Act 13:2, Rom 1:1, 1Cor 15:10, Gal 1:15 | Barnes | STEP | Verse 2. As they ministered to the Lord . It is probable that this took place on some day set apart for fasting and prayer. The expression "ministered to the Lord" denotes, as they were engaged in prayer to the Lord, or as they were engaged in Divine service. The Syriac thus renders the passage. The Holy Ghost said . Evidently by direct revelation. Separate me . Set apart to me, or for my service. It does not mean to ordain , but simply to designate, or appoint to this specific work. For the work whereunto I have called them . Not the apostolic office, for Saul was called to that by the express revelation of Jesus Christ, , and Barnabas was not an apostle. The "work" to which they were now set apart was that of preaching the gospel in the regions round about Antioch. It was not any permanent office in the church, but was a temporary designation to a missionary enterprise in extending the gospel especially through Asia Minor and the adjacent regions. Accordingly, when, in the fulfillment of this appointment, they had travelled through Seleucia, Cyprus, Paphos, Pamphylia, Pisidia, etc., they returned to Antioch, having fulfilled the work to which they were separated. See . Whereunto I have called them . This proves that they received their commission to this work directly from God the Holy Spirit. It is possible that Paul and Barnabas had been influenced by the Spirit to engage in this work, but they were to be sent forth by the concurrence and designation of the church. (b) "Separate me" (c) "for the work" (+) "whereunto" "To which"

Acts 13:2

Verse 2. As they ministered to the Lord. It is probable that this took place on some day set apart for fasting and prayer. The expression "ministered to the Lord" denotes, as they were engaged in prayer to the Lord, or as they were engaged in Divine service. The Syriac thus renders the passage.

The Holy Ghost said. Evidently by direct revelation.

Separate me. Set apart to me, or for my service. It does not mean to ordain, but simply to designate, or appoint to this specific work.

For the work whereunto I have called them. Not the apostolic office, for Saul was called to that by the express revelation of Jesus Christ, Gal 1:12, and Barnabas was not an apostle. The "work" to which they were now set apart was that of preaching the gospel in the regions round about Antioch. It was not any permanent office in the church, but was a temporary designation to a missionary enterprise in extending the gospel especially through Asia Minor and the adjacent regions. Accordingly, when, in the fulfillment of this appointment, they had travelled through Seleucia, Cyprus, Paphos, Pamphylia, Pisidia, etc., they returned to Antioch, having fulfilled the work to which they were separated. See Acts 14:26,27.

Whereunto I have called them.

This proves that they received their commission to this work directly from God the Holy Spirit. It is possible that Paul and Barnabas had been influenced by the Spirit to engage in this work, but they were to be sent forth by the concurrence and designation of the church.

(b) "Separate me" Gal 1:13 (c) "for the work" 1Timm 2:7 (+) "whereunto" "To which"

Romans 1:1

ROMANS Chapter One

PREFACE

THE Epistle to the Romans has been usually regarded as the most difficult portion of the New Testament. It is from this cause, probably, as well as from the supposition that its somewhat abstruse discussions could not be made interesting to the young, that so few efforts have been made to introduce it into Sunday Schools and Bible Classes. It will doubtless continue to be a fact, that Sunday School instruction will be confined chiefly to the historical parts of the Bible. In the Sacred Scriptures there is this happy adaptedness to the circumstances of the world, that so large a portion of the volume can thus be made interesting to the minds of children and youth; that so much of it is occupied with historical narrative; with parables; with interesting biographies of the holy men of other times, and with the life of our blessed Lord. But still, while this is true, there is a considerable portion of the youth, in various ways under the instruction of the Bible, who may be interested in the more abstruse statements and discussions of the doctrinal parts of the Holy Scriptures. For such--for Sunday School teachers; for Bible Classes; and for the higher classes in Sabbath Schools--these Notes have been prepared. The humble hope has been cherished that this epistle might be introduced to this portion of the youth of the churches; and thus tend to imbue their minds with correct views of the great doctrines of the Christian Revelation.

