The Harmony Chronicle and Order of the New Testament, Part 2 · Romans
THE EPISTLE TO THE ROMANS,
as hath been well supposed by some of the Ancients, is asserted by the postscript, and may be concluded from these observations.
1. That he saith, that he is now going to Ierusalem to bring to the Saints that benevolence that they of Macedonia and Achaia had collected for them, Rom. 15.26. The word Achaia tels us that he now was sure of the Corinthian contribution, which he was not sure of, till he came there.
2. That he commendeth to the Romans, Phaebe a servant of the Church of Cenchraea, Rom. 16.1. which Cenchraea was a place belonging to Corinth, as was observed before, though at some few miles distance.
3. That he calleth Erastus, Chamberlain of the City, Rom. 16.23. of whom it is said Erastus abode at Corinth, 2 Tim. 4.
4. That he calleth Gaius his host, or the man with whom he lodged, and the host of the whole Church, or in whose house strangers had their intertainment, Rom. 16.23. who was a Corinthian, 1 Cor. 1.14. And hence it appeareth that Gaius of Derbe, who was one of those that were gone before to Troas, was one man, and Gaius of Corinth was another.
It is true indeed that the greetings of some men were sent in this Epistle which were not with Paul at this present in Corinth, as Timothies, Rom. 16.20. who was gone to Troas: and Sosipaters, who was gone thither also [for he I suppose is the same with Sopater of Berea, Act. 20.4.] and this might seem to infringe the truth of this opinion that holdeth that this Epistle was written from Corinth: But when it is considered how lately Paul and these men parted, and that it is past doubt that he would acquaint them before their parting of his intentions to send to Rome, it is no difficulty to conceive how their salutations inserted into that Epistle.
There are indeed some that confesse that it was written from Corinth, but not at this time but at another, namely in that time when Paul travelled Greece, of which journey there is mention Act. 20. in which time, among other places, they conceive he came to Corinth and there wrote this Epistle. But 1. it may very well be questioned whether he were at Corinth in these three moneths travels or no. For whereas he had promised to call on them as he went to Ierusalem, 1 Cor. 16.7. [which he intended when he travelled those three moneths, but that he discovered that the Jews lay in wait for him] he excuseth himself for not coming according to that promise, 2 Cor. 1.16, 17. And if it were granted that he was at Corinth at that time, yet 2. he could not write this Epistle at that time, because when he wrote it, he knew the contribution of the Corinthian Church was then ready, Rom. 15.26. which when he travelled Greece, either indeed was not so, or at least he knew not that it was, as appeareth copiously in his second Epistle to that Church.
The Apostle in this most sublime Epistle, clears fully and divinely, the two great mysteries of the Gospel, Righteousnesse by faith, and the calling of the Gentiles. And in the handling of these he handles the great points Originall sin, Election, and casting off of the Jews. He laies this position down concerning the first, Chap. 1.17. That in the Gospel is revealed the Righteousnesse of God [justifying, as in the Law was revealed his righteousnesse or justice condemning] and that from faith [of immediate innixion upon God as was Adams before his fall, and as was that which the Jews owned in God] to faith, in the righteousnesse of another: namely Christ. This way of justification he proveth first by shewing how far all men both by nature and action are from possibility of being justified of or by themselves, which he cleareth by the horrid sinfulnesse of the heathen, Chap. 1. [a large proof of which might be read at Rome at that very instant:] and little lesse sinfulnesse of the Jews though they had the Law, Chap. 2. & 3. and therefore concludeth, Chap. 3.30. that God justifieth the circumcision by faith [and not by works, as they stood upon it] and the uncircumcision through faith [for all their works that had been so abominable, and that seemed so contrary to justification.] In Chap. 4. he taketh up the example of Abraham, whom the Jews reputed most highly justified by his works, for they had this saying of him foreign Abraham performed all the Law every whit: but he proveth that he found nothing by his own works, but by beleeving he found all. In Chap. 5. he proves the imputation of Christs righteousnesse for Justification, by the parallel of the imputation of Adams sin for condemnation: Not at all intending to assert that as many as were condemned by Adam, were freed from that condemnation by the death of Christ, but purposely and only to prove the one imputation by the other.
