Romans 1:15

CRITICAL NOTES

Rom_1:16. The power of God unto salvation.—In and by the gospel God shows and exerts moral power. The best equivalent for “unto” is “for.” It signifies direction. The Greek word used for mental and carnal direction. Gospel, from the old Gothic guth, good, and spillon, to announce. Either “good spell” or “God’s spell.”

Rom_1:17. The righteousness of God.—The justification which God bestows, or that of which He is the author. The state of pardon and acceptance as the result of the mediatorial scheme. δικαιοσύνη, man’s perfect moral condition; conformity of conduct in the divine law. It was said, Great is faith, for as the reward of it the shechinah rested on Israel. The just shall live by faith was spoken by Habakkuk to encourage the Jews when fainting under the oppression of the Chaldeans.

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_1:15-17

The brave confession of a bold preacher.—The gospel of seeming weakness the apostle was ready to preach to the lovers of imperialistic ideas. The gospel of apparent defeat he was ready to proclaim among those who delighted to go forth conquering and to conquer. And why? Because the seeming is not the real. The gospel is not weakness, but power.

I. Consider the gospel as a power.—

1. One may infer power from the fact of simple existence. The lowest forms of either vegetable or animal life testify to the presence of power. There are growth and development. The gospel is still derided as weakness, but by its existence it confronts us to-day as a power in the midst of the great powers of our modern life. Its moral force is not abated through the lapse of time.

2. Power may be inferred from the capacity to survive attacks. There is power in the oak to gather strength from the storm, and to gain an increase of beauty from the onslaught of winter’s blasts—power in the nation which, in spite of external attacks and internal feuds, moves on in the pathway of progress. Tried by this test, what a power is the gospel! The Christian religion, from the time of its rise, has been one long trial of its power to survive attacks, and it has vindicated the apostle’s confidence.

3. Power may be concluded from ability to influence. Influence is in itself a power. What a being is man who can project from himself a force that shall go on operating when his voice is hushed in the silence of the tomb! Now Christianity, which is the gospel in action, is the great formative force in the noblest of modern civilisations. Its influence has been felt where its divine authority has not been acknowledged. Banish the gospel from civilised society, and there would be a collapse. Eliminate the Christian element from our literature, and it would become often a Babel. The Christian religion is not yet an inert institution. It has exerted a glorious influence, and its power must still increase.

II. Consider the gospel as a supreme power.—As Joseph’s sheaf among the sheaves of his brethren, so the gospel power amid the powers of earth. It is the sphere in which the power of God manifests its sublime energies and exemplifies its grandeur. It is as if all preceding ages had been concentrating themselves upon the production of this great work of power—as if the Almighty Himself, through a past eternity, had been preparing for this revelation of moral might.

1. There was power in creation. The world not self-evolved. We have been told that power is the source of elements, wisdom of affinities—power might create a chaos, wisdom must fabricate a world. Surely power has to do both with elements and combinations. Power must produce atoms and bring them into cohesion. Wisdom must devise, power must execute. The wisdom of the architect and the power of the builder must be combined to erect a temple. The gospel a display of divine wisdom and power. It is the one system which reveals the mightiest moral energy of the divine Being.

2. Power in the Old Testament economy. Wonderful the history of the Jewish race. Glorious the rites and ceremonies of the Levitical dispensation. The ministration of the law was glorious, but the ministration of the gospel transcends in glory. Here in the gospel of God are seen:

(1) The power of wisdom to devise. The wisdom of this world seen in cumbrous plans with inadequate results. The wisdom of God seen in simple plans and sublime results. Man plans, but power of execution fails. There is no hiatus between God’s plan and God’s finished work—that is, no hiatus of incompetency, though there may be the hiatus of time according to human reckoning.

(2) The power of justice. Therein is the righteousness of God revealed. The eternal righteousness of the infinitely holy God is displayed in the gospel. What other religion can show a scheme wherein any attempt is made to vindicate the righteousness of the deity worshipped? God’s condescension is seen in revealing His righteousness.

(3) The power of infinite love. “God commendeth His love,” etc. On Calvary’s solemn heights mercy and truth meet together, righteousness and peace kiss each other. Infinite love as well as incarnate love, the love of the Father as well as the love of the Son, seem to speak to us in the sweat-drops that bead the brow of the sublime crucified One.

III. Consider this supreme power in its saving efficacy.—This is the essential glory of the gospel, that it is a power unto salvation. This is a feature never before attempted by any philosophical theories, ethical systems, or religious schemes. Philosophy, with all its boasted power, could not have accomplished the work, had it been bold enough to make the attempt. Philosophy could but film the ulcerous sore, while the rank corruption mined within. The gospel sets itself to cure the festering moral sores of a diseased humanity, and that which it set itself to do it has shown itself in millions of instances well able to accomplish. Roman power was destructive and selfish; it only concerned itself with the increase of Roman greatness. Dreary ruins marked the pathway of its triumphant progress. Christ seeks to conquer the kingdoms of this world, and every kingdom thus conquered is made more glorious. Christ seeks to subdue the individual, and every individual thus subjugated is really enfranchised and enriched with immortal treasures. This divine power saved from (a) the guilt of sin; (b) the pollution of sin; (c) the misery of sin; (d) the weakness engendered by sin; (e) the perversity of the moral judgment produced by sin. The reception of the gospel is the starting-point for noble endeavour, sublime deeds, heroic feats of moral daring. This salvation is to peace, to joy, to highest priesthood, noblest kingship, and the bright glories of heaven.

IV. Consider this scheme of salvation in its comprehensiveness.—Christianity is cosmopolitan. Among all the religions of a race bewildered by the number of its strange pantheons, Christianity is the one comprehensive religion. In this passage let us take the Jew as central and the Greek as circumferential. The circumference is to embrace the whole of humanity. This power must finally subdue all other powers. Ultimately it shall conquer the stubbornness of the Jew, overturn the power of Rome, confute the wisdom of the Greek, undermine the subtleties of the Hindoo, overthrow the inveterate prejudices of the Chinese, remove the darkness from African jungles, and demolish everywhere the strong holds of sin on this fair earth.

V. This comprehensive scheme has its wise condition.—It is the power of God unto salvation to every one that believeth. Faith is the apprehending and appropriating organ, and thus the moral condition is on the same plane as the material condition. Food and medicine must be taken in order to save and strengthen. Faith is acceptance. God by the condition honours our moral and mental nature. Without faith sacraments and good works avail nothing. But true saving faith is of course a living faith, including knowledge of the truth, assent to the truth, and trust or confidence in Christ. It submits to all the ordinances of God, and necessarily produces good works. Accept God’s promise through Jesus Christ, and salvation is yours. If the apostle was saved, the vilest sinners may hope. This gospel saved Saul, the persecutor and blasphemer; the dying thief; the Philippian jailor; John Newton, the swearing slave captain; John Bunyan, the wild tinker boy; and its efficacy is far from being exhausted. It has a hopeful message to sinners of deepest dye. If Paul was not ashamed of this gospel, why should we be? Some moderns seem to make light of Paul. Even one Christian preacher is reported to have said, “If we are not wiser than the apostles, we are great fools.” Where is your modern preacher who can preach like Paul? Where is your writer who can equal him in argumentative skill, rhetorical power, and sublimity of imagination? Where is your philanthropist who can be compared to him in works of benevolence, in a life of self-denial? Surely, then, I may count myself a fool if I am ashamed of that in which the apostle gloried.

“Ashamed of Jesus! sooner far

May evening blush to own a star;

Ashamed of Jesus! just as soon

May midnight blush to think of noon;

Ashamed of Jesus, that dear Friend

On whom my hopes of heaven depend!

