An Exposition of the Epistle to the Romans, Volume 1

All Scripture is given by inspiration of God. Every page of the sacred volume is stamped with the impress of Deity, and contains an inexhaustible treasure of wisdom, and knowledge, and consolation. Some portions of the word of God, like some parts of the material creation, may be more important than others. But all have their proper place, all proclaim something of the character of the glorious Author, and all ought to be earnestly and reverentially studied. Whatever be their subject, whether it relates to the history of individuals or of nations, whether it contains the words of precept or exhortation, or whether it teaches by example, all is profitable for doctrine, for reproof, for correction, for instruction in righteousness. But while every part of the word of God demands the most serious attention, it is not to be doubted that certain portions of the sacred volume call for more frequent and deeper meditation. Among these, the Epistle to the Romans is entitled to peculiar regard. It is the only part of Scripture which contains a detailed and systematic exhibition of the doctrines of Christianity. The great truths which are embodied and inculcated in every other part of the Bible, are here brought together in a condensed and comprehensive form. More especially the glorious doctrine of justification by faith is clearly unfolded, and exhibited in the strongest light. This doctrine so far transcends the powers of man’s discovery, that human wisdom is ever attempting either to set it aside, or to mould it into accordance with systems which represent salvation as more or less the reward of merit.

The Epistle to the Romans has always attracted the peculiar notice of those whose study has been directed to the interpretation of Scripture. To this portion of the divine record, all who look for salvation by grace have constantly appealed, and here they have a rich mine of evidence alike solid and inexhaustible. No considerable difference of interpretation has ever been given of its contents by those who have renounced their own wisdom, and determined to follow implicitly the obvious meaning of the word of God.

This epistle has been equally an object of attention to those who admit the authority of Scripture, but follow their own wisdom in forming their system of religious doctrine. Salvation by grace, and salvation by works, are so inconsistent with each other, that it might well be supposed no attempt would ever be made to bring them into harmony. Still the attempt has been made. Human wisdom cannot receive tke doctrine of the Epistle to the Romans, and men professing Christianity, cannot deny it to be a part of Scripture. What, then, is to be done? A compromise and peace are proclaimed between the wisdom of man and the revelation of God. All the ingenuity of Mr Locke, one of the most acute metaphysicians that ever appeared, has been exerted to bring Paul into accordance with human science. He and many others have laboured to give a view of this epistle, that may reconcile human merit with divine grace.

The mind of every man is, by nature, disaffected to the doctrine of this epistle; but it is only in proportion to the audacity of his unbelief that any one will directly avow his opposition. While some, by the wildest suppositions, will boldly set aside every thing it contains that opposes their own preconceived opinions, others will receive its statements, only with the reserve of certain necessary modifications. Thus, in the deviations from truth in the exposition of its doctrines, we find various shades of the same unhallowed disregard for the divine testimony.

The spirit of speculation and of novelty which is now abroad, loudly calls upon Christians to give earnest heed to the truths inculcated in the Epistle to the Romans. There is hardly any doctrine which has not been of late years exposed to the corruptions and perversions of men. Many, altogether destitute of the Spirit of God and the semblance of true religion, have nevertheless chosen the word of Grod, and its solemn and awfully momentous truths, as the arena upon which to exercise their learning and display their ingenuity. In consequence of the Scriptures being written in the dead languages, there is doubtless scope for the diligent employment of critical research. But if it were enquired how much additional light has been thrown upon the sacred volume by the refinements of modern critics, it would be found to bear a very small

proportion to the evil Influence of unsanctified learning applied to the holy doctrines of Revelation. It has become common, even among Christians, to speak of the critical interpretation of Scripture as requiring little or nothing more than mere scholarship, and many seem to suppose that the office of a critical and that of a doctrinal interpreter are so widely different that a man may be a safe and useful critic who has at the same time no relish for the grand truths of the Bible. There cannot be a more lamentable delusion, or one more calculated to desecrate the character and obscure the majesty of the Word of God. To suppose that a man may rightly interpret the Scriptures, while he is ignorant of the truths of the Gospel, or disaffected to some of its grand fundamental doctrines, — to imagine that this can be to him a useful or even an innocent occupation, is to regard these Scriptures, as the production of ordinary men, treating of subjects of ordinary importance, instead of containing, as they do, the message of the Most High God, revealing life or death to every soul of man to whom they come.

If the Scriptures have not testified in vain that the carnal mind is enmity against God; if we are bound to believe that there is no middle state between the Christian and the unbeliever; can we wonder at the manner in which they have been perverted, not only by the ignorance, but by the inveterate prejudices of men from whom the Gospel is hid? Is it reasonable — is it agreeable to the dictates of common sense, to believe that the critical interpretations of such men are not tinged with their own darkened and hostile views of the divine character and the divine revelation? And yet such is the opinion entertained of the labours of some of the most unenlightened commentators, that their works have obtained a celebrity altogether unaccountable on any principle of sound Christian wisdom. Christians ought to be particularly on their guard against tampering in any degree with the word of God. We should never forget, that when we are explaining any expression of Scripture, we are treating of what are the very words of the Holy Ghost as much as if they had been spoken to us by a voice from heaven. The profane rashness of many critics is much emboldened, by the circumstance that men have been employed as the instruments of the Almighty in communicating his revelation. A sort of modified inspiration only is granted to the

Scriptures, and they are often practically treated as the words merely of those who were employed as the penmen. When God is thus kept out of sight, little ceremony is used in treating the words of the Apostles with the utmost freedom. That profound reverence and awe with which the Scriptures ought to be read and handled, is, in many instances, too little exemplified. The poor man’s Bible is the Word of God, in which he has no suspicion that there is anything but perfection. The Bible of the profoundly erudite scholar, is often a book that is not so necessary to instruct him, as one that needs his hand for alteration, or amendment, or confirmation. Learning may be usefully employed; but if learning ever forgets that it must sit at the feet of Jesus, it will be a curse instead of a blessing. It will raise clouds and darkness, instead of communicating light to the world.

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