Romans 15 Commentary

ld rule and manage the heart, that he would enable them to think the same things, to be of the same judgment, and that all, feeling their obligation to him, might join in the sweetest harmony in every act of religious worship. Verse 7 Wherefore receive ye one another - Προσλαμβανεσθε Have the most affectionate regard for each other, and acknowledge each other as the servants and children of God Almighty. As Christ also received us - Καθως και ὁ Χριστος προσελαβετο ἡμας· In the same manner, and with the same cordial affection, as Christ has received us into communion with himself, and has made us partakers of such inestimable blessings, condescending to be present in all our assemblies. And as Christ has received us thus to the glory of God, so should we, Jews and Gentiles, cordially receive each other, that God's glory may be promoted by our harmony and brotherly love. Verse 8 Jesus Christ was a minister of the circumcision - To show the Gentiles the propriety of bearing with the scrupulous Jews, he shows them here that they were under the greatest obligations to this people; to whom, in the days of his flesh, Jesus Christ confined his ministry; giving the world to see that he allowed the claim of the Jews as having the first right to the blessings of the Gospel. And he confined his ministry thus to the Jews, to confirm the truth of God, contained in the promises made unto the patriarchs; for God had declared that thus it should be; and Jesus Christ, by coming according to the promise, has fulfilled this truth, by making good the promises: therefore, salvation is of the Jews, as a kind of right conveyed to them through the promises made to their fathers. But this salvation was not exclusively designed for the Jewish people; as God by his prophets had repeatedly declared. Verse 9 And that the Gentiles might glorify God for his mercy - As the Jews were to glorify God for his truth, so the Gentiles were to glorify God for his mercy. The Jews received the blessings of the Gospel by right of promise, which promise God had most punctually and circumstantially fulfilled. The Gentiles had received the same Gospel as an effect of God's mere mercy, having no right in consequence of any promise or engagement made with any of their ancestors, though they were originally included in the covenant made with Abraham; and the prophets had repeatedly declared that they should be made equal partakers of those blessings with the Jews themselves; as the apostle proceeds to prove. I will confess to thee among the Gentiles - This quotation is taken from Psa 18:49, and shows that the Gentiles had a right to glorify God for his mercy to them; and we shall see the strength of this saying farther, when we consider a maxim of the Jews delivered in Megillah, fol. 14: "From the time that the children of Israel entered into the promised land, no Gentile had any right to sing a hymn of praise to God. But after that the Israelites were led into captivity, then the Gentiles began to have a right to glorify God." Thus the Jews themselves confess that the Gentiles have a right to glorify God; and this on account of being made partakers of his grace and mercy. And if, says Schoettgen, we have a right to glorify God, then it follows that our worship must be pleasing to him; and if it be pleasing to him, then it follows that this worship must be good, otherwise God could not be pleased with it. Dr. Taylor gives a good paraphrase of this and the three following verses: As you Jews glorify God for his truth, so the Gentiles have a right to join with you in glorifying God for his mercy. And you have Scripture authority for admitting them to such fellowship; for instance, David says, Psa 18:49, Therefore will I give thanks unto thee, O Lord, among the Gentiles, and sing praises unto thy name. And again, Moses himself says, Deu 32:43, Rejoice, O ye Gentiles, with his people. And again, it is evident, from Psa 117:1, Psa 117:2, that praise to God is not to be confined to the Jews only, but that all people, as they all share in his goodness, should also join in thanks to their common benefactor: O praise the Lord, all ye nations, (Gentiles), praise him all ye people; for his merciful kindness is great towards us; and the truth of the Lord endureth for ever. Again the Prophet Isaiah expressly and clearly declares, Isa 11:10, There shall be a root of Jesse, (that is, the Messiah), and he shall rise to reign over the Gentiles, and in him shall the Gentiles hope: ελπιουσιν· And thus the apostle proves, both to the Jews and to the Gentiles, who were probably unwilling to join with each other in religious fellowship, that they had both an equal right to glorify God, being equally interested in his mercy, goodness, and truth; and that, from the evidence of the above scriptures, the Gentiles had as much right to hope in Christ, for the full enjoyment of his kingdom, as the Jews had: and, taking occasion from the last word hope, ελπιουσιν, which we improperly translate trust, he pours out his heart in the following affectionate prayer. Verse 13 Now the God of hope, etc. - Ὁ δε Θεος της ελπιδος, May the God of this hope - that God who caused both Jews and Gentiles to hope that the gracious promises which he made to them should be fulfilled; and who, accordingly, has fulfilled them in the most punctual and circumstantial manner; Fill you with all joy - Give you true spiritual happiness; peace in your own hearts, and unity among yourselves; in believing not only the promises which he has given you, but believing in Christ Jesus, in whom all the promises are yea and amen. That ye may abound in hope - That ye may be excited to take more enlarged views of the salvation which God has provided for you, and have all your expectations fulfilled by the power of the Holy Ghost, enabling you to hope and believe; and then sealing the fulfillment of the promises upon your hearts. Verse 14 And I - am persuaded of you - This is supposed to be an address to the Gentiles; and it is managed with great delicacy: he seems to apologize for the freedom he had used in writing to them; which he gives them to understand proceeded from the authority he had received by his apostolical office, the exercise of which office respected them particularly. So they could not be offended when they found themselves so particularly distinguished. Ye - are full of goodness - Instead of αγαθωσυνης, goodness, some MSS. of good repute have αγαπης, love. In this connection both words seem to mean nearly the same thing. They were so full of goodness and love that they were disposed, of themselves, to follow any plan that might be devised, in order to bring about the most perfect understanding between them and their Jewish brethren. Filled with all knowledge - So completely instructed in the mind and design of God, relative to their calling, and the fruit which they were to bring forth to the glory of God, that they were well qualified to give one another suitable exhortations on every important point. Instead of αλληλους, one another, several MSS. have αλλους, others, which gives a clearer sense: for, if they were all filled with knowledge, there was little occasion for them to admonish one another; but by this they were well qualified to admonish others - to impart the wisdom they had to those who were less instructed. Verse 15 Nevertheless - I have written - Not withstanding I have this conviction of your extensive knowledge in the things of God, I have made bold to write to you in some sort, απο μερους, to a party among you, as some learned men translate the words, who stand more in need of such instructions than the others; and I do this, because of the grace, δια την χαριν - because of the office which I have received from God, namely, to be the apostle of the Gentiles. This authority gave him full right to say, advise, or enjoin any thing which he judged to be of importance to their spiritual interests. This subject he pursues farther in the following verse. Verse 16 Ministering the Gospel of God - Ἱερουργουντα, Acting as a priest. Here is a plain allusion, says Dr. Whitby, to the Jewish sacrifices offered by the priest, and sanctified or made acceptable by the libamen offered with them; for he compares himself, in preaching the Gospel, to the priest performing his sacred functions - preparing his sacrifice to be offered. The Gentiles, converted by him and dedicated to the service of God, are his sacrifices and oblation. The Holy Spirit is the libamen poured upon this sacrifice, by which it was sanctified and rendered acceptable to God. The words of Isaiah, Isa 66:20, And they shall bring all your brethren for an Offering unto the Lord, out of all Nations, might have suggested the above idea to the mind of the apostle. Verse 17 I here therefore whereof I may glory - Being sent of God on this most honorable and important errand, I have matter of great exultation, not only in the honor which he has conferred upon me, but in the great success with which he has crowned my ministry. Verse 18 For I will not dare to speak - If the thing were not as I have stated it, I would not dare to arrogate to myself honors which did not belong to me. But God has made me the apostle of the Gentiles; and the conversion of the Gentiles is the fruit of my ministry, Christ having wrought by me for this purpose. By word and deed - Αογῳ και εργῳ· These words may refer to the doctrines which he taught and to the miracles which he wrought among them. So they became obedient to the doctrines, on the evidence of the miracles with which they were accompanied. Verse 19 Through mighty signs and wonders - This more fully explains the preceding clause: through the power of the Holy Ghost he was enabled to work among the Gentiles mighty signs and wonders; so that they were fully convinced that both his doctrine and mission were Divine; and therefore they cheerfully received the Gospel of the Lord Jesus. Round about unto Illyricum - Among ancient writers this place has gone by a great variety of names, Illyria, Illyrica, Illyricum, Illyris, and Illyrium. It is a country of Europe, extending from the Adriatic gulf to Pannonia: according to Pliny, it extended from the river Arsia to the river Drinius, thus including Liburnia on the west, and Dalmatia on the east. Its precise limits have not been determined by either ancient or modern geographers. It seems, according to an inscription in Gruter, to have been divided by Augustus into two provinces, the upper and lower. It now forms part of Croatia, Bosnia, Istria, and Slavonia. When the apostle says that he preached the Gospel from Jerusalem round about to Illyricum, he intends his land journeys chiefly; and, by looking at the map annexed to the Acts of the Apostles, the reader will see that from Jerusalem the apostle went round the eastern coast of the Mediterranean Sea, and that he passed through Syria, Phoenicia, Arabia, Cilicia, Pamphylia, Pisidia, Lycaonia, Galatia, Pontus, Paphlagonia, Phrygia, Troas, Asia, Caria, Lycia, Ionia, Lydia, Thrace, Macedonia, Thessaly, and Achaia; besides the isles of Cyprus and Crete. And no doubt he visited many other places which are not mentioned in the New Testament. I have fully preached the Gospel - Πεπληρωκεναι το ευαγγελιον, I have successfully preached - I have not only proclaimed the word, but made converts and founded Churches. See the note on Mat 5:17, where this sense of the word πληρουν is noticed; for it signifies not only fully or perfectly, but also to teach with prosperity and success. Verse 20 So have I strived to preach the Gospel - Οὑτω δε φιλοτιμουμενον· For I have considered it my honor to preach the Gospel where that Gospel was before unknown. This is the proper import of the word φιλοτιμεισθαι; from φιλος, a friend, and τιμη, honor. As I am not ashamed of the Gospel of Christ, so I esteem it an honor to preach it, and especially to proclaim it among the heathen; not building on another man's foundation - not watering what another apostle had planted; but cheerfully exposing myself to all kinds of dangers and hardships, in order to found new Churches. Verse 21 But as it is written - These words, quoted from Isa 52:15, the apostle applies to his own conduct; not that the words themselves predicted what Paul had done, but that he endeavored to fulfill such a declaration by his manner of preaching the Gospel to the heathen. Verse 22 For which cause, etc. - My considering it a point of honor to build on no other man's foundation; and, finding that the Gospel has been long ago planted at Rome, I have been prevented from going thither, purposing rather to spend my time and strength in preaching where Christ has not, as yet, been proclaimed. Verse 23 But - having no more place in these parts - Having nothing farther at present that I can do - for τοπον εχειν signifies not merely to have a place of residence, or the like, but convenience, opportunity; which is a frequent meaning of the phrase among the best Greek writers - having no large place or city, where Christianity has not yet been planted, in which I can introduce the Gospel. The apostle was then at Corinth; and having evangelized all those parts, he had no opportunity of breaking up any new ground. Verse 24 Whensoever I take my journey into Spain - Where it is very likely the Gospel had not yet been planted; though legendary tales inform us that St. James had planted the Gospel there long before this time, and had founded many bishoprics! But this is as unfounded as it is ridiculous and absurd; for nothing like what is now termed a bishopric, nor even a parish, was founded for many years after this. An itinerant preacher, might, with more propriety, say travelling circuits were formed, rather than bishoprics. Whether the apostle ever fulfilled his design of going to Spain is unknown; but there is no evidence whatever that he did, and the presumption is that he did not undertake this voyage. Antiquity affords no proof that he fulfilled his intention. I will come to you - Ελευσο μαιπρος ὑμας. These words are wanting in almost every MS. of note, and in the Syriac of Erpen, Coptic, Vulgate, Ethiopic, Armenian, and Itala. If the first clause of this verse be read in connection with the latter clause of the preceding, it will fully appear that this rejected clause is useless. Having a great desire, these many years to come unto you whensoever I take my journey into Spain: for I trust to see you in my journey, etc. Somewhat filled with your company - The word εμπλησθω, which we translate filled, would be better rendered gratified; for εμπλησθηναι signifies to be satisfied, to be gratified, and to enjoy. Aelian., Hist. Anim., lib. v., c. 21, speaking of the peacock spreading out his beautiful plumage, says: εα γαρ εμπλησθηναι της θεος τον παρεστωτα· "He readily permits the spectator to gratify himself by viewing him." And Maximus Tyrius, Dissert. 41, page 413: "That he may behold the heavens, και εμπλησθη λαμπρου φωτος, and be gratified with the splendor of the light." Homer uses the word in the same sense: - Ἡ δ' εμη ουδε περ υἱος ενιπλησθηναι ακοιτις Οφθαλμοισιν εασε Odyss., lib. xi., ver. 451. "But my wife never suffered my eyes to be delighted with my son." The apostle, though he had not the honor of having planted the Church at Rome, yet expected much gratification from the visit which he intended to pay them. Verse 25 Now I go unto Jerusalem - From this and the two following verses we learn that the object of his journey to Jerusalem was, to carry a contribution made among the Gentile Christians of Macedonia and Achaia for the relief of the poor Jewish Christians at Jerusalem. About this affair he had taken great pains, as appears from 1Cor 16:1-4; 2 Corinthians 8, and 2Cor 9:1-15. His design in this affair is very evident from 2Cor 9:12, 2Cor 9:13, where he says: The administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; whiles, by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them and unto all men. The apostle was in hopes that this liberal contribution, sent by the Gentile Christians who had been converted by St. Paul's ministry, would engage the affections of the Jewish Christians, who had been much prejudiced against the reception of the Gentiles into the Church, without being previously obliged to submit to the yoke of the law. He wished to establish a coalition between the converted Jews and Gentiles, being sensible of its great importance to the spread of the Gospel; and his procuring this contribution was one laudable device to accomplish this good end. And this shows why he so earnestly requests the prayers of the Christians at Rome, that his service which he had for Jerusalem might be accepted of the saints. See Dr. Taylor. Verse 27 For if the Gentiles have been made partakers, etc. - It was through and by means of the Jews that the Gentiles were brought to the knowledge of God and the Gospel of Christ. These were the spiritual things which they had received; and the pecuniary contribution was the carnal things which the Gentiles were now returning. Verse 28 When, therefore, I have performed this - Service, and have sealed - faithfully delivered up, to them this fruit, of the success of my ministry and of your conversion to God, I will come by you into Spain: this was in his desire; he had fully purposed it, if God should see meet to permit him; but it does not appear that he ever went. See Rom 15:24. Verse 29 In the fullness of the blessing of the Gospel of Christ - The words του ευαγγελιου του, of the Gospel, are wanting in almost every MS. of importance. Griesbach has left them out of the text. There is no doubt they should be omitted. The fullness of the blessing of Christ is really more than the fullness of the blessing of the Gospel of Christ. He hoped to come to them not only with the blessing of the Gospel, but endued with the gifts and graces of the Lord Jesus himself; which he was now a constant instrument, in the hand of God, to dispense among those who were converted to the Christian faith. Verse 30 For the love of the Spirit - By that love of God which the Holy Spirit sheds abroad in your hearts. That ye strive together - Συναγωνισασθαι That ye agonize with me. He felt that much depended on the success of his present mission to the Christians at Jerusalem, and their acceptance of the charitable contribution which he was bringing with him, in order to conciliate them to the reception of the Gentiles into the Church of God without obliging them to submit to circumcision. Verse 31 That I may be delivered from them that do not believe - He knew that his countrymen, who had not received the Gospel, lay in wait for his life; and, no doubt, they thought they should do God service by destroying him, not only as an apostate, in their apprehension, from the Jewish religion, but as one who was labouring to subvert and entirely destroy it. And that my service - Διακονια. But several eminent MSS. read δωροφορια, the gift which I bear. This probably was a gloss, which in many MSS. subverted the word in the text; for διακονια, service, in its connection here, could refer to nothing else but the contribution which he was carrying to the poor saints at Jerusalem. Verse 32 That I may come unto you with joy - That his apprehensions of ill usage were not groundless, and the danger to which his life was exposed, real, we have already seen in the account given of this visit, Acts 21, 22, 23, and 24; and that he had such intimations from the Holy Spirit himself appears from Act 20:23; Act 21:11; Act 20:38. Should his journey to Jerusalem be prosperous, and his service accepted, so that the converted Jews and Gentiles should come to a better understanding, he hoped to see them at Rome with great joy: and if he got his wishes gratified through their prayers, it would be the full proof that this whole business had been conducted according to the will of God. Verse 33 The God of peace be with you - The whole object of the epistle is to establish peace between the believing Jews and Gentiles, and to show them their mutual obligations, and the infinite mercy of God to both; and now he concludes with praying that the God of peace - he from whom it comes, and by whom it is preserved - may be for ever with them. The word Amen, at the end, does not appear to have been written by the apostle: it is wanting in some of the most ancient MSS. 1. In the preceding chapters the apostle enjoins a very hard, but a very important and necessary, duty - that of bearing with each other, and endeavoring to think and let think, in those religious matters which are confessedly not essential to the salvation of the soul. Most of the disputes among Christians have been concerning non-essential points. Rites and ceremonies, even in the simple religion of Christ, have contributed their part in promoting those animosities by which Christians have been divided. Forms in worship and sacerdotal garments have not been without their influence in this general disturbance. Each side has been ready to take out of the 14th and 15th chapters of this epistle such expressions as seemed suitable to their own case; but few have been found who have taken up the whole. You believe that a person who holds such and such opinions is wrong: pity him and set him right, lovingly, if possible. He believes you to be wrong because you do not hold those points; he must bear with you. Both of you stand precisely on the same ground, and are mutually indebted to mutual forbearance. 2. Beware of contentions in religion, if you dispute concerning any of its doctrines, let it be to find out truth; not to support a preconceived and pre-established opinion. Avoid all polemical heat and rancour; these prove the absence of the religion of Christ. Whatever does not lead you to love God and man more, is most assuredly from beneath. The God of peace is the author of Christianity; and the Prince of peace, the priest and sacrifice of it: therefore love one another, and leave off contention before it be meddled with. On this subject the advice of the pious Mr. Herbert is good: - Be calm in arguing; for fierceness makes Error a fault, and truth discourtesy. Why should I feel another man's mistakes More than his sickness or his poverty? In love I should; but anger is not love; Nor wisdom neither: - therefore g-e-n-t-l-y m-o-v-e. Introduction The apostle commends to the Christians at Rome Phoebe, a deaconess of the Church at Cenchrea, Rom 16:1, Rom 16:2. Sends greetings to Aquila and Priscilla, of whom he gives a high character; and greets also the Church at their house, Rom 16:3-5. Mentions several others by name, both men and women, who were members of the Church of Christ at Rome, Rom 16:6-16. Warns them to beware of those who cause dissensions and divisions, of whom he gives an awful character, Rom 16:17, Rom 16:18. Extols the obedience of the Roman Christians, and promises them a complete victory over Satan, Rom 16:19, Rom 16:20. Several persons send their salutations, Rom 16:21-23. To whose good wishes he subjoins the apostolic blessing; commends them to God; gives own abstract of the doctrines of the Gospel: and concludes with ascribing glory to the only wise God, through Christ Jesus, Rom 16:24-27. Verse 1 I commend unto you Phoebe - As the apostle had not been at Rome previously to his writing this epistle, he could not have had a personal acquaintance with those members of the Church there to whom he sends these friendly salutations. It is likely that many of them were his own converts, who, in different parts of Asia Minor and Greece, had heard him preach the Gospel, and afterwards became settlers at Rome. Phoebe is here termed a servant, διακονον, a deaconess of the Church at Cenchrea. There were deaconesses in the primitive Church, whose business it was to attend the female converts at baptism; to instruct the catechumens, or persons who were candidates for baptism; to visit the sick, and those who were in prison, and, in short, perform those religious offices for the female part of the Church which could not with propriety be performed by men. They were chosen in general out of the most experienced of the Church, and were ordinarily widows, who had borne children. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age. It is evident that they were ordained to their office by the imposition of the hands of the bishop; and the form of prayer used on the occasion is extant in the apostolical constitutions. In the tenth or eleventh century the order became extinct in the Latin Church, but continued in the Greek Church till the end of the twelfth century. See Broughton's Dictionary, article deaconess. Cenchrea was a sea-port on the east side of the isthmus which joined the Morea to Greece, as the Lechaeum was the sea-port on the west side of the same isthmus. These were the only two havens and towns of any note, next to Corinth, that belonged to this territory. As the Lechaeum opened the road to the Ionian sea, so Cenchrea opened the road to the Aegean; and both were so advantageously situated for commerce that they were very rich. These two places are now usually denominated the Gulf of Lepanto, and the Gulf of Ingia or Egina. It was on the isthmus, between these two ports, which was about six miles wide, that the Isthmian games were celebrated; to which St. Paul makes such frequent allusions. Verse 2 Succourer of many - One who probably entertained the apostles and preachers who came to minister at Cenchrea, and who was remarkable for entertaining strangers. See on Rom 12:8 (note). Verse 3 Greet Priscilla and Aquila - This pious couple had been obliged to leave Rome, on the edict of Claudius, see Act 18:2, and take refuge in Greece. It is likely that they returned to Rome at the death of Claudius, or whenever the decree was annulled. It seems they had greatly contributed to assist the apostle in his important labors. Instead of Priscilla, the principal MSS. and versions have Prisca, which most critics suppose to be the genuine reading. Verse 4 Who have for my life laid down their own necks - What transaction this refers to we know not; but it appears that these persons had, on some occasion, hazarded their own lives to save that of the apostle; and that the fact was known to all the Churches of God in that quarter, who felt themselves under the highest obligations to these pious persons, for the important service which they had thus rendered. Verse 5 The Church that is in their house - In these primitive times no such places existed as those which we now term churches; the word always signifying the congregation or assembly of believers, and not the place they assembled in. See the term defined at the end of the notes, Mat 16:28 (note). Epenetus - the first fruits of Achaia - In 1Cor 16:15, the house or family of Stephanas is said to be the first fruits of Achaia: how then can it be said here, that Epenetus was the first fruits, or first person who had received the Gospel in that district? Ans. - Epenetus might have been one of the family of Stephanas; for it is not said that Stephanas was the first fruits, but his house or family; and there can be no impropriety in supposing that one of that house or family was called Epenetus; and that this person, being the only one of the family now at Rome, might be mentioned as the first fruits of Achaia; that is, one of that family which first received the Gospel in that country. This would rationally account for the apparent difficulty, were we sure that Αχαιας, of Achaia, was the true reading: but this is more than doubtful, for Ασιας, of Asia, is the reading of ABCDEFG, some others; the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and some of the chief of the fathers. On this evidence Griesbach has admitted it into the text. Yet the other reading is sufficiently natural, for the reasons already assigned. Verse 6