No! when I blush be this my shame,

That I no more revere His name.

Ashamed of Jesus! yes, I may,

When I’ve no crimes to wash away,

No tears to wipe, no joys to crave,

No fears to quell, no soul to save:

Till then—nor is the boasting vain—

Till then I boast a Saviour slain.

And oh, may this my glory be,

That Christ is not ashamed of me!”

Rom_1:16-17. St. Paul’s confidence in the gospel.—Our text expresses St. Paul’s readiness “to preach the gospel at Rome also,” as he had done in so many other cities—a readiness which sprang from his confidence in the truth. We propose to show briefly the grounds of this confidence.

I. The certainty of his own call from heaven to be a teacher of that religion which he had once persecuted.

II. His thorough conviction of the divinity of the Author of the gospel of which he was made a minister.—He could not hesitate to put it into comparison with any religious system which Rome could exhibit as its competitor. He knew that it was from its author, God, and that God, the author, was always with it. “Christ is God.” What a glory is thus given to His gospel! There are those who reject this truth; but how different is their gospel from ours! Their Christ is man; ours, God made man. The affection of their Christ is the benevolence of a creature; of ours, the love of God, only measured by His condescension to stoop from heaven to earth. To them Christ is gone, and they are left orphans; to us He is ever present.

III. The effects produced by Christianity at Rome.—What he has seen in other places resulting from the gospel he had heard of at Rome. Religion is a practical thing, and its effects when received are a true test.

IV. Another ground of confidence is stated in the text.—“For it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” He thus silently contrasts the gospel with every religion known among men. This is power, they are weakness; this saves, they leave man in sin and danger still. In the gospel the power of God is employed to illuminate, to quicken, to comfort, to regenerate, and to sustain. Its power is glorifying. It raises the body from the ruins of its mortality to the glory of a deathless life.

V. Another ground of confidence on which the apostle rested is not the least.—“For therein is the righteousness of God revealed from faith to faith.” It is so because it contains a revelation of the terms on which God forgives sin, or justifies men by pardon who are actually guilty. The principle of the divine government is righteousness. A righteous government is the result of necessity. God may be merciful, but He must be just. The only way in which He could be at once just and merciful must be by the provision of an adequate atonement, so that all the ends of a righteous government, the character of which is to uphold authority by the punishment of offence, might be answered. No other system had the true atonement, and it was this which exalted Christianity above them all. This gospel claims from us the most devout acknowledgment. How ought this mercy, which crowns every other, and without which every other were in vain showered upon us, to excite our gratitude! “Thanks be unto God for His unspeakable gift.” The gospel claims an unshrinking avowal. “I am not ashamed of the gospel of Christ,” says the apostle; and he was ready to assert its divine claims in every place. Such ought to be the spirit with which we are influenced—modest and humble, but decided and yielding. The gospel claims our grateful and practical acceptance. Salvation is the great end of the gospel. Nothing less than this can be supposed to be an adequate final cause for so wonderful an interposition as the incarnation and sufferings of the Son of God. Not to set up new forms of worship did He undergo His humiliations, but to save us from the curse of the law, the dominion of sin, and the wrath of God.—R. Watson.

Rom_1:14-17. The Grecian and the Roman.—We live surrounded by Christian institutions, breathe an atmosphere saturated by Christianity. It is exceedingly difficult even to imagine another state of things. And to know what we have from Christianity, it is well to cast the eyes sometimes over the darkness from which the advent of Christ redeemed us. The apostle felt that the gospel was the power of God unto salvation to the Greeks, the Romans, the Barbarians, and the Jews.

Restlessness.—Polytheism divided the contemplation over many objects; and as the outward objects were manifold, so was there a want of unity in the inward life. The Grecian mind was distracted by variety. He was to obtain wisdom from one deity, eloquence from that Mercurius for whom Paul was taken, purity from Diana for whom Ephesus was zealous, protection for his family or country from the respective tutelary deities, success by a prayer to Fortune. Hence dissipation of mind, that fickleness for which the Greeks were famous, and the restless love of novelty which made Athens a place of literary and social gossip: “Some new thing.” All stability of character rests on the contemplation of changeless unity. Christianity proclaimed, “One God, and one Mediator between God and men, the man Christ Jesus.” St. Paul’s view of the gospel contemplated it as an eternal divine purpose. He contemplated the changeless “yea” of God. Truth is one—error manifold—many opinions, yet there can be but one faith.

Worldliness.—There are men and nations to whom this world seems given as their province, as if they had no aspiration above it. If ever there were a nation who understood the science of living, it was the Grecians. The results were threefold:

1. Disappointment. Lying on the infinite bosom of nature, the Greek was yet unsatisfied. And there is an unsatiable desire above all external forms and objects in man—all men—which they can never satisfy. Hence his cravings too, like all others, were from time to time, “Who will show us any god?”

2. Degradation. Religion aims at an ideal life above this actual one—to found a divine polity, a kingdom of God, a Church of the best. And the life of worldliness pronounces this world to be all. This is to be adorned and beautified.

3. Disbelief in immortality. The more the Greek attached himself to this world, the more the world unseen became a dim world of shades. The earlier traditions of the deep-thinking Orientals, which his forefathers brought from Asia, died slowly away; and any one who reminded him of them was received as one would now be who were to speak of purgatory. The cultivated Athenians were for the most part sceptics in the time of Christ. Accordingly, when Paul preached at Athens the resurrection of the dead, they “mocked.” And these men were startled by seeing a new sect rise up to whom death was nothing, who almost courted it.

The worship of the beautiful.—The Greek saw this world almost only on its side of beauty. His name for it was kosmos, divine order or regularity. He looked at actions in the same way. One and the same adjective expressed the noble and the beautiful. If he wanted to express a perfect man, he called him a musical or harmonious man. The cross tells us that it is the true beautiful which is divine—an inward, not an outward, beauty, which rejects and turns sternly away from the meretricious forms of the outward world, which have a corrupting or debilitating tendency.

The worship of humanity.—The Greek had strong human feelings and sympathies. He projected his own self on nature; humanised it; gave a human feeling to clouds, forests, rivers, seas. His effort therefore was, in his conception of his god, to realise a beautiful human being. Christ is deity under the limitations of humanity. But there is presented in Christ for worship, not power nor beauty nor physical life, but the moral image of God’s perfections. Through the heart and mind and character of Jesus it was that the divinest streamed. Divine character, that was given in Christ to worship. In all this system one thing was wanting—the sense of sin. Christ came to convince the world of sin. For this Greece had no remedy. The universe has no remedy but one. There is no prescription for the sickness of the heart but that which is written in the Redeemer’s blood. The nation which we contemplate to-day was a noble one—humanly, one of the noblest that the world has seen; next to the Jewish, the very highest. We may judge from the fact of St. Paul’s twice claiming his Roman citizenship and feeling the indignation of a Roman citizen at the indignity of chastisement.

The public life of Rome.—First, I notice the spirit of its religion. The very word shows what that was. “Religion,” a Roman word, means “obligation, a binding power.” Very different from the corresponding Greek expression, which implies worship by a sensuous ceremonial (θρησκεία). The Roman began, like the Jew, from law. He started from the idea of duty. But there was an important difference. The Jew was taught duty or obedience to the law of a personal, holy God. The Roman obeyed, as his Etruscan ancestors taught him, a fate or will; and with very different results. But at present we only observe the lofty character of the early religion which resulted from such a starting-point. Different nations seem, consciously or unconsciously, destined by God to achieve different missions. The Jew had the highest—to reveal to the world holiness. The Oriental stands as a witness to the reality of the invisible above the visible. The Greek reminded the world of eternal beauty; and the destiny of the Roman seems to have been to stamp upon the minds of mankind the ideas of law, government, order. The Roman seems almost to have existed to exhibit on earth a copy of the divine order of the universe, the law of the heavenly hierarchies.

