Romans 1:2

Rom_1:2

Which He had promised afore by His prophets.

The Messiah predicted

The Jews, throughout their history, differed from every other nation in their expectation of a Messiah. While heathen kingdoms decayed and fell without hope of deliverance, in Israel political decline was attended by an increasing expectation of a high and God-sent deliverer. This idea was always referred by the prophets to Divine revelation, and we have every reason to receive their testimony; for it is contrary to the very nature of things that such golden fruit as this should grow on the barren thorn of the simple human heart. Could this have been, surely the great and noble spirits of other nations would also have confidently expected salvation, whereas we only hear from the lips of a few some dim and obscure yearnings of this kind. It was only as a vanished epoch, a poetical dream, or a political panegyric, that heathen poets ever sang of a golden age. The heathen were without hope because they were without God in the world. (Professor Auberlen.)

Christ foretold by the prophets

I. Who they were. Persons--

1. Speaking by special Divine impulse (1Sa_10:6; 1Co_14:1).

2. Employed by God to reveal His will and to foretell future events.

3. Moved to compose and sing hymns to God (Exo_15:20; 1Ch_25:1).

4. Living in habitual communion with God.

II. What they promised. Christ and His salvation (Luk_24:27; Act_3:18; Act_10:43).

1. By Moses as--

(1) The womans seed (Gen_3:15).

(2) Abrahams seed (Gen_22:18).

(3) Shiloh (Gen_49:10).

(4) The prophet like unto Himself (Deu_18:15).

2. By David as--

(1) His son (Psa_132:11).

(2) His Lord (Psa_110:1).

(3) The Anointed (Psa_2:2; Psa_84:9).

(4) The Priest-King (Psa_110:1).

(5) The Pierced One (Psa_22:16).

3. By Isaiah as--

(1) The Virgins Son (Isa_7:14).

(2) Wonderful, Counsellor, Mighty God (Isa_9:6).

(3) Rod out of the stem of Jesse. (Isa_11:1).

(4) Man of sorrows (Isa_53:3).

(5) Wounded and bruised Surety (Isa_53:5; Isa_10:1-34; Isa_11:1-16; Isa_12:1-6).

(6) Gods righteous Servant (Isa_42:1; Isa_52:13; Isa_53:11).

4. By Jeremiah as--

(1) The righteous Branch (Jer_23:5).

(2) The Lord our Righteousness (Jer_23:6).

5. By Ezekiel as the true David, the Shepherd King (Eze_37:24).

6. By Daniel as Messiah the Prince (Dan_9:25-26).

7. By Micah as the Judge of Israel (Mic_5:2).

8. By Haggai as the Desire of all nations (Hag_2:7).

9. By Zechariah as--

(1) The Pierced One (Zec_12:10).

(2) The Man who was Jehovahs Shepherd and Fellow (Zec_13:7).

10. By Malachi as--

(1) The Messenger of the Covenant (Mal_3:1).

(2) The Sun of Righteousness (Mal_4:3). (T. Robinson, D. D.)

Messianic prophecy

The prophets had foretold concerning the Messiah--

1. His Divine and human natures (Isa_9:6).

2. His descent (Gen_3:15; Gen_12:3; Gen_49:10; Isa_11:1; 1Sa_16:11).

3. The time of His appearing (Gen_49:10; Dan_9:24-25; Hag_2:6-9).

4. The place of His birth (Mic_5:2).

5. The virginity of His mother (Isa_7:14).

6. The Forerunner who should prepare His way (Mal_3:1).

7. The special scene of His ministry (Isa_9:1-2).

8. The miracles that should accredit His mission (Isa_35:5-6).

9. His sufferings and death (Psa_22:16, etc.; Zec_13:7; Isa_53:5-9).

10. Jeremiah His resurrection (Psa_16:10).

11. His ascension (Psa_68:18).

12. His sitting down at the right hand of the Father (Psa_110:1).

13. His effusion of the Holy Ghost (Joe_2:28).

14. His second coming in judgment (Dan_7:13). (T. Robinson, D. D.)

The gospel is no afterthought, but the forethought of God

God sees the end from the beginning. All things in nature and grace are working out one grand scheme, which God before the creation of heaven and earth designed. The gospel was but a further and fuller development of Gods plans in Old Testament times. The stem is no afterthought; the leaves and buds are no afterthought; the flower is no afterthought; the fruit is no afterthought; for they were all wrapped up from the first in the seed, or cutting, or bulb. Or, to take another illustration, it is of no unfrequent occurrence that the architect designs a Gothic church which is not to be built all at once, but as sufficient funds are forthcoming, or as the congregation increases. At first the nave is constructed, then one aisle after another is added; and afterwards the chancel is built, and last of all is erected the spire--whose silent finger points to heaven. The pulling down of temporary walls and hoardings, and the additions from time to time made, are no afterthought, but only the carrying out of the original design. Thus the doing away with the ceremonial law and Jewish ritual, and the bringing life and immortality to light through Jesus, are no afterthought, but the forethought of God--the revealing of His glorious scheme of grace designed before the foundation of the world, and previously promised by His prophets. (C. Nell, M. A.)

In the holy Scriptures.

The Old Testament Scriptures called holy from

I. Their Author, God the Holy Ghost (2Pe_1:21; 2Ti_3:16; Heb_1:1).

II. Their matter, Gods holy will, thoughts, words, and works.

III. Their design and tendency, to make man holy (2Ti_3:17; Joh_17:17).

IV. To distinguish them from all other books. (T. Robinson, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_1:2

The gospel long promised.—A scheme long in preparation, the carrying out of which seems long delayed, may be expected to be of great value and importance. The scheme of the gospel was long in preparation to human seeming. The prophetic utterances extend over thousands of years—long to human estimates. Long and short may only be known to the divine mind in condescension to human weakness. How great must be the scheme of divine love and mercy which the prophets made the burden of their message! No wonder Paul felt himself empowered to write with authority, as he grasped the great idea that he was separated to the gospel of God which was proclaimed by the prophets as they walked with beautiful feet upon the mountains of early time. His one idea to stir the soul with noblest enthusiasm. Preachers of this gospel may well be calm, though the moderns may say, Oh, what an old, effete, wornout system! Old, of course—older than the sun, older than creation; but as fresh as the verdant landscape touched into beauty by the magic hand of summer. Creation keeps unfolding new wonders to the scientist; and so the old gospel has yet more wonders to reveal.

I. What God promises He will fulfil.—Did He promise a gospel in Eden, then in due time—which is God’s and not man’s time—the promise will be accomplished. The winter has in it the promise of summer, and that season must come, though the winter blasts howl and the east winds tarry long. The winter of the race carried in it the promise of a gospel summer, and that must come, though the darkness grew denser, and though devout souls were weary waiting. For God to be untrue to His promise would be for God to be untrue to Himself, and that He can never be. Sweet the thought that God’s promises cannot fail. He who gave the gospel, in His own good time will give with it every promise He has made for our good. How much the gospel carries with it to devout hearts!

II. What God promises through a series of faithful men must be good.—The guarantee for the goodness of this scheme is the wisdom, power, love, and mercy of the infinite and all-loving Father. Men may scoff; but let scoffing men produce their better systems. Men may jeer; but what are men in the presence of that which is the product of unerring wisdom, unfailing power, and abiding love? Is God mindful of our weakness? Does He appear to say, Look at My confidence in the goodness of this great remedial scheme, since I empower My prophets to announce it to the world in plainest terms? The mere fact that such men as Isaiah and Jeremiah have foretold this gospel shows that it must be good. Isaiah is one of the greatest of all bards, and his fancy did not so overrule his judgment as to lead him to be guilty of the folly of foretelling a worthless device. The prophets believed in this gospel as good; the apostles received it as such; the martyrs esteemed it as a good better far than the good of earthly life. It is our good, and by it we will stand. Its pleasures we will enjoy. Its delicious fruits we will taste. In its sublime banquets we will revel.

