to you, and peace from God our Father, and the Lord Jesus Christ. trust and childlike confidence in the divine care and affection, which he elsewhere expresses in the declaration that "being justified by faith, we have peace with God, through our Lord Jesus Christ." Ch. v. 1. This kind of peace is wholly inconsistent with a slavish fear of God. He must not be regarded as a stern and vindictive being, ready to inflict torment; but he must be recognized as the Father and unchangeable friend of his children, the giver of all blessings, if the believer would enjoy peace. "Fear hath torment," 1 John iv. 18; and such torment is destructive of peace. To the same effect, our Lord addressed his disciples: "Peace I leave with you, my peace give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid." John xiv. 27. Such is the apostolic benediction which, with slight variations of phraseology, is found in all the epistles of Paul. And therein he adhered strictly to the spirit of the command given by Jesus to his apostles, when he sent them forth to preach the gospel of peace. See note on Luke x. 5. He did not attempt to terrify them by representing God as a sovereign from whose wrath they must fly to some other being for shelter; but his message was declaratory of the divine love, and productive of peace precisely in proportion to the strength of the believer's faith in it. To this characteristic of the gospel he refers, ch. xv. 13: "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." Would that all professed ambassadors for Christ might equally conform to their Master's instruction, and exhibit his spirit! From God our Father, and the Lord Jesus Christ. God is the source of all blessings; and from him descendeth "every good gift and every perfect gift." Jas. i. 17. And as Jesus, the Son of God, is the chosen medium through whom these blessings are communicated, especially the blessings of the gospel, which are here particularly intended, there is a manifest propriety in joining his name with that of the Father. The messenger is here joined with him who commissioned him, in like | manner as the message itself is so joined, by the same apostle. Acts xx. 32: "And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified." What God does by his gospel, or the word of his grace, is represented as done by that gospel. And the blessings which he bestows through his Son are, in like manner, represented as bestowed by the Son. Some have attempted to extort from this language proof of the doctrine of the Trinity; but Clarke, himself a Trinitarian, is much more judicious, and expresses what is certainly the most obvious and probable meaning, thus: "The apostle wishes them all the blessings which can flow from God, as the fountain of grace; producing in them all the happiness which a heart filled with the peace of God can possess; all of which are to be communicated to them through the Lord Jesus Christ." Thus ends the apostolic salutation. It is strikingly characteristic of the apostle Paul. It gives distinct intimation of what may be expected, as we proceed; not only as to the subject of discourse, but as to the manner of treating it. The great theme is the gospel of grace, revealed through the Son of God, whose testimony was fully authenticated by his resurrection from the dead. But, in the development of this most important subject, we are not to expect to find Paul plodding along in a uniform and monotonous style; proceeding step by step to unfold each successive feature by the rules of the schoolmen. On the contrary, we shall find him often apparently so excited by his theme, that, bursting away from the trammels of logic, he kindles into a perfect blaze of glory, and pours forth the emotions of his soul without restraint. Having thus given vent to his rapturous gratitude, he returns to his subject, and pursues his illustration of it, steadily or otherwise, as the case may be, until he has exhibited all its features in a clear light. It is, perhaps, because this peculiarity has been to some extent overlooked, that some have denied that Paul was a good logician, and 8 First, I thank my God through | faith is spoken of throughout the Jesus Christ for you all, that your whole world. have been disposed to represent his writings as highly rhetorical. It would be well to refrain from disparaging the logical powers of Paul, until the objector can himself frame a more conclusive argument than some which occur in this epistle, and in others of the same writer. Whoso will follow the apostle carefully through his argument, rightly distinguishing between what is strictly the argument and what is interposed, parenthetically, for illustration, or as an outburst of feeling, will find that the conclusion fairly and inevitably results from the premises. 