Private life.—We observe the sanctity of the domestic ties. Very touching are all the well-known anecdotes—that, for instance, of the noble Roman matron who felt, all spotless as she was, life-dishonoured, and died by her own hand. The sacredness of home was expressed strongly by the idea of two guardian deities (Lares and Penates) who watched over it. A Roman’s own fireside and hearthstone were almost the most sacred spots on earth. There was no battle-cry that came so near to his heart as that “For the altar and the hearth!” How firmly this was rooted in the nation’s heart is plain from the tradition that for a hundred and seventy years no separation took place by law between those who had been once united in wedlock. There is deep importance in this remark; for it was to this that Rome owed her greatness. Moral decay in the family is the invariable prelude to public corruption. We will bless God for our English homes, partly the result of our religion—partly the result of the climate which God has given us, according to the law of compensation by which physical evil is repaid by moral blessing; so that, its gloom and darkness making life more necessarily spent withindoors than it is among Continental nations, our life is domestic and theirs is social. We find manly courage. This too is preserved in a word. “Virtue” is a Roman word—manhood, courage; for courage, manhood, virtue, were one word. Deep as Roman greatness was rooted in the courage of her men, it was rooted deeper still in the honour of her women. Personal purity is the divinest thing in man and woman. It is the most sacred truth which the Church of Christ is commissioned to exhibit and proclaim.

The decline of Roman life.—First came corruption of the moral character. The soul of the Roman, bent on this world’s affairs, became secularised, then animalised, and so at last pleasure became his aim. Scepticism and superstition went hand in hand. An example of the former we have in Pilate’s question, “What is truth?” Faith, not superstition, is the remedy. In Rome religion degenerated into allegiance to the State. “Sacrament” perhaps is the highest word of symbolical life in both. In Rome it meant an oath of allegiance to the Senate and Roman people. In the Christian Church it is also the oath of highest fidelity, but its import there is this: “Here we offer and present unto Thee, O Lord, ourselves, our souls and bodies, to be a lively sacrifice.” The last step we notice is the decline of religion into expediency. Therefore it was necessary that One should come who should be true; the truest of all that are woman-born; whose life was truth, who from everlasting had been the truth. The penalty of that true life was the sacrifice which is the world’s atonement. Men saw the mortal die. But others saw the immortal rise to take His place at the right hand of Power; and the Spirit which has been streaming out ever since from that life and death is the world’s present light, and shall be its everlasting life.—F. W. Robertson.

Rom_1:16. The gospel a divine and saving power.—Christ and His disciples were spoken of with derision; the early Christians were described as “a sect everywhere spoken against.” Yet St. Paul was anxious to visit Rome that he might preach the gospel there. At this time Rome was mistress of the world. But, notwithstanding all the things which distinguished the city of the Cæsars, the apostle says, “I am ready to preach the gospel to you that are at Rome also. For I am not ashamed,” etc. His reason for thus boasting in the gospel is found in the gospel itself. He was not ashamed of the gospel:—

I. Because it is a power.—The ambition of the Romans was for power. So the apostle says that the gospel is a strong thing, a “power.” Power is of different kinds. There is material force. The powers of nature are of this order. There is muscular force, which is common both to brutes and men. It is higher than mere material energy, inasmuch as its exercise involves life and volition. There is mental force, the power of ideas, the might of reason. Who can conceive the greatness of this power? By its exercise man makes the forces of nature his servants. How mighty has been the influence of some books! There is spiritual force, a thing which it is difficult to analyse or define. “The wind bloweth where it listeth,” etc. Power to arouse the conscience, to bring the will into activity and give direction to it, to inspire devotion and reverence, and to kindle affection—this is the very highest power. Now the gospel is a mental and spiritual power. It is rational in the highest degree. It appeals to the conscience, summons the will into right exercises, and presents such a revelation of God as is fitted to awaken profoundest reverence and holiest love. The gospel is a power sublime and great.

II. Because it is the power of God.—In its sublime and perfect fitness to accomplish its design we have evidence of its divine source. God inspired and sent forth men to prepare the world for it, and then sent His Son to make it known. It is not simply a power of God, but “the power of God.” It is the grandest display of the divine power. It is a greater thing to convert a soul from sin unto holiness than to create a world; we have in it a completer manifestation of “the fulness of the Godhead.” The gospel is “the highest and holiest vehicle of the divine power.” Behind all its forces God is.

III. Because it is the power of God to save.—Some great forces are destructive. The earthquake and avalanche carry ruin and death with them. Some great minds have been abused by being exercised so as to injure and destroy. The licentious poem spreads a more terrible ruin than any pestilence. So also the book which aims at shaking men’s faith. To destroy is an easy thing. To destroy the good and beautiful is diabolic. But to create, to heal, to save, is a divine and, humanly speaking, difficult work. In it the power of God is exerted to put away human sin, heal human sorrows, transform man into the divine image.

IV. Because it is the power of God to save man without distinction of nation or class.—“To the Jew first, and also to the Greek.” “Jews and Greeks” was a Jewish expression for all mankind. The corresponding expression amongst the Greeks was “Greeks and Barbarians.” The gospel is for all men, but it was proclaimed first to the Jews. Our Lord came to them, and they are called “His own.” “He came unto His own,” etc. And the apostle, writing of them, said, “Of whom as concerning the flesh Christ came.” The apostles were commanded to preach the gospel in all the world and to every creature, “beginning at Jerusalem.” The gospel is the power of God to save man as man, without any distinctions, social or national. Its provisions are suited to all, offered to all, free for all.

V. Because it is the power of God to save all men on the simplest conditions.—“To every one that believeth.” The condition of salvation is faith in the Lord Jesus Christ. This is the simplest condition. Faith is possible to all. The little child can exercise it; so can the philosopher. In many things we believe too readily. Believe in Christ, and be saved. Faith in Him as the condition of salvation is sublimely reasonable. The gospel is unalterable. Believe, and be saved.—William Jones.

Why Paul was not ashamed of the gospel.—It is of great moment to know the proper value of a thing before we either praise or dispraise it. Let us beware of either overrating or underrating anything of which we are called to speak. Of the gospel the apostle speaks as one who knew its value. The apostle so knew it as to be able to say, I am not ashamed of it. We are apt to be ashamed of it. It looks weak, foolish, unintellectual, unphilosophical. It lags behind the age. It is beginning to be supplanted by learning and eloquence. There were some places in which the apostle might have been specially tempted to be ashamed of the gospel or afraid of preaching it,—at Jerusalem, for there the whole strength of Jewish ritualism rose against it; at Athens, for there it was confronted by the power of Grecian wisdom; at Ephesus, for there the dazzling subtleties of heathen magic rose against it; at Corinth, for there the torrent of human lust and pleasure rushed against it; at Rome, for there was the concentrated energy of earthly idolatry. Yet none of these things moved him. We are tempted in our day to be ashamed of the gospel. If any might have been ashamed of it, Paul much more. His education, his life, his teachers, his companions, were all such as to make him turn aside from a thing so plain. But why was the apostle not ashamed of it? It was mighty—mightier than philosophy or argument or eloquence. It was “power.” Many “apologists” for the gospel have, in their defence of it, assumed somewhat different ground from that of the apostle here. They defend it because it is noble, philosophical, reasonable, benevolent. It is all this, and more. Yet such are not Paul’s reasons for glorifying in it. He has fathomed man’s infinite need and misery; he has, with divinely opened eyes, looked into man’s present condition and his prospects. He sees in that gospel that which meets man’s great necessity as a lost being; and it is this glorious suitableness that makes him prize it so much. Had it been less than this, however intellectual and philosophical, he would have been ashamed of it. In thus listening to Paul’s reasons for not being ashamed of the gospel, let us learn what he thinks of that gospel and what he understands it to be.

