in others. If his faith might thus be established by communion with his brethren at Rome, how much more theirs!

13. Oftentimes I purposed, &c. The strong desire of Paul to visit Rome was not a new sensation. It had long existed, and he had repeatedly sought to gratify it. How often, we have no means to determine. Although his former efforts had been unsuccessful, he appears now to have had a more encouraging prospect; and he had even arranged the course of his journey, first to Jerusalem, then to Rome, and thence to Spain. See ch. xv. 23-29; and compare Acts xix. 21. This arrangement was in part accomplished, and in part defeated. He went voluntarily to Jerusalem, and was carried as a prisoner to Rome. Yet, even this was not altogether involuntary on his part: he appealed from the Jewish rulers unto Cæsar, knowing that the appeal must be tried, if at all, at Rome. T But was let hitherto. Hindered, or prevented. The word let is now almost uniformly used in the sense of permit, or allow. Formerly, it was often used in a precisely contrary sense, and signified to oppose, obstruct, or hinder. This use of the word is now obsolete; but it occurs occasionally in the Scriptures. Isa. xliii. 13; 2 Thess. ii. 7. It was in common use when the present translation of the Bible was made. T Some fruit. This may refer partly to the mutual advantage of communion, mentioned in ver. 11, 12; but it probably means more than this. Paul desired not only to impart a spiritual gift to his brethren, by establishing them more firmly in the faith, and encouraging them to the more diligent performance of every Christian duty, but he desired also to benefit those who were yet unbelievers, by convincing them that Jesus Christ is the Son of God, and inducing them to embrace his gospel. He was specially commissioned to labor among the Gentiles. His ministry had been abundantly blessed. Wherever he preached, converts were multiplied, as the fruit of his ministry. He desired

14 I am debtor both to the Greeks, and to the Barbarians,

to reap similar fruit at Rome. Hence he was anxious to preach the gospel in that city also, ver. 15, as it was the power of God unto the salvation of all believers, ver. 16. Thus doing, he hoped to promote the glory of his Master, and to advance the highest happiness of men. That such fruit might grow from the seed planted by him, was his ardent desire; and he confi dently looked unto God, who alone was able to grant the increase, 1 Cor. iii. 5-8, that the fruit might abound. See notes on John xv. 16.

14. I am a debtor. His indebtedness did not arise from any favors received by him from those to whom he refers, but from the fact that God had converted him, and commissioned him as an instrument for the conversion of others. His feet had been arrested, and turned away from the path of iniquity, through the power of the gospel. His heart had been filled with a spirit of love, by a discovery of the divine goodness. He felt that his brethren had a righteous claim on him, that he should do all in his power to make them partakers of the same blessings. Moreover, he had received a positive command to be diligent in this work. When, on his way to Damascus, for a far different purpose, he had fallen prostrate before the exceeding glory of the Lord Jesus, he received this commission: "Rise and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness, both of these things which thou hast seen, and of those things in the which I will appear unto thee delivering thee from the people, and from the Gentiles, unto whom now send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." Acts xxvi. 16-18. This command he felt bound to obey. While a single man among the Gentiles, or, indeed, among his Jewish brethren, remained ignorant of the gospel, and unconverted

both to the wise, and to the unwise.

15 So, as much as in me is, I

by its power, he felt himself a debtor to that man, bound to impart unto him, so far as he was able, the message of grace and salvation. He regarded it as his duty thus to preach. Doubtless, he enjoyed great satisfaction in the performance of this duty. It filled his heart with joy to witness the spiritual advantage wrought in the hearts of believers. And, though persecuted by unbelievers, and even scourged and imprisoned, he nevertheless rejoiced, like those who were earlier called to the apostleship, that he was "counted worthy to suffer shame" for the name of Jesus. Acts v. 41. But, besides the satisfaction of preaching, and the joy of success, he was constantly stimulated by a sense of duty. A treasure had been committed to him, for the benefit of others, and he owed to them the service of imparting it. He claimed no applause for his labors, as though he merited a reward; but he represented his best exertions in the promulgation of the gospel as merely the performance of his duty. "For though I preach the gospel, I have nothing to glory of; for necessity is laid upon me: yea, woe is unto me, if I preach not the gospel. For if I do this thing willingly, I have a reward; but if against my will, a dispensation of the gospel is committed unto me." 1 Cor. ix. 16, 17. ¶ Both to the Greeks, and to the Barbarians, &c. The design of this phraseology manifestly is to include all men, of whatever nation or character. The Greeks had been accustomed to call all other nations barbarians. As the Romans became polished by the cultivation of the arts and sciences, derived from Greece, they claimed to be regarded as Greeks, in respect to civilization, and accounted all others as barbarians. The apostle intended to be understood, that he recognized it as his duty to preach the gospel to all nations, both the civilized and uncivilized, both the wise and the ignorant. Indeed, it would seem that those who accounted themselves wise, or were wise in their own conceit, had even more need than the common people of a thorough course of teaching. Ver. 22, &c.

am ready to preach the gospel to you that are at Rome also.

