Romans 15:9

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

two parts found in verses 4-5 and 6-13]] 44 It is not necessary that we should all follow the same occupation. One may be a smith and another a tailor without impairing unity of faith and purpose, only let one tolerate the outward calling of the other. If some foolish individual were to interfere and teach that the occupation of a smith is an ungodly trade, he would be responsible for erring consciences and weakened faith. As privilege of occupation is right, so in the external things of meats, apparel and place, we are at liberty to follow our own pleasure. Then he who comes along and teaches it is wrong for you to use such and such things, as the Pope and the clergy teach, causes you to err. On the other hand, if another comes saying you must use certain things, he likewise causes you to err. But he who pursues a medium course, teaching liberty in the matter, not condemning you but permitting you to retain your own custom until you extricate yourself, and at the same time hard presses the wolves that would force you into that custom as a thing not optional but binding--this teacher gives you true instruction. 45 It is not wrong to fast in honor of the name of an apostle, or to confess during Lent. But neither does he who omits these things commit any evil by this omission. Let him who desires to fast and make confession, do so, but let not one censure, judge, condemn or quarrel with his fellow over the matter. One individual should be like- minded with another--tolerant of what the other does and regarding his action as right because in itself blameless. 46 He deserves censure who in these questions rashly presumes to judge according to the dictates of his own doctrine and destroys this unity saying, “Do so and you do right; do not so and you do wrong.” He is an apostle of the devil, and his teaching is the doctrine of Satan. This is the manner of the Pope and the Papists. It pertains not to shepherds but to wolves to preach doctrine of this character.. Under such a condition of things, Christian unity must be dissolved. Difference of opinion becomes manifest: “You are a heretic”; “you are disobedient to the Church”; “you do wrong,” and so on-just what the devil desires. 47 Having destroyed unity, taken captive the conscience and deprived of liberty, the. Pope proceeds to take your money. Then he gives you a bill of exchange permitting you to eat butter, eggs and meat a privilege Christ gave you in the Gospel, a privilege whereof the Pope robbed you and which he as the pious shepherd sells to you again. But your indulgence in the privilege again, gives offense to your fellows. In short, the government of the Pope so abounds with grasping and re-grasping, with offense and repetition of offenses, with exchanges and re-exchanges, that it is plainly evident it simply belongs to the designing devil who effects confusion of conscience until no one is able to comprehend the right course. 48 But I refer to toleration only in the things wherein we are at liberty to be lenient. We should resist the Pope with his wicked and foolish laws as we would resist a wolf; and yet we are to permit the weak in faith to continue in their practices for a time, until we are able finally to extricate them from error. They must not be too hastily and rashly rejected, with disastrous results to their consciences. 49 But in things not optional with us, things prescribed or prohibited by Christ, there is little room for disputation, whether it be the weak in conscience or the strong who are concerned. In such case every individual, the least as well as the greatest, is under obligation to withstand the Pope; for instance, when he and all his followers teach that the mass is to be regarded as in the nature of a sacrifice and a good work. This is the most monstrous abomination that ever arose on earth. On it is founded the Pope's government with all its cloisters and other institutions. In this error no one is excusable, whether weak or strong; for Christ instituted the mass as a sacrament and testament. No one, can sell or transfer it or give it away. As in the case of baptism, each must receive it for himself. There are in the Pope's canons many more abominations similar to this misuse of the mass. Indeed, considering the foundation, it is easy to perceive the character of the building. Everything existing in popedom is the wantonness of the devil, from turret to foundation. He who does not believe it, will experience it. 50 The apostle enjoins us to be like-minded “according to Christ Jesus”; that is, from a Christian point of view. For unbelievers, too, are like-minded, but according to the flesh, the world and the devil, and not according to Christ. The Jews were of one mind against God and his Christ, as Psalm 2:2 tells us. Christian unity resists sin and everything opposed to the religion of Christ without, however, committing or designing any sin. It works to the unifying of Christians generally, first with reference to faith and then to outward conduct. 