VERSE 28. As concerning the gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers' sakes. In this and the few following verses, the apostle sums up what he had previously taught. The Jews, he says, were now, as far as the gospel was concerned, regarded and treated as enemies, for the benefit of the Gentiles; but, in reference to the election, they were still regarded as the pecu liar people of God, on account of their connection with the patriarchs. They are enemies, whether of the gospel, of the apostle, or of God, is not expressed, and therefore depends on the context. Each view of the clause has its advocates. The last is the correct one, because they are enemies to him, by whom, on one account, they are beloved. The word £%&f>oi may be taken actively or passively; see v. 10. They arc inimical to God, or they are regarded and treated as enemies by him. The latter best suits the context. They are now aliens from their own covenant of promise.
As concerning the gospel, y.o~a TO luafrshov, tha* is, the gospel is the occasion of their being regarded as enemies. This is explained by a reference to vs. 11, 1>1 By their punishment the progress of the gospel has been facilitated among the Gen tiles; and therefore the apostle says, it is for your sake* they are thus treated. On the other hand, %a-a us ~r,v ixioftv, as it regards the election, or the covenant of God, they are still regarded with peculiar favour, because descended from those patriarchs to whom and tu whose seed the promises were made. This is but expressing in a different form the idea which the apostle had previously presented, viz., that the covenant made, with Abraham was inconsistent with the final rejection of the Jews, as a people. God foresaw and predicted their temporary defection and rejection from his kingdom, but never contem plated their being for ever excluded; see vs. 1(3, 25 — 27.
" Paulus autmn docet, ita (JiuUeos) fuisse ad tempus Dei provi dent ia. exciocatos, ut via evangelic ad gentes sterneretur: cixncruin non esse in perpetuum a Dei gratia exclusos. Fatetur ergo — Deum nun esse immemorem foederis, quod cum patribus coruin pepiirit. et <juo testa! us cst, se;eterno eonsilio gcntem illani dilcctionc complex am esse. ' Calvin.
VKIISI-: 21*. F»r the ////'/* ami calffn;/ of <1<><1 arc without repent<uice; ra %apicrfJ,aTa KCLI /} /C\J)CTK« the gilts ol God in gene ral, and spcciallv the calling of God. Compare ^lark xvi. 7. God is not a man, that lie should change. I hiving chosen the.Jews as his people, the purpose which he had in view in that choice can never ho altered; and as it was his purpose that they should ever remain his people, their future restoration to liisfavourand kingdom is certain. Having previously explained the nature of God's covenant with his ancient people, Paul infers from the divine character, that it will ho fully accom plished. Callwy is equivalent to election, as appears from the context, the one word being substituted for the other, and also from the use of the cognate terms, (see chap. viii. 28, i. 7, &c., &c.) The general proposition of the apostle, therefore, is, that the purposes of God are unchangeable; and, consequently, those whom God has chosen for any special benefit cannot fail to attain it. The persons whom he hath chosen to eternal life shall certainly be saved; and the people whom he chooses to be his peculiar people, as the Jews were ckosen in Abraham, must for ever remain his people. The purpose once formed, and the promise once given, never can be changed. As in the whole context Paul is speaking, not of individuals, but of the rejec tion and restoration of the Jews as a body, it is evident that the calling and election which he here has in view, are such as pertain to the Jews as a nation, and not such as contemplate the salvation of individuals.
VERSES 30, 31. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief; even so, &c. These verses contain a repetition and confirmation of the previous sentiment. The cases of the Gentiles and Jews arc very nearly parallel. Formerly the Gentiles were disbe lieving, yet the unbelief of the Jews became the occasion of their obtaining mercy; so now, though the Jews are dis obedient, the mercy shown to the Gentiles is to be the means of their obtaining mercy. As the gospel came from the Jews to the Gentiles, so is it to return from the Gentiles to the Jews. Paul had before stated how the unbelief of the Israelites was instrumental in promoting the salvation of other nations, and how the conversion of the Gentiles was to re-act upon the Jews.
It is in confirmation of what had just been said, that the apostle introduces what follows by yap, for. For as ye in time past have not believed. Ye, of course referring to the Gentiles. In times past, i. e., before the coming of Christ. Have not believed Grod, r^^dr^ai^ TOJ 0sw, disobeyed G-od. According to the Scriptures, however, faith is an act of obedience, and unbelief is disobedience. Hence the to obey often means to believe or confide in. That is, the same act may be expressed by either word. Thus in Ileb. v. 9, Christ is said to be the author of salvation to all those who obey him. In the New Testament anzi&ziy and dTrei&eia are always used to express disobedience to the truth; that is, the act of rejecting the truth. It is not, therefore, moral disobedience in general that is here referred to, but unbelief. Have obtained mercy through their unbelief, -% TO-JTCOV drtzc&da. The dative has here a causal force. The unbelief of the Jews was, as an historical fact, the occasion of the gospel's being extended to the Gen tiles, So have these also not believed, that through your mercy they may also obtain mercy, oitraj xai oi>ro.' j,vv •/J;r£/$jj0i#v rip &fjtST£f>w £/££?, l^fi. xat a'JToi e fey ft toff:. The translation given of this clause in the English version, supposes that l^a is out of its proper place, and should stand before TW iwz-sotej £/££:, that through your mercy they may obtain mercy. In the Greek these words are connected with ^rrs.'V^rtv/x' and accordingly in the Vulgate they are rendered, "ita et isti mine noil crediderunt in vestram misericordiam." And Luther translates, " And these now have not cliosen to believe the mercy which you have accepted or experienced/' Calvin: "Si mine increduli facti sunt, oo quod adept! estis misericordiam," (because ye have obtained mercy.) Lachmann, in his edition of the Greek Testament, adopts the same construction, putting a comma after £/££r. The parallelism of the verse, and the obvious antithesis between lies: and d~st&sla, (your mere)/ and their unbelief.^ demand the other mode of explanation. This trajection of the particle c*a is not unusual. For the sake of emphasis, some clause or word is placed before, when its logical position would be after the particle. Sec - Cor. ii. 4,
A KKSI: '}'2. For God hath concluded all in unbelief; ttC? in a literal or local sense, means, to sltut up together in a place; and metaphorically, to deliver over to the power of. Here the idea is, that God, in the dispensation of his provi dence and grace, has so ordered things, that all, Gentiles and Jews, first the one, and then the other, should reveal their true character as sinners, and stand out in history confessed as unbelievers. For examples of a similar form of expression, see Ps. xxxi. 8, "Thou hast shut me up (ffouexfetffaz) into the hands of the enemy;" Ps. Lxxviii. 50, "He gave their life over (<7L»v£'x/£f<7£v) to the pestilence." Compare Gal. iii. 22. In none of these cases is the word used simply declaratively,
" God declared them to be unbelievers." Nor is mere permis sion all that is expressed. God's efficiency or control is directly asserted. God gave the Psalmist into the hands of his enemy, and he gave up first the Gentiles and then the Jews, unto unbelief. The agency of God in giving men up to sin is punitive; it is consistent with their liberty and responsi bility, and with his own holiness. lie does not cause their sin, but he so orders his dispensations, that their sinfulness is revealed, and the mode of its manifestation determined. It seems also to enter into the design of the apostle to show that God had dealt alike with Gentile and Jew. They stood on the same ground. Both were dependent on sovereign mercy. Both had sunk into a state from which the grace of God alone could save them. As all were equally miserable and helpless, God determined to have mercy upon all, and to bring all, Jews as well as Gentiles, into the fold of Christ.
VERSES 3-3 — 30. The apostle having finished his exhibition of the plan of redemption, having presented clearly the doc trine of justification, sanctification, the certainty of salvation to all believers, election, the calling of the Gentiles, the present rejection and final restoration of the Jews, in view of all the wonders and all the glories of the divine dealings with men, pours forth this sublime and affecting tribute to the wisdom, goodness, and sovereignty of God. Few passages, even in the Scriptures, are to be compared with this, in the force with which it presents the idea that God is all, and man is nothing. It is supposed by many that these verses have reference to the doctrines taught in the immediate context; and that it is the wisdom of God, as displayed in the calling of men, Gentiles and Jews, which Paul here contemplates. Others restrict them still further to the display of the mercy of God, of which the apostle had just been speaking. But the passage should be applied to that to which it is most naturally applicable. The question is, what called forth these admiring views of the dispensations of God? The truth that he would ultimately restore his ancient people? or the whole exhibition of the economy of redemption? As the passage occurs at the close of this exhibition, as it expresses precisely the feelings which it might be expected to produce, and as there is nothing to restrict it to tlic immediate context, it is most natural to consider it as referring to all that the apostle had hitherto taught.
The principal ideas presented in this passage are, 1. The incomprehensible character and infinite excellence of the divine nature and dispensations, ver. 33. '2. God's entire independ ence of man, vs. 34, 35. 3. His comprehending all things within himself; being the source, the means, and the end of all, ver. 35.
VERSE 33. 0 the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out. There are two methods of interpret ing these words. First, the three genitives, -/jr'jro'j, arociaz, fi<(i}<T'(i)Z* in;17 stand in the same relation to ^a/><<. () the deptli of the riches, and of the wisdom, and of the knowledge of God. Or ~)>U'JTO'J may qualify.^/'//oc, O the depth of the riches, (the inexhaustible, or inconceivable, depth) both of the wisdom and knowledge of God. So far as eommentators are concerned, they are about equally divided as to these explana tions. If the former method be adopted, riches may be under stood to refer specially to the mercy or goodness of God, ~, 4, 10, 12; O)1, to his resources in general. ' How inconceivable are the resources of God,' i. e., his plenitude of perfections and of means. If the latter, then it refers simply to the inconceiv able-ness of God's wisdom and knowledge. As, however, the grace of God is not only prominently presented throughout the epistle, but is specially referred to as an object of admiration in these verses, the former explanation is on the whole to be preferred. Although it is not probable that, in such a pas sage, every word was designed to be taken in a very precise and definite sense, yet it is likely I hat Paul meant to express different ideas by the terms window and knowledge, because both are so wonderfully displayed in the work of redemption, of which he had been speaking. All-comprehending know ledge, which surveyed all the subjects of this work, all the necessities and circumstances of their being, all the means requisite for the accomplishment of the divine purpose, and all the results of those means from the beginning to the end. Infinite wisdom, in selecting arid adapting the means to the object in view, in the ordering of the whole scheme of creation, providence and redemption, so that the glory of God, and the happiness of his creatures are, and are to be, so wonderfully promoted. His judgments, ra xpl/jtara «i>roi>, may be under stood in the wide sense, his decisions, i. e., his purposes, or decrees; or in the more restricted and proper sense, his judicial decisions, his judgments concerning men; or it may refer to his providential judgments or dispensations, and be perfectly par allel with al O'.ool aiiroy, his ways. As of old, the ruler was also the judge — to judge often means to rule — and the same word is used for the decisions of the judge and the decrees or ordinances of the ruler. In this case, however, as Paul dis tinguishes between wisdom and knowledge, so it is better to retain the shade of distinction between Judgments and ways. The former are duegspewyra, incapable of being investigated as to their grounds or reasons; the latter are dysz>%uaffroit impos sible to trace, (from fyvoz, footprint.) We can only wonder and adore. We can never understand. And it is well that it is so. What can be understood must be limited. What is fully com prehended no longer exercises, excites, or enlarges. It is because God is infinite in his being, and incomprehensible in his judgments and in his ways, that he is an inexhaustible source of knowledge and blessedness.
