Commentary on Romans; Systematic Theology

8. Conscience, or a sense of duty, is not the only, and perhaps not the most important principle to be appealed to in support of benevolent enterprises. It comes in aid, and gives its sanction to all other right motives, but we find the sacred writers appealing most frequently to the benevolent and pious feelings; to the example of Christ; to a sense of our obligations to him; to the mutual relation of Christians, and their common connection with the Redeemer, &c., as motives to self-denial arid devotedncss, vs. 15, 21.

9. As the religion of the gospel consists in the inward graces of the Holy Spirit, all who have these graces should be recog nised as genuine Christians; being acceptable to God, they should be loved and cherished by his people, notwithstanding their weakness or errors, vs. 17, 18.

at all sacrifices except those of truth and duty; and the work of God is not to be destroyed or injured for the sake of any personal or party interests, vs. 19, 20.

11. An enlightened conscience is a great blessing; it secures the liberty of the soul from bondage to the opinions of men, and from the self-inflicted pains of a scrupulous and morbid state of moral feeling; it promotes the right exercise of nil the virtuous affections, and the right discharge of all relative duties, ver. 2£,

Tins chapter consists of two parts. In the former, vs. 1 — 13, the apostle enforces the duty urged in the preceding chapter, by considerations derived principally from the example of Christ. In the latter part, vs. 14 — o-], we have the conclusion of the whole discussion, in which he speaks of his confidence in the Roman Christians, of his motives in writing to them, of liis apostolical ollice and labours, and of IPS purpose1 to visit Roma after i'uliilling his ministry for the saints at Jerusalem.

The first verse of this chapter is a conclusion from the whole* of the preceding. On the grounds there presented, Paul repeats the command that the strong should bear with the in firmities of the weak, arid that instead of selfishly regarding their own interests merely, they should endeavour to promote the welfare of their brethren, vs. 1, 2. This duty he enforces by the conduct of Christ, who has set us an example of perfect disinterestedness, as what he suffered was not for himself, ver. 3. This and similar facts and sentiments recorded in the Scripture are intended for our admonition, and should be applied for that purpose, ver. 4. The apostle prays that God would bestow on them that harmony and unanimity which he had urged them to cultivate, vs. 5, 6. lie repeats the exhortation that they should receive one another, even as Christ had received them, ver. 7. He shows how Christ had received them, and united Jews and Gentiles in one body, vs. 8 — 13.

VERSE 1. We then that are strong ought to tear the infirmi ties of the weak, and not to please ourselves. The separation of this passage from the preceding chapter is obviously unhappy, as there is no change in the subject. 'As the points of differ ence are not essential, as the law of love, the example of Christ, and the honour of religion require concession, we that are fully persuaded of the indifference of those things about which our weaker brethren are so scrupulous, ought to accommodate our selves to their opinions, and not act with a view to our own gratification merely.' We that are strong, (douarol^) strong in reference to the subject of discourse, i. e., faith, especially faith in the Christian doctrine of the lawfulness of all kinds of food, and the abrogation of the Mosaic law. Ought to bear, i. e., ought to tolerate, (^aff-rd^sev.) The infirmities, ra aad^iJLara, that is, the prejudices, errors, and faults which arise from weak ness of faith. Compare 1 Cor. ix. 20 — 22, where the apostle illus trates this command by stating how he himself acted in relation to this subject. And not to please ourselves; we are not to do every thing which we may have a right to do, and make our own gratification the rule by which we exercise our Christian liberty. " Significat non oportere studium suum dirigere ad satisfactionem sibi, quemadmodum solent, qui proprio judicio contenti alios secure negligunt." Calvin.

VERSE 2. Let each one of us please his neighbour, for his good for edification. The principle which is stated negatively at the close of the preceding verse, is here stated affirmatively. We are not to please ourselves, but others; the law of love is to regulate our conduct; we are not simply to ask what is right in itself, or what is agreeable, but also what is benevolent and pleasing to our brethren. The object which we should have in view in accommodating ourselves to others, however, is their good. Fur good to edification most probably means with a view to his good so that he may be edified. The latter words, to edification, are, therefore, explanatory of the former; the good we should contemplate is their religious improvement; which is the sense in which Paul frequently uses the word (or/odour,) edification; chap. xiv. 1(J, 2 Cor, x. 8, Eph. iv. 12, 29. It is not, therefore, a weak compliance with the wishes of others, to which Paul exhorts us, but to the exercise of an enlightened benevolence; to such compliances as have the de-sign and tendency to promote the spiritual welfare of our neighbour.