III. What God promises through a series of faithful men conveyed through holy writings must be binding.—That is, the gospel comes to us with highest sanctions, and we ought gladly to accept the good news. The Jews ought to accept this gospel, for it is the burden of the message of those writings for which they had great reverence. The Gentiles ought to accept it, for the holy writings are incomparably superior in their moral tone, and in many of their literary aspects, to all other writings. Let all receive the good news from heaven with thankful hearts.

IV. What God has promised through four thousand years cannot have grown old in two thousand.—The tree, the germ of which was planted in Eden and was developed in Palestine, has not lost its power of bearing fruit for the healing of the nations. It still bears all manner of wondrous fruit, and brings forth its fruit for every changing month. It had its fruit for the month of dire persecution, for the month of the dark ages—fruit for the month of the revival of literature; and it has fruit still for the month that may feel the sirocco breath of modern scepticism, modern luxury, and modern indifference. Grown old indeed! God’s works cannot grow old till their task is done. Sometimes we think the earth is growing old; but her landscapes are as beautiful as when Adam trod the green carpet of the newly laid planet, and the stars gem the midnight sky with brilliancy as great as when Isaac went forth at eventide to meditate. Some people say the gospel has grown old. The wish may be the father of the saying, because the fool’s heart is darkened. Ask the last convert to Christianity, who has really been enriched by its treasures, if it has grown old, and he will reply, It has to me about it all the freshness of youth. It has given me “the oil of joy for mourning, the garment of praise for the spirit of heaviness.” It has made me and for me all things new.

SUGGESTIVE COMMENTS ON Rom_1:2

The Old Testament not a final revelation.—Paul has told us his name, and has claimed our attention by calling himself a servant of Jesus Christ—a servant of the first rank, one whose whole life is spent in proclaiming good news from God. He now further claims our attention by showing the importance of the gospel for which he is set apart. “Which He promised before”: God foretold through the prophets, not only good things to come, but the announcement of the good things—i.e., that salvation would be preceded by glad tidings of salvation. In one sense God actually proclaimed beforehand the good news to Abraham, but only as something far off and indistinct (Gal_3:8). The good news promised, but not proclaimed, by Isaiah was good news of present deliverance. “Prophet” (Rom_12:6): Notice that the prophet was but the mouth through (see Rom_1:5) which God spoke the promise (Heb_1:1). The following words prove that the prophets referred to were those whose writings have come down to us. “Scripture”: something written, sacred or profane. “Holy”: that which belongs to God, of whose activity and tendency God is the one end and aim. Paul here applies to certain writings the solemn word “holy,” and thus classes them with other holy objects—the Sabbath, temple, sacrifices, priesthood. Therefore whatever solemnity belongs to these belongs to the writings. In Paul’s view these books, in a special sense, were God’s; they were written, and everything within them tends, to work out His purposes. The promise of good news passed through the prophets’ lips; it abides and speaks in the sacred writings. This verse claims attention for the gospel. That for which the way was prepared during centuries, and to proclaim the advent of which men like Isaiah and Ezekiel were sent, must indeed be great. To many of Paul’s readers the prophets were almost superhuman, and to them the Old Testament was separated from all other books as holy—i.e., as a book of which every word spoke from God and for God. This holy book and these prophets of God declared that in days to come good news from God would be announced. Therefore, by his readers’ reverence for the book and for the men, he claims their attention. Again, by appealing to the prophets and Scriptures, Paul pays honour to the old covenant. That the ancient prophets and Scriptures foretold the gospel increases our respect for them as well as for it. Paul thus guards in this verse against the error both of those who deny that the Old Testament came from God and of those who take it to be a final revelation. We shall find that it was because the thoughts here expressed lay near to the apostle’s heart that they sprang to his lips at the first mention of the gospel.—Beet.

Paul’s doctrine not new.—It was peculiarly pertinent to the apostle’s object to state that the gospel which he taught was not a new doctrine, much less inconsistent with writings which his readers knew to be of divine authority. This idea he therefore frequently repeats in reference to the method of salvation.—Hodge.

ILLUSTRATIONS TO CHAPTER 1

Rom_1:2. The experience of conviction.—When M. Monod attended the University of Geneva, there was a professor of divinity who confined himself to lecturing on the immortality of the soul, the existence of God, and similar topics. As to the Trinity he did not believe. Instead of the Bible he gave us quotations from Seneca and Plato. St Seneca and St. Plato were the two saints whose writings he held up to admiration. But the Lord sent one of His servants to Geneva; and I well remember the visit of Robert Haldane. I heard of him first as an English or Scotch gentleman who spoke much about the Bible, which seemed a very strange thing to me and the other students, to whom it was a shut book. I afterwards met Mr. Haldane at a private house, along with some other friends, and heard him read from an English Bible a chapter from Romans about the natural corruption of man, a doctrine of which I had never heard before—in fact, I was quite astonished to hear of men being corrupt by nature. I remember saying to Mr. Haldane: “Now I see that doctrine in the Bible.” “Yes,” he replied; “but do you see it in your heart?” That was a simple question, but it came home to my conscience. It was the sword of the Spirit; and from that time I saw that my heart was corrupt, and knew from the word of God that I could be saved by grace alone.—D’Aubigne.

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 1:2. Ὃ, which). The copiousness of Paul’s style shows itself in the very inscriptions: and we must, therefore, watchfully observe the thread of the parentheses. [God promised that He would not only display His grace in the Son, but also that He would publish that very fact to the whole world. Listen to it with the most profound attention.—V. g.]—προεπηγγείλατο, promised afore) formerly, often, and solemnly. The truth of the promise, and the truth of its fulfilment, mutually confirm each other.—διὰ τῶν προφητῶν αὐτο͂υ, by His prophets) That which the prophets of God have spoken, God has spoken, Luk 1:70; Act 3:24.—γραφᾶις, in the Scriptures) ch. Rom 16:26. The prophets made use of the voice, as well as of writing, in the publication of their message; and the voice was likely to have greater weight in the case of a single people [the Jews], than among the countries of the whole globe: therefore, the greater weight in delivering the message, would give an advantage to the voice over writing: notwithstanding, as much respect is paid to writing, with a view to posterity, as if there had been no voice. To such an extent does Scripture prevail over tradition. [The believing Romans were, in part, originally Jews, and, in part, originally Gentiles (exjudaei, Ex-Gentiles), and Paul particularly has regard to the latter, Rom 1:13.—V. g.]

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

Rom_1:2. A more precise description of the character of this εὐαγγέλιον Θεοῦ, according to its concrete peculiarity, as far as Rom_1:5 inclusive, advancing and rising to a climax under the urgent sense of the sacredness of his office, which the Apostle has frankly to assert and to establish before the church of the metropolis of the world, personally as yet unknown to him.

ὃ προεπηγγείλατο κ.τ.λ[283]] How natural that the Apostle with his Old Testament training should, in the light of the New Testament revelation which he had received, first of all glance back at the connection divinely established in the history of salvation between the gospel which he served and ancient prophecy, and should see therein the sacredness of the precious gift entrusted to him! To introduce the idea of an antithetic design (ut invidiam novitatis depelleret, Pareus, Estius, Grotius and others, following Chrysostom and Theophylact) is quite arbitrary, looking to the general tenor of Rom_1:1-7. The news of salvation God has previously promised (προεπηγγείλατο, 2Co_9:5; Dio Cass. xlii. 32) through His prophets, not merely in so far as these, acting as the organs of God (αὐτοῦ), foretold the Messianic age, with the dawn of which the εὐαγγέλιον, as the publicum de Christo exhibito praeconium (Calovius), would necessarily begin, but they foretold also this praeconium itself, its future proclamation. See Rom_10:18, Rom_15:21; Isa_40:1 ff; Isa_42:4; Isa_52:1 ff.; Zep_3:9; Psa_19:5; Psa_68:12; Deu_18:15; Deu_18:18. It is the less necessary therefore to refer ὅ, with Philippi and Mehring, to the contents of the gospel.