We who are strong - Of a clearer judgment, and free from these scruples. And not to please ourselves - Without any regard to others.

ROMANS Chapter 15 It may be of importance to state, that between the last verse of the preceeding chapter and the first verse of this, the Arabic version, some Mss., and many of the Greek fathers, as Chrysostom, Theodoret, Theophylact, etc., have introduced Rom 16:25-27. Why this was done has been a matter of controversy. The discussion, however, is of no practical importance, and most critics concur in the opinion that the present arrangement of the Greek text is genuine. Verse 1. We then that are strong. The apostle resumes the subject of the preceding chapter; and continues the exhortation to brotherly love and mutual kindness and forbearance. By the strong here he means the strong in faith in respect to the matters under discussion; those whose minds were free from doubts and perplexities. His own mind was free from doubt, and there were many others, particularly of the Gentile converts, that had the same views. But many also, particularly of the Jewish converts, had many doubts and scruples. Ought to bear. This word bear properly means to lift up, to bear away, to remove. But here it is used in a larger sense; to bear with, to be indulgent to, to endure patiently, not to contend with, Gal 6:2, Rev 2:2, "Thou canst not bear them that are evil." And not to please ourselves. Not to make it our main object to gratify our own wills. We should be willing to deny ourselves, if by it we may promote the happiness of others. This refers particularly to opinions about meats and drinks; but it may be applied to Christian conduct generally, as denoting that we are not to make our own happiness or gratification the standard of our conduct, but are to seek the welfare of others. See the example of Paul, 1Cor 9:19,22; see also Php 2:4, 1Cor 13:5, "Love seeketh not her own;" 1Cor 10:24, "Let no man seek his own, but every man another's wealth." Also Mt 6:24. (c) "to bear the infirmities" Rom 14:1, Gal 6:2

Condescension and Self-denial; Tenderness and Generosity. ( a. d. 58.) 1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. The apostle here lays down two precepts, with reasons to enforce them, showing the duty of the strong Christian to consider and condescend to the weakest. I. We must bear the infirmities of the weak, v. 1 . We all have our infirmities; but the weak are more subject to them than others—the weak in knowledge or grace, the bruised reed and the smoking flax. We must consider these; not trample upon them, but encourage them, and bear with their infirmities. If through weakness they judge and censure us, and speak evil of us, we must bear with them, pity them, and not have our affections alienated from them. Alas! it is their weakness, they cannot help it. Thus Christ bore with his weak disciples, and apologised for them. But there is more in it; we must also bear their infirmities by sympathizing with them, concerning ourselves for them, ministering strength to them, as there is occasion. This is bearing one another's burdens. II. We must not please ourselves, but our neighbour, v. 1, 2 . We must deny our own humour, in consideration of our brethren's weakness and infirmity. 1. Christians must not please themselves. We must not make it our business to gratify all the little appetites and desires of our own heart; it is good for us to cross ourselves sometimes, and then we shall the better bear others crossing of us. We shall be spoiled (as Adonijah was) if we be always humoured. The first lesson we have to learn is to deny ourselves, Matt. xvi. 24 . 2. Christians must please their brethren. The design of Christianity is to soften and meeken the spirit, to teach us the art of obliging and true complaisance; not to be servants to the lust of any, but to the necessities and infirmities of our brethren—to comply with all that we have to do with as fare as we can with a good conscience. Christians should study to be pleasing. As we must not please ourselves in the use of our Christian liberty (which was allowed us, not for our own pleasure, but for the glory of God and the profit and edification of others), so we must please our neighbour. How amiable and comfortable a society would the church of Christ be if Christians would study to please one another, as now we see them commonly industrious to cross, and thwart, and contradict one another!— Please his neighbour, not in every thing, it is not an unlimited rule; but for his good, especially for the good of his soul: not please him by serving his wicked wills, and humouring him in a sinful way, or consenting to his enticements, or suffering sin upon him; this is a base way of pleasing our neighbour to the ruin of his soul: if we thus please men, we are not the servants of Christ; but please him for his good; not for our own secular good, or to make a prey of him, but for his spiritual good.— To edification, that is, not only for his profit, but for the profit of others, to edify the body of Christ, by studying to oblige one another. The closer the stones lie, and the better they are squared to fit one another, the stronger is the building. Now observe the reason why Christians must please one another: For even Christ pleased not himself. The self-denial of our Lord Jesus is the best argument against the selfishness of Christians. Observe, (1.) That Christ pleased not himself. He did not consult his own worldly credit, ease, safety, nor pleasure; he had not where to lay his head, lived upon alms, would not be made a king, detested no proposal with greater abhorrence than that, Master, spare thyself, did not seek his own will ( John v. 30 ), washed his disciples' feet, endured the contradiction of sinners against himself, troubled himself ( John xi. 33 ), did not consult his own honour, and, in a word, emptied himself, and made himself of no reputation: and all this for our sakes, to bring in a righteousness for us, and to set us an example. His whole life was a self-denying self-displeasing life. He bore the infirmities of the weak, Heb. iv. 15 . (2.) That herein the scripture was fulfilled: As it is written, The reproaches of those that reproached thee fell on me. This is quoted out of Ps. lxix. 9 , the former part of which verse is applied to Christ ( John ii. 17 ), The zeal of thine house hath eaten me up; and the latter part here; for David was a type of Christ, and his sufferings of Christ's sufferings. It is quoted to show that Christ was so far from pleasing himself that he did in the highest degree displease himself. Not as if his undertaking, considered on the whole, were a task and grievance to him, for he was very willing to it and very cheerful in it; but in his humiliation the content and satisfaction of natural inclination were altogether crossed and denied. He preferred our benefit before his own ease and pleasure. This the apostle chooses to express in scripture language; for how can the things of the Spirit of God be better spoken of than in the Spirit's own words? And this scripture he alleges, The reproaches of those that reproached thee fell on me. [1.] The shame of those reproaches, which Christ underwent. Whatever dishonour was done to God was a trouble to the Lord Jesus. He was grieved for the hardness of people's hearts, beheld a sinful place with sorrow and tears. When the saints were persecuted, Christ so far displeased himself as to take what was done to them as done against himself: Saul, Saul, why persecutest thou me? Christ also did himself endure the greatest indignities; there was much of reproach in his sufferings. [2.] The sin of those reproaches, for which Christ undertook to satisfy; so many understand it. Every sin is a kind of reproach to God, especially presumptuous sins; now the guilt of these fell upon Christ, when he was made sin, that is, a sacrifice, a sin-offering for us. When the Lord laid upon him the iniquities of us all, and he bore our sins in his own body upon the tree, they fell upon him as upon our surety. Upon me be the curse. This was the greatest piece of self-displacency that could be: considering his infinite spotless purity and holiness, the infinite love of the Father to him, and his eternal concern for his Father's glory, nothing could be more contrary to him, nor more against him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him, especially considering for whom he thus displeased himself, for strangers, enemies, and traitors, the just for the unjust, 1 Pet. iii. 18 . This seems to come in as a reason why we should bear the infirmities of the weak. We must not please ourselves, for Christ pleased not himself; we must bear the infirmities of the weak, for Christ bore the reproaches of those that reproached God. He bore the guilt of sin and the curse for it; we are only called to bear a little of the trouble of it. He bore the presumptuous sins of the wicked; we are called only to bear the infirmities of the weak.— Even Christ; kai gar ho Christos. Even he who was infinitely happy in the enjoyment of himself, who needed not us nor our services,—even he who thought it no robbery to be equal with God, who had reason enough to pleas himself, and no reason to be concerned, much less to be crossed, for us,—even he pleased not himself, even he bore our sins. And should not we be humble, and self-denying, and ready to consider one another, who are members one of another? (3.) That therefore we must go and do likewise: For whatsoever things were written aforetime were written for our learning. [1.] That which is written of Christ, concerning his self-denial and sufferings, is written for our learning; he hath left us an example. If Christ denied himself, surely we should deny ourselves, from a principle of ingenuousness and of gratitude, and especially of conformity to his image. The example of Christ, in what he did and said, is recorded for our imitation. [2.] That which is written in the scriptures of the Old Testament in the general is written for our learning. What David had said in his own person Paul had just now applied to Christ. Now lest this should look like a straining of the scripture, he gives us this excellent rule in general, that all the scriptures of the Old Testament (much more those of the New) were written for our learning, and are not to be looked upon as of private interpretation. What happened to the Old-Testament saint happened to them for ensample; and the scriptures of the Old Testament have many fulfillings. The scriptures are left for a standing rule to us: they are written, that they might remain for our use and benefit. First, For our learning. There are many things to be learned out of the scriptures; and that is the best learning which is drawn from these fountains. Those are the most learned that are most mighty in the scriptures. We must therefore labour, not only to understand the literal meaning of the scripture, but to learn out of it that which will do us good; and we have need of help therefore not only to roll away the stone, but to draw out the water, for in many places the well is deep. Practical observations are more necessary than critical expositions. Secondly, That we through patience and comfort of the scriptures might have hope. That hope which hath eternal life for its object is here proposed as the end of scripture-learning. The scripture was written that we might know what to hope for from God, and upon what grounds, and in what way. This should recommend the scripture to us that it is a special friend to Christian hope. Now the way of attaining this hope is through patience and comfort of the scripture. Patience and comfort suppose trouble and sorrow; such is the lot of the saints in this world; and, were it not so, we should have no occasion for patience and comfort. But both these befriend that hope which is the life of our souls. Patience works experience, and experience hope, which maketh not ashamed, ch. v. 3-5 . The more patience we exercise under troubles the more hopefully we may look through our troubles; nothing more destructive to hope than impatience. And the comfort of the scriptures, that comfort which springs from the word of God (that is the surest and sweetest comfort) is likewise a great stay to hope, as it is an earnest in hand of the good hoped for. The Spirit, as a comforter, is the earnest of our inheritance.