8. First. That is, in the order of time, not in importance. It was a conciliatory declaration, that they were SO far advanced in knowledge and grace as to have acquired a widespread commendation, before proceeding to point out what was yet lacking in their faith and practice. The language of the apostle was such as must have convinced his brethren that he desired their highest good, and rejoiced in it; and to this end the introduction seems designed. I thank my God. Regarding God as the original author of all blessings, firmly believing that the gospel was designed to promote the true happiness of all believers, and cherishing a lively sympathy with the whole human family, the apostle gives thanks to God for the blessing bestowed upon his brethren at Rome; that He had permitted them to hear the gospel and to believe it. T Through Jesus Christ. As Jesus was the medium through whom the divine blessing was conferred, it was fit also that he should be the medium through whom thanks were returned. While we should always be careful to distinguish between the God and Father of all, who is the original source of good, and the Son of God, who is the chosen messenger of divine grace, we shall do well also to avoid that squeamishness, which hesitates to recognize the Son, in our addresses to the Father. Our thanksgivings will be none the less acceptable to the Father, becausé offered in the name, or through the medium, of his well-beloved Son. Our prayers will be none the less acceptable at the throne of grace, because we recognize him who died for us while we were yet sinners, "that he might bring us to God," ch. v. 8; 1 Pet. iii. 18, as the proper channel of our communications with the Most High. However willing God may be, and doubtless is, to bestow blessings on all his children, voluntarily and without solicitation, yet we are encouraged to ask for needed blessings, and to thank him for their bestowment. In like manner, it is well to remember, that while he is ready to hear the humblest voice, yet our Saviour has encouraged us to address the Father in his name. John xvi. 23. See also note on John xvi. 26. And the language of the apostles is not without a like encouragement. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." 1 John ii. 1. "Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." Heb. vii. 25. I trust that I believe firmly and undoubtingly in the spontaneous and universal love of God to the souls whom he has made, and in the duty of men to offer to him the tribute of grateful and obedient hearts; yet confess I have no sympathy with that spiritual pride, which disdains to acknowledge Jesus as the "mediator between God and men," 1 Tim. ii. 5, and which will not so much as thank the Father through the Son. T Your faith. That is, in the gospel. Something more than mere Christian belief seems, however, to be intended. The fruits of faith, purity of life, and the deportment worthy of their vocation, Eph. iv. 1, are included. Faith, without its natural and proper accompaniments, is not especially commendable or profitable. Jas. ii. 19. But, as it is the first step towards a Christian life, it is frequently used to signify religion, or a Christian character, and such is probably its import here. T Is spoken of. Known and commended, at least by all of "like precious faith." T Throughout the whole world. "As we say, everywhere ; or throughout the Roman empire. The term world is often thus limited in the Scriptures; 9 For God is my witness, whom | make mention of you always in my I serve with my spirit in the gospel prayers, of his Son, that without ceasing I 10 Making request (if by any and here it denotes those parts of the an apostle; or the reference may be to Roman empire where the Christian his efforts to maintain such a godly church was established. All the life and conversation as was consistent churches would hear of the work of with the spirit and power of that God in the capital, and would rejoice gospel. ¶ Without ceasing, &c. Conin it. Comp. Col. i. 6, 23; John xii. stantly, habitually. Of course, the 19. It is not improper to commend literal meaning of the language is not Christians, and to remind them of their to be pressed, as if the apostle did influence; and especially to call to nothing else but pray on behalf of the their mind the great power which they Romans; but it was his uniform pracmay have on other churches and people. tice, when engaged in devotional exNor is it improper that great displays ercises, to remember them, and to of divine mercy should be celebrated express his desire to visit them. TI everywhere, and excite in the churches make mention of you. The true Chrispraise to God."- Barnes. Thus Paul tian is not content with a selfish stimulated the Macedonians to be devotion. It is not enough for him, to generous in "ministering to the saints," ask for personal blessings, and to thank by even boasting of the generosity of God only for blessings enjoyed by himtheir brethren at Achaia, 2 Cor. ix. self. But he also embraces, in his 1, 2; and the zealous example, thus supplications and thanksgivings, his commended to them, was productive of brethren, whom he is bound to love, as good, by inducing them also to be the children of the same Father, objects generous and liberal in providing for of the same love, and joint-heirs to the the necessities of the poor. And, in same inheritance, with himself. In so like manner, he stimulated the gener- doing, he imitates his Lord and Master, osity of the Corinthians, by making who, in that prayer, which is more fully known to them the remarkable liberal-recorded than any other, John xvii., ity of the Macedonians. 