Chapter I.
1. Paul, a servant of Jesus Christ, called an Apostle . Governors and generals superscribe their letters with the designations of their respective dignities, priding themselves thereon, and puffed up in fancied greatness by each fresh tide of honour; the holy apostle is content to call himself "one born out of due time," and "the chief of sinners," and to pronounce himself " unworthy the apostleship;" while yet, for the benefit of such as should receive his epistles, he prefixes to them the appellations which by grace he had obtained, that so, by seeing the honours belonging to the writer, they might the more readily and zealously welcome them. And he begins by Paul, not as having been so named of old by his parents, but as preferred to it after his call, as was Simon to that of Peter, and the sons of Zebedee to those of Sons of Thunder, Jacob to that of Israel, and Abram to that of Abraham. Next, servant of Jesus Christ, whom infidels reviled as dead and crucified, and a mere carpenter's son, and yet whose service the apostle notwithstanding chose above any sovereignty.
Then he speaks of himself as called, alluding to his divine call, and |37 adds the name an apostle , teaching us that this also he had gained. For since our Lord gave this designation to the twelve, so the holy apostle here also places it, not as in a presumptuous self-assumption thereof, but as having had it bestowed upon him by his Master himself. "For depart," said he unto him, "because I will send thee for hence unto the Gentiles," (Acts xxii. 21;) and this be farther proves by what follows, namely; separated unto the gospel of God . I am not self-elected, exclaims he, but have been entrusted with the ministry of the word by God himself. Now it was the Father, and the Son, and the Holy Ghost, who thus set him apart; for that the Father did so, he himself declares in his Epistle to the Galatians (i. 15, 16). " It pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me; that I might preach him among the heathen and that, again, the only- begotten Son did this likewise, is evident where the apostle tells us in the Acts (xxiii. 21) how the Lord was seen of him in the temple, commanding him to hasten and go out, because the Jews would not receive his preaching, adding, "Depart, for I will send thee far hence unto the Gentiles."
And the very same thing he said to Ananias, when he was hesitating and drawing back, (Acts ix. 15;) "Go thy way, for this man is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel." And so St Luke also tells us, (xiii. 2,) that "as the prophets were ministering unto the Lord, and fasting, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them." Evident therefore from hence is the equality of the Trinity. And so also the gospel he now speaks of as the gospel of God, and a little onward as the gospel of the Son , saying, " for God is my witness, whom I serve with my spirit in the gospel of his Son ." This I have not noted on idly, or to no purpose, but in order to point out how indifferently the teachers of the truth mention the same things, sometimes as those of the Father, and sometimes as those of the Son.
The doctrines also preached he designates as the gospel , because they promise the supply of so many blessings, announcing reconciliation with God, the overthrow of the devil, forgiveness of sins, conquest over death, the resurrection of the deceased, eternal life, and the kingdom of heaven. Having then thus stated that he had been separated to the gospel of God, the holy apostle next proceeds immediately to prove in the first place its antiquity, lest any should be foolish enough to except against it as a novelty, and so reject it; and says, 2. Which he has promised afore by his prophets in the holy Scriptures , for the Old Testament is full of predictions concerning the Lord. Nor does he call them holy for no reason, but firstly to show that he acknowledged their inspiration; secondly, as excluding all other writings, for the inspired book alone contains all things we can need. And he adds the nature of the promise,— 3: Concerning his Son, which was made of the seed of David, according to the flesh . By all the prophets, says he, God has prophesied of the things relating to his Son, who, in his nature begotten of him before all eternity, yet made himself the son of David, inasmuch as he took his human nature, of the seed of David. Having then thus mentioned David, it was necessary that he should subjoin, according to the flesh , lest he should be considered as by nature the son of David, and by grace only |38 the Son of God; for the addition, according to the flesh , indicates that as to his divinity he is in truth the Son of God the Father. For indeed this phrase we can never find applied to those who simply are such as they appear; as St. Matthew the evangelist witnesses, when saying, Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Judah, and so going through the whole genealogy in order, he never yet uses this expression, according to the flesh, seeing that it suited not them which were mere men; and so then the divine incarnate Word of God being not only man, but God also from eternity, the apostle, having mentioned David, necessarily adds according to the flesh , clearly to teach us how he was indeed the Son of God, and how yet made to be of David; 4. And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead of Jesus Christ our Lord.