51 When one is weak in faith and defective in conduct, the spirit of Christian unity, though deploring his condition, does not forsake him, much less disparage, reject or condemn him. His Christian fellow is interested in his welfare and conducts himself toward the weak one as he would himself be treated, and as Christ has indeed treated him in similar and more important matters. Thus is perpetuated that principle wherein the individual follows the way approved of others, conforming to their views and adhering to the same opinions. But the obstinate pursue a course quite the reverse, forsaking, rejecting and judging him who differs from them, and following their own ways, guided by their own opinions; as do the orders of popery, and other sects. V.6. “That with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ.” 52 All the good we can do to God is to praise and to thank him. This is the only true service we can render him, according to his words in Psalm 50:23: “Whoso offereth the sacrifice of thanksgiving glorifieth me; and to him that ordereth his way aright will I show the salvation of God.” We receive all blessings from him, in return for which we should make the offering of praise. If anything else purporting to be service to God is presented for your consideration rest assured it is erroneous and delusive. For instance, the distracted world attempts to serve God by setting apart houses, churches, cloisters; vestures, gold-trimmed, silk and every other kind; silver vessels and images; bells and organs, candles and lamps; the money for which expense should have been appropriated to the poor if the object was to make an offering to God. Further, it keeps up a muttering and wailing in the churches day and night. But true praise and honor of God, a service that cannot be confined to place or person, is quietly ignored the world over. The pretenses of priests and monks about their system of exercises being service to the Lord, are false and delusive. 53 Service to God is praise of him. It must be free and voluntary, at table, in the chamber, cellar, garret, in house or field, in all places, with all persons, at all times. Whosoever teaches otherwise is no less guilty of falsehood than the Pope and the devil himself. But how shall there be with us honor and praise of God, true service to him, when we neither love him nor receive his blessings? And how shall we love him when we do not know him and his blessings? And how shall we know him and his blessings when no word is preached concerning them and when the Gospel is left to lie under the table? Where the Gospel is not in evidence, knowledge of God is an impossibility. Then to love and praise him is likewise impossible. As a further consequence it is necessarily impossible for divine service to exist. Even if all the choristers were one chorister, all the priests one priest, all the monks one monk, all the churches one church, all the bells one bell; in brief if all the foolish services offered to God in the institutions, churches and cloisters were a hundred thousand times greater and more numerous than they are, what does God care for such carnivals and juggling? 54 Therefore, God complains most of the Jews in the second chapter of Micah, because they silenced his praise, while at the same time, they piped, blared and moaned like we do. True divine service of praise cannot be established with revenues, nor be circumscribed by laws and statutes. High and low festivals have nothing to do with it. It emanates from the Gospel, and certainly is as often rendered by a poor, rustic servant as by a great bishop. 55 It is plainly evident who have abolished divine service and still daily suppress it. They are none but that hopeless rabble, the Pope and his blockheads the bishops and priests, monks and nuns, whose great boast is of their divine services; who delight to be called the spiritual class and, by their juggling, grasp the advantages and honors of the world and live in riotousness. Yet they pretend to help others to heaven with their foolish works and no mention of the Gospel. Indeed, they persecute and condemn the Gospel, giving Peter just occasion to term them children of condemnation. 56 Note, Paul says divine service must be rendered with “one mind” and with “one mouth.” We render divine service when we are harmonious, and when we recognize our common equality and our common blessings in Christ; when none exalts himself above another nor assumes special advantages. Do you ask how it is we are equal, I reply: All outside of Christ are equally condemned. One needs Christ as much as another. When converted, all receive the same baptism and sacrament, the same faith, the same Christ and Spirit, the same Gospel--in a word, the same God. Here in this wilderness the heavenly bread is impartially distributed. Then how can it possibly be right for one to exalt himself over his fellow spiritually, one priest above the other? What can he have that surpasses Christ? And each has the same Christ, and Christ receives each one unreservedly. 