Romans 15 commentary

Christian liberty was allowed, not for our pleasure, but for the glory of God, and the good of others. We must please our neighbour, for the good of his soul; not by serving his wicked will, and humouring him in a sinful way; if we thus seek to please men, we are not the servants of Christ. Christ's whole life was a self-denying, self-displeasing life. And he is the most advanced Christian, who is the most conformed to Christ. Considering his spotless purity and holiness, nothing could be more contrary to him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him; the just for the unjust. 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 failings of the weak. And should not we be humble, self-denying, and ready to consider one another, who are members one of another? The Scriptures are written for our use and benefit, as much as for those to whom they were first given. Those are most learned who are most mighty in the Scriptures. That comfort which springs from the word of God, is the surest and sweetest, and the greatest stay to hope. The Spirit as a Comforter, is the earnest of our inheritance. This like-mindedness must be according to the precept of Christ, according to his pattern and example. It is the gift of God; and a precious gift it is, for which we must earnestly seek unto him. Our Divine Master invites his disciples, and encourages them by showing himself as meek and lowly in spirit. The same disposition ought to mark the conduct of his servants, especially of the strong towards the weak. The great end in all our actions must be, that God may be glorified; nothing more forwards this, than the mutual love and kindness of those who profess religion. Those that agree in Christ may well agree among themselves.

Christ fulfilled the prophecies and promises relating to the Jews, and the Gentile converts could have no excuse for despising them. The Gentiles, being brought into the church, are companions in patience and tribulation. They should praise God. Calling upon all the nations to praise the Lord, shows that they shall have knowledge of him. We shall never seek to Christ till we trust in him. And the whole plan of redemption is suited to reconcile us to one another, as well as to our gracious God, so that an abiding hope of eternal life, through the sanctifying and comforting power of the Holy Spirit, may be attained. Our own power will never reach this; therefore where this hope is, and is abounding, the blessed Spirit must have all the glory. “All joy and peace;” all sorts of true joy and peace, so as to suppress doubts and fears, through the powerful working of the Holy Spirit.

The apostle was persuaded that the Roman Christians were filled with a kind and affectionate spirit, as well as with knowledge. He had written to remind them of their duties and their dangers, because God had appointed him the minister of Christ to the Gentiles. Paul preached to them; but what made them sacrifices to God, was, their sanctification; not his work, but the work of the Holy Ghost: unholy things can never be pleasing to the holy God. The conversion of souls pertains unto God; therefore it is the matter of Paul's glorying, not the things of the flesh. But though a great preacher, he could not make one soul obedient, further than the Spirit of God accompanied his labours. He principally sought the good of those that sat in darkness. Whatever good we do, it is Christ who does it by us.

The apostle sought the things of Christ more than his own will, and would not leave his work of planting churches to go to Rome. It concerns all to do that first which is most needful. We must not take it ill if our friends prefer work which is pleasing to God, before visits and compliments, which may please us. It is justly expected from all Christians, that they should promote every good work, especially that blessed work, the conversion of souls. Christian society is a heaven upon earth, an earnest of our gathering together unto Christ at the great day. Yet it is but partial, compared with our communion with Christ; for that only will satisfy the soul. The apostle was going to Jerusalem, as the messenger of charity. God loves a cheerful giver. Every thing that passes between Christians should be a proof and instance of the union they have in Jesus Christ. The Gentiles received the gospel of salvation from the Jews; therefore were bound to minister to them in what was needed for the body. Concerning what he expected from them he speaks doubtfully; but concerning what he expected from God he speaks confidently. We cannot expect too little from man, nor too much from God. And how delightful and advantageous it is to have the gospel with the fulness of its blessings! What wonderful and happy effects does it produce, when attended with the power of the Spirit!

Let us learn to value the effectual fervent prayers of the righteous. How careful should we be, lest we forfeit our interest in the love and prayers of God's praying people! If we have experienced the Spirit's love, let us not be wanting in this office of kindness for others. Those that would prevail in prayer, must strive in prayer. Those who beg the prayers of others, must not neglect to pray for themselves. And though Christ knows our state and wants perfectly, he will know them from us. As God must be sought, for restraining the ill-will of our enemies, so also for preserving and increasing the good-will of our friends. All our joy depends upon the will of God. Let us be earnest in prayer with and for each other, that for Christ's sake, and by the love of the Holy Spirit, great blessings may come upon the souls of Christians, and the labours of ministers.

1. We then who are strong, etc. Lest they who had made more advances than others in the knowledge of God should think it unreasonable, that more burden was to be laid on them than on others, he shows for what purpose this strength, by which they excelled others, was bestowed on them, even that they might so sustain the weak as to prevent them to fall. For as God has destined those to whom he has granted superior knowledge to convey instruction to the ignorant, so to those whom he makes strong he commits the duty of supporting the weak by their strength; thus ought all gifts to be communicated among all the members of Christ. The stronger then any one is in Christ, the more bound he is to bear with the weak. The word for “strong” is δυνατοὶ, “able,” which Calvin renders potentes, powerful, or able. They were the more advanced in knowledge and in piety. They were to “bear,” βαστάζειν, in the sense of carrying or sustaining the infirmities of the weak, impotentium, “the unable,” ἀδυνάτων, such as were unable to carry their own burdens. The duty is not merely to bear with or tolerate weaknesses, (for this is not the meaning of the verb,) but to help and assist the weak and the feeble to carry them. The most literal rendering is —

“We then who are able ought to bear (or carry) the infirmities of the unable.” — Ed.

By saying that a Christian ought not to please himself, he intimates, that he ought not to be bent on satisfying himself, as they are wont to be, who are content with their own judgment, and heedlessly neglect others: and this is indeed an admonition most suitable on the present subject; for nothing impedes and checks acts of kindness more than when any one is too much swallowed up with himself, so that he has no care for others, and follows only his own counsels and feelings.

2. Let indeed The γὰρ in this verse is considered by Griesbach as wholly spurious; and Beza has left it out. — Ed. every one of us, etc. He teaches us here, that we are under obligations to others, and that it is therefore our duty to please and to serve them, and that there is no exception in which we ought not to accommodate ourselves to our brethren when we can do so, according to God’s word, to their edification.

There are here two things laid down, — that we are not to be content with our own judgment, nor acquiesce in our own desires, but ought to strive and labor at all times to please our brethren, — and then, that in endeavoring to accommodate ourselves to our brethren, we ought to have regard to God, so that our object may be their edification; for the greater part cannot be pleased except you indulge their humor; so that if you wish to be in favor with most men, their salvation must not be so much regarded, but their folly must be flattered; nor must you look to what is expedient, but to what they seek to their own ruin. You must not then strive to please those to whom nothing is pleasing but evil.

3. For even Christ pleased not himself, etc. Since it is not right that a servant should refuse what his lord has himself undertaken, it would be very strange in us to wish an exemption from the duty of bearing the infirmities of others, to which Christ, in whom we glory as our Lord and King, submitted himself; for he having no regard for himself, gave up himself wholly to this service. For in him was really verified what the Prophet declares in Psalm 69:9,10: and among other things he mentions this, that “zeal for God’s house had eaten him up,” and that “the reproaches of those who reproached God fell on him.” By these words it is intimated, that he burned with so much fervor for God’s glory that he was possessed by such a desire to promote his kingdom, that he forgot himself, and was, as it were, absorbed with this one thought, and that he so devoted himself to the Lord that he was grieved in his soul whenever he perceived his holy name exposed to the slandering of the ungodly. The intention of producing Christ’s example here is to enjoin disinterestedness. He denies himself for the sake of glorifying God in the salvation of men: so his followers ought to show the same spirit; they ought to inconvenience themselves, and undergo toil, trouble, suffering, and reproaches, if necessary, in order to help and assist their fellow-Christians. — Ed.

The second part, “the reproaches of God,” may indeed be understood in two ways, — either that he was not less affected by the contumelies which were heaped on God, than if he himself had endured them, — or, that he grieved not otherwise to see the wrong done to God, than if he himself had been the cause. But if Christ reigns in us, as he must necessarily reign in his people, this feeling is also vigorous in our hearts, so that whatever derogates from the glory of God does not otherwise grieve us than if it was done to ourselves. Away then with those whose highest wish is to gain honors from them who treat God’s name with all kinds of reproaches, tread Christ under foot, contumeliously rend, and with the sword and the flame persecute his gospel. It is not indeed safe to be so much honored by those by whom Christ is not only despised but also reproachfully treated.

Romans 15:4-6

4. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

4. Quaecunque enim ante scripta sunt, in nostram doctrinam sunt scripta, ut per patientain et consolationem Scripturarum spem habeamus.

5. Now the God of patience and consolation grant you to be likeminded one toward another, according to Christ Jesus:

5. Deus autem patientiae et consolationis det vobis idem mutuo cogitare secundum Christum Iesum;

6. That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

6. Ut uno animo, uno ore, glorificetis Deum et Patrem Domini nostri Iesu Christi.

4. For whatsoever things, etc. This is an application of the example, lest any one should think, that to exhort us to imitate Christ was foreign to his purpose; “Nay,” he says, “there is nothing in Scripture which is not useful for your instruction, and for the direction of your life.” “The object of this verse is not so much to show the propriety of applying the passage quoted from the Psalms to Christ, as to show that the facts recorded in the Scriptures are designed for our instruction.” — Hodge

This is an interesting passage, by which we understand that there is nothing vain and unprofitable contained in the oracles of God; and we are at the same time taught that it is by the reading of the Scripture that we make progress in piety and holiness of life. Whatever then is delivered in Scripture we ought to strive to learn; for it were a reproach offered to the Holy Spirit to think, that he has taught anything which it does not concern us to know; let us also know, that whatever is taught us conduces to the advancement of religion. And though he speaks of the Old Testament, the same thing is also true of the writings of the Apostles; for since the Spirit of Christ is everywhere like itself, there is no doubt but that he has adapted his teaching by the Apostles, as formerly by the Prophets, to the edification of his people. Moreover, we find here a most striking condemnation of those fanatics who vaunt that the Old Testament is abolished, and that it belongs not in any degree to Christians; for with what front can they turn away Christians from those things which, as Paul testifies, have been appointed by God for their salvation?

But when he adds, that through the patience and the consolation of the Scriptures we might have hope, Or, That we might possess, enjoy, or retain hope. He does not describe this hope, it being sufficiently evident — the hope of the gospel. — Ed. he does not include the whole of that benefit which is to be derived from God’s word; but he briefly points out the main end; for the Scriptures are especially serviceable for this purpose — to raise up those who are prepared by patience, and strengthened by consolations, to the hope of eternal life, and to keep them in the contemplation of it. Some take “patience” apart from “consolation,” — “through patience, and the consolation of the Scriptures;” but what is evidently meant is the patience and consolation which the Scriptures teach and administer, or are the means of supplying; for it is the special object of the passage to show the benefits derived from the Scriptures. Then it is no doubt “consolation,” and not exhortation, though the word has also that meaning; for in the next verse it clearly means consolation. It is thus rendered, and in connection with “patience,” by Beza, Pareus, Doddridge, Macknight, etc.

In our version it is “comfort” in Romans 15:4, and “consolation” in Romans 15:5; but it would have been better to have retained the same word. — Ed. The word consolation some render exhortation; and of this I do not disapprove, only that consolation is more suitable to patience, for this arises from it; because then only we are prepared to bear adversities with patience, when God blends them with consolation. The patience of the faithful is not indeed that hardihood which philosophers recommend, but that meekness, by which we willingly submit to God, while a taste of his goodness and paternal love renders all things sweet to us: this nourishes and sustains hope in us, so that it fails not.

5. And the God of patience, etc. God is so called from what he produces; the same thing has been before very fitly ascribed to the Scriptures, but in a different sense: God alone is doubtless the author of patience and of consolation; for he conveys both to our hearts by his Spirit: yet he employs his word as the instrument; for he first teaches us what is true consolation, and what is true patience; and then he instills and plants this doctrine in our hearts.

But after having admonished and exhorted the Romans as to what they were to do, he turns to pray for them: for he fully understood, that to speak of duty was to no purpose, except God inwardly effected by his Spirit what he spoke by the mouth of man. The sum of his prayer is, — that he would bring their minds to real unanimity, and make them united among themselves: he also shows at the same time what is the bond of unity, for he wished them to agree together according to Christ Jesus Miserable indeed is the union which is unconnected with God, and that is unconnected with him, which alienates us from his truth. There is a difference of opinion as to the unity contemplated here, whether it be that of sentiment or of feeling. The phrase, τὸ αὐτὸ φρονεῖν, occurs in the following places, Romans 12:16; Romans 15:5; 2 Corinthians 13:11; Philippians 2:2; Philippians 3:16; Philippians 4:2 Leigh says, that the phrase signifies to be of one mind, of one judgment, of one affection, towards one another. But though the verb φρονεῖν may admit of these three significations, yet the Apostle no doubt had in view a specific idea; and when we consider that he had been inculcating the principle of toleration as to unity of sentiment with regard to the eating of meats and of observing of days, and that he has been enforcing the duty of forbearance, and of sympathy, and of love towards each other, it appears probable that unity of feeling and of concern for each other’s welfare is what is intended here. Beza, Scott, and Chalmers take this view, while Pareus, Mede, and Stuart take the other, that is, that unity of sentiment is what is meant.

What confirms the former, in addition to the general import of the context, is the clause which follows, “according to Christ Jesus,” which evidently means, “according to his example,” as mentioned in verse 3.

Then in the next verse, the word ὁμοθυμαδὸν refers to the unity of feeling and of action, rather than to that of sentiment. It occurs, besides here, in these places, Acts 1:14, Acts 2:1,46; Acts 4:24; Acts 5:12; Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:12; Acts 19:29. It is used by the Septuagint for יחד, which means “together.” It is rendered “unanimiter — unanimously,” Beza; “with one mind,” by Doddridge; and “unanimously,” by Macknight. It is thus paraphrased by Grotius, “with a mind full of mutual love, free from contempt, free from hatred.” — Ed.

And that he might recommend to us an agreement in Christ, he teaches us how necessary it is: for God is not truly glorified by us, unless the hearts of all agree in giving him praise, and their tongues also join in harmony. There is then no reason for any to boast that he will give glory to God after his own manner; for the unity of his servants is so much esteemed by God, that he will not have his glory sounded forth amidst discords and contentions. This one thought ought to be sufficient to check the wanton rage for contention and quarreling, which at this day too much possesses the minds of many.

Romans 15:7-12

7. Wherefore receive ye one another, as Christ also received us to the glory of God.

7. Itaque suscipite vos mutuo, quemadmodum Christus vos suscepit, in gloriam Dei.

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:

8. Dico autem Iesum Christum ministerium fuisse circumcisionis super veritate Dei ad promissiones Patrum confirmandas:

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.

9. Gentes autem pro misericordia glorificare debent Deum; quemadmodum scriptum est, Propter hoc confitebor tibi inter Gentes et nomini tuo psallam:

10. And again he saith, Rejoice, ye Gentiles, with his people.

10. Et rursum dicit, Exultate Gentes cum populo ejus;

11. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

11. Et rursum, Laudate Dominum omnes Gentes, et collaudate eum omnes populi.

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.

12. Et rursum Iesaias dicit, Erit radix Jesse, et qui exurget ad imperandum Gentibus; in ipso Gentes sperabunt.

7. Receive ye then, etc. He returns to exhortation; and to strengthen this he still retains the example of Christ. For he, having received, not one or two of us, but all together, has thus connected us, so that we ought to cherish one another, if we would indeed continue in his bosom. Only thus then shall we confirm our calling, that is, if we separate not ourselves from those whom the Lord has bound together.

The words, to the glory of God, may be applied to us only, or to Christ, or to him and us together: of the last I mostly approve, and according to this import, — “As Christ has made known the glory of the Father in receiving us into favor, when we stood in need of mercy; so it behooves us, in order to make known also the glory of the same God, to establish and confirm this union which we have in Christ.” In gloriam Dei, εἰς δόξαν Θεοῦ, i.e., in order to set forth the glory of God, or, in other words, that God might be glorified. So Erasmus, Chalmers, and Stuart. Others regard this “glory” as that which God bestows, even eternal happiness, according to this meaning, — “Receive ye one another into communion and fellowship, as Christ has received you into the glory of God,” that is, into that glorious state which God has provided and promised. See John 17:24. For “you,” our version has “us;” but Griesbach considers “you” as the true reading. — Ed.