τῶν προφητῶν] is not to be limited, so as either to include merely the prophets proper in the narrower sense of the word, or to go backaccording to Act_3:24, comp Act_13:20only as far as Samuel. The following ἐν γραφαῖς ἁγ. suggests, on the contrary, a reference to all who in the O. T. have prophesied the gospel (even Moses, David and others not excluded); comp Heb_1:1.

ἐν γραφαῖς ἁγίαις] Not: in the holy Scriptures (so most expositors, even Fritzsche), in which case the article must have been used; but qualitatively: in holy writings. The divine promises of the gospel, given through the prophets of God, are found in such books as, being Gods records for His revelations, are holy writings. Such are the prophetic writings of the O. T.; thus designated so as to lay stress on their qualitative character. In a corresponding manner is the anarthrous γραφῶν προφητικῶν to be understood in Rom_16:26.

[283] .τ.λ. καὶ τὰ λοιπά.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 1:2 . ὃ προεπηγγείλατο . The Gospel is not in principle a new thing, a sub-version of the true religion as it has hitherto been known to the people of God. On the contrary, God promised it before, through his prophets in the Holy Scriptures. It is the fulfilment of hopes which God Himself inspired. διὰ τῶν προφητῶν does not restrict the reference to the prophets in the strict sense of the word. The O.T., as a whole, is prophetic of the New, and it is in the law (Abraham) and the Psalms (David), as much as in the prophets (Isaiah, Hosea), that Paul finds anticipations and promises of the Gospel: see chap. 4. The omission of the article with ἐν γραφαῖς ἁγίαις ( cf. Rom 16:26 ) is probably significant, for as against these two passages there are over forty in which αἱ γραφαὶ or ἡ γραφὴ occurs: it emphasises the Divine character of these as opposed to other writings. That is ἅγιον which belongs to God, or is connected with Him: ἅγιαι γραφαὶ is the O.T. as God’s book.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_1:2

Which he promised afore. That is, the gospel which Paul was sent to preach, was the same system of grace and truth, which from the beginning had been predicted and partially unfolded in the writings of the Old Testament. The reason why the Apostle here adverts to that fact probably was, that one of the strongest proofs of the divine origin of the gospel is found in the prophecies of the Old Testament. The advent, the character, the work, the kingdom of the Messiah, are there predicted, and it was therefore out of the Scriptures that the apostles reasoned, to convince the people that Jesus is the Christ; and to this connection between the two dispensations they constantly refer, in proof of their doctrines. See Rom_3:21; Rom_4:3; Rom_9:27, Rom_9:33; Rom_10:11, Rom_10:20. Comp. Luk_24:44; Joh_12:16; Act_10:43.

By his prophets in the Holy Scriptures. As in Scripture the term προφήτἡ, Hebrews נָבִיא, is applied to any one who spake by inspiration as the ambassador of God and the interpreter of his will; προφητῶν here includes all the Old Testament writers, whether prophets in the strict sense of the term, or teachers, or historians. Meyer indeed insists that the line of the prophets begins with Samuel according to Act_3:24 all the prophets from Samuel, and those who follow after, and therefore that the earlier writers of the Old Testament are not here included. But Moses was a prophet, and what is here expressed by the words his prophets, is explained by the phrase the law and the prophets, in Rom_3:21.

By the Holy Scriptures must of course be understood, those writings which the Jews regarded as holy, because they treated of holy things, and because they were given by the inspiration of the Holy Ghost.

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

Which he had promised afore . . . in the holy scriptures--Though the Roman Church was Gentile by nation (see on Rom 1:13), yet as it consisted mostly of proselytes to the Jewish faith (see on Introduction to this Epistle), they are here reminded that in embracing Christ they had not cast off, but only the more profoundly yielded themselves to, Moses and the prophets (Act 13:32-33).

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 2. Which he had promised afore] Both in the law and in the prophets God showed his purpose to introduce into the world a more perfect and glorious state of things; which state was to take place by and under the influence of the Messiah, who should bring life and immortality to light by his Gospel.

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

2. Which he had before promised, etc. — As the suspicion of being new subtracts much from the authority of a doctrine, he confirms the faith of the gospel by antiquity; as though he said, “Christ came not on the earth unexpectedly, nor did he introduce a doctrine of a new kind and not heard of before, inasmuch as he, and his gospel too, had been promised and expected from the beginning of the world.” But as antiquity is often fabulous, he brings witnesses, and those approved, even the Prophets of God, that he might remove every suspicion. He in the third place adds, that their testimonies were duly recorded, that is, in the Holy Scriptures.

We may learn from this passage what the gospel is: he teaches us, not that it was promulgated by the Prophets but only promised. If then the Prophets promised the gospel, it follows, that it was revealed, when our Lord was at length manifested in the flesh. They are then mistaken who confound the promises with the gospel, since the gospel is properly the appointed preaching of Christ as manifested, in whom the promises themselves are exhibited.

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.

(2) Which he had promised.—More correctly, which He promised before by His prophets in holy writ. There is a nicety of meaning expressed by the absence of the article before this last phrase. A slight stress is thus thrown upon the epithet “holy.” It is not merely “in certain books which go by the name of holy scriptures,” but “in certain writings the character of which is holy.” They are “holy” as containing the promises referred to in the text, and others like them. It will thus be seen how even this faint shade of meaning works into the general argument. The writings in which the promises are contained, like the promises themselves, their fulfilment, and the consequences which follow from them, all are part of the same exceptional divine scheme.

The prophetic writings describe not only salvation, the substance of the gospel, but also the preaching of salvation, the gospel itself. (See Isa_40:2, “Speak ye comfortably to Jerusalem,” and following verses; Isa_42:4; Isa_52:1 et seq.; Psa_19:4; Psa_68:11, et al.)

Prophets.—In the wider sense in which the word is used, including not only Samuel (Act_3:24), but also Moses and David, and all who are regarded as having prophesied the Messiah.

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

2. which he had promised afore] This verse is not properly a parenthesis. See on Rom_1:3. The Promise of the great Deliverer, running through the O. T., is one of the most wonderful of the phenomena of history. It was such that, beyond all question, it had brought the hope of Israel to an intense pitch just before, and at, the time of the birth and life of Jesus of Nazareth. See Bp E. H. Browne’s Messiah Foretold and Expected, pp. 1–21.

by his prophets] i.e., probably, by the Scripture-writers generally. In the O. T., history and prophecy are closely interwoven. In Heb_1:1, God’s message to “the fathers,” though “in divers manners,” is all sent “through the prophets.” The words here are nearly repeated, Rom_16:26, where the O. T. Scriptures are regarded as the great instrument, in apostolic hands, for spreading the Gospel.

in the holy scriptures] Holy, because divinely planned and guided throughout. So 2Ti_3:14-15. The article is wanting in the Gr. (as it is in Rom_16:26, “prophetic writings”), and the translation might thus be “in holy writings” But the article is often omitted where the thing or class spoken of is unmistakable; and the word rendered “scripture” is so completely appropriated in N. T. to the contents of the definite inspired writings, that we must translate “the holy Scriptures.”

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.

Which he had promised afore,.... The Gospel is here further commended from the antiquity it: it was no novel doctrine, an upstart notion, but what God had conceived in his own breast from eternity. This mystery was hid in him from the beginning of the world, and was ordained before the world was; in time God was pleased to make it known to the sons of men; he "promised" it, he spoke of it, and declared it

by his prophets, Isaiah and others, "afore" the Apostle Paul was called forth to be a preacher of it; which promise, or promises of it, lie

in the Holy Scriptures; the books of the Old Testament, so called from the author, matter, and usefulness of them. The apostle speaks in the language of his nation, for the Jews frequently call the Bible, writings, Holy Ones; "for", say they, , "all the Scriptures are holy" (c), and style them, , "Scriptures of holiness", or holy Scriptures (d).

(c) Misn. Yadaim, c. 3. sect. 5. (d) Misn. Parah, c. 10. sect. 3. T. Bab. Sabbat, fol. 116. 2.