57 True, one may embrace Christ more fervently than another; he may love him more and be more steadfast in his faith. Nevertheless, he has not for that received of Christ more than another. Christ is one and the same Christ to all, and in the things of salvation alike to everyone. Therefore he is truly Christ. Since there is one common blessing for the weak and the firm in faith, for the strong in Christian conduct and for the erring, one should not esteem another more lightly than himself, nor reject him. He is to recognize his fellow as an equal. Then shall praise to God arise harmoniously, and emanate as from one heart and one mouth. For so each individual praises God, and heart and mouth are actuated by the same impulse common to his fellows. All recognize Christ and render thanksgiving for what they receive through him; as prophesied in Psalm 72:15: “Men shall pray for him continually; they shall bless him all the day long.” But he who offers thanks simply for his own advantages or possessions, destroys unanimity of purpose and expression, and belongs not to the communion of saints. Thus the Papists and sects do. From them we never hear praise of Christ, but praise of their own works. 58 That Paul calls us to praise “the Father of our Lord Jesus Christ,” and not to confine our praise to Christ, is worthy of special notice in our day when we extol the honor of the saints so highly that we trust in them and fail to press into God's very presence. We find one satisfied in calling upon St. Barbara and obtaining her favor, while there is no certain knowledge that she is a saint. Another is satisfied with Christofel, which is without doubt one of the greatest fictions and lies. But scarcely anyone is satisfied to honor the Virgin Mary and have her favor. 59 I fear abominable idolatry will thus gain ground, because we place in the saints the confidence and trust that should be placed in God alone, and expect from them what we can receive from God alone; and if no other evil were involved, it is a question whether the worship and honor of saints is supported by a passage or example in Scripture, and whether it is not contrary to this and like sayings of Paul, which teach us to press into the presence of God and place all our trust in him and expect everything we need for him. Christ, too, through the whole Gospel, points us to the Father. He came into the world that we should through him come to the Father. 60 To come to the Father does not mean to walk on bodily feet to Rome or to fly to heaven on wings. It means to rely upon God with sincere confidence as upon a gracious parent; as the opening of the Lord's Prayer implies. In proportion as we have such confidence of heart, do we come nearer to the Father. Both reason and experience must confess, if the heart trusts in God, the Creator, that all trust in creatures vanishes, whether in saints in heaven or upon earth. Therefore Peter says: “Knowing that ye were redeemed, not with corruptible things, with silver or gold, but with precious blood, as of a lamb without blemish and without spot, even the blood of Christ so that your faith and hope might be in God.” 1 Pet 1:18-21. And Paul says, “Through whom [Christ] also we have had our access by faith into this grace,” etc. Rom 5:2. 61 I admit that some can make a proper use of honoring the saints and the virgin Mary; though it is seldom they do. The example is dangerous and it should not be introduced into the congregation as a practice. The teaching of Christ and of all the apostles is, that we should cheerfully approach God the Father alone through Christ. For it soon happens, because of man's terrible fall, that people seek comfort more from the saints than from God, and pray to their names for help rather than to God. It is a perverted, an unchristian, state of things that exists at present. I fear the world is full, yes, full, of idolatry. 62 God permits the worshiper of saints at times to receive help and perform wonders; yet, he does so through the agency of the devil. For it is God who gives to the servants of Satan their bodies and lives, their possessions and honor, and this he does through the agency of Satan. This is plainly evident; like a rich prince may give a treasure to one knave through another knave. Hence we are not to build upon miraculous signs nor upon the example of the multitude, but alone upon the teachings of Christ, or of his apostles, in this and all cases. 