Israel, until the Gentiles come in. 26 And is used in ver. 12. It means until the alrjndance or the great multitude of the Gentiles shall be converted. The word is not elsewhere used in respect to the Gentiles; and it is difficult to fix its meaning definitely. It doubtless refers to the future spread of the gospel among the nations; to the time when it may be said that the ^Teat 7nass, the abundance of the nations, shall be converted to God. At present, they are, as they were in the times of the apostle, idolaters, so that the innss of mankind are far from God. But the Scriptures have spoken of a time when the gospel shall spread and prevail among the nations of the earth; and to this the apostle refers. He does not say, however, that the Jews may not be converted until all the Gentiles become Christians; for he expressly supposes (ver. 12 — 15) that the conversion of the Jews will have an important influence in extending the gospel among the Gentiles. Probably the meaning is, that this blindness is to continue until great numbers of the Gentiles shall be converted; until the gospel shall be extensively spread; and then the conversion of the Jews will be a part of the rapid spread of the gospel, and will be among the most eflicient and important aids ia completing the work. If this is the case, then Christians may labour still for their conversion. They may ^eek that in connexion with the effort to convert the heathen; and they may toil with the expectation that the conversion of the Jews and Gentiles will not be separate, independent, and distinct events; but will be intermingled, and will be perhaps simultaneous. The w or di fulness may denote such a general turning to God, without affirming that each individual shall be thus converted to the Christian faith.
2G. And so. That is, in this manner; or when the great abundance of saved: as it is written, * Thert shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: the Gentiles shall be converted, then all Israel shall be saved. \ Ml Israel. All the Jews. It was a maxim among the Jews that " every Israelite should have part in the future age." (Grothts.) The apostle applies that maxim to his own purpose; and declares the sense in which it would be true. He does not mean to say that every Jew of every age would be saved; for he had proved that a large portion of them would be, in his time, rejected and lost. But the time would come when, as a people, they would be recovered; when the nation would turn to God; and when it could be said of them that, as a nation, they were restored to the divine favour. It \z not clear that he means that even then every individual of them would be saved, but the body of them; the great mass of the nation would be. Nor is it said tvhen this would be. This is one of the things which " the Father hath put in his own power." Acts i. 7. He has given us the assurance that it shall be done to encourage us in our eirorts to save them; and he has concealed the time when it shall be, lest we should relax our efforts, or feel that no exertions were needed to accomplish what must take place at a fixed time. \ Shall be saved. Shall be recovered from their rejection; be restored to the divine favour; become followers of the Messiah, and thus be saved as all other Christians are. ^ As it is nvntten. Isa. lix. 20. The quotation is not literally made, but the sense of the passage is preserved. The Hebrew is, " There shall come to Zion a Redeemer, and for those who turn from ungodliness in Jacob." There can be no doubt that Isaiah refers here to the times of the gospel. ^ Out of Zion. Zion was one of the hills of Jerusalen^ On this was built the city of David. It came thus to denote, in general, ths
27 For " lliis is my covenant unto tliem, when I shall take away their sins.
church, or people of God. And when it is said that the Redeemer should come out of Zion, it means that he should arise among that people, be descended from themselves, or should not be a foreigner. The LXX. however render it, " the Redeemer shall come oil accowit of Zion." So the Chaldee paraphrase, and the Latin Vulgate. 1 ^nd shall turn away, &c. The Hebrew is, " to those forsaking ungodliness in Jacob." The Septuagint has rendered it in the same manner as the apostle.
27. For this is my covenant, &c. This expression is found immediately following the other in Isa. lix. 21. But the apostle connects with it a part of another promise taken from Jer. xxxi. 33, 34; or rather he abridges that promise, and expresses its substance, by adding " when I shall take away their sins." It is clear that he intended to express the general sense of the promises, as they were well known to the Jews, and as it was a point concerning which he did not need to argue or reason with them, that God had made a covenant with them, and intended to restore them if they were cast off, and should then repent and turn to him. The time and manner in which this shall be, is not revealed. It may be remarked, however, that that passage does not mean that the Redeemer shall come personally and preach to them, or reappear for the purpose of recalling them to himself; nor does it mean that thoy will l)e restored to the land of their fathers. Neither of these ideas is contained in the passage, (iod will doubtless convert the Jews, as he does the Gentiles, by human means, and in connexion with the prayers of his ])C()ple; so that the Gentiles shall yet rcfmy the toil and care of the ancient Jews in preserving the Scriptures, and preparing
28 As concerning the gospel, fheij are enemies for your sakes: but as touching the elec-
the way for the Messiah; and both shall rejoice that they were made helps in spreading the knowledge of the Messiah.
28. ^s concerning the gospel. So far as the gospel is concerned; or, in order to promote its extension and spread through the earth. ^ They are enemies. The word enemies here stands opposed to " beloved;" and as in one respect, to wit, on account of " election," they were still beloved, i. e. beloved by God, so in another respect they were his enemies, i. e. opposed to him, or cast off from him. The enemies of God denote all who are not his true friends. Col. i. 21. Rom V. 10. Comp. ver. 8. The word here is applied to the Jews because they had rejected the Messiah; had become opposed to God; and were therefore rejected by him. ^ For your sakes. For your advantage. Their rejection has become the occasion by which the gospel has been preached to you. Comp. ver. 11. 19, 20. ^.^Is touching the election. So far as the purpose of election is concerned. That is, the election of their fathers and of the nation to be the peculiar people of God. t They are beloved. God still regards them with interest; has purposes of mercy towards them; intends still to do them good. This docs not mean that he approved of their conduct or character, or that he had for them the same kind of affection which he would have had if they had been obedient. God does not love a sinful character; but he may have still purposes of mercy, and regard men with deep interest on whom he intends yet to bestow mercy. ^ For the fu' thers^iakcs. Comp. Deut. x. 15. He had chosen their fathers to be his peculiar people. He had made many promises to Abraham respecting his seed, and extended these promises to his remotcsl
29 For the gifts and calling of God are without* repentance.
posterity. Though salvation is by without being willing to bestow pargrace, and not from human merit, yet don and eternal life. The word call- Go^ has respect to his covenant made ing here, fnerefore, has not respect to with the fathers, and will not forget external privileges, but to that choosing his promises. It is not on account of I of a sinner, and influencing him to any merit of the fathers or of ancient j come to God, v/hich is connected with saints, but solely because God had eternal life. ■[ ]Vithout repentance. made a covenant with them; and this i This does not refer to man, but to God. purpose of election would be manifest j It does not me.an thai God confers his to their children in the latest times. | favours on man without his exercising As those contemplated in the covenant i repentance, but that God docs not remade with Abraham, God retained for! pent, or change, in his purposes of bethem feelings of peculiar interest; and ' stowing his gifts on man. What he designed their recovery to himself. It I promises he will fulfil; what he puris clear here that the word election | poses to do, he will not change from does not refer to external privileges; [ or repent of. J^^ he made promises to for Paul is not teaching the doctrine! the fathers, he will not repent of them, that they shall be restored to the exter-! and will not depart from them; they nal privileges of Jews, but that they shall all be fulfilled; and thus it was shall be truly converted to God. Yet ' certain that the cncient people of God, this should not be abused by others to ' though many of them had become relead them to security in sin. No man | bellious, and had been cast otf, should has any security of happiness, and of \ not be forgotten and abandoned. This the favour of God, but he who com- j is a general proposition respecting plies with the terms of his mercy. His I God, and one repeatedly made of him commands are explicit to repent and ' in the Scriptures. See Num. xxiii. 19, believe, nor can there be safety except " God is not a man, that he should lie; in entire compliance with the terms on neither the son of man, that he should which he is willing to bestow eternal hfe. repent: hath he not said, and shall he 29. For the gifts. The favours or not do it? hath he spoken, and shall benefits which God bestows on men. I he not make it good 1" Ezek. xxiv. 14.
1 Sam. XV. 29. Ps. Ixxxix. 35, 36. Tit. i. 2. Heb. vi. 18. James i. 17. It follows from this, (1.) That all the promises made to the people of God shall be fulfilled. (2.) That his peopie need not be discouraged or dein times of persecution (3.) That none who be-
The word ■^t^iT ij.4. properly denotes any benefit which is conferred on another as a mere matter of favour, and not of rexvard. See Rom. v. 15, 16; vi. 23. Such are all the favours which God bestows on sinners, including pardon, peace, joy, sanctification, and eter- I sponding nal life, 'i Jlnd calling of God. The 1 and trial, word calling (xX/7t;c) here denotes that I come his true friends will be foract of God by which he extends an in- \ saken, or cast off. God does not bevitation to men to come and partake of I stow the gift of repentance and faith, his favours, whether it be by a personal of pardon and peace, on men, for a revelation as to the patriarchs, or by the ' temporary purpose; nor does he ca- promises of the gospel, or by the influences of his Spirit. All such invitations or callings imply a pledge that he will bestow the favour, and will not repent, or turn from it. God never draws or invites sinners to himself priciously withdraw them, and leave the soul to ruin. When he renews a soul, it is with reference to his own glory; and to withdraw those favours, and leave such a soul once renewed to go down to hell, would be as much a
30 For as ye in times * past have not believed * God, yet have now obtained mercy through their unbelief:
31 Even so have these also now not believed, * that through
32 For God * hath » concluded them all in unbelief, that he might have mercy upon all.
violation of all the principles of his nature as it would be to all the promises of the Scripture. (4.) For God to forsake such a soul, and leave it to ruin, would imply that he did repent. It would suppose a diange of purpose and of feeling. It would be the character of a capricious being, with no settled plan or principles of action; no confidence could be reposed in him, and his government would be unworthy the atfections and trust of his intelligent creation.
30. For as ye. You who were Gentiles. T[ In times past. Before the gospel was preached. This refers to the former idolatrous and sinful state of the heathen world. Comp. Eph. ii. 2. Acts liv. 16. H Have not believed God. Or have not obeyed God. This was the character of all the heathen nations. ^ Yet have now obtained mercy. Have been pardoned and admitted to the favour of God. ^ Through their unbelief. By means of the unbelief and rejection of the Jews. See Note on ver. 11.