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

2 (Which he had promised afore by his prophets in the holy scriptures,)

Ver. 2. Promised] Foreshowed and foreshadowed in the types of the ceremonial law (which was their gospel, it was Christ in figure), and in the writings of the prophets; only by degrees and piecemeal, πολυμερως. God spake of old to our fathers, by his servants the prophets, Heb 1:1. All was in riddles to what it is now; and that saying took place, Et latet, et lucet. It is close, and yet clear.

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.

Which he had promised afore - Which gospel, or which doctrines, he had before announced.

By the prophets - The word “prophets” here is used to include those who wrote as well as those who spake. It included the teachers of the ancient Jews generally.

In the holy scriptures - In the writings of the Old Testament. They were called holy because they were inspired by the Holy Spirit, and were regarded as separated from all other writings, and worthy of all reverence. The apostle here declares that he was not about to advance anything new. His doctrines were in accordance with the acknowledged oracles of God. Though they might appear to be new, yet he regarded the gospel as entirely consistent with all that had been declared in the Jewish dispensation; and not only consistent, but as actually promised there. He affirms, therefore:

(1) That all this was promised, and no small part of the Epistle is employed to show this.

(2) That it was confirmed by the authority of holy and inspired men.

(3) That it depended on no vague and loose tradition, but was recorded, so that people might examine for themselves.

The reason why the apostle was so anxious to show that his doctrine coincided with the Old Testament was because the church at Rome was made up in part of Jews. He wished to show them, and the remainder of his countrymen, that the Christian religion was built on the foundation of their prophets, and their acknowledged writings. So doing, he would disarm their prejudice, and furnish a proof of the truth of religion. It was a constant position with the apostle that he advanced nothing but what was maintained by the best and holiest men of the nation. Act 26:22-23, “saying none other things than those which the prophets and Moses did say should come,” etc. There was a further reason here for his appealing so much to the Old Testament. He had never been at Rome. He was therefore personally a stranger, and it was proper for him then especially to show his regard for the doctrines of the prophets. Hence, he appeals here so often to the Old Testament; and defends every point by the authority of the Bible. The particular passages of the Old Testament on which he relied will come before us in the course of the Epistle. See particularly Rom. 3;4; 9; 10; 11. We may see here,

The reverence which Paul showed for the Old Testament. He never undervalued it. He never regarded it as obsolete, or useless. He manifestly studied it; and never fell into the impious opinion that the Old Testament is of little value.

(2)If these things were promised - predicted in the Old Testament, then Christianity is true. Every passage which he adduces is therefore proof that it is from God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Which he had promised before, &c. That is, God before, in the Scriptures, promised the blessings, which are not come by the preaching of the gospel, and that they should come by his Son. (Witham)

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).

Which he had promised; the meaning is not, that the history of the gospel was promised by the prophets, but that Jesus Christ, with all his benefits, (which is the direct subject of the gospel history and revelation), was promised or foreshown by them.

Afore; this word is added to prevent the imputation of novelty: q.d. Let none object and say, the gospel is a new and modern doctrine; for it was promised or foretold of old, by all the prophets which have been since the world began, Luk 1:70.

By his prophets: by prophets we may understand, not only those that were commonly dignified with that title, but all those also whom God condescended to converse with in a familiar manner, revealing his secrets to them: that such are called prophets, see Gen 20:7; Psa 105:15.

In the holy Scriptures; to wit, of the Old Testament; he hath respect to the oracles and promises therein contained, concerning Christ and his kingdom; chiefly to Gen 3:15; 49:8,10; Deu 18:18; Psa 16:10; Psa 22:1-31; 40:1-17; 110:1; Isa 7:14; 9:6; 53:1-12; 63:1-3; Dan 9:24-26; Mic 5:2; Zec 9:9; Mal 3:1, &c. He hereby intimates, that there is a great harmony and consent betwixt the prophets and apostles, the doctrine of the Old Testament and the New; see Luk 24:44; Joh 12:16; Act 10:43. Our modern translators include this verse in a parenthesis; the ancients did not.

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

2. Promised—This Gospel is new and yet old. Old, as being really folded up in the Old Testament and concealed in its precious promises; new, as unfolded and unfurled in a fresh form and promulgation. The apostle here and in this whole epistle develops what he had maintained in all his arguments with the Jews in their synagogues in their various cities, and in his defences in their various arraignments, that new Christianity was but the real continuity of old Israelitism, and that modern Judaism was but its cast-off garments. (See note on Act_26:1; Act_6:13; Act_7:2.)

Promised afore—Even as early as the protevangelium or primal Gospel announcement. (Gen_3:15.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Which he promised before through his prophets in the Holy Scriptures concerning his Son. Here the parenthetical passage begins, extending to the end of ver. 6. It is unnecessary to complicate it by connecting peri tou uiou autou with the previous euaggelion Yeou . It goes more naturally with proephggeilato , denoting the subject of the Old Testament promises. By profhtwn are meant not only the sacred writers distinctively so called, but (as in Heb_1:1) all who spoke of old under Divine inspiration, as by grafaiv agiaiv is signified the Old Testament generally. This intimation of the gospel being the fulfilment of prophecy is fitly introduced here, as preparing the reader for the argument of the Epistle, in the course of which the doctrine propounded is shown to be in accordance with the Old Testament, and in fact anticipated therein. This is, indeed, a prominent point in the general teaching of apostles and evangelists. They announce the gospel as the fulfilment of prophecy, and the true completion of all the ancient dispensation; and it is to the Old Testament that, in addressing Israelites, they ever in the first place appeal. Thus St. Peter; (Act_2:14 Act_3:18 Act_4:11) thus Stephen; (Ac 7) thus St. Paul at Antioch in Pisidia, at Thessalonica, and before Agrippa; (Act_13:16 Act_17:2 Act_26:6, Act_26:22) thus Philip to the Ethiopian proselyte; (Act_8:35) thus Apollos at Corinth. (Act_18:28) Our Lord himself had done the same, as in Mat_5:17 Luk_4:21 Luk_24:27, 44 Joh_5:39. All this is important as showing how the old and new dispensations are regarded together as parts of a whole, the old one being but the needful preparation for a fulfilment in the new, and so becoming intelligible; and thus how "through all the ages one eternal purpose runs." There was also a providential preparation in the Gentile world, though not so direct and obvious, and though, of course, not similarly noticed in addresses to disciples of the Law. But St. Paul intimates it; as in his speech on Areopagus, and also, as will be seen, in this Epistle. Even the gospel (it may be further observed) is set forth as but a further stage of progress towards a final consummation, as the dawn only of a coming daybreak. We have still but an earnest of our inheritance; the "earnest expectation of the creature" still awaits "the manifestation of the sons of God." Meanwhile, in the revelation already made through Christ, and the redemption accomplished by him, we are taught to cling to our faith in a Divine purpose throughout the world"s perplexing history that of resolving at last all discords into eternal harmony, and making manifest "one great love, embracing all." This grand view of a providential order leading to a final consummation (though how and when we know not) pervades St. Paul"s writings, and should be kept in mind for a proper understanding of this Epistle. God"s promises through his prophets in Holy Scripture are said to have been "concerning his Son;" and a question hence arises as to the exact sense in which "his Son" is to be here understood; a consideration of which question may help our interpretation of the expression in the following verse, which is not without difficulty, Tou orisyentov uiou Yeou en dunamei . We may distinguish between three senses in which Christ is called "the Son of God.

(1) With reference to his Divine pre-existence, the term expressing his relation to the Father from eternity, like the Logov (and probably the monogenhv) of St. John.

(2) With reference to his incarnation, as being conceived by the Holy Ghost; as in Luk_1:35, Dio kai to gennwmenon agion klhyhsetai uio ..

