Wickedness*** — πονηρια, *malignity*, that which is oppressive to its possessor and to its object; from πονος, *labour, toil*, c.
***Covetousness*** — πλεονεξια, from πλειον, *more*, and εξω, *I will have* the intense love or lust of gain; the *determination* to be rich; the principle of a *dissatisfied* and *discontented* soul.
***Maliciousness*** — κακια, *malice, ill-will*; what is radically and essentially *vicious*.
***Full of envy*** — φθονου, from φθινω, *to wither, decay, consume,* *pine away*, c. "pain felt and malignity conceived at the sight of excellence or happiness in another." A fine personification of this vice is found in OVID METAM. lib. ii. ver. 768-781, which I shall here insert, with Mr. Addison's elegant and nervous translation.
***Debate*** — εριδος, *contention, discord*, c. Of this vile passion the Greeks made a *goddess*.
***Deceit*** — δολου, *lying, falsity, prevarication, imposition*, c. from δελω, *to take with a bait*.
***Malignity*** — κακοηθειας, from κακος, *evil*, and ηθος, *a custom* bad customs, founded in *corrupt sentiment*, producing *evil habits*, supported by *general usage*. It is generally interpreted, a *malignity of mind*, which leads its possessor to put the worst construction on every action; ascribing to the *best* *deeds* the *worst motives*.
***Whisperers*** — ψιθυριστος, secret detractors; those who, under pretended secrecy, carry about accusations against their neighbours, whether true or false; blasting their reputation by clandestine tittle-tattle. This word should be joined to the succeeding verse.
The *whispering* is well expressed by the Greek word ψιθυριστας, psithuristas.

Verse 30. ***Backbiters*** — καταλαλους, from κατα, *against*, and λαλεω, *I speak*; those who speak against others; false accusers, *slanderers*.
***Haters of God*** — θεοστυγεις, *atheists, contemners of sacred* *things, maligners of providence, scorners*, c. All profligate deists are of this class and it seems to be the finishing part of a diabolic character.
***Despiteful*** — υβριστας, from υβριζω, to *treat with injurious* *insolence*; stormy, boisterous; abusing both the characters and persons of those over whom they can have any power.
***Proud*** — υπερηφανους, from υπερ, *above* or *over*, and φαινω, *I show* or *shine*. They who are continually exalting themselves and depressing others; magnifying themselves at the expense of their neighbours; and wishing all men to receive their *sayings* as oracles.
***Boasters*** — αλαζονας, from λαζομαι, *to assume*; self-assuming, vain-glorious, and arrogant men.
***Inventors of evil things*** — εφευρετας κακων. Those who have *invented* destructive *customs, rites, fashions*, c. such as the different religious *ceremonies* among the *Greeks* and *Romans*-the *orgies* of *Bacchus*, the *mysteries* of Ceres, the *lupercalia*, feasts of the *Bona Dea*, &c., &c. Multitudes of which evil things, destructive and abominable ceremonies, are to be found in every part of the heathen worship.
***Disobedient to parents*** — Though filial affection was certainly more recommended and cultivated than many other virtues, yet there are many instances on record of the grossest violation of this great branch of the law of nature.

Verse 31. ***Without understanding*** — ασυνετους, from α, *negative*, and συνετος, *knowing*; persons incapable of comprehending what was spoken; destitute of capacity for spiritual things.
***Covenant - breakers*** — ασυνθετους, from α, *negative*, and συντιθημυι, *to make an agreement*; persons who could be bound by no *oath*, because, properly speaking, they had *no God* to witness or avenge their misconduct. As every covenant, or agreement, is made as in the presence of God, so he that opposes the being and doctrine of God is incapable of being bound by any covenant; he can give no pledge for his conduct.
***Without natural affection*** — αστοργους; without that attachment which nature teaches the young of all animals to have to their mothers, and the mothers to have for their young. The heathens, in general, have made no scruple to *expose* the children they did not think proper to bring up, and to despatch their parents when they were grown old or past labour.
***Implacable*** — ασπονδους, from α, *negative*; and σπονδη, A LIBATION. It was customary among all nations to pour out *wine* as a libation to their gods, when making a treaty. This was done to appease the angry gods, and *reconcile* them to the contracting parties. The word here shows a *deadly enmity*; the highest pitch of an unforgiving spirit; in a word, persons who would not make *reconciliation* either to God or *man*.
***Unmerciful*** — ανελεημονας; those who were incapable, through the deep-rooted wickedness of their own nature, of showing mercy to an *enemy* when brought under their power, or doing any thing for the *necessitous*, from the principle of *benevolence* or *commiseration*.