Before his cross and passion, not only to the other Jews, but even to the apostles themselves, our Lord Christ did not seem to be God; for they were misled by his perfect humanity, when they saw him eating and drinking, and sleeping, and becoming fatigued; nor could even his miracles bring them to this conviction; and thus, for instance, when they beheld the miracle at the sea of Tiberias (Matt. viii. 27,) they cried out, "What manner of man is this, that even the winds and the sea obey him!" In full accordance with which, our Lord said unto them, (John xvi. 12,) "I have many things to say unto you, but ye cannot bear them yet. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth and again, (Luke xxiv. 49,) "Tarry ye here in this city, until ye shall be endued with power from on high, the holy Ghost coming upon you."
Before his passion, then, such were the ideas they entertained of him; but after his resurrection and ascension to heaven, and the illumination of the thrice holy Spirit, and the various miracles which by the invocation of his sacred name they performed, all the faithful knew that be is God, and the only-begotten Son of God. This then the holy apostle teaches here, that he, who according to the flesh was designated as the son of David, was proved and set forth as the Son of God, in the power exercised by the thrice holy Spirit, after the resurrection from the dead of the same our Lord Jesus Christ; 5. By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name. For he himself sent us forth as teachers, committing to us the salvation of all nations, and giving grace suitable to that preaching, that they who hear it may hearken unto us, and believe the word. 6. Among whom are ye also called of Jesus Christ. Of which nations, whose husbandry is thus entrusted to me, ye are part; for think not that I am appropriating what belongs to another, or seizing on fields allotted to some one else, for the Lord hath constituted me the minister of all the Gentiles; 7. To all that are beloved of God in Rome, called saints.
He at the same time honours them with such high and divine appellations, and represses every rising of arrogance. For, in the first place, instead of making any distinction between them as the masters of the world, and the other nations, he joins them with them; and, secondly, he writes to all, without respect of persons, addressing together, servants, beggars, and working-people; the wealthy, and the powerful; for that there were some of the latter who believed, he shows in the Epistle to |39 the Philippians, (iv. 22,) saying, "They that are of Caesar's household salute you." It is evident, indeed, that he writes not to the unbelieving, but to those already converted, wherefore he calls them both called , and saints, exalting them with such spiritual appellations, and inflaming thereby their love towards their great Benefactor. Grace be unto you, and peace from God our Father , and the Lord Jesus Christ .
Thus then he completes the introduction to his letter, "Paul, a servant of Jesus Christ, to all that in Rome are beloved of God, called saints; grace be unto you, and peace, from God our Father, and the Lord Jesus Christ;" the rest which intervenes he threw in between, in order to mark whose messenger be had been constituted, and what were the tidings wherewith he had been entrusted, and to whom he had been commissioned to bring them. And he invokes on them first God's grace , because by this it was that believers obtained salvation; and next peace , by which he indicates the full establishment of virtue, since he alone has peace with God who has embraced an evangelical course, seeking ever to serve him in all things. And of these gifts he shows that not the Father only, but the Son also is the giver, in saying, from God our Father, and the Lord Jesus Christ; by which expression he plainly teaches the equality of the Father and the Son. 8. First, I thank my God through Jesus Christ for you all , that your faith is spoken of throughout the whole world.
The apostle speaks not thus to flatter them, but in strict truth. For it was impossible that what happened at Rome should not be known throughout all the world; since there anciently the Roman emperors had their palaces, and from thence the monarchs proceeded, and the collectors of tribute throughout the different cities, and there resorted all who sought the favour of royalty, by all of whom it was spread abroad, that Rome bad received the doctrine of Christ; which was of the greatest benefit to those who heard it, on which account the holy apostle returns thanks to God for the same. |93
And now, since he had declared that he had been appointed the teacher of all the gentiles, and yet during so long a time had neither come himself unto them, nor instructed them in the truth by letters, he is constrained to speak in his own defence, and calls God to witness his affection towards them. 9. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers ; 10. Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you .