81. Even so have these, &c. That is, the Jews. ^ That through your mercy, &c. The immediate effect of the unbelief of the Jews was to confer salvation on the Gentiles, or to open the way for the preaching of the gospel to them. But its remote effect would be to secure the preaching of the gospel again to the Jews. Through the mercy, that is, the compassion or deep feeling of the converted Gentiles; through the deep and tender {)ity which they would feel for the blinded and degraded Jews; the gowpel should be again carried to them, and they should be recalled to the long lost favour of God. Each party should thus cause salvation to come to the other — the Jews to the
Gentiles by their unbelief; but the Gentiles, in their turn, to the Jews by their belief. We may here learn, (1.) That the Jews are to be converted by the instrumentality of the Gentiles. It is not to be by miracle, but by the regular and common way in which God blesses men. (2.) That this is to be done by the mercy, or compassion of the Gentiles; by their taking pity on the lost and wretched condition of the Jewish people. (3.) It is to be when the abundance of the Gentiles — that is, when great numbers of the Gentiles — shall be called in. It may be asked here whether the time is not approaching for the Gentiles to make efforts to bring the Jews to the knowledge of the Messiah. Hitherto those efforts have been unsuccessful; but it will not always be so; the time is coming when the promises of God in regard to them shall be fulfilled. Christians shall be moved with deep compassion for the degraded and forsaken Jews, and they shall be called into the kingdom of God, and made efficient agents in extending the gospel through the whole world. May the time soon come when they shall feel as they should, for the rejected and forsaken children of Abraham, and when their labours for their conversion shall be attended with success.
32. For God hath concluded, &c. The word here translated " concluded" (o-uviKAvcri), is rendered in the margin " shut them all up together." It is properly used in reference to those who are shut up in prison, or to those in a city who are shut up by a besieging army. 1 Mace. v. 5; vi. 18; xi. 65; XV. 25, Josh. vi. 6. Isa. xlv. 1. It is used in the New Testament of fsh taken in a net. Luke v. 6, " They enclosed a great multitude of fishes."
33 O " the depth of the riches both of the wisdom and knowledge of God! How unsearch-
Gal. iii. 22, " But the Scripture hath concluded all under sin, that the promise," &c. In this place the Scripture is declared to have sJmt them vp under sin, i. e. declared them to be sinners; gave no hope of rescue by any works of their own; and thus kept them (ver. 23) " shut up unto the faith which should afterwards be revealed." All are represented, therefore, as in prison, enclosed or confined by God, and to be liberated only in his own way and time. In regard to the agency of God in this, we may remark, ( 1.) That the word does not mean that God compelled them to disbelieve the gospel. When, in Gal. iii. 22, the Scripture is said to have included all under sin, it is not meant that the Scripture compelled them not to believe. (2.) The word does not imply that the sin and unbelief for which they were shut up tvere not voluntary. Even when a man is committed to prison, the crime which brought him there is voluntary, and for it he is responsible. (3.) The keeper of a prison does no wrong in confining a criminal; or the judge in condemning him; or the executioner in fulfilling the sentence of the law. So of God. What he does is not to compel men to remain under unbelief, but to declare that they are so; so to encompass them with the proof of it that they shall realize that there is no escape from the evidence of it, and thus to press on them the evidence of their need of a Saviour. This he does in relation to all sinners who ever become converted. (4.) Yet God permitted this; suffered Jews and Gentiles to fall into unbelief, and to be concluded under it, because he had a special purpose to answer in leaving man to the power of sin and unbelief. One of those purposes was, doubtless, to manifest tlie power of his grace and mercy in the plan of redemption. (5.) In all this, and in all other sin, man is voluntary. He chooses his course of evil, and God is under no
able * arc his judgments, and his ways past finding out!
obligation to compel him to do otherwise. Being under unbelief, God declares the fact, and avails himself of it, in the plan of salvation by grace. 1 Them all. Both Jews and Gentiles. 1 In unbelief («?). Unto unbelief. He has delivered them over unto unbelief, as a man is delivered over into prison. This is the literal meaning of the expression. «[ That he might have mercy upon all. JVIercy is favour shown to the undeserving. It could not have been shown to the Jews and the Gentiles unless it was before proved that they v/ere guilty. For this purpose proof was furnished that they were all in unbelief. It was clear, therefore, that if favour was shown to either, it must be on the same ground, that of mere undeserved mercy. Thus all men were on a level; and thus all might be admitted to heaven without any invidious distinctions, or any dealings that were not in accordance with mercy and love. "- The emphasis in this verse is on the word mehcv. It signifies that God is under obligation to no one, and therefore that all are saved by grace, because all are equally ruined." ( Calvin.) It does not prove that all men will be saved; hut that those who are saved shall be alike saved by the mercy of God; and that He intends to confer salvation on Jews and Gentiles on the same terms. This is properly the close of the argument of this epistle. By several independent trains of reasoning, the apostle had come to the same conclusion, that the Jevi's had no peculiar privileges in regard to religion, that all men were on a level, and that there was no hope of salvation for any but in the mercy of a sovereign God. This conclusion, and the wonderful train of events which had led to this state of things, give rise to the exclamations and ascriptions of praise with which the chapter closes.
33. O the depth, &c. This passage should have been translated " 0 the depth of the riches, and of the wisdom, and of the knowledge of God." The apostle has three subjects of admiration. Our translation, by the word " both" introduced here, confines it to two. Tho apostle wishes to express his admiration of the riches a7uJ the wisdom, and the knowledge of God. So the Syriac, Arabic, «fec. Our translation has followed the Latin Vulgate. The word depth is applied in the Scriptures to any thing vast and incomprehensil)lc. As the abyss or the ocean is unfathomable, so the word comes to denote that which words cannot express, or that which we cannot comprehend. Ps. xxxvi. G, " Thy judgments are a great deep." 1 Cor. ii. 10, " The
God." Rev. ii. 24, " The depths of Satan"— the deep, profound cunning and wicked plans of Satan. % Riches. See Note, ver. 12. The word denotes the abundant blessings and mercies which had been conferred on sinful men by the gospel. These were vast and wonderful. The pardon of sin; the atonement; the hope of heaven; the peace of the gospel; all bestowed on the sinful, the poor, the wretched, and the dying, all bespeak the great mercy and rich grace of God. So every pardoned sinner may still exclaim. The grace of God which pardons him is felt to be indeed wonderful, and past comprehension. It is beyond the power of language to express; and all that the Christian can do, is to follow the example of the apostle, and sit down in profound admiration of the rich grace of God. The expression "the depth of the riches" is a Hebraism, meaning tiie deep or profound riches. 1 The luisdum. Wisdom is the choice of the best means to accomplish the best ends. The end or design which God had in ▼iew was to bestow mercy on all; i. e. to save men hy j^racc, and not by their own works, ver. 32. He intended to establish a glorious system that should present his mercy as the prominent attribute, standing out in living colours in all the scheme of salvation. This was to be alike shown in rchtion to
Jews and Gentiles. The wonderful wisdom with which this was done, is the object of the apostle's profound admiration. This wisdom was seen, (1.) In adapting the plan to the condition of man. All were sinners. The apostle in this epistle has fully shown that all had come short of the glory of God. Man had no power to save himself by his own wisdom. The Jews and Gentiles in different ways had sought to justify themselves, and had both foiled. God had suffered both to make the experiment in the most favourable circumstances. He had left the world for four thousand years to make the trial, and then introduced the plan of divine wisdom, just so as to meet the manifest wants and woes of men. (2.) This was shown in his making the Jews the occasion of spreading the system among the Gentiles. They were cast off, and rejected; but the God of wisdom had made even this an occasion of spreading his trutlu (3.) The same wisdom was yet to be seen in his appointing the Gentiles to carry the gospel back to the Jews. Thus they were to be mutual aids; until all their interests should be blended, and the entire race should be united in the love of the same go-spel, and the.service of the same God and Saviour. When, therefore, this profound and wonderful plan is contemplated, and its history traced from the commencement to the end of time, no wonder that the apostle was fixed in admiration at the amazing wisdom of him who devised it, and who has made all events sub.icrvicnt to its establishment and spread among men. ^ And kiioiV' ledge. That is, foreknowledge, or omniscience. This knowledge was manifest, (1.) In the profound view of man, and acquaintance with all hi< wants and woes. (2.) In a view of the precise scheme that would be fitted to recover and save. (3.) In a view of the time and circumstances in which it would be best to introduce the scheme. (4.) In a discernment of the efi'ect of the rejection of the Jews, and of tlia preaching of the gospel among th»
34 For " who hatli known the mind of the Lord? or Avho hath been his counsellor?
Gentiles. Who but God could see that such effects would follow the rejection of the Jews! Who but he could know that the gospel should yet prevail among all the nations ] We have only to think of the changes in human aifairs; the obstacles to the gospel; the difficulties to be surmounted; and the vast work yet to be done, to be amazed at the knowledge which can adapt such a scheme to men, and which can certainly predict its complete and final spread among all the families of man. ^ }Io~M unsearchable. The word unsearchable Cleans that which cannot be investigated or fully understood. *f His judgments. This word in this place evidently means his arrangement, his pla7i, or proceeding. It sometimes refers to laws; at other times to the decision or determination of God; at others to the inflictions of his justice. In this last sense it is now commonly used. But in the case before us, it means his arrangements for conferring the gospel on men. Comp. Ps. xxxvi. 7, " His judgments are a great deep." ^ His ways. The word rendered ways properly denotes a. path, or road on wliich one travels. Hence it comes also to denote the course or manner of life in which one moves; or his principles, or morals; his doctrine, or teaching, &c. Applied to God, it denotes his mode or manner of doing things; the order, &c. of his divine Providence; his movements, in his great plans, through the universe. Acts xiii. 10, " Wilt thou not cease to pervert the right ways of the Lord 1" to oppose, or to render vain, his plan of guiding and saving man. Heb. iii. 10, "They have not known my ways." Ps. Ixxvii. 19, " Thy way is in the sea, thy footsteps are not known." Here it refers particularly to his way or plan of bringing all nations within the reach of his mercy in the gospel. \ Past Jinding out. Literally, which
35 Or * who hath first given to him, and it shall be recompensed unto him again?
cannot be tracked or traced out. The footsteps cannot be followed. As if his path were in the sea (Ps. Ixvii. 19), and the waves closed immediately, leaving no track, it cannot be followed or sought out. It is known that he has passed, but there is no way of tracing his goings. This is a beautiful and striking figure. It denotes that God's plans are deep, and beyond our comprehension. We can see the proofs that he is every where; but how it is, we cannot comprehend. We are permitted to see the vast movements around us; but the invisible hand wo cannot see, nor trace the footsteps of that mighty God who performs his wonders on the ocean and on the land.