VERSE 3. For even Christ pleased not himself, Int as it is 'written, T/te reproaches of them that reproached theefell on me. 4i"or even Christ, so infinitely exalted above all Christians, was perfectly disinterested and condescending.' The example of Christ is constantly held up, not merely as a model, but a motive. The disinterestedness of Christ is here illustrated by a reference to the fact that he suffered not for himself, but for the glory of God. The sorrow which he felt was not on account of his own privations and injuries, but zeal for God's service consumed him, and it was the dishonour which was cast on God that broke his heart. The simple point to be illustrated is the disinterestedness of Christ, the fact that he did not please himself. And this is most afFectingly done by saying, in the language of the Psalmist, (Ps. Ixix. 10,) "The zeal of thy house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me;" that is, such was my zeal for thee, that the reproaches cast on thee I felt as if directed against myself. This Psalm is so frequently quoted and applied to Christ in the Xew Testament, that it must be considered as directly prophetical. Compare John ii. 17, xv. 25, xix. 28, Acts i. 20.*

* Quod si regnet ir, nobis Christus, ut in fidelibus suis rcgnare e\im necesse est, hie qunqiie census in animis nostris vigebit, ut quicquid derogat Dei glories nun aliter nus excruciet, quaiu si in nobis resident. Eantnunc, quibus summa votnrum est, inaximos honores apud eos adipisci qui probris omnibus Dei no men. afficiunt, Christum pedibus conculcant, evangelium ipsius et contumeliose lacerant, et gladio flammaque persequuntur. Non est'sane tutum ab iis tantopere hononm, a quibus non uiodo coutenmitur Chriatus, sed contumeliose etiara Uactatuj:. — Calvir*

VERSE 4. For ivhatsoever things were ivritten aforetime were written for our learning, that we, through patience and com fort of the Scriptures might have hope. The object of this verse is not so much to show the propriety of applying the passage quoted from the Psalms to Christ, as to show that the facts recorded in the Scriptures are designed for our instruction. The character of Christ is there portrayed that we may follow his example and imbibe his spirit. The xpo in xnozrttdffrj has its proper temporal sense; before us, before our time. The reference is to the whole of the Old Testament Scriptures, and assumes, as the New Testament writers always assume or assert, that the Scriptures are the word of God, holy men of old writing as they were moved by the Holy Ghost. God had an immediate design in the Scriptures being just what they are; and that design was the sanctificatiori and salvation of men. The words, through patience and consolation of the /Scriptures, may be taken together, and mean, 'through that patience and consolation which the Scriptures produce;' or the words through patience may be disconnected from the word Scriptures, and the sense be, 'that we through patience, and through the consolation of the Scriptures,' &c. The former method is the most commonly adopted, and is the most natural.* Might have hope. This may mean, that the design of the divine instructions is to prevent all despondency, to sustain us under our present trials; or the sense is, that they are intended to secure the attainment of the great object of our hopes, the blessedness of heaven. Either interpretation of the word hope is consistent with usage, and gives a good sense. The former is more natural.

VERSE 5. Now the Gf-od of patience and consolation grant you to be like minded one towards another, according to Jesus Christ. ' May God, who is the author of patience and consola tion, grant,' &c. Here the graces, which in the preceding verse are ascribed to the Scriptures, are attributed to God as their

* The MSS. A. C. 1, 29, 30, 34, 36, 38, 39, 41, 43, 47, redd J,i before <m tro£*x\fotus, which would render the second mode of explaining the passage etated iu the text the more probable. The Complutensian edition, JJengel, and Lachmann, adopt this reading, though the preponderance of evidence is greatly against it.

author, because he produces them by his Spirit, through the instrumentality of the truth. The patience, fao/wwj, of which the apostle speaks, is the calm and steadfast endurance of suf fering, of which the consolation, Kapaxtfae;, afforded by the Scriptures, is the source. This resignation of the Christian is very different from stoicism, as Calvin beautifully remarks:

"Patieiitia fidcliura non est ilia durities, quam prsecipiunt philosophi: sed ea mansuetudo, qua nos libenter Deo subjicimus, dum gust us bonitatis ejus paternique amoris dulcia omnia nobis reddit. Ea spem in nobis alit ac sustinet, nc deiiciat." Luther says: "Scriptura quidem docet, scd gratia donat, quod ilia docet." External teaching is not enough; we need the inward

teaching of the Holy Spirit to enable us to receive and conform to the truths and precepts of the word. Hence Paul prays that God would give his readers the patience, consolation, and hope which they are bound to exercise and enjoy. Paul prays that God would grant them that concord and unanimity which he had so strongly exhorted them to cherish. Tho expression (TO «0ro (rr<>o^£~.v,) to be like minded, does not here refer to unanimity of opinion, but to harmony of feeling; seo chap. viii. 5, xii. 3. According to Jesus Christ, i. e., agreea bly to the example and command of Christ; in a Christian manner. It is, therefore, to a Christian union that he exhorts them.