8. Now I say, that Jesus Christ, etc. He now shows that Christ has embraced us all, so that he leaves no difference between the Jews and the Gentiles, except that in the first place he was promised to the Jewish nation, and was in a manner peculiarly destined for them, before he was revealed to the Gentiles. But he shows, that with respect to that which was the seed of all contentions, there was no difference between them; for he had gathered them both from a miserable dispersion, and brought them, when gathered, into the Father’s kingdom, that they might be one flock, in one sheepfold, under one shepherd. It is hence right, he declares, that they should continue united together, and not despise one another; for Christ despised neither of them. The beginning of this verse, “Now I say,” Dico autem, Λέγω δὲ, is read by Beza and Grotius, Λέγω γὰρ, “For I say,” and Griesbach regards it of nearly equal authority. If we retain δὲ, it may be rendered “moreover,” or “further;” and to render the clause more distinct, the word “this,” as proposed by Beza and Pagninus, may be added, — “I further say this,” etc. The two verses may be thus rendered, —

8. I further say this, that Christ became a minister of the circumcision for the truth of God, that he might confirm the promises made to

9. the fathers, and that the Gentiles might glorify God for his mercy, as it is written, “I will therefore confess thee among the nations, and to thy name will I sing.”

The reasons for this rendering are given in the next note. — Ed.

He then speaks first of the Jews, and says, that Christ was sent to them, in order to accomplish the truth of God by performing the promises given to the Fathers: and it was no common honor, that Christ, the Lord of heaven and earth, put on flesh, that he might procure salvation for them; for the more he humbled himself for their sake, the greater was the honor he conferred on them. But this point he evidently assumes as a thing indubitable. The more strange it is, that there is such effrontery in some fanatical heads, that they hesitate not to regard the promises of the Old Testament as temporal, and to confine them to the present world. And lest the Gentiles should claim any excellency above the Jews, Paul expressly declares, that the salvation which Christ has brought belonged by covenant to the Jews; for by his coming he fulfilled what the Father had formerly promised to Abraham, and thus he became the minister of that people. It hence follows that the old covenant was in reality spiritual, though it was annexed to earthly types; for the fulfillment, of which Paul now speaks, must necessarily relate to eternal salvation. And further, lest any one should cavil, and say, that so great a salvation was promised to posterity, when the covenant was deposited in the hand of Abraham, he expressly declares that the promises were made to the Fathers. Either then the benefits of Christ must be confined to temporal things, or the covenant made with Abraham must be extended beyond the things of this world.

9. The Gentiles also, The construction of this first sentence is differently viewed. Grotius and Stuart connect it with “I say” at the beginning of the former verse; but Beza and Pareus connect it with the last clause, and consider εἰς τὸ as being here understood: and this seems to be the best construction. Christ became the minister of the circumcision, a minister under the Abrahamic economy, for two objects, — that he might confirm the promises made to the Fathers, — and that the Gentiles might glorify God for his mercy. Mercy was destined to come to the Gentiles through the covenant made with Abraham, of which circumcision was the sign and seal. The promise, “In thee shall the nations of the earth be blessed,” was made to Abraham, and not to the Gentiles. Hence it is called “mercy” to them, there being to previous promise made distinctly to them, while the same mercy as to the Jews is called “truth,” because it was the fulfillment of a promise. A remarkable instance of this difference, noticed by Haldane, is found in Micah 7:20. What is said to be “mercy” to Abraham, to whom the promise was first made, is said to be “truth” to Jacob, to whom it was confirmed. It may also, by the way, be observed, that this verse in Micah affords an example of what we often find in Paul’s style; for in mentioning two or more things, he often reverses the regular order. What Micah mentions first is “truth” to Jacob, and then he goes back to God’s “mercy” to Abraham.

The quotation from Psalm 18:49, is verbatim from the Septuagint. The Hebrew verb with its postfix, אודך, in our version, “I will give thanks to thee,” may more properly be rendered, “I will confess thee.” — Ed. etc. This is the second point, on proving which he dwells longer, because it was not so evident. The first testimony he quotes is taken from Psalm 18; which psalm is recorded also in 2 Samuel 22, where no doubt a prophecy is mentioned concerning the kingdom of Christ; and from it Paul proves the calling of the Gentiles, because it is there promised, that a confession to the glory of God should be made among the Gentiles; for we cannot really make God known, except among those who hear his praises while they are sung by us. Hence that God’s name may be known among the Gentiles, they must be favored with the knowledge of him, and come into communion with his people: for you may observe this everywhere in Scripture, that God’s praises cannot be declared, except in the assembly of the faithful, who have ears capable of hearing his praise.

10 Exult, ye Gentiles, with his people This verse is commonly considered as if it was taken from the song of Moses; but with this I cannot agree; for Moses’ design there was to terrify the adversaries of Israel by setting forth his greatness, rather than to invite them to a common joy. I hence think that this is quoted from Psalm 47:5, where it is written, “Exult and rejoice let the Gentiles, because thou judgest the nations in equity, and the Gentiles on the earth thou guidest.” And Paul adds, with his people, and he did this by way of explanation; for the Prophet in that psalm no doubt connects the Gentiles with Israel, and invites both alike to rejoice; and there is no joy without the knowledge of God. This passage is evidently taken from Deuteronomy 32:43, given literally as it is found in the Septuagint, and literally too from the Hebrew, if the reading of two copies, referred to by Kennicalt, be adopted, in which את, “with,” is placed before עשו, “his people.” It is no objection that “adversaries” are mentioned in the context. There have ever been adversaries to God’s people; and God even now denounces his judgments on his adversaries, though the Gentiles as a people, as a separate class from the Jews, have been long ago admitted to the privilege of rejoicing with his people. — Ed.

11. Praise God, all ye Gentiles, etc. This passage is not inaptly applied; for how can they, who know not God’s greatness, praise him? They could no more do this than to call on his name, when unknown. It is then a prophecy most suitable to prove the calling of the Gentiles; and this appears still more evident from the reason which is there added; for he bids them to give thanks for God’s truth and mercy. (Psalm 117:1.)

12. And again, Isaiah, etc., This prophecy is the most illustrious of them all: for in that passage, the Prophet, when things were almost past hope, comforted the small remnant of the faithful, even by this, — that there would arise a shoot from the dry and the dying trunk of David’s family, and that a branch would flourish from his despised root, which would restore to God’s people their pristine glory. It is clear from the account there given, that this shoot was Christ, the Redeemer of the world. And then, he added, that he would be raised for a sign to the Gentiles, that might be to them for salvation. The words do indeed differ a little from the Hebrew text; for we read here, arise, while in Hebrew it is stand for a sign, which is the same; for he was to appear conspicuous like a sign. What is here hope, is in Hebrew seek; but according to the most common usage of Scripture, to seek God is nothing else but to hope in him. Isaiah 11:10. The whole of this quotation is given as it is found in the Septuagint. The difference, as noticed by Calvin, between the words as given in Hebrew, is considerable. The language of the Prophet is metaphorical, the Septuagint interpreted it, and this interpretation the Apostle approved and adopted. The Messiah is represented by the Prophet as a general or a leader of an army, raising his banner for the nations, (עמיש, not “people,” as in our version:) and the Gentiles repair or resort to this banner for protection; and so Lowth renders the verb ידרשו, only he does not preserve the metaphor, by rendering אליו, “unto him,” instead of “to it,” as in our version. It hence appears evident, that the passage is substantially the same; and indeed the verb ἄρχειν, retains in some measure the idea of the original, for it strictly means to be a leader, to rule as a chief. — Ed.

But twice in this prophecy is the calling of the Gentiles confirmed, — by the expression, that Christ was to be raised up as a sign, and he reigns among the faithful alone, — and by the declaration, that they shall hope in Christ, which cannot take place without the preaching of the word and illumination of the Spirit. With these things corresponds the song of Simeon. It may be further added, that hope in Christ is an evidence of his divinity.

Romans 15:13-16

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.

13. Deus autem spei impleat vos omni gaudio et pace in credendo, quo abundetis in spe per potentiam Spiritus sancti.

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.

14. Persuasus autem sum, fratres mei, ipse quoque de vobis, quod et ipsi pleni sitis bonitate, referti omni cognitione, idonei ad vos mutuo admonendos.

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,

15. Audacius antera scripsi vobis, fratres, ex parte, veluti commonefaciens vos, propter gratiam mihi datam a Deo;

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.

16. Ut sim minister Christi erga Gentes, consecrans evangelium Christi, ut sit oblatio Gentium acceptabilis, sanctificata per Spiritum sanctum.

13. And may the God, etc. He now concludes the passage, as before, with prayer; in which he desires the Lord to give them whatever he had commanded. It hence appears, that the Lord does in no degree measure his precepts according to our strength or the power of free-will; and that he does not command what we ought to do, that we, relying on our own power, may gird up ourselves to render obedience; but that he commands those things which require the aid of his grace, that he may stimulate us in our attention to prayer.

In saying the God of hope, he had in view the last verse; as though he said, — “May then the God in whom we all hope fill you with joy, that is, with cheerfulness of heart, and also with unity and concord, and this by believing:” The God of hope may mean one of two things, — the giver or author of hope, as in 1 Peter 1:3, — or the object of hope, he in whom hope is placed, as in 1 Timothy 6:17.

Why does he mention joy before peace? It is in accordance with his usual manner, — the most visible, the stream first, then the most hidden, the spring. — Ed. for in order that our peace may be approved by God, we must be bound together by real and genuine faith. If any one prefers taking in believing, for, in order to believe, That is εἰς τὸ, instead of ἐν τῷ. — Ed. the sense will be, — that they were to cultivate peace for the purpose of believing; for then only are we rightly prepared to believe, when we, being peaceable and unanimous, do willingly embrace what is taught us. It is however preferable, that faith should be connected with peace and joy; for it is the bond of holy and legitimate concord, and the support of godly joy. And though the peace which one has within with God may also be understood, yet the context leads us rather to the former explanation. This is the view approved by Theophylact, Beza, Grotius, Mede, and Hammond: but Doddridge, Scott, Stuart, and Chalmers consider “peace” here to be that with God, and “joy” as its accompaniment; while Pareus and Hodge view both as included, especially the latter. If we consider the subject in hand, that the Apostle was attempting to produce union and concord between the Jews and the Gentiles, we shall see reason to accede to Calvin’s explanations. This joy and peace seem to be the same as in Romans 14:17. Concord, union, and mutual enjoyment, are graces which come by believing, or by faith, as well as concord or peace with God, and its accompanying joy; and these graces have no doubt an influence on hope, so as to make it brighter and stronger, when they are produced by the Holy Spirit. There are three things which distinguish these graces from such as are fictitious, — they proceed from faith, — they increase hope, — they are produced by the Spirit. — Ed.

He further adds, that ye may abound in hope; for in this way also is hope confirmed and increased in us. The words, through the power of the Holy Spirit, intimate that all things are the gifts of the divine bounty: and the word power is intended emphatically to set forth that wonderful energy, by which the Spirit works in us faith, hope, joy, and peace.

14. But even I myself am persuaded, etc. This was said to anticipate an objection, or it may be deemed a kind of concession, made with the view of pacifying the Romans; in case they thought themselves reproved by so many and so urgent admonitions, and thus unjustly treated. He then makes an excuse for having ventured to assume towards them the character of a teacher and of an exhorter; and he says, that he had done so, not because he had any doubt as to their wisdom, or kindness, or perseverance; but because he was constrained by his office. Thus he removed every suspicion of presumption, which especially shows itself when any one thrusts himself into an office which does not belong to him, or speaks of those things which are unsuitable to him. We see in this instance the singular modesty of this holy man, to whom nothing was more acceptable than to be thought of no account, provided the doctrine he preached retained its authority.

There was much pride in the Romans; the name even of their city made the lowest of the people proud; so that they could hardly bear a teacher of another nation, much less a barbarian and a Jew. With this haughtiness Paul would not contend in his own private name: he however subdued it, as it were, by soothing means; for he testified that he undertook to address them on account of his Apostolic office.

Ye are full of goodness, being filled with knowledge, etc. Two qualifications are especially necessary for him who gives admonitions: the first is kindness, which disposes his mind to aid his brethren by his advice, and also tempers his countenance and his words with courtesy, — and the second is skill in advice or prudence, which secures authority to him, inasmuch as he is able to benefit the hearers whom he addresses. There is indeed nothing more opposed to brotherly admonitions than malignity and arrogance, which make us disdainfully to despise the erring, and to treat them with ridicule, rather than to set them right. Asperity also, whether it appears in words or in the countenance, deprives our admonitions of their fruit. But however you may excel in the feeling of kindness, as well as in courtesy, you are not yet fit to advise, except you possess wisdom and experience. Hence he ascribes both these qualifications to the Romans, bearing them a testimony, — that they were themselves sufficiently competent, without the help of another, to administer mutual exhortations: for he admits, that they abounded both in kindness and wisdom. It hence follows, that they were able to exhort.

15. The more boldly, however, have I written to you, etc. The excuse follows, and in adducing this, that he might more fully show his modesty, he says, by way of concession, that he acted boldly in interposing in a matter which they themselves were able to do; but he adds that he was led to be thus bold on account of his office, because he was the minister of the gospel to the Gentiles, and could not therefore pass by them who were also Gentiles. He however thus humbles himself, that he might exalt the excellency of his office; for by mentioning the favor of God, by which he was elevated to that high honor, he shows that he could not suffer what he did according to his apostolic office to be despised. Besides, he denies that he had assumed the part of a teacher, but that of an admonisher, It does not clearly appear what meaning Calvin attached to the words ἀπο μέρους, which he renders ex parte. Some, like Origen, connect the expression with the verb, “I have written to you in part,” that is, not fully, which seems to have no meaning consistently with the evident tenor of the passage. Others, as Chrysostom, Erasmus, and Pareus, connect the words with the adjective, “I have in part (or somewhat) more boldly (or more freely, or more confidently) written to you.” Macknight connects them with the following clause, “partly as calling things to your remembrance.” Doddridge and Stuart render them “in this part of the Epistle.” The most suitable view is to consider them as qualifying the adjective. — Ed.

16. Consecrating the gospel, etc. This rendering I prefer to that which Erasmus in the first place adopts, that is, “Administering;” for nothing is more certain than that Paul here alludes to the holy mysteries which were performed by the priest. He then makes himself a chief priest or a priest in the ministration of the gospel, to offer up as a sacrifice the people whom he gained for God, and in this manner he labored in the holy mysteries of the gospel. And doubtless this is the priesthood of the Christian pastor, that is, to sacrifice men, as it were, to God, by bringing them to obey the gospel, and not, as the Papists have hitherto haughtily vaunted, by offering up Christ to reconcile men to God. He does not, however, give here the name of priests to the pastors of the Church simply as a perpetual title, but intending to commend the honor and power of the ministry, Paul availed himself of the opportunity of using this metaphor. Let then the preachers of the gospel have this end in view while discharging their office, even to offer up to God souls purified by faith.

What Erasmus afterwards puts down as being more correct, “sacrificing the gospel,” is not only improper but obscures also the meaning; for the gospel is, on the contrary, like a sword, by which the minister sacrifices men as victims to God. “Consecrans evangelium,” so Augustine; ἱερουργοῦντα τὸ εὐαγγέλιον, “operans evangelio — being employed in the gospel,” Beza and Pareus; “docens sacrum evangelium — teaching the holy gospel,” Vatablus. The verb means to “perform sacred rites,” or to officiate in holy things. It has no connection, as some think, with a sacrificing priest; indeed ἱερεὺς itself, that is a priest, is a holy person, who did sacrifice no doubt among other things, but the word does not import a sacrificer any more than כהן in Hebrew. The word here does not mean to consecrate, or to sanctify, or to sacrifice, but to discharge a holy function. Perhaps the most literal rendering would be “performing a holy office as to the gospel,” but dispensing, administering, or preaching the gospel would be the best version. The Apostle had previously called himself λειτουργὸν, a public functionary, a public minister of Jesus Christ; he now designates his work as such, being a sacred administrator of the gospel, and then he states the object, that the offering of the Gentiles, that is, that the Gentiles being offered, might be an acceptable sacrifice to God, sanctified by the Spirit. See Romans 12:1. — Ed.