This object has been kept steadily in view. The design has not been to make a learned commentary; nor to enter into theological discussions; nor to introduce, at length, practical reflections; nor to enter minutely into critical investigations. All these can be found in books professedly on these subjects. The design has been to state, with as much brevity and simplicity as possible, the real meaning of the sacred writer; rather the results of critical inquiry, as far as the author has had ability and time to pursue it, than the process by which those results were reached. The design has been to state what appeared to the author to be the real meaning of the Epistle, without any regard to any existing theological system; and without any deference to the opinions of others, further than the respectful deference and candid examination, which are due to the opinions of the learned, the wise, and the good, who have made this Epistle their particular study. At the same time that this object has been kept ill view, and the reference to the Sabbath School teacher, and the Bible Class, has given character to the work, still it is hoped that the expositions are of such a nature as not to be uninteresting to Christians of every age and of every class. He accomplishes a service of no little moment in the cause of the church of God, and of truth, who contributes in any degree to explain the profound argument, the thorough doctrinal discussion, the elevated views, and the vigorous, manly, and masterly reasonings of the Epistle to the Romans.

Of the defects of this work, even for the purpose contemplated, no one will probably be more deeply sensible than the author. Of the time and labour necessary to prepare even such brief Notes as these, few persons, probably, are aware. This work has been prepared amidst the cares and toils of a most responsible pastoral charge. My brethren in the ministry, so far as they may have occasion to consult these Notes, will know how to appreciate the cares and anxieties amidst which they have been prepared. They will be indulgent to the faults of the book; they will not censure harshly what is well-meant for the rising generation; they will be the patrons of every purpose, however humble, to do good.

It remains only to add, that free use has been made of all the helps within the reach of the author. The language of other writers has not been adopted without particular acknowledgment, but their ideas have been freely used where they were thought to express the sense of the text. In particular, aid has been sought and obtained from the following works: the CRITICI SACRI, CALVIN'S COMMENTARY ON THE Romans, DODRIDGE, MACKNIGHT, and ROSENMULLER; and the commentaries of THOLUCK and FLATT--So far as an imperfect knowledge of the German language could render their aid available. A considerable portion was written before Professor STUART'S Commentary appeared. In the remaining portion, important aid has been freely derived from that work. The aim of this work is substantially the same as that of the "Notes on the Gospels," and on the Acts of the Apostles; and the earnest wish and prayer of the author is, that it may be one among many means of establishing the truth, and of promoting its advancement and ultimate triumph in the world.

Philadelphia, June 14, 1834. ======================================================================= To see the Introduction to Romans, Rom 1:2

THE EPISTLE TO THE ROMANS.

CHAPTER 1.

Verse 1. Paul. The original name of the author of this epistle was Saul, Acts 7:58, 8:1, 9:1, etc. This was changed to Paul, Acts 13:9, and by this name he is generally known in the New Testament. The reason why he assumed this name is not certainly known. It was, however, in accordance with the custom of the times. Acts 13:9. The name Saul was Hebrew; the name Paul was Roman. In addressing an epistle to the Romans, he would naturally make use of the name to which they were accustomed, and which would excite no prejudice among them. The ancient custom was to begin an epistle with the name of the writer, as Cicero to Varro, etc. We record the name at the end. It may be remarked, however, that the placing the name of the writer at the beginning of an epistle was always done, and is still, when the letter was one of authority, or when it conferred any peculiar privileges. Thus in the proclamation of Cyrus, Ezr 1:2, "Thus saith Cyrus, king of Persia," etc. See also Ezr 4:11; Ezr 7:12, "Artaxerxes, king of kings, unto Ezra the priest," etc.; Dan 4:1. The commencement of a letter by an apostle to a Christian church in this manner was peculiarly proper as indicating authority.