For his good - This is a general word: edification is one species of good.

Please his neighbour. That is, all other persons, but especially the friends of the Redeemer. The word neighbour here has especial reference to the members of the church. It is often used, however in a much larger sense. See Lk 10:36. For his good. Not to seek to secure for him indulgence in those things which would be injurious to him, but in all these things which his welfare would be promoted. To edification. Rom 14:19. (d) "neighbour for his good" 1Cor 9:19, Php 2:4,5

But bore not only the infirmities, but reproaches, of his brethren; and so fulfilled that scripture. Psa 69:9

For even Christ. The apostle proceeds, in his usual manner, to illustrate what he had said by the example of the Saviour. To a Christian, the example of the Lord Jesus will furnish the most ready, certain, and happy illustration of the nature and extent of his duty. Pleased not himself. This is not to be understood as if the Lord Jesus did not voluntarily and cheerfully engage in his great work. He was not compelled to come and suffer. Nor is it to be understood as if he did not approve the work, or see its propriety and fitness. If he had not, he would never have engaged in its sacrifices and self-denials. But the meaning may be expressed in the following particulars: (1.) He came to do the will or desire of God, in undertaking the work of salvation. It was the will of God; it was agreeable to the Divine purposes, and the Mediator did not consult his own happiness and honour in heaven, but cheerfully came to do the will of God, Ps 40:7,8. Comp. Heb 10:4-10, Php 2:6, Jn 17:5 Christ, when on earth, made it his great object to do the will of God, to finish the work which God had given him to do, and not to seek his own comfort and enjoyment. This he expressly affirms, Jn 6:38; Jn 5:30: (3.) He was willing for this to endure whatever trials and pains the will of God might demand, not seeking to avoid them, or to shrink from them. See particularly his prayer in the garden, Lk 22:42. (4.) In his life he did not seek personal comfort, wealth, or friends, or honours. He denied himself to promote the welfare of others; he was poor that they might be rich; he was in lonely places that he might seek out the needy and provide for them. Nay, he did not seek to preserve his own life when the appointed time came to die, but gave himself up for all. (5.) There may be another idea which the apostle had here. He bore with patience the ignorance, blindness, erroneous views, and ambitious projects of his disciples. He evinced kindness to them when in error; and was not harsh, censorious, or unkind, when they were filled with vain projects of ambition, or perverted his words, or were dull of apprehension. So, says the apostle, we ought to do in relation to our brethren. But as it is written. Ps 69:9. This psalm, and the former part of this verse, is referred to the Messiah. Comp. Ps 69:21 with Mt 27:34,48. The reproaches. The calumnies, censures, harsh, opprobrious speeches. Of them that reproached thee. Of the wicked, who vilified and abused the law and government of God. Fell on me. In other words, Christ was willing to suffer reproach and contempt in order to do good to others. He endured calumny and contempt all his life, from those who by their lips and lives calumniated God, or reproached their Maker. We may learn here, (1.) that the contempt of Jesus Christ is contempt of him who appointed him. (2.) We may see the kindness of the Lord Jesus in being willing thus to throw himself between the sinner and God; to intercept, as it were, our sins, and to bear the effects of them in his own person. He stood between us and God; and both the reproaches and the Divine displeasure due to them, met on his sacred Person, and produced the sorrows of the atonement--his bitter agony in the garden and on the cross. Jesus thus showed his love of God in being willing to bear the reproaches aimed at him; and his love to men in being willing to endure the sufferings necessary to atone for these very sins. (3.) If Jesus thus bore reproaches, we should be willing also to endure them. We suffer in the cause where he has gone before us, and where he has set us the example; and as he was abused and vilified, we should be willing to be so also. (e) "Christ pleased not himself" Jn 6:28 (f) "The reproaches of them" Ps 69:9

Aforetime - In the Old Testament. That we through patience and consolation of the scriptures may have hope - That through the consolation which God gives us by these, we may have patience and a joyful hope.

For whatsoever things, This is a general observation which struck the mind of the apostle, from the particular case which he had just specified. He had just made use of a striking passage in the Psalms to his purpose. The thought seems suddenly to have occurred to him that all the Old Testament was admirably adapted to express Christian duties and doctrine, and he therefore turned aside from his direct argument to express this sentiment. It should be read as a parenthesis. Were written aforetime. That is, in ancient times; in the Old Testament. For our learning. For our teaching or instruction. Not that this was the only purpose of the writings of the Old Testament, to instruct Christians; but that all the Old Testament might be useful now in illustrating and enforcing the doctrines and duties of piety towards God and man. Through patience. This does not mean, as our translation might seem to suppose, patience of the Scriptures; but it means, that by patiently enduring sufferings, in connexion with the consolation which the Scriptures furnish, we might have hope. The tendency of patience, the apostle tells us, ( Rom 5:4,) is to produce hope. Rom 5:4. And comfort of the Scriptures. By means of the consolation which the writings of the Old Testament furnish. The word rendered comfort means also exhortation or admonition. If this is its meaning here, it refers to the admonitions which the Scriptures suggest, instructions which they impart, and the exhortations to patience in trials. If it means comfort, then the reference is to the examples of the saints in affliction; to their recorded expressions of confidence in God in their trials, as of Job, Daniel, David, etc. Which is the precise meaning of the word here, it is not easy to determine. Might have hope. Rom 5:4. We may learn here, (1.) that afflictions may prove to be a great blessing. (2.) That the proper tendency is to produce hope. (3.) That the way to find support in afflictions is to go to the Bible. By the example of the ancient saints, by the expression of their confidence in God, by their patience, we may learn to suffer, and may not only be instructed, but may find comfort in all our trials. See the example of Paul himself in 2Cor 1:3-11. (g) "whatsoever things" 1Cor 10:11, 2Ti 3:16,17

According to the power of Christ Jesus.

Now the God of patience. The God who is himself long-suffering, who bears patiently with the errors and faults of his children, and who can give patience, may he give you of his Spirit, that you may bear patiently the infirmities and errors of each other. The example of God here, who bears long with his children, and is not angry soon at their offences, is a strong argument why Christians should bear with each other. If God bears long and patiently with our infirmities, we ought to bear with each other. And consolation. Who gives or imparts consolation. To be like-minded, etc. Gr., To think the same thing; that is, to be united, to keep from divisions and strifes. According to Christ Jesus. According to the example and spirit of Christ; his was a spirit of peace. Or, according to what his religion requires. The name of Christ is sometimes thus put for his religion, 2Cor 11:4, Eph 4:20. If all Christians would imitate the example of Christ, and follow his instructions, there would be no contentions among them. He earnestly sought in his parting prayer their unity and peace, Jn 17:21-23. (h) "one toward another" 1Cor 1:10 (1) "according to Christ Jesus" or, "after the example of"

Christian Unity. ( a. d. 58.) 5 Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. The apostle, having delivered two exhortations, before he proceeds to more, intermixes here a prayer for the success of what he had said. Faithful ministers water their preaching with their prayers, because, whoever sows the seed, it is God that gives the increase. We can but speak to the ear; it is God's prerogative to speak to the heart. Observe, I. The title he gives to God: The God of patience and consolation, who is both the author and the foundation of all the patience and consolation of the saints, from whom it springs and on whom it is built. He gives the grace of patience; he confirms and keeps it up as the God of consolation; for the comforts of the Holy Ghost help to support believers, and to bear them up with courage and cheerfulness under all their afflictions. When he comes to beg the pouring out of the spirit of love and unity he addresses himself to God as the God of patience and consolation; that is, 1. As a God that bears with us and comforts us, is not extreme to mark what we do amiss, but is ready to comfort those that are cast down—to teach us so to testify our love to our brethren, and by these means to preserve and maintain unity, by being patient one with another and comfortable one to another. Or, 2. As a God that gives us patience and comfort. He had spoken ( v. 4 ) of patience and comfort of the scriptures; but here he looks up to God as the God of patience and consolation: it comes through the scripture as the conduit-pipe, but from God as the fountain-head. The more patience and comfort we receive from God, the better disposed we are to love one another. Nothing breaks the peace more than an impatient, and peevish, and fretful melancholy temper. II. The mercy he begs of God: Grant you to be like-minded one towards another, according to Christ Jesus. 1. The foundation of Christian love and peace is laid in like-mindedness, a consent in judgment as far as you have attained, or at least a concord and agreement in affection. To auto phronein — to mind the same thing, all occasions of difference removed, and all quarrels laid aside. 2. This like-mindedness must be according to Christ Jesus, according to the precept of Christ, the royal law of love, according to the pattern and example of Christ, which he had propounded to them for their imitation, v. 3 . Or, "Let Christ Jesus be the centre of your unity. Agree in the truth, not in any error." It was a cursed concord and harmony of those who were of one mind to give their power and strength to the beast ( Rev. xvii. 13 ); this was not a like-mindedness according to Christ, but against Christ; like the Babel-builders, who were one in their rebellion, Gen. xi. 6 . The method of our prayer must be first for truth, and then for peace; for such is the method of the wisdom that is from above: it is first pure, then peaceable. This is to be like-minded according to Christ Jesus. 3. Like-mindedness among Christians, according to Christ Jesus, is the gift of God; and a precious gift it is, for which we must earnestly seek unto him. He is the Father of spirits, and fashions the hearts of men alike ( Ps. xxxiii. 15 ), opens the understanding, softens the heart, sweetens the affections, and gives the grace of love, and the Spirit as a Spirit of love, to those that ask him. We are taught to pray that the will of God may be done on earth as it is done in heaven—now there it is done unanimously, among the angels, who are one in their praises and services; and our desire must be that the saints on earth may be so too. III. The end of his desire: that God may be glorified, v. 6 . This is his plea with God in prayer, and is likewise an argument with them to seek it. We should have the glory of God in our eye in every prayer; therefore our first petition, as the foundation of all the rest, must be, Hallowed be thy name. Like-mindedness among Christians is in order to our glorifying God, 1. With one mind and one mouth. It is desirable that Christians should agree in every thing, that so they may agree in this, to praise God together. It tends very much to the glory of God, who is one, and his name one, when it is so. It will not suffice that there be one mouth, but there must be one mind, for God looks at the heart; nay, there will hardly be one mouth where there is not one mind, and God will scarcely be glorified where there is not a sweet conjunction of both. One mouth in confessing the truths of God, in praising the name of God—one mouth in common converse, not jarring, biting, and devouring one another—one mouth in the solemn assembly, one speaking, but all joining. 2. As the Father of our Lord Jesus Christ. This is his New-Testament style. God must be glorified as he has now revealed himself in the face of Jesus Christ, according to the rules of the gospel, and with an eye to Christ, in whom he is our Father. The unity of Christians glorifies God as the Father of our Lord Jesus Christ, because it is a kind of counter-part or representation of the oneness that is between the Father and the Son. We are warranted so to speak of it, and, with that in our eye, to desire it, and pray for it, from John xvii. 21 , That they all may be one, as thou, Father, art in me, and I in thee: a high expression of the honour and sweetness of the saints' unity. And it follows, The the world may believe that thou hast sent me; and so God may be glorified as the Father of our Lord Jesus Christ.

That ye - Both Jews and gentiles, believing with one mind, and confessing with one mouth.

That ye may with one mind. The word here used is translated "with one accord," Acts 1:14, 2:1, 4:24. It means unitedly, with one purpose, without contentions, and strifes, and jars. And one mouth. This refers, doubtless, to their prayers and praises. That they might join, without contention and unkind feeling, in the worship of God. Divisions, strife, and contention in the church prevent union in worship. Though the body may be there, and the church professedly engaged in public worship, yet it is a divided service; and the prayers of strife and contention are not heard, Isa 58:4. Glorify God. Praise or honour God. This would be done by their union, peace, and harmony; thus showing the tendency of the gospel to overcome the sources of strife and contention among men, and to bring them to peace. Even the Father, etc. This is an addition designed to produce love. (1.) He is a Father; we then, his children, should regard him as pleased with the union and peace of his family. (2.) He is the Father of our LORD; our common Lord; our Lord who has commanded us to be united, and to love one another. By the desire of honouring such a Father, we should lay aside contentions, and be united in the bands of love. (i) "one mind" Acts 4:24,32

Receive ye one another - Weak and strong, with mutual love.

Wherefore. In view of all the considerations, tending to produce unity and love, which have been presented. He refers to the various arguments in this and the preceding chapter. Receive ye one another. Acknowledge one another as Christians, and treat one another as such, though you may differ in opinion about many smaller matters. See Rom 14:3. As Christ also received us. That is, received us as his friends and followers. See Rom 14:3. To the glory of God. In order to promote his glory. He has redeemed us, and renewed us, in order to promote the honour of God. Comp. Eph 1:6. As Christ has received us in order to promote the glory of God, so ought we to treat each other in a similar manner for a similar purpose. The exhortation in this verse is to those who had been divided on various points pertaining to rites and ceremonies; to those who had been converted from among Gentiles and Jews; and the apostle here says that Christ had received both. In order to enforce this, and especially to show the Jewish converts that they ought to receive and acknowledge their Gentile brethren, he proceeds to show, in the following verses, that Christ had reference to both in his work. He shows this in reference to the Jews Rom 15:8 and to the Gentiles Rom 15:9-12. Thus he draws all his arguments from the work of Christ. (k) "received us" Eph 1:6