34, For who hath known? &c. This verse is a quotation, with a slight change, from Isa. xl. 1 3, " Who hath directed the Spi it of the Lord, or being his counsellor hath taught him!" It is designed to express the infinite wisdom and knowledge of God, by afiirming that no being could teach him, or counsel him. Earthly monarchs have counsellors of state, whom they may consult in times of perplexity or danger. But God has no such council. He sits alone; nor do^-s he call in any or all of his creatures to advise him. All created beings are not qualified to contribute any thing to enlighten or to direct him. It is also designed to silence all opposition to his plans, and to hush all murmurings. The apostle had proved that this was the plan of God. Hov/ever mysterious and inscrutable it might appear to the Jew or the Gentile, yet it was his duty to submit to God, and to confide in his wisdom, though he was not able to trace the reason of his doings.
35. Or who hath, &c. The sentiment in this verse is found substantially in Job xli. 11, " Who hath prevented me, that I should repay him." Tha Hebrew^ word "pieventad" means to
36 For " of him, and through him, and to him, are all things:
anticipate, to go before; and God asks " who has anticipated me; who has conferred favours on me before I have on him; who has thus laid me under obligation to him." This is the sense in which the apostle uses the word here. Who has, by his services, laid God under obligation to recompense or pay him again '? It is added in Job, " Whatsoever is under the whole heaven is mine." Thus Paul, contrary to the prevailing doctrine of the Jews, shows that no one could plead his own merits, or advance with a claim on God. All the favours of salvation must be bestowed by mercy or grace. God owned them all; and he had a right to bestow them when and where he pleased. The same claim to all things is repeatedly made by God. Ex. xix. 5. Deut. X. 14. Ps. xxiv. 1; 1. 12. *3 Shall be recompensed.. Repaid as a matter of debt. None of God's mercies can be conferred in that way; if they could, man could bring God under obligation, and destroy the freeness and benevolence of his favours.
36. For of him (s| ctWov). Comp. 1 Cor. i. 30; viii. 6. This expression doubtless means that he is the original source and fountain of all blessings. He is the Creator of all, the rich " fountain from which all streams of existence take their rise." The design of this verse is to show that no creature has any claim on God. Jews and Gentiles must alike receive salvation on the ground of his mercy. So far from having a claim on (Jod, the apostle here affirms that all things have come from hiin, and therefore all must be derived to us. Nothing has been produced by chance, or hap-huzard; nothing by created skill or might..Ml has been formed by God; and therefore he has a right to disj)0j»c of all. 1 And through him (Ji avr-.-j). That is, liy his immediate oj»oralii»c agency. The former expression, '" of liim," affirmed that he was the ori'^inal source to * whom Amen.
of all things; this declares that all arc by him, or through him, as their immediate cause. It is not merely by his plan or purpose; it is by his agency, by the direct exertion of his power in their creation and bestowment. By his power they are still directed and controlled. Human agency, therefore, could not lay him under any obligation. He does not need the aid of man; and he did not call in that aid in the creation and government of the world. He is the independent Creator and Lord, and on him none can have a claim. ^ To him (sjf a-jt-.v) This expression denotes the final cause, the reason or end for which all things were formed. It is to promote Ids honour and glory. It is to manifest his praise, or to give a proper putting forth of the glorious attributes of God; that the exceeding greatness, and goodness, and grandeur of his character might be evinced. It is not to promote his happiness, for he was eternally happy; not to add any thing to him, for he is infinite; but that he might act as God, and have the honour and praise that is due to God. As this was the design of all things, so it followed that the bestowment of his favours must bo in accordance with this — in such a way as to promote his glory; and not so as to consult the feelings or views of either Jews or Gentiles. ^ All things. The universe; the creation, or siill more particularly, the things of which the apostle is discoursing. He does not ailirm that he is the author of sin or of sinful thoughts; not that he creates evil, or that evil is designed to promote his glory. The apostle is not discoursing of these, but of his method of bestowing his favours; and he says that tlifi)f are to be conferred in such a way as to promote his honour, and to declare tlie praise of him who is the orii;iiial source, the creator, and the proprietor of all things. ^ 'Vo -wliom be glory. This ascription of praise is the appropriate close of the argumentative part of the epistle, as well as appropriate to the train of remarks into which the apostle had fallen. It expresses his hearty amen in concurrence with this view; the deep desire of a pious man that all might be to God's glory and honour. He had not merely come to it by reasoning, but it was the sincere desire of his soul that it might be so. The Christian does not merely admit this doctrine; he is not merely driven to it by argument, but it finds a hearty response in his bosom. He rejoices in it; and sincerely desires that all may be to the honour of God. Sinners are often compelled by argument to admit it, but they do not love it. They would rejoice were it otherwise, and be glad if they were permitted rather to seek their own glory than that of the living God. ^ Glory. Praise, honour. ^ For ever. Not merely amid transitory events now, but ever onward to eternity. This will be the case. There never will be a time when the affairs of the universe shall not be conducted with reference to the glory of God. That honour and glory shall shine brighter and brighter, and all worlds shall be perfectly adapted 10 show his praise, and to evince his greatness, goodness, power, and love for ever and ever. Thus let it be, is the language of every one that truly loves him.
This closes the argumentative part of the epistle. From the close of this chapter we may make the following observations.
1. God is infinitely wise, and just, and good. This is seen in all his plans and doings, and especially in the glorious plan of saving men.
2. It becomes man to be hmnble. He can see but few of the reasoas of the doings of an infinite God. He is not qualified to sit in judgment on his plans. He is not fitted to arraign him. There is nothing more absurd than for a man to contend widi God, or to find fault with his plans; and yet there is nothing more common. Man speaks, and thinks, and reasons on the great things pertaining to the divine mind and plan, as if he were qualified to counsel the being of infinite wisdom, and to arraign at the bar of his own reason the being of infinite goodness.
3. It is our duty to be sub}nissive to God. His plans may often require him to cross the path of our pleasures, or to remove some of our enjoyments. He tries us by requiring us to put confidence in him where we cannot see the reason of his doings, and to believe that he is qualified for universal empire. In all such cases it is our duty to submit to his will. He is seeking a grander and nobler object than our private good. He is seeking the welfare of a vast universe; and he best knows in what way that can be promoted.
4. God is the creator and proprietor of all things. It would be possible to prove this from his works. But his word unequivocally asserts it. He has formed, and he upholds, and he directs all things for his glory. He who formed all has a right to all. He who is the source of life has the right to direct it, or to withdraw the gift. He on whom all depend has a right to homage and praise.
5. He has formed a universe that is eminently adapted to declare his glory. It evinces infinite power in its creation; and it is fitted to fill the mind with ever growing wonder and gladness in its contemplation. The sacred writers were filled with rapture when they contemplated it; and all the discoveries of astronomy, and geology, and science in general, in modern times, are fitted to carry forward the wonder, and fill the lips with new expressions of praise. The universe is vast and grand enough to occupy the thoughts for ever. How little do we know of the wonders of his creation, even pertaining to this little world; to our own bodies and souls; to the earth, the ocean, the beast and the reptile, the bird and the insect; how much less of that amazing view of worlds and systems which modern astronomy has opened to our view; — the vast starry
T BESEECH you therefore, brethren, by the mercies of God, that ye present your bodies " a living sacrifice, holy, acceptable unto God, u'hich in your reasonable service.
frame which the eye can penetrate for millions and millions of miles, and where it finds world piled on world, and system rising above system, in wonderful order and grandeur, and where the utmost power of the telescope can as yet find no bounds.
6. Equally true is this in his moral government. The system is such as to excite our wonder and praise. The creation and control of free, and active, and mighty minds is as wonderful as the creation and control of matter, even the vast masses of the planetary systems. Creation is filled with minds. God has peopled the worlds with conscious, free, and active intelligences. The wonderful wisdom by which he controls them; the amazing moral power by which he guards and binds them to him>elf, by which he restrains and awes the rebellious; and the complete subjection by which he will bring all yet at his feet, is as much replete with wonder as the wisdom and skill by which he framed the heavens. To govern mind requires more wisdom and skill than to govern matter. To control angels and men evinces more glory than to roll the streams or the ocean, or than to propel and guide the planets. And especially is this true of the plan of salvation. That woi.drous scheme is adapted to call forth eternal praise, and to show for ever the visdom and mercy of God. Without snch a plan, we cannot see how the Divinity could be fully manifested; ivith that, we see God as God, vast, grand, mighty, infinite; but still seeking to do good, and having power to enter any vast mass of iniquity, and to dilTuse purity and peace over the face of an alienated and dying world.
7. The salvation of sinners is not to promote their own glory primarily, but that of God. " He is first, and he lust; i»e is midat, and without end," in their salvation. God seeks his own honour* and seeks it by their return and their obedience. But if they -.vill not promote his glory in that way, they must be made to promote it in their ruin.
8. It is the duty of men to seek the honour of this infinitely wise and holy God. It commends itself to every man's conscience. God has formed us all; and man cmi have no higher destiny and honour than to be permitted to promote and spread abroad through all the universe the knowledge of a Being whose character is infinitely lovely, whose government is right, and whose presence and favour will dill'use blessings of salvation and eternal peace on all the wide creation that will be obedient to his will.