A servant. This name was that which the Lord Jesus himself directed his disciples to use, as their general appellation, Mt 10:25; 20:27, Mk 10:44. And it was the customary name which they assumed, Gal 1:10, Col 4:12, 2Pet 1:11, Jude 1:1, Acts 4:29, Tit 1:1; Jas 1:1. The proper meaning of this word servant-- δουλος is slave, one who is not free. It expresses the condition of one who has a master, or who is at the control of another. It is often, however, applied to courtiers, or the officers that serve under a king; because in an eastern monarchy the relation of an absolute king to his courtiers corresponded nearly to that of a master and a slave. Thus the word is expressive of dignity and honour; and the servants of a king denote officers of a high rank and station. It is applied to the prophets as those who were honoured by God, or peculiarly entrusted by him with office, De 34:5, Josh 1:2, Jer 25:4. The name is also given to the Messiah, Isa 42:1, "Behold my servant in whom my soul delighteth," etc.; Isa 53:11, "Shall righteous servant justify many."

The apostle uses it here evidently to denote his acknowledging Jesus Christ as his Master; as indicating his dignity, as peculiarly appointed by him to his great work; and as showing that in this epistle he intended to assume no authority of his own, but simply to declare the will of his Master, and thefts.

Called to be an apostle. This word called means, here, not merely to be invited, but has the sense of appointed. It indicates that he had not assumed the office himself, but that he was set apart to it by the authority of Christ himself. It was important for Paul to state this,

(1.) because the other apostles had been called or chosen to this work, Joh 15:16,19 Mt 10:1 Lu 6:13 and,

(2.) because Paul was not one of those originally appointed. It was of consequence for him, therefore, to affirm that he had not taken this high office to himself, but that he had been called to it by the authority of Jesus Christ. His appointment to this office he not unfrequently takes occasion to vindicate, 1Cor 9:1, etc.; Gal 1:12-24, 2Cor 12:12, 1Timm 2:7, 2Ti 1:11, Rom 11:13.

An apostle. One sent to execute a commission. It is applied because the apostles were sent out by Jesus Christ to preach his gospel, and to establish his church. Mt 10:2; Lk 6:13.

Separated. The word translated separated unto--αφοριζω --means, to designate, to mark out by fixed limits, to bound as a field, etc. It denotes those who are separated, or called out from the common mass, Acts 19:9, 2Cor 6:17. The meaning here does not materially differ from the expression, called to be an apostle, except that perhaps this includes the notion of the purpose or designation of God to this work. Thus Paul uses the same word respecting himself, Gal 1:15, "God, who separated me from my mother's womb, and called me by his grace;" i.e., God designated me; marked me out; or designed that I should be an apostle from my infancy. In the same way Jeremiah was designated to be a prophet, Jer 1:5.

Unto the Gospel of God. Designated or designed by God that I should make it my business to preach the gospel. Set apart to this, as the peculiar, great work of my life; as having no other object for which I should live. For the meaning of the word gospel, Mt 1:1. It is called the gospel of God because it is his appointment; it has been originated by him, and has his authority. The office of an apostle was to preach the gospel. Paul regarded himself as separated to this work. It was not to live in splendour, wealth, and ease, but to devote himself to this great business of proclaiming good news, that God was reconciled to men in his Son. This is the sole business of all ministers of religion.

(a) "a servant of" Acts 27:23 (b) "called" Acts 9:15, 1Cor 1:1 (c) "separated" Acts 13:2, Gal 1:15

1 Corinthians 15:10

Verse 10. But by the grace of God I am what I am. By the favour or mercy of God. What I have is to be traced to him, and not to any native tendency to goodness, or any native inclination to his service, or to any merit of my own. All my hopes of heaven; all my zeal; all my success; all my piety; all my apostolic endowments, are to be traced to him. Nothing is more common in the writings of Paul, than a disposition to trace all that he had to the mere mercy and grace of God. And nothing is a more certain indication of true piety than such a disposition. The reason why Paul here introduces the subject seems to be this: He had incidentally, and undesignedly, introduced a comparison in one respect between himself and the other apostles. He had not had the advantages which they had. Most of all, he was overwhelmed with the recollection that he had been a persecutor. He felt, therefore, that there was a peculiar obligation resting on him to make up by diligence for the want of their advantages of an early personal conversation with the Lord Jesus, and to express his gratitude that so great a sinner had been made an apostle, he, therefore, says that he had not been idle. He had been enabled, by the grace of God, to labour more than all the rest, and he had thus shown that he had not been insensible of his obligations.