He adds that such sacrifices are acceptable to God; which is not only a commendation of the ministry, but also a singular consolation to those who surrender themselves to be thus consecrated. Now as the ancient victims were dedicated to God, having been externally sanctified and washed, so these victims are consecrated to the Lord by the Spirit of holiness, through whose power, inwardly working in them, they are separated from this world. For though the purity of the soul proceeds from faith in the word, yet as the voice of man is in itself inefficacious and lifeless, the work of cleansing really and properly belongs to the Spirit.

Romans 15:17-21

17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.

17. Habeo igitur quod glorier per Iesum Christum in iis quae ad Deum pertinent.

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,

18. Non enim ausim loqui quicquam de iis quae non effecit Christus per me, in obedientiam Gentium, sermone et opere;

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.

19. In potentia signorum et prodigiorum, in potentia Spiritus Dei, ut ab Ierusalem et in circuitu usque in Illyricum impleverim evangelium Christi:

20. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:

20. Ira annitens praedicare evangelium, non ubi nominatus erat Christus, ne super alienum fundamentum aedificarem;

21. But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.

21. Sed quemadmodum scripture est, Ii quibus non annuntiatum est de eo, videbunt, et qui non audierunt, intelligent.

17. I have then, etc. After having in general commended his own calling, that the Romans might know that he was a true and undoubted apostle of Christ, he now adds testimonies, by which he proved that he had not only taken upon him the apostolic office conferred on him by God’s appointment, but that he had also eminently adorned it. He at the same time records the fidelity which he had exhibited in discharging his office. It is indeed to little purpose that we are appointed, except we act agreeably to our calling and fulfill our office. He did not make this declaration from a desire to attain glow, but because nothing was to be omitted which might procure favor and authority to his doctrine among the Romans. In God then, not in himself, did he glory; for he had nothing else in view but that the whole praise should redound to God.

And that he speaks only negatively, it is indeed an evidence of his modesty, but it availed also to gain credit to what he was proceeding to announce, as though he said, “The truth itself affords me such cause for glowing, that I have no need to seek false praises, or those of another, I am content with such as are true.” It may be also that he intended to obviate the unfavorable reports which he knew were everywhere scattered by the malevolent, he therefore mentioned beforehand that he would not speak but of things well known.

18. In order to make the Gentiles obedient, etc. These words prove what his object was, even to render his ministry approved by the Romans, that his doctrine might not be without fruit. He proves then by evidences that God by the presence of his power had given a testimony to his preaching, and in a manner sealed his apostleship, so that no one ought to have doubted, but, that he was appointed and sent by the Lord. The evidences were word, work, and miracles. It hence appears that the term work includes more than miracles. He at last concludes with this expression, through the power of the Spirit; by which he intimates that these things could not have been done without the Spirit being the author. In short, he declares that with regard to his teaching as well as his doing, he had such strength and energy in preaching Christ, that it was evidently the wonderful power of God, and that miracles were also added, which were seals to render the evidence more certain.

He mentions word and work in the first place, and then he states one kind of work, even the power of performing miracles. The same order is observed by Luke, when he says that Christ was mighty in word and work, (Luke 24:19;) and John says that Christ referred the Jews to his own works for a testimony of his divinity. (John 5:36.) Nor does he simply mention miracles, but gives them two designations. But instead of what he says here, the power of signs and of wonders, Peter has “miracles and signs and wonders.” (Acts 2:22.) And doubtless they were testimonies of divine power to awaken men, that being struck with God’s power, they might admire and at the same time adore him; nor are they without an especial meaning, but intended to stimulate us, that we may understand what God is.

This is a striking passage respecting the benefit of miracles: they are designed to prepare men to reverence and to obey God. So you read in Mark, that the Lord confirmed the truth by the signs which followed. (Mark 16:20.) Luke declares in the Acts, that the Lord by miracles gave testimony to the word of his grace. (Acts 14:3.) It is then evident that those miracles which bring glory to creatures and not to God, which secure credit to lies and not to God’s word, are from the devil. The power of the Spirit, which he mentions in the third place, I apply to both the preceding clauses. Some, as Beza and Grotius, understand by the last clause, “through the power of the Spirit of God,” the internal power of speaking with tongues, etc., and by “signs and wonders,” the external work of healing the sick, etc. But this passage is evidently an instance of the Apostle’s usual mode of stating things. “Word” means preaching; and “work,” the doing of miracles. He first specifies the last, the work was that of “signs and wonders;” and then he mentions what belongs to the first, and shows how it became effectual, that is, through the power of the Spirit. See a similar arrangement in 1 Corinthians 6:11; where he mentions washed, sanctified and justified; and then he mentions first what belongs to the last, “in the name of the Lord Jesus,” and afterwards what appertains to the first words, “and by the Spirit of our God.” “Signs and wonders” are often mentioned together: they designate the same things by different names: miracles were called “signs,” because they were evidences of divine power, and they were called “wonders,” or prodigies, because they were not according to the course of nature, but were extraordinary things. By these words their design and character are set forth. — Ed.

19. So that from Jerusalem, etc. He joins also a testimony from the effect; for the success which followed his preaching exceeded all the thoughts of men. For who could have gathered so many churches for Christ, without being aided by the power of God? “From Jerusalem,” he says, “I have propagated the gospel as far as Illyricum, and not by hastening to the end of my course by a straight way, but by going all around, and through the intervening countries.” But the verb πεπληρωκέναι, which after others I have rendered filled up or completed, means both to perfect and to supply what is wanting. Hence πλήρωμα in Greek means perfection as well as a supplement. I am disposed to explain it thus, — that he diffused, as it were by filling up, the preaching of the gospel; for others had before begun, but he spread it wider. The clause is rendered by Beza and Grotius, “Impleverim praedicandi evangelii Christi munus — I have fulfilled the office of preaching the gospel of Christ.” The gospel is put for preaching the gospel. See Acts 12:25; Colossians 1:25 Vatablus renders the verb “plene annunciaverim — I have fully announced;” and Mede, “propagaverim — I have propagated.” Some, as Wolfius and Vitringa, think the verb is used in a sense borrowed from Hebrew: the verb גמר, which in its common meaning is to fill or to finish, is used in the sense of teaching, not indeed in the Hebrew bible, but in the Talmud. That the idea of teaching, or propagating, or preaching, belongs to it here, and in Colossians 1:25, is evident. The notion of filling up, which Calvin gives to it, is hardly consistent with what the Apostle says in Romans 15:20. The full preaching is referred by Erasmus, not to its extent, but to its fidelity, “omitting nothing which a faithful evangelist ought to have proclaimed.” — Ed.

20. Thus striving to preach the gospel, etc. As it was necessary for Paul not only to prove himself to be the servant of Christ and a pastor of the Christian Church, but also to show his title to the character and office of an Apostle, that he might gain the attention of the Romans, he mentions here the proper and peculiar distinction of the apostleship; for the work of an Apostle is to propagate the gospel where it had not been preached, according to that command,

“Go ye, preach the gospel to every creature.” (Mark 16:15.)

And this is what we ought carefully to notice, lest we make a general rule of what specially belongs to the Apostolic order: nor ought we to consider it a fault, that a successor was substituted who built up the Church. The Apostles then were the founders as it were of the Church; the pastors who succeeded them, had to strengthen and amplify the building raised up by them. The participle, “striving,” rendered annitens by Calvin and by Erasmus, is φιλοτιμούμενος, which means to strive honorably: it is to seek a thing as an object of honor or ambition. It may be rendered here, “honorably striving;” Doddridge has, “It hath been the object of my ambition;” Stuart, “I was strongly desirous;” and Wolfius, “honori mihi ducentem — esteeming it an honor to me.” It is used to express both an honorable and an earnest or diligent pursuit. It is found in two other places, teeming it an honor,” or, “Being ambitious.” — Ed. He calls that another’s foundation, which had been laid by the hand of another: otherwise Christ is the only stone on which the Church is founded. See 1 Corinthians 3:11; and Ephesians 2:20

21. But as it is written, etc. He confirms by the testimony of Isaiah what he had said of the evidence of his apostleship; for in Isaiah 52:15, speaking of the kingdom of Messiah, among other things he predicts, that the knowledge of Christ would be spread among the Gentiles throughout the whole world, that his name would be declared to those by whom it had not been heard of before. It was meet that this should be done by the Apostles, to whom the command was specifically given. Hence the apostleship of Paul was made evident from this circumstance, — that this prophecy was fulfilled in him. Isaiah 52:15. The quotation is literally from the Septuagint, and is nearly according to the Hebrew, only the tense is altered, it being the past in that language, as prophecies are often found to be, in order to show their certainty. The Hebrew is as follows, —

For what had not been told them, have they seen, And what they had not heard, have they understood.

To render the last verb “consider,” as in our version, is not proper; it means to distinguish between things, to discern, to understand. It bears strictly the same meaning with the Greek verb here used. — Ed.

It is absurd for any one to attempt to apply what is here said to the pastoral office; for we know that in Churches rightly formed, where the truth of the gospel has been already received, Christ’s name must be constantly preached. Paul then was a preacher of Christ, yet unknown to foreign nations, for this end, — that after his departure the same doctrine should be daily proclaimed in every place by the mouth of the pastors; for it is certain that the Prophet speaks of the commencement of the kingdom of Christ.

Romans 15:22-24

22. For which cause also I have been much hindered from coming to you.

22. Itaque impeditus etiam saepius fui quominus venirem ad vos:

23. But now having no more place in these parts, and having a great desire these many years to come unto you;

23. Nunc vero nullum amplius locum habens in his regionibus, desiderium autem habens a multis annis veniendi ad vos;

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

24. Si quando in Hispaniam proficiscar, veniam ad vos: This clause, and γὰρ in the next, Griesbach dismisses as being spurious: then the verse would be, —

24. “Whenever I go into Spain, I hope, in passing through, to see you, and to be by you sent there, when I shall first be in a measure refreshed by you;” or, literally, “filled with you;” or it may be rendered, “satisfied with you.”

The Vulgate renders the words, “Si vobis primum ex parte fruitus fuero — when I shall first in part enjoy you, i.e., your society. Stuart’s version is, “When I am in part first satisfied with your company.” The expression, “in part,” seems to imply that his stay would not be long. — Ed. spero enim fore ut istac iter faciens videam vos, et illuc a vobis deducar, si tamen prius ex parte vestra consuetudine fuero expletus.

22. And on this account, etc. What he had said of his apostleship he applies now to another point, even for the purpose of excusing himself for not having come to them, though he was destined for them as well as for others. He, in passing, then intimates, that in propagating the gospel from Judea as far as to Illyricum, he performed, as it were, a certain course enjoined him by the Lord; which being accomplished, he purposed not to neglect them. And lest they should yet think that they had been neglected, he removes this suspicion by testifying, that there had been for a long time no want of desire. Hence, that he had not done this sooner was owing to a just impediment: he now gives them a hope, as soon as his calling allowed him.

From this passage is drawn a weak argument respecting his going to Spain. It does not indeed immediately follow that he performed this journey, because he intended it: for he speaks only of hope, in which he, as other faithful men, might have been sometimes frustrated. On this subject Wolfius says, “Paul’s journey to Spain was unknown to Origen and Eusebius; nor does it comport with the records connected with him. The Apostle, when freed from the chains of Nero, did not go to Spain, but to Asia; and there is no vestige of a Church founded by Paul in Spain. Basnage has carefully examined this subject as well as W. Wall in his critical Notes in English on the New Testament.” As is common in many things connected with antiquity, fathers later than Origen and Eusebius came to know of this journey, but how, it is not easy to know: and in process of time various particulars were discovered, or rather invented, in connection with this journey. It is something similar to the story of Peter being the founder of the Church of Rome. — Ed.

24. For I hope, etc. He refers to the reason why he had for a long time wished to come to them, and now intended to do so, — even that he might see them, enjoy an interview and an intercourse with them, and make himself known to them in his official character; for by the coming of the Apostles the gospel also came.

By saying, to be brought on my way thither by you, he intimates how much he expected from their kindness; and this, as we have already observed, is the best way for conciliating favor; for the more confidence any one hears is reposed in him, the stronger are the obligations under which he feels himself; inasmuch as we deem it base and discourteous to disappoint the good opinion formed of us. And by adding, When I shall first be in part filled, etc., he bears witness to the benevolence of his mind towards them; and to convince them of this was very necessary for the interest of the gospel.

Romans 15:25-29

25. But now I go unto Jerusalem to minister unto the saints.

25. Nunc verb proficiscor Ierosolymam ad ministrandum sanctis.

26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

26. Placuit enim Macedoniae et Achaiae communicationem facere in pauperes sanctos qui sunt Ierosolymis:

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.

27. Placuit, inquam, et debitores sunt ipsorum; si enim spiritualibus ipsorum communicarunt Gentes, debent et in carnalibus “In carnalibus;” ἐν τοῖς σαρκικοῖς. The word “carnal” in our language does not convey the meaning. The Apostle uses it here in opposition to what is “spiritual,” and therefore “temporal” expresses its meaning. See 1 Corinthians 9:11. It sometimes means “human,” as in 2 Corinthians 1:12, where man’s wisdom is set in contrast with God’s wisdom. In 2 Corinthians 10:4, it means “weak,” or feeble, or powerless, being opposed to the “mighty” weapons of God. It has its own proper meaning in Romans 7:14, and in 1 Peter 2:11, “carnal,” that is, wicked, sinful, corrupt, depraved. In 1 Corinthians 3:1, it signifies weak, ignorant, imperfect in knowledge, as opposed to spiritual and enlightened persons. And in Hebrews 7:16, it expresses what is fleeting and transitory. In no language is there one word which can convey all the meanings of a similar word in another: hence the necessity of changing a word sometimes in a translation. — Ed. ministrare ipsis.

28. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.

28. Hoc igitur quum perfecero, et obsignavero illis fructum hunc, pro-ficiscar per vos in Hispaniam.

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.

29. Scio autem quod quum venero ad vos, in plenitudine benedictionis evangelii Christi venturus sum.

25. But I am going now, etc. Lest they should expect his immediate coming, and think themselves deceived, if he had not come according to their expectation, he declares to them what business he had then in hand, which prevented him from going soon to them, and that was, — that he was going to Jerusalem to bear the alms which had been gathered in Macedonia and Achaia. Availing himself at the same time of this opportunity, he proceeds to commend that contribution; by which, as by a kind of intimation, he stirs them up to follow this example: for though he does not openly ask them, yet, by saying that Macedonia and Achaia had done what they ought to have done, he intimates, that it was also the duty of the Romans, as they were under the same obligation; and that he had this view, he openly confesses to the Corinthians, —

“I boast,” he says, “of your promptitude to all the Churches, that they may be stirred up by your example.” (2 Corinthians 9:2.)

It was indeed a rare instance of kindness, that the Grecians, having heard that their brethren at Jerusalem were laboring under want, considered not the distance at which they were separated from them; but esteeming those sufficiently nigh, to whom they were united by the bond of faith, they relieved their necessities from their own abundance. The word communication, which is here employed, ought to be noticed; for it well expresses the feeling, by which it behooves us to succor the wants of our brethren, even because there is to be a common and mutual regard on account of the unity of the body. I have not rendered the pronoun τινὰ, because it is often redundant in Greek, and seems to lessen the emphasis of this passage. The words are, κοινωνίαν τινὰ ποιήσασθαι, “to make a certain contribution,” or, “some contribution,” or, as Doddridge has it, “a certain collection.” There seems to be no necessity for leaving out the word τινὰ. — Ed. What we have rendered to minister, is in Greek a participle, ministering; but the former seems more fitted to convey the meaning of Paul: for he excuses himself, that by a lawful occupation he was prevented from going immediately to Rome.

27. And their debtors they are, etc. Every one perceives, that what is said here of obligation, is said not so much for the sake of the Corinthians as for the Romans themselves; for the Corinthians or the Macedonians were not more indebted to the Jews than the Romans. And he adds the ground of this obligation, — that they had received the gospel from them: and he takes his argument from the comparison of the less with the greater. He employs also the same in another place, that is, that it ought not to have appeared to them an unjust or a grievous compensation to exchange carnal things, which are immensely of less value, for things spiritual. (2 Corinthians 9:11.) And it shows the value of the gospel, when he declares, that they were indebted not only to its ministers, but also to the whole nation, from whom they had come forth.

