Notes on the Old and New Testaments

12 So then every one of us fhall give account of himself to

13 Let us not therefore judge

however, to the judgment, as to any other act of homage which his people will render. 1 Every tongne shall confess to God. In the Hebrew, " Every tongue shall swear." Not swear by God, but to him; that is, pay to him our vows, or ansiver to him on oath for our conduct; and this is the same as corifessing- to him, or acknowledging him as our Judge.

12. So then. Wherefore; or according to the doctrine of the Old Testament. ^ Every one of us. That is, every Christian; for the connexion requires us to understand the argument only of Christians. At the same time it is a truth abundantly revealed elsewhere, that all ynen shall give account of iheir conduct to God. 2 Cor. v. 10. Matt, XXV. Eccl. xii. 14. ^ Give accotmt of himself. That is, of his character and conduct; his words and actions; his plans and purposes. In the fearful arraignment of that day every work and purpose shall be brought forth, and tried by the unerring standard of justice. As we shall be called to so fearful an account with God, we should not be engaged in condemning our brethren, but should examine whether we are prepared to give up our account with joy, and not with grief. % To God. The judgment will be conducted by the Lord Jesus. Matt. XXV..31 — 16. Actti xvii. 31. All judgment is committed to the Son. John v. 22. 27. 8ull we may bo Baid to give account to God, (1.) Because He appointed the Messiah to be the Judge (Acts xvii. 31); and, (2.) Because the Judge himself is divine. The J-ord Josus being (Jod as well as man, the account will be rendtTcd directly to the Creator as well as the Redeemer of the world. In this passage there are two incidental proofs of the divinity of the Lord Jesus Christ. First, the fact that the apostle applies to him languaRC which in the prophecy is expressly

one another any more: but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother's way.

spoken by Jehovah; and, Secondly, the fact that Jesus is declared to be the Judge of all. No being that is not omniscient can be qualified to judge the secrets of all men. None who has not seen human purposes at all times, and in all places; who has not been a witness of the conduct by day and by night; who has not been present with all the race at all times, and who in the great day cannot discern the true character of the soul, can be qualified to conduct the general judgment. Yet none can possess these qualifications but God. The Lord Jesus, " the judge of quick and dead" (2 Tim. iv. 1), is therefore divine.

13. Let lis not therefore judge, &c. Since we are to give account of ourselves at the same tribunal; since we must be there on the same level, let us not suppose that we have a right here to sit in judgment on our fellow-Christians. ^ Jiut Judge this rather. If disposed to Judge, let us be employed in a better kind of judging; let us come to a determination not to injure the cause of Christ. This is an instance of the happy turn which the apostle would give to a discussion. Some men have an irresistible propensity to sit in judgment, to pronounce opinions. Let them make good use of that. It will be well to exercise it on that which can do no injury, and which may turn to good account. Instead of forming a judgment about others, let the man form a determination about his own conduct. ^ 'JViat no man, &c. A stumbling-block literally means any thing laid in a man's path, over whicli he may fall. In the Scriptures, however, the word is used commonly in a figurative sense to denote any thing which shall cause him to sin, as sin is often reprehonled hy fulling. See Note, Matt, v. 29. And the passage means that we should resolve to act so as not by any viLUDis to be the occasion of leading

14 I know, and am persuaded by the Lord Jesus, that there is nothing ^ unclean of itself: but to him that esleemeth any thing

our brethren into sin, either by our example, or by a severe and harsh judgment, provoking them to anger, or exciting jealousies, and envyings, and suspicions. No better rule than this could be given to promote peace. If every Christian, instead of judging his brethren severely, would resolve that he would so live as to promote peace, and so as not to lead others into sin, it would tend more, perhaps, than any other thing to advance the harmony and purity of the church of Christ.

14. I hiiotu. This is an admission made to the Gentile convert, who believed that it was lawful to partake of food of every kind. This the apostle concedes; and says he is fully apprized of this. But though he knew this, yet he goes on to say (ver. 15), that it would be well to regard the conscientious scruples of others on the subject. It may be remarked here that the apostle Paul had formerly quite as many scruples as any of his brethren had then. But his views had been changed. ^ Jind am persuaded. Am convinced. \ By the Lord Jesus. This does not mean by any personal instruction received from the Lord Jesus, but by all the knowledge which he had received by inspiration of the nature of the Christian religion. 'Vha gospel oi Stsns had taught him that the rites of the Mosaic economy had been abolished, and among those rites were the rules respecting clean and unclean beasts, &c. ^ There is nothing- unclean. Gr. common. This word was used by the Jews to denote that which was unclean, because, in their apprehension, whatever was partaken by thft multitude, or all men, must be impure. Hence the words common and impure are often used as expressing the same thing. It denotes that which was forbidden by the laws of Moses. "J To him that estesmeth, «Scc. He makes it a matter of to be 2 unclean, to him it is unclean.

15 But if thy brother be grieved with thy meat, now

conscience. He regards certain meats as forbidden by God; and while he so regards them, it would be wrong for him to partake of them. Man may be in error, but it would not be proper for him to act in violation of what he siipposes God requires.

15. But if thy brother, &c. This address is to the Gentile convert. In the previous verse, Paul admitted that the prejudice of the Jew was not wellfounded. But admitting that still the question was, hoiv he should be treated while he had that prejudice. The apostle here shows the Gentile that he ought not so to act as unnecessarily to wound his feelings, or to grieve him. 1 Be grieved. Be pained; as a conscientious man always is, when he sees another, and especially a Christian brother, do any thing which Ae esteems to be wrong. The pain would be real, though the opinion from which it arose might not be well founded. 1 With thy meat. Greek, On account of meat, or food; that is, because you eat that which he regards as unclean. ^ JX'ors tvalkest. To xoalk, in the Sacred Scriptures, often denotes to act, or to do a thing. Markvii.5. Actsxxi. 21. Rom. vi, 4; viii. 1. 4. Here it means that 2/ the Gentile convert persevered in the use of such food, notwithstanding the conscientious scruples of the Jew, he violated the law of love. ^ Charitably. Greek, According to charity, or love; that is, he would violate that law which required him to sacrifice his own comfort to promote the happiness of his brother. 1 Cor. xiii. 5; x. 24. 28, 29. Phil. ii. 4. 21. f Destroy not him. The word destroy here refers, doubtless, to the ruin of the soul in hell. It properly denotes ruin or destruction, and is applied to the ruin or corruption of various things, in the New Testament. To life (Matt. X. 39); to a reward, in the sense of losing it (Mark x. 41. Luke xv. 4);

walkest thou not * charitably. Destroy " not him with thy meat, for whom Christ died.

to food (John vi. 27); to the Israelites represented as lost or wandering (Matt. X. 6); to xvisdom that is rendered vain (1 Cor. i. 9); to io^^/e«, rendered useless (Matt. ix. 17), &c. But it is also frequently applied to destruction in hell, to the everlasting ruin of the soul. Matt. X. 28, " Who is able to destroy both soul and body in hell.''* Malt, xviii. 14. John iii. 15. Rom. ii. 12. That this is its meaning here is apparent from the parallel place in 1 Cor. viii. 1 1, " And through thy knowledge shall thy weak brother perish^ If it be asked how the eating of meat by

16 Let not then your good be evil spoken of.

17 For * the kingdom of God

to prove that Christ died for all men, or for any who shall finally perish. Such a doctrine is undoubtedly true (comp. 2 Cor. v. 14, 15. 1 John ii. 2. 2 Pet. ii. 1), but it is not the truth which is taught here. The design is to show the criminality of a course that would tend to the ruin of a brother. For these weak brethren, Christ laid down his precious life. He loved them; and shall we, to gratify our appetites, pursue a course which will tend to defeat the work of Christ, and ruin the souls redeemed by his blood 1 16. Let?iot then your good, &c. the Gentile convert could be connected! That which you esteem to be right with the perdition of the Jew, I reply, that the apostle supposes that in this way an occasion of stumbling would be afforded to him, and he would come into condemnation. He might be led by example to partake against his own conscience, or he might be excited to anger, disgust, and apof-tasy from the Christian faith. Though the apostle believed that all who were true Christians would be saved, Rom. viii. 30 — 39, yet he believed that it would be brought about by the use of means, and that nothing should be done that would tend to hinder or endanger their salvation. Heb. vi. 4 — 9; ii. 1. God does not bring his peojjle to heaven without the use of means adiipted to the end, and one of those means is that employed here to warn professing Christians against such conduct as might jeopard the salvation of their brethren. 1 For iv/iovi Christ died. The apostle speaks here of the possibility of endangering the salvation of those for whom Christ died, just ns he does respecting the salvation of those who are in fact (christians. Hy those for whom Chrihtdied, he undoubtedly r«'fer8 here to true Christians, for the whole discussion relates to ihem, and them only. Comp. vcr. 3, 4. 7, H. This passage ehould not be brought, therefore, and which may be right in itself. You are not bound by the ceremonial law. You are free from the yoke of bondage. This freedom you esteem to be a good — a favour — a high privilege. And so it is; but you should not make such a use of it as to do injury to others. 'i Be evil spoken of. Greek, Be blasphemed. Do not so use your Christian liberty as to give occasion for railing and unkind remarks from your brethren, so as to produce contention and strife, and thus to give rise to evil reports among the wicked about the tendency of the Christian religion, as if it were adapted only to promote controversy. How much strife would have been avoided if all Christians had regarded this plain rule. In relation to dress, and rites, and ceremonies in the church we may bo conscious that we are right; but an obstinate adherence to them may only give rise to contention and angry discussion, and to evil reports among men, of the tendency of religion. In such a case we should yield our private, unimportant personal indulgence to the good of the cause of religion and of peace.

