Chapter 1
The scope or design of the apostle
in writing to the Romans appears to have been, to answer the unbelieving, and
to teach the believing Jew; to confirm the Christian and to convert the
idolatrous Gentile; and to show the Gentile convert as equal with the Jewish,
in respect of his religious condition, and his rank in the Divine favour. These
several designs are brought into on view, by opposing or arguing with the
infidel or unbelieving Jew, in favour of the Christian or believing Gentile.
The way of a sinner’s acceptance with God, or justification in his sight,
merely by grace, through faith in the righteousness of Christ, without
distinction of nations, is plainly stated. This doctrine is cleared from the
objections raised by Judaizing Christians, who were for making terms of
acceptance with God by a mixture of the law and the gospel, and for shutting
out the Gentiles from any share in the blessings of salvation brought in by the
Messiah. In the conclusion, holiness is further enforced by practical exhortations.
The
apostle’s commission
|
1–7
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Prays
for the saints at Rome, and expresses his desire to see them
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8–15
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The
gospel way of justification by faith, for Jews and Gentiles
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16,
17
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The
sins of the Gentiles set forth
|
18–32
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Verses 1–7
The
doctrine of which the apostle Paul wrote, set forth the fulfilment of the
promises by the prophets. It spoke of the Son of God, even Jesus the Saviour,
the promised Messiah, who came from David as to his human nature, but was also
declared to be the Son of God, by the Divine power which raised him from the
dead. The Christian profession does not consist in a notional knowledge or a
bare assent, much less in perverse disputings, but in obedience. And all those,
and those only, are brought to obedience of the faith, who are effectually
called of Jesus Christ. Here is, 1. The privilege of Christians; they are
beloved of God, and are members of that body which is beloved. 2. The duty of
Christians; to be holy, hereunto are they called, called to be saints. These
the apostle saluted, by wishing them grace to sanctify their souls, and peace
to comfort their hearts, as springing from the free mercy of God, the
reconciled Father of all believers, and coming to them through the Lord Jesus
Christ.
Verses 8–15
We must
show love for our friends, not only by praying for them, but by praising God
for them. As in our purposes, so in our desires, we must remember to say, If
the Lord will, Jas 4:15. Our journeys are made prosperous or otherwise,
according to the will of God. We should readily impart to others what God has
trusted to us, rejoicing to make others joyful, especially taking pleasure in
communing with those who believe the same things with us. If redeemed by the
blood, and converted by the grace of the Lord Jesus, we are altogether his; and
for his sake we are debtors to all men, to do all the good we can. Such
services are our duty.
Verses 16, 17
In these
verses the apostle opens the design of the whole epistle, in which he brings
forward a charge of sinfulness against all flesh; declares the only method of
deliverance from condemnation, by faith in the mercy of God, through Jesus
Christ; and then builds upon it purity of heart, grateful obedience, and
earnest desires to improve in all those Christian graces and tempers, which
nothing but a lively faith in Christ can bring forth. God is a just and holy
God, and we are guilty sinners. It is necessary that we have a righteousness to
appear in before him: there is such a righteousness brought in by the Messiah,
and made known in the gospel; a gracious method of acceptance, notwithstanding
the guilt of our sins. It is the righteousness of Christ, who is God, coming
from a satisfaction of infinite value. Faith is all in all, both in the
beginning and progress of Christian life. It is not from faith to works, as if
faith put us into a justified state, and then works kept us in it; but it is
all along from faith to faith; it is faith pressing forward, and gaining the
victory over unbelief.
Verses 18–25
The
apostle begins to show that all mankind need the salvation of the gospel,
because none could obtain the favour of God, or escape his wrath by their own
works. For no man can plead that he has fulfilled all his obligations to God
and to his neighbour; nor can any truly say that he has fully acted up to the
light afforded him. The sinfulness of man is described as ungodliness against
the laws of the first table, and unrighteousness against those of the second.
The cause of that sinfulness is holding the truth in unrighteousness. All, more
or less, do what they know to be wrong, and omit what they know to be right, so
that the plea of ignorance cannot be allowed from any. Our Creator’s invisible
power and Godhead are so clearly shown in the works he has made, that even idolaters
and wicked Gentiles are left without excuse. They foolishly followed idolatry;
and rational creatures changed the worship of the glorious Creator, for that of
brutes, reptiles, and senseless images. They wandered from God, till all traces
of true religion must have been lost, had not the revelation of the gospel
prevented it. For whatever may be pretended, as to the sufficiency of man’s
reason to discover Divine truth and moral obligation, or to govern the practice
aright, facts cannot be denied. And these plainly show that men have
dishonoured God by the most absurd idolatries and superstitions; and have
degraded themselves by the vilest affections and most abominable deeds.
Verses 26–32
In the
horrid depravity of the heathen, the truth of our Lord’s words was shown:
“Light was come into the world, but men loved darkness rather than light,
because their deeds were evil; for he that doeth evil hateth the light.” The
truth was not to their taste. And we all know how soon a man will contrive,
against the strongest evidence, to reason himself out of the belief of what he
dislikes. But a man cannot be brought to greater slavery than to be given up to
his own lusts. As the Gentiles did not like to keep God in their knowledge,
they committed crimes wholly against reason and their own welfare. The nature
of man, whether pagan or Christian, is still the same; and the charges of the
apostle apply more or less to the state and character of men at all times, till
they are brought to full submission to the faith of Christ, and renewed by
Divine power. There never yet was a man, who had not reason to lament his
strong corruptions, and his secret dislike to the will of God. Therefore this
chapter is a call to self-examination, the end of which should be, a deep conviction
of sin, and of the necessity of deliverance from a state of condemnation.
Excerpt from:
Matthew Henry’s Concise Commentary on the Bible
Matthew Henry (1662 - 1714)
Rick Meyers.
Matthew Henry's Concise Commentary. e-Sword ®: www.e-sword.net
