13 Now I would not have you | have some fruit among you also, ignorant, brethren, that oftentimes even as among other Gentiles. I purposed to come unto you, (but was let hitherto,) that I might

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

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 confidently 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.

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. 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 felt bound to obey. While a sing abundantly blessed. Wherever he preached, converts were multiplied, as the fruit of his ministry. He desired

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 I 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 1

man among the Gentiles, or, indec among his Jewish brethren, remaine ignorant of the gospel, and unconverte

both to the wise, and to the un

wise.

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.

The

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. 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. 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."- Mackmyht.

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 I was not ashamed to proclaim and defend

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 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. TOf 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 sure, 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

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 power-
ful, 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 instru-
ment of his power, as well as a man-
ifestation or revelation of his power, by
which alone salvation can be wrought.
All other methods have proved in-
effectual, as the apostle proceeds to
show. Human wisdom and human
efforts had already been exerted in vain.
The gospel of Christ reveals a more ex-
cellent, 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 effect-
ually. "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. "The
power of God means that by it God ex-
ercises 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 conse-
quence is they are saved; and what but
the power of God can save a fallen, sin-
ful soul?". Clarke. "It is a great
relief to human weariness and distrust,
while engaged in promoting the intu
ence of Christianity, to fall back on thi
proposition, and remember that it i
'the power of God,' and therefore
instinct with all the energies and
means of a final victory over sin and

It is

17 For therein is the righteous-ness of God revealed from faith to