There are many kinds of service; for he who prays to God is serving him, and he who fasts; and he who applies himself to the diving oracles; and indeed even he who busies himself in providing hospitality to strangers; and here then the holy apostle speaks of serving God in bringing the gospel of his Son to the gentiles, and serving in the spirit , that is, in the spiritual gift conferred on him; so pleasing to God did |94 he feel was the glory of his Son. And, expressing himself critically, he does not simply say that he begged for this entrance unto them, but according to the will of God , that is, if it so please the Ruler of all things. If then where the salvation of so many thousands was concerned, the apostle yet asked not any thing absolutely, but to his petition joined the Divine will, how inexcusable must ourselves be, if busied about, and praying for, the mere objects of sense, we rest not at once all things concerning us on the Divine good pleasure. 11. For I long to see you, that I may impart unto you some spiritual gift . What he says is full of humility; his words are not, that I may "give," but that I may " impart ;" that is, of what I myself have received I may communicate unto you. Inasmuch, moreover, as the great Peter had already conveyed to them the doctrines of the gospel, he necessarily adds, to the end ye may be established; for I desire, says he, not to bring you some other doctrine, but to confirm that already preached among you, and to water trees already planted. And full of modesty again is what he adds, 12. That is, that I may be comforted together with you, by the mutual faith both of you and me ; for not only do I wish to give, but to receive also from you, for the zeal of the disciple comforts and invigorates the master. 13. Now I would not have you ignorant, brethren, that often times I purposed to come unto you, but was prevented hitherto .
He shows what he had intended, and how Providence had overruled that intention; for Divine grace, says he, orders me even as he will; and having thus thrown in the " I have hitherto been prevented ," he shows the more clearly on what account he had been anxious to come to them— that I might have some fruit among you also, even as among other gentiles . 14. I am a debtor both to the Greeks and to the Barbarians; both to the wise and to the unwise ; 15. So that as much as in me lies, I am ready to preach the gospel to you that are at Rome also . I have been appointed the teacher of all nations, wherefore I owe the debt of an evangelist not to the Greeks only, but to the Barbarians also. For this was it that the grace of the Spirit conferred on us the gift of other tongues; and it behoves us to discharge our debt both to those who boast in their wisdom, and to those who are unlearned likewise. By wise he means those who prided themselves on their eloquence; by unwise, those who for their ignorance were so denominated by such as were called philosophers, or wise men. And, as not all would receive the preaching of the gospel, fitly has he added, as much as in me lies ; for it is mine to preach, but the believing depends on the hearers. And as he frequently calls this preaching by the name of the gospel, and the gospel contains an account of our Lord's passion, cross, and death, all which to the unbeliever seemed full of dishonour, he seasonably adds, 16. For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek . I look not, says he, to the apparent disgrace, but to the blessing arising therefrom, namely, that from it believers obtain salvation. |95
And thus of mere outward objects many have their own property bidden within them; as pepper, for instance, has a cold appearance, and to those that are unacquainted with it shows no sign of heat, while he that bites it with his teeth perceives its fiery nature; on which account physicians rank it among hot things as to its quality, as though not looking so, and yet capable of being proved to be such. And thus also corn may become the root, and the stock, and the ear, which yet it could never seem, until it has been sown in the furrows of the field. Justly then does the holy apostle call the saving gospel the power of God , as exhibiting its power, and bestowing salvation, only on believers. And this he says is offered to all, both Jews and Greeks; and the Jews he puts first, before the Greeks, inasmuch as our Lord Christ sent the holy apostles as preachers to them first; for thus God proclaims by the prophet (Is. xlii. 6,) "I have appointed thee for a covenant of the people, for a light of the gentiles calling the Jews the people, since of them he sprung according to the flesh. 17. For therein is the righteousness of God revealed from faith to faith ; not to all is it revealed, but to those who have the eyes of faith.
The holy apostle here teaches us how from of old God has thus provided for us, and predicted the same by the prophets; and even before the prophets, had his own determination concerning these things secretly within himself, for this also he states in another place, (Eph. iii. 9,) saying, "The mystery which hath been hidden in God, who created all things; "and again, (1 Cor. ii. 7,) "We speak the wisdom hidden in a mystery, which God foreordained before the world, unto our glory." And here therefore he says not that righteousness is given , but revealed ; for that which had been so long hidden is now made known to believers. From faith to faith , says he; for we ought to believe the prophets, and by them be brought to the faith of the gospel.