VERSE 34. For who hath known the mind of the Lord? ory who hath been his counsellor? This verse is designed to con firm what is said in vcr. 33. These clauses may be taken as synonymous, or the first may refer to God's judgments, and the second, to his ways. Who hath known what God designed to do, and the reasons of his decrees? and, Who hath counselled him as to the mode of their execution? In his purposes and his dispensations he is equally and perfectly independent, infinitely exalted above the supervision or direction of his creatures.
VERSE 35. Or ivho hath first given to him, and it shall be recompensed to him again? This is not to be confined to giving counsel or knowledge to God, but expresses the general idea that the creature can do nothing to place God under obli gation. It will be at once perceived how appropriate is this thought, in reference to the doctrines which Paul had been teaching. Men are justified, not on the ground of their own merit, but of the merit of Christ; they are sanctified, not by the power of their own good purposes, and the strength of their own will, but by the Spirit of God; they are chosen and called to eternal life, not on the ground of anything in them, but according to the purpose of him who worketh all things after the counsel of his own will. God, therefore, is the Alpha and the Omega of salvation. The creature has neither merit nor power. °IIis hopes must rest on sovereign mercy alone. There is a correspondence between the several clauses in these verses. 'Who hath given to God,' refers to the plenitude and sove reignty of his grace, (the,3a#oc rJo'jroo); 'Who hath known the mind of the Lord?' to his unsearchable knowledge; and 'Who hath been his counsellor?' to his infinite wisdom. This was remarked long ago. Thus Theodoret says: ra Tola
YEKSK 3U. For of him, and through him, and to Urn, are all tJiinyx; to whom be glory for ever. Amen. The reason why m;ui can lay God under no obligation, is, that God is himself all and in all;" the source, the means, and the end. By him all things are; through his power, wisdom, and goodness, all things are directed and governed; and to him, as their last end, all things tend. The prepositions Ix, OM, ere, here used, indicate that God is the source, the constantly working cause, and end of all tilings. Among the fathers, it was a common opinion that the apostle hud reference to the Trinity, and intended in these words to indicate the relation of all things to the several persons of the Godhead. All things are of the Father, through the Son, and to the Spirit, So Tholuck and Olshausen. To this, however, it is objected, that such reference is not demanded by the context, and that the Spirit's relation to what is out of himself is expressed by Iv, not by ere. Compare Eph. iv. G. It is God as God, the Godhead, and not the persons of the Trinity in their distinct relations, that is here brought into view. When Paul asks, Who hath first given to God? the answer is, No one, for of him, through him, and to him, are ill things. It is for the display of his character every thing exists, and is directed, as the highest and noblest of all possible objects. Creatures are as nothing, less than vanity and nothing in comparison with God. Human knowledge, power, and virtue, are mere glimmering reflections from the brightness of the divine glory. That system of religion, there fore, is best in accordance with the character of God, the nature of man, and the end of the universe, in which all things are of, through, and to God; and which most effectually leads men to say, NOT UNTO us, BUT UNTO THY NAME BE ALL THE GLORY!
Such is the appropriate conclusion of the doctrinal portion of this wonderful epistle; in which more fully and clearly than in any other portion of the word of God, the plan of salvation is presented and defended. Here are the doctrines of grace; doctrines on which the pious in all ages and nations have rested their hopes of heaven, though they may have had compara tively obscure intimations of their nature. The leading prin ciple of all is, that God is the source of all good; that in fallen man there is neither merit nor ability; that salvation, conse quently, is all of grace, as well sanctification as pardon, as well election as eternal glory. For of him, and through him, and to him, are all things; to whom be glory for ever. Amen.
1. There is to be a general conversion of the Jews, concern ing which the apostle teaches us, 1. That it is to be in some way consequent on the conversion of the Gentiles, vs. 11 — 31. 2. That it will be attended with the most important and desirable results for the rest of the world, vs. 12, 15. 3. That it is to take place after the fulness of the Gentiles is brought in; that is, after the conversion of multitudes of the Gentiles, (how many, who can tell?) ver. 25. Nothing is said of this restoration being sudden, or effected by miracle, or consequent on the second advent, or as attended by a restoration of the Jews to their own land. These particulars have all been added by some commentators, either from their own imagination, or from their views of other portions of the Scriptures. They are not taught by the apostle. On the contrary, it is through the mercy shoivn to the Gentiles, according to Paul, that the Jews are to be brought in, which implies that the former are to be instrumental in the restoration of the latter. And he every where teaches, that within the church the distinction between Jew and Gentile ceases. In Christ there is neither Jew nor Greek, Barbarian nor Scythian, bond nor free, Col. iii. 11; all classes arc merged in one, as was the case under the direction of the apostles in the first ages of the church.
2. The church of God is the same in all ages and under all dispensations. It is the society of the true people of God, together with their children. To this society the ancient patriarchs and their posterity belonged; into this society, at the time of Christ, other nations were admitted, and the great body of the Jews were cast out, and into this same community the ancient people of (rod are to be again received. In every stage of its progress, the church is the same. The olive-tree is one, though the branches are numerous, and sometimes changed, vs. IT — "24.
3. The web of Providence is wonderfully woven. Good and evil are made with i-qual certainly, under the government of infinite wisdom and benevolence, to result in the promotion of God's gracious and glorious designs. The wicked unbelief and consequent rejection of the Jews, are made the means of facilitating the conversion of the Gentiles; the holy faith and obedience of the Gentiles, arc to be the means of the restoration of the Jews, vs. 11, 31.
4. All orirani/ed communities, civil and ecclesiastical, have a, common responsibility, a moral personality in the sight of God, and are dealt with accordingly, rewarded or punished according to their conduct, as such. As their organized existence is con fined to this world, so must the retributive dispensations of God respecting them be. Witness the rejection, dispersion, and sufferings^ of the Jews, as a national punishment for their natJonat rejection of the Messiah. Witness the state of all the eastern churches broken off from the olive-tree for the unbelief of former generations. Their fathers sinned, and their children's children, to the third and fourth generation, suffer the penalty, as they share in the guilt, vs. 11-
5. The security of every individual Christian is suspended on his continuing in faith and holy obedience; which is indeed rendered certain by the purpose and promise of God. In like manner, the security of every civil and ecclesiastical society, in the enjoyment of its peculiar advantages, is suspended on its fidelity as such, for which fidelity there is no special promise with regard to any country or any church, vs. 20 — 24.
6. God does sometimes enter into covenant with communities, as such. Thus he has covenanted with the whole human race that the world shall not be again destroyed by a deluge, and that the seasons shall continue to succeed each other, in regular order, until the end of time. Thus he covenanted with the Jews to be a God to them and to their seed for ever, and that they should be to him a people. This, it seems, is a per petual covenant, which continues in force until the present day, and which renders certain the restoration of the Jews to the privileges of the church of God, vs. 16, 28, 29.
7. It is the radical principle of the Bible, and consequently of all true religion, that God is all and in all; that of him, and through him, and to him, are all things. It is the tendency of all truth to exalt God, and to humble the creature; and it is characteristic of true piety to feel that all good comes from God, and to desire that all glory should be given to God,
1. The mutual relation between the Christian church and the Jews should produce in the minds of all the followers of Christ,
1. A deep sense of our obligations to the Jews as the people through whom the true religion has been preserved, and the blessings of divine truth extended to all nations, vs. 17, 18.
2. Sincere compassion for them, because their rejection and misery have been the means of reconciling the world to God, I. c., of extending the gospel of reconciliation among men, vs. 11, 12, 15. 3. The banishment of all feelings of contempt towards them, or exultation over them, vs. 18, 20. 4. An earnest desire, prompting to prayer and effort, for their restora tion, as an event fraught with blessings to them and to all the world, and one which God has determined to bring to pass, vs. 12, 15, 25, &c.
moreover, teach us, 1. That we have no security for the tinuance of our privileges but constant fidelity, ver. 20. 2. That, consequently, instead of being proud and self-con fident, we should be humble and cautious, vs. 20, 21. 3. That God will probably not bear with us as long as he bore with the Jews, ver. 21. 4. That if for our unbelief we are cast out of the church, our punishment will probably be more severe. There is no special covenant securing the restoration of any apostate branch of the Christian church, vs. 21, 24, with 1G, 27—29.
3. It is a great blessing to be connected with those who are in covenant with God. The promise is "to thco and thy seed after thee." "The Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments, to a thousand generations," Deut. vii. 9. The blessing of Abraham reaches, in some of its precious consequences, to the Jews of this and every coming age, vs. 10, 27—29.
4. The destiny of our children and our children's children is suspended, in a great measure, on our fidelity. "God is a jeal ous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation of them that hate him." What words of woe for unborn thousands, were those, "His blood bo on us and on our children!" As the -Tews of the pre sent age are suffering the consequences of the unbelief of their fathers, and the nominal Christians of the eastern churches suffer for the apostacy of previous generations, so will our children perish, if we, for our unbelief as a church and nation, are cast off from God, vs. 1(J — 24.
5. As the restoration of the Jews is not only a most desirable event, but one which God has determined to accomplish, Chris tians should keep it constantly in view even in their labours for the conversion of the Gentiles. This Paul did, vs. 13, 14. Every effort to hasten the accession of the fulness of the Gen tiles is so much done towards the restoration of Israel, ver. 25.