63 Now, while Christ is our common blessing, as before said, we should at the same time ascribe all to the Father; for Christ is the Father's gracious manifestation whereby our hearts are drawn to himself. So we should confidently love and praise the Father for his lavish blessings. With such exercise our hearts will learn to comfort themselves in him and to look to him for every blessing in life or death; but this through Christ and not through merit in ourselves. Christ was given that by him we might thus confidently approach the Father. John 14:6 declares: “No one cometh unto the Father, but by me.” 64 Notwithstanding Christ is truly God and one might safely repose confidence in him, yet he constantly points to the Father; for he would not have mankind continue to trust in his humanity as the disciples did before his suffering, instead of lifting its thoughts above his humanity, up to his divinity. We must look upon Christ's humanity as enabling him to be a way, an evidence, a work of God, whereby we come to God. We are to place our whole confidence in God, and in him alone, being very careful not to devote any portion of it to the mother of God or any saint and so set up an idol in our hearts. V.7. “Wherefore receive ye one another, even as Christ also received you, to the glory of God.” 65 What is the significance here of that word “wherefore?” “There are two reasons,” the apostle would say to the Romans, “why ye should receive one another. The first is, because of Christ's example. As ye have heard, the Scripture presents Christ to us as one upon whom fell the infamy of our sins--for us he was ignominious in God's sight-- and who did not despise, reject or revile us, but received us that he might redeem us from our sins. We are, then, under particular obligation to receive one another.” 66 The other reason the apostle presents for our receiving one another is that thus we contribute to the praise and honor of God. This we learn from Christ. He everywhere testifies that all he does is in obedience to his Father's will, and that he came for no other purpose than to do the will of God. It is certain, then, he bore the ignominy of our sins simply because it was his Father's will. 67 Mark the exceeding mercy of the Father's controlling will in placing upon his beloved and only Son our sins, and permitting him to bear the shame of them, merely that we might escape condemnation therefor. Now, a true recognition of this, God's gracious will, must evoke sincere love and praise to him and gratitude for his mercy. For, once the individual glimpses the Father's merciful will, he has a conscience so happy and serene he cannot restrain himself but must honor and praise God for his priceless blessings. 68 Note, Paul says Christ has in himself upheld the honor of God by receiving us and bearing, yes, exterminating, our sins. So should we likewise take upon ourselves the burdens, the sins and imperfections, of our neighbors, and bear with and help to reform them. When such Christian conduct is manifest before sinners and the spiritually weak, their hearts are attracted to God and forced to exclaim: “Truly, he must be a great and gracious God, a righteous Father, whose people these are; for he desires them not to judge, condemn nor reject us poor, sinful and imperfect ones, but rather to receive us, to give us aid and to treat us as if our sins and imperfections were their own. Should we not love and exalt such a God? Should we not praise and honor him and give him the implicit confidence of our hearts in all things? What must be the character of that God who desires his people to be so noble?” 69 Mark you, this is the praise God would have from us, that we receive one another and regard our neighbor's condition as our own. Such conduct on our part would encourage others to believe and would strengthen the faith of believers. But where will we find in all the world any who follow Christ's example in this respect? Only tyrants, yes, devils, rule in church offices, who do nothing but excommunicate and condemn, drive and hound the people. MISSIONS TO THE HEATHEN. V.8, 9. “Now I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given unto the fathers, and that the Gentiles might glorify God for his mercy.” 70 The apostle has submitted to the Romans his sentiment that, in obedience to the example of Christ, they should receive one another, to the honor of God, and make no distinction between Christ's people, whether saints or sinners, strong or weak, rich or poor, since all are entitled to the same privileges. For all have the same blessings in Christ, who creates unity of heart, spirit, mind and word and renders common all things, whether spiritual or temporal, and however diverse they may be. Now Paul goes on to establish his position with strong passages of Scripture. Standing between Jews and gentiles as an arbitrator and mediator, he by the use of scriptural authority dissipates all causes of discord. He would say: “You Jews cannot reject the gentiles, even though they do not follow your customs in eating and drinking, for they have the very same Christ you have, according to Scripture prophecy.” Again, “You gentiles cannot despise the Jews for not conforming to your ways in the matter of eating and drinking, for the Scripture promises to them the same Christ you profess.” “Now,” Paul's argument is, “since the Scripture gives to all equal privileges in Christ, and Jews and gentiles are brought together under his