Christian Unity. ( a. d. 58.) 7 Wherefore receive ye one another, as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. The apostle here returns to his exhortation to Christians. What he says here ( v. 7 ) is to the same purport with the former; but the repetition shows how much the apostle's heart was upon it. "Receive one another into your affection, into your communion, and into your common conversation, as there is occasion." He had exhorted the strong to receive the weak ( ch. xiv. 1 ), here, Receive one another; for sometimes the prejudices of the weak Christian make him shy of the strong, as much as the pride of the strong Christian makes him shy of the weak, neither of which ought to be. Let there be a mutual embracing among Christians. Those that have received Christ by faith must receive all Christians by brotherly love; though poor in the world, though persecuted and despised, though it may be matter of reproach and danger to you to receive them, though in the less weighty matters of the law they are of different apprehensions, though there may have been occasion for private piques, yet, laying aside these and the like considerations, receive you one another. Now the reason why Christians must receive one another is taken, as before, from the condescending love of Christ to us: As Christ also received us, to the glory of God. Can there be a more cogent argument? Has Christ been so kind to us, and shall we be so unkind to those that are his? Was he so forward to entertain us, and shall we be backward to entertain our brethren? Christ has received us into the nearest and dearest relations to himself: has received us into his fold, into his family, into the adoption of sons, into a covenant of friendship, yea, into a marriage-covenant with himself; he has received us (though we were strangers and enemies, and had played the prodigal) into fellowship and communion with himself. Those words, to the glory of God, may refer both to Christ's receiving us, which is our pattern, and to our receiving one another, which is our practice according to that pattern. I. Christ hath received us to the glory of God. The end of our reception by Christ is that we might glorify God in this world, and be glorified with him in that to come. It was the glory of God, and our glory in the enjoyment of God, that Christ had in his eye when he condescended to receive us. We are called to an eternal glory by Christ Jesus, John xvii. 24 . See to what he received us-to a happiness transcending all comprehension; see for what he received us—for his Father's glory; he had this in his eye in all the instances of his favour to us. II. We must receive one another to the glory of God. This must be our great end in all our actions, that God may be glorified; and nothing more conduces to this than the mutual love and kindness of those that profess religion; compare v. 6 , That you may with one mind and one mouth glorify God. That which was a bone of contention among them was a different apprehension about meats and drinks, which took rise in distinction between Jews and Gentiles. Now, to prevent and make up this different, he shows how Jesus Christ has received both Jews and Gentiles; in him they are both one, one new man, Eph. ii. 14-16 . Now it is a rule, Quæ conveniunt in aliquo tertio, inter se conveniunt—Things which agree with a third thing agree with each other. Those that agree in Christ, who is the Alpha and the Omega, the first and the last, and the great centre of unity, may well afford to agree among themselves. This coalescence of the Jews and Gentiles in Christ and Christianity was a thing that filled and affected Paul so much that he could not mention it without some enlargement and illustration. 1. He received the Jews, v. 8 . Let not any think hardly or scornfully therefore of those that were originally Jews, and still, through weakness, retain some savour of their old Judaism; for, (1.) Jesus Christ was a minister of the circumcision. That he was a minister, diakonos — a servant, bespeaks his great and exemplary condescension, and puts an honour upon the ministry: but that he was a minister of the circumcision, was himself circumcised and made under the law, and did in his own person preach the gospel to the Jews, who were of the circumcision—this makes the nation of the Jews more considerable than otherwise they appear to be. Christ conversed with the Jews, blessed them, looked upon himself as primarily sent to the lost sheep of the house of Israel, laid hold of the seed of Abraham ( Heb. ii. 16 , margin ), and by them, as it were, caught at the whole body of mankind. Christ's personal ministry was appropriated to them, though the apostles had their commission enlarged. (2.) He was so for the truth of God. That which he preached to them was the truth; for he came into the world to bear witness to the truth, John xviii. 37 . And he is himself the truth, John xiv. 6 . Or, for the truth of God, that is, to make good the promises given to the patriarchs concerning the special mercy God had in store for their seed. It was not for the merit of the Jews, but for the truth of God, that they were thus distinguished—that God might approve himself true to this word which he had spoken.— To confirm the promises made unto the fathers. The best confirmation of promises is the performance of them. It was promised that in the seed of Abraham all the nations of the earth should be blessed, that Shiloh should come from between the feet of Judah, that out of Israel should he proceed that should have the dominion, that out of Zion should go forth the law, and many the like. There were many intermediate providences which seemed to weaken those promises, providences which threatened the fatal decay of that people; but when Messiah the Prince appeared in the fulness of time, as a minister of the circumcision, all these promises were confirmed, and the truth of them was made to appear; for in Christ all the promises of God, both those of the Old Testament and those of the New, are Yea, and in him Amen. Understanding by the promises made to the fathers the whole covenant of grace, darkly administered under the Old Testament, and brought to a clearer light now under the gospel, it was Christ's great errand to confirm that covenant, Dan. ix. 27 . He confirmed it by shedding the blood of the covenant. 2. He received the Gentiles likewise. This he shows, v. 9-12 . (1.) Observe Christ's favour to the Gentiles, in taking them in to praise God—the work of the church on earth and the wages of that in heaven. One design of Christ was that the Gentiles likewise might be converted that they might be one with the Jews in Christ's mystical body. A good reason why they should not think the worse of any Christian for his having been formerly a Gentile; for Christ has received him. He invites the Gentiles, and welcomes them. Now observe how their conversion is here expressed: That the Gentiles might glorify God for his mercy. A periphrasis of conversion. [1.] They shall have matter for praise, even the mercy of God. Considering the miserable and deplorable condition that the Gentile world was in, the receiving of them appears more as an act of mercy than the receiving of the Jews. Those that were Lo-ammi—not a people, were Lo-ruhama—not obtaining mercy, Hos. i. 6, 9 ; ii. 23 . The greatest mercy of God to any people is the receiving of them into covenant with himself: and it is good to take notice of God's mercy in receiving us. [2.] They shall have a heart for praise. They shall glorify God for his mercy. Unconverted sinners do nothing to glorify God; but converting grace works in the soul a disposition to speak and do all to the glory of God; God intended to reap a harvest of glory from the Gentiles, who had been so long turning his glory into shame. (2.) The fulfilling of the scriptures in this. The favour of God to the Gentiles was not only mercy, but truth. Though there were not promises directly given to them, as to the fathers of the Jews, yet there were many prophesies concerning them, which related to the calling of them, and the embodying of them in the church, some of which he mentions because it was a thing that the Jews were hardly persuaded to believe. Thus, by referring them to the Old Testament, he labours to qualify their dislike of the Gentiles, and so to reconcile the parties at variance. [1.] It was foretold that the Gentiles should have the gospel preached to them: " I will confess to thee among the Gentiles ( v. 9 ), that is, thy name shall be known and owned in the Gentile world, there shall gospel grace and love be celebrated." This is quoted from Ps. xviii. 49 , I will give thanks unto thee, O Lord, among the heathen. A thankful explication and commemoration of the name of God are an excellent means of drawing others to know and praise God. Christ, in and by his apostles and ministers, whom he sent to disciple all nations, did confess to God among the Gentiles. The exaltation of Christ, as well as the conversion of sinners, is set forth by the praising of God. Christ's declaring God's name to his brethren is called his praising God in the midst of the congregation, Ps. xxii. 22 . Taking these words as spoken by David, they were spoken when he was old and dying, and he was not likely to confess to God among the Gentiles; but when David's psalms are read and sung among the Gentiles, to the praise and glory of God, it may be said that David is confessing to God among the Gentiles, and singing to his name. He that was the sweet psalmist of the Gentiles. Converting grace makes people greatly in love with David's psalms. Taking them as spoken by Christ, the Son of David, it may be understood of his spiritual indwelling by faith in the hearts of all the praising saints. If any confess to God among the Gentiles, and sing to his name, it is not they, but Christ and his grace in them. I live, yet not I, but Christ liveth in me; so, I praise, yet not I, but Christ in me. [2.] That the Gentiles should rejoice with his people, v. 10 . This is quoted from that song of Moses, Deut. xxxii. 43 . Observe, Those who were incorporated among his people are said to rejoice with his people. No greater joy can come to any people than the coming of the gospel among them in power. Those Jews that retain a prejudice against the Gentiles will by no means admit them to any of their joyful festivities; for (say they) a stranger intermeddleth not with the joy, Prov. xiv. 10 . But, the partition-wall being taken down, the Gentiles are welcome to rejoice with his people. Being brought into the church, they share in its sufferings, are companions in patience and tribulation, to recompense which they share in the joy. [3.] That they should praise God ( v. 11 ): Praise the Lord, all ye Gentiles. This is quoted out of that short psalm, Ps. cxvii. 1 . Converting grace sets people a praising God, furnishes with the richest matter for praise, and gives a heart to it. The Gentiles had been, for many ages, praising their idols of wood and stone, but now they are brought to praise the Lord; and this David in spirit speaks of. In calling upon all the nations to praise the Lord, it is intimated that they shall have the knowledge of him. [4.] That they should believe in Christ ( v. 12 ), quoted from Isa. xi. 10 , where observe, First, The revelation of Christ, as the Gentiles' king. He is here called the root of Jesse, that is, such a branch from the family of David as is the very life and strength of the family: compare Isa. xi. 1 . Christ was David's Lord, and yet withal he was the Son of David ( Matt. xxii. 45 ), for he was the root and offspring of David, Rev. xxii. 16 . Christ, as God, was David's root; Christ, as man, was David's offspring.— And he that shall rise to reign over the Gentiles. This explains the figurative expression of the prophet, he shall stand for an ensign of the people. When Christ rose from the dead, when he ascended on high, it was to reign over the Gentiles. Secondly, The recourse of the Gentiles to him: In him shall the Gentiles trust. Faith is the soul's confidence in Christ and dependence on him. The prophet has it, to him shall the Gentiles seek. The method of faith is first to seek unto Christ, as to one proposed to us for a Saviour; and, finding him able and willing to save, then to trust in him. Those that know him will trust in him. Or, this seeking to him is the effect of a trust in him; seeking him by prayer, and pursuant endeavours. We shall never seek to Christ till we trust in him. Trust is the mother; diligence in the use of means the daughter. Jews and Gentiles being thus united in Christ's love, why should they not be united in one another's love?

Now I say - The apostle here shows how Christ received us. Christ Jesus - Jesus is the name, Christ the surname. The latter was first known to the Jews; the former, to the gentiles. Therefore he is styled Jesus Christ, when the words stand in the common, natural order. When the order is inverted, as here, the office of Christ is more solemnly considered. Was a servant - Of his Father. Of the circumcision - For the salvation of the circumcised, the Jews. For the truth of God - To manifest the truth and fidelity of God.

Now I say. I affirm, or maintain. I, a Jew, admit that his work had reference to the Jews; I affirm also that it had reference to the Gentiles. That Jesus Christ. That the Messiah. The force of the apostle's reasoning would often be more striking if he would retain the word Messiah, and not regard the word Christ as a mere surname. It is the name of his office; and to a Jew the name Messiah would convey much more than the idea of a mere proper name. Was a minister of the circumcision. Exercised his office--the office of the Messiah--among the Jews, or with respect to the Jews, for the purposes which he immediately specifies. Hie was born a Jew; was circumcised; came to that nation; and died in their midst, without having gone himself to any other people. For the truth of God. To confirm or establish the truth of the promises of God. He remained among them in the exercise of his ministry to show that God was true, who had said that the Messiah should come to them. To confirm the promises, etc. To establish, or to show that the promises were true. Acts 3:25, also Acts 3:26. The promises referred to here, are those particularly which related to the coming of the Messiah. By thus admitting that the Messiah was the minister of the circumcision, the apostle conceded all that the Jew could ask, that he was to be peculiarly their Messiah. Lk 24:47. (l) "confirm the promises" Acts 3:25,26

As it is written - In the eighteenth psalm, here the gentiles and Jews are spoken of as joining in the worship of the God of Israel. Psa 18:49

And that the Gentiles, etc. The benefits of the gospel were not to be confined to the Jews; and as God designed that those benefits should be extended to the Gentiles, so the Jewish converts ought to be willing to admit them, and treat them as brethren. That God did design this, the apostle proceeds to show. Might glorify God. Might praise, or give thanks to God. This implies that the favour shown to them was a great favour. For his mercy. Greek, On account of the mercy shown to them. As it is written. Ps 18:49. The expression there is one of David's. He says that he will praise God for his mercies among the heathen, or when surrounded by the heathen; or that he would confess and acknowledge the mercies of God to him, as we should say, to all the world. The apostle, however, uses it in this sense, that the Gentiles would participate with the Jew in offering praise to God, or that they would be united. This does not appear to have been the original design of David in the psalm, but the words express the idea of the apostle. And sing, etc. Celebrate thy praise. This supposes that benefits would be conferred on them, for which they would celebrate his goodness. (m) "For this cause" Ps 18:49

Deu 32:43.

And again, etc. De 32:43. In this place, the nations or Gentiles are called on to rejoice with tile Jews, for the interposition of God in their behalf. The design of the quotation is to show that the Old Testament speaks of the Gentiles as called on to celebrate the praises of God; of course, the apostle infers that they are to be introduced to the same privileges as his people. (n) "Rejoice, ye Gentiles" De 32:43

Psa 117:1.

And again. Ps 117:1. The object in this quotation is the same as before. The apostle accumulates quotations to show that it was the common language of the Old Testament, and that he was not depending on a single expression for the truth of his doctrine. All ye Gentiles. In the psalm, "all ye nations; but the original is the same. And laud him. Praise him. The psalm is directly in point. It is a call on all nations to praise God; the very point in the discussion of the apostle. (o) "Praise the Lord" Ps 117:1.

There shall be the root of Jesse - That kings and the Messiah should spring from his house, was promised to Jesse before it was to David. In him shall the gentiles hope - Who before had been "without hope," Eph 2:12. Isa 11:10

Esaias saith. Isa 11:1,10. There shall be a root. A descendant, or one that should proceed from him when he was dead. When a tree dies, and falls, there may remain a root which shall retain life, and which shall send up a sprout of a similar kind. So Job says, ( Job 14:7,) "For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease." So in relation to Jesse. Though he should fall, like an aged tree, yet his name and family should not be extinct. There should be a descendant who should rise, and reign over the Gentiles. The Lord Jesus is thus called also the "root and the offspring of David," Rev 22:16, 5:5. Of Jesse. The father of David, 1Sam 17:58. The Messiah was thus descended front Jesse. He that shall rise. That is, as a sprout springs up from a decayed or fallen tree. Jesus thus rose from the family of David, that had fallen into poverty and humble life in the time of Mary. To reign over the Gentiles. This is quoted from the Lxx. of Isa 11:10. The Hebrew is, "Which shall stand up for an ensign of the people;" that is, a standard to which they shall flock. Either the Septuagint or the Hebrew would express the idea of the apostle. The substantial sense is retained, though it is not literally quoted. The idea of his reigning over the Gentiles is one that is fully expressed in the second psalm. In him, etc. Hebrew, "To it shall the Gentiles seek." The sense, however, is the same. The design of this quotation is the same as the preceding, to show that it was predicted in the Old Testament that the Gentiles should be made partakers of the privileges of the gospel. The argument of the apostle is, that if this was designed, then converts to Christianity from among the Jews should lay aside their prejudices, and receive them as their brethren, entitled to the same privileges of the gospel as themselves. The fact that the Gentiles would be admitted to these privileges, the apostle had more fully discussed in chapters 10 and 11. (p) "There shall be" Isa 11:1,10 (q) "of Jesse" Rev 5:5, 22:16

Now the God of hope - A glorious title of God, but till now unknown to the heathens; for their goddess Hope, like their other idols, was nothing; whose temple at Rome was burned by lightning. It was, indeed, built again not long after, but was again burned to the ground.

Now the God of hope. The God who inspires, or produces the Christian hope. All joy and peace. Rom 14:17. If they were filled with this, there would be no strife and contention. In believing. The effect of believing is to produce this joy and peace. That ye may abound, etc. That your hope may be steadfast and strong. Through the power, etc. By means of the powerful operation of the Holy Spirit. It is by his power alone that the Christian has the hope of eternal life. See Eph 1:13,14, Rom 8:24. (r) "all joy" Rom 14:17

The God of Hope. ( a. d. 58.) 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. Here is another prayer directed to God, as the God of hope; and it is, as the former ( v. 5, 6 ), for spiritual blessings: these are the blest blessings, and to be first and chiefly prayed for. I. Observe how he addresses himself to God, as the God of hope. It is good in prayer to fasten upon those names, titles, and attributes of God, which are most suitable to the errand we come upon, and will best serve to encourage our faith concerning it. Every word in the prayer should be a plea. Thus should the cause be skilfully ordered, and the mouth filled with arguments. God is the God of hope. He is the foundation on which our hope is built, and he is the builder that doth himself raise it: he is both the object of our hope, and the author of it. That hope is but fancy, and will deceive us, which is not fastened upon God (as the goodness hoped for, and the truth hoped in), and which is not of his working in us. We have both together, Ps. cxix. 49 . Thy word —there is God the object; on which thou hast caused me to hope —there is God the author of our hope, 1 Pet. i. 3 . II. What he asks of God, not for himself, but for them. 1. That they might be filled with all joy and peace in believing. Joy and peace are two of those things in which the kingdom of God consists, ch. xiv. 17 . Joy in God, peace of conscience, both arising from a sense of our justification; see ch. v. 1, 2 . Joy and peace in our own bosoms would promote a cheerful unity and unanimity with our brethren. Observe, (1.) How desirable this joy and peace are: they are filling. Carnal joy puffs up the soul, but cannot fill it; therefore in laughter the heart is sad. True, heavenly, spiritual joy is filling to the soul; it has a satisfaction in it, answerable to the soul's vast and just desires. Thus does God satiate and replenish the weary soul. Nothing more than this joy, only more of it, even the perfection of it in glory, is the desire of the soul that hath it, Ps. iv. 6, 7 ; xxxvi. 8 ; lxiii. 5 ; lxv. 4 . (2.) How it is attainable. [1.] By prayer. We must go to God for it; he will for this be enquired of. Prayer fetches in spiritual joy and peace. [2.] By believing; that is the means to be used. It is vain, and flashy, and transient joy, that is the product of fancy; true substantial joy is the fruit of faith. Believing, you rejoice with joy unspeakable, 1 Pet. i. 8 . It is owing to the weakness of our faith that we are so much wanting in joy and peace. Only believe; believe the goodness of Christ, the love of Christ, the promises of the covenant, and the joys and glories of heaven; let faith be the substance and evidence of these things, and the result must needs be joy and peace. Observe, It is all joy and peace—all sorts of true joy and peace. When we come to God by prayer we must enlarge our desires; we are not straitened in him, why should we be straitened in ourselves? Ask for all joy; open thy mouth wide, and he will fill it. 2. That they might abound in hope through the power of the Holy Ghost. The joy and peace of believers arise chiefly from their hopes. What is laid out upon them is but little, compared with what is laid up for them; therefore the more hope they have the more joy and peace they have. We do then abound in hope when we hope for great things from God, and are greatly established and confirmed in these hopes. Christians should desire and labour after an abundance of hope, such hope as will not make ashamed. This is through the power of the Holy Ghost. The same almighty power that works grace begets and strengthens this hope. Our own power will never reach it; and therefore where this hope is, and is abounding, the blessed Spirit must have all the glory.