1. I beseech you. The apostle, having finished the argument of this epistle, proceeds now to close it with a practical or hortatory application, showing its bearing on the duties of life, and the practical influence of religion. None of the doctrines of the gospel are designed to be cold and barren speculations. They bear on the hearts and lives of men; and the apostle therefore calls on those to whom he wrote to dedicate themselves without reserve unto God. ^ Therefore. As the efloct or result of the argument or doctrine. In other words, the whole argument of the eleven first chapters ia fitted to show the obligation on us to devote ourselves to God. From expressions like these, it is clear that the apost'.e never supposed that the tendency ot the doctrines of grace was to lead to liceatiousness. Many have alfirmed that such was the tendency of the doctrines of justification by faith, of election and decrees, and of the perseverance: of the saints. But it is plain that I'aul had no such apprehensions. After having fully slated and established those doctrines, he concludes that we ought tJierefore to lead holy lives, and on the ground of them he exhorts men to do it. ^ By the mercies of God. The word by (fist.) denotes here the reason why they should do it, or the groinid of appeal. So great had been the mercy of God, that this constituted a reason xvliy they should present their bodies, &c. See 1 Cor. i. 10. Eom. XV. 30. The word mercies here denotes favour shown to the undeserving, or kindness, compassion, &c. The plural is used in imitation of the Hebrew word for mercy, which has no singular. The word is not often used in the New Testament. See 2 Cor. i. 3, where God is called " the Father of mercies." Phil, ii. 1. Col. iii. 12. Heb. x. 28. The particular mercy to which the apostle here refers, is that shown to those whom he was addressing. He had proved that all were by nature under sin; that they had no claim on God; and that he had showed great compassion in giving his Son to die for them in this state, and in pardoning their sins. This was a ground or reason why they should devote themselves to God. ^ That ye present. The word used here commonly denotes the action of bringing and presenting an animal or other sacrifice before an altar. It implies that the action was a free and voluntary offering. Religion is free; and the act of devoting ourselves to God is one of the most free that we ever perform. ^ Your bodies. The bodies of animals were offered in sacrifice. The apostle specifies their bodies particularly in reference to that fact. Still the entire animal was devoted; and Paul evidently meant here thesameastosay,/jrese7if toubselves, your entire person, to the service of God. Comp. 1 Cor. vi. 16. James iii. 6. It was not customary or proper to speak of a sacrifice as an offering of a soul or spirit, in the common language of the Jews; and hence the apostle applied their customary language of sacrifice to the offering which Christians were to make of themselves to God. "5 A living sacrifice, A sacrifice is an offering made to God as an atonement for sin; or any offering made to him and his service as an expression of thanksgiving or homage. It implies that he who offers it presents it entirely, releases all claim or right to it, and leaves it to be disposed of for the honour of God. In the case of an animal, it was slain, and the blood offered; in the case of any other offering, as the first-fruits, &c. it was set apart to the service of God; and he who offered it released all claim on it, and submilted it to God, to be disposed of at his will. This is the offering which the apostle entreats the Romans to make: to devote them.selves to God, as if they had no longer any claim on themselves; to be disposed of by him; to suffer and bear all that he might appoint; and to promote his honour in any way which he might command. This is the nature of true religion. ^ Living (^Za-xv). The expression probably means that they were to devote the vigorous, active powers of their bodies and souls to the service of God. The Jew offered his victim, slew it, and presented it dead. It could not be presented again. In opposition to this, we are to present ourselves with all our living, vital energies. Christianity does not require a service of death or inactivity. It demands vigorous and active powers in the service of God the Saviour. There is something very affecting in the view of such a sacrifice; in regarding life, with all its energies, its intellectual, and moral, and physical powers, as one long sacrifice; one continued offering unto God. An immortal being presented to him; presented voluntarily, with all his energies, from day to day, until life shall close, so that it may be said that he has lived and died an offering made freely unto God. This is religion. *i Holy. This means properly without blemish or defect. No other sacrifice could be made to God. The Jews were expressly forbid to offer that which was lame, or blind, or in any way deformed. Deut. XV. 21. Lev. i. 3. 10; iii. 1; xxii. 20. Deut. xvii. 1. Compi.
2 And " be not conformed to this world: but be ye transform-
Mai. i. 8. If offered without any of these defects, it was regarded as holy, i. e. appropriately set apart, or consecrated to God. In like manner we are to consecrate to God our best faculties; the vigour of our minds, and talents, and time. Not the feebleness of sickness merely; not old age alone; not time which we cannot otherwise employ, but the first vigour and energies of the mind and body; our youth, and health, and strength. Our sacrifice to God is to be not divided, separate; but it is to be entire and complete. Many are expecting to be Christians in sickness; many in old age; thus purposing to offer unto him the blind and the lame. The sacrifice is to be free from sin. It is not to be a divided, and broken, and polluted service. It is to be with the best affections of our hearts and lives ^ Acceptable nnto God. They are exhorted to offer such a sacrifice as ivill ie acceptable to God; that is, such an one as he had just specified, one that was living and holy. No sacrifice should be made which is not acceptable to God. The offerings of the heathen; the pilgrimages of the Mahometans; the self-inflicted penalties of the Roman Catholics, uncommanded by God, cannot be acceptable to him. Those services will be acceptable to God, and those only, which he appoints. Comp. Col. ii. 20 — 23. Men are not to invent services; or to make crosses; or to seek persecutions and trials; or to provoke opposition. They are to do just what God requires of them, and that will be acceptable to God. And this fact, that what we do is acceptable to (iod, is the highest recompense we can have. It matters little what men think of us, if God approves what we do. To please him should be our highest aim; the fact that we do j)leaKe him is our highest reward. 1 Which is your reasonableservice. The word rendered service (XciT^twv) properly dpiiotos ivurship, or the homage rendered to God. The word reasonable with us means that which is " governed by reason; thinking, speaking, or acting conformably to the dictates of reason" {Webster); or that which can be shown to be rational or proper. This does not express the meaning of the original. That word (ac^/>c))v) denotes that which pertains to the mind, and a reasonable service means that which is mental, or pertaining to reason. It stands opposed, not to that which is foolish or unreable, but to the external service of the Jews, and such as they relied on for salvation. The worship of the Christian is that which pertains to the mind, or is spiritual; that of the Jew was external. Chrysostom renders this phrase " your spiritual ministry." The Syriac, " That ye present your bodies, &c. by a rational ministry.^^
We may learn from this verse, (1.) That the proper worship of God is the free homage of the mind. It is not forced or constrained. The offering of ourselves should be voluntary. No other can be a true offering, and none other can be acceptable. (2.) We are to offer our entire selves, all that we have and are, to God. No other offering can be such as he will approve. (3.) The character of God is such as should lead us to that. It is a character of mercy; of long-continued and patient forbearance, and it should influence us to devote ourselves to him. (4.) It should be done without delay. God is as tvorthy of such service iioiv as he ever ivill or can be. He has every possible claim on our affections and our hearts.
2. And be not conformed, &c. The word rendered conformed properly means to put on the form, fashion, or appearance of another. It may refer to any thing pertaining to the habit, manner, dress, style of living, &c. of others. ^ Of this -world {T(e ailviTivTui). The word which is commonly nnilercd world, when applied to the material universe, is Kta-.w.^, cosmos. The word used here properly denotes an age, or g-eneration of men. It may denote a particnlar generation, or it may be applied to the race. It is sometimes used in each of these senses. Thus here it may mean that Christians should not conform to the maxims habits, feelings, &c. of a wicked, luxurious, and idolatrous age, but should be conformed solely to the precepts and laws of the gospel; or the same principle may be extended to every age, and the direction may be, that Christians should not conform to the prevailing habits, style, and manners of the world, the people who know not God. They are to be governed by the laws of the Bible; to fashion their lives after the example of Christ; and to form themselves by principles diflerent from those which prevail in the world. In the application of this rule there is much difficulty. Many may think that they are not conformed to the world, while they can easily perceive that their neighbour is. They indulge in many things which others may think to be conformity to the world, and are opposed to many things which others think innocent. The design of this passage is doubtless to produce a spirit that should not find pleasure in the pomp and vanity of the world; and which will regard all vain amusements and gayeties with disgust, and lead the mind to find pleasure in better things. | Be ye transformed. The word from which the expression here is derived means form, habit (/!A'l^(pn). The direction is, "put on another form, change the form of the world for that of Christianity." This word would properly refer to the external appearance, but the expression which the apostle immediately uses, " renewing of the mind," shows that he did not intend to use it with reference to that only, but to the change of the whole man. The meaning is, 1 do not cherish a spirit devoted to the j ¥2
is that good, and acceptable, and perfect will of God.
world, following its vain fashions and pleasures, but cultivate a spirit attached to God, and his kingdom and cause. ^ Hy the reneiving. By the making new; the changing into new views and feelings. The Christian is often represented as a new creature. 2 Cor. v. 17. Gal. vi. 15. Eph. iv. 24. 1 Pet. ii. 2. ^ Your mind. The word translated mind properly denotes intellect, as distinguished from the will and affections. But here it seems to be used as applicable to the whole spirit as distinguished from the body, including the understanding, will, and affections. As if he had said, let not this change appertain to the body only, but to the soul. Let it not be a mere e.^^^en/fl^ conformity, but let it have its seat in the spirit. All external changes, if the mind was not changed, would be useless, or would be hypocrisy. Christianity seeks to reign in the soid; and having its seat there, the external conduct and habits will be regulated accordingly. ^ That ye may prove. The word used here (ifoxi/Au^ee) is commonly applied to metals, to the operation of testing, or trying them by the severity of fire, &c. Hence it also means to explore, investigate, ascertain. This is its meaning here. The sense is, that such a renewed mind is essential to a successful inquiry after the will of God. Having a disposition to obey him, the mind will be prepared to understand his precepts. There will be a correspondence between the feelings of the heart and his will; a nice tact or taste, which will admit his laws, and see the propriety and beauty of his commands. A renewed heart is the best preparation for studying Christianity; as a man who is temperate is the best fitted to understand the arguments for temperance; the man who is chaste, has most clearly and forcibly the arguments for chastity, «S6c. A heart in love with the fashions and follies of the vi'orld is ill-fitted to appreciate the arguments for humility,
3 For I say, through the grace given unto me, to every man that is among you, not to
think of himself more " liighly than he ought to think; but to * think soberly, according as God
prayer, &c. " If any man will do his will, he shall know of the doctrine whether it be of God." John vii. 17. The reason ivhy the heart is renewed is that we may do the will of God: the heart that is renewed is best fitted to appreciate and understand his will. 1 That good, &c. This part of the verse might be rendered, that ye may investigate the will of God, or ascertain the will of God, that which is good, and perfect, and acceptable. The will of God relates to his commands in regard to our conduct, his doctrines in regard to our belief, his providential dealings in relation to our external circumstances. It means what God demands of us, in whatever way it may be made known. They do not err from his ways who seek his guidance, and who, not confiding in their own wisdom, but in God, commit their way to hino. " The meek will he guide in judgment, and the meek will he teach nis way." Ps. xxv. 9. The word ^oo J here is not an adjective agreeing with " will," but a noun. ' That ye may find the will of God, that which is good and acceptable.' It implies that that thing which is good is his v;ill; or that we may find his will by finding that which is good and perfect. That is good which promotes the honour of God and the interests of his universe. ^ Perfect. Free from defect, stain, or injury. That which has all its parts complete, or which is not disproportionate. Applied to religion, it means that which is consistent, which is carried out; which is evinced in all the circumstances and relations of life. t Jlcce/jtublf. That which will be pleasing to CJod, or which he will approve. There is scarcely a more difficult text in the liihle than this, or one that is more full of meaning. It involves the main duti/ of religion to be separated from the world; and ex presses the -way in which that duty may be performed, and in which we may live so as to ascertain and do the will of God. If all Christians would obey this, religion would be every where honoured. If all would separate from the vices and follies, the amusements and gayeties of the world, Christ would be glorified. If all were truly renewed in their minds, they would lose their relish for such things, and seeking only to do the will of God, they would not be slow to find it.