17. For the kingdom of God. For an explanation of this phrase, see Note, Matt. iii. 2. Here it means that the peculiarities of the kingdom of God, is not meat and drink; but or of the church of Christ on earth, do not consist in observing the distinctions between meats and drinks. It was true that by these things the Jews had been particularly characterized, but the Christian church was to be distinguished in a different manner. 11 Is?iot. Does not consist in, or is not distinguished by. f JMeat arid drink. In observing distinctions between different kinds of food, or making such observances a matter of conscience as the Jews did. Moses did not prescribe any particular drink, or prohibit an)', but the Nazarites abstained from wine and all kinds of strong liquors; and it is not improbable that the Jews had invented some distinctions on this subject which they judged to be of importance. Hence it is said in Col. ii. 16, '• Let no man judge you in meat or in drinhJ^ Comp. 1 Cor. viii. 8; iv. 20. ^ But riglueousness. This word here means virtue, integrity, a faithful discharge of all the duties which we owe to God or to our fellow-men. It means that the Christian must so live as to be appropriately denominated a righteous man, and not a man whose whole attention is absorbed by the mere ceremonies and outward forms of religion. To produce this, we are told, was the main design, and the principal teaching of the gospel. Tit. ii. 12. Comp. Rom. viii. 13. 1 Pet. ii. 11. Thus it is said (1 John ii. 29), "Every one that doeth righteousness is born of God." iii. 10, " Whosoever doeth not righteousness is not of God." Comp. I John iii. 7. 1 Cor. XV. 31. 2 Cor. iii. 9; vi. 7. 14. Eph. V. 9; vi. 14. 1 Tim. vi. 11. I Pet. ii. 24. Eph. iv. 24. He that is a righteous man, whose characteristic it is to lead a holy life, is a Christian. If his great aim is to do the will of God, and if he seeks to discharge with fidelity all his duties to God and man, he is renewed. On that righteousness he will not depend for salvation (Phil, iii. 8, 9), but he will regard this cha- 2 C

righteousness, " and peace, * and joy ' in the Holy Ghost,

racter and this disposition as evidence that he is a Christian, and that the Lord Jesus is made unto him " wisdom, and righteousness, and sanctification, and redemption." 1 Cor. i. 30. f Ji7id peace. This word, in this place, does not refer to the internal peace and happiness which the Christian has in his own mind (comp. Notes on eh. v. 1); but to peace or concord in opposition to contention among brethren. The tendency and design of the kingdom of God is to produce concord and love, and to put an end to alienation and strife. Even though, therefore, there might he ground for the opinions which some cherished in regard to rites, yet it was of more importance to maintain peace than obstinately to press those matters at the expense of strife and contention. That the tendency of the gospel is to promote peace, and to induce men to lay aside all causes of contention and bitter strife, is apparent from the following passages of the Nev/ Testament. 1 Cor. vii. 15; xiv. 33. Gal. v. 22. Eph. iv. 3. 1 Thess. v. 13. 2 Tim. ii. 22. James iii. 18. Matt. v. 9. Eph. iv. 31. 32. Col. iii. 8. John xiii. 34, 35; xvii. 21 — 23. This is the second evidence of piety on which Christians should examine their hearts — a disposition to promote the peace of Jerusalem. Ps. cxxii. 6; XXX vii. II. A contentious, quarrelsome spirit; a disposition to magnify trifles; to make the Shibboleth of party an occasion of alienation, and heart-burning, and discord; to sowdissensions on account of unimportant points of doctrine or of discipline, is full proof that there is no attachment to Him who is the Prince of Peace. Such a disposition does infinite dishonour to the cause of religion, and perhaps has done more to retard its progress than all other causes put together. Contentions commonly arise from some; small matter in doctrine, in dress, in ceremonies; and often the smaller the 'matter the more fierce the controversv,

18 For he that in these things serveth Christ, is acceptable to God, and approved of men.

till the spirit of religion disappears, and desolation comes over the face of Zion.

t ^ind joy. This refers, doubtless, to the personal happiness produced in the mind by the influence of the gospel. See Notes, ch. v. 1—5. If In the Holij Ghost. Produced by the Holy Ghost, ch. V. 5. Comp. Gal. v. 22, 23.

18. In these things. In righteousness, peace, and joy. ^ Serveth CJn-ist. Or obeys Christ, who has commanded them. He receives Christ as his maater or teacher, and does his will in regard to them. To do these things is to do honour to Chri.«t, and to ehow the excellency of his religion. \ Is acceptable to God. Whether he be converted from the Jews or the Gentiles. ^ Jlnd approved of men. That is, men will approve of such conduct; they will esteem it to be right, and to be in accordance with the sjpirit of Chri.stianity. He docs not say that the wicked world will love such a life, but it will commend itself to them as such a life as men ougJit to lead.

19. Let us therefore follor^, &,c. The object of this verse is to persuade the church at Rome to lay ai-ide their causes of contention, and to live in harmony. This exhortation is founded on the considerations which the apostle had presented, and may be regarded as the conclusion to which the nrgument had conducted him. ^ The things ■which make for peace. The high purj)08es and objects of the Christian religion, and not those smallur matters which produce Htrile. If men aim at the great objects proposed by the (christian religion, they will live in peace. If they seek to promote their private ends, to follow their own passions and prejudices, they will be involved in strife and contention. There are great

19 Let " us therefore follow after the things which make for peace, and ^ tilings wherewith one may edify another.

common objects before all (-Christians in which they can unite, and in the pursuit of which they will cultivate a spirit of peace. Let them all strive for holiness; let them seek to spread the gospel; let them engage in circulating the Bible, or in doing good in any way to others, and their smaller matters of difference will sink into comparative unimportance, and they will unite iii one grand purpose of saving the world. Christians have more things in which they aq-ree than in which they diller. The points in which they are agreed are of infinite imjiortance; the jujints on which they ditfer are commonly some minor matters in which they may " agree to diller," and still cherish love for all who bear the image of Christ. t And things ivhereiwith, &c. That is, those things by which we may render aid to our brethren; the doctrines, exhortations, counsel.'', and other helps which may benefit them in their Christian life, t >May edify. 'I'he word edify means properly to hiuld, as a house; then to rebuild or reconsirxict,- then to adorn or ornament; then to do any thing that will confer favour or advantage, or which will further an object. Applied to the church, it means to do any thing by teaching, counsel, advice, &c. which will tend to promote its great object; to aid Christians, to enable them to surmount difficulties, to remove their ignorance, &c. Acts ix. 31. 1 Cor. viii. 1; xiv. 4. In these expressions the idea of a bnilding^ is retained, redred on a firm, tried cornerstone, the Lord Jesus Christ. Eph. ii. 20. Isa. xwiii. 16. Comp. Koin. i.\. 33, ('hristiaiis are thus regarded, according to Paul's noble idea (Kph. ii. 20—22), as one great temple erected for the glory of (lod, having no separate interest, but as united for one object, and therefore Itound to do all that is possible that each other may be filled to their apjiro-

20 For meat destroy not the work of God. All things indeed are pure; " but it is ' evil i'or that man who eateth with offence.

priate place, and perform their appropriate function in perfecting and adorning this temple of God.

20. For meat. By your obstinate, pertinacious attachment to your own opinions about the distinctions of meat and drinks, do not pursue such a course as to lead a brother into sin, and ruin his soul. Here is a new argument presented why Christians should pursue a course of charity — that the opposite would tend to the ruin of the brother's soul. 1 Destroy not. The word here is that which properly is applied to pulling down an edifice; and the apostle continues the figure which he used in the previous verse. Do not pull down or destroy the temple which God is rearing. ^ '^'he xvork of God. The work of God is that which God does, and here especially refers to his work in rearing his church. The Christian is regarded peculiarly as the work of God, as God renews his heart and makes him what he is. Hence he is called God's "building" (1 Cor. iii. 9), and his "workmanship, created in Christ Jesus unto good works" (Eph. ii. 10), and is denominated " a new creature." 2 Cor. v. 17. The meaning is, ' Do not so conduct yourself, in regard to the distinction of meats into clean and unclean, as to cause your brother to sin, and to impair or ruin the work of religion which God is carrying on in his soul.' The expression does not refer to man as being the work of God, but to the piety of the Christian; to that which God, by his Spirit, is producing in the heart of the believer. ^ All thijigs are indeed pure. Comp. ver. 14, This is a concession to those whom he was exhorting to peace. All things under the Christian dispensation are lawful to be eaten. The distinctions of the Levitical

21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

law are not binding on Christians. Tf But it is evil. Though pure in itself, yet it may become an occasion of sin, if another is grieved by it. It is evil to the man who pursues a course that will give offence to a brother; that will pain him, or tend to drive him off from the church, or lead him any way into sin. ^ ll'ith offence. So as to offend a brother, such as he esteems to be sin, and by which he will be grieved.

21. It is good. It is right; or it is better. This verse is an explanation or enlarged specification of the meaning of the former. ^ Toeatfesh. That is, such flesh as the Jetvisli convert regarded as unclean, ver. 2. ^ J\''or to drink ivine. Wine was a common drink among the Jews, and usually esteemed lawful. But the Nazarites were not allowed to drink it (Num. vi. 3), and the Rechabitcs (Jer. xxxv.) drank no wine, and it is possible that some of the early converts regarded it as unlawful for Christians to drink it. Wine was moreover used in libations in heathen worship, and perhaps the Jewish converts might be scrupulous about its use from this cause. The caution here shows us what should be done noiv in regard to the use of wine. It may not lie possible to prove that wine is absolutely unlawful, but still many friends of temperance regard it as such, and are grieved at its use. They esteem the habit of using it as tending to intemperance, and as encouraging those who cannot afford expensive liquors. Besides, the wines which are now used are different from those which were common among the ancients. That was the pure juice of the grape. That which is now in common use is mingled with alcohol, and with other intoxicating ingredients. Little or none of the wine which comes to this coun

22 Hast thou faith? have it to thyself before God. Happy " is

he that condemneth not himself in that thing which he alloweth.

try is pure. And in this state of the case, dues not the command of the apostle here require the friends of temperance to abstain even from the use of wine 1 ^ J\'ov any tiling. Any article of food or drink, or any course of conduct. So valuable is peace, and so desirable is it not to offend a brother, that we should rather deny ourselves to any extent, than to be the occasion of offences and scandals in the church. ■^ Stumbkth. For the difference between this word and the word offended, see Note, Rora. xi. 11. It means here that by eating, a Jewish convert might be lead to eat also, contrary to his own conviction of what was right, and thus be led into sin. \ Or is made xveak. That is, shaken, or rendered less stable in his opinion or conduct. By being led to imitate the Gentile convert, he would become less firm and established; he would violate his own conscience; his course would be attended with regrets and with doubts about its propriety, and thus he would be made -weak. In this verse we have an eminent instance of the charity of the apostle, and of his spirit of concession and kindness. If this were regarded by all Christians, it would save no small amount of strife, and heart-burnings, and contention. Let a man begin to act on the principle that peat-e is to be promoted, that other (Christians are not to be ollended, and what a change would it at once produce in tlie churches, and what an influence would it exert over the life.