G. Christians should not feel as though they were isolated beings, as if each one need be concerned for himself alone, having no joint responsibility with the community to which he belongs. God will deal with our church and country as a whole, and visit our sins upon those who are to come after us. We should feel, therefore, that we are one body, members one of another, having common interests and responsibilities. We ought to weep over the sins of the community to which we belong, as being in one sense, and in many of their conse quences, our sins, vs. 11 — 24.
7. As the gifts and calling of God are without repentance, those to whom he has given the Holy Spirit, and has called unto holiness, may rejoice in the certainty of the continuance of these blessings, ver. 29.
8. Does the contemplation of the work of redemption, and the remembrance of our own experience, lead us to sympathize with the apostle in his adoring admiration of the wisdom and goodness of God, and feel that, as it regards our salvation, everything is of him, and through him, and to him? vs. 33 — 36.
9. As it is the tendency and result of all correct views of Christian doctrine to produce the feelings expressed by the apostle at the close of this chapter, those views cannot be scrip tural which have a contrary tendency; or which lead us to ascribe, in any form, our salvation to our own merit or power,
THIS chapter consists of two parts. The first, vs. 1 — 8, treats of piety towards God, and the proper estimation and use of the various gifts and offices employed or exercised in the church. The second, vs. 9 — 21, relates to love and its various manifes tations towards different classes of men.
As the apostle had concluded the doctrinal portion of the epistle with the preceding chapter, in accordance with his' almost uniform practice, he deduces from his doctrines import ant practical lessons. The first deduction from the exhibition which he had made of the mercy of God in the redemption of men, is that they should devote themselves to him as a living sacrifice, and be conformed to his will and not to the manners of the world, vs. 1, 2. The second is, that they snould bo humble, and not allow the diversity of their gifts to destroy the sense of their unity as one body in Christ, vs. 3 — 5. These various gifts were to be exercised, not for selfish purposes, but in a manner consistent with their nature and design; diligently, disinterestedly, and kindly, vs. (J — 8.
VERSE 1. / beseech you, therefore, brethren, lij tJ/e mercies of God, &c. As the sum of all that Paul had said of the justi fication, sanctification, and salvation of men is, that these results are to be attributed not to human merit nor to human efforts, but to the mercy of God, he brings the whole discussion to bear as a motive for devotion to God. Whatever <jratitude the soul feels for pardon, purity, and the sure prospect of eter nal life, is called forth to secure its consecration to that God who is the author of all these mercies.
That)je prevent your bodies a Urine/ sacrifice, holy, accept able unto God. All the expressions of this clause seem to have an obvious reference to the services of the Old Testament economy. Under that dispensation, animals free from blemish were presented and devoted to God; under the new dispensa tion a nobler and more spiritual service is to be rendered; not the oblation of animals, but the consecration of ourselves. The expression, your bodies, is perhaps nearly equivalent to your selves; yet Paul probably used it with design, not only because it was appropriate to the figure, but because he wished to ren der the idea prominent, that the whole man, body as well as soul, was to be devoted to the service of God. "Ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's." 1 Cor. vi. 20. The apostle carries the figure out: the sacrifice is to be living, holy and acceptable. The first of these epithets is generally considered as intended to express the contrast between the sacrifice here intended, and the victims which were placed lifeless upon the altar; thus believers, in 1 Peter ii. 5, are called "living stones," in oppo sition to the senseless materials employed in a literal building. We are to present fruaiav ^cocra^, a sacrifice that lives. "Abominabilc est, cadaver offere." — Bengel The word living, how ever, may mean perpetual, lasting, never neglected; as in the phrases, "living bread," John vi. 51, 'bread which never looses its power;' "living hope," 1 Peter i. 3, 'hope which never fails;' "living waters," "a living way," &c.; (see Wahl's Lexicon, under the word £dco.) The sacrifice then which we are to make is not a transient service, like the obla tion of a victim, which was in a few moments consumed upon the altar, but it is a living or perpetual sacrifice never to be neglected or recalled. The epithet holy has probably direct reference to the frequent use of a nearly corresponding word (5^.-) in the Hebrew scriptures, which, when applied to sacri fices, is commonly rendered without blemish. The word holy is then in this case equivalent to immaculate, i. e., free from those defects which, would cause an offering to be rejected. The term acceptable is here used in the same sense as the phrase "for a sweet smelling savour," Eph. v. 2, Phil. iv. 18, Lev. i. 9, i. e., grateful, well-pleasing; a sacrifice in which God delights. Tw 6=.w is to be connected with ebdtsffrov and not with
Your reasonable service. There is doubt as to the gram matical construction of this clause. The most natural and simple explanation is to consider it in apposition with the pre ceding member of the sentence, as has been done by our trans lators, who supply the words which is. This consecration of ourselves to God, which the apostle requires, is a reasonable service. The word laTpsca does not mean an offering, but worship. It is not the thing offered that is said to be reason able in the sense of, endowed with reason, but the nature of the service. It is rendered by the mind. The word (/.oftxrjv) ren dered reasonable, is indeed variously explained. The simplest interpretation is that which takes the word in its natural sense, viz., pertaining to the mind; it is a mental or spiritual service, in opposition to ceremonial and external observances. Com pare the phrase (toftxbv?dXa\ 'milk suited, or pertaining to the mind.' 1 Peter ii. 2. Others understand these words as expressing the difference between the sacrifices under the Christian dispensation and those under the Old. Formerly animals destitute of reason (a/cr/a 'coo) were offered unto God, but now men possessed of a rational soul. But this interpreta tion is neither so well suited to the meaning of the word, nor does it cive a sense so consistent with the context; compare 1 Peter ii. 5.
God to be worshipped in spirit and in truth, as required in the preceding verse, but there must be a corresponding holiness of life. This idea is expressed in the manner most common with the sacred writers. Regarding men universally as corrupted and devoted to sin, the icorld is with them equivalent to the wicked; to be conformed to the world, therefore, is to be like
The origin of this term, as used in the New Testament, is no doubt to be sought in the mode of expression so common among the Jews, who were accustomed to distinguish between the times before, and the times under the Messiah, by calling the former period this world, or thi* aye, (ntn t'r") and the latter, the world, or <i</e to euine (xzn tr,"). The former phrase thus naturally came to designate those who were without, and the latter those who were wit bin the kingdom of Christ; they arc equivalent to the expressions the world and the church; the mass of mankind and the people of God; compare 1 Cor.
There is, therefore, no necessity for supposing, as is done by many commentators, that the apostle has any special reference, in the use of this word, to the Jewish dispensation; as though his meaning were, ' Be not conformed to the Jewish opinions and forms of worship, but be transformed and accommodated to the new spiritual economy under which ye are placed.' The word translated world, are so frequently used for the mass of mankind, considered in opposition to the people of God, that there can be no good reason for departing from the common interpre tation, especially as the sense which it affords is so good in itself, and so well suited to the context.
By the renewing of your mind. This phrase is intended to be explanatory of the preceding. The transformation to which Christians are exhorted, is not a mere external change, but one which results from a change of heart, an entire alteration of the state of the mind. The word voDc, mind, is used as it is here, frequently in the New Testament, Rom. i. 28, Eph. iv. 17, 23, Col. ii. 18, &c. In all these and in similar cases, it does not differ from the word heart, i. e., in its wide sense for the whole soul.
That ye may be able to prove wJiat is that good and acceptable and perfect will of Grod. The logical relation of this clause to the preceding is doubtful, as the original (e<V TO ooxtpdZetv) admits of its being regarded as expressing either the design or the result of the change just spoken of. Our translators have adopted the former view, 'Ye are renewed, in order that ye may be able to prove, &c.' The other, however, gives an equally good sense, 'Ye are renewed so that ye prove, &c.;' such is the effect of the change in question. The word ren dered to prove, signifies also to approve; the sense of this passage, therefore, may be either, 'that ye may try or prove what is acceptable to God,' i. e., decide upon or ascertain what is right; or, 'that ye may approve what is good, £c.' The words good, acceptable, and perfect, are by many considered as predicates of the word will As, however, the expression 'acceptable will of God' is unnatural and unusual, the majority of modern commentators, after Erasmus, take them as substan- 4 that ye may approve what is good, acceptable, and perfect, viz., the will of God.' The last phrase is then in appo sition with the others. The design and result then of that great change of which Paul speaks, is, that Christians should know, delight in, and practise, whatever is good and acceptable to God; compare Eph. v. 10, 17, Phil. iv. 8.
VERSE 3. For I say, through the grace given unto me, to every man that is among you, not to think of himself more Uglily than he ought to think, &c. The apostle connects with the general exhortation contained in the preceding verses, and founds upon it, an exhortation to special Christian virtues. The first virtue which he enjoins upon believers is modesty or humility. This has reference specially to the officers of the church, or at least to the recipients of spiritual gifts. It is very evident from 1 Cor. xii. and xiv., that these gifts were coveted and exercised by many of the early Christians for the purpose of self-exaltation. They, therefore, desired not those which were most useful, but those which were most attractive; and some were puffed up, while others were envious and dis contented. This evil the apostle forcibly and beautifully reproved in the chapters referred to, in the same manner that he does here, and much more at length. lie showed his readers that these gifts were all gratuitous, and were, therefore, occasions of gratitude, but not grounds of boasting. llo reminds his readers that the design for which these gifts were bestowed, was the edification of the church, and not the exalta tion of the receiver: that, however diversified in their nature, they were all manifestations of one and the same Spirit, and were as necessary to a perfect whole as the several members of the bodv, with their various offices, to a perfect man. Having one Spirit, and constituting one body, any exaltation of one over the other \vas as unnatural as the eye or ear dis regarding and despising the hand or the foot. As this tendency to abuse their official and spiritual distinctions waa not confined to the Corinthian Christians, we find the apostle, in this passage, giving substantially the same instructions to the Romans.
Through the f/race given unto me. The word grace in this clause is by many understood to mean the apostolic office, which Paul elsewhere speaks of as a great favour. " Tantun-
dem valent ejus verba acsi dixisset: Xon loquor a me ipso, sed legatus Dei. quae mihi mandata ille injunxit, ad vos perfero. Gratiam (ut prius) vocat apostolatum, quo Dei bonitatem in co commendet, ac simul iimuat, se nori irrupisse propria temeritate, sed Dei vocatione assumptum." — Calvin. Compare chap. i. 5,
xv. 15, Eph. ii. 2, 8. But this is too limited; the word probably includes all the favour of God towards him, not merely in conferring on him the office of an apostle, but in bestowing all the gifts of the Spirit, ordinary and extraordinary, •which qualified him for his duties, and gave authority to his instructions. Through, oea, i. e., on account of, or out of regard to.