(3) With reference to the position assigned to the Messiah in psalm and prophecy, as the Son exalted to the right hand of God, and crowned with glory. It is with the last of these three references that the title is used in the Epistle to the Hebrews; where the ideal of sonship, found in the Old Testament, and imperfectly typified by the theoretic position of the theocratic kings, is regarded as prophetic, and pointing to Christ, in whom alone it is shown to be fulfilled. Hence in that Epistle his exaltation to the rank and dignity of Son is regarded as subsequent to his human obedience, and even the consequence and reward of it. It was because of the suffering of death (dia to payhma yanatou)" that he has been "crowned with glory and honour"; (Heb_2:9) it was after he had made a purification of sins that he "sat down on the right hand of the Majesty on high," having "inherited" that "more excellent name the name of Son. (Heb_1:4) It is by no means implied that the said Epistle does not recognize a true Sonship of Christ before his exaltation; he was all along "the Son", (cf. Heb_5:7, Kaiper wn uio , etc.) though not enthroned as such over mankind and all creation till after his resurrection; and, further, the essential doctrine of his pre-existent and eternal Sonship. in the first of the senses noted above, is distinctly taught, (as in Rom_1:3) though not there by the use of the term "Son." All we say is that this word is used in the Epistle to the Hebrews to denote Christ"s position and office as the royal High Priest of humanity, exalted, after suffering, to the right hand of God, rather than his original Divine Personality; such being the significance of the title in the prophetic anticipations of the Messiah. Now, this being so, and it being the promises made "through his prophets in the Holy Scriptures concerning his Son" that are being spoken of in the passage before us, it may seem at first most probable that the idea here implied by the word "Son" is the same as in the Epistle to the Hebrews, and no more. We ought, however, to take further into account what St. Paul himself seems to signify by the term when he uses it elsewhere. It does not follow that his own conception of its significance was confined to what was apparent in "the prophets." Reading them in the light of the gospel revelation, he may have seen in their language more implied than it distinctly expressed, and himself intended to imply more. The passages in his Epistles, apart from this chapter, where Christ is called God"s Son are these:

(1) Rom_5:10, "We were reconciled to God through the death of his Son;

(2) Rom_8:3, "Sending his own Son (ton) in the likeness of flesh of sin;

(3) Rom_8:29, "To be conformed to the image of his Son, that he might be the Firstborn among many brethren;

(4) Rom_8:32, "Spared not his own Son (tou idiou uiou);

(5) 2Co_1:19, "The Son of God... was not Yea and Nay;

(6) Gal_4:4, Gal_4:6, "God sent forth his Son, forth the Spirit of his Son into your hearts, crying, Abba, Father;

(7) Col_1:13, "Translates us into the kingdom of the Son of his love." In all these passages except (3), in which the reference may be only to Christ in glory the term "Son" denotes a relation to the Father, peculiar to our Lord, previous to the death and exaltation, and in some of them, (2), (6), (7), previous to the Incarnation. Such previous relation is especially apparent in the sequence to (7), where "the Son of his love" is defined not only as "the Head of the body, the Church," and "the Firstborn from the dead," but also as "the Image of the invisible God, the Firstborn of all creation; for in him all things were created, the things in heaven, and the things on the earth, the things visible and the things invisible; all things through him and unto him have been created." With this may be compared Php_2:6-12, where an existence en morfh Yeou , anterior to incarnation, is undoubtedly declared, though the exaltation after human obedience, and the receiving then of "a name that is above every name", (cf. Heb_1:4) is spoken of as well. One other passage remains to be noticed, occurring, not in an Epistle, but in the sermon at Antioch in Pisidia, (Act_13:33) where the view of Christ"s Sonship which is found in the Epistle to the Hebrews (no more being expressed) appears as present to St. Paul"s mind. For there God is said to have "fulfilled the promise which was made unto the fathers, in that he hath raised up Jesus again; as it is also written in the psalm, Thou art my Son; this day have I begotten thee." Here the Sonship assigned to "the Christ" in the second psalm is regarded as exhibited in the Resurrection. From this review of St. Paul"s usage it may be inferred that peri tou uiou autou in the text before us carries with it in his own mind the idea of pre-existent eternal Sonship, though what we may call Messianic Sonship may be all he means distinctly to intimate as declared by prophets. The bearing of this distinction on the interpretation of ver. 4 will appear under it. It may be observed here that the absence of a fixed and definite usage in the application of the term "Son" to Christ, which (as has been seen) is found in the New Testament, is what might be expected there. Formal definitions of theological conceptions by means of language used uniformly in a recognized definite sense had not as yet been made. Among such conceptions that of the Holy Trinity though implied, is nowhere distinctly formulated as a dogma. It was reserved for the Church, under the guidance of the Spirit, to preclude misconception by precise dogmatic definitions.

A promised gospel.

It sometimes happens that a blessing long promised, loudly heralded, and warmly extolled, loses thereby something of its charm, and suffers in the warmness of its welcome when it appears. That must be a vast and priceless boon which will bear to be promised and expected generation after generation. Expectation is aroused, the flame of hope is fanned, desire stands on tip-toe and strains her eyes. And when the gift comes, it must be of surpassing value, if no disappointment follow. The gospel of Jesus Christ was foretold for centuries. It had become "the desire of all nations." But when it came, it was more glorious and welcome than all hope, all imagination, could have dreamed.

I IT WAS TAUGHT BY CHRIST AND HIS APOSTLES THAT THE GOSPEL WAS A BLESSING PROMISED FROM ANCIENT TIME. Here are three direct proofs of this.

1. Our Lord, in his conversation with the disciples on the way to Emmaus, reproached them as "slow of heart to believe all that the prophets had spoken;" and, "beginning at Moses and all the prophets, expounded unto them in all the Scriptures the things concerning himself.

2. Upon the Day of Pentecost Peter instanced the resurrection of Christ as a fulfilment of Hebrew prophecy; David, being a prophet, and knowing that God had sworn to raise up his descendant to sit on his throne, "seeing this before, spake of the resurrection of Christ.

3. When before Agrippa and Festus, Paul affirmed that, in his witnessing, he said "none other things than those which the prophets and Moses did say should come: that Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles." Add to these the many instances in which the writers of the New Testament declare the gospel to be the fulfilment of Old Testament prophecy, and it becomes apparent that the Founder and first preachers of Christianity all claim that the Hebrew Scriptures testified beforehand to their glorious theme.

II THE MEN BY WHOM THE GOSPEL WAS FORETOLD WERE GOD"S PROPHETS. They were so called because they uttered forth, as his representatives, the mind and will of God. And they fulfilled this office, not only with a view to the time then present, its circumstances and duties, hut with a view to a time to come. Thus prophecy and prediction were closely linked together. With God is neither past, present, nor future. The promise was first made to our first parents, and through Adam to his posterity. The seed of the woman should bruise the serpent"s head. Abraham, in whom the human race took a new departure, was assured that in his seed all the nations of the earth should be blessed. This declaration, made to the father of the faithful, was believed by him, and his faith was accounted as righteousness. Through him it became the property of his descendants; for it was evidently so understood by Jacob. To Moses the promise was given, and by him it was recorded, that God should raise up a prophet like unto himself. But Moses prophesied of Christ rather in the ordinances he instituted than in the words he uttered. The sacrifices especially of the Jewish dispensation were an earnest of him who in due time should die for the ungodly. In the Psalms of David are several passages in which the Holy Spirit assured to the Israelitish monarch a successor to more than his own dignity and dominion. Isaiah spoke of a suffering and victorious Messiah. And others of the goodly fellowship, especially Jeremiah, Zechariah, Malachi, and Daniel, announced beforehand the advent or Israel"s and the world"s Deliverer.

III THE SCRIPTURES WERE THE RECORD IN WHICH THE PROMISE OF THE GOSPEL WAS PRESERVED. Admire the wisdom of God manifested in this provision. Men have sneered at a "book revelation;" but it should be remembered that the only alternative to this, so far as we can see, was tradition shifting, untrustworthy tradition. The Hebrews valued their sacred writings, and they had good reason for doing so. The Lord Jesus bade his opponents "search the Scriptures," knowing that these testified of him. The apostles always appealed, when reasoning with the Jews, to the books they justly deemed inspired. These books contained a treasure which those who knew only their letter, not their spirit, often failed to discern and value. "Holy," because inspired by the Holy Ghost; because written by the pens of holy men; because containing holy doctrine; because tending to foster a holy character and life, to leaven society with holy doctrines and principles. Above all, holy because witnessing to him who was the "Holy One and the Just," God"s "holy Child Jesus." The Scriptures are the casket, and Christ the Divine Jewel within.