22. Hast thou faith? The word faith here refers only to the subject under discussion — to the subject of meats, drinks, &c. Do you believe that it is right to eat all kinds of food, &c. The apostle had adniilled that this was the true doctrine; but he maintains that it hhould be so held as not to give offence. 1 J/ave ic to thyself. Do not ol)trude your faith or opinion on others, lie satisfied with cherisbing the opinion, and acting on it in private, without bringing it forward to produce disturbance in the church, f Before God. Where God only is the witness. God sees your sincerity, and will approve your opinion. That opinion cherish and act on, yet so as not to give otlence, and to produce disturbance in the church. God sees your sincerity; he sees that you are right; and you will not offend him. Your brethren do 7iot see that you are right, and they will be offended. ^ If'ippy is he, &c. This state of mind, the apostle says, is one that is attended with peace and happiness; and this is a further reason why they should indulge their opinion in private, without obtruding it on others. They were conscious of doing right, and that consciousness was attended with peace. This fact he states in the form of a universal proposition, as ap- {)licable not only to this case, but to all cases. Comp. 1.Tohn iii. 21. ^ Co7idemneth not himself Whose conscience does not re{)rove him. ^ In that ivhich he alloweth. Which he approves, or which he does. Who has a clear conscience in his opinions and conduct. Many men indulge in practices which their consciences condemn; many in practices of which they are in doubt. But the way to be happy is to have a clear conscience in what we do; or in other words, if we have doubts about a course of conduct, it is not safe to indulge in that course, l)Ut it should be at once abandoned. Many men are engaged in business about which they have many doubts; many Christians are in doubt about certain courses of life. But they can have no doubt about the pro])riety of abstaining from them. They who are engaged in the slave-trade; or they who arc engaged in the manufacture or sale of ardent epirit.<«; or they who frequent the theatre or the ball-room, or who run the round of fashionable amusements, if professing Christians, mitst often be troubled with many doubts about the propriety

23 And he that ^ doiibteth is damned if he eat, because he eat-

1 or, discemeth and putteth a difference between meats.

of their manner of life. But they can have no doubt about the propriety of an opposite course. Perhaps a single inquiry would settle all debate in regard to these things: Did any one ever become a slave-dealer, or a dealer in ardent spirits, or go to the theatre, or engage in scenes of splendid amusements, -with any belief that he ivas imitating the Lord Jesus Christ, or teith any desire to honour hira or his religion? But one answer would be given to this question; and in view of it, how striking is the remark of Paul, "■ Happy is he that condemneth not himself in that which he alloweth."

23. He that doubteth. He that is not fully satistied in his mind; who does not do it with a clear conscience. The margin has it rendered correctly, " He that discerneth and putteth a difference between meats." He that conscientiously believes, as the Jew did, that the Levitical law respecting the difference between meats was binding on Christians. ^ Is damned. We apply this word almost exclusively to the future punishment of the wicked in hell. But it is of importance to remember, in reading the Bible, that this is not of necessity its meaning. It means properly to condemn; and here it means only that the person who should thus violate the dictates of his conscience would incur guilt, and would be blameworthy in doing it. But it does not affirm that he would inevitably sink to hell. The same construction is to be put on the expression in 1 Cor. xi. 29, " He that eateth and drinketh unworthily, eateth and drinketh damnation to himself." ^ For -whatsoever, &c. Whatever is not done -with a full co7ividian that it is right, is sinful,- ivhatever is done xvhen a mail doubts whether it is right, is sin. This is evidently the fair intepretation of this place. Such the connexion requires. It does not affirm that all or any of the actions of impenitent and unbe- 2 r 2

eth not of faith: for whatsoever " is not of faith is sin.

lieving men are sinful, which is true, but not the truth taught here; nor does it affirm that all acts which are not performed by those who have faith in the Lord Jesus, are sinful; but the discussion pertains to Christians; and the whole scope of the passage requires us to understand the apostle as simply saying that a man should not do a thing doubting its correctness; that he should have a strong conviction that what he does is right; and that if he has 7iot this conviction, it is sinful. The rule is of universal application. In all cases, if a man does a thing which he does not believe to be right, it is a sin, and his conscience will condemn him for it. It may be proper, however, to observe that the converse of this is not always true, that if a man believes a thing to be right, that therefore it is not sin. For many of the persecutors were conscientious (John xvi. 2. Acts xxvi. 9); and the murderers of the Son of God did it ignorantly (Acts iii. 17. 1 Cor. ii. 8); and yet were adjudged as guilty of enormous crimes. Comp. Luke xi. 50, 51. Acts ii. 23. 37.

In this chapter we have a remarkably fine discussion of the nature of Christian charity. Difierences of opinioii will arise, and men will be divided into various sects; but if the rules which are laid down in this chapter were followed, the contentions, and altercations, and strifes among Christians would cease. Had these rules been applied to the controversies about rites, and forms, and festivals, that have arisen, peace might have been preserved. Amid all such differences, the great question is, whether there is true love to the Lord Jesus. If there is, the apostle teaches us that we have no right to judge a brother, or despise him, or contend harshly with him. Our object should be to promote peace, to aid him in his efforts to become holy, and to seek to build him up in holy faith.

TyE then that are strong ought to " bear the infirmities of the weak, and not to please ourselves.

2 Let every one of us please

his neighbour ^ for Ids good to edification.

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

It may be of importance to state that between the last verse of the preceding chapter and the first verse of this, the Arabic version, some MSS. and many of the Greek fathers, as Chrysostom, Theodoret, Theophylact, &c. have introduced ver. 25 — 27 of ch. xvi. of this epistle. Why this was done, has been a matter of controversy. The discussion, however, is of no practical importance, and most critics concur in the opinion that the present arrangement of the Greek text is genuine.

1. JVe then that are strong. The apostle resumes the subject of the preceding chapter; and continues the exhortation to brotherly love and mutual kindness and forbearance. By the strong here he means the strong in faith in respect to the matters under discussion; those whose minds were free from doubts and perplexities. His own mind was free from doubt, and there were many others, particularly of the Gentile converts, that h;id the same views. But many also, particularly of the Jewish converts, had many doubts and scruples. T! Ought to bear. This word bear properly means to lift npAo bear muiiy, to remove. But here it is used in a larger sense; to bear with, to be iiidulgent to, to endure patiently, not to contend -with. Gal. vi. 2. Rev. ii. 2, " 'I'hou canst not bear them that are evil." ^ Jlnd not to please ourselves. Not to make it our main oljert to gratify our own wills. We should be willing to deny ourselves, if by it we may promote the ha[i|tiness of others. 'J'his refers particularly to ofnninns about meats and drinks; but it may be applied to (^hristiafi conduct generally, as denoting that we are not to make our own happiness or gratification the standard of our conduct, but are to seek the welfare of others. See the example of Paul, 1 Cor. ix. 19. 22; see also Phil, ii. 4. 1 Cor. xiii. 5, " Love seekelh not her own." x. 24, " Let no man seek his own, but every man another's wealth." Also Matt. xvi. 24.

2. Please his neighbour. That is, all other persons, but especially the friends of the Redeemer. The word neighbour here has especial reference to the members of the church. It is often used, however, in a much larger sense. See Luke x. 36. ^ For his good. Not seek to secure for him indulgence in those things which would be injurious to him, but in all those things whereby his welfare would be promoted. T! To edijication. See Note, ch. xiv. 19.

3. For even Christ. The apostle proceeds, in his usual manner, to illustrate what he had said by the example of the Saviour. To a Christian, the example of the Lord Jesus will furnish the most ready, certain, and happy illustration of the nature and extent of his duty. ^ J^ leased not hitnself. This is not to be understood as if the Lord Jesus did not voluntarily and cheerfully engage in his great work. He was not compelled to come and suftVr. Nor is it to l)e understood as if he did not approve the work, or see its propriety and litness. If be had not, he would never have engaged in its sacrifices and selfdenials. But the meaning may be expressed in the following particulars: (1.) He came to do the will or desire of (Jotl, in undertaking the work of salvation. It was the will of God; it was agreeable to the divine purposes, and the Mediator did not consult his own happiness and honour in heaven, but cheerfully came to do the -will of

4 For whatsoever " things were written aforetime were written for our learning, that

God. Ps. xl. 7, 8. Comp. Heb. x. 4— 10. Phil. ii. 6. John xvii. 5. (2.) Christ, when on earth, made it his great object to do the will of God, to finish the work which God had given him to do, and not to seek his own comfort and enjoyment. This he expressly affirms. John vi. 38; v. 30. (3.) He was willing for this to endure whatever trials and pains the will of God might demand, not seeking to avoid them or to shrink from them. See particularly his prayer in the garden. Luke xxii. 42. (4.) In his life, he did not seek personal comfort, wealth, or friends, or honours. He denied himself to promote the welfare of others; he was poor that they might be rich; ho was in lonely places that he might seek out the needy and provide for them. Nay, he did not seek to preserve his own life when the appointed time came to die, but gave himself up for all. (.5.) There may be another idea which the apostle had here. He bore with patience the ignorance, blindness, erroneous views, and ambitious projects of his disciples. He evinced kindness to them when in error; and was not harsh, censorious, or unkind, when they were filled with vain projects of ambition, or perverted his words, or were dull of apprehension. So, says the apostle, ive ought to do in relation to our brethren. 1 But as it is -written. Ps. Ixix. 9. This psalm, and the former part of this verse, is referred to the Messiah. Comp. ver. 21 with Matt, xxvii. 34. 48. ^ The reproaches. The calumnies, censures, harsh, opprobrious speeches. "B Of them that reproached thee. Of the wicked, who vilified and abused the law and government of God. ^ Fell on me. In other words, Christ was willing to suffer reproach and contempt in order to do good to others. He endured calumny and contempt all his

we through patience and comfort of the Scriptures might have hope.

life, from those who by their lips and lives calumniated God, or reproached their Maker. We may leain here, (1.) That the contempt of Jesus Christ is contempt of him who appointed him. (2.) We may see the kindness of the Lord Jesus in being willing thus to throiv himself between the sinner and God; to intercept, as it were, our sins, and to bear the effects of them in his own person. He stood between us and God; and both the reproaches and the divine displeasure due to them, 7net on his sacred person, and produced the sorrows of the atonement — his bitter agony in the garden and on the cross. Jesus thus showed his love of God in being wiUing to bear the reproaches aimed at him; and his love to men in being willing to endure the sufferings necessary to atone for these very sins. (3.) If Jesus thus bore reproaches, we should be willing also to endure them. We suffer in the cause where he has gone before us, and where he has set us the example; and as he was abused and vilified, we should be willing to be so also.