Not to think of himself more highly than he ought to think. The word to think is an inadequate translation of the Greek, (<ppove?v9) inasmuch as the latter includes the idea of the exercise of the affections as well as of the intellect; see chap. viii. 5, Col. iii. 2, Phil. iii. 19. To think of one-self too highly, is to be puffed up with an idea of our own importance and superiority.
But to think soberly, according as God hath dealt to every man the measure of faith. There is in the first member of this clause a beautiful paranomasia in the original (coo^elu e^ TO auxpQov&v) which is lost in a translation. The word ren dered soberly properly means to be of a sane mind; and then to be moderate or temperate. Paul speaks of one who overesti mates or praises himself as being beside himself; and of him who is modest and humble as being of a sane mind, i. e., as making a proper estimate of himself. "For whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause," 2 Cor. v. 13, i. e., 'If we commend ourselves, it is that God may be honoured; and if we act modestly and abstain from self-commendation, it is that you may be benefiited.' To think soberly, therefore, is to form and manifest a right estimate of ourselves, arid of our gifts. A right estimate can never be other than a very humble one, since, whatever there is of good in us is not of ourselves, but of God.
The expression measure or proportion of faith, is variously explained. Faith may be taken in its usual sense, and the meaning of the clause be, 'Let every one think of himself according to the degree of faith or confidence in God which has been imparted to him, and not as though he had more than he really possesses.' Or faith may be taken for what is believed, or for knowledge of divine truth, and the sense be, 'according to the degree of knowledge which he has attained.' Or it may be taken for that wldeh is confided to any, and be equivalent to gift. The sense then is, 'Let every one think of himself according to the nature or character of the gifts which he has received." This is perhaps the most generally received inter pretation, although it is arrived at in different ways; many considering the word faith here as used metonymically for its effects, viz., for the various (papier para) graces, ordinary and extraordinary, of which it is the cause. This general sense is well suited to the context, as the following verses, containing a specification of the gifts of prophesying, teaching, ruling, &c., appear to be an amplification of this clause. The first men tioned interpretation is, however, most in accordance with the usual meaning of ~>(T~!~.
VERSES 4, o. For as we have many members in one body, and all members have not the same office; so we, £c. In these verses we have the same comparison that occurs more at length in 1 Cor. xii., and for the same purpose. The object of the apostle is in both cases the same. lie designs to show that the diversity of offices and gifts among Christians, so far from being inconsistent with their union as one body in Christ, is necessary to the perfection arid usefulness of that body. It would be as unreasonable for all Christians to have the same gifts, as for all the members of the human frame to have the same office. This comparison is peculiarly beautiful and appro priate; because it not only clearly illustrates the particular point intended, but at the same time brings into view the important truth that the real union of Christians results from the indwelling of the Holy Spirit, as the union of the several members of the body is the result of their being all animated and actuated by one soul. Nothing can present in a clearer light the duty of Christian fellowship, or the sinfulness of divi sions and envyings among the members of Christ's body, than the apostle's comparison. 'Believers, though many, arc one body in Christ, and every one members one of another.' 01 ~o/M)i ev acofid Itrrisv. We, the many, are one body. In one respect we are many, in another we arc one. Just as the body is many as to its members, and one in their organic connection. Believers are one body, i. e., a living organic whole, not in virtue of any external organization, but in Christ, i. e., in virtue of their common union with him. And as this union with Christ is not merely external, or by profession, or by unity of opinion and sentiment only, but vital, arising from the indwelling of the Holy Ghost, the Spirit of Christ, so, the apostle adds, the union of believers one with another, is also a vita? union. They are 6 xaF £$ a//^'/wv psty, every one members one of another. The relation of believers to each other is far more intimate than that between the members of any external organi zation, whether civil or ecclesiastical. It is analogous to the mutual relation of the members of the same body, animated by one soul, b tap s?c for b xaF eva, in the sense of e?c exourTos, is a solecism occurring only in the later Greek.
VERSE 6. Having therefore gifts differing according to the grace given unto us, &c. In this and the following verses we have the application of the preceding comparison to the special object in view. 'If Christians are all members of the same body, having different offices and gifts, instead of being puffed up one above another, and instead of envying and opposing each other, they should severally discharge their respective duties diligently and humbly for the good of the whole, and not for their own advantage.' It is a common opinion that the apostle, in specifying the various gifts to which he refers, meant to arrange them under the two heads si prophesying and admin istering; or that he specifies the duties of two classes of officers, the prophets and deacons (dedxo^oe). To the former would then belong prophesying, teaching, exhortation; to the latter, min istering, giving, ruling, showing mercy. This view of the pas sage, which is adopted by De Brais, Koppe, and others, requires that the terms prophet and deacon should be taken in their widest sense. Both arc indeed frequently used with great latitude; the former being applied to any one who speaks as the mouth of God, or the explainer of his will; and the latter to any ministerial officer in the church, 1 Cor. iii. o, Eph. iii. 7, Col. i. 7, 23, &c. Although this interpretation is -consistent with the usage of the words, and in some measure simplifies the passage, yet it is by no means necessary. There is no appear ance of such a systematic arrangement; on the contrary, Paul seems to refer without any order to the various duties which the officers and even private members of the church were called upon to perform. The construction in the original is not entirely regular, and, therefore, has been variously explained. There is no interpretation more natural than that adopted by our translators, who, considering the passage as elliptical, have supplied in the several specifications the phrases which in each case the sense requires. Instead of beginning a new sentence with vcr. 6, many commentators connect e^oi/rsc with Zap& in ver. 5, and make the following accusatives depend on it. The whole passage is then regarded as declarative, and not exhorta tive. 'We are one body having gifts, prophecy according to the proportion of faith; or the gift of ministering, in the minis try, he that teacheth, in teaching,' <fcc. It is plain, however, that this requires a very forced interpretation to be given to the several terms here used. Jtazo^ia docs not in the same clause mean first the gift, and then the exercise of the gift; much less can iv r/7 -anwM^zt* £> oLT/or^r.', &C., indicate the sphere within which the gifts mentioned are exercised. Others retaining the exhortatory character of the passage, still connect lyy^-^ with ver. 5. kWe are having gifts, whether prophecy or ministry, let us me them uritjht.'' On the whole, the simplest method 13 to begin a new sentence with £/ovrsc, and supply the necessary verb in the several clauses, as is done in our version, and by Olshauscn, Fritzsche, IMiillipi. Comp. 1 Peter iv. 11, it r^c /«/£?, ujz /<Y-'"- V^r) (sc. Aa/.ecTco). c^c.
Ilavinfj therefore f/iffa difterimj <«-<'orJi)if/ to the grace given unto?<x, i. e., as there are in the one body various offices and gifts, let every one act in a manner consistent with the nature arid design of the particular gift which he has received. Whe ther propJo'r//, let us pr.ophesy ao-ord/'n;/ to the- proportion of faith. The first gift specified is that of propln^-if, with regard to the precise nature of which there is no little diversity of opinion. The original and proper meaning of the Hebrew word rendered prophet in the Old Testament, is interpreter, one who explains or delivers the will of another. And to this idea the Greek term also answers. It matters little whether the will or purpose of God which the prophets were called upon to deliver, had reference to present duty or to future events. They derived their Hebrew name not from predicting what was to come to pass, which was but a small part of their duty, but from beiris tho interpreters of God, men who spoke in his name. AVe accordingly find the term prophet applied to all classes of religious teachers under the old dispensation. Of Abraham it is said, " He is a prophet, and he shall pray for thee and thou shalt live," Gen. xx. 7. The name is often applied to Moses as the great interpreter of the will of God to the Hebrews, Deut. xviii. 18; arid the writers of the historical books are also constantly so called. The passage in Exod. vii. 1, is peculiarly interesting, as it clearly exhibits the proper meaning of this word. "And the Lord said unto Moses, See, I have made thee a god to Pharaoh; and Aaron thy brother shall be thy prophet," i. e. he shall be thy interpreter. In chap. iv. 16, it is said, "He shall be a mouth to thee;" and of Jeremiah, God says? "Thou shalt be my mouth," Jer. xv. 19; compare Deut, xviii. 18. Any one, therefore, who acted as the mouth of God, no matter what was the nature of the communication, was a prophet. And this is also the sense of the word in the New Testament;* it is applied to any one employed to deliver a divine message, Matt. x. 41, xiii. 57, Luke iv. 24, vii. 2G — 29, " What went ye out to see? A prophet? yea, I say unto you, and much more than a prophet. This is he of whom it is written, Behold I send my messenger, &c." John iv. 19, " Sir, I perceive that thou art a prophet," i. e., an inspired man. Acts xv. 82, "And Judas and Silas, being prophets, also themselves exhorted the brethren and confirmed them." 1 Cor. xii. 28, " God hath set in the church, first, apostles; secondarily, prophets; thirdly, teachers; £c." 1 Cor. xiv. 29 — 32, " Let the prophets speak two or three, and let the other judge. If anything be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn and all may be comforted. For the spirits of the prophets are subjects to the prophets." "If any man think himself to be a prophet or spiritual (inspired), let him acknowledge, &e." From these and numerous similar pas-
* In common Greek, also, this is the meaning of the word. The udyn; was the immediate receiver of the divine influence, and declarer of the oracles, and the Tgo4>»T»f was the interpreter. Hence pwo-^v TT^QYITCU the interpreters of the Muses. These two words, however, pavm and jrgs<?j>T;>f, are frequently used indiscriminately, the latter being applied to any person who spoke under a divine influence. As poets were supposed to speak under a certain kind of inspiration, they too were called prophets. Paul used the word in this sense when he wrote to Titus, Tit. i. 12, "A prophet of their own said, the Cretans are always liars," &c.
sages, it appears that the prophets in the Christian church were men who spoke under the immediate influence of the Spirit of God, and delivered some divine communication rela ting to doctrinal truths, to present duty, to future events, &c., as the case might be.* The point of distinction between them and the apostles, considered as religious teachers, appears to have been that the inspiration of the apostles was abiding, they were the infallible and authoritative messengers of Christ; whereas the inspiration of the prophets was occasional and transient. The latter differed from the teachers (oeodffxcdot), inasmuch as these were not necessarily inspired, but taught to others what they themselves had learned from the Scriptures, or from inspired men.