I. It is God’s power unto salvation.—Men were lost. Nothing but a great salvation could deliver—a salvation which embodied omnipotence. We may say it is a gospel preceded by omnipotence, succeeded by omnipotence, accompanied by omnipotence, containing omnipotence. God’s power was needed. Where has God placed it? In the gospel. The power that is needed for the salvation of a sinner is that which is contained in the gospel. The gospel alone contains this saving power. Who, then, are saved by it? Only they who believe. It is in believing this gospel that we are saved—saved at once, freely, completely, for ever. This gospel is wide as the world. It embraces all kindreds and nations and tongues. There is salvation for thee; not by working, or waiting, or praying, or reforming, but simply by believing. He who believes is saved, whoever or whatever he may be.

II. It is the revelation of God’s righteousness.—This mighty gospel saves in a righteous way. Its power unto salvation consists in its being a revelation of the righteousness of God. This righteousness is not that which we call the attribute of God. It is a righteousness planned by God, provided and prepared by God, exhibited and unfolded by God to the sinner.

1. It is a righteousness revealed. No longer concealed, or but darkly unfolded; but fully and brightly displayed by God in Christ.

2. It is a divine righteousness—the righteousness of Him who was both God and man.

3. It is a righteousness by faith. This is the meaning of the words. “Therein is that righteousness of God, which comes to us by believing, revealed to be believed.”

4. It is righteousness presented to us to be believed. Believe what God says to you concerning it, and straightway it is yours.

5. It is the same righteousness which was possessed by the Old Testament saints. “The just shall live by faith.” The patriarchs “lived” by believing in Him who was to come; we “live” by believing in Him who has come. But it is one Saviour, one salvation, one cross. God’s testimony to this righteousness is very full and explicit. He tells us what kind of righteousness it is, whose it is, and how we get it. It is divine, perfect, glorious, suitable—begun, carried out, completed by Christ during His life and death below: “For as by one man’s disobedience many were made sinners, so by the obedience of One shall many be made righteous.” The power of the gospel is wholly saving; it is armed with power—just in order to save. There is nothing else in our world that can save but this.—H. Bonar.

The gospel the saving power of God.—One of the bravest utterances of one of the bravest of men. He had counted the cost, and knew the adverse influences he would have to cope with at Rome. His entry was the dearest wish of his heart. Though a prisoner in bonds, he was in truth the mightiest conqueror that ever graced the streets of the metropolis. He wielded a power mightier far than the armies of the empire. All forces opposed to him must go down. In the result of the contest he had not the shadow of a doubt. Why then need he be ashamed?

I. Divine power.—“The power of God.” This was the first reason why the apostle was not ashamed of the gospel.

1. It is power. The history of Christianity proves its claim to power. Wherever it goes it conquers. It proved more than a match for the iron despotism of Rome. It is the most potent force the world has ever known. False religions fall before it, and it changes the face of society.

2. God’s power. The secret of its triumphs is that God is in it. The gospel was not the product of the world’s wisdom. It came from above, and it is the highest and holiest means whereby God works on the race. A force was introduced unknown before, and it is impossible to account for it apart from God.

II. Saving power.—“Unto salvation.” All power is not saving power. The power manifested in creation and providence is truly divine, but not necessarily saving. The power that resides in the gospel is meant to save men.

1. It comes with a message of forgiveness. “Who can forgive sins but God alone?” To free from just condemnation is a mightier attribute than to rule a kingdom, and God alone supplies the remedy in the forgiveness of sins. The gospel struck at the root of the evil when every other system failed. “Who shall lay anything to the charge of God’s elect? It is God that justifieth.”

2. It is a power for the renewal of man’s nature. “Who can bring a clean thing out of an unclean?” This is a task beyond unaided human resources. The design of Christ’s mission was to save men from the dominion of sin as well as from condemnation. And for this we need a power not our own. Salvation is not the result of a combination of divine grace and human effort. It is grace all through, from first to last. The new creation is the work of the Spirit dwelling in the heart. Thus provision is made in the gospel, not only for the justification of man, but for his restoration to the divine image.

III. Universal power.—“To every one that believeth; to the Jew first, and also to the Greek.” This was a third reason why the apostle was not ashamed of the gospel. He was sure it would be its own witness, and work marvels in the imperial city, as it had done elsewhere. In the centre of the most solid of empires it would exert its power. It suits the needs of man everywhere. It owns no party; it favours no sect. Its home is everywhere. It extends a helping hand to all, without respect to nation or social standing. It knows no distinction between the classes and the masses. “To the Jew first, and also to the Greek.” The Jews despised it and fell, but their fall was the riches of the world. Rejection by this one or that will not prevent its universal spread. No cause therefore for being ashamed of the gospel. The words of a crucified Man are to-day more influential than the edicts of the Cæsars. For three hundred years the battle raged between Christianity and Roman paganism, till one of the most hostile emperors was compelled to exclaim with his dying breath, “Thou hast conquered, O Galilean.” And the day will come sooner or later when all the world over it will be acknowledged that the Galilean King has won the day. “Whosoever shall be ashamed of Me,” etc.—D. Merson, B.D.

Rom_1:17. Justified by faith.—Note the change in the Revised Version. The term “just” is eliminated: the “righteous” shall live by faith. The text is used as the groundwork of the doctrine of justification by faith.

I. What is justification by faith?—If we apply the term “justification” to any one, we imply that he is just—i.e., righteous, honest, exact, upright, proper, accurate in all his doings. But more than that: he is held to be innocent. Justification is that which declares a man blameless, innocent. When God justifies a man, this is how He looks upon him: He considers him a blameless, innocent man, not under the penalty of sin. That does not say that the man has been blameless, for every man has been, or is, a sinner; but God is so gracious towards him, that He looks over the sin and treats the man as though he had no sin.

II. The conditions of justification.—“By faith”—i.e., by faith in Christ Jesus. We must believe in Christ as our Saviour, as dying to make peace for us with God. This is an emphatic condition for pardon. But go further. If we take up another verse, which really belongs to the principle here discussed, we have a clearer idea. The just shall live by faith; but “by grace are ye saved through faith”—i.e., God pardons us, and holds us guiltless, if we have faith; but not simply because we have faith, but because He loves us—loves us when we have no claim to His love.

III. Definition of terms.—

1. The “just” = the “righteous” = the upright, the honest, those who are careful in all their doings, and, in these Christian days, sincere and earnest followers of Christ.

2. “Shall live.” Pre-eminently this means “justified,” held guiltless in God’s sight, with sins all pardoned, and thus eligible for the life of the righteous and their reward. The righteous shall live here—i.e., shall be happy, comforted, sustained, shall feel safe, and in time of temptation shall be succoured. The righteous also live the eternal life with God in “the many mansions.”

3. What is faith? A. Negative aspect.

(1) Not bare belief. The heathen had some indistinct idea which constituted faith—e.g., that there is a God mighty, etc.

(2) “The devils believe.” They know more of God than men do.

(3) Not a bare assent to doctrine. Admit the Apostles’ Creed; but that, for any person, is intellectual concession, bare assent to the fundamental principles of the Christian religion. B. Positive aspect.