4. For -whatsoever things, &c. This is a general observation which struck the mind of the apostle, from the particular case which he had just specified. He had just made use of a striking passage in the Psalms to his purpose. The thought seems suddenly to have occurred to him that all the Old Testament was admirably adapted to express Christian duties and doctrine, and he therefore turned aside from his direct argument to express this sentiment. It should be read as a parenthesis. t IVere -written aforetime. That is, in ancient times; in the Old Testament, t For our learning. For our teaching or instruction. Not that this was the onli/ purpose of the writings of the Old Testament, to instruct Christians; but that all tke Old Testament

5 Now the God of patience and consolation ^ant you to be like-minded ° one toward another, * according to Christ Jesus;

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

might be useful now in illustrating and enforcing the doctrines and duties of piety towards God and man. ^ Through patience. This does not mean, as our translation might seem to suppose, patience of the Scriptures, but it means that by patiently enduring suflferings, in connexion with the consolation which the Scriptures furnish, we might have hope. The tendency of patience, the apostle tells us (Rom. v. 4), is to produce hope. See Notes on this place. ■; Jlnd comfort of the Scriptures. By means of the consolation which the writings of the Old Testament furnish. The word rendered comfort means also exhortation or admonition. If this is its meaning here, it refers to the admonitions which the Scriptures suggest, instructions which they impart, and the exhortations to patience in trials. If it means comfort, then the reference is to the examples of the saints in affliction; to their recorded expressions of confidence in God in their trials, as of Job, Daniel, David, &c. M^hich is the precise meaning of the word here, it is not easy to determine, ^ J)light have hope. Note, ch. V. 4. We may learn here, (1.) That afflictions may prove to be a great blessing. (2.) That their proper tendency is to produce hope. (;},) That the way to find support in affliction.s is to go to the Bible. By the example of the ancient.saints, by the expression of their confidence in (Jod, by their patience, ive may learn to sulfer, and may not only be instructed, but may liud comfort in all our trials. See the ex-; ample of Paul himself in '2 Cor. i. 2, — II. ^ I

.0. j\'oiu the God of patience. The I (iod who is ///m-sfZ/long-sulU-ring, who bears patiently with the errors and faults of his children, and who can infirmities and errors of each other. The example of God here, who bears long with his children, and is not angry soon at their ofl'ences, is a strong argument why Christians should bear with each other. If God bears long and patiently with our infirmities, -we ought to bear with each other. ^..Ind consolation. Who gives or imparts consolation, t To be like-minded, &c. Gr. To think the same thing; that is, to be united, to keep from divisions and strifes. 1 According to Christ Jesus. According to the example and spirit of Christ; his was a spirit of peace. Or, according to what his religion requires. The name of Christ is sometimes thus put for his religion. 2 Cor, xi. 4. Eph. iv. 20. If all Christians would imitate the example of Christ, and follow his instructions, there would be no contentions among them. He earnestly sought in his parting prayer their unity and peace. John xvii. 21 —2.3.

6. That ye may -with one mind. The word here used is translated " with one accord," Acts i. 14; ii. 1; iv. 24. It means unitedly, with one purpose, without contentions, and strifes, and jars. ^ Jlnd one month. This refers, doubtless, to their prayers and praises, 'i'hat they might join, without contention and unkind feeling, in the worship of tiod. Divisions, strife, and contention in the church i)revent union in worship. 'J'houG;h the body may be tlu're, and the church professedly engaged in public worshij), yet it is a divided.sirviie; and the prayers of strife and contention are not heard. Isa. Iviii. 4. ^ (Jlorify (J oil. Praise or honour (iod. 'i'iiis would be done by their union, peace, and harmony; thus showing the tendency of the gospel to trive patience, may he give you of his! overcome the sources of strife and con- Spirit, that you may bear patiently the I tcnlion among mt n, and to bring ihern

cumcision for the truth of God, to confirm * the promises made unto the Father.

9 And that the Gentiles might glorify God for his mercy; as

tiles (ver. 9—12). Thus he drawa all his arguments from the work of Christ.

8. jytoxv I say. I affirm, or maintain. I, a Jeiv, admit that his work had reference to the Jews; I affirm also that it had reference to the Gentiles. 1 That Jesus Christ. That the Messiah. The force of the apostle's rea-

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

8 Now I say that Jesus Christ was a minister of the cir-

to peace. ^ Even the Father, &c« This is an addition designed to produce love. (1.) He is a Father; we then, his children, should regard him as pleased with the union and peace of his family. (2.) He is the Father of ouii Lord; our common Lord; our Lord who has commanded us to be united, and to love one another. By the desire of honouring such a Father, i soning would often be more striking we should lay aside contentions, and j if he would retain the word Messiah, be united in the bands of love.! and not regard the word Christ as a

7. Wherefore. In view of all the; mere surname. It is the name of his considerations tending to produce unity ' o^ce; and to a Jew the name Mesand love, which have been presented.! siah would convey much more than He refers to the various arguments in | the idea of a mere proper name. ^ Was this and the preceding chapter. ^ Be- \ a minister of the circumcisio7i. Exerceive ye one another. Acknowledge! cised his office — the office of the Mesone another as Christians, and treat siah — among the Jews, or with respect one another as such, though you may j to the Jews, for the purposes which he differ in opinion about many smaller ^ immediately specifies. He was born matters. See ch. xiv. 3. 1 As Christ a Jew; was circumcised; came to that also received us. That is, received us | nation; and died in their midst, withas his friends and followers. See ch. out having gone himself to any other xiv. 3. t To the glory of God. In j people. ^ For the truth of God. To order to promote his glory. He has re- \ confirm or establish the truth of the deemed us, and renewed us, in order to ' promises of God. He remained among promote the honour of God. Comp.; them in the exercise of his ministry to Eph. i. 6. As Christ has received us show that God was true, who had said in order to promote the glory of God,: that the Messiah should come to them. so ought we to treat each other in a H To confirm the promises, Sec. To similar manner for a similar purpose, establish, or to show that the promises The exhortation in this verse is to those, were true. See Note, Acts iii. 25, who had been divided on various points pertaining to rites and ceremonies; to; those who had been converted from among Gentiles and Jeivs; and the [

26. The promises referred to here, are those particularly which related to the coming of the Messiah. By thus admitting that the Messiah was the apostle here says that Christ had re- 1 minister of the circumcision, the aposceived both. In order to enforce this, ' tie conceded all that the Jew could ask, and especially to show the Jewish con-; that he was to be peculiarly their Mesverts that they ought to receive and i siah. See Note, Luke xxiv. 47. acknowledge their Gentile brethren, he j 9. And that the Gentiles, «&c. The proceeds to show, in the following benefits of the gospel were not to be verses, that Christ had reference to both confined to the.lews; and as God dein his work. He shows this in reference | signed that those benefits should be to the Jews (ver. 8), and to the Gen- i extended to the Geiitiles, so the Jew-

it is written, " For this cause I Avill confess to thee among the Gentiles, and sing- unto thy name.

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

11 And again, ' Praise the

ish converts ought to be willing to admit them and treat them as brethren. That God did design this, the apostle proceeds to show. ^ J\Tig-ht glorify God. Might praise, or give thanks to God. This impUes that the favour shown to them was a great favour. ^ For his mercy. Greek, On account of the mercy shown to them. ^.is it is -u-riiten. Ps. xviii. 49. The expression there is one of David's. He says that he will praise God for his mercies anions;- the heathen, or when surrounded by the heathen; or that he would confess and acknowledge the mercies of God to him, as we should say, to all the -world. The apostle, however, uses it in this sense, that the Gentiles would participate with the Jew in ottering ]»raise to God, or that they would be united. This does not appear to have been the original design of David in the psalm, i)ut the -words express the idea of the apostle. \ Jind sing, &c. Celebrate thy praise. This supposes that benefits would be conferred (m them, ftir which they would celebrate his goodness.

10..'9nd again, &c. Deut. xxxii. 43. In this place the nations or Gentiles are called on to rejoice with the Jews, for the interposition of God in their behalf. 'J'he design of the cjuotation is to show that the Old Testament Bpeaks of the (ientilcs as called on to celebrate the praises of (iod; of course, I the apostle infers that they arc to be introduced to the same privileges as his people.

W. Jlnd again. Ps. cxvji. 1. The' object in this quotation is the.'^ame as | before. The apostle accumulates ([uo- ' tations to show that it was the common I language of the Old Testament, and

Lord, all ye Gentiles; and laud him, all ye people.

12 And again Esaias saith, ^ There shall be a root ' of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

that he was not depending on a single expression for the truth of his doctrine. ^ Ml ye Gentiles. In the psalm, " all ye nations;^' but the original is the same. *l And land him. Prai.^eh\m. The psalm is directly in point. It is a call on all nations to praise God; the very point in the discussion of the apostle.

12. Esaias saith. Isaiah eh. xi. 1. 10. ^ There shall be a root. A descendant, or one that should proceed from him when he was dead. When a tree dies, and falls, there may remain a root which shall retain life, and which shall send up a.sprout of a.similar kind. So Job says (ch. xiv. 7), " For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease." So in relation to Jesso. Though he should fall, like an aged tree, yet his name and family should not be extinct. There should be a descendant who should rise, and reign over tho Gentiles. The Lord Jesus is thus called also the " root and the otl'spring of David." Kev. xxii. 16; v. 5. % Of Jesse. The father of David. 1 Sam. xvii. 58. The Messiah was thus descended from Jesse. ^ He that shall rise. That is, as a sprout springs up from a decayed or fallen tree. Jesus thus rosf from the family of David, that had fallen into poverty and humble life in the time of Mary. 1 'i'o reign over the Gentiles. This is quoted from the LXX. of Isa. xi. 10. The Hebrew is, " Which shall stand up for an ensign of the peo{)le;" that is, a standard to which they shall Hock. Either the Sepluagint or the Hebrew would express the idea of the apostle. The substantial sense is retained,

13 Now the God of hope fill you with all "joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

though it is not literally quoted. The idea of his reigninff over the Gentiles is one that is fully expressed in the second psalm. \ In hi?n, &c. Hebrew, " To it shall the Gentiles seek." The sense, however, is the same. The design of this quotation is the same as the preceding, to show that it was predicted in the Old Testament that the Gentiles should be made partakers of the privileges of the gospel. The argument of the apostle is, that if this was designed, then converts to Christianity from among the Je~u>s should lay aside their prejudices, and receive them as their brethren, entitled to the same privileges of the gospel as themselves. The fact that the Gentiles would be admitted to these privileges, the apostle had more fully discussed in ch. x. xi.

13. A'oivthe Godofhope. The God who inspires, or produces the Christian hope. t ^11- joy and peace, ch. xiv. 17. If they were filled with this, there vpould be no strife and contention. I In believi7ig. The effect of believing is to produce this joy and peace. *| That ye may abound, &c. That your hope may be steadfast and strong. 1 Through the povjer, &ic. By means of the powerful operation of the Holy Spirit. It is by his power alone that the Christian has the hope of eternal life. See Eph. i. 13, 14. Rom. viii. 24.