There are several conclusions of this Epistle. The first begins at this verse; the second, Rom 16:1; the third, Rom 16:17; the fourth, Rom 16:21; and the fifth, Rom 16:25; Ye are full of goodness - By being created anew. And filled with all knowledge - By long experience of the things of God. To admonish - To instruct and confirm.

And I myself also. The apostle here proceeds to show them why he had written this epistle, and to state his confidence in them. He had exhorted them to peace; he had opposed some of their strongest prejudices; and in order to secure their obedience to his injunctions, he now shows them the deep interest which he had in their welfare, though he had never seen them. Am persuaded. He had never seen them, ( Rom 1:10-13,)but he had full confidence in them. This confidence he had expressed more fully in the first chapter. Of you. Concerning you. I have full confidence in you. My brethren. An address of affection; showing that he was not disposed to assume undue authority, or to lord it over their faith. Are full of goodness. Filled with kindness or benevolence. That is, they were disposed to obey any just commands; and that consequently any errors in their opinions and conduct had not been the effect of obstinacy or perverseness. There was indeed danger, in the city of Rome, of pride and haughtiness; and among the Gentile converts there might have been some reluctance to receive instruction from a foreign Jew. But the apostle was persuaded that all this was overcome by the mild and humbling spirit of religion, and that they were disposed to obey any just commands. He made this observation, therefore, to conciliate respect to his authority as an apostle. Filled with all knowledge. That is, instructed in the doctrines and duties of the Christian religion. This was true; but there might be still some comparatively unimportant and non-essential points, on which they might not be entirely clear. On these the apostle had written; and written, not professedly to communicate new ideas, but to remind them of the great principles on which they were before instructed, Rom 15:15. Able also, etc. That is, you are so fully instructed in Christian principles, as to be able to give advice and counsel, if it is needed. From this verse we may learn, (1.) that when it is our duty to give instruction, admonition, or advice, it should be in a kind: conciliating manner; not with harshness, or with the severity of authority. Even an apostle did not assume harshness or severity in his instructions. (2.) There is no impropriety in speaking of the good qualities of Christians in their presence; or even of commending and praising them when they deserve it. The apostle Paul was as far as possible from always dwelling on the faults of Christians. When it was necessary to reprove them, he did it, but did it with tenderness and tears. When he could commend, he preferred it; and never hesitated to give them credit to the utmost extent to which it could be rendered. He did not flatter, but he told the truth; he did not commend to excite pride and vanity, but to encourage, and to prompt to still more active efforts. The minister who always censures and condemns, whose ministry is made up of complaints and lamentations, who never speaks of Christians but in a strain of fault-finding, is unlike the example of the Saviour and of Paul, and may expect little success in his work. Comp. Rom 1:8, 16:19, 1Cor 1:6, 2Cor 8:7, 9:2, Php 1:8-7, Heb 6:9, 2Pet 1:12. (s) "persuaded of you" Heb 6:9, 2Pet 1:12 (t) "able also to admonish" 1Cor 8:1,7,10

Paul Commends the Brethren. ( a. d. 58.) 14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. Here, I. He commends these Christians with the highest characters that could be. He began his epistle with their praises ( ch. i. 8 ), Your faith is spoken of throughout the world, thereby to make way for his discourse: and, because sometimes he had reproved them sharply, he now concludes with the like commendation, to qualify them, and to part friends. This he does like an orator. It was not a piece of idle flattery and compliment, but a due acknowledgment of their worth, and of the grace of God in them. We must be forward to observe and commend in others that which is excellent and praise-worthy; it is part of the present recompence of virtue and usefulness, and will be of use to quicken others to a holy emulation. It was a great credit to the Romans to be commended by Paul, a man of such great judgment and integrity, too skilful to be deceived and too honest to flatter. Paul had no personal acquaintance with these Christians, and yet he says he was persuaded of their excellencies, though he knew them only be hearsay. As we must not, on the one hand, be so simple as to believe every word; so, on the other hand, we must not be so skeptical as to believe nothing; but especially we must be forward to believe good concerning others: in this case charity hopeth all things, and believeth all things, and (if the probabilities be any way strong, as here they were) is persuaded. It is safer to err on this side. Now observe what it was that he commended them for. 1. That they were full of goodness; therefore the more likely to take in good part what he had written, and to account it a kindness; and not only so, but to comply with it, and to put it in practice, especially that which relates to their union and to the healing of their differences. A good understanding of one another, and a good will to one another, would soon put an end to strife. 2. Filled with all knowledge. Goodness and knowledge together! A very rare and an excellent conjunction; the head and the heart of the new man. All knowledge, all necessary knowledge, all the knowledge of those things which belong to their everlasting peace. 3. Able to admonish one another. To this there is a further gift requisite, even the gift of utterance. Those that have goodness and knowledge should communicate what they have for the use and benefit of others. "You that excel so much in good gifts may think you have no need of any instructions of mine." It is a comfort to faithful ministers to see their work superseded by the gifts and graces of their people. How gladly would ministers leave off their admonishing work, if people were able and willing to admonish one another! Would to God that all the Lord's people were prophets. But that which is every body's work is nobody's work; and therefore, II. He clears himself from the suspicion of intermeddling needlessly with that which did not belong to him, v. 15 . Observe how affectionately he speaks to them: My brethren ( v. 14 ), and again, brethren, v. 15 . He had himself, and taught others, the art of obliging. He calls them all his brethren, to teach them brotherly love one to another. Probably he wrote the more courteously to them because, being Roman citizens living near the court, they were more genteel, and made a better figure; and therefore Paul, who became all things to all men, was willing, by the respectfulness of his style, to please them for their good. He acknowledges he had written boldly in some sort — tolmeroteron apo merous, in a manner that looked like boldness and presumption, and for which some might perhaps charge him with taking too much upon him. But then consider, 1. He did it only as their remembrancer: As putting you in mind. such humble thoughts had Paul of himself, though he excelled in knowledge, that he would not pretend to tell them that which they did not know before, but only to remind them of that in which they had formerly been by others instructed. So Peter, 2 Pet. i. 12 ; iii. 1 . People commonly excuse themselves from hearing the word with this, that the minister can tell them nothing but what they knew before. If it be so, yet have they not need to know it better, and to be put in mind of it? 2. He did it as the apostle of the Gentiles. It was in pursuance of his office: Because of the grace (that is, the apostleship, ch. i. 5 ) given to me of God, to be the minister of Jesus Christ to the Gentiles, v. 16 . Paul reckoned it a great favour, and an honour that God had put upon him, in putting him into that office, ch. i. 13 . Now, because of this grace given to him, he thus laid out himself among the Gentiles, that he might not receive that grace of God in vain. Christ received that he might give; so did Paul; so have we talents which must not be buried. Places and offices must be filled up with duty. It is good for ministers to be often remembering the grace that is given unto them of God. Minister verbi es, hoc age—You are a minister of the word; give yourself wholly to it, was Mr. Perkins's motto. Paul was a minister. Observe here, (1.) Whose minister he was: the minister of Jesus Christ, 1 Cor. iv. 1 . He is our Master; his we are, and him we serve. (2.) To whom: to the Gentiles. So God had appointed him, Acts xxii. 21 . So Peter and he had agreed, Gal. ii. 7-9 . These Romans were Gentiles: "Now," says he, "I do not thrust myself upon you, nor seek any lordship over you; I am appointed to it: if you think I am rude and bold, my commission is my warrant, and must bear me out." (3.) What he ministered: the gospel of God; hierourgounta to euangelion — ministering as about holy things (so the word signifies), executing the office of a Christian priest, more spiritual, and therefore more excellent, than the Levitical priesthood. (4.) For what end: that the offering up (or sacrificing) of the Gentiles might be acceptable —that god might have the glory which would redound to his name by the conversion of the Gentiles. Paul laid out himself thus to bring about something that might be acceptable to God. Observe how the conversion of the Gentiles is expressed: it is the offering up of the Gentiles; it is prosphora ton ethnon — the oblation of the Gentiles, in which the Gentiles are looked upon either, [1.] As the priests, offering the oblation of prayer and praise and other acts of religion. Long had the Jews been the holy nation, the kingdom of priests, but now the Gentiles are made priests unto God ( Rev. v. 10 ), by their conversion to the Christian faith consecrated to the service of God, that the scripture may be fulfilled, In ever place incense shall be offered, and a pure offering, Mal. i. 11 . The converted Gentiles are said to be made nigh ( Eph. ii. 13 )— the periphrasis of priests. Or, [2.] The Gentiles are themselves the sacrifice offered up to God by Paul, in the name of Christ, a living sacrifice, holy, acceptable to God, ch. xii. 1 . A sanctified soul is offered up to God in the flames of love, upon Christ the altar. Paul gathered in souls by his preaching, not to keep them to himself, but to offer them up to God: Behold, I, and the children that God hath given me. And it is an acceptable offering, being sanctified by the Holy Ghost. Paul preached to them, and dealt with them; but that which made them sacrifices to God was their sanctification; and this was not his work, but the work of the Holy Ghost. None are acceptably offered to God but those that are sanctified: unholy things can never be pleasing to the holy God.

Because of the grace - That is, because I am an apostle of the gentiles.

Nevertheless. Notwithstanding my full persuasion of your knowledge, and your purpose to do right. Perhaps he refers also to the fact that he was a stranger to them. The more boldly. More boldly than might have been expected from a stranger. The reason why he showed this boldness in declaring his sentiments he immediately states--that he had been specially called to the office of instructing the Gentiles. In some sort, (απομερους). In part. Some have supposed that he referred to a party at Rome--the Gentile party. ( Whitby.) Some refer it to different parts of his epistle--on some subjects. ( Stuart.) Probably the expression is designed to qualify the phrase more boldly. The phrase, says Grotius, diminishes that of which it is spoken, as 1Cor 13:9,12, 2Cor 1:14, 2:5; and means the same as "somewhat more freely;" that is, I have been induced to write the more freely, partly because I am appointed to this very office. I write somewhat more freely to a church among the Gentiles than I even should to one among the Jews, because I am appointed to this very office. As putting you in mind. Greek, Calling to your remembrance, or reminding you. Comp. 2Pet 1:12,13. This was a delicate way of communicating instruction. The apostles presumed that all Christians were acquainted with the great doctrines of religion; but they did not command, enjoin, or assume a spirit of dictation. How happy would it be if all teachers would imitate the example of the apostles in this, and be as modest and humble as they were. Because of the grace, etc. Because God has conferred the favour on me of appointing me to this office. Rom 1:5. (u) "because of the grace" Eph 3:7,8.Verse 16.

The offering up of the gentiles - As living sacrifices.

The minister, (λειτουργον). This is not the word which is commonly translated minister, (διακονος). This word is properly appropriated to those who minister in public offices or the affairs of the state. In the New Testament it is applied mainly to the Levitical priesthood, who ministered and served at the altar, Heb 10:11. It is, however, applied to the ministers of the New Testament, as discharging substantially the same offices towards the church which were discharged by the Levitical priesthood; i. e., as engaged in promoting the welfare of the church, occupied in holy things, etc. Acts 13:2, "As they ministered to the Lord and fasted," etc. It is used in a larger sense still in Rom 15:27; 2Cor 9:12. To the Gentiles. Comp. Rom 1:6, Acts 9:15. Ministering, (ιερουργουντα). Performing the office of a priest in respect to the gospel of God. The office of a priest was to offer sacrifice. Paul here retains the language, though without affirming or implying that the ministers of the New Testament were literally priests to offer sacrifice. The word used here occurs nowhere else in the New Testament. Its meaning here is to be determined from the connexion. The question is, what is the sacrifice of which he speaks? It is the offering up --the sacrifice of the Gentiles. The Jewish sacrifices were abolished. The Messiah had fulfilled the design of their appointment, and they were to be done away. (See the epistle to the Hebrews.) There was to be no further literal sacrifice. But now the offerings of the Gentiles were to be as acceptable as had been the offerings of the Jews. God made no distinction; and in speaking of these offerings, Paul used figurative language drawn from the Jewish rites. But assuredly he did not mean that the offerings of the Gentiles were literal sacrifices to expiate sins; nor did he mean that there was to be an order of men who were to be called priests under the New Testament. If this passage did prove that, it would prove that it should be confined to the apostles, for it is of them only that he uses it. The meaning is this: "Acting in the Christian church substantially as the priests did among the Jews: that is, endeavouring to secure the acceptableness of the offerings which the Gentiles make to God." That the offering up. The word here rendered offering up, (προσφορα), commonly means a sacrifice or an expiatory offering, and is applied to Jewish sacrifices, Acts 21:26, 24:17. It is also applied to the sacrifice which was made by our Lord Jesus Christ when he offered himself on the cross for the sins of men, Eph 5:2; Heb 10:10. It does not always mean bloody sacrifices, but it is used to denote any offering to God, Heb 10:5,8,14,18. Hence it is used in this large sense to denote the offering which the Gentiles who were converted to Christianity made of themselves; their devoting or dedicating themselves to God. The language is derived from the customs of the Jews; and the apostle represents himself figuratively as a priest presenting this offering to God. Might be acceptable. Or, approved by God. This was in accordance with the prediction in Isa 66:20, "They shall bring all your brethren for an offering unto the Lord out of all nations," etc. This does not mean that it was by any merit of the apostle that this offering was to be rendered acceptable; but that he was appointed to prepare the way, so that their offering, as well as that of the Jews, might come up before God. Being sanctified. That is, the offering being sanctified, or made holy. The sacrifice was prepared or made fit to be an offering, among the Jews, by salt, oil, or frankincense, according to the nature of the sacrifice, Lev 6:14, etc. In allusion to this, the apostle says that the offering of the Gentiles was rendered holy, or fit to be offered, by the converting and purifying influences of the Holy Spirit. They were prepared, not by salt and frankincense, but by the cleansing influences of God's Spirit. The same idea, substantially, is expressed by the apostle Peter in Acts 10:46, 11:17. (1) "offering up" or, "sacrificing" (v) "up of the Gentiles" Isa 66:20 (w) "sanctified by the Holy Ghost" Acts 20:32 Verse 17. I have therefore, etc. I have

I have whereof to glory through Jesus Christ - All my glorying is in and through him.