3. For I saif. The word " for" shows that the apostle is about to introduce some additional considerations to enforce what he had just said; or to show how we may evince a mind that is not conformed to the world. t Through the grace. Through the favour, or in virtue of the favour of the apostolic office. By the authority that is conferred on me to declare the will of God as an apostle. See Note, ch. i..5. Sec also Gal. i. 6. 15; ii. 9. Eph. iii. 8. 1 Tim. i. U. ^ jXot to think, &c. Not to over-estimate himself, or to think more of himself than he ought to. What is the true standard by which we onglu to estimate ourselves he immediately adds. This is a caution against pride; and an exhortation not to judge of ourselves by our talents, wealth, or office, but to form another standard of judging of ourselves, by our Christian character. The Romans would probably be in much danger from this quarter. The prevailing habit of judging among them was according to rank, or wealth, or eloquence, or office. While this habit of judging prevailed in the world around them, there was, danger that it might also prevail in the church. And the exhortation was that they should not judge of their own characters by the usual modes among men, but by their Christian attainments. There is no
hath dealt to every man the measure " of faith.
sin to which men are more prone than an inordinate self-valuation and pride. Instead of judging by that which constitutes true excellence of character, they pride themselves on that which is of no intrinsic value; on rank, and titles, and external accomplishments; or on talents, learning, or wealth. The only true standard of character pertains to the principles of action, or to that which constitutes the moral nature of the man; and to that the apostle calls the Roman people. ^ But to think soberUj. Literally, " to think so as to act soberly or wisely." So to estimate ourselves as to act or demean ourselves wisely, prudently, modestly. Those who over-estimate themselves are proud, haughty, foolish in their deportment. Those who think of themselves as they ought, are modest, sober, prudent. There is no way to maintain a wise and proper conduct so certain, as to form a humble and modest estimate of our own character. 1 According as God hath dealt. As God has measnred to each one, or apportioned to each one. In this place the faith which Christians have, is traced to God as its giver. This fact, that God has given it, will be itself one of the most effectual promoters of humility and right feeling. Men commonly regard the objects on which they pride themselves as things of their own creation, or as depending on themselves. But let an object be regarded as the gift of God, and it ceases to excite pride, and the feeling is at once changed into gratitude. He, therefore, who regards God as the source of all blessings, and he only, will be a humble man. t The measure of faith. The word faith here is evidently put for religion, or Christianity. Faith is a main thing in religion. It constitutes its frst demand, and the Christian religion, therefore, is characterized by its faith, or its confidence in God. See Mark xvi. 17. Comp. Heb. xi. Rom. iv. We are
4 For as we have many * members in one body, and all
not, therefore, to be elated in our view of ourselves; we are not to judge of our own characters by wealth, or talent, or learning, but by our attachment to God, and by the influence of faith on our minds. The meaning is, judge yourselves, or estimate yourselves, by your pietij. The propriety of this rule is apparent, (1.) Because no other standard is a correct one, or one of value. Our talent, learning, rank, or wealth, is a very improper rule by which to estimate ourselves. All may be wholly unconnected with moral worth; and the worst as well as the best men may possess them. (2.) God will judge us in the day of judgment by our attachment to Christ and his cause (Matt, xxv.); and that is the true standard by which to estimate ourselves here. (.3.) Nothing else will secure and promote humility but this. All other things may produce or promote pride, but this wiH effectually secure humility. The fact that God has given all that we have; the fact that the poor and obscure may have as true an elevation of character as ourselves; the consciousness of our own imperfections and short-comings in the Christian faith; and the certainty that we are soon to be arraigned to try this great question, whether we have evidence that we are the friends of God; will all tend to promote humbleness of mind, and to bring down our usual inordinate self-estimation. If all Christians judged themselves in this way, it would remove at once no small part of the pride of station and of life from the world, and would produce deep attachment for those who are blessed with the faith of the gospel, though they may be unadorned by any of the wealth or trappings which now promote pride and distinctions among men. 4. For. This word here denotes a further illustration or proof of what he had just before said. The duty to which he was exhorting the Romans was, not inembers have not the same office; to be unduly exalted or elevated in their own estimation. In order to produce proper humility, he shows them that God has appointed certain orders or grades in the church; that all are useful in their proper place; that we should seek to discharge our duty in our appropriate sphere; and thus that due subordination and order would be observed. To show this, he introduces a beautiful comparison drawn from the human body. There are various members in the human frame; all useful and honourable in their proper place; and all designed to promote the order, and beauty, and harmony of the whole. So the church is one body, consisting of many members, and each is fitted to be useful and comely in its proper place. The same comparison he uses with great beauty and force in 1 Cor, xii. 4—31; also Eph. iv. 25; v. 30. In that chapter the comparison is carried out to much greater length, and its influence shown with great force. ^ Mmvj members. Limbs, or parts; feet, hands, eyes, ears, «&;c. 1 Cor. xii. 14, 15. t -^'i one body. Constituting one body; or united in one, and making one person. Essential to the existence, beauty, and happiness of the one body or person. 1 The same office. The same use or design; not all appointed for the same thing; one is to see, another to hear, a third to walk with, &c. 1 Cor. xii. 14—23.
5. So -uie, being many. We who are Christians, and who are numerous as individual.-;. ^ Jive one body. Are united together, constituting one society or one people, mutually dependent, and having the same great interests at heart, though to be promoted by us according to our peculiar talents and opportunities. As the welfare of the same body is to be promoted in one manner by the feet, in another by the eye, &'.c; so the wi'lfare of the body of Christ is to be promoted by discharging our duties in our appropriate sphere,
5 So we, being many, are one body " in Christ, and every
as God has appointed us. ^ In Christ. One body, joined to Christ, or connected ivith hirn as the head. Eph. i. 23, 23, " And gave him to be head over all things to the church, which is his body."" Comp. John xv. 1 — 7. This does not mean that there is any physical or literal union, or any destruction of personal identity, or any thing particularly mysterious or unintelligible. Christians acknowledge him as their head, i. e. their lawgiver; their counsellor, guide, and Redeemer. They are bound to him by peculiarly tender ties of alfection, gratitude, and friendship; they are united in him, i. e. in acknowledging him as their common Lord and Saviour. Any other union than this is impossible; and the sacred writers never intended that expressions like these should be explained literally. The union of Christians to Christ is the most tender and interesting of any in this world, but no more mysterious than that which binds friend to friend, children to parents, or husbands to their wives. Comp. Eph. v. 23 — 33. Tf And every one members ojie of another. Comp. 1 Cor. xii. 25, 26. That is, we are so united as to be mutually dependent; each one is of service to the other; and the existence and oflice of the one is necessary to the usefulness of tlie other. Thus the members of the body may be said to be members one of another; as the feet could not, for example, perform their functions or be of use if it were not for the eye; the ear, the hand, the teeth, &c. would be useless if it were not for the other members, which go to make up the entire person. Thus in the church, every individual is not only necessary in \\\i place as an individual, but is needful to the proper symmetry and action of the whole. And we may learn here, (1.) That no member of the church of (Christ should esteem liimself to bo of no importance. In his own place he may be of as much consequence aa
6 Having then gifts differing " according to the grace that is
the man of learning, wealth, and talent may be in his. (2.) God designed that there should be differences of endowments of nature and of grace in the church; just as it was needful that there should be differences in the members of the human body. (3.) No one should despise or lightly esteem another. All are necessary. We can no more spare the foot or the hand than we can the eye; though the latter may be much more curious and striking as a proof of divine skill. We do not despise the hand or the foot any more than we do the eye; and in all we should acknowledge the goodness and wisdom of God. See these thoughts carried out in 1 Cor. xii. 21 — 25.