And mark the verb λειτουργὢσαι, to minister; which means to discharge one’s office in the commonwealth, and to undergo the burden of one’s calling: it is also sometimes applied to sacred things. Nor do I doubt but that Paul meant that it is a kind of sacrifice, when the faithful gave of their own to relieve the wants of their brethren; for they thus perform that duty of love which they owe, and offer to God a sacrifice of an acceptable odor. But in this place what he had peculiarly in view was the mutual right of compensation.

28. And sealed to them this fruit, etc. I disapprove not of what some think, that there is here an allusion to a practice among the ancients, who closed up with their seals what they intended to lay up in safety. Thus Paul commends his own faithfulness and integrity; as though he had said, that he was an honest keeper of the money deposited in his hands, no otherwise than if he carried it sealed up. More satisfactory is the explanation of Stuart: he says, that the word “sealed” means that the instrument to which a seal is applied is authenticated, made valid, i.e., “sure to answer the purpose intended. So here the Apostle would not stop short in the performance of his duty, as the almoner of the Churches, until he had seen the actual distribution of their charity.” It seems then that “sealed” here means “secured,” or safely conveyed. “Delivered to them safely,” is the paraphrase of Hammond. — Ed. — The word fruit seems to designate the produce, which he had before said returned to the Jews from the propagation of the gospel, in a way similar to the land, which by bringing forth fruit supports its cultivator.

29. And I know, that when I come, etc. These words may be explained in two ways: the first meaning is, — that he should find a plentiful fruit from the gospel at Rome; for the blessing of the gospel is, when it fructifies by good works: but to confine this to alms, as some do, is not what I approve. The second is, that in order to render his coming to them more an object of desire, he says, that he hopes that it would not be unfruitful, but that it would make a great accession to the gospel; and this he calls fullness of blessing, which signifies a full blessing; by which expression he means great success and increase. But this blessing depended partly on his ministry and partly on their faith. Hence he promises, that his coming to them would not be in vain, as he would not disappoint them of the grace given to him, but would bestow it with the same alacrity with which their minds were prepared to receive the gospel.

The former exposition has been most commonly received, and seems also to me the best; that is, that he hoped that at his coming he would find what he especially wished, even that the gospel flourished among them and prevailed with evident success, — that they were excelling in holiness and in all other virtues. For the reason he gives for his desire is, that he hoped for no common joy in seeing them, as he expected to see them abounding in all the spiritual riches of the gospel. This explanation is that of Chrysostom; but how to make the words to give such a meaning is a matter of some difficulty. The obvious import of the passage corresponds with Romans 1:11. All the authors quoted by Poole, except Estius, take the other view, such as Grotius, Beza, Mede, etc. The last gives the following as the sentiments of Origen and Anselm — “My preaching and conversation shall impart to you an abundant knowledge of the gospel mysteries, love, comfort, grace, and spiritual fruit.” The word “blessing,” εὐλογία, is said by Grotius to mean everything that is freely bestowed on us. See Galatians 3:14; Ephesians 1:3. The words τοῦ εὐαγγελίου τοῦ, are not considered genuine by Griesbach and by most critics. This makes no difference in the meaning: the clause then would be, — “With the fullness of the blessings of Christ,” or, with the abounding blessings of Christ; or, as Beza renders it, “with the full blessing of Christ.” — Ed.

Romans 15:30-33

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;

30. Obsecro autem vos fratres, per Dominum nostrum Iesum Christum et per dilectionem Spiritus, ut concertetis mihi in precibus vestris pro me ad Deum;

31. That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;

31. Ut liberer ab incredulis in Iudea, et ut ministerium meum quod suscipio erga Ierusalem acceptum sit sanctis;

32. That I may come unto you with joy by the will of God, and may with you be refreshed.

32. Ut cum gaudio veniam ad vos per voluntatem Dei, unique vobiscum refociller.

33. Now the God of peace be with you all. Amen.

33. Dens autem pacts sit cure omnibus vobis. Amen. The word “Amen,” is regarded as spurious: Griesbach and other have left it out. — Ed.

30. Now I beseech you, etc. It is well known from many passages how much ill-will prevailed against Paul in his own nation on account of false reports, as though he taught a departure from Moses. He knew how much calumnies might avail to oppress the innocent, especially among those who are carried away by inconsiderate zeal. Added also to this, was the testimony of the Spirit, recorded in Acts 20:23; by which he was forewarned, that bonds and afflictions awaited him at Jerusalem. The more danger then he perceived, the more he was moved: hence it was, that he was so solicitous to commend his safety to the Churches; nor let us wonder, that he was anxious about his life, in which he knew so much danger to the Church was involved.

He then shows how grieved his godly mind was, by the earnest protestation he makes, in which he adds to the name of the Lord, the love of the Spirit, by which the saints ought to embrace one another. But though in so great a fear, he yet continued to proceed; nor did he so dread danger, but that he was prepared willingly to meet it. At the same time he had recourse to the remedies given him by God; for he solicited the aid of the Church, so that being helped by its prayers, he might find comfort, according to the Lord’s promise, —

“Where two or three shall assemble in my name, there in the midst of them am I,” (Matthew 18:20;)

and,

“Whatsoever they agree in on earth, they shall obtain in heaven,” (Matthew 18:19.)

And lest no one should think it an unmeaning commendation, he besought them both by Christ and by the love of the Spirit. The love of the Spirit is that by which Christ joins us together; for it is not that of the flesh, nor of the world, but is from his Spirit, who is the bond of our unity.

Since then it is so great a favor from God to be helped by the prayers of the faithful, that even Paul, a most choice instrument of God, did not think it right to neglect this privilege, how great must be our stupidity, if we, who are abject and worthless creatures, disregard it? But to take a handle from such passages for the purpose of maintaining the intercessions of dead saints, is an instance of extreme effrontery. Scott quotes the following from Whitby, — “If Paul, saith Estius, might desire the prayers of the Romans, why might not the Romans desire the prayers of Paul? I answer, they might desire his prayers, as he did theirs, by a letter directed to him to pray for them. He adds, If they might desire his prayers for them when living, why not when dead and reigning with Christ? I answer, Because they could direct no epistle to him, or in any other way acquaint him with their mind.” — Ed.

That ye strive together with me, “Ut concertetis mihi,” συναγωνίσασθαί μοι; “ut mecum certetis — that ye strive with me,” — Beza; “ut mecum laboretis — that ye labor with me,” — Tremelius, from the Syriac. Literally it is, “that ye agonize with me.” It is an allusion, says Grotius, to Jacob’s wrestling with the angel. Genesis 32:24. A strenuous and earnest supplication is intended. Pareus says, that it is a metaphor taken from warfare, when a soldier comes to the help of another: but rather from the games, when there is a striving for the prize. He would have the Romans to make a similar strenuous effort for him in prayer to God. The word ἀγὼν, is an agonistic and not a military term. — Ed. etc. Erasmus has not given an unsuitable rendering, “That ye help me laboring:” but, as the Greek word, used by Paul, has more force, I have preferred to give a literal rendering: for by the word strive, or contend, he alludes to the difficulties by which he was oppressed, and by bidding them to assist in this contest, he shows how the godly ought to pray for their brethren, that they are to assume their person, as though they were placed in the same difficulties; and he also intimates the effect which they have; for he who commends his brother to the Lord, by taking to himself a part of his distress, do so far relieve him. And indeed if our strength is derived from prayer to God, we can in no better way confirm our brethren, than by praying to God for them.

31. That my ministration, etc. Slanderers had so prevailed by their accusations, that he even feared that the present would hardly be acceptable, as coming from his hands, which otherwise, under such a distress, would have been very seasonable. And hence appears his wonderful meekness, for he ceased not to labor for those to whom he doubted whether he would be acceptable. This disposition of mind we ought to imitate, so that we may not cease to do good to those of whose gratitude we are by no means certain. We must also notice that he honors with the name of saints even those by whom he feared he would be suspected, and deemed unwelcome. He also knew that, saints may sometimes be led away by false slanders into unfavorable opinions, and though he knew that they wronged him, he yet ceased not to speak honorably of them.

By adding that I may come to you, he intimates that this prayer would be profitable also to them, and that it concerned them that he should not be killed in Judea. To the same purpose is the expression with joy; for it would be advantageous to the Romans for him to come to them in a cheerful state of mind and free from all grief, that he might in a more lively and strenuous manner labor among them. And by the word refreshed, It was a mutual refreshment, according to Romans 1:12. The verb here used, says Grotius, means to give and to receive comfort. The verb without its compound σὺν, is found in 1 Corinthians 16:18; 2 Corinthians 7:13; Philemon 1:7, etc. — Ed. or satisfied, he again shows how fully persuaded he was of their brotherly love. The words by the will of God remind us how necessary it is to be diligent in prayer, for God alone directs all our ways by his providence.

And the God of peace, Lover, author, or bestower of peace. This intimates that there were strifes and contentions among them. Paul often speaks of God as the God of peace, especially when referring to the discords which prevailed among Christians. See 1 Corinthians 14:33; 2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 5:23; 2 Thessalonians 3:16; Hebrews 13:20. — Ed. etc. From the universal word all, I conclude that he did not simply pray that God would be present with and favor the Romans in a general sense, but that he would rule and guide every one of them. But the word peace refers, I think, to their circumstances at the time, that God, the author of peace, would keep them all united together.

CHAPTER 16

Romans 16:1-16

1. I commend unto you Phoebe our sister, which is a servant of the church which is at Cenchrea:

1. Commendo antera vobis Phoeben sororem nostram, quae est ministra ecclesiae Cenchreensis;

2. That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

2. Ut eam suscipiatis in Domino, ut dignum est sanctis, et adsitis ei in quocunque vobis eguerit negotio; etenim ipsa cum multis affuit, tum etiam mihi ipsi.

3. Greet Priscilla and Aquila my helpers in Christ Jesus:

3. Salutate Priscam et Acylam, cooperarios meos in Christo Iesu;

4. Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.

4. Qui pro anima mea suam ipsorum cervicem posuerunt, quibus non ego solus gratias ago, sed etiam omnes ecclesiae Gentium;

5. Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.

5. Et domesticam eorum ecclesiam. Salutate Epaenetum mihi dilectum qui est primitiae Achaiae in Domino.

6. Greet Mary, who bestowed much labour on us.

6. Salutate Mariam, quae multum laboravit erga vos.

7. Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.

7. Salutate Andronicum et Juniam, cognatos meos et cocaptivos meos, qui sunt insignes inter Apostolos, qui etiam ante me fuerunt in Christo.

8. Greet Amplias my beloved in the Lord.

8. Salutate Ampliam, dilectum meum in Domino.

9. Salute Urbane, our helper in Christ, and Stachys my beloved.

9. Salutate Urbanurn, adjutorem nostrum in Christo et Stachyn dilectum meum.

10. Salute Apelles approved in Christ. Salute them which are of Aristobulus’ household

10. Salutate Apellen, probatum in Christo. Salutate eos qui sunt ex Aristobuli familiaribns.

11. Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord.

11. Salutate Herodionem, cognatum meum. Salutate eos qui sunt ex Narcissi familiaribus, hos qui sunt in Domino.

12. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.

12. Salutate Tryphsenam et Tryphosam, quae laborant in Domino. Salutate Persidem dilectam, quae multum laboravit in Domino.

13. Salute Rufus chosen in the Lord, and his mother and mine.

13. Salutate Rufum electum in Domino et matrem illius ac meam.

14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.

14. Salutate Asynchritum, Phlegontem, Hermam, Patrobam, Mercurium, et qui cum his sunt fratres.

15. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.

15. Salutate Philologum et Iuluiam, Nereum et sororem ejus, et Olympam, et qui cum his sunt omnes sanctos.

16. Salute one another with an holy kiss. The churches of Christ salute you.

16. Salutate vos invicem in osculo sancto. Salutant vos ecelesiae Christi.

CHAPTER 15

Ro 15:1-13. Same Subject Continued and Concluded.

1. We then that are strong--on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on Ro 14:14; Ro 14:20.

ought ... not to please ourselves--ought to think less of what we may lawfully do than of how our conduct will affect others.

2-3. Let every one of us--lay himself out to

please his neighbour--not indeed for his mere gratification, but

for his good--with a view

to his edification.

4. For whatsoever things were written aforetime were written for our learning--"instruction"

through, &c.--"through the comfort and the patience of the Scriptures"

might have hope--that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on Ro 4:7, Note 7. (For the same connection between "patience and hope" see on Ro 12:12, and 1Th 1:3).

5-6. Now the God of patience and consolation--Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" (Ro 15:13), "the God of peace" (Ro 15:33).

grant you to be likeminded--"of the same mind"

according to Christ Jesus--It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"--after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" (Joh 6:38).

7. Wherefore--returning to the point

receive ye one another ... to the glory of God--If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.

8-12. Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.

I say that Jesus Christ was--"hath become"

a minister of the circumcision--a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)."

for the truth of God--to make good the veracity of God towards His ancient people.

to confirm the--Messianic

promises made unto the fathers--To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.

13. Now, &c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.

the God of hope--(See on Ro 15:5).

fill you with all joy and peace in believing--the native truth of that faith which is the great theme of this epistle (compare Ga 5:22).

that ye may abound in hope--"of the glory of God." (See on Ro 5:1).

through the power of the Holy Ghost--to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.

On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" (Ro 15:1, 2). (2) Of this unselfishness Christ is the perfect model of all Christians (Ro 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (Ro 15:4). (4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (Ro 15:5-7).

Ro 15:14-33. Conclusion: In Which the Apostle Apologizes for Thus Writing to the Roman Christians, Explains Why He Had Not Yet Visited Them, Announces His Future Plans, and Asks Their Prayers for the Completion of Them.

14-15. And, &c.--rather, "Now I am persuaded, my brethren, even I myself, concerning you"

that ye also yourselves are full of goodness--of inclination to all I have been enjoining on you

filled with all knowledge--of the truth expounded

and able--without my intervention.

to admonish one another.

16. that I should be the--rather, "a"

minister--The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken.

of Jesus Christ--"Christ Jesus," according to the true reading.

to the Gentiles--a further proof that the Epistle was addressed to a Gentile church. (See on Ro 1:13).

ministering the gospel of God--As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God."

that the offering up of the Gentiles--as an oblation to God, in their converted character.

might be acceptable, being sanctified by the Holy Ghost--the end to which the ancient offerings typically looked.

17. I have therefore whereof I may glory--or (adding the article, as the reading seems to be), "I have my glorying."

through--"in"

Christ Jesus in those things which pertain to God--the things of the ministry committed to me of God.

18-22. For I will not dare to speak of any--"to speak aught"

of those things which Christ hath not wrought by me--a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"--in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him.

by word and deed--by preaching and working; which latter he explains in the next clause.

23-24. But now having no more place--"no longer having place"--that is, unbroken ground, where Christ has not been preached.

and having a great desire--"a longing"

these many years to come unto you--(as before, see on Ro 1:9-11).

25-27. But now I go to Jerusalem to minister--"ministering"

to the saints--in the sense immediately to be explained.

28-29. When therefore I have ... sealed--that is, delivered over safely

to them this fruit--of the faith and love of the Gentile converts

I will come--"come back," or "return"

by you into Spain--(See on Ro 15:24).

30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit--or, "by the Lord Jesus Christ, and by the love of the Spirit"--not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all--I beseech you."

that ye strive together with me in your prayers to God for me--implying that he had his grounds for anxious fear in this matter.

31. That I may be delivered from them that do not believe--"that do not obey," that is, the truth, by believing it; as in Ro 2:8.

in Judea--He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions.

and that my service which I have for Jerusalem--(See on Ro 15:25-28).

may be accepted of--"prove acceptable to"

the saints--Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.

32. That I may come unto you with--"in"

joy by the will of God--(Ac 18:21; 1Co 4:19; 16:7; He 6:3; Jas 4:15)

and may with you be refreshed--rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.