IV CONSIDER THE PURPOSES FOR WHICH THE GOSPEL WAS THUS FORETOLD AND PUBLISHED, with growing clearness in the centuries before the coming of the Christ. There was Divine reason in this arrangement; and Paul saw this to be so, or he would not have put this forward in the forefront of this document. Observe these three evident intentions.

1. Thus the hopes of God"s people were sustained. How needful must express promises have been to the godly who lived in the twilight of Judaism, surrounded by the dark night of heathenism! Often must their hearts have sunk within them, only to be revived by the gracious declarations of the universal Lord and King.

2. Thus were displayed the wisdom and the benevolence of God. He would be known, not only as the moral Ruler, but as the gracious Saviour, of mankind. The glowing language of inspired prophets depicted the attributes of the great Redeemer in such colours as to inspire the nation with a lively and a blessed hope.

3. Thus was provision made for establishing the credibility and authority of the gospel, when revealed. Much that was written aforetime could not at that period be fully understood. These things were written, not for those who then lived, but for us. Looking upon the prophecy, and then upon the fulfilment, recognizing the wonderful correspondence, we see the presence of the same God in the old covenant, and in that new covenant which is in truth more ancient than the old.

APPLICATION. The great practical lesson conveyed in this passage is obvious enough. If the gospel was the matter of a Divine promise, repeated by prophet after prophet through a long course of ages, and if the fulfilment of that promise was the greatest event in the history of mankind, how immensely important must this gospel be to us! A stranger to the Christian religion might naturally think it an unaccountable, even an unreasonable, thing, that an assembly of English people in the nineteenth century should spend an hour in solemnly meditating upon words spoken by religious teachers who, thousands of years ago, lived in a remote strip of land in Asia, between the desert and the sea. He might naturally ask What possible bearing can such words have upon the principles which govern your life, the aims and hopes that inspire your heart? Our answer is plain. God, in the ancient days, gave to mankind a promise which their circumstances rendered unspeakably timely, welcome, and precious. A sinful race, in rebellion against the Divine authority, deserving and daring punishment, needed nothing so sorely as an assurance of the King"s compassion, as the revelation of a way of salvation, of reconciliation, of loyal obedience, of eternal life. Under the prophetic dispensation, this want was met; this declaration, this promise, was given. In the coming of Christ, in his life of benevolent ministry, his death of sacrifice and redemption, his victorious rising, his spiritual reign, the ancient words of prediction and promise found an echo corresponding with, but stronger than, themselves. And now the gospel is preached that the counsel of God has been fulfilled, the grace of God has been displayed, the power of God has been put forth. We have not to tell of what God will do, but of what he has done. We have not now to raise men"s hope, but to require their faith. To receive this revelation is to come under a new principle, a new power, to become a new creation, to live a new life. Remember that the promise refers, not only to the facts which, in one sense, constitute the gospel, but to the blessings which the gospel secures to those who accept it. If the gospel of Christ has, as we believe and teach, Divine authority, then there is, by the Lord Jesus, forgiveness for sins, renewal for the heart, grace for all need, and immortal life and joys; there is all that man can ask and God can give. In Christ provision is made for every want of sinful, ignorant, and helpless man. All the blessings of the gospel are offered of God"s free mercy to the repenting and confiding applicant. What spiritual need is there which experience does not show may be satisfied by the gospel of Christ, by Christ himself? None! All blessings are assured to his faithful people.

Vers. 2-4. The characterization of "the gospel of God," to which Paul was separated.

The awfulness of a commission of doom. Jonah. But to herald forth God"s good tidings to a sorrowing world! This is the crown of all Christian ministry. The angels might well sing and be glad when ushering this gospel into the world; (Luk_2:9-14) and Paul is rejoiced that he can strike this note of gladness. There might well be preludes to this burst of joy: so the words, "which he promised afore," etc. For all the indications of God"s purposes of love, from Genesis 3 to Malachi, did but prepare the way for the completed announcement in "the fulness of the time." And so virtually they all were Divine promises of a fuller gospel. The two main thoughts God"s gospel; its contents.

I GOD"S GOSPEL.

1. A gospel carries the implication of a want, and, it may be, of a sorrow and a loss. So do the good tidings of God to man assume that man has lost his God, and with God all things good.

(1) Man knew not, surely, the reality of his sin; was deceived by the tempter; but awoke from his dream to find that God was gone! And this is the great loss of the world. Tim voices cry, "Where is thy God?" And he? The Good One the light, the joy, the song of his creation. So man has blotted out his own heavens, and the earth thereby has lost its lustre and its grace.

(2) But the estranged God is a condemning God. He may not abdicate his essential relationship to the world as God, and if the love be lost it is replaced by wrath! So man"s conscience testifies: stricken, sore, and bleeding.

2. A gospel carries the implication of a desire to have the want supplied, the sorrow and the loss removed. So man"s sin has not hopelessly ruined him, else there could be no salvation. Room for God to work, and God does work.

(1) The historical preparation: God teaching the world to desire salvation. The Jews by direct dealings, a positive discipline; the Gentiles by indirect, a negative discipline. So, "the desire of all nations.

(2) The individual preparation: God"s Spirit in the heart. Only the grace of God can bring us to God. And now God"s gospel means, in general, that the condemning God will pardon, and the estranged God be a Father and a Friend again; that the yearnings towards himself which he has called forth shall thus find their full satisfaction, which is nothing other than the peace of forgiveness and the joy of adopting love.

II ITS CONTENTS. But this general message has special terms. God"s love is manifested, proved, accomplished, in his Son.

1. "His Son." For it is God"s own love, his other self, which stoops to save us. Let us hold fast to this, for herein is the supreme pledge of our salvation.

2. His Son becomes "Jesus Christ our Lord.

(1) By the assumption of human nature. "Born of the seed of David according to the flesh." That it may be one of ourselves who saves us. (a) A Man, making atonement to God for men; (b) a human High Priest and Captain of salvation, himself "perfect through sufferings," and therefore "touched with the feeling of our infirmities the oneness with humankind necessary for both the Godward and the manward aspects of the redeeming work. A Son of David, according to mere historical lineage and local appearance: "for salvation is of the Jews." But, grander and more royal than this, a Son of man the Son of man, in his true human fashioning and for his world-wide work. (Heb_2:14)

(2) By the glorification of human nature. "Declared to be the Son of God with power, according to the spirit of holiness, by the resurrection of the dead." A Redeemer of men must assert their redemption in his own Person first. "We see not yet all things put under him i.e. man. But we see Jesus... crowned with glory and honour", (Heb_2:8, Heb_2:9) the archetypal Man. His resurrection, which the apostle here links on to its world-wide correlative and consequence, "the resurrection of the dead," demonstrates the redemptive power of Jesus, who is therefore the Christ, our Lord, and therefore Son of God; for only he who has life in himself can give life to dying men life from the death of sin, life from all death which sin has more indirectly wrought.

Oh, let us hearken to such a gospel! God"s good news to a dying world, spoken forth with all the power of One who was God"s very Son, and with all the tender sympathy of One who is our very Brother. And for a proper hearkening to this good news may God, in his love, prepare our hearts! T.F.L.

Vers. 2-7. The Church at Rome.