6. Having then gifts. All the endowments which Christians have are regarded by the apostle as gifts. God has conferred then>; and this fact, when properly felt/lfcnds much to prevent our thinliing of ourselves more highly than we ought to think, ver. 3. For the use of the word rendered gifts, see ch. i. 11; v. 15, 16; vi. 23; xi. 29. 1 Cor. vii. 7; xii. 4. 9. 28, &c. It may refer to natural endowments as well as to the favours of grace; though in this place it refers doubtless to the distinctions conferred on Christians in the churches. ^ Differing. It was never designed that all Christians should be equal. God designed that men should have different endowments. The very nature of society supposes this. There never was a state of perfect equality in any thing; and it would be impossible that there should be, and yet preserve society. In this, God exercises a sovereignty, and bestows his favours as he pleases, injuring no one by conferring favours on others; and holding me responsible for the right use of what / have, and not for what may be conferred on my neighbour. \ According to the grace. That is, the favour, the mercy that is bestowed on us. As all given to us, whether prophecy, let us prophesy according to the proportion of faith; that we have is a matter of grace, it should keep us from pride; and it should make us willing to occupy our appropriate place in the church. True honour consists not in splendid endowments, or great wealth and office. It consists in rightly discharging the duties which God requires of us in our appropriate sphere. If all men held their talents as the gift of God; if all would find and occupy in society the place for which God designed them, it would prevent no small part of the uneasiness, the restlessness, the ambition, and misery of the world. t Whether prophecy. The apostle now proceeds to specify the different classes of gifts or endowments which Christians have, and to exhort them to discharge aright the duty which results from the rank or office which they held in the church. The first is prophecy. This word properly means to predict futtire events, but it also means to declare the divine will; to interpret the purposes of God; or to make known in any way the truth of God, which is designed to influence men. Its first meaning is to predict ox foretell future events; but as those who did this were messengers of God, and as they commonly connected with such predictiom instructions and exhortations in regard to the sins, and dangers, and duties of men, the word came to denote any who warned, or threatened, or in anyway communicated the will of God; and even those who uttered devotional sentiments or praise. The name in the New Testament is commonly connected with teachers. Acts xiii. 1, " There were in the church at Antioch certain prophets, and teachers, as Barnabas," &c.; XV. 32, " And Judas and Silas, being prophets themselves," &c.; xxi. 10, "A certain prophet named Agabus." In 1 Cor. xii. 28, 29, prophets are mentioned as a class of teachers immediately after apostles, " And God hath set some in the church; first apostles, secondly prophets; thirdly teachers," &c. The same class of persons is again mentioned in 1 Cor. xiv. 29 — 32. 39. In this place they are spoken of as being under the influence of revelation, " Let the prophets speak two or three, and let the other judge. If any thing be revealed to another that silteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets." ver. 39, " Covet to prophesy, and forbid not to speak with tongues." In this place endowments are mentioned under the name o( prophecy evidently in advance even of the power of speaking with tongues. Yet all these were to be subject to the authority of the apostle. 1 Cor. xiv. 37. In Eph. iv. 11, they are mentioned again in the same order: " And he gave some apostles; and some prophets; and some evangelists; and some pastors, and teachers," &c. From these passages the following things seem clear in relation to this class of persons. (1.) They were an order of teachers distinct from the apostles, and 7iext to them in authority and rank. (2.) They were under the influence of revelation, or inspiration in a certain sense. (3.) They had power of controlling themsehcs, and of speaking or keeping silence as they chose. They had the power of 7isi7icf their prophetic gifts as 7ve have the ordinary faculties of our minds; and of course ofabnsinq- them also. This abuse was apparent also in the case of those who had the power of s[)eaking with tongues. 1 Cor. xiv. 2. 4. 6. 11, &c. (4.) They were subject to the apostles. (.5.) They were superior to the other teachers and pastors in the church. (6.) The office or the endowment was temporary, designed for the settlement and establishment of the church; and then, like the apostolic ollice, having accomplished its purpose, to be disused, and to cease. From these remarks, also, will be seen the propriety o( ri\[;iilatinff this otlico by apostolic authority; ojr staling, as the apostle does her<% ihi* rianner or rule by which this gift was lo be exercised. 1 According- to the proportion. This word (uvuKoyiut) is nowhere else used in the New Testament. The word properly applies to mathematics {Schleusner), and means the ratio or proportion which results from comparison of one number or magnitude with another. In a large sense, therefore, as applied to other subjects, it denotes the measure of any thing. With us it means analogy, or the congruity or resemblance discovered between one thing and another, as we say there is an analogy or resemblance between the truths taught by reason and revelation. (See Butler's Jnalogy.) But this is not its meaning here. It means the measure, the amount of faith bestowed on them, for he was exhorting them to (ver. 3) " Think soberly, according as God hath dealt to every man the measure of faith." The word faith here means evidently, not the truths of the Bible elsewhere revealed; nor their confidence in God; nor their personal piety; but the extraordinary endowment bestowed on them by the gifts of {)rophecy. They were to confine themselves strictly to that; they were not to usurp the apostolic authority, or to attempt to exercise tlieir peculiar office; but they were to confine themselves strictly to the functions of their office according to the measure of their faith, i. e. the extraordinary endowment conferred on them. The word fiaith is thus used often to denote that extraordinary confidence in God which attended the working of miracles, &c. Matt. xvii. 26; xxi. 21 Luke xvii. 6. If this be the fair interpretation of the passage, then it is clear that the interpretation which applies it to systems of thcolos^y, and which demands that we should interpret the Bible so as to accord with the system, is one that is wholly unwarranted. It is to be referred solely to this class of religious teachers, without reference to any system of doctrine, or to any thing which had been revealed to any other class of men; or without alTirming that there is any resemblance between ono truth and another. All that may bo true, but it is not the truth taught in
7 Or ministry, let us wait on our ministering; or he that
this passage. And it is equally clear that the passage is not to be applied to teachers now, except as an illustration of the general principle that even those endowed with great and splendid talents are not to over-estimate them, but to regard them as the gift of God; to exercise them in subordination to his appointment; and to seek to employ them in the manner, the place, and to the purpose that shall be according to his will. They are to employ tfietn in the purpose for -which God gave them; asd fou >o other. 7. Or ministry (JukcvIuv). This word properly means service of any kind. Luke x. 40. It is used in religion to denote the service which is rendered to Christ as the blaster. It is applied to all classes of ministers in the New Testament, as denoting their being the se7'va?its of Christ; and it is used particularly to denote that class who from this word were called deacons, i. e. those who had the care of the poor, who provided for the sick, and who watched over the external matters of the church. In the following places it is used to denote the minisiry, or service, which Paul and the other apostles rendered in their public work. Acts i. 17. 25; vi. 4; xii. 25; xx. 24; xxi. 19. Rom. xi. 13; xv. 31. 2 Cor. V. 18; vi. 3. Eph. iv. 12. 1 Tim. i. 12. In a few places this word is used to denote the ofHce which the deacons fulfilled. Acts vi. 1. Acts xi. 29. 1 Cor. xvi. 15. 2 Cor. xi. S. In this sense the word deacon (tfiuncvo;) is most commonly used, as denoting the office which was performed in providing for the poor, and administering the alms of the church. It is not easy to say in what sense it is used here. I am inclined to the opinion that he did not refer to those who were appropriately called deacons, but to those engaged in the office of the ministry of the ivord; whose business it was to preach, and thus to serve the churches. In this sense the word is often used in the New Testament, and the connexion seems to demand the same interpretation here, f On oiir ministering. Let us be wholly and diligently occupied in this. Let this be our great business, and let us give entire attention to it. Particularly the connexion requires us to understand this as directing those who ministered not to aspire to the office and honours of those who prophesied. Let them not think of themselves more highly than they ought, but be engaged entirely in their own appropriate work. ^ He thai teacheth. This word denotes those who instruct, or communicate knowledge. It is clear that it is used to denote a class of persons different, in some respects, from those who prophesied and from those who exhorted. But in wh&t this difference consisted, is not clear. Teachers are mentioned in the New Testament in the grade next to the prophets. Acts xiii. 1. 1 Cor. xii. 28, 29. Eph. iv. 11. Pe7-Aa/)s the difference between the prophets, the ministers, the teachers, and the exhorters was this, that the first spake by inspiration; the second engaged in all the functions of the ministry properly so called, including the administration of the sacraments; the teachers were employed in communicating instruction simply, teaching the doctrines of religion, but without assuming the office of ministers; and the fourth exhorted, or entreated Christians to lead a holy life, without making it a particular subject to teach, and without pretending to administer the ordinances of religion. The fact that teachers are so often mentioned in the New Testament, shows that they were a class by themselves. It may be worthy of remark that the churches in New England had, at first, a class of men who were called teachers. One was appointed to this office in every church, distinct from the pastor, whose proper business it was to instruct the congregation in the doctrines of religion. The same thing exists substantially now in most churches, in the appoint-
8 Or he that exhorteth, on exhortation: he that ^ giveth,
ment of Sunday-school teachers, whose main business it is to instruct the children in the doctrines of the Christian religion. It is an ofiice of great importance to the church; and the exhortation of the apostle may be applied to them: that they should be assiduous, constant, diligent in their teaching; that they should confine themselves to their appropriate place; and should feel that their ofiice is of great importance in the church of God; and remember that this is his arrangement, designed to promote the edification of his people.