33. Now the God of peace be with you all. Amen--The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant" (He 13:20; 1Th 5:23; 2Th 3:16; Php 4:9); then the peace which that reconciliation diffuses among all the partakers of it (1Co 14:33; 2Co 13:11; and see on Ro 16:20); more widely still, that peace which the children of God, in beautiful imitation of their Father in Heaven, are called and privileged to diffuse far and wide through this sin-distracted and divided world (Ro 12:18; Mt 5:9; He 12:14; Jas 3:18).

Note, (1) Did "the chiefest of the apostles" apologize for writing to a Christian church which he had never seen, and a church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance" (2Pe 1:13; 3:1); and did he put even this upon the sole plea of apostolic responsibility (Ro 15:14-16)? What a contrast is thus presented to hierarchical pride, and in particular to the affected humility of the bishop of this very Rome! How close the bond which the one spirit draws between ministers and people--how wide the separation produced by the other! (2) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that Ro 15:16 should have been expressed as it is. Paul's only priesthood and sacrificial offerings lay, first, in ministering to them as "the apostle of the Gentiles," not the sacrament with the "real presence" of Christ in it, or the sacrifice of the mass, but "the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful offering, "being sanctified [not by sacrificial gifts, but] by the Holy Ghost." (See He 13:9-16). (3) Though the debt we owe to those by whom we have been brought to Christ can never be discharged, we should feel it a privilege when we render them any lower benefit in return (Ro 15:26, 27). (4) Formidable designs against the truth and the servants of Christ should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls all events; and the darker the cloud, the more resolutely should all to whom Christ's cause is dear "strive together in their prayers to God" for the removal of it (Ro 15:30, 31). (5) Christian fellowship is so precious that the most eminent servants of Christ, amid the toils and trials of their work, find it refreshing and invigorating; and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ (Ro 15:24, 32).

We then that are strong - The sense of this verse is supposed to be the following: We, Gentile Christians, who perfectly understand the nature of our Gospel liberty, not only lawfully may, but are bound in duty to bear any inconveniences that may arise from the scruples of the weaker brethren, and to ease their consciences by prudently abstaining from such indifferent things as may offend and trouble them; and not take advantage from our superior knowledge to make them submit to our judgment.

Let every one of us please his neighbor - For it should be a maxim with each of us to do all in our power to please our brethren; and especially in those things in which their spiritual edification is concerned. Though we should not indulge men in mere whims and caprices, yet we should bear with their ignorance and their weakness, knowing that others had much to bear with from us before we came to our present advanced state of religious knowledge.

For even Christ pleased not himself - Christ never acted as one who sought his own ease or profit; he not only bore with the weakness, but with the insults, of his creatures; as it is written in Psa 69:9 : The reproaches of them that reproached thee fell on me - I not only bore their insults, but bore the punishment due to them for their vicious and abominable conduct. That this Psalm refers to the Messiah and his sufferings for mankind is evident, not only from the quotation here, but also from Joh 19:28, Joh 19:29, when our Lord's receiving the vinegar during his expiatory suffering is said to be a fulfilling of the scripture, viz. of Psa 69:21 of this very Psalm; and his cleansing the temple, Joh 2:15-17, is said to be a fulfillment of Psa 69:9 : For the zeal of thy house hath eaten me up, the former part of which verse the apostle quotes here.

For whatsoever things were written aforetime - This refers not only to the quotation from the 69th Psalm, but to all the Old Testament scriptures; for it can be to no other scriptures that the apostle alludes. And, from what he says here of them, we learn that God had not intended them merely for those generations in which they were first delivered, but for the instruction of all the succeeding generations of mankind. That we, through patience and comfort of the scriptures - that we, through those remarkable examples of patience exhibited by the saints and followers of God, whose history is given in those scriptures, and the comfort which they derived from God in their patient endurance of sufferings brought upon them through their faithful attachment to truth and righteousness, might have hope that we shall be upheld and blessed as they were, and our sufferings become the means of our greater advances in faith and holiness, and consequently our hope of eternal glory be the more confirmed. Some think that the word παρακλησις, which we translate comfort, should be rendered exhortation; but there is certainly no need here to leave the usual acceptation of the term, as the word comfort makes a regular and consistent sense with the rest of the verse.

Now the God of patience and consolation - May that God who endued them with patience, and gave them the consolation that supported them in all their trials and afflictions, grant you to be like-minded - give you the same mode of thinking, and the same power of acting towards each other, according to the example of Christ.

That ye - Jews and Gentiles - may with one mind - Thinking the same things, and bearing with each other, after the example of Christ; and one mouth, in all your religious assemblies, without jarring or contentions, glorify God for calling you into such a state of salvation, and showing himself to be your loving compassionate Father, as he is the Father of our Lord Jesus Christ.

It is very likely that the apostle refers here to religious acts in public worship, which might have been greatly interrupted by the dissensions between the converted Jews and the converted Gentiles; these differences he labors to compose; and, after having done all that was necessary in the way of instruction and exhortation, he now pours out his soul to God, who alone could 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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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

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

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

According to the power of Christ Jesus.

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

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

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

Deu 32:43.

Psa 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

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.

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.

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

The offering up of the gentiles - As living sacrifices.

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

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

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

Isa 52:15.

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

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

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.

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.

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.

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.

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.

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.

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

1. WE then that are strong , ought to bear the infirmities of the weak , and not to please our selves .

This Particle sheweth, that what followeth, is inferred from what went before.

By the strong, he means those who have attained to a good measure of knowledge and understanding, that are instructed in the Christian Faith, and particularly in the Doctrine of Christian Liberty. He putteth himself in the number, not out of ambition, but that he may propose himself an example of the following duty.

i. e. We are obliged and bound both by the Law of God and Nature.

By the weak, he means those who are weak in Faith and Knowledge, chap. 14.1. By their Infirmities, he means their Ignorance, Frowardness, Censoriousness, &c. He doth not speak of Heresies and manifest enormities; but of such errors in Doctrine and Life, which proceed from ignorance or common infirmity; when he sayes, we must bear their infirmities, his meaning is, that we must bear with them, as we do with Children or sick Persons in their waywardness: Though it be a great burthen to us, yet we must bear it; we must not impatiently contradict them, but prudently instruct them. vid. Exod. 23.5. 1 Cor. 9.22. Gal. 6.2.

q. d. We ought not to do what we please in indifferent things, and to act according to our own Sentiments without any regard to others; we should not please our selves in a proud reflecting upon our own Knowledge, and in contemning of others because of their Ignorance: We should not stand upon the termes of our liberty and contentment, but rather for the sake of others, depart a little from our own right.

2. Let every one of us please his neighbour for his good to edification .

Having said, we must not please our selves, he immediately subjoynes, we must please others, viz. Every one his Neighbour; he means, that we should condescend and accommodate our selves to others, and give them satisfaction in all things; at least so far as may tend to their Good and Edification. You had a like passage, chap. 14.19. The Apostle Exhorts the Corinthians to a practise somewhat like this, 1 Cor. 10.24. and he leads them the way by his own example, 1 Cor. 9.19. and 10.33. There is a pleasing of men which is sinful, and there is a pleasing of men which is lawful; and that is, when it is limited, as in this Text.

Marginal references: 1 Cor. 13.5. Phil. 2.4, 5.

3. For even Christ pleased not himself ; but as it is written , The reproaches of them that reproached thee fell upon me.

He backs his Exhortation in the first verse, with an Argument taken from the Practise of our Lord himself, who is our perfect pattern, and hath left us an Example, that we should follow his steps, vid. Iohn 13.15, 34. 1 Pet. 2.21. 1 Iohn 2.6. and 4.17. By Christ his not pleasing himself, is meant his not indulging or sparing himself; he did not seek his own ease, nor to satisfie the inclination of the humane nature, which abhorreth pain, and the Destruction of its self. He took such a course all along as sufficiently demonstrated, that he respected our Benefit, and not his own.

Here is an Ellipsis, something must be supplied to fill up the sense: Either the meaning is, he pleased not himself, but others; or he pleased not himself, but bore our infirmities and reproaches: Or else he pleased not himself, but it happened to him; Or he so carryed himself that it might be truely applied to him, which is written, &c.

viz. in Psal. 69.9. That David uttered these words in the Person of Christ; Or as a Type of him may appear from Iohn 2.17. Interpreters are divided about accommodating this Testimony, to the occasion for which it is brought. Either the meaning is, that Christ did willingly expose himself to all the reproaches and contumelies of men, in obedience to his Fathers Will; Or else, that He had the same concernments with God the Father; so that what befell God, did also befall him; He was as tender of the Fathers Honour as of his own; Or else, that the sins of men, which are the things that cast reproach upon God, were taken by Christ upon himself, and he bore them in his Body upon a Tree. Seeing then that Christ hath done so much for our sakes, and hath not sought his own ease and benefit, we ought also to seek the good of others, and to deny our selves, vid. Phil. 2.6, 7, 8.

4. For whatsoever things were written afore-time, were written for our learning ; that we through patience and comfort of the Scriptures might have hope .

Lest any should think, that the Testimony before alledged, concerneth only David or Christ, he sheweth that it belongeth also unto us; that we may learn by their example to bear the infirmities of the weak, and not to please our selves. Yea he takes occasion from hence to inform us of the general use of the Scriptures, that whatsoever is written in this or any other place, is written for our Learning and instruction, we are concerned not only in all the precepts, but in all promises, Heb. 13.5. menaces Act. 13.40.41▪ rewards chap. 4.24. and punishments, 1 Cor. 10.11. therein mentioned and declared; and though this passage is more especially to be understood of the Scriptures of the Old Testament, yet it is true also of the Scriptures of the New Testament, they being written by the same Spirit, are profitable for the same ends. vid. 2 Tim. 3.16.

He proceeds to shew more particularly the use and benefit of the Holy Scripture. which is to confirm our hope and assurance of eternal Life. vid. 1 Iohn 5.13. He saith the patience and comfort of the Scriptures, because they are both wrought in us by means thereof. vid. Rev. 3.10. We are armed with Patience, and furnished with consolations from the Examples and Promises contained therein. It may be the hope he here speaks of is to be understood not only of eternal life, but of Salvation and deliverance in this life. q. d. One principal use of the Scriptures, is this, That by the examples we find there of the patience of Holy men, and of Gods relieving and comforting them in their distresses, we might be confident that God will relieve and comfort us also in due time.

5. Now the God of patience and consolation , grant you to be like-minded one towards another , according to Christ Jesus .

He is called, The God of all Grace, 1 Pet. 5.10. The God of Hope, v. 13. The God of Peace, v. 33. The God of Love and Peace, 2 Cor. 13.11. and here, The God of Patience and Consolation. The meaning is, he is the Author and Worker thereof; you read in the former verse, of the Patience and Comfort of the Scriptures; and here he sheweth that the Scriptures don't work these of themselves, but God doth it in and by them.

This is that to which he had exhorted them, chap. 12.16. See the like 1 Cor. 1.10. 2 Cor. 13.11. Eph. 4.3. Phil. 2.2. God is the Author as of Patience and Consolation, so of Peace and Concord; the Grace of Unity, and Charity is his Gift; he maketh men of one mind and of one heart, and for this he should be enquired of by his Saints and People to do it for them.

i. e. According to his Doctrine, command or example.

Marginal references: Phil. 3.16.; Or, to mind the same thing among one another.; Or, after the example of.

6. That you may with one mind and one mouth glorifie God , even the Father of our Lord Jesus Christ .

q. d. I farther pray, that you may not only be like minded one towards another, But that you may with one mouth glorifie God; that whether you be Gentiles or Iews, strong or weak in the Faith, you may agree and be unanimous in his Worship and Service; that not only with one mind, but with one mouth; or as if you had all but one mouth, you may pray unto God and praise him; that is, one way of glorifying God, Psal. 50.23. and it seems to be chiefly intended in this place, See Act. 4.23. what accord and unanimity there was among the Primitive Christians.

An usual Paraphrasis of God in the New Testament. vid. 2 Cor. 1.3. and 11.31. Eph. 1.3. Col. 1.3. 1 Pet. 1.3. God is the Father of Christ, first as he is the Son of God, so he begat him by an eternal and ineffable Generation, Iohn 3.16. 1 Iohn 4.9. Secondly, As he is man, so he created him, Luk. 1.35. Thirdly, As he is Mediator, so he appointed him to, and qualified him for that Office, Psal. 40.8. Iohn 20.17. This compellation of God includes all our comfort and happiness; for he is our Father, because he is the Father of Jesus Christ. It is added here by way of Limitation, to distinguish the true God from the false Gods of the Earth, and by way of explanation, to shew how God will be Glorified and Worshiped under the Gospel, viz. As the God and Father of our Lord Iesus Christ.

7. Wherefore receive ye one another , as Christ also received us , to the glory of God .

vid. chap. 14.1, 3. He ends this discourse with the same terms, in which he began it. Before, the strong only were charged to receive the weak, but here both are charged alike; the strong must receive the weak, and the weak the strong; they must all have communion one with another, continuing in brotherly love, accounting one another for Brethren, exercising mutual forbearance and long-suffering.

i. e. After the Example of Christ, who beareth with the infirmities of his followers, putting no difference betwixt Iewes and Gentiles. The particle as noteth quality, not equality; there is no proportion betwixt the infinite Love of Christ, and the scanty charity of man. See the like, Mat. 5.48. Eph. 5.2.

Some joyn this with the former clause, that we should receive one another to the glory of God. God is glorified by that brotherly love and concord that is amongst his People: Others joyn it with the latter clause, That Christ hath received us to the Glory [illegible: 1 letter]f God. i. e. To make us partakers of the glory of God, or to declare and manifest the glory of God's truth to the Jewes, and mercy to the Gentiles, as he sheweth in the following Verses.

8. Now I say , that Jesus Christ was a minister of the circumcision w for the truth of God , to confirm the promises made to the fathers :

He explains himself, and declares more at large, how Christ received both Iewes and Gentiles, thereby to admonish them to receive one another. As for the Iewes, whom he calls here the Circumcision, vid. chap. 3.30. and 4.9, 12. he saith, Christ became a Minister unto them, vid. Mat. 20.28. He Exercised his Ministry in the dayes of the Flesh amongst them only, Mat. 15.24. He went indeed now and then into the Coasts of Samaria to make way for the calling of the Gentiles, but his chief aboad was in Iewry.

Or because of the Truth of God, that his truth or faithfulness might not fail.

i. e. The promises of the Messiah, made first to Adam, then to Abraham and to David, that the Messiah should come of their loynes, that in their seed all the Nations of the Earth should be blessed.

Marginal references: Act. 3.25, 2[illegible: 1 letter]

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.

Here he proves the second part, that Christ hath also received the Gentiles. There is a plain Elipsis in the words, This is understood that there were promises made of or to the Gentiles, and Christ came to confirm them also. The sum of these promises was this, that the Gentiles should glorifie God for his mercy. Some have observed how the truth of God is spoken of in the foregoing verse with respect to the Iewes, and the mercy of God with respect to the Gentiles; not that the one was without the other; for the Salvation of the Iewes, as it was of Truth, so of Mercy also, Mich. 7.20. and the Vocation of the Gentiles, as it was of Mercy, so also of Truth; for there were many promises of God concerning that matter, but mercy is predicated of the Gentiles, because that attribute of God appeared more eminently in their Conversion and Calling. You had the like distribution and difference in chap. 4.25. and 10.10.

Because the Iewes were hardly perswaded of the Mercy of God to the Gentiles, therefore he proves it by diverse Scripture-Testimonies. This first is taken out of Psal. 18.49. See the Notes there. David speaks this in the Person of Christ. In the Psalm it is, I will give thanks to thee: but here, according to the LXX. I will confess to thee, or celebrate thee among the Gentiles. They then are received to Mercy, forasmuch, as it was foretold, they should celebrate or praise God for his Mercy.

10. And again, he saith, Reioyce ye Gentiles with his people .

This is taken out of Deut. 32.43. Here it is evidently implyed, that the Gentiles should become the People of God, and joyn with the Iewes in his Worship and Service, and rejoyce in the sence of his Goodness and Mercy to them. The partition wall is now taken away, and they both became one Sheepfold under one Shepheard.

11. And again, Praise the Lord all ye Gentiles, and laud him all ye people .

This is found in Psal. 117.1. There the Gentiles are willed to praise God, which they could not do unless; they knew him aright, and hath obtained mercy from him.