14. And I myself also. The apostle here proceeds to show them why he had written this epistle, and to state his confidence in them. He had exhorted them to peace; he had opposed some of their strongest prejudices; and in order to secure their obedience to his injunctions, he now shows them the deep interest which he had in their welfare, though he had never seen them. 1 Jim persuaded. He had never seen them (ch. i. 10—13), but he had full

14 And I myself also am persuaded * of you, my brethren, that ye also are full of goodness, filled with all knowledge, <= able also to admonish one another.

confidence in them. This confidence he had expressed more fully in the first chapter, f Of you. Concerning you. I have full confidence in you. t My brethren. An address of affection; showing that he was not disposed to assume undue authority, or to lord it over their faith, f Are full of goodness. Filled with kindness or benevolence. That is, they were disposed to obey any just commands; and that consequently any errors in their opinions and conduct had not been the effect of obstinacy or perverseness. There was indeed danger in the city of Rome of pride and haughtiness; and among the Gentile converts there might have been some reluctance to receive instruction from a foreign Jew. But the apostle was persuaded that all this was overcome by the mild and humbling spirit of religion, and that they were disposed to obey any just commands. He made this observation, therefore, to conciliate respect to his authority as an apostle. ^ Filled with all knoTvledge. That is, instructed in the doctrines and duties of the Christian religion. This was true; but there might be still some comparatively unimportant and nonessential points, on which they might not be entirely clear. On these, the apostle had written; and written, not professedly to communicate new ideas, but to remind them of the great principles on which they were before instructed, ver. 15. \ Able also, &.C. That is, you are so fully instructed in Christian principles, as to be able to give advice and counsel, if it is needed. From this verse we may learn, (1.) That when it is our duty to give instruction, admonition, or advice, it should be in a kind, conciliating manner; not with harshness, or with the severity of authority. Even aii apostle

15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because " of

did not assume harshness or severity in his instructions. (2.) There is no impropriety in speaking of the good qualities of Christians in their presence; or even of commending' and praising them when they deserve it. The apostle Paul was as far as possible from always dwelling on the faults of Christians. When it was necessary to reprove them, he did it, but did it with tenderness and tears. When he con/d commend, he preferred it; and never hesitated to give them credit to the utmost extent to which it could be rendered. He did not J utter, but he told the truth; he did not commend to excite pride and vanity, but to encourage, and to prompt to still more active efforts. The minister who always censures and condemns, whose ministry is made up of complaints and lamentations, who never speaks of Christians but in a strain of fault-finding, is unlike the example of the Saviour and of Paul, and may expect little success in his work. Comp. Rom. i. 8; xvi. 19. 1 Cor. i. 5. 2 Cor. viii. 7; ix. 2. Phil, i. 3—7. Heb. vi. 9. 2 Pet. i. 12.

15. jYcvertheless, Notwithstanding my full persuasion of your knowledge and your purpose to do right. Perhaps he refers also to the fact that he was a Btranger to them. ^ The more boldly. More boldly than might have been expected from a stranger. The reason why he showed this boldness in declaring his sentiments, he iiimiediately states — that he had been specially called to the olhce of instructing the (Jentiles. ^ In Rome sort ( vt'J /j.i^:u:). Jn part. Some have supposed th.it he referred to a fxirt;/ at Rome — the Gentile parly. {IVhilhij.) Some rrfi-r it to dilVt'renl jxirta of his epistle — on some subjects. (Stuart.) Probably the expression is designed to qualify the phrase more b'jldhj. The phrase, says the grace that is given to me of

16 That I should be the minister of Jesus Christ to the

Grotius, diminishes that of which it is spoken, as 1 Cor. xiii. 9. 12. 2 Cor. i. 14; ii. 5; and means the same as " somewhat more freely;" that is, I have been induced to write the more freely, partly because I am appointed to this very office. I write somewhat more freely to a church among the Gentiles than I even should to one among the Jews, because I am appointed to this very office. ^ ^is putting you in mind. Greek, Calling to your remembrance, or reminding you. Comp. 2 Pet. i. 12, 13. This was a delicate way of communicating instruction. The apostles presumed that all Christians were acquainted with the great doctrines of religion; but they did not command, enjoin, or assume a spirit of dictation. How happy would it be if all teachers would imitate the example of the apostles in this, and be as modest and humble as they icere. ^ Because of the grace, &c. Because God has conferred ihc favour on me of appointing me to this otfice. See Note, ch. i..5.

16. The minister (xyrcy^^cv). This is not the word which is commonly translated minister (J';«x;vsc). This word is properly appropriated to those who minister in ])ublic olTices or the allairs of the state. In the New Testament it is applied mainly to the Leviiical priesthood, who ministered and served at the altar. Heb. xi. 11. It is however applied to the ministers of the New Testament, as discharging substantial/y the same otfices towards the church which were discharged by the Leviiiral i)riesthood; i. e. as engaged in promoting the welfare of the church, occupied in holy things, &c. Acts xiii. 2, "As they ministered to the Lord and fasted," &.c. It is used in a larger I sense still in Rom. xv. 27. 2 Cor. ix.- i 12. Z To the Gentiles. Comp. ch. i. T).

Gentiles, ministering the gospel of God, that the ^ oifering ° up of the Gentiles might be accept-

Acts ix. 15. ^ JMinistering (li^cv^yovv ru). Performing the office of a priest in respect to the gospel of God. The office of a priest was to offer sacrifice. Paul here retains the language, though without affirming or implying that the ministers of the New Testament were literally priests to offer sacrifice. The word used here occurs nowhere else in the New Testament. Its meaning here is to be determined from the connexion. The question is, what is the sacrifice of which he speaks? It is the offering up — the sacrifice of the Gentiles. The Jewish sacrifices were abolished. The Messiah had fulfilled the design of their appointment, and they were to be done away. (See the epistle to the Hebrews.) There was to be no further literal sacrifice. But now the offerings of the Gentiles were to be as acceptable as had been the oflferings of the Jews. God made no distinction; and in speaking of these offerings, Paul used figurative language drawn from the Jewish rites. But assuredly he did not mean that the offerings of the Gentiles were literal sacrifices to expiate sins; nor did he mean that there was to be an order of men who were to be called priests under the New Testament. If this passage did prove that, it would prove that it should be confined to the apostles, for it is of them only that he uses it. The meaning is this: ' Acting in the Christian church substantially as the priests did among i\\t Jews; that is, endeavouring to secure the acceptablencss of the offiirings which the Gentiles make to God.' ^ That the offering up. The word here rendered offering up (7r^co(p'^^a) commonly means a sacrijice or an extiiatory oifering, and is applied to Jewish sacrifices. Acts xxi. 26; xxiv. 17, It is also applied to the sacrifice which Vv'as made by our Lord Jesus Christ when he offered himself on the cross for the sins of men. Eph. v. 2. Heb. x. 2D

17 I have therefore whereof I

10. It does not always mean bloody sacrifices, but is used to denote any offering to God. Heb. x. 5. 8. 14. 18. Hence it is used in this large sense to denote the offering which the Gentiles who were converted to Christianity made of thejnselves; their devoting or dedicating themselves to God. The language is derived from the customs of the Jews; and the apostle represents himself fguratively as a priest presenting this offering to God. f Might be acceptable. Or, approved by God. This was in accordance with the prediction in Isa. Ixvi. 20, " They shall bring all your brethren for an ofiering unto the Lord out of all nations," &c. This does not mean that it was by any merit of the apostle that this offering was to be rendered acceptable; but that he was appointed to prepare the way, so that their oifering, as well as that of the Je~i.vs, might come up before God. ^ Being sanctified. That is, the offering being sanctified, or made holy. The sacrifice was prepared or made fit to be an offering, among the Jews, by salt, oil, or frankincense, according to the nature of the sacrifice. Lev. vi. 14, &c. In allusion to this, the apostle says that the offering of the Gentiles was rendered holy, or fit to be offered, by the converting and purifying influences of the Holy Spirit. They were prepared, not by salt and frankincense, but by the cleansing influences of God's Spirit. The same idea, substantially, is expressed by the apostle Peter in Acts x. 46; xi. 17.

17. / have therefore, &c. I have cause of glorying. I have cause of rejoicing that God has made me a minister to the Gentiles, and that he has given me such success among them. The ground of this he states in ver. 18 — 22. ^ Glory. Of boasting (h-jlu^),- o-iv, the word usually rendered boasting). James iv. 16. Rom. iii. 27. 2 Cor. vii. 14; viii. 24; ix. 3, 4; x. ^5- xi.

may glory* through Jesus Christ in those things '' which pertain to God.

18 For I will not dare to speak ol' any of those things which Christ hath not wrought

by me, to make * the Gentiles obedient, by word and deed,

19 Through mighty signs "* and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto

10. 17. It means also praise, thanksgiving, and Joy. I Cor. xv. 31. 2 Cor. i. 12; vii. 4; viii. 24. 1 Thess. ii. 19. 'i'his is its meaning here, that the apostle had great cause of rejoicing or praise that he had been so highly honoured in the apix)intmcnt to this office, and in his success in it. % Through Jesus Christ. By the assistance of Jesus Chris-t; ascribing his success among the Gentiles to the aid which Jesus Christ had rendered him. ^ In those things -fliich pertain to God. Comp. Ileb. V. 1. 'J'he things of religion; the things which God has commanded, and which pertain to his honour and glory. They were not things which pertained to JHaul, but to God; not wrought bi/ Paul, but bi/ Jesus Christ; yet he might rt'joice that he had been the means of diffusing so far those blessings. The success of a minister is not for his own praises, but for the honour of God; not by his skill or power, but by the aid of Jesus Clirist; yet he may rejoice that through him such blessings are conferred on men.