8. He thai exhorteth. This word properly denotes one who urges to the practical duties of religion, in distinction from one who teaches its doctrines. One who presents the ivarnings and the promises of God, to excite men to the discharge of their duty. It is clear that there were persons who were recognised as engaging especially in this duty, and who were known by this appellation, as distinguished from prophets and teachers. How long this was continued, there is no means of ascertaining; but it cannot be doubted that it may still be expedient, in many times and jjlaces, to have persons designated to this work. In most churches this duty is now blended with the other ofnees of the ministry. 1 He that giveth. Margin, " imparteth." The word denotes the person whose ofiice it was to distribute; and probably deiiignates him who distributed the alms of the church, or him who was the deacon of the congregation. The connexion requires that this meaning should be given to the passage; and the word rendered giveth may denote one who imparts or distributes that which has been committed to him for that purpose, as well as one who gives out of his private property. As the apostle is speaking here of ojlcts in the rlmrch, the former ia evidently that which is
I let him do it ^ with simplicity; he " that ruleth, with dihgence;
intended. It was deemed an important matter among the early Christians to impart liberally of their substance to support the poor, and provide for the needy. Acts ii. 44 — 47; iv. 34 — 37; v. 1—11. Gal. ii. 10. Rom. xv. 26. 2 Cor. viii, 8; ix. 2. 12. Hence it became necessary to appoint persons over these contributions, who should be especially charged with the management of them, and who would see that they were properly distributed. Acts vi. 1 — 6. These were the persons who were denominated deacons. Phil. i. 1. 1 Tim. iii. 8. 12. 1 If'ith simplicity. See Matt. vi. 22, " If thine eye be si7igle,'" &c Luke xi. 34. The word simplicity {^TTKcT-k) is used in a similar sense to denote singleness, honesty of aim, purity, integrity, without any mixture of a base, selfish, or sinister end. It requires the bestowment of a favour without seeking any personal or selfish ends; without partiality; but actuated only by the desire to bestow them in the best possible manner to promote the object for which they were given. 2 Cor. viii. 2; ix. 11. 13; i. 12. Eph. vi. 5. Col. iii. 22. It is plain that when property was intrusted to them, there would be danger that they might be tempted to employ it for selfish and sinister ends, to promote their influence and prosperity; and hence the apostle exhorted them to do it with a si7igle aim to the object for which it was given. Well did he know that there was nothing more tempting than the possession of wealth, though given to be appropriated to others. And this exhortation is applicable not only to the deacons of the churches, but to all who in this day of Christian benevolence are intrusted with money to advance the kingdom of the Lord Jesus Christ. 1 J/e that ruleth. This word properly designates one who is set over others, or who Jircsides or rules, or one who attends with diligence and care to a thing. In 1 Thess. v. 12, it is used in relation to ministers in general: " And we beseech you, brethren, to know them which labour among you and are over yon in the Lord." 1 Tim. iii. 4, 5. 12, it is applied to the head of a family, or one who diligently and faithfully performs the duty of a father: " One that ruleth well his own house." 1 Tim. v. 17, it is applied to *' elders" in the church: " Let the elders that rule well," &c. It is not elsewhere used except in Titus iii. 8, 14, in a diiferent sense, where it is translated " to maiiitain good works." The prevailing sense of the word, therefore, is to rule, to preside over, or to have the management of. But to what class of persons reference is had here, and what was precisely their duty, has been made a matter of controversy, and it is not easy to determine. Whether this refers to a permanent office in the church, or to an occasional presiding in their assemblies convened for business, &c. is not settled by the use of the word. It has the idea of ruling, as in a family, or of presiding, as in a deliberative assembly; and either of these ideas would convey all that is implied in the original word. Comp. 1 Cor. xii. 28. ^ With diligence. This word properly means haste (Mark vi. 25. Luke i. 39); but it also denotes industry, attention, care. 2 Cor. vii. 11, " What carefulness it wrought in you." 12, "That our care for you in the sight of God," <S:.c. viii. 7, 8, (Gr.) Heb. vi. 11. It means here that they should be attentive to the duties of their vocation, and engage with ardour in that which was committed to them to do, 1 He that sho~ueth mercy. It is probable, says Calvin, that this refers to those who had the care of the sick and infirm, the aged and the needy; not so much to provide for them by charity, as to attend on them in their affliction, and to take care of them. To the deacons wss committed the duty of distributing alms, but to others that of personal attendance. This can hardly be called an ojpce, in the Z technical sense; and yet it is liot improbable that they were designated to this by the church, and requested to perform it. There were no hospitals and no almshouses. Christians felt it their duty to show personal attention to the intirm and the sick; and so important was their office, that it was deemed worthy of notice in a general direction to the church. ^ With cheerfulness. The direction given to those who distributed alms was to do it -with simplicity, with an honest aim to meet the purpose for which it was intrusted to them. The direction here varies according to the duty to be performed. It is to be done with cheerfulness, pleasantness, joy; with a kind, benign, and happy temper. The importance of this direction to those in this situation is apparent. Nothing tends so much to enhance the value of personal attendance on the sick and afflicted, as a kind and cheerful temper. If any where a mild, amiable, cheerful, and patient disposition is needed, it is near a sick bed, and vs'hen administering to the wants of those who are in affliction. And whenever we may be called to such a service, we should remember that this is indispensable. If moroseness, or impatience, or fretfulness is discovered in us, it will pain those whom we seek to benefit, imbitter their feelings, and render our services of comparatively Uttle value. The needy and infirm, the feeble and the aged, have enough to bear without the impatience and harshness of professed friends. It may be added that the example of the Lord Jesus Christ is the brightest v/hich the world has furnished of this temper. Though con- I stantly encompassed by the infirm and j the afflicted, yet he was always kind, I and gentle, and mild, and has left before us exactly what the apostle meant I when he said, " he that showeth mercy, with cheerfulness." The example of the good Samaritan is also another instance of what is intended by this direction. Comp. 2 Cor. ix. 7, This direction is particularly applicable to a physician.
9 Let love be without dissimulation. * Abhor * that which is
We have here an account of the establishment, the order, and the duties of the different members of the Christian church. The amount of it all is, that we should discharge with fidelity the duties which belong to us in the sphere of life in which we are placed; and not despise the rank which God has assigned us; not to think of ourselves more highly than we ought; but to act well our part, according to the station where we are placed, and the talents with which we are endowed. If this were done, it would put an end to discontent, ambition, and strife, and would produce the blessings of universal peace and order.
9. Let love. The apostle proceeds to specify the duties of Christians in general, that they might secure the beauty and order of the church. The first which he specifies is love. This word here evidently refers to benevolence, or to good will toward all mankind. In ver. 10 he specifies the duty of brotherly love; and there can be no doubt that he here refers to the benevolence which we ought to cherish towards all men. A similar distinction is found in 2 Pet. i. 7, " And to brotherly kindness add charity,^' i. e. benevolence, or good will, and kind feelings to others. ^ Without dissimulation. Without hypocrisy. Let it be sincere and unfeigned. Let it not consist in words or professions only, but Ift it be manifested in acts of kindness and in deeds of charity. 1.John iii. 18. Comp. 1 Pet. i. 22. Genuine benevolence is not that which merely professes attachment, but which is evinced by acts of kindness and affection. 1.Jbhor that ivhich is evil. The word abhor means to hate; to turn from; to avoid. The word evil here has reference to malice, or?/«- kindness, rather than to evil in grnnral. The apostle is exhorting to lore, or kindness; and between the direction to love all men, and the particular di- rection about brotherly love, he places* this general direction to abhor that which is evil; that which is evil in relation to the subject under discns' sion, that is, malice or imkindness. The word evil is not unfrequently used in this limited sense to denote some particular or special evil. Matt. v. 37. 39, &c. Comp. Ps. xxxiv. 14. 2 Tim. ii. 19. Ps. xcvii. 10. 1 Thcss. v. 22, \ Cleave to that -which is good. The word rendered cleave to denotes properly the act of gluing, or uniting I firmly by glue. It is then used to denote a very firm adherence- to an ob-, ject; to be firmly united to it. Here! it means that Christians should be \firmly attached to that which is good, and not separate or part from it. The good here referred to is particularly that which pertains to benevolence — to all men, and especially to Christians. It should not be occasioned only, or irregular; but it should be constant, active, decided.
10. Be kindly affectioned. The word here used occurs nowhere else in the New Testament. It properly denotes tender affection, such as that which subsists between parents and children; and it means that Christians should have similar feelings towards each other, as belonging to the same family, and as united in the same principles and interests. The Syriac renders this, " Love your brethren, and love one another." Comp. 1 Pet. ii. 17. ^ Jlith brotlierly love. Or in love to the brethren. The word denotes the adection which subsists between brethren. 'V\\Q duty is one which is often presented in the New Testament, and which our Saviour intended should be regarded as a badge of disci})leship. See Note, John xiii. 34, 3.'i, " By this shall all men know that ye are my disciples, if ye have love one to another." John XV. 12. 17. Eph. v. 2. 1 Thess. iv. 9. 1 Pet. i. 22. 1 John ii. 7, 8; iii. 11.23; iv. 20, 2 1. The apostle Paul in
to another ^ with brotherly love; in honour preferring * one another;
this place manifests his peculiar manner of writing. He does not simply enjoin brotherly love, but he adds that it should be kindly affectioned. It should be with the tenderness which characterizes the most endearing natural relationship. This he expresses by a word which is made for the occasion (^.'Ac^-Tjaj.;*), blending love with natural alTection, and suffering it to be manifest in your intercourse with one another. ^ In konoiir. In showing or manifesting XGs^eci or honour. Not in {seeking honour, cr striving after respect, but in showing it to one another. *5 Preferring one cmother. The v/ord. preferring means going before, leading, setting an example. Thus in showing mutual respect and honour, they were to strive to excel; not to see which could obtain most honour, but which could confer most) or manifest most respect. Comp. 1 Pet. i. 5. Eph. V. 21. Thus they were to be studious to show to each other all the respect which was due in the various relations of life; children to show proper respect to parents, parents to children, servants to their masters, &c.; and all to strive by mutual kindness to promote the happiness of the Christian community. How different this from the spirit of the world; the spirit which seeks, not to confer honour, but to obtain it; which aims, not to diffuse respect, but to attract all others to give honour to us. If this single direction were to be obeyed in society, it would put an end at once to no small part of the envy, and ambition, and heart-burning, and dissatisfaction of the world. It would produce contentment, harmony, love, and order in the community; and stay the progress of crime, and annihilate the evils of strife, and discord, and malice. And especially, it would give order and beauty to the church. It would humble the ambition of those who, like Diotrephes, love to have the
1 1 Not slothful in business;* '^ fervent in spirit; serving the " Lord.
i pre-eminence (3 John 9), and make j every man willing to occupy the place i for which God has designed him, and rejoice that his brethren may be exalted to higher posts of responsibility and honour.,
11. JVot slothful. The word rendered slothful refers to those who are slow, idle, destitute of promptness of mind and activity. Comp. Matt. xxv. 16. % I?ibusi?iess (ryi cTTTcuSyi). This is the same word which in ver. 8 is rendered diligence. It properly denotes haste, intensity, ardour of mind; and hence also it denotes industry, labour. The direction means that we should be diligently occupied in ourproper employment. It does not refer to any particular occupation, but is used in a^e- 7ieral sense to denote all the labour which we may have to do; or is a direction to be faithful and industrious in the discharge of all our appropriate duties. Comp. Eccl. ix. 10. The tendency of the Christian religion is to promote i7idustry. (1.) It teaches the value of time. (2.) Presents numerous and important things to be done. (3.) It inclines men to be conscientious in the improvement of each moment. (4.) And it takes away the mind from those pleasures and pursuits which generate and promote indolence. The Lord Jesus was constantly employed in filling up the great duties of his life, and the effect of his religion has been to promote industry wherever it has spread both among nations and individuals. An idle man and a Christian are names which do not harmonize. Every Christian has enough to do to occupy all his time; and he whose life is spent in ease and in doing nothing, should doubt altogether his religion. God has assigned us much to accomplish; and he will hold us answerable for the faithful performance of it. Comp. John v. 17; ix. 4. 1 Thess. iv. 11. 2 Thess. iii. 10. 12. All that would be needful to transform the idle, and vicious, and wretched, into sober and useful men, would be to give to them the spirit of the Christian religion. See the example of Paul, Acts xx. 34, 35. T[ Fervent. This word is usually applied to water, or to metals so heated as to bubble, or boil. It hence is used to denote ardour, intensity, or as we express it, a glo-iv, — meaning intense zeal. Acts xviii. 25. \ In spirit. In your mind or heart. The expression is used to denote a mind filled with intense ardour in whatever it is engaged. It is supposed that Christians would first find appropriate objects for their labour, and then engage in them with intense ardour and zeal. \ S<'rving: Regarding yourselves as the servants of the Lord. This direction is to be un-. derstood as connected with the preceding, and as growing out of it. They were to be diligent and fervid, and in doijis;- so were to regard themselves as serving' the Lord, or to do it in obedience to the command of God, and to promote his glory. The propriety of this caution may easily be seen. (1.) The tendency of worldly employments is to take otT the affections from God. (2.) Men are prone to forget God when deeply engaged in their worldly employments. It is proper to recall their attention to him. (3.) The right discharge of our duties in the various employments of life is to be regarded as serving God. He has arranged the order of things in this life to promote employment. He has made industry essential to happiness and success; and hence to be industrious from proper motives is to be regarded as acceptable service of God. (4.) He has rer/iti red that all such employments should be conducted with reference to his will and to his honour. 1 (y'or. x. 31. Eph. vi. 5. Col. iii. 17. 22—24. 1 Pet. iv. 1 1. The meaning of the whole verse i.-f, that (.'hristians should be indnstrioiia, should be ardently engaged in eome lawful employment, and that
tient " in tribulation; continuing ' instant in prayer;
they should pursue it with reference to the will of God, in obedience to his commands, and to his glory.