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.

viz. in Isa. 11.10. See the Notes there. This is a plain Prophesie of the Conversion of the Gentiles; their being received to Mercy, is implied in the former Testimonies, but here it is expressed. The Son of David (the Saviour) shall rise and spring out of Jesse his Root, and Reign over the Gentiles by his Word and Spirit. He shall gather them by the Preaching of his Cross, as by an ensign, and they, as it is in the Prophet, shall seek to him; or as it is here, shall trust or hope in him. The Apostle, as he is wont, doth follow the LXX. which makes some little variation from the Hebrew Text; but it is rather in sound than in sence. You have other Prophesies and Promises of the Gentiles Mercy, as Isa. 42.1, 6. and 49.22. & 54.3. and 60.3, 5. But the Apostle thought, that these he had mentioned were sufficient for his purpose.

Marginal references: Or, hope.

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 .

He finisheth here his long discourse about brotherly love and concord with a short and pithy Prayer.

Having said before, that the Gentiles should hope in God, he takes occasion from hence to stile him, The God of Hope. He is so, both Objective, as being the only Object of our hope, vid. Psal. 146, 5. Ier. 17.7. 1 Tim. 6.17. and Effective, as being the only author of it. 1 Pet. 1.3.

i. e. With much inward Joy and Peace, which riseth in the Heart through a lively Faith in Christ: Or else, with all comfort and concord in the Christian Faith. In this he prayes they may abound: instead of these contentions that had been amongst them, he desires they may be filled with those things, wherein he told them, chap. 14.17. The Kingdom of God consisted.

He doth not say, that you may have hope, but that you may abound therein, that you may arrive to a plerophory or full assurance of hope, as it is in Heb. 6.11. Such hope as may be like an Anchor to the Soul, to keep it safe and steady in the midst of Storms and Tempests. This hope is wrought in us by no less power and vertue than that of the Holy Ghost. See before.

14. And I my self also am perswaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able to admonish one another .

Here begins the Epilogue or Conclusion of this excellent Epistle, wherein the Apostle makes an Apology. First, For his manner of writing to them, and then for his not coming to them himself. His first Apology is ushered in with a singular commendation of the Christians at Rome; he began with their commendation, chap. 1.8. and he ends with the same. There are three things which he commends them for. The First is their Goodness; thus it is numbred among the Fruits of the Spirit, Gal. 5.22. It may be taken more largely▪ and so it comprehends all Grace and Vertue; or else more strictly, and so it is put for Kindness▪ Gentleness and Charity in forbearing and forgiving others. The Second is all Knowledge. i. e. in things necessary, or in matters relating to Christian Liberty: or by all knowledge, he means a large measure and proportion of it. The Third is Ability to admonish one another, to inform others in things, about which they were ignorant; or to reprehend others for things about which they were negligent. Though there were many weak and ignorant Persons among them; yet there were others▪ of whom he was perswaded and fully assured they were thus qualified. vid. 1 Cor. 1.5.

Marginal references: 2 Pet. 1.12. 1 Jo[illegible: 1 letter]. 2.21.

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 .

q. d. Though I am thus perswaded of you, or of many of you; yet I thought good to Write to you in some sort, or in part, or a little the more boldly and freely, That I may stir you up to the Practise of that which you know already, vid. 2 Pet. 1.12, 13. and 3.1. This he speaks to allay the sharpness of his former Reprehensions; and that what he had Written, might be the better Digested; for all Men more easily endure to be noted of Negligence, than of Malice or Ignorance. And farther he tells them, he could do no less, Because of the Grace that was given him of God. i. e. Because of his Apostolical Office and Authority, vid. chap. 1.5. and 12.3.

Marginal references: Or, in part.

16. That I should be the minister of Jesus Christ to the Gentiles , ministring the Gospel of God , that the offering up of the Gentiles might [illegible: 1 span] , being sanctified [illegible: 1 word] the [illegible: 1 span].

[illegible: 1 span] of his Office [illegible: 1 word] Calling, [illegible: 1 span] more generally in the foregoing Words.

See the Notes on chap. 11.13. See also Gal. 2.7, 8. 2 Tim. 1.[illegible: 1 word]

i. e. Preaching of it; Some read it Consecrating of Working in the holy Service of the Gospel of God. It is an Allusion to the work or office of the Priests under the Law. The Iews and Gentiles, they both boasted of their Priest-hood and Sacrifices: The Apostle therefore sheweth▪ That his Ministry was far more Excellent, being not occupyed in Sacrificing of Beasts, but in Offering up Living Men to be an holy Sacrifice to God.

Some understand it Actively, that the Gentiles might Offer up themselves, as it is in chap. 12.1. or that they might Offer up acceptable Sacrifices to God, according to Mal. 1.11. But it is better understood passively, that the Apostle converting them by his Ministry might present or offer them to God, as an acceptable oblation. vid. Isa. 66.20.

Not by any Priest on earth, but even by the Holy Ghost himself; as the Oblations of old had their external and legal Purifyings; so this Oblation is purifyed or sanctified by the Holy Ghost.

Marginal references: 1 Tim. 2.7.; Or, that there [illegible: 1 word] be an of [illegible: 2 letters]g of the [illegible: 1 span]. Or, [illegible: 3 letters]istring.; [illegible: 1 word] 2.17.

17. I have therefore whereof I may glory through Jesus Christ, in those things which pertain to God .

q. d. Having received this grace of Apostleship, and having had great success in my Labours, multitudes being converted by my Ministry, I have whereof to Glory, or I have matter of Glorying and Rejoycing. But then he adds, that this Glorying of his, was not in himself, but in and through Iesus Christ, by whose grace he did what he did, vid. 1 Cor. 15.10. And also, that it was not in any thing that concerned himself, but in things pertaining to God, which concerned his Worship and Service, and wherein his Ministry consisted. In the foregoing verse he described his Apostleship in termes, that were borrowed from the Livitical-Priesthood; and here contriving the same metaphor, he calleth the execution of his Function, a performing of things pertaining to God, which is that for which the Priests of old were ordained, Heb. 5.1.

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 .

q. d. I dare not speak of more then is true, or of any thing that was not really done by me: Or, else the meaning is, I dare not speak of any thing that I have done of my self, I acknowledg, that what ever good hath come to the Gentiles by my means, it was wrought by Christ whose Instrument I have only been, vid. 1 Cor. 3.5.

Some joyn these words to the obedience of the Gentiles, by the preaching of the Gospel they were made obedient in word and deed. But they are better joyned with the former words, Christ wrought in and by the Apostle Paul, both by word and deed. By word is understood his publick preaching, and private instruction; and by deed, the example of his good Works, or Godly Life: Or else by deed ye may understand the Miracles that he wrought, and the Labour and Travel that he underwent; of which in the following verse.

Marginal references: Or, towards the obedience of the Gentiles.; Chap. 1.5. & 16.26.

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 .

Or by the power of signes and wonders, which served to confirm my Commission from God, and the truth of what I Preached, and so helped forward the obedience and Conversion of the Gentiles, vid. 1 Cor. 12.12. If there be any difference betwixt Signs and Wonders, 'tis only gradual. I find them often conjoyned in Scripture, Mat. 24.24. Iohn 4.48. Act. 2.43. & 5.12. and 7.36. and 14.3.

Which blessed the Words, Deeds and Miracles of the Apostle, and wrought effectually by them in the Gentiles. The word, [non-Latin text not transcribed], Power or Vertue is twice used in this verse; it is first applyed to Signs and Wonders, to shew their Efficacy; and then to the Spirit of God, to shew that he was the efficient cause of that Efficacy.

This sheweth the pains and travel of the Apostle, to bring the Gentiles to the obedience of Faith. Illyricum is said to be in the utmost parts of Greece, bordering upon the Sea, which is thereupon called Illyricum Mare. It is thought to the be Country now called Sclavo[illegible: 3 letters], and that is distant from Ierusalem about 350 German Miles, which makes above a thousand English Miles; yet it seems he did not travel in a direct and strait line, but round about, or in a circle, as the word imports, fetching a circuit. Some Writers have given us out of the Acts, a particular History of his perigrination from Damascus, where he began his Ministry▪ he went into Arabia, and after three years returned to Damascus, and from thence to Ierusalem; from Ierusalem he went to Caesarea, and so to Tarsus; from Tarsus Barnabas brought him to Antioch, and from thence to Ierusalem to carry relief to the Iewes: From Ierusalem they returned to Antioch; from Antioch he and Barnabas went to Seleucia, then to Cyprus, and to some Cities of Pamphylia, and so to another Antioch in Pisidia: From thence to Lycaonia, and then returned to Antioch From whence they had been recommended by the Church. From Antioch they were sent to Ierusalem about the question of the Circumcision, and returned to Antioch with the Apostles Decree. From thence he went through Syria and Ciliciae visiting the Churches. Then he went through Phrygia, Galatia and Mysia; then to Troas, where by a Vision he was called unto Macedonia, and so came into the parts of Europe: First to Phillippi in Macedonia, then to Thessalonica; from thence to Athens, and then to Corinth; from thence to Ephesus: and going to visit the Churches of Galatia and Phrygia, returned to Ephesus: From Ephesus he went again to Macedonia, from thence to Treas and Miletions; and thence by Tyrus and Caesarea, and other Cities, he came to Ierusalem, where he was taken and put in bonds. Thus you have an account of the Apostles Travels which he abridgeth here, when he sayes, That it was from Jerusalem round about unto Illyricum.

i. e. I have filled all these Countries with the Gospel of Christ. The word signifieth to fulfil, vid. Col. 4.8. This he calleth the finishing his Ministry, Acts 20.24.

Marginal references: Or, the power of signs and wonders.; Or, fulfilled.

21. But, as it is written, To whom he was not spoken of, they shall see: and they that have not heard, shall understand .

He gives a reason why he chose to preach the Gospel in these places, because Christ had not been named or Preached there before; this he saith was his Ambition, and a thing that he greatly coveted; he was unwilling to build upon another mans Foundation, to put his sickle into anothers harvest, to derive the Glory to himself, which would be due to others, 2 Cor. 10.15, 16. Again, another reason why he Preached the Gospel where Christ had not been named, was this, that so by him, as an Apostle of Christ, and in his Ministry, that the Scripture might be fulfilled, which you have in Isa. 52.15. To whom he was not spoken of, they shall see, &c. See the Notes there.

22. For which cause also I have been much hindred from coming to you .

Hitherto he hath excused his manner of Writing, now he makes an Apology for his not coming unto them. They at Rome might be ready to say, if he hath travelled into so many Countries, Why could he not all this while give us a visit? To this he answers, it was not from any want of respect or good will to them, but for another cause which he had already assigned, and that was, the Preaching of Christ where he had not been named; for this cause, he sayes, he had been much hindred; He looked upon that as the more necessary work, the planting of Churches is more then the watering of them. He told them, chap. 1.13. of his being hindred from coming to them, and now he acquaints them more particularly with the reason which he concealed before. The word ([non-Latin text not transcribed]) rendred much, signifieth many; and it implies that he was many times hindred, and many wayes; but this was the chief.

Marginal references: 1 Thes. 2.17, 18.; Or, many wayes. or often times.

23. But now having no more place in these parts, and having a great desire these many years to come unto you ;

Having given the reason why he came not to them hitherto, in the following words he assures them, he would do it hereafter. And here he saith, He was the more enclined so to do. First, Because he had no more place in those parts. i. e. As before in those places where Christ had not been named, or his Gospel Preach't, he had no new Churches there to be found, and he had ordained Elders in every City to build upon his Foundation. The word rendred parts, signifyes Climates. i. e, Places which ly o[illegible: 1 letter] divers Elevations of the Pole. And then Secondly, Because he had long longed so to do, he had desired it for many years, chap. 1.10, 11.

Marginal references: Or, climates.; Chap. 1.11. ver. 32.

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 somwhat filled with your company .

Here he sets down the time when he would visit them. i. e. When he took his Journey into Spain. He saith, he trusted he should see them then, he was not assured of it, he had no revelation from God concerning it, he he could make no absolute promise. See v. 28.

i. e. By some of you; this he did promise himself from them, and indeed it was usually done by the Churches he visited. vid. Act. 17.15. not that he affected any train or pomp, but it was done for his guidance and safety, as he travelled through unknown and dangerous wayes.

This he adds, least they should think he meant to make no stay with them, he gives them to understand, that he did not intend to leave them, till they were mutually filled and satisfied with one anothers company and society.

Marginal references: Gr. with you ver. 32.

25. But now I go unto Jerusalem to minister unto the Saints .

Some might be ready to say, if Paul hath no more place in those parts where he is, and hath such a longing desire to see us, why then doth he not presently come to us? To this he answers, that for the present he could not come, because he had a weighty affair upon his hands, which was to go up to Ierusalem to Minister to the Saints. i. e. To carry thither certain Collections and Contributions from the Gentile Churches for their relief. He useth a Participle of the pesent tense in the Original, to shew that this work is now in hand, and it would not stay or hold him long. Though indeed his work was to preach the Gospel, and not to serve Tables; yet it seems, likely that the Churches of the Gentiles, who were moved by him to this Contribution, had committed the same to his care. 2 Cor. 8.4.

Marginal references: Act. 19.21. and 24.17.

26. For it hath pleased them of Macedonia and Achaia▪ to make a certain contribution for the poor saints which are at Jerusalem .

For the understanding of these words, you need only to read 2 Cor. 8.1. and 9.2. When he saith, it hath pleased them, it is implyed, that it was not extorted or squeez'd out of them; but that it proceeded from a ready and willing mind, and that they took delight therein. The word here rendred Contribution, properly signifieth Communication, which implyeth a mutual exchange, or entercourse between the givers and the receivers; the one Contributing Alms, the other Prayers and Intercessions to God. He speaks elsewhere of Communicating, concerning Giving and Receiving, Phil. 4.15.

Marginal references: 1 Cor. 16.1, 2.; Or, communication.; Or, the poor of the Saints.

27. It hath pleased them verily , and their debters they are , For if the Gentiles have been made partakers of their spiritual things, their duty is also, to minister to them in carnal things .

He makes this repetition, as to commend the Grecians, so also to admonish the Romans to the like benevolence.

i. e. The Gentiles are Debtors to the Iewes; though what they sent them was a Gift, yet it was also a Debt, it was due by the Law of Charity, chap. 13.8. and by the Law of Gratitude and Equity, they had received from them, and they were obliged in some sort to make returnes to them.

By the Spiritual things of the Iewes, of which the Gentiles were made partakers, you may understand all those things of which mention is made, chap. 9.4, 5. More particularly, the Gospel with the Ministry, and Ordinances thereof: The Gospel was first Preached to the Iewes, and from Ierusalem it was spread abroad among the Gentiles, vid. Luke 24.47. Act. 1.4, 8. By the carnal things of the Gentiles, you may understand their Gold and Silver, with all things needful for the sustentation of the body: you have a parallel-place in 1 Cor. 9.7.

Marginal references: Chap. 11.17.; 1 Cor. 9.11. Gal. 6.6.

28. When therefore I have performed this, and have sealed to them this fruit , I will come by you into Spain .

i. e. After that I have dispatched this business▪ and safely delivered the Almes of the Greek Churches to the Iewes, wherewith I am intrusted, it is put into my hands as a Treasure sealed in a bag or che[illegible: 1 letter]t, that it may not be diminished or imbezeled; he calls it Fruit, because it proceeded from their Faith and Love, and because it would abound to their account, Phil. 4.17. it would benefit them that received it, but much more them that gave it.

i. e. I will take you, or your City in my way thither, he told them as much before. v. 24. This he really intended, but it is generally concluded, that he was prevented; that he never went this Journy into Spain. The purposes of men are ruled and over-ruled by the Providence of God, Prov. 16.9.

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 .

i. e. As some expound it, I shall find you furnished with all Spiritual and Gospel Blessings: This sence agrees with v. 14. But others rather think, that he speaks of what he should bring with him, and not of what he should find there. Therefore it may better be expounded by chap. 1.11, 12. He assures himself he should impart unto them much Knowledg, Grace and Comfort; that he should enrich, and fill them with all the Blessings of the Gospel of Christ.