Agreeably to this view of the office of the prophets, we find the sacred writers speaking of the gift of prophecy as consist ing in the communication of divine truth by the Spirit of God, intended for instruction, exhortation, or consolation. "Though I have the </fft of prophecy, and understand all mysteries and all knowledge," 1 Cor. xii. 2; "He that prophesieth speaketh unto men to edification, and exhortation, and comfort," 1 Cor xiv. 4; " If all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all, &c." ver. 24.
The srift of which Paul here speaks, is not, therefore, the faculty of predicting future events, but that of immediate occa sional inspiration, leading the recipient to deliver, as the mouth of God, the particular communication which he had received, whether designed for instruction, exhortation, or comfort. The apostle required that those who enjoyed this gift should exer-
* ripc^'™. vates, i. e., vir divinus, qui afflatu divino gaudot et cui numen retegit, quae antea incognita crant, maxirne ad religionem pertiuentia. — Wahl.
Sunt qui prophelinm intclligunt divinaudi facultatem, quae circa cvangelii primordia in ecclesia vigcbat.... Ego vero cos Bequi malo, qui latius extendunt hoc nomen ad peculiare revelationis dorium, ut quis dextre ac perite in voluritate Dei enarranda munus interpretis obeat. — Calvin.
On the nature of the office of prophet, see Koppe's Excursus III., appended to his Commentary on the Epistle to the Ephesians; and Winer's Realworterbuch, under the word Propheten. Both these treatises are rationalistic, yet both 'contain the materials for a fair examination of the subject. See also Neander on the Planting of the Christian Church, Vol. L cise it according to the proportion of faith. This clause admits of different interpretations. The word (dvo.Aoria) rendered proportion, may mean either proportion, or measure, rule, standard. Classic usage is rather in favour of the former of these meanings. The latter, however, is necessarily included in the former; and the word is defined by Hesychius, measure, canon, or rule. The choice between the two meanings of the word must depend on the sense given to the word faith, and on the context. Faith may here mean inward confidence or belief; or it may mean the gift received, i. e. that which is confided (TO KsxeffTSUftsvov); or, finally, that which is believed, truths divinely revealed. If the first of these three senses be adopted, the passage means, 'Let him prophesy according to his internal convictions; that is, he must not exceed in his communication what he honestly believes to have been divinely communicated, or allow himself to be carried away by enthu siasm, to deliver, as from God, what is really nothing but his own thoughts.' If the second sense (of TT/^C) be preferred, the clause then means, 'Let him prophesy according to the proportion of the gifts which he has received; i. e. let every one speak according to the degree and nature of the divine influence, or the particular revelation imparted to him.' If, however, faith here means, as it does in so many other places, the object of faith, or the truths to be believed, (see Gal. i. 23, iii. 25, vi. 10, Eph. iv. 5, 2 Thess. iii. 5, &c.,) then according to the proportion signifies, agreeably to to the rule or standard; and the apostle's direction to the prophets is, that in all their communications they are to conform to the rule of faith, and not contradict those doctrines which had been delivered by men whose inspiration had been established by indubitable evidence In favour of this view of the passage is the frequent use of the •word faith in the sense thus assigned to it. The ordinary subjective sense of the word does not suit the passage. The amount or strength of faith does not determine either the extent to which the gift of prophecy is enjoyed, or the manner in which it is exercised. There were prophets who had no saving faith at all; just as many performed miracles, who were not the true disciples of Christ. "In that day," says our Lord, " many shall say unto me, Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils? nnd in thy name done miny wonderful works? To whom lie will say, I never knew you." The second sense given to rr/or^c, that which is confided to any one, i. e. a gift, is without any authority. The objective sense of the word, although denied by many of the strict philological interpreters, is nevertheless well estab lished by such expressions, "obedience to the faith," "doer of faith," "faith once delivered to the saints," and is perfectly familiar in ecclesiastical usage. 2. The fact that similar direc tions respecting those who consider themselves prophets or inspired persons, occur in other passages. Thus Paul says, "If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord;" 1 Cor. xiv. o7. This was the standard; and no man had a right to consider himself inspired, or to require others so to regard him. who did not conform himself to the instructions of men whose inspiration was beyond doubt. Thus too the apostle John commands Christians, "Believe not every spirit, but try the spirits whether they bo of God; because many false prophets are gone out into the world," 1 John iv. 1. And the standard by which these pro phets were to be tried, he gives in ver. <j: "We are of God: he that knoweth God, heareth us; and he that is not of God, heareth not us. Hereby we know the spirit of truth and tha spirit of error." It was obviously necessary that Christians, in the a^e of immediate inspiration, should have some means of discriminating between those who were really under the influence of the Spirit of God, and those who were either enthusiasts or deceivers. And the test to which the apostles directed them was rational, and easily applied. There were inspired men to whose divine mission and authority God had borne abundant testimony by "signs and wonder, and divers miracles, and gifts of the Holy Spirit." As God cannot con tradict himself, it follows that anything inconsistent with the teachings of these men, though proceeding from one claiming to be a prophet, must be false, and the pretension of its author to inspiration unfounded. Accordingly, the apostle directed that while one prophet spoke, the others were to judge, i. e. decide whether he spoke according to the analogy of faith; and whether his inspiration was real, imaginary, or feigned. 3. This interpretation is also perfectly suitable to the context. Paul, after giving the general direction contained in the preceding verses, as to the light in which the gifts of the Spirit were to be viewed, and the manner in which they were to be used, in this and the following verses, gives special directions with respect to particular gifts. Those who thought themselves prophets should be careful to speak nothing but truth, to con form to the standard; those who ministered should devote themselves to their appropriate duties, &c.
VERSE 7. Or ministry, let us wait on our ministering; or lie that teacheth, on teaching. The terms minister and ministry (dtdxuisoz and diaxovia, deacon and deaconship,) are used in the New Testament both in a general and a restricted sense. In the former, they are employed in reference to all classes of ecclesiastical officers, even the apostles; see 1 Cor. iii. 5, 2 Cor. vi. 4, Eph. iii. T, vi. 21, Col. i. 7, 23, 1 Tim. iv. 6, Acts i. IT, 25, xx. 24, Rom. xi. 13, 1 Cor. xii. 5, 2 Cor. iv. 1, &c. In the latter, they are used in reference to a particular class of officers, to whom were committed the management of the exter nal affairs of the church, the care of the poor, attention to the sick, &c.; see Acts vi. 1—3, Phil. i. 1, 1 Tim. iii. 8—13, &c. It is doubtful in which of these senses the latter of the abovementioned words is here used by the apostle, most probably in the restricted sense. The apostle exhorts different classes of officers to attend to their own peculiar vocation, and to exercise their own gifts, without intruding into the sphere of others, or envying their superior endowments. The deacons, therefore, were to attend to the poor and the sick, and not attempt to exercise the office of teachers. Luther, and many others, give the words their wide sense, " Hat jcmand em Amt, so warte er des Amtes:" If a man lias an office, let him attend to it. But this would render unnecessary the specifications which follow. The apostle, in this context, refers to definite ecclesi astical offices in connection with ordinary Christian duties. That is, he exhorts both church officers and private Chris tians.
He that teacheth, on teaching. Teachers are elsewhere expressly distinguished from prophets, 1 Cor. xii. 28, 29: " God hath set some in the church; first, apostles; secondarily, prophets; thirdly, teachers. Are all apostles? are all prophets? are all teachers? are all workers of miracles?" And in this passage they are not to be confounded, nor is teaching to be regarded, in this place, as one part of prophesying. As remarked above on ver. 6, the teachers were distinguished from prophets, inasmuch as the former were not necessarily inspired, and were a regular and permanent class of officers. Those who had the gift of prophecy, were to exercise it aright; those who were called to the office of deacons, were to devote themselves to their appropriate duties; and those who had the gift of teaching, were to teach.
VEHSE 8. He that exhorteth, on exhortation. The word (-aouxatico) here used, means to invite, exhort, and to comfort. Our translators have probably selected the most appropriate sense. Teaching is addressed to the understanding; exhorta tion, to the conscience and feelings. There was probably no distinct class of officers called exhorters, as distinguished from teachers; but as the apostle is speaking of gifts as well as officers, (both are included in the word ^afnofmra,} his direc tion is, that he who had the gift of teaching, should teach; and that he who had a gift for exhortation, should be content to
He that f/iveth, let him do it with simplicity; he that ruleth, with diligence; he that shoiveth mercy, with cheerfulness. These directions have reference to the manner in which the duties of church officers and of private Christians ought to be performed. In this connection, the former no doubt are principally, though not exclusively intended. It is a common opinion, that giving, ruling, showing mercy, (6 fi—ao>ou'j(;, b -oocordn^o-, 6 iha>v,) refer to different functions of the deaconate. But not only the use of iJLzraoido'JZ instead of dmowo'jz— the former properly meaning giving (what is one's own,) and the latter, distribut ing is opposed to this view, but the whole exhortation, which refers with er^ual, or greater propriety, to the state of mind and the manner in which the private duties of Christiun fellow ship are be performed. There seems to be no good reason for the restriction of the directions here given to either class, officers or private members, exclusively. He that giveth, with simplicity, faboTyTi, singleness of mind. This direction, con sidered in reference to the deacons, whom, no doubt, Paul included in his exhortation, contemplates their duty of imparting or distributing to the necessity of the saints. This duty, by whomsoever performed, is to be done with simplicity, i. e., with purity of motive, free from all improper designs. This same word is rendered singleness of heart, in Eph. vi. 5, Col. iii, 22, and occurs in the same sense, in the phrase, "simplicity and godly sincerity," 2 Cor. i. 12. Considered in reference to private Christians, this clause may be rendered, he that giveth, with liberality; see 2 Cor. viii. 2, ix. 11, 13.