We have already got some conception of the author of this Epistle, of his origin, training, conversion, and subsequent career. And now we advance to the second natural inquiry Who were the people composing the Church at Rome? Let us fancy, then a great city with we shall suppose, about half the population of London two millions of people crowded, of course, into much smaller space than in the modern city. Of these, the half were slaves, the other half citizens. But the really influential or ruling class were a small minority. The slaves catered for their masters, so that the opportunities of making a livelihood were nothing like so numerous as in our modern civilization. A large proportion of the citizens must have been "hangers-on" to the great, and recipients of public charity. A large city, therefore, with vice and pauperism and a thousand evils, while the ameliorations of Christianity were not as yet generally or widely known such was Rome. But, being the seat of government and the metropolis of the world, it naturally attracted many from the conquered provinces, and among these there would be a goodly number of Jews. With these would associate "proselytes" men and women of Gentile extraction, who were anxious to join the Jewish faith and profit by the Jewish forms. And now let us look at our first fact.

I JEWS AND PROSELYTES FROM ROME WERE PRESENT AT THE PENTECOSTAL AFFUSION OF THE SPIRIT. This is expressly stated in Act_2:10. Some of these, we may assume, received the truth as preached by Peter and the other apostles, and were converted to the new faith. (Act_2:41) If we further suppose that the proselytes, rather than the born Jews, became interested in Christianity, then we can understand how, in the composition of the Church at Rome, the Gentile element seems to have been stronger than the Jewish. The new converts, in returning to Rome, would have affinities with Gentiles more than with Jews, and so the faith would be propagated in the one direction more than in the other. We proceed to a second important fact.

II GREEK NAMES PREDOMINATE IN THE SALUTATIONS OF THE LAST CHAPTER OF THIS EPISTLE. This throws clear light upon the composition of the Church when Paul wrote his Epistle. The Jewish element was in a minority, while the Gentile element abounded, Now, we can easily understand how populations gravitated from the provinces to Rome, and so converts would be going up from time to time from the Gentile Churches to the metropolis, and so swelling the Gentile element in the metropolitan Church. This seems indicated by salutations in Ro 16 addressed to some fellow-workers with Paul, who do not seem to have come from Rome, like Aquila and Priscilla, but to have emigrated to it. A third fact must be noted.

III THE JEWS WERE EXPELLED FROM ROME BY THE EMPEROR CLAUDIUS. Now, while this may not have affected in any great degree the numerical proportion in the little Christian Church, we know that it led to some Jewish Christians, e.g. Aquila and Priscilla, (Act_18:2) leaving the metropolis for other places. Upon this providence Paul"s knowledge of the Church at Rome very largely depended. As he wrought with Aquila and Priscilla at tent-making, they would have many a long talk about the Church they had been connected with in Rome, and to which they subsequently returned.

IV THE JEWS, WHEN PAUL AT LENGTH CAME TO ROME, SEEM TO HAVE HAD LITTLE KNOWLEDGE OF THE CHRISTIANS. This is evident from Act_28:22. If we remember the population of ancient Rome, also that the Christian congregation had not, as far as we know, any church edifice giving notoriety to them, but were meeting apparently in the house of Aquila, (Rom_16:5) then we can understand the ignorance of Christianity the Jews possessed or pretended at Paul"s advent. The little Christian conventicle would be easily hid in the great city. The Church at Rome, then, from the foregoing facts, seems to have been a congregation of believing Christians, occupying no very commanding position in the eye of the public, isolated in a large measure from other Churches, yet very influential through its existence in the metropolis. Its major portion was Gentile; and on this account it received the special attention of Paul as "the apostle of the Gentiles." Some, who went up from provincial Churches to the capital, seem to have carried Paul"s teaching with them, so that he bad a kind of spiritual fatherhood towards at least some of them, and a brotherhood towards all. How in the Epistle he fortifies them against the errors by which they should be beset, will appear as we proceed. It was a lady, Phoebe, who carried up the precious document. She seems to have gone up on some business matters, and for her in these circumstances Paul seeks assistance and sympathy. (Rom_16:1, Rom_16:2)

V LET US NOW NOTE THE SUBSTANCE OF HIS OPENING ADDRESS TO THIS CONGREGATION AT ROME. (Vers. 2-7) And here we notice:

1. His gospel is that of the risen Saviour. This is God"s "glad tidings" that his Son, who had been made of David"s seed according to the flesh, and delivered in human nature unto death for us, had been declared to be his Son by the powerful, resistless demonstration of his resurrection from the dead. Paul and these Roman Christians were, therefore, in the hands of a living, holy Being, no less a Person than the Son of God, whom death and resurrection had denationalized and made Lord of all nations, who could and would dispose of them, Gentiles as well as Jews, as he pleased.

2. Paul declares that he had received from this risen Jesus grace and apostleship. We saw in our previous homily how he was first converted, and then was called to the apostolic office. Now, this apostleship contemplated the subjection of all nations to the faith of Christ. It was a mighty trust which was thus committed to Paul. This Epistle shows how anxiously he tried to discharge

3. These Roman Christians are also the called of Jesus Christ. For though there may not be such eclat connected with individual conversion, as in Paul"s case on the way to Damascus, there is yet as real an interview between the risen Saviour and the sinner he would save. The words may not be audible as those addressed to Paul, but they are heard within and responded to. Like Abraham and like Saul of Tarsus, we must listen to the call to come out and follow Jesus, if we are to be Christians indeed.

4. Their privilege is the enjoyment of God"s love, their duty the practice of holiness. "To all that be in Rome, beloved of God, called to be saints." This is what we mean by Church-membership; it is, when real, an experience of Divine love, and a practice of holiness. And, indeed, we have here the whole plan of salvation. God"s love comes forth first to us, and then we walk in holiness as his grateful people. It has been said somewhere by M. La Harpe that the doctrines of Christianity may be summed up in the words, "God has loved us," and its morals in the words, "Let us love God." Of course, God loves all men with the love of pity, and in consequence he sent his Son into the world to save us; (Joh_3:16) but when we respond to his love, he proceeds to lavish on us a particular love a love of complacency and of delight. (Joh_14:21) These Christians at Rome were, therefore, the objects of this special love; and they manifested the benefit in holy lives.

5. Paul pronounces upon them a benediction. Now, when we analyze it, we find that "grace" is the favour of God, undeserved, and coming down in the shape of pardon. "Peace" is the precious effect produced in the heart which receives the grace. The Source from whom this benediction comes down is "God our Father," and the Medium of communication is "Jesus Christ" In pronouncing this benediction, the apostle desires that they should have the supply of the grace as they daily need it. The idea entertained by some, that we receive in conversion all the pardon we shall ever need, is refuted by this benediction pronounced over the Roman "saints." The following practical lessons surely suggest themselves:

(1) A risen and living Saviour has entered upon the government of the world. Paul"s conversion and apostleship, the conversion of these Roman Christians, the conversion of men and women still, all go to prove this. We have not in Christianity a dead man"s legacy, like Buddhism or Confucianism, or Islamism, but a living Saviour"s wondrous work.

(2) its magnificent ambition is to bring all nations to the obedience of faith. It aims at world-wide empire; nothing less will content it.

(3) Our sympathy should enlarge itself accordingly. Paul did not restrict himself to Churches in the Orient, but in sympathy he embraced the Occident as well. Rome had claims upon him just as well as Corinth and Antioch. Let us be large-hearted too.

(4) Daily grace can alone sustain us in this sympathy. The closer we keep to the "throne of grace," the wider will our sympathies extend. There is wondrous power in waiting upon God. The work for him will best advance when we have waited on him for his grace and peace. R.M.E.

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

Which he promised before - Of old time, frequently, solemnly. And the promise and accomplishment confirm each other. Deut. xviii, 18; Isa. ix, 6, 7; Chapter liii; lxi; Jer. xxiii, 5.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

That is, Which gospel God had promised before by his holy prophets speaking in the holy scriptures.

Where note, 1. The antiquity of the gospel, how ancient that doctrine is, even as old as the prophets themselves; nay, as old as Adam himself. The gospel, or glad tidings of a Saviour, was first preached to Adam by God himself, Gen 3:15 next to Abraham, Genesis 15 then it was predicted by all the prophets which have been since the word began. The gospel which we preach can by no means fall under the charge and imputation of novelty: it is no new or modern doctrine, but almost as old as the word itself: Which gospel he had promised before by his holy prophets.