12. Rejoicing in hope. That is, in the hope of eternal life and glory which the gospel produces. See Notes on ch. v. 2, 3. ^ Patient in tribulation. In affliction patiently enduring all that may be appointed. Christians may be enabled to do this by the sustaining influence of their hope of future glory; of being admitted to that world where there shall be no more death, and where all tears shall be wiped away from their eyes. Rev. xxi, 4; vii. 17. Comp. James i. 4. See the influence of hope in sustaining us in afliiction more fully considered in the Notes on ch. viii. 18 — 28. ^ Continning instant in prayer. That is, be persevering in prayer.- See Col. iv. 2. Sec Notes, Luke xviii. 1. The meaning of this direction is, that in order to discharge aright the duties of the Christian life, and especially to maintain a joyful hope, and to be sustained in the midst of afilictions, it is necessary to cherish a spirit of prayer, and to live near to God. How often a Christian should pray, the Scriptures do not inform us. Of David wc are told that he prayed seven times a day (Po. cxix. 164); of Daniel, that he was accustomed to pray three times a day (Dan. vi. 10); of our Saviour we have repeated instances of his praying mentioned; and the same of the apostles. The following rules, perhaps, may guide us in this. (1.) Every Christian should have some time allotted for this service, and some place where ho may be alone with God. (2.) It is not easy, perhaps not possible, to maintain a life of piety without regular habits of secret devotion. (3.) The morning, when wc \\\\c. experienced God's protecting I care, when the mind is fresh, and the thoughts are as yet clear and unoccupied with the world, when wc go forth to the duties, trials, and t3m[)tation3 of the day; and the evening, when wo have again experienced his goodness, and are about to commit ourselves to his protecting care, and when we need his pardoninij mercy for the errors and follies of the day, seem to be times which commend themselves to all as appropriate seasons for private devotion. (4.) Every person will also find other times when private prayer will be needful, and when he will be inclined to it. In affliction, in pcplexity, in moments of despondency, in danger, and want, in disappointment, and in the loss of friends, we shall feel the propriety of drawing near to God, and of pouring out the heart before him. (5.) Besides this, every Christian is probably conscious of times when he feels peadiarly inclined to pray; ke feels jiist like praying; he has a spirit of supplication; and nothing but prayer Vv'ill meet the instinctive desires of his bosom. We are often conscious of an earnest desire to see and converse with an absent friend, to have communion w-ith those we love; and we value such fellowship as among the happiest moments of life. So v*ith the Christian. He may have an earnest desire to have communion with God; his heart pants for it; and he cannot resist the propensity to seek him, and pour out his desires before him. Compare the feelings expressed by David in Ps. xiii. 1,2, " As the hart pcinteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God; when shall I come and appear before God." Comp. Ps. Ixiii. 1. Such seasons should be improved; they are the " spring times" of our piety; and we should expand every sail, that we may be " tilled with all the fulness of God." They are happy, blessed moments of our life; and then devotion is sweetest and most pure; and then the soul knows what it is to have fallorvship with the Father and with his Son Jesus Christ, 1 John i. 3. (6.) In addition to all this, Christians may be in the habit of praying to God I without the formality of retirement. ' z 3
God looks upon the heart; and the heart may pour forth its secret desires to Him even when in business, when conversing with a friend, when walking, when alone, and when in society. Thus the Christian may live a life of prayer; and it shall be one of the characteristics of his life that he prays! By this he shall be known; and in this he shall learn the way to possess peace in religion. " In every joy that crowTis my days,
13. Distributing. The word used here denotes having things in common {ncr.'CDvcuvTi;). It means that they should be communicative, or should regard their property as so far common as to supply the wants of others. In the earliest times of the church. Christians had all things in common (Notes, Acts ii. 44), and felt themselves bound to meet all the wants of their brethren. One of tho most striking effects of Christianity was to loosen their grasp on property, and dispose them to impart liberally to those who had need. The direction here does not mean that they should literally have all things in common; that is, to go back to a state of savage barbarity; but that they should be liberal, should partake of their good things with those who were needy. Comp. Gal. vi. 6. Rom. xv. 27. Phil, iv, 15. 1 Tim. vi. 18. 1 To the necessity. To the ivants. That is, distribute to them such things as they 7ieed, food, raiment, &c. This command, of course, has reference to the poor, f Of saints. Of Christians, or the friends of God. They are called saints as being holy {''■■yioi), or consecrated to God. This duty of rendering aid to Christians especially, does not interfere with the general love of mankind. The law of the New Testament is (Gal. vi. 10), "As we have opportunity, let us do good to all men, especially to them who are of the household of faith." The Christian is indeed to love all mankind, and to do them good as far as may be in his power. Matt. V. 43, 44. Titus iii. 8. 1 Tim. vi. 18. Heb. xiii. 16. But he is to show particular interest in the welfare of his brethren, and to see that the poor members of the church are provided for; for, (I.) They are our brethren; they are of the same family; they are attached to the same Lord; and to do good to them is to evince love to Christ. Matt. XXV. 40. Mark ix. 41. (2.) They are left especially to the care of the church; and if the church neglects them, we may be sure the world will also. Matt. xxvi. 11. Christians, especially in the time of the apostles, had reason to expect little compassion from the men of the world. They were persecuted and oppressed; they would be embarrassed in their business, perhaps thrown out of occupation by the opposition of their enemies; and it was therefore peculiarly incumbent on their brethren to aid them. To a certain extent it is always true, that the world is reluctant to aid the friends of God; and hence the poor followers of Clirist are in a peculiar manner thrown on the benefactions of the church. (.3.) It is not improbable that there might be a peculiar reason at that time for enjoining this on the attention of the Hoinans. It was a time of persecution, and perhaps of extensive distress. In the days of Claudius (about A. D. C)0), there was a famine in Judca which produced great distress, and many of the [toor and oppressed might lice to the capital for aid. We know, from other parts of the New Testament, that at that time the apostle was deeply interested in procuring aid for the j)()or brethren in Judea. Kom. xv. 2.'), 20. Comp. Acts xix. 21. 2 <Jor. viii. 1 — 7; ix. 2 — 4. But tbe same reasons for aiding the f)oor followers of Christ will exist substantially in every age; and one of the most precious privileges conferred on men is to be permitted to assist those who are the friends of God. Ps. xli. 1, 2, 3. Prov. xiv. 21. ^ Given to hospitality. This expression means that they should readili/ and clieerfiiUy entertain strangers. This is a duty which is frequently enjoined in the Scriptures. Heb. xiii. 2, " Be not forgetful to entertain strangers, for thereby many have entertained angels unawares." 1 Pet. iv. 9, " Use hospitality one to another without grudging." Paul makes this especially the duty of a Christian bishop. 1 Tim. iii. 2, " A bishop then must...be given to hospitality." Titus i. 8. Hospitality is especially enjoined by the Saviour, and its exercise commanded. Matt. X. 40. 42, " He that receiveth you receiveth me," «fec. The ivant of hospitality is one of the charges which the Judge of mankind will allege against the wicked, and on which he will condemn them. Matt. xxv. 43, " I was a stranger, and ye took me not in." It is especially commended to us by the example of Abraham (Gen. xviii. 1 — 8), and of Lot (Gen. xix, 1, 2), who thus received angels unawares. It was one of the virtues on which Job particularly commended himself, and which he had not failed to practise. Job xxxi. 16, 17, " If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or hax'e eaten n^y morsel miiself alone, and the fatherless hath not eaten thereof," &c. In the time of our Saviour it was evidently practised in the most open and frank manner. Luke x. 7, "And in the same house remain, eating and drinking such things as they give." A romaikuble instance is also mentioned in Luke xi. 5. This virtue is no less common in eastern nations at present than it was in the time of Christ. It is eminently the virtue of oriental nations, of their ardent and open temperament. It springs up naturally in countries thinly settled, where the sight of a stranger would be therefore peculiarly pleasant; in countrict
14 Bless " them which perse-: cute you: bless, and curse not.
too, where the occupation was chiefly to attend flocks, and where there was much leisure for conversation; and where the population was too sparse, and the travellers too infrequent, to justify ijin-keeping as a business. From all these causes, it has happened that there are, properly speaking, no inns or taverns in the regions around Palestine. It was customary, indeed, to erect places for lodging and shelter at suitable distances, or by the side of springs or watering places, for travellers to lodge in. But they are built at the public expense, and are unfurnished. Each traveller carries his own bed and clothes and cooking utensils, and such places are merely designed as a shelter for caravans. {SeeHobirisoji's Calmet, a.Tt. Caravanserai.) It is still so; and hence it becomes, in their view, a virtue of high order to entertain, at their own tables, and in their families, such strangers as may be travelling. Niebuhr says, that " the hospitality of the Arabs has always been the subject of praise; and I believe that those of the present day exercise this virtue no less than the ancients did. There are, in the villages of Tehama, houses which are public, where travellers may lodge and be entertained some days §To^/s, if they will be content with the fare; and they are much frequented. ^Vhen the Arabs are at table, they invite those who happen to come to eat with them, whether they be Christians or Mahometans, gentle or simple." — " The primitive Christians," says Calmet, " considered one principal part of their duty to consist in showing hospitality to strangers. They were in fact so ready in discharging this duty, that the very heathen admired them for it. They were hospitable to all strangers, but especially to those who were of the household of faith. Believers scarcely ever travelled without letters of communion, which testified the purity of their faith, and procured for them a favourable reception wherever the name of Jesus Christ was known."