He that ruleth, with diligence. Here again the right dis charge of ecclesiastical duties is principally intended; 1 Thess, v. 12, "We beseech you, brethren, to know (esteem, love) them that are over you in the Lord;" 1 Tim. v. 17, "The elders that rule well." There is considerable diversity of opinion as to the explanation to be here given to b npolardfjisvoz. The word properly means, one who is placed over, who presides, or rules. It is, however, used in a more restricted sense, for a patron, one who befriends others, and especially strangers. Hence in xvi. 2, Phoebe is called a TT^oardr^, a patroness, one who befriended strangers. As what precedes and what follows, giving and showing mercy, relates to acts of kindness, the one to the poor, the other to the sick, so this word, it is urged, should be understood of showing kindness to strangers. There is certainly force in this consideration. But as there is very slight foundation for the ascription of this meaning to the word in the New Testament, and as it is elsewhere used in its ordinary sense, (see 1 Thess. v. 13, comp. 1 Tim. vi. 17,) it is commonly understood of rulers. Some take it in reference to rulers in general, civil or ecclesiastical; others, of churchrulers or elders; others, specifically of the forestaer, or pastor, or bishop of the congregation. The objection against this restricted reference to the presiding officer of a church, is the introduction of the term in the enumeration of ordinary Chris tian duties. lie that gives, he that acts as pastor, he that shows mercy, is rather an incongruous association. It is more common, therefore, to understand xpolffTdfjLsyoz, of any one who exercises authority in the church. Those who were called to exercise the office of ruler, were required to do it (*y with diligence, i. e. with attention and zeal. This is opposed to inertness and carelessness. The government of the church, in correcting abuses, preventing disorders, and in the adminis-, tration of discipline, calls for constant vigilance and fidelity.
"ITpO((7Td/j.si<o'jz tametsi proprie nuncupat eos, quibus mandata erat ecclesire gubernatio (erant autem illi seniores, qui aliis prseibant ac moderabantur, vitoeque censuram exercebant,) quod autem de illis die-it extend! in universum ad praefecturas omne genus potest. Neque enim aut parva ab iis solicitude requiritur, qui omnium securitati consulere, aut parva sedulitas ab iis, qui pro salute omnium noctcs diesque excubare debent." Calvin.
lie that showeth mere?/, with cheerfulness, (IXapbrr^, hilarity.) As the former direction (lie that givcth, with simplicity) liad reference to the care of the poor, this relates to the care of the sick and afflicted. These were the two great departments of the deacons' duties. The former was to be discharged with honesty, this with cheerfulness; not as a matter of constraint, but with alacrity and kindness. On this, the value of any ser vice rendered to the children of sorrow mainly depends.
1. The great principle, that truth is in order to holiness, which is so frequently taught in the Scriptures, is plainly implied in this passage. All the doctrines of justification, grace, election, and final salvation, taught in the preceding part of the epistle, are made the foundation for the practical duties enjoined in this, ver. 1.
2. The first great duty of redeemed sinners is the dedication of themselves to God. This consecration must be entire, of the body as well as the soul; it must be constant, and according to his will, ver. 1.
3. Regeneration is a renewing of the mind, evincing itself in a transformation of the whole character, and leading to the knowledge and approbation of whatever is acceptable to God,
4. God is the giver of all good, of honours and offices as well as of talents and graces; and in the distribution of his favours he renders to every man according to his own will,
5. Christians are one body in Christ. This unity is not only consistent with great diversity of gifts, but necessarily implies it; as the body is one from the union of various members, designed for the performance of various functions, vs. 4, 5.
6. The different offices of the church are of divine appointmen and are designed for the benefit of the whole body, and not for the advantage of those who hold them, vs. 6 — 8.
1. The effect produced upon us by the mercies of God, in redemption, and in his providence, affords an excellent criterion of character. If they lead us to devote ourselves to his service, they produce the effect for which they were designed, and we may conclude that we are of the number of his children. But if they produce indifference to duty, and cherish the idea that we arc the special favourites of heaven, or that we may sin with impunity, it is an evidence that our hearts are not right in the sight of God, ver. 1.
2. While Christians should remember that the service which they are called upon to render is a rational service, pertaining to the soul, they should not suppose that it consists merely in the secret exercises of the heart. The whole man and the whole life must be actively and constantly devoted to God,
3. Those professors of religion who are conformed to the •world, cannot have experienced that renewing of the mind •which produces a transformation of character, ver. 2.
VERSE 2. And be not conformed to this world, but be ye
4. Self-conceit and ambition are the besetting sins of men entrusted with power, or highly gifted in any respect, as dis content and envy are those to which persons of inferior station or gifts are most exposed. These evil feelings, so offensive to God, would be subdued, if men would properly lay to heart, that peculiar advantages are bestowed according to the divine pleasure; that they are designed to advance the glory of God, and the good of his church, and not the honour or emolument of those who receive them; and that very frequently those which are least attractive in the sight of men, are the most important in the sight of God. It is here as in the human frame; not the most comely parts are the most valuable, but those which are the least so. The vital parts of our system never attract the praise of men, and are never the source of vanity or pride, vcr. 3.
5. As Christians are one body in Christ, they should feel their mutual dependence and their common interest in their Head, from whom life, intelligence, enjoyment, and every good comes. They should sympathize in each other's joys and sor rows; the hand should not envy the eye, nor the eye despise the foot. How can they, who are destitute of this common feeling with their fellow Christians, be partakers of that Spirit by which true believers are constituted really and not merely nominally one? vs. 4, 5.
6. Real honour consists in doing well what God calls us to do, and not in the possession of high offices or great talents,
7. No man's usefulness is increased by going out of his sphere. It is a great mistake to suppose because one pos session or employment may, in itself considered, afford better opportunity of doing good than another, that therefore any or every man would be more useful in the one than in the other. The highest improvement of the individual, and the greatest good of the whole, are best secured by each being and doing what God sees fit to determine. If all were the same member, where were the body? 'God is riot the author of confusion, but of order, in all the churches of the saints,' vs. (J— 8.
8. No amount of learning, no superiority of talent, nor even the pretension to inspiration, can justify a departure from the analogy of faith, i. e., from the truths taught by men to whose inspiration God has borne witness. All teachers must be brought to this standard; and even if an angel from heaven should teach anything contrary to the Scriptures, he should be regarded as anathema, Gal. i. 8. It is a matter of constant gratitude that we have such a standard whereby to try the spirits whether they be of God. Ministers of Christ should see to it, that they do not incur the curse which Paul denounces on those who preach another gospel, ver. 6.
9. Private Christians, and especially ecclesiastical officers, arc required to discharge their respective duties with singleness of heart, and in the exercise of those virtues which the peculiar nature of their vocation may demand, vs. 6 — 8.
HAYING treated of those duties which belong more especially to the officers of the church, the apostle exhorts his readers generally to the exercise of various Christian virtues. There is no logical arrangement observed in this part of the chapter, except that the general exhortation to love precedes the pre cepts which relate to those exercises which are, for the most part, but different manifestations of this primary grace. The love of the Christian must be sincere, and lead to the avoiding of evil, and the pursuit of good, ver. 9. It must produce brotherly affection and humility, ver. 10; diligence and devo^ tion, ver. 11; resignation, patience, and prayer, ver. 12; charity and hospitality, ver. 13; forgiveness of injuries, ver. 14; sympathy with the joys and sorrows of others, ver. 15; concord and lowliness of mind, ver. 16; and a constant endea vour to return good for evil, vs. 17 — 21.
VERSE 9. Let love be without dissimulation, or, Love is with out hypocrisy, i. e., sincere, not hypocritical, and not consisting in words merely. The love intended in this verse, is probably love to all men, and not to Christians exclusively, as in ver. 10, brotherly affection is particularly specified. Much less is love to God the idea meant to be expressed.
Abhor that which is evil; cleave to that which is good. There is a number of participles following this verse, to which our translators supply the imperative of the substantive verb; ' be abhorring,' 'be kindly affectioned,' &c. Others connect them all with eOAo^eZrs in ver. 14; 'abhorring evil,' 'being kindly affectioned,' 'bless those,' &c. But these participles do not express what should qualify, or characterize, the act of blessing our persecutors; 'hating,' Moving the brethren,' 'bless your enemies,' &c. It is more natural to assume that the apostle departs slightly from the regular construction, and writes as though, in ver 9, he had said, fc(d-a~s avj-o7<>>-coz, a-oorjfowrel x.r.L Compare 2 Cor. i. 7, and Hob. xiii. 5, afeldp-?>jpoz o TOO-OZ (for, dvddp-funot xsfK-arzirs,} doxo'J/i^oe ro?c napoofftv. ' This is the explanation given by Fhilippi and others. Tlie words rendered to abhor (a-oarj?s«>) and to <-l<>ave to (*«/- Uotmt] are peculiarly forcible, and express the highest degree of hatred on the one hand, and of persevering devotion on the other. The latter word, in the active form, properly means, to glue, and in the middle, to attach ones self to any person or thing. The words eril and good, in this passage, may be under stood of moral good and evil; and the exhortation be considered as a general direction to hate the one and love the other. But the great majority of commentators, out of regard to the con text, take the terms in a restricted sense, making the former mean injurious, and the latter kind. The sense of the whole verse would then be, ' Let love be sincere; strive to avoid what is injurious to others, and earnestly endeavour to do whatever is kind and useful.' As the words themselves admit of either of these interpretations, the choice between them depends upon the context. The latter is, on this ground, perhaps to be pre ferred.
VERSE 10. Be ldn<V>i affectioned one to another with brotherly love, in honour prrf-rrhi''/ one another. 'As to brotherly love, be kindly afiVetioncd one towards another.' This exhortation seems to have special reference to Christians. The word (cf.'/oVooroc) used by the apostle, expresses properly the strong natural affection between parents and children (aioprf), but is applied also to tender affection of any kind. Here, no doubt, the idea is, that Christians should love each other with the same sincerity and tenderness as if they were the nearest relatives.
In honour preferring one another. This passage, thus trans lated, cannot be understood otherwise than as an exhortation to humility; and such is the interp rotation generally given to it. But the. word (xporffdaOai) rendered to prefer, never occurs in that sense elsewhere. It means properly, to go before, to lead; and then, figuratively, to set an example. And the word translated honour, may mean deference, respect, and even kind ness, (obscrvantia et omnia humanitatis officia quae aliis debemus. Schleusner.) The sense of the clause may then be, 'as to respect and kindness (Tcfjtfj) going before each other, or setting an example one to another.' This interpretation, which is given by most of the recent commentators, is not only better suited to the meaning of the words, but also to the context. The Vulgate translates, " Honore invicem proevenientes;" and Luther, " Eincr komme dem Andern mit Ehrererbietung zu vor." It is not only an injunction of politeness, but that in all acts of respect and kindness, we should take the lead. Instead of wait ing for others to honour us, we should be beforehand with them in the manifestation of respect.