30. Now I beseech you, brethren, for the Lord Jesus Christs sake , and for the love of the Spirit , that ye strive together with me in your prayers to God for me .

In the Conclusion, he commends himself to their Prayers. This is usual with him, in his other Epistles, vid. Eph. 6.18. Col. 4.3. 2 Thes. 3.1. Heb. 13.18.

q. d. If not for my sake, yet for his sake, who is most dear to you.

q. d. If you love the Spirit of God: Or rather if the Grace of Love be wrought in you by the Spirit, shew it in this thing. This pathetical way of speaking is frequent with this Apostle, vid. chap. 12.1. Phil. 2.1.

That you strive, as those that be in an Agony; It is a Military word: He bespeaks their earnest and importunate Prayers in his behalf. Iacob prayed after this manner, so did Elijah and Epaphras, Col. 4.12. He Prayed himself, and he desired them to joyn with him, and help him; as Aaron and Hur helped Moses.

Marginal references: 1 Cor. 1.11.

31. That I may be delivered from them that do not believe in Judea, and that my service which I have for Jerusalem, may be accepted of the saints .

Here are two things more particularly, which he desireth them to Beg of God in his behalf. First, That he may be delivered from them that did not believe: Or were disobedient, and refractory in Iudea. He knew the Iewes were incensed against him; that Troubles did abide him, or wait for him in Iudea, whither he was going, vid. Act. [illegible: 1 letter]0.23. And it hapened accordingly, for the Iewes went about to kill him, Act. 21.31. Therefore tis, that he desires their Prayers, That he might be delivered from them, vid. 2 Thes. 3.2. Secondly, That the Almes he brought the Poor Saints at Ierusalem, might be taken by them in good part: That they might be reconciled, both to the Gentile Churches that sent it, and to him that brought it. It detracts greatly from a Gift, when it comes, either from one, or by one; against whom we are prejudic'd.

Marginal references: Or, are diso [illegible: 2 letters]dient.

32. That I may come unto you with joy by the will of God , and may with you be refreshed .

q. d. This would be a means to make me come unto you with the more comfort if God will, or if God grant it to our Prayers. This condition (if God will) he had before inserted upon this very occasion, chap. 1.10. See the like 1 Cor. 4.19. Iames 4.13, 15. This he did to free himself from the suspition of inconstancy, in case it should fall out otherwise: as also to shew. That alwayes, and in all things he referred himself to the good Pleasure and Providence of God.

i. e. With your Company and Converse. This hath the same sence with chap. 1.12. See the Notes there.

Marginal references: [illegible: 1 word]. 18.21.; Act. 18.21.

33. Now the God of peace be with you all . Amen .

This is a frequent Title of God in Scripture, he is called the God of Peace, chap. 16.20. 2 Cor. 13.11. Phil. 4.9. 1 Thes. 5.23. 2 Thes. 3.16. Heb. 13.20. Here it fits his great Argument, which was to perswade the Believing Romans to be at peace amongst themselves, and not to contend about indifferent things.

Three times in this Chapter doth the Apostle lift up a Prayer for the Believing Romans. vid. v. 5.13. And this is more comprehensive than the other two. If God be with us, no good thing can be wanting to us. Gods presence is inclusive of all good, and exclusive of all evil.

vid. chap. 16. ult.

Marginal references: [illegible: 1 letter] Cor. 14.33.

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.

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.

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?

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.

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.

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.

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.

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.

CHAP. XV. Verſe 1. Ought to bear]

AS Porters do their burdens, as pillars do the poiſe of the houſe, [non-Latin text not transcribed]. or rather as parents bear their babes in their arms.

And not to pleaſe our ſelves] Bis deſipit, qui ſibi ſapit. Prov. 3.7.

Verſe 2. Pleaſe his neighbour] Though he croſſe himſelf: this is true Chriſtian love, and driven almoſt out of the world by ſinfull ſelf-love, which can eth men to diſlike thoſe things in others, that they ſlatter in themſelves.

Verſe 3. For even Chriſt] And we ſhould expreſſe him to the world, preach abroad his vertues by our practice, 1 Pet. 2.9. Our lives ſhould be as ſo many Sermons upon the life of Chriſt. This is walk in Chriſt, Col. 2 6. as Chriſt, 1 Joh. 3.6.

Verſe 4. For whatſoever things, &c.] Here the Apoſtle meets with an Objection. For ſome man might ſay, that that ſaying of the Pſalme pertains to David, how therefore is it applied to Chriſt? He anſwers, Whatſoever things, &c. q. d. We muſt learn to ſee Chriſt in David: David in the hiſtory, Chriſt in the myſtery; David as the type, Chriſt the truth.

That we through patience] Hence the Scriptures are called.R[illegible: 1 letter]vel. 2. The word of Chriſts patience, becauſe they patient the heart under Gods holy hand: and are better called Phyſick for the ſoul, then ever was the library of Alexandria. [non-Latin text not transcribed].

And comfort of the Scriptures] As the bloud and ſpirits are conveied by the veins and arteries: ſo is the Spirit by the promiſes, helping the ſoul to lay it ſelf upon Chriſt by faith, which is a grace of union, and ſo of eſtabliſhment.

Verſe 5. Now the God of patience] The ſoul is then only in good plight, when the heaven anſwers the earth, Hoſ. 2.21. When. Chriſt the Sun of righteouſnes ſhines into it.

Verſe 6. With one minde, and one mouth] It is recorded to the high commendation of the Church of Scotland, that for this 90 years and upwards, they have kept unity with purity, without ſchiſme, much leſſe hereſie. Syntag. Confeſſion praeſat.

Verſe 7. To the glory of God] That is, Of heaven, the joyes whereof it is as impoſſible to comprehend, as it is to compaſſe the heaven with a ſpan, or contain the Ocean in a nut-ſhell. Such comfort there is in the preſence of Chriſt (though but in the womb) as it made John to ſpring: What then ſhall it be in heaven?

Verſe 8. Now I ſay that Jeſus] Paul proveth particularly in this and the following verſes, that Chriſt hath taken both Jews and Gentiles to his glory.

Verſe 9. And that the Gentiles] Though they had no ſuch promiſes, might glorifie Gods free grace in the day of their viſitation.

Verſe 10. Rejoyce] That your names alſo are written in heaven, and that ye are enrolled in the records of the new Jeruſalem.

Verſe 11. All ye Gentiles] As being received into the glory of God, verſ. 7.

Verſe 12. In him ſhall the Gentiles truſt] I ſaith hath it, To him ſhall the Gentiles ſeek; To ſeek to God then argues truſt in God. He that hopes not, praies not, or but faintly.

Verſe 13. Fill you with all joy, &c.] Note here that joy and peace are the means, whereby faith worketh hope.

Verſe 14. Full of goodneſſe] The excellency of a godly man is to follow God fully, as Caleb, Numb. 14.24. to have a heart full of goodneſſe, as theſe Romans, a life full of good works, as Tabitha, Act. 9.36. Theſe ſhall receive a full reward, 2 Joh. 8.

Verſe 15. Chryſoſtome truly ſaith of St Paul that he was inſatiabilis Dei cultor, one that thought he could never do God or his Church ſervice enough.

Verſe 16. Miniſtring the Gospel] Serving about holy things, [non-Latin text not transcribed]. or doing ſacred offices, as the Prieſts under the Law, to whom the Apoſtle all along this verſe alludes in an elegant allegory: the Miniſtery is a divine and heavenly function. All other callings are for the world, and draw to the world: but this, both in the preparation and execution, draweth to God, keepeth us with God, and to be ever mindefull of the things of God.

Verſe 17. I have therefore, &c.] So have all Gods faithfull Miniſters at this day againſt the contempts and contumelies caſt upon them by the mad world, ever beſides it ſelf in point of ſalvation. There is a pamphlet lately publiſhed that ſticks not to make that ſacred and tremend function of the Miniſtery to be as meer an impoſture, as very a myſtery of iniquity,The Compaſſ. Samarit[illegible: 1 letter]n. as arrant a juggle as the Pa[illegible: 1 letter]acy it ſelf.

Verſe 18. To make the Gentiles, &c.] Chriſt by his Goſpel ſubdued the Britans, whom the Romans with all their force could never ſubdue, as Tertullian obſerved.Britannorum [illegible: 1 letter]nac[illegible: 2 letters]ſſa Raman[illegible: 1 letter] [illegible: 2 letters] C[illegible: 1 letter]riſto [illegible: 1 word] ſub[illegible: 1 letter]ta 1 ere,

Verſe 19. So that from Jeruſalem] Chryſoſtome obſerveth, that Plato came three times to Sicily to convert Dionyſius the tyrant to morall philoſophy, and could not. But Paul fet a great compaſſe, converted many ſouls, planted many Churches: And why? Chriſt ſat upon him as upon one of his white horſes, and went forth conquering and to conquer, Revel 6.2.

Verſe 20. Leſt I ſhould build[Leſt I ſhould ſeem to doe any thing unbeſeeming the office of an Apoſtle. There is a decorum to be kept in every calling.

Verſe 21. But as it is written] In obedience to this divine oracle, the Apoſtle preached to thoſe that had not heard, yet neglected not thoſe that had.

Verſe 22. For which cauſe] By planting Churches, and preaching where was more need.

Verſe 23. Theſe many years] The Romans were converted to the faith betimes.

Verſe 24. For I truſt to ſee you] Ipſe aſpectus viri beni delectat, ſaith Seneca. There is a great deal of ſweetneſſe in the ſociety of Saints, and much good to be gotten thereby. Sometimes, (ſaith a grave Divine) though we know that which we ask of others, as well as they doe, yet good ſpeeches will draw us to know it better, by giving occaſion to ſpeak more of it; wherewith the ſpirit works more effectually, and imprints it deeper, ſo that it ſhall be a more rooted knowledge then before. For that doth good that is graciouſly known, and that is graciouſly known, that the Spirit ſeals upon our ſouls.

Verſe 25. To minister unto the Saints] The higheſt Angel in heaven may not hold himſelfe too good to ſerve the Saints.

Verſe 26. [non-Latin text not transcribed]. It hath pleaſed them] It hath not been ſqueezed out of them, as verjuice is out of a crab, but freely and chearfully they have contributed.

Verſe 27. Their debters they are] And ſo are we to pity and pray for them. See my True Treaſure, Sect. 2. chap.7.

Verſe 28. When I have ſealed] That is, Safely delivered, as if it were under ſeal.

This fruit] This ſweet ripe fruit of their faith and love, their alms

Verſe 29. In the fulneſſe of the bleſſing] Chriſt may uſe one of leſſe grace to doe more good then one of more (for there are diverſities of operations, as well as of gifts, 2 Cor. 12.6.) but uſually he delights to honour thoſe of moſt ſinicerity, with moſt ſucceſſe, 1 Cor. 15.10.

Verſe 30. For the Lord Jeſus Christs ſake] This is one of thoſe paſſages in S. Paul, then the which there can nothing poſſibly be imagined more grave, divine, excellent, ſaith Beza.

That ye ſtrive together] Even to an agony, as the word imports. [non-Latin text not transcribed] Spirituall beggery is the hardeſt and richeſt of all trades, as one laid. Learn of this great Apoſtle to beg praiers with all earneſtneſſe.Act. and Mon. fol 1565. Ibid. 1499. Pray for me, I ſay, pray for me, I ſay, quoth father Latymer, Pray for me, pray for me, for Gods ſake pray for me, ſaid bleſſed Bradford.

Verſe 31. That my ſervice which, &c.] One would have thought that the Apoſtle coming with alms to them, ſhould eaſily have been well accepted: but he ſaw cauſe to ſeek God for ſuch a mercy, ſith it is he alone that faſhions mens opinions, and gives favour and kinde acceptance. Beſides wiſdome, he gave Solomon honour.

Verſe 32. Be refreſhed] See the Note on Rom. 1.12. and on 2 Ioh. 12.

Verſe 33. Now the God of peace] A ſit attribute for the preſent purpoſe. It is a commendable policy in Chriſtians, when they pray to propound God to their minde in ſuch notions, and under ſuch titles, as whereby they may ſee in God the things they deſire of God.

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

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

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

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

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"

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

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

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

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

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

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.

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. 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

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

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.

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

I have therefore, etc. I have 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

For I will not dare to speak. I should 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"

Through mighty signs and wonders. By stupendous 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

Yea, so have I strived. The word used here (φιλοτιμουμενον) 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

But as it is written. 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

For which cause. I have been so entirely occupied in this leading purpose 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

But now, etc. Having no further opportunity in these regions to preach to 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.

Whensoever I take my journey into Spain. Ancient Spain comprehended the 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"

But now I go, etc. I am about to go now. The mention of this intended journey to 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

For it hath pleased them of Macedonia. That is, they have done it cheerfully 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, 9:2,12s

Their debtors. The reason he immediately states. Comp. 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.

Have sealed to them. That is, have secured it to them. To seal an 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.

I am sure. Greek, I know; expressing the fullest confidence, a confidence 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

For the Lord Jesus Christ's sake. Greek, By or through (δια) our Lord Jesus 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

That I may be, etc. The unbelieving Jews in Judea had been opposed to Paul's conversion. 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"

That I may come unto you. That I may not be impeded in my intended journey by 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.

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

Observe here, 1. A great doctrine asserted, and a special duty declared, namely, that the strong, that is, such as do thoroughly understand their Christian liberty, should bear with the infirmities, the ignorance, frowardness, and scrupulousness of the weak, and also forbear the doing of that which may scandalize and hurt the souls of men who have not the same measures of knowledge with ourselves; The strong ought to bear the infirmities of the weak.

Observe, 2. The universality of the duty: We, that is, not only all private Christians, but all church-governors. he puts himself into the number, that he may propose himself as a example of the following duty; we, that are the officers, the pastors, and governors of the church, like parents who bear with children in their waywardness, so must we bear, though not with heresies in doctrine, or enormities in practice, yet with such errors and mistakes in both as proceed from ignorance, or common infirmities.

Observe, 3. A further duty urged and enforced, namely, not to please ourselves, but others: Let every one of us not please ourselves, but our neighbour; that is, not please ourselves by insisting upon the use of our lawful liberty, but rather, for the sake of others, depart a little from our own right.

Yet observe, 4. The limitation and restriction of this duty: for his good to edification. It is not simply and absolutely said, "Let every one please his neighbour." The heretic, the drunkard, and others, would like that well, to have every one speak and act as they do: but the rule is, to please every man for his good to edification; thus far we may please them, but no farther. Edification is the rule, the scope, and boundary, of all our complacency in and compliance with others.

Observe, 5. How the apostle urges and enforces this duty, from the example of Jesus Christ: he pleased not himself, therefore such as profess faith in him must study to by as he was. Nothing was more remote from Christ when here on earth, than self-seeking and self-pleasing; he did not consult his own ease or satisfaction, but rather respected others' benefit than his own; yea, he was so far from pleasing of himself, that he did willingly expose himself to all the reproaches and insults of men, in obedience to his Father's will; and was so tender of God the Father's honour, that all the reproaches which fell upon the one affected and afflicted the other: The reproaches of them that reproached thee fell on me.

Now from the whole we note, That Christians ought to be very tender towards one another in the use of their lawful liberty; they must not do whatever they please in things of an indifferent nature, without showing any regard to others; much less should they please themselves in a proud reflecting upon their own knowledge, and in contemning those that have not so great a latitude and liberty as themselves. We that are strong ought to bear the infirmities of the weak, &c.

The apostle here informs us what is the general use of the holy scriptures, and what is the particular reason for which they were written; namely, 1. For instruction, they were written for our learning; all the precepts, promises, threatening, rewards and punishments, recorded in the scriptures, are for our information, conviction, and direction.

2. They were written for our comfort and consolation also, that we through patience and comfort of them might have hope; that is, that we through patience in bearing the like censures and reproaches, which we find the scripture-saints have borne before us, might have hope of being rewarded as they were for it.

Learn hence, That the great end for which the holy scriptures were written, was the informing of our judgments, and the directing of our practice; that by the examples which we find there of the patience of holy men under sufferings, and of God's relieving and comforting them in their distresses, we might have hope, yea, confidence and assurance, that God will also comfort and relieve us, under the like pressures and burdens.