But I laboured more abundantly, etc. I was more diligent in preaching; I encountered more perils; I have exerted myself more. The records of his life, compared with the records of the other apostles, fully show this.

Yet not I. I do not attribute it to myself. I would not boast of it. The fact is plain and undeniable, that I have so laboured. But I would not attribute it to myself. I would not be proud or vain. I would remember my former state; would remember that I was a persecutor; would remember that all my disposition to labour, and all my ability, and all my success, are to be traced to the mere favour and mercy of God. So every man who has just views feels, who has been favoured with success in the ministry. If a man has been successful as a preacher; if he has been self-denying, laborious, and the instrument of good, he cannot be insensible to the fact, and it would be foolish affectation to pretend ignorance of it. But he may feel that it is all owing to the mere mercy of God; and the effect will be to produce humility and gratitude, not pride and self-complacency.

(a) "not I" Mt 10:20

Galatians 1:15

Verse 15. But when it pleased God. Paul traced all his hopes of eternal life, and all the good influences which had ever borne upon his mind, to God.

Who separated me, etc. That is, who destined me; or who purposed from my very birth that I should be a preacher and an apostle. The meaning is, that God had in his secret purposes set him apart to be an apostle. It does not mean that he had actually called him in his infancy to the work, for this was not so, but that he designed him to be an important instrument in his hands in spreading the true religion. Jeremiah Jer 1:5 was thus set apart, and John the Baptist was thus early designated, for the work which they afterwards performed. It follows from this,

(1.) that God often, if not always, has purposes in regard to men from their very birth. He designs them for some important field of labour, and endows them at their creation with talents adapted to that.

(2.) It does not follow that because a young man has gone far astray; and has become even a blasphemer and a persecutor, that God has not destined him to some important and holy work in his service. How many men have been called, like Paul, and Newton, and Bunyan, and Augustine, from a life of sin to the service of God.

(3.) God is often training up men in a remarkable manner for future usefulness. His eye is upon them, and he watches over them, until the time comes for their conversion, His providence was concerned in the education and training of Paul. It was by the Divine intention with reference to his future work that he had so many opportunities of education, and was so well acquainted with the "traditions" of that religion which he was yet to demonstrate to be unfounded and false, he gave him the opportunity to cultivate his mind, and prepare to grapple with the Jew in argument, and show him how unfounded were his hopes. So it is often now. He gives to a young man an opportunity of a finished education. Perhaps he suffers him to fall into the snares of infidelity, and to become familiar with the arguments of skeptics, that he may thus be better prepared to meet their sophisms, and to enter into their feelings, His eye is upon them in their wanderings, and they are suffered often to wander far; to range the fields of science; to become distinguished as scholars, as Paul was; until the time comes for their conversion, and then, in accordance with the purpose which set them apart from the world, God converts them, and consecrates all their talents and attainments to his service.

(4.) We should never despair of a young man who has wandered far from God. If he has risen high in attainments; if his whole aim is ambition; or if he has become an infidel, still we are not to despair of him. It is possible still that God "separated" that talent to his service from the very birth, and that he means yet to call it all to his service, how easy it was to convert Saul of Tarsus when the proper period arrived. So it is of the now unconverted and unconsecrated, but cultivated talent among the young men of our land. Far as they may have wandered from God and virtue, yet much of that talent has been devoted to him in baptism, and by parental purposes and prayers; and, it may be--as is morally certain from the history of the past--that much of it is consecrated also by the Divine purpose and intention for the noble cause of virtue and pure religion. In that now apparently wasted talent; in that learning now apparently devoted to other aims and ends, there is much that will yet adorn the cause of virtue and religion; and how fervently should we pray that it may be "called" by the grace of God, and actually devoted to his service.

And called me by his grace. On the way to Damascus. It was special grace, because he was then engaged in bitterly opposing him and his cause.

(f) "pleased God" Isa 49:1, Jer 1:5, Acts 13:2, 22:14,15, Rom 1:1