authority, and since outside of Christ is naught for anyone, but in him everyone has all things--in view of these facts, why contend, why judge one another and stir up factions? Why not much rather receive one another in kindness as Christ received you? No one is favored over another and no one has less than another. Why then contend, and create schisms, over the question of meats, drink, clothing; over observance of time and place; over manners and such things? These are not vital in any respect; they are temporal things, outside of Christ, and contribute nothing to salvation. Let every man exercise the liberty he desires in these matters. If any is still weak in faith and has not freedom of conscience, patiently bear with him till he becomes strong, for your lenience will cost you nothing; you will still have Christ unreservedly.” 71 To understand Paul's words here we must remember he is wont to refer to the Jewish people as “the circumcision.” For they practiced the rite. Circumcision was a token whereby they were distinguished from other peoples. Such metaphors are often employed; for instance, we refer to women when we say, “Misfortune is oft woven with a weft of tresses”; to monks in the words, “Observe, what the cowl may not do”; or designate the priests when we exclaim, “How avaricious the bald pate!” And horsemen are indicated by the words “spurs” and “stirrups.” It is in this metaphorical sense Paul, referring to a characteristic sign, terms the Jews “the circumcision” and the gentiles “praeputium,” “the uncircumcision”: “They saw that I had been entrusted with the Gospel of the uncircumcision, [that is, of the uncircumcised gentiles] even as Peter with the Gospel of the circumcision [that is, of the Jews].” Gal 2,7-8. And again:“Remember, that once ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision,” etc. Eph 2:11. So here he says, “I say that Christ hath been made a minister of the circumcision”; that is, of the Jewish people. Using a convenient term, he calls Christ a “minister,” as he calls all preachers and apostles ministers. “What then is Apollos? and what is Paul? Ministers through whom ye believed.” 1 Cor 3:5. The substance of the apostle's words is this: Jesus Christ was a minister of the circumcision. That is, a preacher, teacher, apostle, messenger, sent from God to the Jewish people. For Christ never preached to the gentiles. He was not sent to them, but to the Jews only. 72 But Christ was a minister to the Jews, not because of their merit, but as here stated, “for the truth of God.” And what do we understand by those words? God promised Abraham, Isaac and Jacob that Christ should be born of their seed. To maintain God faithful in his promises, Christ came in fulfilment thereof. Thus is the truth of God proven; God keeps his promises. For the sake of God's truth, or in other words, that God might be proven truthful, and not for the sake of merit on the part of anyone, Christ became an apostle and a minister of the circumcision. This explanation is necessary to satisfy the succeeding phrase, “that he might confirm the promises given unto the fathers.” Observe the apostle's meaning in the words “the truth of God”--the fulfilment and establishment of the divine promise made to the patriarchs concerning Christ. 73 True, Jews and gentiles have Christ in common, yet the promise was not to the gentiles; it was to the Jews exclusively. Paul tells us in Romans 3:2 that the Jews “were entrusted with the oracles of God”; and again, in Romans 9:4, that the Law was given to them. So, too, Christ came to the Jews alone, as he says himself: “I was not sent but unto the lost sheep of the house of Israel.” Mt 15:24. it was the peculiar privilege of the Jews to have Christ promised to them, and to be able to await his coming. But to the gentiles was nothing promised, and they awaited nothing. At the same time, Jews and gentiles are on common ground in the fact that, Christ being promised of pure grace, he was given to the gentiles also. After the promise was made to the Jews, the gentiles had just reason to regard the coming Messiah as given to them also. 74 The Jews, then, have Christ not only through grace in the promise, but also because of the truth of God in fulfilment of his promise. But the gentiles have neither the grace of the promise nor the truth of fulfilment. They have merely the naked, unpromised, unexpected mercy Christ gives to them. There is no promise, and no obligation for fulfilment of the truth of God. Yet, the Scriptures having revealed that the gentiles should obtain Christ, though without promise, hope or expectation, the Scriptures must be fulfilled. Therefore, one people is not favored over the other. But Christ was given to the Jews through divine promise and divine truth, and to the gentiles through pure, unexpected mercy. Since the Scriptures contain a promise to the Jews and prediction concerning the gentiles, the two peoples have common bond in Christ. Hence each should receive the other as a