cause of glorying. I have cause of rejoicing that God has made me a minister to the Gentiles, and that he has given me such success among them. The ground of this he states in Rom 15:18-22. Glory. Of boasting, (καυχησιν the word usually rendered boasting,) Jas 4:16, Rom 3:27, 2Cor 7:14, 8:24, 9:3,4, 10:15, 11:10,17. It means also praise, thanksgiving, and joy, 1Cor 15:31, 2Cor 1:12, 7:4, 8:24, 1Thes 2:19 This is its meaning here, that the apostle had great cause of rejoicing or praise that he had been so highly honoured in the appointment to this office, and in his success in it. Through Jesus Christ. By the assistance of Jesus Christ; ascribing his success among the Gentiles to the aid which Jesus Christ had rendered him. In those things which pertain to God. Comp. Heb 5:1. The things of religion; the things which God has commanded, and which pertain to his honour and glory. They were not things which pertained to Paul, but to God; not wrought by Paul, but by Jesus Christ; yet he might rejoice that he had been the means of diffusing so far those blessings. The success of a minister is not for his own praises, but for the honour of God; not by his skill or power, but by the aid of Jesus Christ; yet he may rejoice that through him such blessings are conferred on men. (x) "glory through Jesus Christ" 2Cor 12:1 (y) "which pertain to God" Heb 5:1 Verse 18. For I will not dare to speak. I should

The Apostle's Labours. ( a. d. 58.) 17 I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. 18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. 20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: 21 But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. The apostle here gives some account of himself and of his own affairs. Having mentioned his ministry and apostleship, he goes on further to magnify his office in the efficacy of it, and to mention to the glory of God the great success of his ministry and the wonderful things that God had done by him, for encouragement to the Christian church at Rome, that they were not alone in the profession of Christianity, but though, compared with the multitude of their idolatrous neighbours, they were but a little flock, yet, up and down the country, there were many that were their companions in the kingdom and patience of Jesus Christ. It was likewise a great confirmation of the truth of the Christian doctrine that it had such strange success, and was so far propagated by such weak and unlikely means, such multitudes captivated to the obedience of Christ by the foolishness of preaching. Therefore Paul gives them this account, which he makes the matter of his glorying; not vain glory, but holy gracious glorying, which appears by the limitations; it is through Jesus Christ. Thus does he centre all his glorying in Christ; he teaches us so to do, 1 Cor. i. 31 . Not unto us, Ps. cxv. 1 . And it is in those things which pertain to God. The conversion of souls is one of those things that pertain to God, and therefore is the matter of Paul's glorying; not the things of the flesh. Whereof I may glory, echo oun kauchesin en Christo Iesou ta pros Theon. I would rather read it thus: Therefore I have a rejoicing in Christ Jesus (it is the same word that is used, 2 Cor. i. 12 , and Phil. iii. 3 , where it is the character of the circumcision that they rejoice — kauchomenoi, in Christ Jesus) concerning the things of God; or those things that are offered to God—the living sacrifices of the Gentiles, v. 16 . Paul would have them to rejoice with him in the extent and efficacy of his ministry, of which he speaks not only with the greatest deference possible to the power of Christ, and the effectual working of the Spirit as all in all; but with a protestation of the truth of what he said ( v. 18 ): I will not dare to speak of any of those things which Christ hath not wrought by me. He would not boast of things without his line, nor take the praise of another man's work, as he might have done when he was writing to distant strangers, who perhaps could not contradict him; but (says he) I dare not do it: a faithful man dares not lie, however he be tempted, dares be true, however he be terrified. Now, in this account of himself, we may observe, I. His unwearied diligence and industry in his work. He was one that laboured more abundantly than they all. 1. He preached in many places: From Jerusalem, whence the law went forth as a lamp that shineth, and round about unto Illyricum, many hundred miles distant from Jerusalem. We have in the book of the Acts an account of Paul's travels. There we find him, after he was sent forth to preach to the Gentiles ( Acts xiii. ), labouring in that blessed work in Seleucia, Cyprus, Pamphylia, Pisidia, and Lycaonia ( Acts xiii. and xiv. ), afterwards travelling through Syria and Cilicia, Phrygia, Galatia, Mysia, Troas, and thence called over to Macedonia, and so into Europe, Acts xv. and xvi . Then we find him very busy at Thessalonica, Berea, Athens, Corinth, Ephesus, and the parts adjacent. Those that know the extent and distance of these countries will conclude Paul an active man, rejoicing as a strong man to run a race. Illyricum is the country now called Sclavonia, bordering upon Hungary. Some take it for the same with Bulgaria; others for the lower Pannonia: however, it was a great way from Jerusalem. Now it might be suspected that if Paul undertook so much work, surely he did it by the halves. "No," says he, " I have fully preached the Gospel of Christ —have given them a full account of the truth and terms of the gospel, have not shunned to declare the whole counsel of God ( Acts xx. 27 ), have kept back nothing that was necessary for them to know." Filled the gospel, so the word is; peplerokenai to euangelion, filled it as the net is filled with fishes in a large draught; or filled the gospel, that is, filled them with the gospel. Such a change does the gospel make that, when it comes in power to any place, it fills the place. Other knowledge is airy, and leaves souls empty, but he knowledge of the gospel is filling. 2. He preached in places that had not heard the gospel before, v. 20, 21 . He broke up the fallow ground, laid the first stone in many places, and introduced Christianity where nothing had reigned for many ages but idolatry and witchcraft, and all sorts of diabolism. Paul broke the ice, and therefore must needs meet with the more difficulties and discouragements in his work. Those who preached in Judea had upon this account a much easier task than Paul, who was the apostle of the Gentiles; for they entered into the labours of others, John iv. 38 . Paul, being a hardy man, was called out to the hardest work; there were many instructors, but Paul was the great father—many that watered, but Paul was the great planter. Well, he was a bold man that made the first attack upon the palace of the strong man armed in the Gentile world, that first assaulted Satan's interest there, and Paul was that man who ventured the first onset in many places, and suffered greatly for it. He mentions this as a proof of his apostleship; for the office of the apostles was especially to bring in those that were without, and to lay the foundations of the new Jerusalem; see Rev. xxi. 14 . Not but that Paul preached in many places where others had been at work before him; but he principally and mainly laid himself out for the good of those that sat in darkness. He was in care not to build upon another man's foundation, lest he should thereby disprove his apostleship, and give occasion to those who sought occasion to reflect upon him. He quotes a scripture for this out of Isa. lii. 15 , To whom he was not spoken of, they shall see. That which had not been told them, shall they see; so the prophet has it, much to the same purport. This made the success of Paul's preaching the more remarkable. The transition from darkness to light is more sensible than the after-growth and increase of that light. And commonly the greatest success of the gospel is at its first coming to a place; afterwards people become sermon-proof. II. The great and wonderful success that he had in his work: It was effectual to make the Gentiles obedient. The design of the gospel is to bring people to be obedient; it is not only a truth to be believed, but a law to be obeyed. This Paul aimed at in all his travels; not his own wealth and honour (if he had, he had sadly missed his aim), but the conversion and salvation of souls: this his heart was upon, and for this he travailed in birth again. Now how was this great work wrought? 1. Christ was the principal agent. He does not say, "which I worked," but "which Christ wrought by me," v. 18 . Whatever good we do, it is not we, but Christ by us, that does it; the work is his, the strength his; he is all in all, he works all our works, Phil. ii. 13 ; Isa. xxvi. 12 . Paul takes all occasions to own this, that the whole praise might be transmitted to Christ. 2. Paul was a very active instrument: By word and deed, that is, by his preaching, and by the miracles he wrought to confirm his doctrine; or his preaching and his living. Those ministers are likely to win souls that preach both by word and deed, by their conversation showing forth the power of the truths they preach. This is according to Christ's example, who began both to do and teach, Acts i. 1 .— Through mighty signs and wonders: en dynamei semeion — by the power, or in the strength, of signs and wonders. These made the preaching of the word so effectual, being the appointed means of conviction, and the divine seal affixed to the gospel-charter, Mark xvi. 17, 18 . 3. The power of the Spirit of God made this effectual, and crowned all with the desired success, v. 19 . (1.) The power of the Spirit in Paul, as in the other apostles, for the working of those miracles. Miracles were wrought by the power of the Holy Ghost ( Acts i. 8 ), therefore reproaching the miracles is called the blasphemy against the Holy Ghost. Or, (2.) The power of the Spirit in the hearts of those to whom the word was preached, and who saw the miracles, making these means effectual to some and not to others. It is the Spirit's operation that makes the difference. Paul himself, as great a preacher as he was, with all his might signs and wonders, could not make one soul obedient further than the power of the Spirit of God accompanied his labours. It was the Spirit of the Lord of hosts that made those great mountains plain before this Zerubbabel. This is an encouragement to faithful ministers, who labour under the sense of great weakness and infirmity, that it is all one to the blessed Spirit to work by many, or by those that have on power. The same almighty Spirit that wrought with Paul often perfects strength in weakness, and ordains praise out of the mouths of babes and sucklings. This success which he had in preaching is that which he here rejoices in; for the converted nations were his joy and crown of rejoicing: and he tells them of it, not only that they might rejoice with him, but that they might be the more ready to receive the truths which he had written to them, and to own him whom Christ had thus signally owned.

By word - By the power of the Spirit. By deed - Namely, through "mighty signs and wonders."

be restrained; I should be afraid to speak, if the thing were not as I have stated. I should be afraid to set up a claim beyond that which is strictly in accordance with the truth. Which Christ hath not wrought by me. I confine myself strictly to what I have done. I do not arrogate to myself what Christ has done by others. I do not exaggerate my own success, or claim what others have accomplished. To make the Gentiles obedient. To bring them to obey God in the gospel. By word and deed. By preaching, and by all other means; by miracle, by example, etc. The deeds, that is, the lives of Christian ministers are often as efficacious in bringing me to Christ as their public ministry. (z) "make the Gentiles obedient"Verse 19. Through mighty signs and wonders. By s

tupendous and striking miracles. Acts 2:43. Paul here refers, doubtless, to the miracles which he had himself wrought. See Acts 19:11,12, "And God wrought special miracles by the hands of Paul," etc. By the power of the Spirit of God. This may either be connected with signs and wonders, and then it will mean that those miracles were performed by the power of the Holy Spirit; or it may constitute a new subject, and refer to the gift of prophecy, the power of speaking other languages. Which is its true meaning cannot, perhaps, be ascertained. The interpretations agree in this, that he traced his success in all things to the aid of the Holy Spirit. So that from Jerusalem. Jerusalem, as a centre of his work; the centre of all religious operations and preaching under the gospel. This was not the place where Paul began to preach, ( Gal 1:17,18 ) but it was the place where the gospel was first preached, and the apostles began to reckon their success from that as a point. Comp. Lk 24:49. And round about. (καικυκλω) In a circle. That is, taking Jerusalem as a centre, he had fully preached round that centre until you come to Illyricum. Unto Illyricum. Illyricum was a province lying to the northwest of Macedonia, bounded north by a part of Italy and Germany, east by Macedonia, south by the Adriatic, west by Istria. It comprehended the modern Croatia and Dalmatia. So that, taking Jerusalem as a centre, Paul preached not only in Damascus and Arabia, but in Syria, in Asia Minor, in all Greece, in the Grecian Islands, and in Thessaly and Macedonia. This comprehended no small part of the then known world; all of which had heard the gospel by the labours of one indefatigable man. There is nowhere in the Acts express mention of Paul's going into Illyricum; nor does the expression imply that he preached the gospel within it, but only unto its borders. It may have been, however, that when in Macedonia, he crossed over into that country; and this is rendered somewhat probable from the fact that Titus is mentioned as having gone into Dalmatia, ( 2Ti 4:10 ) which was a part of Illyricum. I have fully preached. The word here used means, properly, to fill up, (πεπληρωκεναι), to complete, and here is used in the sense of diffusing abroad, or of filling up all that region with the gospel. Comp. 2Ti 4:17. It means, that he had faithfully diffused the knowledge of the gospel in all that immense country. (a) "signs and wonders" Acts 19:11 (b) "I have fully preached" Rom 1:14-16 Verse 20. Yea, so have I strived. The word used here (φιλοτιμουμενον

Not where Christ had been named - These places he generally declined, though not altogether, having an holy ambition (so the Greek word means) to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and dangers that attended it. Lest I should only build upon another man's foundation - The providence of God seemed in a special manner, generally, to prevent this, though not entirely, lest the enemies of the apostle, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting of churches himself, but only for preaching where others had been already; or that he declined the more difficult part of the ministry

) means, properly, to be ambitious, to be studious of honour; and then to desire earnestly. In that sense it is used here. He earnestly desired; he made it a point for which he struggled, to penetrate into regions which had not heard the gospel. Not where Christ was named. Where the gospel had not been before preached. Lest I should build, etc. That is, he desired to found churches himself; he regarded himself as particularly called to this. Others might be called to edify the church, but he regarded it as his office to make known the name of the Saviour where it was not before known. This work was particularly adapted to the ardour, zeal, energy, and bravery of such a man as Paul. Every man has his proper gift; and there are some particularly fitted to found and establish churches; others to edify and comfort them. Comp. 2Cor 10:13-16. The apostle chose the higher honour, involving most danger and responsibility; but still any office in building up the church is honourable. (c) "lest I should build" 2Cor 10:13-16 Verse 21. But as it is written. Isa 52:15

Isa 52:15.

. This is not literally quoted but the sense is retained. The design of quoting it is to justify the principle on which the apostle acted. It was revealed that the gospel should be preached to the Gentiles; and he regarded it as a high honour to be the instrument of carrying this prediction into effect. (d) "To whom he was not spoken of" Isa 52:15 Verse 22. For which cause. I have been so entirely occupied in this leading purpos

Therefore I have been long hindered from coming to you - Among whom Christ had been named.

e of my life, that I have not been able to come to you. Much hindered. Many ways; not many times. I had so frequent and urgent demands on my time elsewhere, that I could not come to you. From coming to you. Where the gospel has been preached. I have desired to come, but have been unable to leave the vast region where I might preach the gospel to those who had never heard it. (1) "much hindered" or, "many ways" or, "oftentimes" (e) "from coming to you" 1Thes 2:18 Verse 23. But now, etc. Having no further opportunity in these regions to preach t