But this may bear another sense also; for he who believes in our Lord Christ, and has received the grace of the most holy baptism, and enjoys the free gift of adoption, is led on to believe in yet further coming blessings; the resurrection of the dead, I mean, eternal life, and the kingdom of heaven. By the righteousness of God, revealed in the gospel , he speaks not only of that which is hereby supplied to us, but that also which is so plainly set forth in the mysterious scheme of this his dispensation. For he effected not our salvation by mere power, nor destroyed the strength of death by his mere voice and command, but by combining pity with justice. For the very only-begotten Word of God, by putting on the nature of Adam, and keeping it free from all sin, obtained this for us, and paying the debt of nature, discharged the common forfeit of mankind.
But all this the holy apostle teaches more clearly below, and it were better for us to follow on our exposition passage by passage. Having then said that this salvation was offered to both Jews and Greeks, provided they were themselves duly disposed towards it, he confirms the assertion by the testimony of Scripture, saying, Even as it is written, The just shall live by faith . This he subjoins for the sake of the Jews, in order to teach them not to cling still to the dispensation of the law, but listen rather to their own prophets, who from of old set forth salvation |96 through faith. And here, quitting his first point—the censure of the Jews, he commences his charge against all the gentile nations, that they had recklessly violated the law implanted in their nature by their Maker. And this blame of them includes a vindication of the Creator; for when he formed them, he suffered them not to live like the irrational creation, but dignified them with reason, and gave them judgment, and established in them the power of discriminating between good and evil; which position is evidenced by such as, before the coming of the Mosaic law, were illustrious for holiness and virtue, as well as by such as followed the opposite course. For so Adam, the instant he had transgressed the commandment, and eaten the forbidden fruit, attempted to hide himself, under the stings of conscience; and when called to account, neither denied what had been done, nor pretended ignorance in his defence, but threw the blame of the accusation on the woman; which plainly shows that our nature possessed the power of discerning the true character of things. And thus again Cain, having privily slain his brother, when examined, "Where is thy brother Abel?" denied it, and attempted to conceal what had been done, but when convicted, confessed that his punishment was just, and owned the equity of his judge, acknowledging that he had sinned beyond pardon; and a thousand other similar instances are to be found in the holy Scriptures: wherefore the holy apostle adds, 18. For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, who hold the truth in ungodliness. For nature taught them both that God was the Maker of all things, and that they ought to avoid unrighteousness, and seek righteousness; but they used not the instructions which it gave as they ought to have done; wherefore he threatened them with future punishment.
He here puts the word revealed , in that disbelievers who hearkened not to those threats were the very persons who should experience the truth of what he said. And vengeance he calls the wrath of God ; not that God punishes with any passion of mind, but that by giving it so awful a name he might alarm the gainsayer. And he says, is revealed from heaven, because our God and Saviour will appear from thence, as the Lord himself declares, (Mark xiii. 26,) "Then shall ye see the Son of Man coming in the clouds of heaven, with power and great glory." 19. Because that which may be known of God is manifest in them: who then gave them this knowledge? for God hath showed it unto them. 20. For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead. Creation, says he, and all things made in that creation, the succession of time, the change of seasons, the alternations of day and night, the labourings of the clouds, the blasts of the winds, the fruitfulness of plants and seeds, and the various other similar phenomena, plainly point out to us, that God is both the Maker of all things, and that He wisely holds the keys of the creation; for He who framed all things of His alone lovingkindness, can never leave neglected what He hath brought into being; wherefore the holy Apostle says not the invisible thing, but invisible things; that is, His creation, His providence, His just sentence on each person, and all His various dispensations; most unpardonable then are they who, enjoying such a multitude of teachers, yet have received no |97 improvement from so many lessons, for this he adds, so that they are without excuse , for the works of creation themselves almost cry out against them, that they have nothing to plead in arrest of the threatened evils. 21. Because that when they knew God, they glorified him not as God, neither were thankful . For that they were aware of the existence of God, they themselves testify by their continual use of His adorable name, while yet rejecting all suitable sentiments concerning him. But became vain in their imaginations, and their foolish heart was darkened , for they followed senseless notions, and welcomed in the darkness of infidelity. 22. Professing themselves wise, they became fools . He increases their reprobation by the very name they gave themselves, in that, while calling themselves wise , they proved by their works that they were void of understanding. 