It was a strange doctrine in the ears of a Jew to hear of being justified by the righteousnesse of another, therefore he proves it by the like, mens being condemned for and by the unrighteousnesse of another. Two close couched passages clear what he aimeth at: The first is in ver. 12. foreign, &c. Wherefore as by one man sinne entred into the world, &c. The word foreign As, properly requireth a So to follow it, as you may observe it doth, in ver. 15, 18, 19. but here there is no such thing expressed, therefore it is so to be understood: and the Apostles words to be construed to this sense. Wherefore it is, or the case is here as it was in Adam, as by one man sin entered into the world, &c. there imputation, so here. The second is ver. 18. in the Originall verbatim thus. As by the transgression of one, upon all men to condemnation, so by the righteousnesse of one, upon all men to justification of life. What, upon all men? Our Translation hath added some words to clear the sense, but the shortnesse of the Apostles style doth better clear his intent: namely to intimate imputation: as speaking to this purpose, As by the transgression of one there was that that redounded to all to condemnation, so by the righteousnesse of one there is that that redoundeth to all to justification of life: And to clear that he meaneth not that all that were condemned by Adams Fall were redeemed by Christ, he at once sheweth the descent of Originall sin, and the descent of it for all the death and righteousnesse of Christ, Quae tamen profuerunt antequam fuerunt. Ver. 13. For till the Law sinne was in the world: but sinne is not imputed where there is no Law. Neverthelesse death reigned from Adam to Moses. By what Law was sinne sinne and did death reign, when the Law was not yet given? Namely by that Law that was given to Adam, and he brake, the guilt of which violation descends to all.
Having to the end of the fifth Chapter stated and proved Justification by faith, in Chap. 6, & 7, & 8. he speaks of the state of persons justified, which though they be not without sinne, yet their state compared with Adams, even whilest he was sinnelesse, it is farre better then his: He invested in a created, finite, changeable humane righteousnesse; they in the righteousnesse of God uncreate, infinite, unchangeable. He having the principles of his holinesse and righteousnesse in his own nature, they theirs conveyed from Christ: He having neither Christ nor the Spirit, but left to himself and his naturall purity; they having both. See Chap. 8.1, 2, 9, 10, &c.
At the nineteenth verse of Chap. 8. he begins upon the second mystery that he hath to treat upon, the calling of the Gentiles, whom he cals foreign The whole Creation, or Every creature: by which title they also are called, Mark 16.15. Coloss. 1▪ 23. and he shews how they were subject to vanity of Idolatry and the delusions of the devil, but must in time be delivered from this bondage, for which deliverance they now groaned: and not they only, but they of the Jews also, which had received the first-fruits of the Spirit, longed for their coming in, waiting for the adoption that is, the redemption of their whole body: for the Church of the Jews was but the child-like body, and accordingly their Ordinances were according to child-like age of the Church▪ but the stature of the fulnesse of Christs mysticall Body, was in the bringing in of the Gentiles. Being to handle this great point of the Calling of the Gentiles and Rejection of the Jews, he begins at the bottome, at the great doctrine of Predestination, which he handles from ver. 29. of Chap 8. to Chap. 9.24. and then he fals upon the other. That Israel stumbled at Messias and fell, se…king indeed after righteousnesse, but not his, but their own: and that they are cast away, but not all; A remnant to be saved, that belonged to the Election of Grace: As it was in the time when the world was Heathen, some of them that belonged to the Election, came in and were proselyted to the worship of the true God; so some of these, while all the rest of their Nation lie in unbelief. And in this unbelief must they lie till the fulnesse of the Gentiles be come in, and then all Gods Israel is compleated.
The most that he salutes in the last Chapter, appear to have been of the Jewish Nation, and the most of them [though now at Rome] yet sometime to have been of Pauls company and acquaintance in some other place. The expulsion of the Jews out of Rome by Claudius Decree, might very well bring many of them into his converse, as well as it did Priscilla and Aquila whom he names first among them. Epenetus was one of his own converts of Achaia; Mary had bestowed much labour on him, yet he hitherto had never been near Rome. He that would dispute the point of the first planter of the Gospel at Rome, might do well to make the first muster of his thoughts here: And whereas the Apostle speaks of the saith of the Roman Church as spoken of throughout the world, Chap. 1. ver. 8. it is very questionable whether he look to the times before the Decree of Claudius, or those since Claudius death, when all the scattered were returned again, and many of those that had come out unbeleeving Jews had returned Christians thither; as I beleeve the case was of Aquila and Priscilla: and some converted in other places had now taken up their residence there, as Epenetus, Andronicus, and Iunia, &c.