(1) We have to accept all just mentioned—and more. When Paul said to the jailor, “Believe on the Lord Jesus Christ,” etc., he surely did not mean “believe that there was such a man,” but more, “believe in His power, and trust in it.” Confidence! But more still: taking God at His word, and coming to claim the promise, such as pardon. The old Puritans called this Christian faith a lying upon Christ, a leaning upon Him, a resting upon Him—just as the tottering man would lean on the arm of the strong one.

(2) It must not be fitful, but continued, confidence. Is it “once saved always saved”? No. Though pardoned, you need continued faith to watch that “no man take your crown.” Note in this connection that the three ideas of the text are interwoven: we live by faith; we live by our reliance on Christ; but it is the just only who so live. Those only who have sought and found pardon can enter into the rest that remaineth for the people of God.

IV. The need for this text to-day.—Because, with passing years, there is the fact of a growing trust in external religion—a danger that faith would grow to mean, not trust and confidence in God and in Christ’s merits, but trust in good works. The history of the Church points to the tendency to depart from the line of faith, and take up works as man’s passport into heaven. Luther’s heaviest blows were against justification by works. This had brought the Romish Church into great scandal. The Romish authorities had taught that good works cleanse men from all actual sin and reconcile us to God—a deliberate violation of the fundamental truth which declares that Christ, and not works, such as penance, fasting, etc., is the medium of our salvation.

V. The effect of a life of faith.—

1. It makes a man a better citizen. The Christian must not sit aside, and say, I must not defile myself with earthly affairs. He may well be an active citizen, a loyal subject, patriotic to the backbone.

2. It makes a man a better neighbour.

3. Not a single duty of life but it is ennobled by Christianity.

4. The life of faith revolutionises a man—all his acts and purposes.

5. His life has a splendid effect on his surroundings. “The light of the world”; “the salt of the earth.” If the heart be right with God, the works that a man shall do must be God-pleasing.—Albert Lee.

Rom_1:16. Ashamed of the gospel.—Paul had the orator’s very natural desire to refrain from saying anything calculated to shock the prejudices of his audience. When he addressed the men at Athens, he commenced by complimenting them on their devotion to religion. It had been a sufficiently difficult and delicate task to preach the gospel to Athenians, but now Paul contemplates preaching to Romans. He announces his intention in the course of a letter to the Church at Rome. He is fully conscious of the daring nature of his venture. If there were in the world one place where the gospel might be deemed more superfluous than another, surely it was Rome. Certainly the Romans would not be likely to be conscious of any need of the gospel. With Paul’s experience to guide us, let us inquire why it is that so many persons are ashamed of the gospel.

I. Because of social pride.—The astonishing thing is that a man with Paul’s abilities, heritage, and prospects of advancement should have cared to associate with such disreputable people as the early Christians were esteemed to be. Paul knew it, for he says: “Not many wise after the flesh, not many mighty, not many noble are called: but God chose the foolish things of the world, … the weak things, … and the base things, … and the things that are despised.” If a person wanted to find suitable associates, he must go to the heathen temple. Everybody who was anybody went there. Nobody in his senses would think of attending the upper room where Christians met for such a purpose. The first Christian Churches were composed of members of the lower ranks of society. Slaves constituted the majority. Poverty was almost universal. In later days a good deal of pomp and circumstance gathered about the worship of the Christian Church. Rites and ceremonies were introduced of which the apostles knew nothing. As persons of higher rank joined the community there became less occasion for shame. When at last the emperor Constantine became a convert, all the shame arising out of social prejudice became a thing of the past. Those who followed the fashion followed the emperor and joined the Christian Church in thousands.

II. Because of intellectual pride.—It seemed a foolish tale that the first Christians had to tell. It was the constant sport of heathen writers that Christians worshipped a dead man of Palestine as God and as the Son of God. Paul knew that if his message excited attention in Rome, it would be attacked by men of keen intellect. His gospel would be riddled through and through with the polished shafts of sarcasm and ridicule. The majority of Romans had ceased to believe in any religion. Even the soothsayers dared not look each other in the face when performing their functions, lest they should be overcome with laughter. They had found out the emptiness of the most respected religions, and were not likely to believe such an improbable story as the Christians had to tell. When the gospel could be no longer ignored, Christians were treated with a contemptuous sneer, as those who believed the most palpable of falsehoods. Among educated young people to-day one often finds a disposition to look upon all religion as superstition. There is also a sort of empty conceit which knows no other way of indicating the possession of brains than by pretending that it is too cool and intellectual to be “taken in” by the story so often told from the pulpit.

III. Because of moral pride.—The greatest obstacle Paul had to overcome was his moral pride. His manner of life had been exemplary. “Ye have heard of my manner of life,” he could say fearlessly. He had left a highly reputable religion, in which he had obtained distinction, for one which in many ways gave its enemies occasion to blaspheme. Paul was writing his epistle from Corinth, and much had happened in the Christian community there of which he was heartily ashamed. Unbelief, strife, and licentiousness had made the gospel a byword amongst them, and yet Paul was not ashamed of it. I have heard it said of our own Churches that their religious tone is such that one cannot with a clear conscience urge young folks to become members of them. Worse cannot be said of our Churches than was said of the Corinthian Church, and we may fearlessly take Paul’s position, and with the clearest conscience urge you to join in fellowship with them. The remark is mostly a prejudiced slander; but even if it were true, it would constitute no ground for being ashamed of the gospel. We freely enough admit that often the holiness of Church members is very low, and at times brotherly love has not been all it should be, and love to Christ has grown cold. Sometimes it has been with the Churches as it is in domestic affairs—when poverty has come in at the door, love has flown out of the window. The struggle against adverse circumstances has told heavily upon temper.—Rev. R. C. Ford, M.A.

SUGGESTIVE COMMENTS ON Rom_1:15-17

Paul’s heroism.—Suppose a new moral system originated in some obscure village in the principality of Wales, suppose the originator of that system to have suffered the extreme penalty of the law as a malefactor, and that such a death was the essential part of that moral system, what would be thought of the heroism of the man who should go to London, and say, I am not ashamed of that system? Would any of the great preachers in London, remembering the origin of their own religion, condescend to examine the man’s claims? For after all this is something like the position of our apostle. Palestine in its physical aspect insignificant? a tract of land running along the shores of the Mediterranean, one hundred and forty miles in length, forty miles in average breadth, about the size of Wales. Nazareth an obscure village or town. “Can any good thing come out of Nazareth?” was a proverbial saying. Jesus Christ the Nazarene suffered a death equivalent to that which is now inflicted on the murderer. Such a death was and is a vital part of the gospel economy. We cannot understand a gospel which either ignores or stultifies the sacrificial nature of the Saviour’s death. Thus let us try to picture the heroism of the apostle, who declares that he was ready to preach the gospel at Rome, the proud mistress of the world, the central seat of pomp, pride, and culture, with all its associations of idolatry and worldly power.

The power of God is such a force as to elevate man from sin to righteousness, from death to life, from hell to heaven, from the kingdom of Satan to the kingdom of God, and gives him eternal salvation.—Luther.