VERSE 11. Not slothful in business; fervent in spirit; serv ing the Lord. The love to which the apostle exhorts his readers is not inactive or cold; on the contrary, it manifests itself in diligence, zeal, and devotion to God. The word rendered busi ness (ffTioudij) properly means haste, activity. It is the effect or outward manifestation of zeal. The exhortation has not the reference which our version would naturally suggest, viz., to the active performance of our several vocations; it refers rather to religious activity: 'As to activity or diligence, do not grow weary or be indolent; on the contrary, be fervent in spirit.' The word spirit is by many understood of the Holy Spirit; it most naturally refers to the mind; compare Acts xviii. 25, where it is said of Apollos, "being fervent in spirit (i. e., zealous,) he spake and taught diligently." This clause, therefore, stands in opposition to the preceding. Instead of being inactive, we should be zealous.
Serving the Lord, i. e., doing service to the Lord; influenced in cur activity and zeal by a desire to serve Christ. This member of the sentence thus understood, describes the motive from which zeal and diligence should proceed. Compare Eph. vi. 5 — 8, especially the expressions, as unto Christ, as the servants of Christ, as to the Lord, &c.; and Col. iii. 22, 23. Instead of serving the Lord, there is another reading, accord ing to which the passage must be rendered, serving the time,* (tempori servientes. Calvin.) i. e., making the most of every opportunity, (see Eph. v. 16;) or, as others understand it, < adapting your conduct to circumstances.' Zeal is to be tempered with prudence. The common text is the best authen ticated, and is generally adopted. The zeal which the apostle recommends is zeal for Christ, and not for our own advancement or interests.
VERSE 12. Rejoicing in hope; patient in tribulation; con tinuing instant in prayer. These exhortations refer to nearly related duties: Christians are to be joyful, patient, and prayer ful. However adverse their circumstances, hope, patience, and prayer are not only duties, but the richest sources of consola tion and support. 'Rejoicing on account of hope, or in the joyful expectation of future good.' This hope of salvation is the most effectual means of producing patience under present afflictions; for if we feel "that the.sufferings of this present time arc not worthy to be compared with the glory which shall be revealed in us," it will not be difficult to bear them patiently. Intercourse with God, however, is necessary to the exercise of this and all other virtues, and therefore the apostle immediately adds, continuing inxfant in prayer. The original could hardly be better translated; as the Greek term (xpoffxaprspea), utt<'.ntus sum ret) expresses the idea of perseverance and ardour in the prosecution of any object. There are no attributes of acceptable prayer more frequently presented in the Scriptures than those here referred to, viz.. perseverance and fervour, which, from their nature, imply faith in the ability and willinirness of God to grant us needed good, Acts i. 14, vi. 4, Eph. vi. 18, &c.
VERSE 13. Distributing to the necessity of sanifs; aiven to hospitality. These virtues are the immediate fruits of the love enjoined in vs. 0, 10. The word rendered to distribute (xotva>- v£(o) signifies, intransitively, to become a partaker tvith; and, transitively, to cause others to partake with us, to communicate
* K*/g;o, instead of «v?/». is read only in the MSS. D. F. G. All the other MSS., and the Coptic, Ethiopic, Armenian, Vulgate, and Syriac versions, have «/£/». Mill and Gviesbach prefer the former; but Wctstcin, Bengel, Knapp, Lachmann, the latter. This diversity of reading is not surprising, as Kft WJtf a frequent contraction both for «/g<'» and **/g(3.
to. It is commonly followed by a dative of the person to whom the communication is made, Gal. vi. 6. In this case the con struction may be the same as in the preceding verses, 'as to the necessity of the saints, be communicative;' or, < give to the necessity of the saints.' The transitive meaning of xotvcoveco is by many denied, and is, at least, infrequent. It is, therefore, commonly taken here in its ordinary sense: ' Taking part in the necessities of the saints; regard them as your own.' Believers are xoevcovol in every thing, because they are all mem bers of the body of Christ. The members of the same body have the same interests, feelings, and destiny. The joy or sorrow of one member, is the joy or sorrow of all the others. The necessities of one are, or should be, a common burden. As intimately connected with this injunction, the apostle adds, given to hospitality, as our translators aptly render the stron^ expression of the original. The phrase is <f-do]szz>av o^ovrsc, following after hospitality; sectantes, ut hospites rion modo admittatis, sed quaeratis. The value which the early Chris tians placed upon the virtue of hospitality is plain, from Paul's enumerating it among the requisite qualifications of a bishop, Titus i. 8. During times of persecution, and before the gene ral institution of houses of entertainment, there was peculiar necessity for Christians to entertain strangers. As such houses are still rarely to be met with in the East, this duty continues to be there regarded as one of the most sacred character.
VERSE 14. Bless them which persecute you; bless, and curse not. The exercise of love, and the discharge of the duties of benevolence, are not to be confined to the saints, or people of God; but the same spirit is to be manifested towards our enemies. The word (sy/o^cy) rendered to Hess, signifies both to pray for good to any one, and to do good. Here, from the context, the former meaning is to be preferred, as it is opposed to cursing, which signifies to imprecate evil on any one. The command therefore is, that, so far from wishing or praying that evil may overtake our persecutors and enemies, we must sin cerely desire and pray for their good. It is not sufficient to avoid returning evil for evil, nor even to banish vindictive feelings; we must be able sincerely to desire their happiness. How hard this is for corrupt human nature, every one who is acquainted with his own heart well knows. Yet this is the standard of Christian temper and character exhibited in the
Scriptures, Matt. v. 44. " Ardua res est, fatcor, et naturae hominis penitus contraria; sed nihil tarn ardimm, quod lion virtute Dei superetur, quae nobis nunquam deerit, modo ne ipsam invocarc negligamus. Et quanqam vix unum reperias qui tantos in lege Dei progressus fecerit, ut pricceptum istud irnpleat; nemo -tamen fil'mm Dei jactare se potest, aut Christian! nomine gloriari, qui non animum istum ex parte induerit, et cum affectu adverso quotidie pugnet. Dixi hoc osso ditlicilius quam remittere vindictam, ubi quis laisus i'uerit. Quidam eniin licet maims contineant, nequc etiani agentur nocendi libidine, cuperent tamen aliunde hostibiis snis accidere cladein vel daianum. Deus autem verbo suo non tantem maims coercet a maleficiis, sed amarulentos quoque ail'ectus in animis domat; neque id modo, sed etiam vult de eunun salute esse sollicitos qui nos injuste vcxando sibi exitium accersunt." Cah'in.
YKRSK!;">. Rejoice with tJnrm that do rejoiee, an<1 weep with them that weep. Love produces not only the forgiveness of enemies, but a general sympathy in the joys and sorrows of our fellow men, and especially of our Fellow Christians. The dis position here enjoined is the very opposite of a selfish indiffer ence to any interests but our own. The gospel requires that we should feel and act under the impression that all men are brethren; that we have a common nature, a common Father, and a common destiny. How lovely is genuine sympathy! How much like Christ is the man who feels the sorrows arid joys of others, as though they were his own!
VERSK 1(3. B<>. of the same in hid one towards another; mind not hiifh tfnn</8i but eornl'x<'<'n<l to men of low estate. Be not wise in //our own conceits. The phrase (TO «7.vro ypovelv) used by the apostle expresses the general idea of concord, unanimity, whether of opinion or feeling depends on the context; see 2 Cor. xiii. 11, Phil. ii. 2, Rom. xv. 5. Here the latter idea is the prominent one. 'Be of the same mind,' i. e.. be united in feeling, interests, and object, let there be no discord or disagree ment. This idea is then amplified in the following clauses; do not be aspiring, but be humble. Ambition and contempt for lowly persons or pursuits, are the states of mind most inconsistent with that union of heart by which all Christians should ta united. •' Quocirca illud TO aorb non intelligo idem quod alii de nobis sentiunt, scd idem quod nos de nobis ipsi sentimus, vel quod alios de nobis sentire postulamus." De Brais. Eras mus and others understand this clause to mean, 'Think of others as well as you do of yourselves,' (nemo putet alium se minorem.) But this gives too restricted a sense, and is no better suited to the context than the common interpretation given above. The command is, that we should be united; feeling towards others as we wonld have them feel towards us. Mind not high things, i. e., do not aspire after them, do not desire and seek them; see the use of the Greek word here em ployed in chap. viii. 5, Col. iii. 2, (~a auo epo^s.) But condescend to men of low estate. The general idea expressed by these two clauses is obviously this, cBe not high-minded, but humble.' The precise meaning of the latter clause, however, is a matter of much doubt, The word (owa-dyco) rendered con descend properly means, in the passive or middle voice, to allow ones self to be carried along with others, i. e., influenced by them, as in Gal. ii. 13, "Insomuch as Barnabas also was (allowed himself to be) carried away with their dissimula tion." And 2 Peter iii. 7, "Beware lest ye also, being led away with the error of the wicked, fall from your own stead fastness." " With the dative of a person, o^o-o^iadu.i means to be carried along with him; with the dative of a thing, it means to be carried along by it." Phili-ppi. If r«~£^o?c be here taken as masculine, one sense is, allow yourselves to be carried along with the lowly, i. e., to associate with them, and share their condition. If it be taken as neuter, to correspond with the ra u^/A in the first clause, then the meaning is, allow your selves to be carried along together by lowly things; i. e., instead of being concerned about high things, let lowly things occupy
and control you. So Calvin: "Non arroganter de vobis senticntcs, sed humilibus vos accommodantcs. Vocem humilibm in neutro genere accipio, ut antithesis ita compleatur. Hie ergo darnnatur ambitio, et quae sub magnanimitatis nomine se insinuat animi elatio: siquidem praecipua fidelium virtus moderatio est, vel potius submissio, quae honorcm semper malit aliig 3edere quam praeripere." Most modern commentators concur
in this view of the passage. In either way the general sense is the same. The thing forbidden is ambition; the thing enjoined is lowliness of mind.
Be not wise in your own conceit. This precept is intimately connected with the preceding, since ambition and contempt for lowly persons and pursuits generally arise from overweening self-estimation. No species of pride is more insidious or more injurious than the pride of intellect, or a fancied superiority to those around us. which leads to a contempt of their opinions, and a confident reliance upon ourselves. The temper which the gospel requires is that of a little child, docile, diffident, and humble; see chap. xi. 25, Prov. iii. 7, Isa. vii. 21.