Behold then a great correspondency, a sweet agreement and harmony, between the Old and New Testament, between the prophets and apostles; though great difference in the manner and measure of revalation. For, as one says, the Old Testament is the hiding of the New; the New Testament is the opening of the Old. The Old Testament is the New Testament veiled; the New Testament is the Old revealed.

Note, 2. The venerable title given to the scriptures: they are called the holy Scriptures: Which he had promised before by his prophets speaking in the holy scriptures.

The scriptures are holy in several respects.

1. In regard of their author and inditer, the Holy Spirit of God.

2. In regard of the penmen and writers of them, holy men of God.

3. In regard of the subject-matter contained in them, the holy will of God.

4. In regard of their design, to make us holy both in heart and life.

And, if the word of God be an holy word, than let it be treated by us in all holy deference and regard.

Lord! what an impious liberty do some men take, in this wanton age, to furnish out a jest in scripture-attire, and in their jocular humour to make light and irreverent applications of scripture phrases and sentences!

They lay their schemes of ridiculous mirth in the Bible, and play the buffoons with the most serious things in the world. These men bring forth scripture as the Philistines brought forth Sampson, only to make them sport; but they shall ere long find Almighty God in earnest, though they were in jest. He that has magnified his word above all his name, will not brook it, that any man should make it vile and contemptible, by rendering it the theme of his giddy mirth and profane drollery.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

2. “Which He before proclaimed through His holy prophets.” “Gospel” means the good news that God has redeemed the world and salvation is free. This was the burning message of His prophets from the days of Abel.

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

which he promised afore through his prophets in the holy scriptures ,

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.

2. Which he had promised afore, etc. This gospel was no innovation, but a fulfillment of God's long-cherished plans, and had been promised through the prophets of the Old Testament. Indeed the Old Testament is a system of types, shadows and promises pointing forward to the coming of Christ. “Of him have all the prophets borne witness.”

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.

2. ὃ κ.τ.λ. This message is continuous with GOD’S earlier revelation and fulfils it, cf. Heb 1:1-2.

προεπηγγείλατο. 2Co 9:5 only; cf. Rom 15:4; Gal 3:8; 1Pe 1:10; for the converse cf. Eph 1:12.

διὰ τῶν πρ. α. ἐν γρα. ἁ. The fulness of the expression suggests that Gentiles are specially addressed: not simply ‘the prophets,’ but the prophets whom He inspired, whose utterances are preserved in writings which reproduce in their degree the divine character of the inspiration (ἁγίαις). It is the same GOD who used the prophets and now uses Paul, and for the same object.

γραφαῖς ἁγίαις, the permanent record of revelation; cf. Rom 16:26; 2Ti 3:16; 2Pe 1:20. Anarthrous, expressing the nature of the means by which the utterances of GOD are revealed, stating that there are scriptures, not appealing to the scriptures as known. Perhaps the earliest extant instance of the use of the phrase. The argument from prophecy was from the first addressed to Gentiles: cf. Act 8:28; Act 10:43; Act 24:14. So with the Apologists great stress is laid on prophecy.

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.

2.] This good tidings is no new invention, no after-thought,—but was long ago announced in what God’s prophets wrote concerning His Son:—and announced by way of promise, so that God stood pledged to its realization. ἐπειδὴ δὲ καὶ καινοτομίαν ἐνεκάλουν τῷ πράγματι, δείκνυσιν αὐτὸ πρεσβύτερον Ἑλλήνων ὄν, καὶ ἐν τοῖς προφήταις προδιαγραφόμενον. Chrys. Hom. ii. p. 431.

γραφ. ἁγ.] not, ‘in sacred writings,’—nor ‘in passages of Holy Writ:’—but in the Holy Scriptures. The expression used is defined enough by the adjective, to be well understood without the article;—so πνεῦμα ἁγιως. below,—πν. ἅγιον passim. See Winer, edn. 6, § 19. 2 (and for nouns in government, Middleton, ch. iii. § 6). But one set of writings being holy, it was not necessary to designate them more particularly. See also above on εὐαγγ. θεοῦ. This expression (εὐαγγ. ὃ προεπηγγ.) is used in the strictest sense. Moses gave the Law: the prophets proclaimed the Gospel. See Umbreit’s note, p. 159.

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

2. προεπηγγείλατο. The words ἐπαγγελία, ἐπαγγέλλεσθαι occur several times in LXX, but not in the technical sense of the great ‘promises’ made by God to His people. The first instance of this use is Ps. Sol. 12:8 καὶ ὅσιοι κυρίου κληρονομήσαιεν ἐπαγγελίας κυρίου: cf. 7:9 τοῦ ἐλεῆσαι τὸν οἶκον Ἰακὼβ εἰς ἡμέραν ἐν ᾗ ἐπηγγείλω αὐτοῖς, and 17:6 οἷς οὐκ ἐπηγγείλω, μετὰ βίας ἀφείλοντο: a group of passages which is characteristic of the attitude of wistful expectation in the Jewish people during the century before the Birth of Christ. No wonder that the idea was eagerly seized upon by the primitive Church as it began to turn the pages of the O. T. and to find one feature after another of the history of its Founder and of its own history foretold there.

We notice that in strict accordance with what we may believe to have been the historical sequence, neither ἐπαγγελία nor ἐπαγγέλλεσθαι (in the technical sense) occur in the Gospels until we come to Luk 24:49, where ἐπαγγελία is used of the promised gift of the Holy Spirit; but we no sooner cross over to the Acts than the use becomes frequent. The words cover (i) the promises made by Christ, in particular the promise of the Holy Spirit (which is referred to the Father in Act 1:4); so ἐπαγγελία three times in the Acts, Gal 3:14, and Eph 1:13; (ii) the promises of the O. T. fulfilled in Christianity; so ἐπαγγελία four times in Acts (note esp. Act 13:32, Act 26:6), some eight times each in Rom. and Gal., both ἐπαγγελία and ἐπαγγέλλεσθα. repeatedly in Heb., &c.; (iii) in a yet wider sense of promises, whether as yet fulfilled or unfulfilled, e.g. 2Co 1:20 ὅσαι γὰρ ἐπαγγελίαι Θεοῦ (cf. v. 1:1); 1Ti 4:8; 2Ti 1:1; 2Pe 3:4 ἡ ἐπαγγελία τῆς παρουσίας αὐτοῦ.

ἐν γραφαῖς ἁγίαις: perhaps the earliest extant instance of the use of this phrase (Philo prefers ἱεραὶ γραφαί, ἱεραὶ βίβλοι, ὁ ἱερὸς λόγος: cf. Sanday, Bamp. Lect. p. 72); but the use is evidently well established, and the idea of a collection of authoritative books goes back to the prologue to Ecclus. In γραφαῖς ἁγίαις the absence of the art. throws the stress on ἁγίαις; the books are ‘holy’ as containing the promises of God Himself, written down by inspired men (διὰ τῶν προφητῶν αὐτοῦ).

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

Had promised afore [προεπηγγειλατο] . Only here in the New Testament. Rev., He promised afore. Paul 's Old Testament training is manifest. Naturally, in beginning the more precise description of the new revelation, he refers first to its connection with ancient prophecy. The verb ejpaggellomai; means more than to proclaim. It occurs frequently, and always in the sense of profess or promise. See Mr 14:11; Act 7:5; 1Ti 2:10; 1Ti 6:21.

Prophets. Not limited to the prophets proper, but including all who, in the Old Testament, have prophesied the Gospel - Moses, David, etc. Compare Heb 1:1.

In the holy scriptures [εν γραφαις αγιαις] . Or, more strictly, in holy writings. The scriptures would require the article. See on Joh 5:47; Joh 2:22. Here again the absence of the article denotes the qualitative character of the phrase - books which are holy as conveying God 's revelations. On agiov holy, see on Act 26:10. This is the only passage in which it is applied to scriptures.

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