18. For J luill not dare to speak. I should be restrained; I should be afraid to speak, if the thing were not as I have stated. I should be afraid to Bet up a claim beyond that v,hich is strictly in accordance with the truth. ^ Which Christ hath nut ivrought hy me. I confine myself fUrictly to what / have done. I do not arrogate to myself what Christ has done by others. I do not exaggerate my own success, or claim what others liave accomj)lished. % To make the Gentiles obedient. 'J'o bring them to obey (iod in the gospel. ^ Jiif ivord and deed. 15y preaching, and by all other means; by miracle, l»y example, <Scc. The ileeds, that is, the //7<^» of ('iirisiian ministers are often as

10. Through mighty signs and ■wonders. By stupendous and striking miracles. See Note, Acts ii. 43. ]*aul: here refers, doubtless, to the miraclca I which he had himself wrought. See I Acts xix. 11, 12, "And God wrought '\ special miracles by the hands of Paul," ■ &c. ^ Jiy the poicer of the Spirit of God. This may either be connected I with signs and 7uonders, and then it will mean that those miracles were performed by the power of the Holy Spirit; or it may constitute a new subject, and refer to the gift of prophecy, the power of speaking other languages. j Which is its true meaning cannot, pcr- I haps, be ascertained. The interpreta- '■ tions agree in this, that he traced his I success in all things to the aid of the I Holy Spirit. ^ So that from Jerusa- I lem. Jerusalem, as a centre of his I work; the centre of all religious opera- I tii>ns and preaching under the gospel. [ This was not ihc place where I'aul begnn to preach (Gal. i. 17, 18), but it was the place where the gospel was first preached, and the apostles began to reckon their buccess from that as a point. Comp. Note, Jjuke xxiv. 49. ^.]nd ronnd about ()cu< k-jk>m). In a circle. That is, taking Jerusali m as a centre, he had fully preachcil round that centre until you come to Illyrictmv j Tl [Tnt'j Jlliiricum. lllyricuin was a I j>rovince lying to the northwest of Ma- I cedonia, bounded north by a part of Italy and Germany, east by Macedonia, south by the Adriatic, west by Istria. It comprelicnded the modern Croatia and Daimalia. So that taking Jerusalem as a centre, Paid preached not only in Damascus and Arabia, but in Syria, in Asia Minor, in all Greece, in the

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

21 But, as it is written, " To whom he was not spoken of,

Grecian Islands, and in Thessaly and Macedonia. This comprehended no small part of the then known world; all of which had heard the gospel by the labours of one indefatigable man. There is nowhere in the ^cts express mention of Paul's going into lilyricum; nor does the expression imply that he preached the gospel ivithiii it, but only xcnto its borders. It may have been, however, that when in Macedonia, he crossed over into that country; and this is rendered somewhat probable from the fact that Titus is mentioned as having gone into Dalinatia (2 Tim. iv. 10), which was a part of lilyricum. ^ / have fully preached. The word here used means properly to fill up {jmrx-^- ^ciiKsi'it/), to complete, and here is used in the sense of diffusing abroad, or of filling up all that region with the gospel. Corap. 2 Tim. iv, 17. It means that he had faithfully diffused the knowledge of the gospel in all that immense country.

20. Yea, so have I strived. The word used here (jpiKorifA-wfAivcv) means properly to be ambitious, to be studious of honour; and then to desire earnestly. In that sense it is used here. He earnestly desired; he made it a point for which he struggled, to penetrate into regions which had not heard the gospel. 1 J\'ot -where Christ -was named. Where the gospel had not been before preached. ^ Lest I should build, &CC. That is, he desired to found churches himself; he regarded himself as particularly called to this. Others might be called to edify the church, bat he regarded it as his oftice to make

they shall see: and they that have not heard shall understand.

22 For which cause also I have been much * hindered '' from coming to you;

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

known the name of the Saviour where it was not before known. This work was particularly adapted to the ardour, zeal, energy, and bravery of such a man as Paul. Every man has his proper gift; and there are some particularly fitted to found and establish churches; others to edify and comfort them. Comp. 2 Cor. X. 13—16. The apostle chose the higher honour, involving most danger and responsibihty; but still any office in building up the church is honourable.

21. £ut as it is -written. Isa. lii. 15. This is not literally quoted, but the sense is retained. The design of quoting it is to justify the principle on which the apostle acted. It was revealed that the gospel should be preached to the Gentiles; and he regarded it as a high honour to be the instrument of carrying this prediction into effect.

2^. Fur -which cause. I have been so entirely occupied in this leading purpose of my hfe, that I have not been able to come to you. 1 Much hindered. Many ways; not many times. I had so frequent and urgent demands on my time elsewhere, that I could not come to you. ^ From coming to you. Where the gospel Itas been preached. I have desired to come, but have been unable to leave the vast region where I might preach the gospel to those who had never heard it.

23, But no-w. Sec. Having no further opportunity in these regions to preach to those who have never heard the gospel. ^ In these parts. In the regions before specified. He had gone over them, had established churches,

24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be ° brought on my way thitherward by you, if first I be somewhat filled * with your company.

had left them in the care of elders (Acts XX. 17), and was now prepared to penetrate into some new region, and lay the foundation of other churches. ^ ^Ind havinq' a great desire, &c. See ch. i. 9—13.

24. Whensoever I take tny jotirney into Spain. Ancient Spain comprehended the modern kingdoms of Spain and Portugal, or the whole of the Spanish peninsula. It was then suhject to the Romans. It is remarkable, even here, that the apostle does not say that his principal object was to visit the church at Rome, much as he desired that, but only to take it in his -way in the fulfdment of his higher purpose to preach the gospel in regions where Christ was not named. Whether he ever fulfilled his purpose of visiting Spain is a matter of doubt. Some of the fathers, Theodoret (on Phil. i. 2r>.

2 Tim. iv. 17) among others, say that after he was released from his captivity when he was brought before Nero, he passed two years in Spain, If he was imprisoned a second time at Rome, such a visit is not improbable as having taken place betiveen the two imprisonments. But there is no certain evidence of this. Paul probably projected many journeys which were never accom[)lished. ^ To be brought on my %vay, &.C. To be assisted by you in regard to this journey; or to be accomj)anied by you. This was the custom of the churches. Acts xv. 3; xvii. 14, 15; XX. 38; xxi. 5. I Cor. xvi. G. 11.

3 John 6. 1 7/ frst, &c. If on my journey, before I go into Spain. T Somewhat. Greek, In part. As though he could not be /'///.'/ satisfied with their conijiany, or could not hoi)e to enjoy their Hociety as fully and as

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

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

long as he could desire. This is a very tender and delicate expression. ^ Fill' ed. This is a strong expression, mean ing to be satisfied, to enjoy. To be filled with a thing is to have great satisfaction and joy in it. ^ JVith your company. Greek, With yon; meaning in your society. The expression to be filled with one, in the sense of being gratified, is sometimes used in the classic writers. (See Clarke on this verse.)

25. But no-iu I go, &c. I am about to go now. The mention of this intended journey to Jerusalem is introduced in several other places, and is so mentioned that Dr. Paley has derived from it a very strong argument for the genuineness of this epistle,* This intended journey is mentioned in Acts xix. 21, " Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying after I have been there, I must also see Jiotne." See also Acts XX. 2, 3. That he tvent to Jerusalem according to his purpose is recorded in his defence before Felix (Acts xxiv. 17), " Now after many years, I came to bring alms to my nation and oflerings." ^ To 7)iinister to the sai}its. To supply their necessities by bearing the contribution which the churches have m;ide for them.

2G. For it hath pleased them o/JMaced'inia. 'i'liat is, they have done it cliecrfiilly and voluntarily. See their liberality and cheerfulness commended by the apostle in 2 Cor. viii. 1 — 6; ir. 2. Paul had been at much pains to obtain this collection, but still they did it freely. See 2 Cor. ix. 4 — 7. It

27 It hath pleased them, verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty * is also to mi-

was with reference to this collection that he directed them to lay by for this purpose as God had prospered them on the first day of the week. 1 Cor. xvi, 1. % Of Macedonia. That is, the Christians in Macedonia — those who had been Gentiles, and who had been converted to the Christian religion, ver. 27. Macedonia was a country of Greece, bounded north by Thrace, south by Thessaiy, west by Epirus, and east by the ^Egean sea. It was an extensive region, and was the kingdom of Philip, and his son Alexander the Great. Its capital was Philippi, at which place Paul planted a church. A church was also established at Thessalonica, another city of that country. Acts xvi, 9, &c. Comp. xviii..5; xix. 21. 2 Cor. vii. 5. 1 Thess. i. 1. 7, 8; iv. 10, ^ And Acliaia. Achaia in the largest sense comprehended all ancient Greece. Achaia Proper, however, was a province of Greece embracing the western part of the Peloponnesus, of which Corinth was the capital. See Note, Acts xviii. 12. This place is mentioned as having been concerned in this collection in 2 Cor, ix, 2. <J The poor saints, &c. The Christians who v,'ere in Judea were exposed to peculiar trials. They were condemned by the sanhedrim, opposed by the rulers, and persecuted by the people. See Acts viii. 1, «5r.c.; xii. 1, &c. Paul sought not only to relieve them by this contribution, but also to promote fellowfeeling between them and the Gentile Christians. And this circumstance would tend much to enforce what he had been urging in ch. xiv, xv, on the duty of kind feeling between the Jewish and Gentile converts to Christianity. Nothing tends so much to wear off prejudice, and to prevent unkind feeling in regard to others, as to set about 2 D 2

nister unto them in carnal things. 28 When, therefore, I have performed this, and have sealed to them this fruit, * I will come by you into Spain.

some purpose to do theyn good, or to unite w^7A them in doing good.

27. Then debtors. The reason he immediately states. Comp, Rom. i. 14. 1 Of their spirittial things. Have received the gospel by the instrumentality of those who had been Jews; and were admitted now to the same privileges with them. T{ Carnal tilings. Things pertaining to the flesh; that is, to this life. On this ground the apostle puts the obligation to support the ministers of the gospel. 1 Cor. ix. 11. It becomes a matter of debt where the hearer of the gospel receives, in spiritual blessings, far more than he confers by supporting the ministry. Every man who contributes his due proportion to support the gospel may receive far more, in return, in his own peace, edification, and in the order and happiness of his family, than his money could purchase in any other way. The gain is on his side, and the money is not lost. The minister is not a beggar; and that which is necessary to his support is not almsgiving. He has an equitable claim — as much as a physician, or a lawyer, or a teacher of youth has — on the necessaries and comforts of Hfe.

28. Have sealed to them. That is, have secured it to them. To seal an instrument of writing, a contract, deed, &c. is to authe7iticate it, to make it sure. In this sense it is used here. Paul was going himself to see that it was placed securely in their hands. 1 This fruit. This result of the liberality of the Gentile churches — the fruit which their benevolence had produced. ^ / will come, &c. This was Paul's full purpose; but it is not clear that he ever accomplished it. Note, ver. 24. f Sy iiou. Taking Rome in my way.

29 And I am sure that, when! Christ's sake, and for the * love ° I come unto you, I shall come | of the Spirit, that ye strive ' toin the fuhiess of the biessino" of gethcr with me in your prayers

30 Now I beseech you, brethren, for the Lord Jesus

29. / am sure. Greek, I know; expressing the fullest confidence, a confidence that was greatly confirmed by the success of his labours elsewhere. 1 In the fulness of the blessings, &LC. This is a Hebrew mode of expression, where one noun performs the purpo.se of an adjective, and means xvitli a full or abundant blessing. This confidence he expressed in other language in ch. i. 11, 12. See Notes, t Of the gospel of Christ. Which the gospel of Christ is fitted to impart. Thus every minister of the gospel should wish to go. This should be his everburning desire in preaching. Paul went to Rome; but he went in bonds. Acts xxvii. xxviii. But though he went in this manner, he was permitted there to preach the gospel for at least two years, nor can we doubt that his ministry was attended with the anticipated success. Acts xxviii. 30, 31. God may disappoint us in regard to the mode in which we purpose to do good; but if we really desire it, he will enable us to do it in his o-wn ivay. It may be better to preach the gospel in bonds than at liberty; it is better to do it even in a prison, than not at all. Bunyan wrote the Pilgrim's Progress to amuse his heavy hours during a twelve years' cruel imprisonment. If he had been at liberty, he j)robabIy would not have written it at all. 'J'he gre;jt de- '•■ fiirc of his heart was accomplished, but I a prison was the place in which to do: it. Paul preached; but preached in I chains. I

30. For the I.ord Jesus Christ's Bake. Greek, Uy or throuf^li {in) our; Lord Jesus Christ. It inrans probably j out of love and regard to him; in order to promote his honour and glt)ry, arul to extend his kingdom among men.