No reason to be ashamed.—The gospel had been proclaimed to all classes with the same results. It had won converts from them all. Over all alike it had achieved its triumphs. A greater difference in character, in habits, and in the institutions could hardly be met with than existed amongst those to whom the gospel had already found its way, and everywhere the effect was the same. There are many who can endure toil and physical suffering without shrinking, but who feel keenly contempt and ridicule. These things unman them; they recoil from them as from the most exquisite torture. All these the apostle bore with unfailing fortitude. The shame of the cross did not dismay him. The more men scorned it the more he gloried in it. To these stings he was not insensible—no generous nature can be. But the cross vanquished them all. With Christ in his eye the world might hurl what obloquy it pleased upon him. He gloried in that which men esteemed his reproach. With these facts before you, try to conceive the fulness of meaning there is in the statement, “I am not ashamed of the gospel.” What a generous appreciation of the highest manifestation of the wisdom and love of God! The degree in which the spirit which animated Paul is possessed by us will measure our fitness for Christ’s service and the likelihood of the success of our efforts to diffuse His gospel. None of us indeed can occupy the position which he did. His office was extraordinary. None of us is ever likely to be favoured with visions and revelations as he was. Still, let us never forget that unless our estimate of the gospel is similar to his and we are influenced by something of the same spirit, any hope of extensive usefulness is vain. What he was, not as an apostle, but as a Christian man, is what in our measure every one of us ought to be. Can we say, with something of the same meaning attached to the language, “I am not ashamed of the gospel of Christ”? Indeed, any sufferings we may be called upon to endure for the gospel, or any sacrifices we may have it in our power to make for it, are a perfect trifle in comparison with what we find verified in Paul’s case. Do we so esteem the gospel that we withhold nothing that is meet to promote its success? Has it ever cost us the sacrifice of a convenience or an indulgence to advance its interests? We hear often of the necessities of Christ’s cause. How much have we spared to meet these necessities? Is it not often too true that the Master has reason to be ashamed of us, and that if men were to judge of our interest in the gospel by what we do for it, the question might well arise whether we understood it at all? Are there not many professing Christians whose prayers for the extension of Christ’s kingdom are cold and few, out of all proportion to their own admission of the magnitude of its claims? Does not what they contribute to this object present a singular contrast to the amount they squander on their own personal gratifications? Let us strive to wipe off the reproach of such inconsistency. Blessings on our own soul and the smile of God on all our work will be sure to follow.—J. Kelly.

ILLUSTRATIONS TO CHAPTER 1

Rom_1:15. The doing architect.—All the Lord’s people should be preachers, not with eloquent sermons, but with pure lives—not in pulpits, but in farm, and shop, and mart, and lane, and street. Two architects were once candidates for the building of a certain temple at Athens. The first harangued the crowd very learnedly upon the different orders of architecture, and showed them in what manner the temple should be built. The other, who got up after him, only observed that what his brother had spoken he could do; and thus he at once gained the cause. The man who can do the gospel may be mightier than the man who can speak the gospel. Let us be ready to preach the gospel, not at Rome, not in London, not in a costly marble pulpit, but in the home, in the business, in the lowest sphere.

Rom_1:16. The power of God.—The Thracians had a very significant emblem of the almighty power of God. It was a sun with three beams—one shining upon a sea of ice and dissolving it, another upon a rock and melting it, and a third upon a dead man and putting life into him. What a striking illustration of the power of God in the gospel! It melts the hardest heart and raises to a life of righteousness those who were “dead in trespasses and sin.” The power of the gospel.—A little girl, one Sabbath morning, was much affected under the sermon, and on her return home earnestly entreated her mother would accompany her to church in the evening to hear how delightfully the minister talked about Jesus Christ. The child was so intent on this object that she made the request with tears, and the mother at last consented to accompany her importunate girl to the place of worship. The preacher chose for his text Rom_1:16. The woman was seriously and effectually impressed by the word of God, was led earnestly to seek salvation, and obtained mercy by faith in Christ Jesus. The wife now naturally became anxious for the salvation of her husband, and persuaded him also to attend the chapel. He also submitted to the influence of the truth; and both the parents became grateful to God for the child whose importunity led them to hear the gospel of salvation.—Cheever.

Rom_1:16. John Frith.—“Do ye think,” said John Frith, martyr, to the archbishop’s men that would have let him go, “that I am afraid to declare mine opinion unto the bishops of England in a manifest truth? If you should both leave me here, and go tell the bishops that you had lost Frith, I would surely follow as fast after as I might, and bring them news that I had found and brought Frith again.”—Trapp.

Rom_1:16. The captive whose faith saved him.—A captive was brought before an Asiatic prince; the scimitar was already raised over the captive’s head to destroy, when, pressed by intolerable thirst, he asked for water. A cup was handed him; he held it in his hand as if apprehensive lest the scimitar should fall while he was in the act of drinking. “Take courage,” said the prince, “you shall be spared till you drink this water.” The captive instantly dashed the cup of water to the ground. The good faith of the barbarian saved him. The word had passed, it was enough, and the captive went on his way rejoicing. God’s word has passed. Believe, and be saved.

Rom_1:16. Tholuck’s conviction of the truth of Christianity.—“I am not ashamed of the gospel of Christ.” In early boyhood infidelity had forced its way into my heart, and at the age of twelve I was wont to scoff at Christianity and its truths. And hard indeed has been the struggle through which I have passed, before attaining to that assurance of faith with which I am now blessed. But I acknowledge it with praise to the Almighty that the longer I live the more does serious study, combined with the experiences of life, help me to recognise in the Christian doctrine an inexhaustible fountain of true knowledge, and serve to strengthen the blessed conviction that all the wisdom of this world is but folly when compared with the glorious gospel of Jesus Christ.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Rom 1:15. Οὕτω, so), therefore. It is a sort of epiphonema [exclamation, which follows a train of reasoning], and a conclusion drawn from the whole to an important part.—τὸ κατʼ ἐμὲ), that is, so far as depends on me, or I for my part, so far as I am not prevented; so Ezr 6:11, καὶ ὁ οἶκος αὐτο͂υ τὸ κατʼ ἐμὲ ποιηθήσεται, and his house, so far as it depends upon me, shall be made [a dunghill].—πξόθυμον, ready) supply there is [readiness in me; I am ready]. 3Ma 5:23, (26.)—τὸ προθυμοι τοῦ βασιλέως ἐν ἑτοίμῳ κεῖσθαι, [the readiness of the king to continue in a state of preparation]—ἐν Ῥώμῃ, at Rome), to the wise.—Comp. the preceding verse; to the powerful.—Comp. the following verse and 1Co 1:24; therefore the following expression, at Rome, is emphatically repeated.—(See Rom 1:7.) Rome, the capital and theatre of the whole world—εὐαγγελίσασθαι, to preach the Gospel) The Statement of the Subject of the epistle is secretly implied here; I will write, what I would wish to have spoken in your presence concerning the Gospel.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_1:15

And so, or hence. That is, since I am bound to all men, Greeks and barbarians, I am ready to preach to you who are at Rome. The clause, τὸ κατ ̓ ἐμε πρόθυμον, admits of different interpretations. According to the English version, τὸ κατ ̓ ἐμέ must be taken together; πρόθυμον is taken as a substantive, and made the nominative to ἐστί. Hence, as much as is in me, (or, as far as I am concerned), there is a readiness, i.e. I am ready. Thus Calvin, Itaque, quantum in me est, paratus sum. This gives a good sense, and is specially suited to the context, as it renders prominent Pauls dependence and submission. He did not direct his own steps. As far as he was concerned, he was willing to preach in Rome; but whether he should do so or not, rested not with him, but with God. A second explanation makes τὸ κατ ̓ ἐμέ the subject of the sentence, and pro&qumon the predicate. What is in me is ready. Thus Beza, Quicquid in me situm est, id promptum est. Or, as Beza also proposes, τὁ κατ ̓ ἐμέ may be taken as a periphrase for ἐγώ, and the clause be translated, Promptus sum ego. But it is denied that such a periphrase for the personal pronoun ever occurs; τὰ ὑμέτερα for ὑμεῖς, and τὰ ἐμά for ἐγώ, to which Beza refers, are not parallel. The third explanation, refers τό to πρόθυμον, and makes κατ ̓ ἐμέ equal to ἐμοῦ, My readiness, or desire is. Comp. Eph_1:15, τὴν καθ ̓ ὑμᾶς πίστιν, your faith; Act_17:28, τῶν καθ ̓ ὑμᾶς ποιητῶν, Act_18:15, νόμου τοῦ καθ ὑμᾶς. To preach the gospel. The verb εὐαγγελίσασθαι is commonly followed by some word or phrase expressing the subject of the message kingdom of God, gospel, word of God, Christ. In writing to Christians, who knew what the glad tidings were, the apostles often, as in the present case, use the word absolutely so that the word by itself means to preach the gospel, etc. See Rom_15:20; Act_14:7; Gal_4:13.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