participant in the common blessing. The Jews are not to despise the gentiles; because the Scriptures say the gentiles shall praise God for his mercy, and how shall the Jews despise those who enjoy God's mercy and praise him for it? On the other hand, the gentiles should not despise the Jews; for to the latter was Christ promised, and in fulfilment of the promise he became their minister and preacher, making God faithful to his word. 75 Let us see what is Paul's intent in declaring: “I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given unto the fathers.” Why this claim? Doubtless that none may despise the Jews, but rather receive them, in obedience to the example of Christ. Christ did not despise them; nay, he was even publicly promised and given to them as their own minister, preacher and apostle. But what do you say, Paul, in regard to the gentiles? “I do not say they are promised aught, but I say they enjoy and praise the mercy of God given them without promise, as the Scriptures imply. So, too, none should despise the gentiles, but rather receive them, in obedience to Christ's example.” As Christ is a common bond between Jews and gentiles, though not given to each people in just the same way; so should there be unity among us. We must receive one another, bear one another's burdens and have patience with imperfections, regardless of personal appearance, name, condition or anything else. V.9. “Therefore I will give praise unto thee among the Gentiles, and sing unto thy name.” 76 Now the apostle goes on to quote some Scripture passages revealing the fact that the gentiles shall praise God for his mercy. This first quotation is found in Psalm 18:49, and also in Psalm 108:3. The words are spoken by the prophet for Christ, as in both cases the whole Psalm makes plain. Now, if this declaration is to be verified, Christ must be present with the gentiles, not physically but spiritually. For unless Christ is present spiritually, praise of him is not forthcoming; but the singing of his praise is guarantee of his spiritual presence. So this quotation forces us to conclude that the gentiles shall believe in Christ and possess him; in other words, enjoy the mercy of God. Yet the verse makes no promise to them. It is merely a revelation concerning their future conduct. 77 We have before mentioned what constitutes true service of God. Here the prophet refers to it as praising and singing unto God's name. And so is it defined throughout the Scriptures. Now, praise is simply a confession of blessings received. The Hebrew and apostolic word in this verse is “confitebor,” “I will confess thee”; meaning, “I will thank and praise thee and declare, All have I received from thee.” V.10. “And again he saith, Rejoice, ye Gentiles, with his people.” 78 These words are quoted from Deuteronomy 32:43, where Moses says, “Rejoice, O ye nations, with his people.” The Hebrew, however, admits of the rendering, “Rejoice, ye Gentiles, with him” (understand “his people”). It is with this thought of God, it seems to me, the apostle introduces the quotation. Yet, whether we read it thus or otherwise, clearly no one praises the people of God, nor rejoices with him, unless he be partaker of God's blessings and own him God. For he who does not possess God and his blessings is an enemy to God's people, cursing and persecuting, them, as God says in Genesis 12:3, “I will bless them that bless thee, and him that curseth thee will I curse.” Here you see, they who bless God's people are partakers of his blessings. So this second quotation teaches conclusively that the gentiles shall become Christians. V.11. “And again, Praise the Lord, all ye Gentiles; and let all the peoples praise him.” 79 This verse is Psalm 117:1-2. It also has reference to true service of God. Therefore it, too, teaches that the gentiles shall be the people of God. For only they serve (praise and honor) God who are his people. V.12. “And again, Isaiah saith, There shall be the root of Jesse, and he that ariseth to rule over Gentiles, on him shall the Gentiles hope.” 80 We have this declaration in Isaiah 11:10. In Hebrew it reads: “And it shall come to pass in that day that the root of Jesse, that standeth for an ensign of the people, unto him shall the nations seek; and his resting-place shall be glorious.” The meaning evidently is that the gentiles shall possess Christ and he shall reign over them. Paul makes a slight change in the words, following the rendering of the old translators who wrote the Bible in the Greek language. The meaning of the quotation is the same, however. The “root” of Jesse should not be understood here as “stem” or “tree” in the genealogical sense, as the artist would delineate the “tree” of Jesse, the father of David, with its many branches; and as we understand when we sing of the blessed Virgin, “the stem of Jesse has sprung forth.” That would be altogether a forced construction. Christ himself, and none other, is the “stem” or “root.” The construction of this passage from Isaiah makes that meaning plain, for it says practically, “The gentiles shall hope for the stem or root of Jesse, which is to rule the nations,” etc. This prophecy cannot be made to refer to the human Jesse or to our blessed Virgin. 