31 That '^ I may be delivered from them that * do not believe

Paul desired to be delivered from the hands of the Jews, that he might promote the honour of Jesus Christ among the Gentiles. ■[..^nd for the love of the Spirit (fiJ.). By the mutual love and sympathy which the Spirit of God produces in the minds of all who are the friends of God. I beseech you now to manifest that love by praying earnestly for me. ^ That ye strive together with me. That you unite with me in earnest prayer. The word strive denotes intense agony or effort, such as was used by the wrestlers in the Greek games; and then the agony, or strong effort, which a man makes in prayer, who is earnestly desirous to be heard. The use of the word here denotes Paul's earnest desire that they should make an intense effort in their prayers that he might be delivered. Christians, though at a distance from each other, may unite their prayers for a common object. (Christians every where should wrc.-tle in prayer for the ministers of the gospel, that they may be kept from temptations; and especially f"or those who are engaged, as the apostle was, in arduous efforts among the heathen, that they may be kept from the many dangers to which they arc exposed in their journey ings in pagan lands.

31. 'J'hat I may be, &c. The unbelieving Jews in Judca had been opposed to Paul's conversion. They could not forget that he had borne letters of commission from them to persecute the Christians at Damascus. They regarded him as an apostate. They had heard of his success among the (ientiles; and they had been informed that he " taupht all the Jews among the (ipiitiles lo forsake the laws of Moses." Ads xxi, 21. Hence the apostle could in Judea; and that my service i with joy by the will of God, and which / have for Jerusalem may! may with you be refreshed, be accepted of the saints; I 33 Now the God of peace "

32 That I may come unto you } be with you all. Amen.

not but be aware that in returning to Judea, he exposed himself to peculiar dangers. His fears, as the result showed, were well founded. They evinced all the opposition to him which he had ever anticipated. Acts xxi. ^ Jind that my service. My ministry; or the act of service which I am going to perform for them; referring to the contribution which he was bearing for the poor saints at Jerusalem, t Ff^^ Jerusalem. For the poor Christians in Jerusalem. 5 May be accepted of the saints. That the poor Christians there may be willing to receive it. The grounds of doubt and hesitation whether they would be willing to receive this, seem to have been two. (1.) Many, even among Christians, might have had their minds filled with prejudice against the apostle, from the reports constantly in circulation among the Jews, that he was opposing and denouncing the customs of Moses. Hence, in order to satisfy them, when he went up to Jerusalem, he actually performed a voxv, in accordance with the law of Moses, to show that he did not intend to treat his laws with contempt. Acts xxi. 22, 23. 26, 27. (2.) Many of the converts from Judaism might be indisposed to receive an offering made by Gentiles. They might have retained many of their former feelings — that the Gentiles were polluted, and that they ought to have no fellowship with them. Early opinions and prejudices wear off by slow degrees. Christians retain former notions long after their conversion; and often many years are required to teach them enlarged views of Christian charity. It is not wonderful that the Christians in Judea should have been slow to learn all the ennobling lessons of Christian benevolence, surrounded as they were by the institutions of the Jewish religion, and having been themselves educated in the strictest regard for those institutions.

32. Tkat I may come to you. That I may not be impeded in my intended journey by opposition in Judea. \ With joy. Joy to myself in being permitted to come; and producing joy to you by my presence, f By the will of God, If God will; if God permit. After all his desires, and all their prayers, it still depended on the will of God; and to that the apostle was desirous to submit. This should be the end of our most ardent desires, and this the object of all our prayers, that the will of God should be done. Comp. James iv. 14, 15. Paul did go by the will of God; but he went in bonds. 1..ind be refreshed. Greek, May find rest or solace with you.

33. JVoiv the God of peace. God, the author or promoter of peace and union. In ver. 13 he is called the God of hope. Here the apostle desires that the God who gives peace would impart to them union of sentiment and feeling, particularly between the Jewish and Gentile Christians — the great object for which he laboured in his journey to Judea, and which he had been endeavouring to promote throughout this epistle. See 1 Cor. xiv. 33. Heb. xiii. 20.

This is the close of the doctrinal and hortatory parts of this epistle. The remainder is made up chiefly of salutations. In the verses concluding this chapter, Paul expressed his earnest desire to visit Rome. He besought his brethren to pray that he might be delivered from the unbelievers among the Jews. His main desire was granted. He was permitted to visit Rome; yet the very thing from which he sought to be delivered, the very opposition of the Jews, made it necessary for him to appeal to Caesar, and this was the

COMMEND unto you Phebe our sister, which is a servant of the church which is at Cenchrea;

2 That ye receive " her in

means of his accomplishing his desire. (See the closing chapters of the Acts of the Apostles.) God thus often grants our main desire; he hears our prayer; but he may make use of that from which we pray to be delivered as the means of fulfilling our own requests. The Christian prays that he may be sanctified; yet at the same time he may pray to be delivered from affliction. God will hear his main desire, to be made holy; will convert that which he fears into a blessing, and make it the means of accomplishing the great end. It is right to express our desiy^es — all our desires — to God; but it should be with a willingness that he should choose his own means to accomplish the object of our wishes. Provided the God of peace is with us, all is well.

The epistle concludes v;ith various salutations. The names which occur in this chapter are chiefly Greek; and the persons designated had been, probably, inhabitants of Greece, but had removed to Rome for purposes of commerce, &c. Possibly some of them had been converted under the ministry of the apostle himself during his preaching in Corinth and other parts of Greece. It is remarkable that the name of Peter does not occur in this catalogue; which is conclusive evidence, contrary to the Papists, that Peter was not then known by Paul to be in Rome.

1. I commend. It was common then, as now, to l>ear letters of introduction to strangers, commending the person thus introduced to the favourable regards and attenlion^^ of those to whom the letters were addrcKsed. 2 ('or. ill. 1. Acts xviii. 27. This epistle, with the apostle's commendation, was dcuigned thus to introduce its bearer to the Roman Christians. 'I'hc mention of Phcbc in this manner leaves it beyond a doubt that she was either the bearer of this epistle, or accompanied those who bore it to Rome. The epistle was therefore written, probably, at Corinth. (See Introduction.) 1 Our sister, A member of the Christian church. \ Which is a ser^'ant. Greek, " Who is a deaconess." It is clear from the New 'J'estament that there was an order of women in the church known as deaconesses. Reference is made to a class of females whose duty it was to teach other females, and to take the general superintendence of that part of the church, in various places in the New Testament; and their existence is expressly afiirmcd in early ecclesiastical history. They appear to have been commonly aged and experienced widows, sustaining a fair reputation, and fitted to guide and instruct those who were young and inexperienced. Comp. 1 Tim. v. 3. 9 — 11. Tit, ii. 4. The Apostolical Constitutions, book iii. say, " Ordain a deaconess who is faithful and holy, for the ministries toward the women." Pliny, in his celebrated letter to Trajan, tays, when speaking of the efiorts which he made to obtain information respecting the opinions and practices of Christians, " I deemed it necessary to put two maid-servants who are called ministrx [that is, deaconesses] to the torture, in order to ascertain what is the truth." The reasons of their appointment among the Gentiles were these: (1.) The females were usually separate from tho men. They were kept secluded, for the most part, and not permitted to min.elc in society with men as is the custom now. (2.) It became necessary, therefore, to appoint aged and experienced fnnalrs to instruct the young, to visit the sick, to provide for them, and to perform for them the services which male deacons performed for the whole church. It is evident, however, that ihoy were confined to these offices, and that they the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

were never regarded as an order of ministers, or suffered to preach to congregations. 1 Tim. ii. 13. 1 Cor. xiv. 34. % Of the chrirch, &c. This is the only mention which occurs of a church at that place. It was probably collected by the labours of Paul. ^ At Cenchrea. This was the sea-port of Corinth. Corinth was situated on the middle of the isthmus, and had tivo harbours, or ports: Cenchrea on the east, about eight or nine miles from the city; and Lechxum on the west. Cenchrea opened into the ^gean sea, and was the principal port. It was on this isthmus, between these two ports, that the Isthmian games were celebrated, to which the apostle refers so often in his epistles.

3. That ye receive her, &c. That you acknowledge her as being in the Lord, or as being a servant of the Lord; that is, as a Christian. Comp. ch. xiv. 3. Phil. ii. 29. 1 As becometh saints. As it is proper that Christians should treat their brethren, t She hath been a siiccot/rer of many. The word used here (rr^icT-TaTi?), means properly a patron, a help, and was applied by the Greeks to one who presided over an assembly; to one who became a patron of others; who aided or defended them in their cause; and especially to one who undertook to manage the cause of strangers and foreigners before the courts. It was, therefore, an honourable appellation. Applied to Phebe, it means probably that she had shown great kindness in various ways to the apostle, and to other Christians; probably by receiving them into her house; by administering to the sick, &c. Such persons have a cbim on the respect and Christian attentions of others.

3 Greet Priscilla °- and Aquila, my helpers in Christ Jesus:

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

3. Greet Priscilla and Aqnila, Salute; implying the apostle's kind remembrance of them, and his wishes for their welfare. 1 Priscilla. Priscilla was the wife of Aquila. They are mentioned in Acts xviii. 2. 26. 1 Cor, xvi. 19. Paul at fust found them at Corinth. Aquila was a Jew, born in Pontus, who had resided at Rome, and who had left Rome, and come to Corinth, when Claudius expelled the Jews from Rome. See Notes, Acts xviii. 2. It is probable that they were converted under the preaching of Paul. Paul lived with them, and they had the advantage of his private instruction. Acts xviii. 3. Comp. 26. At the death of Claudius, or whenever the decree for the expulsion of the Jews was repealed, it is probable that they returned to Rome. 1 My helpers. My fellow-workers. They had aided him in his work. A particular instance is mentioned in Acts xviii. 26. Th«y are mentioned as having been with Paul when he wrote the first epistle to the Corinthians. 1 Cor. xvi. 19. ^ In Christ Jesus. In the Christian cause,

4. JVho have for my life. In order to save my life, i Laid doivn their own necks. To lay do-cvn the neck is to lay the head on a block to be cut off with the axe; or to bow down the head as when the neck was exposed to be cut off by the sword of the executioner. The meaning is, that they had hazarded their lives, had exposed themselves to imminent danger, to save the life of Paul. On what occasion this was done, is not known, as it is not elsewhere referred to in the New Testament. As Paul, however, lived with them (Acts xviii. 3), and as he was often persecuted by the Jews, it is probable that he refers to some such period

5 Likewise greet the church that is in their house. " Sahite my well-beloved Epenetus, who is the first-fruits of Achaia unto Christ.