16 For I am not ashamed of the

15. So, as much as in me is. As far as I am able. As far as opportunity shall be given. I am ready. There was no hesitation on his part. He was even desirous to engage in the work, as appears by his preceding declarations. ¶ To preach the gospel. This was his great work. This was the burden of all his communications. He counted all things else of minor importance. At the close of this epistle, he repeats his purpose to visit Rome, and declares, "I am sure that when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ." Ch. xv. 29. T To you that are at Rome. Not alone to native-born Romans; but to all, of whatever nation, who might be in the imperial city, whether Greek or Barbarian, whether wise or unwise, whether Jew or Gentile. "In regard that Paul, after acknowledging he was bound to preach the gospel both to the Greeks and to the Barbarians, adds, I am ready to preach the gospel even to you who are in Rome,' the idolatrous inhabitants of Rome certainly were included in the expression, You who are in Rome.' This verse, therefore, as well as the following, is a proof that the epistle to the Romans was intended, not for the Roman brethren alone, but for unbelievers also, to whom copies of it might be shown.". - Macknight.

Here ends what is usually regarded as the introduction to this epistle; though some include the next two verses. Having distinctly stated his desire to see his brethren at Rome, and the cause of it; having, moreover, in a very happy and conciliatory manner, expressed his conviction that the interview would be mutually pleasant and profitable; and having reminded them that he was constrained by a sense of duty to God and to man to promulgate the gospel of Jesus Christ, he proceeds from this point to exhibit the nature and effects of that gospel, and to enforce its doctrines and its precepts.

16. I am not ashamed of the gospel of Christ. However wise, and cultivated, and refined, those at Rome might be, however learned in philosophy, Paul was not ashamed to proclaim and defend

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gospel of Christ for it is the

the gospel in their presence. Some suppose he alluded to certain heathen mysteries, which were kept secret from the multitude, as if the priests were ashamed to exhibit them openly. There was nothing in the gospel which required concealment; nothing of which its advocates need be ashamed. It was honorable to God, and full of blessings for men. "The Jews, says the apostle, cast me out of their synagogues; the Gentiles persecute me: all desire that I should die ignominiously. But I despise the shame and the contumely, even as my Lord did. Heb. xii. 2. Yea, I esteem these things honorable to me. I teach all things openly. Contumely neither terrifies me nor makes me silent." Rosenmuller. Notwithstanding all the reproaches cast by unbelievers upon the gospel and its advocates, Paul was not ashamed of it; for he felt its renewing power, rejoiced in the blessed hopes which it inspires, and gloried in it as a manifestation of divine love. "Men should be ashamed of crime and folly. They are ashamed of their own offences, and of the follies of their conduct, when they come to reflect on it. But they are not ashamed of that which they feel to be right, and of that which they know will contribute to their welfare, and to the benefit of their fellow-men. Such were the views of Paul about the gospel; and it is one of his favorite doctrines, that they who believe on Christ shall not be ashamed." - Barnes. Of Christ. These words are omitted by Griesbach, as not found in many ancient manuscripts. But the sense of the passage is the same, whether they be omitted or inserted, whether spurious or genuine. Paul has hitherto spoken of the gospel of Christ, and of none other. In another place he pronounces an anathema against any one, even though it were an angel from heaven, who should preach any other gospel. Gal. i. 8, 9. We may be therefore, that it was the gospel of Christ of which he was not ashamed. ¶ Power of God. According to a Hebrew idiom, this may be interpreted very powerful. Thus the "Mountain of God" signifies a great mountain; the "River of God," a great river. In this sense the apostle may be under