He meaneth all them that dwelt in Rome, though some of them were not Romans, see the end of the epistle.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

So, as much as in me is, I am ready to preach the gospel to you that are at Rome also--He feels himself under an all-subduing obligation to carry the gospel to all classes of mankind, as adapted to and ordained equally for all (Co1 9:16).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15. I am therefore ready, etc. He concludes what he had before said of his desire — that as he knew it to be his duty to spread the gospel among them, in order to gather fruit for the Lord, he was anxious to fulfill God’s calling, as far as he was allowed to do so by the Lord.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) Accordingly, so far as depends upon his own will, and not upon the external ruling of events by God, the Apostle is ready to preach the gospel, as to the other Gentiles, so also at Rome.

So, as much as in me is.—There are three ways of taking this sentence, though the meaning remains in any case the same:—(1) “I (literally, that which concerns me) am ready.” But it is doubtful whether this is sanctioned by Greek usage. (2) Still keeping the two phrases separate, “As far as concerns me (there is) readiness.” (3) Combining them, “The readiness or inclination on my part (literally, The on-my-part readiness or inclination) is,” &c. Perhaps of these three the last, which looks the most unnatural in English, is the most natural in the Greek.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. as much as in me is, &c.] Lit. that which relates to me is ready, &c.; “my side is ready.” Perhaps the point of this periphrasis for “I” is the hope of an equal willingness on the side of the Romans to hear the message.

to you that are at Rome also] This was the climax of his apostolic courage. It was no light matter to St Paul, keenly sensitive as he was, to face the metropolitan world of life and power. See Act_28:15, where we can trace previous anxiety in the words “he took courage.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So, as much as in me is, I am ready,.... This explains what he was a debtor to one and another for, namely,

to preach the Gospel; expresses the readiness of his mind to that work, whatever difficulties lay in his way; and declares what a willing mind he had to preach it also to the Romans, as elsewhere:

to you that are at Rome also; the metropolis of the Roman empire, a very public place, the seat of Satan, and where was the heat of persecution.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 15. So as much] Quicquid in me situm est, promptum est. A notable expression.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

St. Paul was even anxious to go and deliver the word to the Romans. Hence Mat. Polus, in his reflections on this verse, puts the following words into the mouth of the Apostle: Lucifuga non sum: ostendi id Antiochiæ, Athenis, Ephesi et Corinthi: paratus sum & in illa splendidissima urbe Roma ostendere.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

q.d. I have preached it at Antioch, at Athens, at Ephesus, at Corinth, &c.; and I: am ready (if God permit) to preach it in the most splendid city of Rome likewise. So the reason is not in myself, or in my own will, why I have not come to you all this while.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 15, 16. Glorying in the gospel.

It was not through any shrinking from either publicity or persecution, criticism or cruelty, that Paul had not, up to the date of writing this letter, visited Rome. Circumstances, in which he recognized the action of Divine providence, had hitherto hindered him from carrying his wish into effect. And now it was the holy ambition of his daring and benevolent heart to publish the gospel of Christ in the metropolis of the empire, of the world.

I THERE WERE REASONS WHICH WOULD HAVE RENDERED SOME MEN ASHAMED OF THE GOSPEL OF CHRIST. Now, indeed, in our day, when Christianity can point to the triumphs of eighteen centuries, when Christianity has received the homage of the noblest intellects and the purest hearts, when Christianity commands the reverence of civilized humanity, it is not easy to understand how, at the first, there should have been any temptation to be ashamed of the religion of Jesus. But let us put ourselves in the position of those who lived in the first century of our era, and we shall feel that, for them, confidence and courage in no ordinary degree were needed in order to profess and promulgate the faith.

1. There were such reasons connected with the religion of Christ, in itself considered, its origin in Palestine; the birth of its Founder as a Jew, and as the Offspring of lowly parents; his ignominious death upon the cross; the mean condition of many of his first adherents and missionaries; these were circumstances damaging to the religion in the eyes of carnal men. The religion itself, demanding contrition and repentance from all men as sinners, demanding faith in a crucified Saviour as the Mediator of Divine mercy, demanding a new heart, a child-like spirit, a life of self-denial, must have been repugnant to human pride. To this must be added the reproach that Christianity did not come among men recommended by the fascinations of philosophy, or the persuasiveness of eloquence and poetry; and the further reproach that it provided no gorgeous temples, no splendid ritual, no imposing priesthood.

2. There were reasons personal to the Apostle Paul, which, some might have supposed, would have made him ashamed of the gospel. He was a Hebrew and a rabbi, one held in high esteem and repute among the learned and the powerful of his countrymen: was he likely to devote himself to a doctrine which regarded Judaism as a preparatory dispensation, whose purpose was now answered, and which was to pass away; a doctrine which depressed the letter and the form which Judaism so dearly and so blindly prized? He was a scholar, versed to some extent in Greek learning, and with an intellect capable of expounding and adorning Greek philosophy: was he likely to accept crude and unlettered instructors and colleagues, and to abandon as worthless the wisdom of this world? He was a Roman citizen, entitled to the privileges and immunities attaching to that proud position: was he likely to ally himself with a religion the profession of which would be regarded with contempt by the civic authorities, unless, indeed, it might prove politically convenient to visit its propagation with penalties?

II PAUL HAD, HOWEVER, MORE POWERFUL REASONS FOR GLORYING IN THE GOSPEL OF CHRIST. Though he simply said that he was "not ashamed" of it, the language and spirit of the passage imply that it was his joy, his glory, his boast. And in this he was not cherishing fanatical and unreasonable feelings; he had reason for his glorying.

1. The nature of the gospel was, to the apostle, sufficient ground for holding it dear, and for extolling its claims upon the respect of men. The Divine means for reconciling rebellious, guilty men to God, the righteous Judge and Ruler; the tidings of the Redeemer"s advent, ministry, sacrifice, and glorification, was not only tidings to be received with devout thankfulness: it was a gospel of good news, to be diffused with the earnestness of cordial benevolence. A heart touched with the spectacle of human sin, misery, and helplessness, and capable of appreciating the marvellous provision of infinite wisdom and love, in the redemption by Jesus Christ, could not but be filled with joy, when entrusted with the privilege of offering to the dying sons of men a remedy so Divine.

2. Paul gloried in the gospel as the highest exhibition of God"s power. Men are not wont to be ashamed of association with power; they rather pride themselves in and boast of their strength or the greatness of their resources, the might of their party or of their country. Now, the power of the gospel wore the guise of weakness; yet the weakness of God was stronger than men. A thinker, a philanthropist, may have more power than a king or warrior. Certainly, Christianity has shown how the weak things of the world confound the mighty. Spiritual alike in its origin, its instrument, and its sphere, the reality of its power is shown in its overcoming obstacles, in its achieving moral transformations, in its renewing the usages and principles of society.