Verse [Romans 1:32](../../../kjv/romans/1/32). ***Who, knowing the judgment of God*** — δικαιωμα, the *grand rule of right* which God has revealed to every man, the knowledge of which he has, less or more, given to every nation of the world, relative to honouring parents, taking care of their own offspring, keeping their engagements, c., c. In the worst states of heathenism this great principle has been acknowledged but, through the prevalence of corruption in the heart, this law, though acknowledged, was not obeyed and the corruption increased so that those were highest in repute who had cast off all restraints of this kind; so that they even delighted in them; συνευδοκουσι, highly applauded, and gladly associated with those transgressors: which argues the very highest pitch of moral depravity.
1. THE preceding chapter gives us one of the finest views of the Gospel of Christ, to be met with any where. It is God's *method* *of saving a lost world*, in a way which that world could never have imagined: there is nothing *human* in it; it is all truly and gloriously *Divine*; essentially necessary to the salvation of man, and fully *adequate* to the purposes of its institution. Though it is an extension of the old covenant, yet it is almost wholly dissimilar; being as different from that as the *person* is from the *picture* which represents it, and as the *substance* is from the *shadow* projected by it. It is a scheme as *worthy* of God as it is *necessary* for *man*; hence there are no excluding clauses in it-it is for the *Jew* and for the *Greek*; for the *wise* and for the *unwise*; for all the *nations* of the universe, and for all the *individuals* of those nations. He blasphemes God who holds the contrary.
2. As God never does any thing that is not *fitting, suitable*, and *necessary* to be done, he has not made an *unnecessary* display of his mercy and goodness in the incarnation and death of his Son-all this was *necessary*, else it had not been done. But how does the necessity appear? In the deep-rooted and widely extended corruption and profligacy of the nations of the earth. Of these the apostle gives a most affecting and distressing picture.
(1) Almost every *trace* of original righteousness had been *obliterated*.
(2) The proofs of God's eternal power and providence, so manifest in the creation and preservation of the universe, were wholly disregarded.
(3) A vain philosophy, without right, *principle*, or *end*, was substituted for those Divine truths which had been discovered originally to man.
(4) Their hearts were contaminated with every vice which could blind the understanding, pervert the judgment, corrupt the will, and debase the affections and passions.
(5) This was proved in the most unequivocal manner, by a profligacy of conduct which had debased them far, far below the beasts that perish; and the apostle here gives a list of their crimes, every article of which can be incontrovertibly proved from their own history and their own writers: crimes which, even bad as the world is now, would shock common decency to describe. See the whole of the *second, third, sixth*, and *ninth* Satires of *Juvenal*.
3. So completely lost were the heathens to a knowledge of the influence of God on the souls and the necessity of that influence, that they asserted, in the most positive manner, that man was the author of his own virtue and wisdom. Cicero, *Nat. Deor*., lib. iii. c. 36, declares it a general opinion that, although mankind received from the gods the outward conveniencies of life-*virtutem* *autem nemo unquam acceptam Deo retulit*-"virtue none ever thought they received from the Deity." And again:-"This is the persuasion of all, that fortune is to be had from the gods; wisdom from ourselves." And again:-"Whoever thanked the gods for his being a good man? Men pray to Jupiter, not that he would make them *just,* *temperate*, and *wise*; but rich and prosperous."
4. By all this we see what the world was, and what it would have continued to be had not God sent a *Divine* revelation of his will, and established a public ministry to proclaim and enforce it. Were man left to the power and influence of his fallen nature he would be, in all places of his dispersion on the earth, what the apostle describes in the 29th, 30th, and 31st verses of this chapter. [Romans 1:29-31](../../../kjv/romans/1/29-31)
Reader, magnify God, who has called thee from such deep darkness, to the marvellous light of the glorious Gospel of his Son; and walk as a child of the light and of the day, in whom there shall be no cause of stumbling.

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