The Apostle's Labours; Paul's Desire to See the Romans; Contributions for the Poor Saints. ( a. d. 58.) 22 For which cause also I have been much hindered from coming to you. 23 But now having no more place in these parts, and having a great desire these many years to come unto you; 24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. 25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. St. Paul here declares his purpose to come and see the Christians at Rome. Upon this head his matter is but common and ordinary, appointing a visit to his friends; but the manner of his expression is gracious and savoury, very instructive, and for our imitation. We should learn by it to speak of our common affairs in the language of Canaan. Even our common discourse should have an air of grace; by this it will appear what country we belong to. It should seem that Paul's company was very much desired at Rome. He was a man that had as many friends and as many enemies as most men ever had: he passed through evil report and good report. No doubt they had heard much of him at Rome, and longed to see him. Should the apostle of the Gentiles be a stranger at Rome, the metropolis of the Gentile world? Why as to this he excuses it that he had not come yet, he promises to come shortly, and gives a good reason why he could not come now. I. He excuses it that he never came yet. Observe how careful Paul was to keep in with his friends, and to prevent or anticipate any exceptions against him; not as one that lorded it over God's heritage. 1. He assures them that he had a great desire to see them; not to see Rome, though it was now in its greatest pomp and splendour, nor to see the emperor's court, nor to converse with the philosophers and learned men that were then at Rome, though such conversation must needs be very desirable to so great a scholar as Paul was, but to come unto you ( v. 3 ), a company of poor despised saints in Rome, hated of the world, but loving God, and beloved of him. These were the men that Paul was ambitious of an acquaintance with at Rome; they were the excellent ones in whom he delighted, Ps. xvi. 3 . And he had a special desire to see them, because of the great character they had in all the churches for faith and holiness; they were men that excelled in virtue, and therefore Paul was so desirous to come to them. This desire Paul had had for many years, and yet could never compass it. The providence of God wisely overrules the purposes and desires of men. God's dearest servants are not always gratified in every thing that they have a mind to. Yet all that delight in God have the desire of their heart fulfilled ( Ps. xxxvii. 4 ), though all the desires in their heart be not humoured. 2. He tells them that the reason why he could not come to them was because he had so much work cut out for him elsewhere. For which cause, that is, because of his labours in other countries, he was so much hindered. God had opened a wide door for him in other places, and so turned him aside. Observe in this, (1.) The gracious providence of God conversant in a special manner about his ministers, casting their lot, not according to their contrivance, but according to his own purpose. Paul was several times crossed in his intentions; sometimes hindered by Satan (as 1 Thess. ii. 18 ), sometimes forbidden by the Spirit ( Acts xvi. 7 ), and here diverted by other work. Man purposes but God disposes, Prov. xvi. 9 ; xix. 21 ; Jer. x. 23 . Ministers purpose, and their friends purpose concerning them, but God overrules both, and orders the journeys, removals, and settlements, of his faithful ministers as he pleases. The stars are in the right hand of Christ, to shine where he sets them. The gospel does not come by chance to any place, but by the will and counsel of God. (2.) The gracious prudence of Paul, in bestowing his time and pains where there was most need. Had Paul consulted his own ease, wealth, and honour, the greatness of the word would never have hindered him from seeing Rome, but would rather have driven him thither, where he might have had more preferment and taken less pains. But Paul sought the things of Christ more than his own things, and therefore would not leave his work of planting churches, no, not for a time, to go and see Rome. The Romans were whole, and needed not the physician as other poor places that were sick and dying. While men and women were every day dropping into eternity, and their precious souls perishing for lack of vision, it was no time for Paul to trifle. There was now a gale of opportunity, the fields were white unto the harvest; such a season slipped might never be retrieved; the necessities of poor souls were pressing, and called aloud, and therefore Paul must be busy. It concerns us all to do that first which is most needful. True grace teaches us to prefer that which is necessary before that which is unnecessary, Luke x. 41, 42 . And Christian prudence teaches us to prefer that which is more necessary before that which is less so. This Paul mentions as a sufficient satisfying reason. We must not take it ill of our friends if they prefer necessary work, which is pleasing to God, before unnecessary visits and compliments, which may be pleasing to us. In this, as in other things, we must deny ourselves. II. He promised to come and see them shortly, v. 23, 24 , 29 . Having no more place in these parts, namely, in Greece, where he then was. The whole of that country being more or less leavened with the savour of the gospel, churches being planted in the most considerable towns and pastors settled to carry on the work which Paul had begun, he had little more to do there. He had driven the chariot of the gospel to the sea-coast, and having thus conquered Greece he is ready to wish there were another Greece to conquer. Paul was one that went through with his work, and yet then did not think of taking his ease, but set himself to contrive more work, to devise liberal things. Here was a workman that needed not to be ashamed. Observe, 1. How he forecasted his intended visit. His project was to see them in his way to Spain. It appears by this that Paul intended a journey into Spain, to plant Christianity there. The difficulty and peril of the work, the distance of the place, the danger of the voyage, the other good works (though less needful, he thinks) which Paul might find to do in other places, did not quench the flame of his holy zeal for the propagating of the gospel, which did even eat him up, and make him forget himself. But it is not certain whether ever he fulfilled his purpose, and went to Spain. Many of the best expositors think he did not, but was hindered in this as he was in others of his purposes. He did indeed come to Rome, but he was brought thither a prisoner, and there was detained two years; and whither he went after is uncertain: but several of his epistles which he wrote in prison intimate his purpose to go eastward, and not towards Spain. However, Paul, forasmuch as it was in thine heart to bring the light of the gospel into Spain, thou didst well, in that it was in thine heart; as God said to David, 2 Chron. vi. 8 . The grace of God often with favour accepts the sincere intention, when the providence of God in wisdom prohibits the execution. And do not we serve a good Master then? 2 Cor. viii. 12 . Now, in his way to Spain he proposed to come to them. Observe his prudence. It is wisdom for every one of us to order our affairs so that we may do the most work in the least time. Observe how doubtfully he speaks: I trust to see you: not, "I am resolved I will," but, "I hope I shall." We must purpose all our purposes and make all our promises in like manner with a submission to the divine providence; not boasting ourselves of to-morrow, because we know not what a day may bring forth, Prov. xxvii. 1 ; James iv. 13-15 . 2. What he expected in his intended visit. (1.) What he expected from them. He expected they would bring him on his way towards Spain. It was not a stately attendance, such as princes have but a loving attendance, such as friends give, that Paul expected. Spain was then a province of the empire, well known to the Romans, who had a great correspondence with it, and therefore they might be helpful to Paul in his voyage thither; and it was not barely their accompanying him part of the way, but their furthering him in his expedition, that he counted upon: not only out of their respect to Paul, but out of respect to the souls of those poor Spaniards that Paul was going to preach to. It is justly expected from all Christians that they should lay out themselves for the promoting and furthering of every good work, especially that blessed work of the conversion of souls, which they should contrive to make as easy as may be to their ministers, and as successful as may be to poor souls. (2.) What he expected in them: to be somewhat filled with their company. That which Paul desired was their company and conversation. The good company of the saints is very desirable and delightful. Paul was himself a man of great attainments in knowledge and grace, taller by head and shoulders than other Christians in these things, and yet see how he pleased himself with the thoughts of good company; for as iron sharpens iron so does a man the countenance of his friend. He intimates that he intended to make some stay with them, for he would be filled with their company; not just look at them, and away: and yet he thinks their converse so pleasant that he should never have enough of it; it is but somewhat filled, he thought he should leave them with a desire of more of their company. Christian society, rightly managed and improved, is a heaven upon earth, a comfortable earnest of our gathering together unto Christ at the great day. Yet observe, It is but somewhat filled, apo merous — in part. The satisfaction we have in communion with the saints in this world is but partial; we are but somewhat filled. It is partial compared with our communion with Christ; that, and that only, will completely satisfy, that will fill the soul. It is partial compared with the communion we hope to have with the saints in the other world. When we shall sit down with Abraham, and Isaac, and Jacob, with all the saints, and none but saints, and saints made perfect, we shall have enough of that society, and be quite filled with that company. (3.) What he expected from God with them, v. 29 . He expected to come in the fulness of the blessing of the gospel of Christ. Observe, Concerning what he expected from them he speaks doubtfully: I trust to be brought on my way, and to be filled with your company. Paul had learnt not to be too confident of the best. These very men slipped from him afterwards, when he had occasion to use them ( 2 Tim. iv. 16 ), At my first answer, no man stood by me; none of the Christians at Rome. The Lord teach us to cease from man. But concerning what he expected from God he speaks confidently. It was uncertain whether he should come or no, but I am sure when I do come I shall come in the fulness, &c. We cannot expect too little from man, nor too much from God. Now Paul expected that God would bring him to them, loaded with blessings, so that he should be an instrument of doing a great deal of good among them, and fill them with the blessings of the gospel. Compare ch. i. 11 , That I may impart unto you some spiritual gift. The blessing of the gospel of Christ is the best and most desirable blessing. When Paul would raise their expectation of something great and good in his coming, he directs them to hope for the blessings of the gospel, spiritual blessings, knowledge, and grace, and comfort. There is then a happy meeting between people and ministers, when they are both under the fulness of the blessing. The blessing of the gospel is the treasure which we have in earthen vessels. When ministers are fully prepared to give out, and people fully prepared to receive, this blessing, both are happy. Many have the gospel who have not the blessing of the gospel, and so they have it in vain. The gospel will not profit, unless God bless it to us; and it is our duty to wait upon him for that blessing, and for the fulness of it. III. He gives them a good reason why he could not come and see them now, because he had other business upon his hands, which required his attendance, upon which he must first make a journey to Jerusalem, v. 25-28 . He gives a particular account of it, to show that the excuse was real. He was going to Jerusalem, as the messenger of the church's charity to the poor saints there. Observe what he says, 1. Concerning this charity itself. And he speaks of that upon this occasion probably to excite the Roman Christians to do the like, according to their ability. Examples are moving, and Paul was very ingenious at begging, not for himself, but for others. Observe, (1.) For whom it was intended: For the poor saints which are at Jerusalem, v. 26 . It is no strange thing for saints to be poor. Those whom God favours the world often frowns upon; therefore riches are not the best things, nor is poverty a curse. It seems, the saints at Jerusalem were poorer than other saints, either because the wealth of that people in general was now declining, as their utter ruin was hastening on (and, to be sure, if any must be kept poor, the saints must), or because the famine that was over all the world in the days of Claudius Cæsar did in a special manner prevail in Judea, a dry country; and, God having called the poor of this world, the Christians smarted most by it. This was the occasion of that contribution mentioned Acts xi. 28-30 . Or, because the saints at Jerusalem suffered most by persecution; for of all people the unbelieving Jews were most inveterate in their rage and malice against the Christians, wrath having come upon them to the uttermost, 1 Thess. ii. 16 . The Christian Hebrews are particularly noted too as having had their good spoiled ( Heb. x. 34 ), in consideration of which this contribution was made for them. Though the saints at Jerusalem were at a great distance form them, yet they thus extended their bounty and liberality to them, to teach us as we have ability, and as there is occasion, to stretch out the hand of our charity to all that are of the household of faith, though in places distant from us. Though in personal instances of poverty every church should take care to maintain their own poor (for such poor we have always with us), yet sometimes, when more public instances of poverty are presented as objects of our charity, though a great way off from us, we must extend our bounty, as the sun his beams; and, with the virtuous woman, stretch out our hands to the poor, and reach forth our hands to the needy, Prov. xxxi. 20 . (2.) By whom it was collected: By those of Macedonia (the chief of whom were the Philippians) and Achaia (the chief of whom were the Corinthians), two flourishing churches, though yet in their infancy, newly converted to Christianity. And I wish the observation did not hold that people are commonly more liberal at their first acquaintance with the gospel than they are afterwards, that, as well as other instances of the first love and the love of the espousals, being apt to cool and decay after a while. It seems those of Macedonia and Achaia were rich and wealthy, while those at Jerusalem were poor and needy, Infinite Wisdom ordering it so that some should have what others want, and so this mutual dependence of Christians one upon another might be maintained.— It pleased them. This intimates how ready they were to it—they were not pressed nor constrained to it, but they did it of their own accord; and how cheerful they were in it—they took a pleasure in doing good; and God loves a cheerful giver.— To make a certain contribution; koinonian tina — a communication, in token of the communion of saints, and their fellow-membership, as in the natural body one member communicates to the relief, and succour, and preservation of another, as there is occasion. Every thing that passes between Christians should be a proof and instance of that common union which they have one with another in Jesus Christ. Time was when the saints at Jerusalem were on the giving hand, and very liberal they were, when they laid their estates at the apostles' feet for charitable uses, and took special care that the Grecian widows should not be neglected in the daily ministration, Acts vi. 1 , &c. And now that the providence of God had turned the scale, and made them necessitous, they found the Grecians kind to them; for the merciful shall obtain mercy. We should give a portion to seven, and also to eight, because we know not what evil may be on the earth, which may make us glad to be beholden to others. (3.) What reason there was for it ( v. 27 ): And their debtors they are. Alms are called righteousness, Ps. cxii. 9 . Being but stewards of what we have, we owe it where our great Master (by the calls of providence, concurring with the precepts of the word) orders us to dispose of it: but here there was a special debt owing; the Gentiles were greatly beholden to the Jews, and were bound in gratitude to be very kind to them. From the stock of Israel came Christ himself, according to the flesh, who is the light to enlighten the Gentiles; out of the same stock came the prophets, and apostles, and first preachers of the gospel. The Jews, having had the lively oracles committed to them, were the Christians' library-keepers— out of Zion went forth the law, and the word of the Lord from Jerusalem; their political church-state was dissolved, and they were cut off, that the Gentiles might be admitted in. Thus did the Gentiles partake of their spiritual things, and receive the gospel of salvation as it were at second-hand from the Jews; and therefore their duty is, they are bound in gratitude to minister unto them in carnal things: it is the least they can do: leitourgesai — to minister as unto God in holy things; so the word signifies. A conscientious regard to God in works of charity and almsgiving makes them an acceptable service and sacrifice to God, and fruit abounding to a good account. Paul mentions this, probably, as the argument he had used with them to persuade them to it, and it is an argument of equal cogency to other Gentile churches. 2. Concerning Paul's agency in this business. He could himself contribute nothing; silver and gold he had none, but lived upon the kindness of his friends; yet he ministered unto the saints ( v. 25 ) by stirring up others, receiving what was gathered, and transmitting it to Jerusalem. Many good works of that kind stand at a stay for want of some one active person to lead in them, and to set the wheels a going. Paul's labour in this work is not to be interpreted as any neglect of his preaching-work, nor did Paul leave the word of God, to serve tables; for, besides this, Paul had other business in this journey, to visit and confirm the churches, and took this by the bye; this was indeed a part of the trust committed to him, in which he was concerned to approve himself faithful ( Gal. ii. 10 ): They would that we should remember the poor. Paul was one that laid out himself to do good every way, like his Master, to the bodies as well as to the souls of people. Ministering to the saints is good work, and is not below the greatest apostles. This Paul had undertaken, and therefore he resolves to go through with it, before he fell upon other work ( v. 28 ): When I have sealed to them this fruit. He calls the alms fruit, for it is one of the fruits of righteousness; it sprang from a root of grace in the givers, and redounded to the benefit and comfort of the receivers. And his sealing it intimates his great care about it, that what was given might be kept entire, and not embezzled, but disposed of according to the design of the givers. Paul was very solicitous to approve himself faithful in the management of this matter: an excellent pattern for ministers to write after, that the ministry may in nothing be blamed.

Having no longer place in these parts - Where Christ has now been preached in every city.

o those who have never heard the gospel. In these parts. In the regions before specified, he had gone over them, had established churches, had left them in the care of elders, ( Acts 20:17 ) and was now prepared to penetrate into some new region, and lay the foundation of other churches. And having a great desire, etc. See Rom 1:9-13.Verse 24. Whensoever I take my journey into Spain. Ancient Spain comprehended the

Into Spain - Where the gospel had not yet been preached. If first I may be somewhat satisfied with your company - How remarkable is the modesty with which he speaks! They might rather desire to be satisfied with his. Somewhat satisfied - Intimating the shortness of his stay; or, perhaps, that Christ alone can throughly satisfy the soul.

modem kingdoms of Spain and Portugal, or the whole of the Spanish peninsula. It was then subject to the Romans. It is remarkable, even here, that the apostle does not say that his principal object was to visit the church at Rome, much as he desired that, but only to take it in his way in the fulfillment of his higher purpose to preach the gospel in regions where Christ was not named. Whether he ever fulfilled his purpose of visiting Spain is a matter of doubt. Some of the fathers, Theodoret (on Php 1:25, 2Ti 4:17 ) among others, say that after he was released from his captivity, when he was brought before Nero, he passed two years in Spain. If he was imprisoned a second time at Rome, such a visit is not improbable as having taken place between the two imprisonments. But there is no certain evidence of this. Paul probably projected many journeys which were never accomplished. To be brought on my way, etc. To be assisted by you in regard to this journey; or to be accompanied by you. This was the custom of the churches, Acts 15:3, 17:14,16, 20:38, 21:5, 1Cor 16:6,11, 3Jn 1:6. If first, etc. If on my journey, before I go into Spain. Somewhat. Greek, In part. As though he could not be fully satisfied with their company, or could not hope to enjoy their society as fully and as long as he could desire. This is a very tender and delicate expression. Filled. This is a strong expression, meaning to be satisfied, to enjoy. To be filled with a thing is to have great satisfaction and joy in it. With your company. Greek, With you; meaning, in your society. The expression to be filled with one, in the sense of being gratified, is sometimes used in the classic writers. (See Clarke on this verse.) (f) "brought on my way" Acts 15:3, 3Jn 1:6 (1) "with your company" "with you"Verse 25. But now I go, etc. I am about to go now. The mention of this intended journey t

o Jerusalem is introduced in several other places, and is so mentioned that Dr. Paley has derived from it a very strong argument for the genuineness of this epistle.* This intended journey is mentioned in Acts 19:21, "Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome." See also Acts 20:2,3. That he went to Jerusalem, according to his purpose, is recorded in his defence before Felix, ( Acts 24:17,) "Now after many years, I came to bring aims to my nation, and offerings." To minister to the saints. To supply their necessities by bearing the contribution which the churches have made for them. (*) Paley's Horae Paulinae, chap 2, no 1. (g) "go unto Jerusalem" Acts 19:21 Verse 26. For it hath pleased them of Macedonia. That is, they have done it che