Observe here, 1. How the apostle concludes his foregoing exhortation, with votive supplications, and fervent prayer. The ministers of God must follow the word they deliver with prayer; they must not only wrestle with their people, but they must wrestle with God for and in behalf of their people, if they ever hope to overcome.

Observe, 2. The prayer and supplication itself; and that is, for concord and unity among Christians: That they may, with one mind and one mouth, glorify God: that in their Christian assemblies they may all worship God after the same manner, and not one this way, and another that. Unity among Christians in common conversation, but especially in church-communion, is a very desirable mercy, and much to be prayed for by the ministers of God.

Observe, 3. How the apostle addresses himself in prayer to God for his mercy under a double title, (1.) As a God of patience, The God of patience grant you to be like-minded; intimating what great need there is of patience, in order to maintain love and unity among Christians; and, that God must be applied to in prayer, who is the author of it, to produce and work this grace of patience, in order unto peace and unity among Christians: The God of patience grant you to be like-minded. The unity of the saints greatly depends upon the exercise of patience one towards another; and that they may attain it, he begs the God of patience to give it.

(2.) Our apostle joins with this another title, namely, The God of consolation; wherein he points them to that abundant comfort which would result to themselves from such a blessed unity, continued and maintained by the mutual exercise of patience and forbearance one towards another: The God of patience and consolation grant you to be like-minded one towards another.

Observe, 4. The pattern and example which he lays before them, to excite and quicken them to this duty, namely, the example of Christ himself: According to Christ Jesus, that is, according to the example of Christ Jesus; as if the apostle had said, "Let us consider how the Lord Jesus bears with us, how many thousand infirmities and failings doth he find in the best of us, yet is he pleased to maintain communion with us; and shall not we after his example do the like, that thereby God may be eminently glorified by us?"

Observe, 5. How God is called the Father of our Lord Jesus Christ.

1. As he begat him by an eternal and ineffable generation.

2. As he was man, so he created him, Luke 1:35.

3. As Mediator, so he appointed him to, and qualified him for, that office.

And eternally magnified be omnipotent love, that the comfort of this compellation of our Lord Jesus Christ, so he is in him our Father also, our merciful, our gracious, and loving Father. May we ever demean ourselves towards him as dutiful and obedient children!

Here our apostle concludes the argument which he had hitherto insisted upon, in this and the former chapter, namely, That all Christians, both strong and weak, should mutually forbear one another, and that both Jew and Gentile should receive each other into fellowship and communion, without contention about things of an indifferent nature: Wherefore receive ye one another.

And to enforce his exhortation, he propounds the example of our Lord Jesus Christ, Receive one another as Christ also received us; that is, after the example of Christ, who puts no difference betwixt Jew and Gentile, but receives both, and bears with the infirmities of both; which action in Christ, and the imitation of it in us, will much redound to the glory of God; his declarative and manifestative glory being much promoted by this concord and union with and among all his members, of what denomination soever they are, whether believing Jews or Gentiles.

Learn hence, 1. That the Lord Jesus Christ has given full and ample demonstration of his great and wonderful love unto his church and people.

2. That this love of Christ toward all his children and people ought to be improved by them, as an argument to love one another; Receive one another, as Christ received us.

3. That Christians receiving, embracing, and loving one another, and bearing with one another's weaknesses and infirmities, according to Christ's example and command, will contribute exceedingly to the honour and glory of Almighty God, and to the abundant consolation and satisfaction of each other: Wherefore receive ye one another, as Christ also received us, to the glory of God.

The apostle had, in the foregoing verse, propounded the example of Christ in receiving both Jew and Gentile to his grace and favour, as an argument to persuade all Christians to receive one another: now in the verses before us, he declares how and after what manner Christ received both Jews and Gentiles. As for the Jews, first, whom he calls the circumcision, the apostle telleth us, that Jesus was their minister; that is, he was circumcised like them, conversed generally with them, and exercised his ministry among them, according to the many promises which God had made to the Jewish patriarchs; and thus he showed his love and mercy towards the Jews in the days of his flesh.

Then, secondly, As to the Gentiles; he affirms, that according to the several prophecies and promises in the Old Testament, they were called and received to mercy by our Lord Jesus Christ, the partition-wall being by him broken down, and Jew and Gentile become one sheepfold under one Shepherd.

Now from the truth and faithfulness of Christ towards the Jews; and from his love and tenderness, mercy and compassion, towards the Gentiles; and from his divine indulgence towards both; the apostle very fitly draws this inference and conclusion, That all Christians, how differing soever from one another in their judgments and opinions as to lesser things, ought to receive one another into fellowship and Christian communion; and instead of biting and devouring one another, be once at length so wise and happy as to hold the unity of the spirit in the bond of peace.

Observe here, 1. How the apostle closes his exhortation to brotherly concord and unity with a pithy and pathetic prayer; his example herein is instructive.

Observe, 2. The title or appellation which he gives unto God in prayer, The God of hope; sometimes he styles him the God of peace, sometimes the God of patience; here the God of hope; he being so objectively, the only object of our common hope, and also effectively, as he is the author and producer of hope in us.

Observe, 3. The mercies he prays for: 1. That they may be filled with all joy and peace in believing; that their hearts may overflow with peace from God and one towards another; and with all that joy which results from both.

2. That they may abound in hope, through the power of the Holy Ghost, where by hope understand the good hoped for, namely, heaven and eternal life, a firm expectation of which is wrought in us by the Holy Spirit.

Learn, 1. That God is the object of a Christian's hope, and if so, the sin of despair is a most unreasonable sin; for why should any despair of his mercy who is the God of hope, who commands us to hope in his mercy, and takes pleasure in them that do so? Ps 147:11

Learn, 2. That the grace of hope, together with joy and peace in believing, are wrought in the Christian's heart through the power of the Holy Ghost, that is, through the sanctifying influences of the Holy Ghost enlightening the understanding, inclining the will, rectifying the affections, and reducing all the rebellious powers and faculties of the soul (in concurrence with our endeavours) under the government and dominion of reason and religion.

Our apostle being now about to conclude his epistle to the church at Rome, excuses himself that he had written so largely and with such freedom to them, believing that they abounded in grace and knowledge, and were very fit and able to instruct and direct one another; however, he thought fit to write unto them, having had the honour conferred upon him by Christ to be called to the apostolical office, and particularly to be the ambassador of Christ to the Gentiles; most passionately desiring that he might present and offer them up to God, as an acceptable sacrifice, through the power and assistance of the Holy Ghost; and that his success in the conversion of the Gentiles would be matter of abundant glory unto him.

Here observe, 1. How the apostle, in preparing the Gentiles for the obedience of the gospel, compares himself to a Levitical priest, conversant about his sacrifice, and fitting it to be offered up to God.

2. That the Gentiles, dedicated by the apostle's ministry to the service of God, were the apostle's sacrifice and oblation.

3. That the Holy Spirit is a libamen poured on this sacrifice; by which it is sanctified and rendered acceptable unto God.

4. That such an oblation, or offering up of a people in this manner unto God, is matter of rejoicing, yea, matter of glorying, to the ministers of Jesus Christ; I have therefore whereof I may glory through Jesus Christ.

Observe here, 1. The indefatigable industry and pains of the holy apostle, in order to the conversion of the Gentiles: From Jerusalem round about unto Illyricum, he fully preached the gospel of Christ. This, according to Parcus's computation, was little less than a thousand miles. The industry of the apostles, in planting and propagating the gospel of Christ, was almost incredible.

Lord, what pains did they take; what difficulties did they contest and contend with, in that great work!

Observe, 2. That although their industry was great, yet their success was greater than their industry, and beyond all human expectation. This appears by the vast spreading of the gospel in so short a space; From Jerusalem round about unto Illyricum. Within thirty years after our Saviour's death, the gospel was not only diffused through the greatest part of the Roman empire, but had reached as far as Parthia and India.

Observe, 3. That the gospel or doctrine of Jesus had likewise a wonderful power and efficacy upon the lives and manners of men: the apostle tells us, that the Gentiles who were converted to Christianity, were obedient by word and deed: upon the change of their religion, followed the change of their conversation, and whole course of life.

The reason of all this wonderful success, which St. Paul and other apostles had in preaching the gospel; and that was the extraordinary power of the Holy Ghost, in enabling them to work miracles for the confirmation of the gospel, ver. 19. Through mighty signs and wonders, by the power of the Spirit of God.

Such was the miraculous power of healing diseases, of casting out devils, of inflicting corporal punishment upon scandalous persons; all which did serve in general for the confirmation of the gospel, and did in particular support the honour and authority of the apostles, and supply the want of the magistrates' power, which the Christians could not expect whilst the Roman emperors continued heathen: not that all the miraculous powers were given to every one of the apostles, or that they which had them could exercise them at all times, or whenever they pleased; but only as was most expedient for the use and benefit of the church.

Observe, 5. That the apostle, in preaching the gospel, chose to go to such dark and blind places as never heard of the gospel before, rather than amongst them where Christ had been named, that so he might lay the foundation of Christianity himself, and not build upon another man's foundation: And likewise, that in his ministry the prophecy of Esaias might be fulfilled, To whom he was not spoken of, they shall see: and they that have not heard, shall understand. Isa 52:15.

Our apostle having, in the former verses, excused himself for dealing so plainly in his writings with them, doth here apologize for his not coming amongst them, affirming, that the true reason why he did not visit Rome was this: he looked upon planting of churches as more necessary than watering of them, and the preaching of Christ where he had never been named, to be the most needful work. Now at Rome there had before been a church planted, and elders ordained to build upon that foundation; for this reason he had hitherto declined coming to Rome. But now, having no more place in these parts, that is, having no more churches to plant thereabouts, he signifies both his inclinations and fixed resolutions to visit them at Rome, as he took his journey into Spain, and to stay some time with them, that they might be mutually filled and satisfied with, and refreshed by, each other's company.

Here note, 1. That the Romans were very early converted and called to the Christian faith, soon after Christ's ascension; for the twentieth year after it did Paul write this epistle. But he had a desire of seeing the Romans many years before he wrote unto them, and therefore many years before, they were converted to the faith.

Note, 2. That our journeying form one place to another is not according to our purpose but God's disposal. The apostle, no doubt, intended to go into Spain when he wrote this; but God overruled the matter beyond the apostle's expectation. The travels of the apostles from place to place, in order to the planting and propagating of the Christian faith, were under the special influences and direction of the Holy Ghost. They assayed to go into Bithynia: but the Spirit suffered them not. Acts 16:7.

Note, 3. The great end why the apostle was so desirous of the sight and enjoyment of the Christians at Rome; it was, that he might be refreshed, nay, filled with their company.

Lord, how desirable is the communion of saints, and how beneficial the society of sincere and serious Christians! Their company is filling, (not empty, vain, and frothy, as the company of most is, but) administering both grace and comfort to them that enjoy it: I desire to see you in my journey, that I may be filled with your company.

Here the apostle acquaints them with his present journey to Jerusalem, as also with the occasion of it; namely, to carry the charitable contributions of the Greek churches in Macedonia and Achaia, into Judea, and up to the poor saints at Jerusalem, whose necessities required it, and unto whom they were in a sort indebted for it; the Gentiles having been made partakers of their spiritual things, (receiving the gospel from Judea) they are obliged in gratitude to minister to them in carnal things.

He further assures them, that as soon as he had finished his journey, and performed this charitable office, he would come to them, and that in the fulness of the blessing of the gospel of peace.

Note here, 1. The title given to the poor Christians at Jerusalem; they are called saints: I go to Jerusalem to administer to the saints' necessities. Saints they were by baptismal dedication, by visible profession, and many, yea most of them, it is to be hoped, by inward sanctification also.

Note, 2. That poverty and sanctity are not inconsistent: the saints at Jerusalem are poor, but God provided a purveyor for them; he stirs up the apostle, and the hearts of the Macedonians, to administer to the necessities of these poor saints.

Note, 3. How the saints in one church did succour and relieve the poor Christians in another: those in Macedonia and Achaia send relief into Judea, and to the poor saints which were at Jerusalem.

Teaching us, that it is our obliged duty to extend our charity to the churches abroad and beyond the seas, when their wants and necessities require it, and our capacities enable us unto it.

Note, 4. The nature of this charity declared: it was a free and cheerful contribution, performed with much pleasure. It pleased them to make a contribution; it was not extorted or squeezed from, but given with cheerfulness by them; contributions must not be compulsion, but voluntary oblations.

Note, 5. How this charity is called fruit: When I have sealed this fruit; because it was the fruit of their faith, liberality, and love: because as fruit it would redound both to the benefit of the giver and receiver. Charity and alms are fruit redounding to account in the great day of account.

Note, 6. The great integrity and fidelity of the apostle in securing of this charity: When I have sealed, or secured, unto them this fruit. the church's charity is a sealed treasure, not to be diminished and embezzled, but applied to the uses to which it is devoted.

Note lastly, The assurance which he gives them, that when he comes among them, he shall come in the fulness of the blessing of the gospel of peace unto them; that is, with a full impartment of spiritual gifts and gospel-blessings, much knowledge, grace, and comfort.

Here, in the close of the epistle, our apostle most affectionately recommends himself the the prayers of the Christian Romans unto whom he wrote: I beseech you, brethren, strive, &c.

Where observe, 1. The apostle's courteous compellation, brethren. There is a threefold brotherhood which the scripture takes notice of:

(1.) Betwixt Christ and believers, He is not ashamed to call them brethren. Heb 2:11.

(2.) Betwixt believers themselves, they are brethren by grace, Love the brotherhood, 1Pe 2:17; that is, the collective body of believers.

(3.) Betwixt the ministers of Christ and their beloved people there is also a brotherhood, I John your brother; Rev 1:9; teaching the ministers of the gospel to carry it towards their people with love and gentleness, and the people to make reciprocal returns of love and affection.

Observe, 2. The manner of the apostle's request: it is by way of supplication and entreaty; I beseech you, brethren. Though as an apostle he might have enjoined them, yet for love-sake he rather entreats them.

Observe, 3. The request itself, that they strive together in their prayers for him: the original word signifies to strive together as wrestlers do, who exert all their power and might in that bodily exercise.

Observe, 4. Our apostle's sincerity, and holy ingenuity in this request which he made unto them: he desires them to strive with him in their prayers to God for him. He doth not, with some, beg the prayers of others, and neglect to pray for himself, but is willing to draw with them in the same yoke.

Observe, 5. A double argument which the apostle makes use of, to enforce his supplication and request;

(1.) For the Lord Jesus Christ's sake, for the sake of him who is so dear both to you and me.

(2.) For the love of the Spirit: that is, if the grace of love be wrought in you by the Holy Spirit of God, show it by your fervent prayer for all saints in general, and for myself a minister of Jesus Christ in particular.

Observe, 6. The particulars concerning which he desires their supplications;

1. For preservation in his journey to Judea; that the unbelieving Jews, which were prejudiced against him, might have no power to hurt him.

2. That his person and his performance for the poor saints at Jerusalem, might find acceptance with the Christian Jews, to whom he was not over acceptable; he therefore begs their prayers, that the believing Jews at Jerusalem might be reconciled both to the believing Gentiles that sent this alms, and also to himself that brought it: That my service for Jerusalem may be accepted of the saints.

3. That he might have a prosperous journey to them by the will of God.

Where note, How much it is our duty always, and in all things, to refer ourselves, our intentions and actions, to the pleasure and providence, to the wisdom and will, of God.

And observe, lastly, the special reason why he was so desirous to visit and come unto them, that he might be refreshed with them, and by them; that the company and conversation of each other may be to their mutual refreshment and satisfaction: That I may come unto you with joy, by the will of God, and may with you be refreshed.

The apostle had desired their prayers for him: here he concludes with a fervent prayer for them.

In which observe, The title or attribute given unto God, The God of peace; the lover, the author, and giver of peace. The apostle having exhorted the believing Romans to be at peace among themselves, and not to contend about indifferent things, implores the dispenser of this grace to be with them, to dwell among them, and to pour out the great and invaluable blessings of peace and unity, of love and concord upon them: The God of peace be with you all. Amen. As we honour the God of peace, whom we serve; as we love the Prince of peace, in whom we believe; as we hope for the comfort of the Spirit of peace; and as we tender the success of the gospel of peace; let us preserve it where it is, and pursue it where it flies from us.