sure,

power of God unto salvation to

stood to affirm that the gospel is very powerful, or exerts a mighty power, in accomplishing the salvation of men. "The word of God is quick and powerful, and sharper than any two-edged sword; piercing even to the dividing asunder of soul and spirit, and of the joints and marrow and is a discerner of the thoughts and intents of the heart." Heb. iv. 12. But I prefer the more plain and literal sense of the words. The gospel is the power of God unto salvation, being the instrument of his power, as well as a manifestation or revelation of his power, by which alone salvation can be wrought. All other methods have proved ineffectual, as the apostle proceeds to show. Human wisdom and human efforts had already been exerted in vain. The gospel of Christ reveals a more excellent, and the only effectual, method of salvation. It exhibits the power of God as the efficient cause of salvation. What is impossible to man, is easy to God. What man has uniformly failed to accomplish, God will secure effectually. "The expression means, that it is the way in which God exerts his power in the salvation of men. the efficacious or mighty plan by which power goes forth to save, and by which all the obstacles of man's redemption are taken away." - Barnes. power of God means that by it God exercises his power; it is powerful through the energy which he imparts, and so it is called his power."- Stuart. "A dispensation of religion in which God most effectually exerts his power for saving every one who believeth.". Macknight. "It is that wherein God exerts himself, and shows his power for the salvation of those who believe.” – Locke. "The almighty power of God accompanies this preaching to the souls of them that believe, and the consequence is they are saved; and what but the power of God can save a fallen, sinful soul?"- Clarke. "It is a great relief to human weariness and distrust, while engaged in promoting the influence of Christianity, to fall back on this proposition, and remember that it is the power of God,' and therefore instinct with all the energies and means of a final victory over sin and

It is

The

every one that believeth; to the

tion.

wretchedness." - Livermore. The great idea which underlies the declaration that the gospel of Christ is the power of God unto salvation is, that salvation is to be accomplished by the divine power, and cannot be accomplished otherwise; and that this fact is brought to light in the gospel, which is also an instrument through which that power is exerted. Unto salvation. Scarcely any word in the Scriptures has been more grossly misunderstood than salvaIt has been interpreted to mean remission of just punishment; exemption from the retributions of justice; preservation from endless misery in hell; in short, as a shelter from the divine wrath and all the torments which infinite vengeance could inflict, and a restoration to divine favor and all the blessings which flow from infinite love. The gospel proclaims no salvation of this kind. It never represents the Father as the enemy of his children, or disposed to harm them. On the contrary, it reveals him as the unchanging friend and benefactor of the souls whom he has made; as the Giver of all present blessings, and the only Being who can and will accomplish their entire salvation. The gospel proclaims no salvation from just punishment, or from the natural and just consequences of transgression. On the contrary, it asserts, unequivocally, that God will render to every transgression and disobedience a just recompense of reward. Heb. ii. 2. See also chap. ii. 6-11. The salvation proclaimed in the gospel is a deliverance from sin, or from sinfulness; a remission of sins; redemption from iniquity; purification from moral corruption; in a word, a change from sinfulness to holiness; including, as a necessary consequence, a change from misery to happiness. See notes on Matt. i. 21; John i. 29; Acts iii. 26. Such is the salvation figuratively described in Paul's commission, when he was sent by Jesus to the Gentiles, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God." Acts xxvi. 18. Such is the salvation uniformly proclaimed in the gospel. And such is the only salvation which can be of any material service to men. This salva

Jew first, and also to the Greek.

tion may be enjoyed, to some extent, even while we dwell in the flesh. But its perfect work can only be realized when this mortal shall put on immortality, and this corruptible, incorruption. Then shall the last enemy of man's peace be destroyed, and holiness reign triumphant. To every one that believeth. The apostle declares that God "is the Saviour of all men, especially of those that believe." 1 Tim. iv. 10. He is the Saviour of all men, because he has purposed their salvation, and his power will accomplish it in due time. He is the special Saviour of them who believe, because believers, through faith, enter upon the present enjoyment of the blessing. "We, which have believed, do enter into rest." Heb. iv. 3. See note on John v. 24. As medicines will not heal the maladies of the body unless they are received into the system, so neither will the gospel correct and remove the moral diseases of men unless they embrace it by faith. "The word preached did not profit them, not being mixed with faith in them that heard it." Heb. iv. 2. The gospel is good news, "good tidings of great joy, which shall be to all people." See note on Luke ii. 10. But none are cheered by good news, unless they believe it to be true. None can feel the power of the gospel, unless they exercise faith in it as a revelation of the truth. They must receive it, and act upon it, as undoubtedly true. If they find it written that God will cause sin to be accompanied by pain, they must so believe it as to be deterred from disobedience. If they find it written that the chastisement of transgressors is designed for their own good, Heb. xii. 10, they must submit humbly and patiently to all which they endure, in full faith that the benefit will be reaped in due season. If they find it written that "God is love," and that he is kind and gracious to all men, they must so believe the testimony as to trust unreservedly in him for all things, and to be grateful to him as the Giver of all good. If they find it written that "the Father sent the Son to be the Saviour of the world,” they must believe undoubtingly that the work will be accomplished. Thus believing, they will enter into the pres