ith regard to the excellency of this epistle, I know not whether it would be well for me to dwell long on the subject; for I fear, lest through my recommendations falling far short of what they ought to be, I should do nothing but obscure its merits. It will hence appear beyond all controversy, that besides other excellencies, that when any one gains a knowledge of this epistle, he has an entrance opened to him to all the most hidden treasures of Scripture.
The whole epistle is so methodical, that even its very beginning is framed according to the rules of art. Having begun with the proof of his apostleship, he then comes to the Gospel, and this necessarily draws with it the subject of faith, he glides into that, being led by the chain of words as by the hand: and thus he enters on the main subject of the whole epistle -- justification by faith; in treating which he is engaged to the end of the fifth chapter.
The subject then of these chapters may be stated thus -- that man's only righteousness is through the mercy of God in Christ, which being offered by the Gospel is apprehended by faith.
He first condemns all mankind from the beginning of the world for ingratitude, because they recognized not the workman in his extraordinary work. Thus all became guilty of impiety, a wickedness more detestable than anything else.
And as the Jews and some of the Gentiles, while they covered their inward depravity by the veil of outward holiness, the Apostle directs his discourse against this fictitious holiness; and as this mask before men cannot be taken away from saintlings ( sanctulus -- petty saints), he summons them to the tribunal of God, whose eyes no latent evils can escape. To these things he adds at the end of the third chapter a remarkable conclusion, with the view of beating down the fierceness of human pride.
In the fourth chapter he reasons from example, that of Abraham, who, being the father of the faithful, ought to be deemed a pattern and kind of universal example. Having then proved that he was justified by faith, the Apostle teaches us that we ought to maintain no other way of justification. And he confirms this by the declaration of David, who, by making the blessedness of man to depend on the mercy of God, takes it away from works, as they are incapable of making a man blessed.
In the fifth chapter, he shows how much we, who have been redeemed and reconciled to God, ought to expect from his love; which was so abundantly poured forth towards us, when we were sinners and lost, that he gave for us his only-begotten and beloved Son.
He proceeds in the sixth chapter to mention the sanctification which we obtain in Christ. He deduces exhortations as to purity and holiness of life, which must necessarily appear in those who have been removed from the kingdom of sin to the kingdom of righteousness, the sinful indulgence of the flesh being cast aside.
In the seventh chapter he assigns a reason why we are loosed from the law, and that is, because it serves only for condemnation. Lest however he should expose the law to reproach, he clears it in the strongest terms. He then proceeds to describe the contest between the Spirit and the flesh, which the children of God find in themselves, for they carry with them the relics of lust.
The eighth chapter contains abundance of consolations, in order that the consciences of the faithful might not be terrified and dejected. But that the ungodly might not hence flatter themselves, he first testifies that this privilege belongs to none but to the regenerated, in whom the Spirit of God lives and prevails. He further shows that the certainty of eternal life cannot be intercepted or disturbed by present evils; but that our salvation is promoted by such trials, and that the value of it, when compared with our present miseries, renders them as nothing.
In the ninth chapter, having spoken of his love towards his own nation, he gently glides to the point he had in view. He divides the children of Abraham into two classes, that he might show that not all who descended from him according to the flesh are to be counted for seed and become partakers of the grace of the covenant, but that, on the contrary, aliens become his children.
Having again begun, in the tenth chapter, by testifying his love towards the Jews, he declares that a vain confidence in their own works was the cause of their ruin. We are even by the law itself led by the hand to the righteousness of faith.
The question still remained, "Is there not a difference between the seed of Abraham and other nations according to the covenant of God?" He at length alleges that the covenant of God continues to the posterity of Abraham according to the flesh, but to those only whom the Lord by a free election hath predestinated. He then turns to the Gentiles, lest they should become insolent on account of their adoption, which ought to make them more humble.
The three chapters which follow are admonitory. The twelfth chapter contains general precepts for the Christian life. The thirteenth speaks of the authority of the magistrates. In the fourteenth chapter he prescribes the best way of exercising Christian liberty, by keeping within the boundaries of love and edification.
The fifteenth chapter begins with a repetition of the general argument, as a conclusion of the whole subject -- that the strong should use their strength in endeavors to confirm the weak. And as there was a perpetual discord, with regard to the Mosaic ceremonies, between the Jews and the Gentiles, he shows that the salvation of both rested on the mercy of God alone; on which relying, they ought to lay aside all high thoughts of themselves, and being connected thereby together in the hope of the same inheritance, they ought to mutually embrace one another.
Th e last chapter is almost entirely taken up with salutations, though scattered with some precepts worthy of all attention; and he concludes with a remarkable prayer.