3. Paul gloried in the special results which proved the power of the gospel. He saw in it the power of God "unto salvation." The prowess of the warrior is admired, as the means of human destruction. Too often, men most revere what they most dread. It is the glory of God that he is "mighty to save;" of Christ that he is "able to save to the uttermost;" of the gospel that it brings "so great salvation." Bringing salvation from sin, from condemnation, from all that sin involves, of moral mischief and misery, the gospel is emphatically Divine power. The apostle had felt this power in his own heart and life; he had witnessed unnumbered instances of this power, which were only less surprising and startling than that which his own life exhibited.

4. Another ground of confidence and boasting in the gospel was, to the mind of the apostle, its varied and widespread efficacy. In the expression "to every one that believeth," we have a statement of the condition upon which the delivering and healing power of the gospel is exercised faith; and we have also an assertion of its universal adaptation. Although writing to the Romans, the apostle of the Gentiles puts prominently forward the fact that the offer of the gospel was first made to the Jew. This was not only the obvious course pointed out by God"s providence; it was the express direction of the Author and Founder of Christianity. Yet there was in the gospel nothing limited or local; it was, and is, adapted to the spiritual necessities of the whole family of man.

APPLICATION.

1. Every hearer of the gospel should inquire of himself whether he has experienced its power over his heart and life.

2. Christians should so consider the glory of Christianity as to keep themselves from all danger of being, in any circumstances or in any society, ashamed of their religion.

3. No opportunity should be lost of commending the gospel, with its claims and privileges, to the acceptance of men, without respect to their race, their class, or their character. Unbelief alone is impervious to the power of the religion of Christ. All who sincerely believe will experience its renewing, delivering, and quickening power.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

15. “Thus, according to my ability, I am ready to preach the gospel even unto you who are in Rome.” The Spirit of the Lord was then profoundly impressing Paul that his long-anticipated visit to Rome was not only a verity, but soon to be realized. Hence it was only three years from the date of this writing till, to the infinite delight of his heart, he entered the world’s emporium, “in the fullness of the blessing of Christ.”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

So, as much as in me is, I am ready to preach the gospel to you also that are in Rome . [Paul's knowledge of the good news, and his apostleship as to it, laid upon him the sacred obligation to tell it to all who had not heard it ( 1Co_9:16-19 ). His commission as apostle to the Gentiles sent him to both Greeks and Barbarians, the two classes into which the Gentiles were divided; and left him no right to discriminate between tile cultured and the ignorant. Moved by a desire to pay this debt, he was ready, so far as the direction of his affairs lay in his own power of choice, to preach to the Romans, who held no mean place among the Gentiles.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

15. Ready to preach at Rome also. Where, in the great world center, were found all classes, Greeks and barbarians, wise and unwise.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

15. τὸ κατ’ ἐμὲ, subject to πρόθυμον, sc. ἐστιν. So far as I have to do with the matter—ref. to ἐκωλύθην, Rom 1:13; cf. τὰ κατ’ ἐμὲ, Php 1:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15. οὕτως] “Est quasi … illatio a toto ad partem insignem.” Bengel. ‘As to all Gentiles, so to you, who hold no mean place among them.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. τὸ κατʼ ἐμέ. It is perhaps best, with Gif. Va. Mou., to take τὸ κατʼ ἐμέ as subject, πρόθυμον as predicate: so g Vulg. quod in me promtum est. In that case τὸ κατʼ ἐμέ will = ‘I, so far as it rests with me,’ i.e. ‘under God’—L’homme propose, Dieu dispose; cf. ἐν τῷ θελήματι τοῦ Θεοῦ above. Differently Orig.-lat. (Rufinus) who makes τὸ κατʼ ἐμέ adverbial, quod in me est promtus sum: so toc d e Ambrstr. The objection to this is that St. Paul would have written πρόθυμός εἰμι. Mey. Lips. and others take τὸ κατʼ ἐμὲ πρόθυμον together as subject of [ἐστιν] εὐαγγελίσασθαι, ‘hence the eagerness on my part (is) to preach.’ In Eph 6:21; Php 1:12; Col 4:7 τὰ κατʼ ἐμέ = ‘my affairs.’

THESIS OF THE EPISTLE: THE RIGHTEOUSNESS OF GOD BY FAITH

1:16, 17. That message, humble as it may seem, casts a new light on the righteousness of God: for it tells how His righteousness flows forth and embraces man, when it is met by Faith, or loyal adhesion to Christ.

16Even there, in the imperial city itself, I am not ashamed of my message, repellent and humiliating as some of its features may seem. For it is a mighty agency, set in motion by God Himself, and sweeping on with it towards the haven of Messianic security every believer—first in order of precedence the Jew, and after him the Gentile. 17Do you ask how this agency works and in what it consists? It is a revelation of the righteousness of God, manifested in a new method by which righteousness is acquired by man,— a method, the secret of which is Faith, or ardent loyalty to Jesus as Messiah and Lord; which Faith is every day both widening its circles and deepening its hold. It was such an attitude as this which the prophet Habakkuk meant when, in view of the desolating Chaldaean invasion, he wrote: ‘The righteous man shall save his life by his faith, or loyalty to Jehovah, while his proud oppressors perish.’

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

To you also that are in Rome. To you refers to the christian Church, not to the population generally. In every verse, from 6 to 13, uJmeiv you refers to the Church.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 15. “So, as much as in me is, I have the lively desire to preach the gospel to you also, to you that are at Rome.”

Of the three explanations by which it has been sought to account for the grammatical construction of this verse, the simplest seems to me to be that which gives a restricting sense to the words κατ᾿ ἐμέ: for my part, that is to say: “so far as depends on me, so far as external circumstances shall not thwart my desire,” and which takes τὸ πρόθυμον as a paraphrase of the substantive προθυμία; the meaning is: “So far as I am concerned, the liveliest desire prevails in me to”...Such is the explanation of Fritzsche, Reiche, Philippi. De Wette and Meyer prefer to join τό with κατ᾿ ἐμέ in the same sense as we have just given to κατ᾿ ἐμέ alone, and to take πρόθυμον as the subject: “As far as I am concerned, there is an eagerness to”...Some have made τὸ κατ᾿ ἐμέ a periphrasis for ἐγώ, as the subject of the proposition, and taken πρόθυμον as a predicate: “My personal disposition is eagerness to announce to you”...The meaning is nearly the same whichever of the three explanations be adopted. The οὕτω, so, very obviously stands as a concluding particle. This eagerness to preach at Rome no less than elsewhere is the consequence of that debt to all which he feels lying upon him. The meaning: likewise, would not be so suitable. The word to evangelize, literally, to proclaim good news, seems to be inapplicable to a church already founded. But we have just seen that the apostle has here in view the extension of the church by preaching to the unbelieving population around it. Hence the use of the word. We must therefore take the words: you that are at Rome, in a wider sense. It is not merely the members of the church who are denoted by it, but the whole population of the great city represented in the eyes of Paul by his readers. As Hofmann says: “He is here considering the members of the church as Romans, not as Christians.” The words at Rome are omitted by Codex G, as in Rom 1:7. Volkmar explains their rejection by the fact that some evangelistarium (a collection of the pericopes intended for public reading) suppressed them to preserve the universal character of our Epistle. This explanation comes to the same as that which we have given on Rom 1:7.

Here for the present the letter closes and the treatise begins. The first proposition of Rom 1:16 : I am not ashamed of the gospel, is the transition from the one to the other. For the words: I am not ashamed, are intended to remove a suspicion which might be raised against the profession Paul has just made of eagerness to preach at Rome; they thus belong to the letter. And, on the other hand, the word gospel sums up the whole contents of the didactic treatise which immediately opens. It is impossible to see in this first proposition of Rom 1:16 anything else than a transition, or to bring out of it, as Hofmann attempts, the statement of the object of the whole Epistle.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.