6 Greet Mary; who bestowed much labour on us.

when he was persecuted, when Aquila and Priscilla took him into their house at the imminent hazard of their lives. ^ All the churches of the Gentiles. All the churches that had been founded by the apostles. They felt their obligation to them for having saved the life of him who had been their founder, and who was their spiritual father.

5. The cliurch that is in their house. Aquila and Priscilla are mentioned (Acts xviii. 2G) as having received Jipollos into their family, to instruct him more perftctly. The church in their house is also mentioned 1 Cor. xvi. 19. This may mean either the church that was accustomed to assemble for worship at their hospitable mansion; or it may mean their own family with their guests, regarded as a church. In those times Christians had no houses erected for public worship, and were therefore compelled to meet in their private dwellings. ^ Salute. The same word before translated " greet. ''^ ^ Jl'ho is the first-fruits. One who first embraced Christianity V'nder my preaching in Achaia. T[\c Jirst-fruits vvere a small part of the harvest, which was first gathered and offered to the Lord. Ex. xxii. 29; xxiii. 16. Lev. ii. 12. Deut. xviii, 4. In allusion to this, Paul calls Epenetus the firstfruits of the great spiritual harvest which had been gathered in Achaia. ^ Jlchdia. Sec Note, ch. xv. 26. 'J'his name and those which follow arc chiefly Greek, but we know little of the persons mentioned, except what is hero recorded.

C. H'ho bcitoweil much labour on us. Who luboureU much for us. Nothing more is known of her but this honuurable mention of her name. It is probu-

Junta, my kinsmen and my fellow-prisoners, who are of note among the apostles; who also were in ^ Christ before me.

ble that these persons were formerly residents in Greece, and that (he apostle had there become acquainted with them, but that they had now removed to Rome.

7. JMii kinsmen. In Rom. ix. 3, the apostle calls all the Jews his kinsmen, and it has been doubted whether he means any thing more liere than that they vfert fello-u).Teius. But as many others who were Jews are mentioned here without this appellation, and as he especially designates these per.'^ons, and Herodian (ver. 11), it seems probable that they were remote relatives of the apostle. ^ jyiy felloiu-prisoners. Paul was often in prison; and it is probable that on some of those occasions they had been confined with him. Comp. 2 Cor. xi. 23, " In prisons more frequent." \ Who are of note. The word translated of note (i-rKru/uu), denotes properly those who are marked, designated, or distinguished in any way; used either in a good or bad sense. Comp. Matt, xxvii. 16. Here it is used in a good sense. ^ Amongthe apostles, 'i'his docs not mean that they -were apostles, as has been sometimes supposed. For, (I.) There is no account of their having been appointed as such. (2.) The expression is not one which would have been used if they had been. It would have been " who were ilistingui^hed apostles.^' ('omp. Roin. i. 1. 1 Cor. i. 1. 2 Cor. i. 1. Phil. i. 1. (:'..) It by no means implies that ihi'y wore apostles. All that tho expression fairly implies is, that they were known to the oilier apostles; that they were regarded by them as worthy of their atl'ection and confidence; that they had been known by them, as Paul immediately adds, before he wa«

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

10 Salute Apelles, approved in Christ. Salute them which are of Aristobulus's liousehohl.'^

1 1 Salute Herodian my kinsman. Greet them that be of the * household of Narcissus, which are in the Lord.

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

himself converted. They had been converted before he was, and were distinguished in Jerusalem among the early Christians, and honoured with the friendship of the other apostles. (4.) The design of the office of apostles was to bear ivitness to the life, death, resurrection, doctrines, and miracles of Christ. Comp. Matt. x. Acts i. 21, 22; xxii. 15. As there is no evidence that they had been iiHtnesses of these things, or appointed to it, it is improbable that they were set apart to the apostolic office. (5.) The word apostles is used sometimes to designate messeric'ers of churches; or those who were sent from one church to another on some important business, and?/this expression meant that they -a-ere apostles, it could only be in some such sense as having obtained deserved credit and eminence in that business. See Phil, it. 25. 2 Cor. viii. 23. •; JFho were in Christ, &c. Who were converted before I was. The meaning is clear. The expression, in Christ, means to be united to him, to be interested in his religion, to be Christians.

10. Jlpproved in Christ. An approved or tried Christian; approved and beloved by Christ.

12. Tryphena and Tryphosa. These names, with the participle rendered *' who labour," are in the feminine gender, and these were probably two holy women, who performed the office of dea-

13 Sahite Rufiis, chosen* in the Lord; and his mother and mine.

and Olympas, and all the saints which are with them.

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

conesses, or who ministered to the sick, and who with Persis, thus by example, and perhaps by instruction, laboured to promote the spread of Christianity. Pious females, then, as now, were able to do much in their proper sphere to extend the truths and blessings of the gospel,

13. Chosen in the Lord. Elect in the Lord; that is, a chosen follower of Christ. 1 ^Jnd his mother and mine. " His mother in a literal sense, and mine in a figurative one." An instance of the delicacy and tenderness of Paul; of his love for this disciple and his mother, as if he were of the same family. Religion binds the hearts of all who embrace it tenderly together. It makes them feel that they are one great family, united by tender ties, and joined by peculiar attachments. See what the Lord Jesus declared in Matt. xii. 47 — 50, and his tender address to John when he was on the cross. John xix. 26, 27.

16. Salute one another. Greet one another in an affectionate manner; that is, treat each other with kindness and love, and evince all proper marks of affection. ^ With an holy kiss. This mode of salutation has been practised at all times; and particularly in eastern nations. It was even practised by men. See Note, Luke xxii. 47, 48. The use of the word holy here series to denote that Paul intended it as an expression of Christian affection; and

17 Now I beseech you, brethren, mark them wliich cause divisions " and ofTenccs contrary to the doctrine which ye have learned; and avoid " them.

to guard against all improper familiarity and scandal. It was common, according to Justin Martyr (Apology), for the early Christians to practise it in their religious assemblies. % The churches of Christ. That is, the churches in the vicinity of the place where the apostle wrote this epistle; prohably the churches particularly in Achaia.

17. v'Vow I beseech you. One great object of this epistle had been to promote peace between the Jewish and Gentile converts. So much did this subject press upon the mind of the apostle, that he seems unwilling to leave it. He returns to it again and again; and even after the epistle is apparently concluded, he returns to it, to give them a new charge on the subject. ^ J\Tark tliein. Observe attentively, cautiously, and faithfully (Phil. iii. 17); be on your guard against them. Ascertain ivlto are the real causes of the divisions that spring up, and avoid them. H JVhich cause. Who make. Probably he refers here to Je-u>ish teachers, or those who insisted strenuously on the observance of the rites of Moses, and who set up a claim for greater purity and orthodoxy than those possessed who received the Gentile converts as Christian brethren. The Jews were perpetually thus recalling the Christian converts to the law of Moses; insisting on the observance of those rites; troubling the churches, and producing dissensions and strifes. Gal. iii. 1; V. 1—8. Acts xv. 1. 24. ^ Divisions. Uissensions; parties; factions. 1 Cor. iii. 3. Gal. v. 20. The very attempt to form such parties was evil, no matter what the pretence. They who attempt to form j)artie3 in the churches are commonly actuated by some evil or ambitious design.

18 For they that are such serve notour Lord Jesus Christ, but their own belly; *" and by good words '^ and fair speeches deceive the hearts of the simple.

t ^Ind offences. Scandals; or that give occasion for others to fall into sin. These two things are different. The first means parties; the other denotes such a course of life as would lead others into sin. The Jetv would form parties, on the pretence of superior holiness; the Gentiles, or some bold Gentile convert might deride the scrupulous feelings of the Jevi', and might thus lead him into sin in regard to what his conscience really forbade. See ch. xiv. 15. These persons on both sides were to be avoided, and they were to refuse to follow them, and to cultivate the spirit of unity and peace. \ Contrary to the doctrine. To the teaching which you have received in this epistle and elsewhere; the teaching that these divisions should cease; that the Jewish ceremonies are not binding; that all should lay aside their causes of former difference, and be united in one family. See ch. xiv. xv. 1 And avoid them. Give them no countenance or approbation. Do not follow them. Comp. 1 Tim. vi. 3, 4, 5. 2 John 10. Gal. i. 8, 9. That is, avoid them as teachers; do not follow them. It does not mean that they were to be treated harshly; but that they were to be avoided in their iiistructions. They were to disregard all that they could say tending to produce alienation and strife; and resolve to cultivate the spirit of peace and union. This would be an admirable rule if always followed. Let men make fieace their prime object; resolve to love all who are Christians, and it will be an infaliilile guage by which to measure the arguments of those who seek to promote alienations and contentions. 18. iScrvenot. Obey not. Though they are professedly, yet they arc not his real friends and followers. ^ Jiul their own belhi. Their own lusts;

19 For your obedience is come ° abroad unto all inen. I am glad therefore on your behalf, but yet I would have you

their own private interests; they do this to obtain support. The authors of parties and divisions, in church and state, have this usually in view. It is for the indulgence of some earthly appetite; to obtain office or property; or to gratify the love of dominion, t And by good -words. Mild, fair, plausible speeches; with an appearance of great sincerity, and regard for the truth. Comp. Col. ii. 4. 3 Pet. iii. 3. Men who cause divisions commonly make great pretensions to peculiar love of truth and orthodoxy; and put on the appearance of great sincerity, sanctity, and humility. 1 And fair speeches. Greek (euxcy-iou). eulogy, praise, flattery. This is another very common art. Flattery is one of the most powerful means of forming parties in the church; and a little special attention, or promise of an office, or commendation for talents or acquirements, will secure many to the purposes of party, whom no regard for truth or orthodoxy could influence a moment. ^ Deceive the hearts of the simple. The minds of the unsuspecting, or those who are without guile (twv aKMm). The apostle means to designate those who are simplehearted, without any disposition to deceive others themselves, and of course without any suspicions of the desigjis of others. He has thus drawn the art of making parties with the hand of a master. First there are smooth, plausible pretences, as of great love for truth. Then, an artful mingling of attentions and flatteries; and all this practised on the minds of the unsuspecting; drawing their hearts and affections towards themselves. Happy would it have been if the art had been confined to his own times.