The poor of the saints that are in Jerusalem - It can by no means be inferred from this expression, that the community of goods among the Christians was then ceased. All that can be gathered from it is, that in this time of extreme dearth, Acts 11:28,29, some of the church in Jerusalem were in want; the rest being barely able to subsist themselves, but not to supply the necessities of their brethren.

erfully and voluntarily. See their liberality and cheerfulness commended by the apostle in 2Cor 8:1-6, 9:2. Paul had been at much pains to obtain this collection, but still they did it freely. See 2Cor 9:4-7. It was with reference to this collection that he directed them to lay by for this purpose as God had prospered them, on the first day of the week, 1Cor 16:2. Of Macedonia. That is, the Christians in Macedonia--those who had been Gentiles, and who had been converted to the Christian religion, Rom 15:27. Macedonia was a country of Greece, bounded north by Thrace, south by Thessaly, west by Epirus, and east by the AEgean Sea. It was an extensive region, and was the kingdom of Philip, and his son Alexander the Great. Its capital was Philippi, at which place Paul planted a church. A church was also established at Thessalonica, another city of that country, Acts 16:9,etc.; comp. Acts 18:5, 19:21, 2Cor 7:5, 1Thes 1:1,7,8, 4:10. And Achaia. Achaia, in the largest sense, comprehended all ancient Greece. Achaia Proper, however, was a province of Greece, embracing the western part of the Peloponnesus, of which Corinth was the capital. Acts 18:12. This place is mentioned as having been concerned in this collection, in 2Cor 9:2. The poor saints, etc. The Christians who were in Judea were exposed to peculiar trials. They were condemned by the sanhedrim, opposed by the rulers, and persecuted by the people. See Acts 8:1, Acts 12:1, etc. Paul sought not only to relieve them by this contribution, but also to promote fellow-feeling between them and the Gentile Christians. And this circumstance would tend much to enforce what he had been urging in chapters 14 and 15 on the duty of kind feeling between the Jewish and Gentile converts to Christianity. Nothing tends so much to wear off prejudice, and to prevent unkind feeling in regard to others, as to see about some purpose to do them good, or to unite with them in doing good. (h) "Macedonia and Achia" 2Cor 8:1, 9:2,12 sVerse 27. Their debtors. The reason he immediately states. Comp.

It hath pleased them; and they are their debtors - That is, they are bound to it, in justice as well as mercy. Spiritual things - By the preaching of the gospel. Carnal things - Things needful for the body.

Rom 1:14. Of their spiritual things. Have received the gospel by the instrumentality of those who had been Jews; and were admitted now to the same privileges with them. Carnal things. Things pertaining to the flesh; that is, to this life. On this ground the apostle puts the obligation to support the ministers of the gospel, 1Cor 9:11. It becomes a matter of debt where the hearer of the gospel receives, in spiritual blessings, far more than he confers by supporting the ministry. Every man who contributes his due proportion to support the gospel may receive far more, in return, in his own peace, edification, and in the order and happiness of his family, than his money could purchase in any other way. The gain is on his side, and the money is not lost. The minister is not a beggar; and that which is necessary to his support is not almsgiving. He has an equitable claim--as much as a physician, or a lawyer, or a teacher of youth has--on the necessaries and comforts of life. (i) "duty is also to minister" 1Cor 9:11.Verse 28. Have sealed to them. That is, have secured it to them. To seal an

When I have sealed to them this fruit - When I have safely delivered to them, as under seal, this fruit of their brethren's love. I will go by you into Spain - Such was his design; but it does not appear that Paul went into Spain. There are often holy purposes in the minds of good men, which are overruled by the providence of God so as never to take effect. And yet they are precious in the sight of God.

instrument of writing, a contract, deed, etc., is to authenticate it, to make it sure.. In this sense it is used here. Paul was going himself to see that it was placed securely in their hands. This fruit. This result of the liberality of the Gentile churches-- the fruit which their benevolence had produced. I will come, etc. This was Paul's purpose; but it is not clear that he ever accomplished it. Rom 15:24. By you. Taking Rome in my way. (k) "I will come by you into Spain" Php 4:17.Verse 29. I am sure. Greek, I know; expressing the fullest confidence, a co

nfidence that was greatly confirmed by the success of his labours elsewhere. In the fulness of the blessing, etc. This is a Hebrew mode of expression, where one noun performs the purpose of an adjective, and means with a full or abundant blessing. This confidence he expressed in other language in Rom 1:11,12. Rom 1:11 Of the gospel of Christ. Which the gospel of Christ is fitted to impart. Thus every minister of the gospel should wish to go. This should be his ever-burning desire in preaching. Paul went to Rome; but he went in bonds, Acts chapters 27 and 28. But though he went in this manner, he was permitted there to preach the gospel for at least two years; nor can we doubt that his ministry was attended with the anticipated success, Acts 28:30,31. God may disappoint us in regard to the mode in which we purpose to do good; but if we really desire it, he will enable us to do it in his own way. It may be better to preach the gospel in bonds than at liberty; it is better to do it even in a prison, than not at all. Bunyan wrote the Pilgrim's Progress to amuse his heavy hours during a twelve years' cruel imprisonment, If he had been at liberty, he probably would not have written it at all. The great desire of his heart was accomplished, but a prison was the place in which to do it. Paul preached; but preached in chains. (l) "I come unto you" Rom 1:11,12 Verse 30. For the Lord Jesus Christ's sake. Greek, By or through (δια) our Lord Je

I beseech you by the love of the Spirit - That is, by the love which is the genuine fruit of the Spirit. To strive together with me in your prayers - He must pray himself, who would have others strive together with him in prayer. Of all the apostles, St. Paul alone is recorded to desire the prayers of the faithful for himself. And this he generally does in the conclusions of his Epistles; yet not without making a difference. For he speaks in one manner to them whom he treats as his children, with the gravity or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews.

sus Christ. It means, probably, out of love and regard to him; in order to promote his honour and glory, and to extend his kingdom among men. Paul desired to be delivered from the hands of the Jews, that he might promote the honour of Jesus Christ among the Gentiles. And for the love of the Spirit, (δια). By the mutual love and sympathy which the Spirit of God produces in the minds of all who are the friends of God. I beseech you now to manifest that love by praying earnestly for me. That ye strive together with me. That you unite with me in earnest prayer. The word strive denotes intense agony or effort, such as was used by the wrestlers in the Greek games; and then the agony, or strong effort, which a man makes in prayer, who is earnestly desirous to be heard. The use of the word here denotes Paul's earnest desire that they should make an intense effort in their prayers that he might be delivered. Christians, though at a distance from each other, may unite their prayers for a common object. Christians everywhere should wrestle in prayer for the ministers of the gospel, that they may be kept from temptations; and especially for those who are engaged, as the apostle was, in arduous efforts among the heathen, that they may be kept from the many dangers to which they are exposed in their journeyings in pagan lands. (m) "love of the Spirit" Php 2:1 (n) "together" Col 4:12 Verse 31. That I may be, etc. The unbelieving Jews in Judea had been opposed to Paul's c

Paul's Desire for the Church's Prayers. ( a. d. 58.) 30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; 31 That I may be delivered from them that do not believe in Judæa; and that my service which I have for Jerusalem may be accepted of the saints; 32 That I may come unto you with joy by the will of God, and may with you be refreshed. 33 Now the God of peace be with you all. Amen. Here we have, I. St. Paul's desire of a share in the prayers of the Romans for him, expressed very earnestly, v. 30-32 . Though Paul was a great apostle, yet he begged the prayers of the meanest Christians, not here only, but in several other of the epistles. He had prayed much for them, and this he desires as the return of his kindness. Interchanging prayers is an excellent token of the interchanging of loves. Paul speaks like one that knew himself, and would hereby teach us how to value the effectual fervent prayer of the righteous. How careful should we be lest we do any thing to forfeit our interest in the love and prayers of god's praying people! 1. Observe why they must pray for him. He begs it with the greatest importunity. He might suspect they would forget him in their prayers, because they had no personal acquaintance with him, and therefore he urges it so closely, and begs it with the most affectionate obtestations, by all that is sacred and valuable: I beseech you, (1.) " For the Lord Jesus Christ's sake. He is my Master, I am going about his work, and his glory is interested in the success of it: if you have any regard to Jesus Christ, and to his cause and kingdom, pray for me. You love Christ, and own Christ; for his sake then do me this kindness." (2.) " For the love of the Spirit. As a proof and instance of that love which the Spirit works in the hearts of believers one to another, pray for me; as a fruit of that communion which we have one with another by the Spirit though we never saw one another. If ever you experienced the Spirit's love to you, and would be found returning your love to the Spirit, be not wanting in this office of kindness." 2. How they must pray for him: That you strive together. (1.) That you strive in prayer. We must put forth all that is within us in that duty; pray with fixedness, faith, and fervency; wrestle with God, as Jacob did; pray in praying, as Elias did ( Jam. v. 17 ), and stir up ourselves to take hold on God ( Isa. lxiv. 7 ); and this is not only when we are praying for ourselves, but when we are praying for our friends. True love to our brethren should make us as earnest for them as sense of our own need makes us for ourselves. (2.) That you strive together with me. When he begged their prayers for him, he did not intend thereby to excuse his praying for himself; no, " Strive together with me, who am wrestling with God daily, upon my own and my friends' account." He would have them to ply the same oar. Paul and these Romans were distant in place, and likely to be so, and yet they might join together in prayer; those who are put far asunder by the disposal of God's providence may yet meet together at the throne of his grace. Those who beg the prayers of others must not neglect to pray for themselves. 3. What they must beg of God for him. He mentions particulars; for, in praying both for ourselves and for our friends, it is good to be particular. What wilt thou that I shall do for thee? So says Christ, when he holds out the golden sceptre. Though he knows our state and wants perfectly, he will know them from us. He recommends himself to their prayers, with reference to three things:—(1.) The dangers which he was exposed to: That I may be delivered from those that do not believe in Judea. The unbelieving Jews were the most violent enemies Paul had and most enraged against him, and some prospect he had of trouble from them in this journey; and therefore they must pray that God would deliver him. We may, and must, pray against persecution. This prayer was answered in several remarkable deliverances of Paul, recorded Acts xxi., xxii., xxiii., and xxiv . (2.) His services: Pray that my service which I have for Jerusalem may be accepted of the saints. Why, was there any danger that it would not be accepted? Can money be otherwise than acceptable to the poor? Yes, there was some ground of suspicion in this case; for Paul was the apostle of the Gentiles, and as the unbelieving Jews looked spitefully at him, which was their wickedness, so those that believed were shy of him upon that account, which was their weakness. He does not say, "Let them choose whether they will accept it or no; if they will not, it shall be better bestowed;" but, "Pray that it may be accepted." As God must be sought unto for the restraining of the ill will of our enemies, so also for the preserving and increasing of the good will of our friends; for God has the hearts both of the one and of the other in his hands. (3.) His journey to them. To engage their prayers for him, he interests them in his concerns ( v. 32 ): That I may come unto you with joy. If his present journey to Jerusalem proved unsuccessful, his intended journey to Rome would be uncomfortable. If he should not do good, and prosper, in one visit, he thought he should have small joy of the next: may come with joy, by the will of God. All our joy depends upon the will of God. The comfort of the creature is in every thing according to the disposal of the Creator. II. Here is another prayer of the apostle for them ( v. 33 ): Now the God of peace be with you all, Amen. The Lord of hosts, the God of battle, is the God of peace, the author and lover of peace. He describes God under this title here, because of the divisions among them, to recommend peace to them; if God be the God of peace, let us be men of peace. The Old-Testament blessing was, Peace be with you; now, The god of peace be with you. Those who have the fountain cannot want any of the streams. With you all; both weak and strong. To dispose them to a nearer union, he puts them altogether in this prayer. Those who are united in the blessing of God should be united in affection one to another.

That I may be delivered - He is thus urgent from a sense of the importance of his life to the church. Otherwise he would have rejoiced "to depart, and to be with Christ." And that my service may be acceptable - In spite of all their prejudices; to the end the Jewish and gentile believers may be knit together in tender love.

onversion. They could not forget that he had borne letters of commission from them to persecute the Christians at Damascus. They regarded him as an apostate. They had heard of his success among the Gentiles; and they had been informed that he "taught all the Jews among the Gentiles to forsake the laws of Moses," Acts 21:21. Hence the apostle could not but be aware that, in returning to Judea, he exposed himself to peculiar dangers. His fears, as the result showed, were well founded. They evinced all the opposition to him which he had ever anticipated, Acts 21:21. And that my service. My ministry; or the act of service which I am going to perform for them; referring to the contribution which he was bearing for the poor saints at Jerusalem. For Jerusalem. For the poor Christians in Jerusalem. May be accepted of the saints. That the poor Christians there may be willing to receive it. The grounds of doubt and hesitation, whether they would be willing to receive this, seem to have been two: (1.) Many, even among Christians, might have had their minds filled with prejudice against the apostle, from the reports constantly in circulation among the Jews, that he was opposing and denouncing the customs of Moses. Hence, in order to satisfy them, when he went up to Jerusalem, he actually performed a vow, in accordance with the law of Moses, to show that he did not intend to treat his laws with contempt, Acts 21:22,23,26,27. (2.) Many of the converts from Judaism might be indisposed to receive an offering made by Gentiles. They might have retained many of their former feelings--that the Gentiles were polluted, and that they ought to have no fellowship with them. Early opinions and prejudices wear off by slow degrees. Christians retain former notions long after their conversion; and often many years are required to teach them enlarged views of Christian charity. It is not wonderful that the Christians in Judea should have been slow to learn all the ennobling lessons of Christian benevolence, surrounded as they were by the institutions of the Jewish religion, and having been themselves educated in the strictest regard for those institutions. (o) "that I may be delivered" 2Thes 3:2 (1) "do not believe" or, "are disobedient"Verse 32. That I may come unto you. That I may not be impeded in my intended journey by

That I may come to you - This refers to the former, With joy - To the latter, part of the preceding verse.

opposition in Judea. With joy. Joy to myself in being permitted to come and producing joy to you by my presence. By the will of God. If God will; If God permit. After all his desires, and all their prayers, it still depended on the will of God; and to that the apostle was desirous to submit. This should be the end of our most ardent desires, and this the object of all our prayers, that the will of God should be done. Comp. Jas 4:14,15. Paul did go by the will of God; but he went in bonds. And be refreshed. Greek, May find rest or solace with you.Verse 33. Now the God of peace. God, the author or promoter of peace and union. In

Rom 15:13 he is called the God of hope. Here the apostle desires that the God who gives peace would impart to them union of sentiment and feeling, particularly between the Jewish and Gentile Christians--the great object for which he laboured in his journey to Judea, and which he had been endeavouring to promote throughout this epistle. See 1Cor 14:33, Heb 13:20. This is the close of the doctrinal and hortatory parts of this epistle. The remainder is made up chiefly of salutations. In the verses concluding this chapter, Paul expressed his earnest desire to visit Rome. He besought his brethren to pray that he might be delivered from the unbelievers among the Jews. His main desire was granted. He was permitted to visit Rome; yet the very thing from which he sought to be delivered, the very opposition of the Jews, made it necessary for him to appeal to Caesar, and this was the means of his accomplishing his desire. (See the closing chapters of the Acts of the Apostles.) God thus often grants our main desire; he hears our prayer; but he may make use of that from which we pray to be delivered as the means of fulfilling our own requests. The Christian prays that he may be sanctified; yet at the same time he may pray to be delivered from affliction. God will hear his main desire, to be made holy; will convert that which he fears into a blessing, and make it the means of accomplishing the great end. It is right to express our desires--all our desires--to God; but it should be with a willingness that he should choose his own means to accomplish the object of our wishes. Provided the God of peace is with us, all is well. (p) "peace be with you all" 1Cor 14:33, Heb 13:20