23. And changed the glory of the incorruptible God into an image made like unto corruptible man . For not choosing to perceive that the Maker of all things is superior to decay, and far above all that is seen, they called the likenesses of their own bodies, gods; for indeed it was not intelligences, which are invisible, (ch. i. 23-27,) that their statuaries, sculptors, and painters, endeavoured to convey representations of, but perishable mortal bodies; nor was this impiety enough, but they must needs, moreover, worship the images of birds, beasts, and creeping things ; and while they should rather have considered that some of these men eat as food, some loathe as unclean, and some avoid as noxious, in their excess of madness and folly they made the likeness of these very things —which men thus ate, loathed, or killed—into gods. 24. Wherefore God also gave them up to uncleanness, through the lusts of their own hearts, to dishonour their own bodies between themselves . He puts gave them up for permitted ; and he means, that, seeing them willing neither by the works of creation to be led up to the Creator, nor by the judgment of reason to choose the better and avoid the worse in practice, he deprived them of his special providence, and suffered them to be carried about like an unsteady vessel, no longer enduring to direct those, who had fallen into the grossest impiety, productive of a lawless life. 25. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. Impiety, he says, was the foundation of their iniquities, and by both they became stripped of the Divine grace. The name "God" is what he here means by the truth of God, an idol made with hands by a lie ; because that when they ought to have worshipped the true God, they offered the adoration belonging to Him to the creature instead. And to the same reproach do they lie open, who call the only-begotten Son of God a creature, and yet worship Him as God; for they ought either, admitting His divinity, to rank Him not with created things, but with God who begat Him; or else, pronouncing Him a created being, not to pay adoration to Him as divine.—But let us pursue the order of our exposition. 26. For this cause, God gave them up to infamous passions, for even their women did change the natural use into that which is against nature . 27. And likewise also the men, leaving the natural use of the woman, burned in their lust one towards another, men with men working that which is unseemly . Iniquity walks hand in hand with impiety, so that as they had changed the truth of God into a lie, so did they in like manner exchange the proper object and exercise of the |98 passions for that which was abominable. And receiving in themselves that recompense of their error which was meet . For infamy is the severest penalty of such affections. And thus, what not even a victorious enemy had ever attempted to inflict on them, they themselves willingly ran into; and punishment thereby, heavier than that which any judge would impose, do they voluntarily bring on themselves. And what then was the cause of all these evils? 28. And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient . For if they had been willing to know Him, they would have followed the Divine laws; but now, choosing to deny their Maker, they were altogether stripped of his protecting care, whereby they wrecklessly ventured on every kind of wickedness. 29. Being filled with all unrighteousness . By unrighteousness he means that (disposition) which is diametrically opposed to righteousness, for from this springs every kind of reprehensible conduct. And he proceeds to detail its natural fruits. Fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers , 30. Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents , 31. Without understanding, covenant- breakers, without natural affection, faithless, unmerciful . By fornication he signifies intercourse independent of marriage. By wickedness , a savage disposition. By covetousness , the desire of getting more and more, and the carrying off of what does not belong to oneself. By maliciousness , the bent of the mind to evil, and the planning of injury to a neighbour. Full of envy . Bitter is the passion, and unable to bear the prosperity of a neighbour. It is the parent of murder , and conceives deceit . Wounded by envy, and calling in deceit as an helpmate, Cain led his brother forth into the field, and feared not to slay him. By malignant , he means such as exercise their thoughts in laying snares, and designing mischief to those around them. By whisperers , such as privily murmur into the ear abuse of others standing by. By backbiters , such as recklessly indulge in the scandal of the absent. By haters of God , such as are inimically disposed towards him. By despiteful , such as are given to petulance and insolence. By proud , such as are overmuch elevated by every superiority they possess. By boasters , such as are vainly puffed up, while haying no just cause for so exalted self- complacency. By inventors of evil things , such as not only fearlessly run through all existing ordinary evil, but devise yet further means of ill-doing in addition. Disobedient to parents ; and baseness indeed is this, of the grossest kind, nature herself condemning it. Without understanding ; for they who have fallen upon so lawless a life have lost all marks of reason. Covenant breakers ; such as have embraced an unsocial and depraved state. Without natural affection ; such as will not learn the laws of friendship. Faithless ; such as fearlessly break through all engagements. Unmerciful ; such as imitate the ferocity of the brute creation. 32. Who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in those that do them . We have shown how nature teaches us to choose good, and avoid evil; but these, says he, nevertheless, think it not enough to commit such things , unless they also commend such as do so likewise : which is the last excess |99 of wickedness, seeing that they ought not only to hate the transgressions of others, but with loathing to reprobate even their own. |158