2 Cor. viii. 1-4. That kind of praise which only tends to the growth of pride should be religiously avoided; but it is certainly allowable to commend the example of the good to the imitation of all men. prayed for himself, and for his chosen disciples; nor for these alone, but for the whole human family. The apostle enforces the duty of praying for all classes of men. 1 Tim. ii. 1-8. And our Saviour gave special commandment, that even our friends should not monopolize our love and prayers; but that we should also love our enemies, and pray for them who endeavor to injure us. Matt. v. 44. His own prayer for his murderers, as he hung on the cross, Luke xxiii. 34, was dictated by the same spirit which he exhorts and commands his disciples to cherish. As it 9. For God is my witness. Paul was not accustomed to take the name of the Lord in vain, nor to invoke God irreverently. But he desired to give the strongest assurance, to his brethren at Rome, of his interest in their welfare. He appeals, therefore, to the Searcher of hearts, that he constantly remembered them in his prayers, and that he had long desired to visit them. Tis right and proper, therefore, to pray Whom I serve with my spirit. Not a for enemies, it cannot be wrong to make mere outward conformity to any ritual, mention of friends, or of Christian but a spiritual service. Paul did not brethren, in our prayers. This Paul intend to assert that his service was did. It is well, if we do likewise. perfect in all points; but he did intend, Always. This word more properly that it was his honest and constant belongs in the next verse. As it stands endeavor to render such service. See here, it appears superfluous. A slight ch. vii. 18-25. In the gospel of his change in the phraseology, which the Son. Either in the ministry of that original casily admits, will more gospel, for the promulgation of which perspicuously exhibit the apostle's he had been ordained a preacher and meaning: "Without ceasing I make T means now at length I might have a prosperous journey by the mention of you in my prayers, always making request," &c. any means. 10. Making request. His desire for their welfare was general; yet, in particular, he had desired to visit them, for reasons which he presently assigns; and this particular desire was specific ally expressed in his prayers. If by Or, that by some means. He earnestly besought that some way might be opened for the accomplishment of his long-cherished desire. T Now at length. After so long delay. He had long cherished this desire, and often endeavored to gratify it, as he says more definitely in ver. 13. The prospect of visiting them seems to have appeared more promising, at about this time. ¶ Prosperous journey. Dr. Clarke understands the word used here to mean rather a prosperous meeting. But, in either case, the petition was allowable and proper. "A man's heart deviseth his way; but the Lord directeth his steps." Prov. xvi. 9. We are constantly dependent on the divine protection. It is as proper to ask guidance and preservation from harm, on a long and dangerous journey, as it is to ask for any other temporal blessing. ¶ By the will of God. This is a qualification which should be expressed, or at the least distinctly felt and implied, in all our prayers. A sense of absolute dependence on God, and of entire subjection to his will, should be constantly cherished. Accordingly the apostle admonishes us not to speak too confidently of what we shall do, at any future time. "Ye know not what shall be on the morrow. For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that." James iv. 13-15. And we are quite as dependent on God for wisdom to discern what is right and productive of good, as for strength to accomplish our purposes. So that, in all our prayers, we should ask for what we regard as blessings only so far as their bestowment may be consistent with the divine will. Our Saviour has given us an example of trust and submission, which we should carefully imitate. In the will of God) to come unto you. 11 For I long to see you, that hour of his utmost extremity, when, in the language of the apostle, he "offered up prayers and supplications with strong crying and tears," Heb. v. 7, he exclaimed, "nevertheless, not as I will, but as thou wilt." Matt. xxvi. 39. Thus, also, Paul had respect to the will of God, in his prayers for permission to visit Rome. His prayer was answered, in due time; but in a manner far different from what he had desired and anticipated. He visited Rome; but he was carried thither as a prisoner, and suffered shipwreck during his passage. See Acts, ch. xxvii., xxviii. Yet, under all his trials, and in the midst of imminent peril, he manifested the utmost confidence in God: not a murmur escaped his lips against the allotments of divine Providence. Al. though his journey might have been regarded as disastrous, rather than as prosperous, yet doubtless his visit was profitable to his brethren and gratifying to himself; for during the "two whole years" of his residence at Rome, "in his own hired house," he preached the gospel faithfully. See notes on Acts xxviii. 30, 31. 