81 Christ is the root of Jesse. He descended from the lineage of Jesse, through David, but in him physical descent ceased. He suffered and was buried in the grave as an ill- favored root, concealed from the world, and out of him grew that beautiful tree, the Christian Church, spreading out into all the world. The root of Jesse is properly delineated when portrayal includes the sufferings of Christ and their fruits. 82 Paul's assertion “and he that ariseth to rule over the Gentiles” is equivalent to the Hebrew “that standeth for an ensign of the people.” It shows Christ's government a spiritual one. The Gospel raises him as a standard before the whole world, an ensign to which we must be loyal through faith. We do not see him physically; we behold him only through the ensign, the Gospel. And it is through the Gospel he reigns over men; not in a physical presence. 83 Again, the expression “on him shall the Gentiles hope” does not materially differ from the Hebrew rendering “to it shall the Gentiles seek.” The meaning is, the gentiles shall look unto the root of Jesse and cleave only to him, placing all confidence and hope in him and finding in him their consolation. They shall seek for and desire naught else. But the phrase “and his grave [resting place] shall be glorious,” contained in the quotation from Isaiah but emitted by the apostle, is not well rendered by Jerome, who thinks Isaiah refers to the glorious grave of Christ. Isaiah's thought was of Christ's rest being glorious; that is, his death should mean something more than that of ordinary mortals, to whom death is the end of glory. The glory of the root of Jesse had its beginning in his death. For not until then was he raised to true life and power, to real glory and honor-an ensign for the gentiles, and ruler of them. Indeed, then he was seated at the right hand of God, Lord over all things. V.13. “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.” 84 Paul concludes this passage with a noble prayer, desiring the Romans to be filled with joy and peace. He calls upon the “God of hope,” referring to the hope God alone gives through Christ and in Christ. 85 The way we possess peace and joy we have before spoken of; the secret is in perceiving the will of God, how he gave Christ to bear our sins, which we are under obligation to believe. The more clearly we perceive his will, the stronger will be our faith, our hope and love. Hence we must continually preach the Gospel--receive it and meditate upon it. For faith comes through no other medium than the Gospel. The apostle says, in effect: “May God, who through the Gospel effects hope, grant you grace, enabling you to appropriate the Gospel and believe. Through believing, you first perceive Christ. Thereupon follow perfect peace and an assured conscience. These are blessings common to all, and you will have harmony among yourselves.” The Christian's peace and joy is something received, not as the gift of the world is received, through mortal sense, but through faith. He who is the source of your good, and from whom you derive your peace and joy, is not recognized by sight or touch. However, in the world you will have disquietude and grief. But learn that Christ is the common blessing of all and you will enjoy blessed peace. For all being alike rich, no one can begrudge another anything. This is what it means to have peace and joy through faith or in faith. 86 “That ye may abound in hope,” continues the prayer. In other words, “that your hope may ever increase.” Now, suffering and persecution contribute to the increase of hope. We are not given increased hope to decrease adversity; no, adversity is increased that hope may not rely on human power, but be established through the power of the Holy Spirit. For the Holy Spirit aids us, fortifying our hope and enabling us not to fear nor to flee from the disasters of the world; but to stand firm even unto death, and to overcome all evil; so that evil must flee from us and cease its attacks. Remember, it is hope in the power of the Holy Spirit, not in human weakness, that must do all this through the medium of the Gospel. As before said, “Through patience and through comfort of the Scriptures we have hope.” Where the Gospel is not, there is neither hope, comfort, peace, joy, faith, love, Christ, God, nor anything good. Evidence of this fact is before us in the wretched, spiritless, carnal clerical orders, notwithstanding their much praying and holding of masses. From these things, O thou God of hope, of patience and of comfort, graciously preserve us. Amen.

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? 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 o

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

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