Those whose salutations he sendeth thither, may be the better judged of, who they were, by observing who were of his retinue at this time, which are named, Act. 20.4. as 1. Timothy. 2. Lucius, who seemeth to be Luke, called now by a Latine name, in an Epistle to the Latines. He was with Paul at Corinth at the sending away of the Epistle: for having mentioned the others that were gone to Troas, these saith he staied for us, joyning himself in Pauls company going now to Corinth. 3. Iason seemeth to be he that is called Secundus, Act. 20.4. the one his Hebrew name, and the other the same in Latine, for Secundus is said to be a Thessalonian, and so was Iason, Acts 17.7. 4. Sosipater here in all probability, he that is called Sopater of Berea there. 5. Tertius that wrote out the Epistle, it may be was Silas: an Hebrician will see a fair likelihood of the one name in the other, it being written in Hebrew letters foreign: and the Hebrew names to the Romans are rendred in the Roman Idiome. 6. Gaius, the same in Greek with the ordinary Latine name Cai…s: it appears that he was a Corinthian, 1 Cor. 1.13. and in that Paul here cals him, Mine host, and the host of the whole Church: to the understanding of which, the observing of a custom of the Jews may give some illustration. Maymony in his Treatise concerning the Sabbath, speaketh about that rite that they used of hallowing the Sabbath with a se… form of words at his coming in, per. 30. hath this saying: This hallowing of the Sabbath may not be used, but only in the place where they eat: as for example, he may not use the hallowing words in one house, and eat in another. Why then do they use the hallowing words in the Synagogue? Because of travellers that do eat and drink there. Where the Glosse upon the place comments thus, It is evident that they did not eat in their Synagogues at all, as it is apparent in the eleventh Chapter of Maymonies Treatise of prayer, but in a house near the Synagogue: and there they sate at the hearing of the hallowing of the Sabbath, &c. It may be observed from hence, that strangers and travellers were intertained in a place near the Synagogue [compare Act. 18.7.] which was as a publick Xenodochion or receptacle of strangers, at the charge of the Congregation: which laudable custome is almost apparent was transplanted into the Christian Churches in those times: as compare such passages as those, Heb. 13.2. Acts 15.4. And possibly those Agapae or feasts of charity spoken of in the Epistles of the Apostles, are to be understood of these loving and charitable intertainment of strangers. Iude v. 12. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear. False teachers travelling abroad undiscovered, and being intertained in these publick receptacles for strangers, and at the publick charge, would finde there a fit opportunity for themselves to vent their errors and deceptions. In this sense may Gaius very properly be understood the Host of the whole Church, as being the officer or chief overseer imployed by the Corinthian Church for these intertainments: In which also it was almost inevitable but some women should have their imployment: according to which custom we may best understand such places as these, Phaebe a servant of the Church at Cene…rea, she hath been a succourer of many. Ver. 6. Mary bestowed much labour on us. And see 1 Tim. 5.9, 10, &c. He speaketh also of other women of whom he giveth this testimony, that they laboured much in the Lord, as Tryphena and Tryphosa and Persis, ver. 12. which may either be understood in the like sense: or if not so, of their great pains some other way for the honour and promotion of the Gospel, and benefit of the Saints and themselves: as by visiting and relieving the poor and sick, taking pains in following the Ministers of the Gospel, and venturing themselves with them: hiding and cherishing them in times of danger, and so venturing themselves for them: and so he saith Priscilla and Aquila for his life laid down their own necks, &c. He salutes three of his own kinsmen Andronicus and Iunia and Herodion: the two first were converted before him, and were of note among the Apostles: either being of the number of the 70 Disciples, or eminent converts and close followers of Christ, or of the Apostles in those first times. He cals them his fellow prisoners: but if he had called them his prisoners, it had been easier to have told when and how. For they were in Christ, whilst he was a persecutor: but when they were imprisoned with him, after his conversion, is hard to finde out. Among all that he salutes so kindly, where is Peter? If he were now at Rome how was he forgotten?