11. For I long to see you. The apostle repeats the declaration of his strong desire to visit his brethren, and, in the words following, assigns the reason; namely, that spiritual advantages might result both to him and to them. lle was not prompted by an idle curiosity to see the wonders and grandeur of Rome, nor did he regard his contemplated journey as an excursion for pleasure. He had far higher incitements. He desired to confer with his brethren on subjects belonging to their peace, wherewith one might edify another. T That I may impart unto you some spiritual gift. Some have understood Paul to refer to the miraculous gifts of the Holy Spirit, which had been previously bestowed on him. They have supposed he hoped to advance the cause of his Master by enabling the brethren at Rome to work miracles. But this explanation is not consistent with the following verse, where different language is used to express and explain the same idea. The spiritual gifts which he contemplated were addi I may impart unto you some spiritual gift, to the end ye may be established; tional clearness and strength of faith in the gospel, and a more exact conformity to its precepts. He trusted the interview might enable them mutually to "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." 2 Pet. iii. 18. To the end. For the purpose. Ye may be established. That is, in the faith and practice of the gospel. There are various grades of faith among those who may be regarded as Christians. With some, it is feeble, not resting on any welldefined views or accurate knowledge of divine truth; but the result, rather, of a willingness to conform to the opinions of others. With others, it is more strong, being fortified by a partial knowledge of the truth, as revealed, but, at the same time, 'clogged and encumbered by many traditions and fables of an entirely different character. Such have need to be established in the faith. And such, doubtless, were many of the brethren at Rome. Their opportunities for becoming acquainted with the gospel had been limited. Moreover, the Gentiles among them had not entirely freed their minds from the fables of heathenism; nor had the Jews effectually renounced Judaism. All needed more full knowledge. All needed to have their remaining errors eradicated. All needed to be established in the faith. Indeed, the most enlightened Christian has need repeatedly and often to review the grounds of his faith, that he may realize precisely where he stands, and why he stands there; lest, by any means, his faith be shaken by the wiles of the adversary. Hence the apostle says, "I stir up your pure minds by way of remembrance, that ye may be mindful of the words which were spoken before by the holy prophets," &c. 2 Pet. iii. 1, 2. See also ch. xv. 14, 15; 2 Pet. i. 12, 13. Thus Paul desired to refresh the minds of his brethren at Rome, that their faith might become established, through a more clear and distinct apprehension of divine truth. 12. That is, that I may be comforted together with you, &c. He would not have them suppose that he considered 12 That is, that I may be com→ forted together with you, by the mutual faith both of you and me. more. himself altogether perfect in knowledge or happiness. It is sometimes said that Paul used this language to conciliate his brethren, by taking off the sharp edge of his previous language. Doubtless it was conciliatory, to intimate that he hoped to receive as well as to impart comfort and spiritual advantage in his visit to them. Yet Paul was not one who would state an untruth, to conciliate friend or foe. He actually hoped to derive advantage to himself; and he frankly and very judiciously acknowl edged it. He desired to be a helper, and, at the same time, to be helped in the matter of Christian faith. "He anticipated, by a journey to Rome, his own growth in grace and goodness, as well as the confirmation of their faith. Such is the nature of Christianity in every age; a system of giving and of receiving, of blessing and of being blessed, of action and of reaction of good: this is the sphere of vital relations and influences into which we are introduced by the benevolent Saviour."— LiverBy the mutual faith both of you and me. Individual faith is, unquestionably, confirmed and established, to a very considerable extent, by a corresponding faith in others. It is well known that men often cling to old and long-established errors, for no better reason than because their associates cherish them. They imagine that the general belief of men whom they respect and esteem is a sufficient justification of their own belief. If this be true in regard to belief in errors, it is no less true in regard to faith in the truth. Mutual faith encourages believers to stand fast in their profession, and also to seek for further light and more perfect knowledge. So far as Paul himself was concerned, he had already the most substantial reason for the faith that was in him, by a revelation of the gospel through the personal ministry of the Lord Jesus. Yet it encouraged him, and comforted him, to witness the same faith in others, whose means of acquiring knowledge had been less direct than his. And, moreover, it served even to increase his faith, to witness the blessed fruit of a like faith |