VERSE 17. Recompense to no man evil for evil. Provide tilings honest in the si;/ht of < til men. Paul having, in the precedinrr verses, enjoined the duties of love, condescension,;uid kindness towards all men, comes, in this and the following passages, to forbid the indulgence of a contrary disposition, especially of a spirit of retaliation and revenge. The general direction in the first clause is, not to retaliate; which is but a lower exercise of the virtue afterward enjoined in the command to "overcome evil with good."
Provide things honest in the sif/ht of all men. Our transla tion of this clause is not very happy, as it suggests an idea foreign to the meaning of the original. Paul does not mean to direct us to make provision for ourselves or families in an honest manner, which is probably the sense commonly attached to the passage by the English reader, but to act in such a manner as to command the confidence and good opinion of men. In this view, the connection of this with the preceding member of the verse is obvious. k We must not recompense evil for evil, but act in such a way as to commend ourselves to the con sciences of all men.' There should not, therefore, be a period after the word evil, since this clause assigns a motive for the discharge of the duty enjoined in the first. The word (~(to^o- Eifffrat) rendered to provide, signifies also to attend to, to care for. The sense then is, ' Do not resent injuries, having regard to the good opinion of men/ i. e., let a regard to the honour of religion and your own character prevent the returning of evil for evil? Thus ^Paul (2 Cor. viii. 20, 21) says of himself that he wished others to be associated.with him in the distribution jf the alms of the church, "having regard for what was right, (xpovoo'j/jtsuo! y.aAa,) not only in the sight of the Lord, but also in the sight of men." " Summa est, dandam sedulo esse operam, ut nostra intcgritate omnes aedificentur. Ut eniin necessaria est nobis conscientiae innocentia coram Deo; ita famae integritas apud homines non est negligenda. Nam si Dcum in bonis nostris operibus glorificari convenit, tantundem dec-edit ejus gloriae, ubi nihil laude dignum in nobis homines conspiciunt." Calvin. In Proverbs iii. 4, we have the same exhortation, nearly in the same words as given in the LXX.: irpovooi) xaAa I^CO~LOI> xupiou nai avtypcbntov.
VERSE 18. If it be possible, as much as lieth in you, live peaceably with all men. The retaliation of injuries necessarily leads to contention and strife, while peace is the natural result of a forgiving disposition. The command in this verse, there fore, is naturally connected with that contained in ver. 17. So far from resenting every offence, we should do all we can to live at peace with all men. As the preservation of peace is not always within our control, Paul limits his command by saying, if it be possible, so far as lieth in you, TO lz uu.cov, as to ivhati* of you. The cause of conflict must not arise from you. Your duty is to preserve peace. From the wickedness of others, this is often impossible; and Paul's own example shows that he was far from thinking that either truth or principle was to be sacri ficed for the preservation of peace. His whole life was an active and ardent contention against error and sin. The pre cept, however, is plain, and the duty important. As far as it can be done consistently with higher obligations and more important interests, we must endeavour to promote peace, and for this end avoid giving offence and avenging injuries. Grotius well expresses the meaning of this verse: u Omnium amici este, si fieri potest; si non potest utrimque, certe ex vestra parte amici este."
VERSE 19. Dearly beloved, avenge not yourselves; but rather give place unto wrath, &c. This is a repetition and amplifica tion of the previous injunction, not to recompense evil for evil. There are three interpretations of the phrase give place unto wrath, which deserve to be mentioned. According to the first, the wrath here intended is that of the injured party, and to give place to, is made to signify, to allow to pass, i. e., let it go, do not cherish or indulge it. But this is in direct contradiction to the common and proper meaning of the phrase in question, which signifies, give free scope to; and no example of a con trary usage is adduced. In Latin, the phrase, dare spatium irae, is frequently used in the sense of deferring the indulgence of anirer, Diving it space or time to cool. But tpatium in these cases has reference to time, temporis spatium, a sense in which the Greek TO-O- is not used. The second interpretation refers the wratli to the injurer. The meaning then is, ' Do not avenge yourselves, but rather yield (cedite irae) or submit to the anger of your enemies.' This is consistent with the literal meaning of "the phrase to give place, i. e., to get out of the way; and Schoettgeri says that the Jewish writers use the corresponding Hebrew phrase (:rp<: VT:) in the sense of avoiding; of this usage, however, there is no example in the Uible. It is cer tainly contrary to the uniform scriptural usage of the expres sion, which is never employed to convey this idea, but uniformly means, as just stated, to give room to, to allow free exercise to any person or thing; see Eph. iv. 27, "Neither give place to the devil." The third interpretation, therefore, according to which it is the wrath of God that is here intended, is tho only one consistent with the meaning of the phrase or with the context. 'Dearly beloved, avenge not yourselves, leave that matter to God.' Stand out of the way. Give scope to;he wrath of God. It is his prerogative to punish. Tho passage, Vengeance is mine, I will repay, with the Lord, is quoted from Deut, xxxii. 35, and is obviously cited to show the propriety of the command to leave vengeance to God, and not attempt to take it into our own hands. This does not imply a desire that the divine vengeance should overtake our enemies, but simply that we should not usurp the prerogative of God as the avenger.
VERSE 20. Therefore, if thine enemy hunger, feed him; if he thirst, give him drink, &c. That is, instead of avenging ourselves by returning evil for evil, we must return good for evil. The expressions,/^ him and give him drink, we obviously not to be confined to their literal meaning, nor even to the discharge of the common offices of humanity; they are figurative expressions for all the duties of benevolence. It is not enough, therefore, that we preserve an enemy from perishing; we must treat him with all affection arid kindness.
For in so doing tltou shalt heap coals of fire upon his head. This whole verse is taken from Prov. xxv. 21, 22, "If thirte enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: for thou shalt heap coals of fire upon his head, and the Lord shall reward thee." The common and natural meaning of the expression, to heap coals of fire upon any one, is to inflict the greatest pain upon him, to punish him most severely; see Ps. cxl. 10, "Let burning coals fall upon them;" Ps. xi. G, "Upon the wicked he shall rain coals (D^ns for fi^ris), fire and brimstone, and an horrible tempest;" Ezek. x. 2, 4 Esdr. xvi. 52, "Let not the wicked deny that he has sinned, for coals of fire shall burn upon the head of him who denies that he has sinned against the Lord God." The most probable explanation of this figurative expression is, that the allusion is to the lightning or fire from heaven, which is the symbol of the divine vengeance. To rain fire upon any one, is to visit him with the severest and surest destruction. This explanation is much more natural than to suppose the allusion is to the practice of throwing fire-brands upon the heads of the besiegers of a city, or to the fusing of metals.
There are three leading interpretations of this interesting clause. The first, which is perhaps the oldest, and very gene rally received, is, that Paul means to say that our enemies will be much more severely punished if we leave them in the hands of God, than if we undertake to avenge ourselves. ' Treat your enemy kindly, for in so doing you secure his being punished by God in the severest manner/ The revolting character of this interpretation, which every one must feel, is mitigated by the remark, that the enemy is not to be thus treated from any wish or intention of drawing down the divine wrath upon him; it is only meant that such will be the consequence. But this remark does not meet the difficulty. This clause is so con nected with the preceding, that it must be understood as assign ing the motive or reason for the discharge of the duty enjoined: 'Treat thine enemy kindly, for in so doing/ £c. The second interpretation is, that by heaping coals of fire on his head, is meant, you will cause him pain, i. e., the pain of remorse and shame. So Tholuck, and many other commentators. The third, which seems much the most simple and natural, is, 'for in so'doing, you will take the most effectual method of subduing him.' To heap coals of fire on any one, is a punishment which no one can bear; he must yield to it, Kindness is no less effectual; the most malignant enemy cannot always withstand it. The' true and Christian method, therefore, to subdue an enemy is, to " overcome evil with good." This interpretation, which suits so well the whole context, seems to be rendered necessary by the following verse, which is a repetition of ^tho previous injunctions in plainer and more general terrns.^ The sentiment which the verse thus explained expresses, is also more in harmony with the spirit of the gospel.
et prcedarum est. Optimum autem vincendi rationem sapientissime docet Salomo (Prov. xxv. 21) jubens nos esurientibus inimicis cibum, sitientibus potum prsebere: quiu beneficiis eos devincicntes fortius superabimus, quam qui hostem a vallo et mocnibus flammis superjectis arcent et repellunt." J)e Brais.
Amono; the numerous striking classical illustrations of the sentiment of this verse, quoted by Wetstein, are the following:
Ju*tiniis, XL 12, 8, "Tune Darius se ratus vere victum, cum post pnulia etiam beneficiis ab hoste superaretur." Ccesar ap. Cic. ad Attic-urn, IX. b?, ullaec nova sit ratio vincendi, ut misericordia nos muniamus, id quemadmodum fieri possit, nonnulla mi in mentem veniunt, et inulta reperiri possunt." Scn^d do Beneficiis, VII. ol, u Vincit malos pertinax bonitas, ncc quisquam tain duri infestique adversus diligenda animi est, ut etiam vi victus bonos non ainet." 32, "Ingratus est— liuic i]>si beneficium dabo itcrum, et tanquam bonus agricola cura cultuque sterilitatem soli vincam." De Ira, II. 32, "Non enim ut in beneficiis honestum est merita meritis repensare, ita injurias injuriis; illic vinci turpe est, hie vincere."
VERSE 21. Be not overcome of evil, but overcome evil with good. It is only by disconnecting this verse from the preceding, and considering it as nearly independent of it, that any plausi bility can be given to the first interpretation mentioned above, of ver. 20. That it is not thus independent of it, almost every reader must feel. 'We are not to conquer evil by evif, but to treat our enemies with kindness. Thus we shall most effectually subdue them. Do not therefore allow yourself to be overcome of evil (i. e., to be provoked to the indulgence of a spirit of retaliation,) but overcome evil with good; subdue your enemies by kindness, not by injuries.'
1. Love is the fulfilling of the law; it leads to the avoiding of every thing injurious to our neighbour, and to sedulous attention to every thing adapted to promote his welfare,
2. The relation in which Christians stand to each other, is that of members of the same family. As, however, it is not a relation constituted by birth, nor secured by the adoption of a name, there is no evidence of its existence but that which con sists in the exercise of that 'brotherly affection' (that spiritual arofrff) which brethren in Christ feel for each other, ver. 10.
3. lleligion is the soul of morality, without which it is but a lovely corpse. Our moral duties we must perform as "serving the Lord." The religious affections and emotions do not super sede those of a simply benevolent or social character, but mingle with them, and elevate all social and relative duties into acts of religion arid genuine morality, ver. 11.