VERSE G. That ye mnif with cne mind and until one month glorify G-od, even the Father of our Lord Jesus Christ. This harmony and fellowship among Christians is necessary, in order that they may glorify God aright. To honour God effectually and properly, there must be no unnecessary dissensions among his people. God, even the Father of our Lord Jesus Christ, means either that God who is the Father of the Lord Jesus, or the God and Father of Christ. This expression occurs fre quently in the New Testament; see 2 Cor. i. 3, xi. 31, Eph. i. 3, 1 Pet. i. 3. Most commonly the genitive TOL> x'joeov is assumed to belong equally to the two preceding nouns, God and Father. Many of the later commentators restrict it to the latter, and explain xai as exegetical: 'God, who is the Father of the Lord Jesus Christ.' In favour of this explanation, refer ence is made to such passages as 1 Cor. xv. 24, Eph. v. 20, and others, in which 6 $soc %al xarijp occur without the genitive roD xuptoy x.T.A.

VERSE 7. Wherefore receive ye one another, as Christ also received us,* to the glory of Grod. Wherefore, i. e., in order that with one heart they may glorify God. This cannot be done, unless they are united in the bonds of Christian fellowship. The word (7ipoffXafj.^dvea&s) receive, has the same sense here that it has in chap. xiv. 1: ' Take one another to yourselves, treat one another kindly, even as Christ has kindly taken us to himself;' >roo^£/la(3sro, sibi sociavit. The words, to the glory of Grod, may be connected with the first or second clause, or with both: 'Receive ye one another, that God may be glorified;' or, 'as Christ has received us in order that God might be glori fied;' or, if referred to both clauses, the idea is, 'as the glory of God was illustrated and promoted by Christ's reception of us, so also will it be exhibited by our kind treatment of each other.' The first method seems most consistent with the con text, as the object of the apostle is to enforce the duty of mutual forbearance among Christians, for which he suggests two mo tives, the kindness of Christ towards us, and the promotion of the divine glory. If instead of "received us" the true reading is, received you," the sense and point of the passage is materi ally altered. Paul must then be considered as exhorting the Gentile converts to forbearance towards their Jewish brethren, on the ground that Christ had received them, though aliens, into the commonwealth of Israel.

VERSE 8. Now I say that Jesus Christ was a minister of the circumcision for the truth of G-od, to confirm the promises made unto the fathers. This verse follows as a confirmation or illus tration of the preceding. Now I say, i. e., this I mean. The apostle intends to show how it was that Christ had received those to whom he wrote. He had come to minister to the Jews, ver. 8, and also to cause the Gentiles to glorify God, ver. 9. The expression, minister, or servant, of the circumcision, means a minister sent to the Jews, as 'apostle of the Gentiles,' means 1 an apostle sent to the Gentiles.' For the truth of God, i. e., to maintain the truth of God in the accomplishment of the pro mises made to the fathers, as is immediately added. The truth of God is his veracity or fidelity. Christ had exhibited the greatest condescension and kindness in coming, not as a Lord or ruler, but as an humble minister to the Jews, to accomplish the gracious promises of God. As this kindness was not con fined to them, but as the Gentiles also were received into his kingdom, and united with the Jews on equal terms, this exam ple of Christ furnishes the strongest motives for the cultivation of mutual affection and unanimity.

VERSE 0. And that the- Gentiles mi;/ Jit glorify God for his mere//. Mijht glorify, dozdaw. have glorified. The effect is considered as accomplished. The apostle's language is, as usual, concise. There are two consequences of the work of Christ which he here presents; the one, that the truth of God has been vindicated by the fulfilment of the promises made to the Jews; and the other, that the Gentiles have been led to praise God for his mercy. The grammatical connection of this sentence with the preceding \$ not very clear. The most pro bable explanation is that which makes (dozdaai) glorify depend upon (/.?','('}) I say, in ver. 8: 'I say that Jesus Christ became a minister to the Jews, and J say the Gentiles have glorified God:' it was thus ho?vr//v</ both. Calvin supplies os?v, and translates, u The Gentiles ou<jht to glorify God for his mercy;" which is not necessary, and does not so well suit the context. The mercy for which the Gentiles were to praise God, is obvi ously the great mercy of being received into the kingdom of Christ, and made partakers of all its blessings.

As it is written, I will confess to thee among the Gentiles, and sing unto thy name, Ps. xviii. 49. In this and the follow ing quotations from the Old Testament, the idea is more or less distinctly expressed, that true religion was to be extended to the Gentiles; and they therefore all include the promise of the extension of the Redeemer's kingdom to them, as well as to the Jews. In Psalm xviii. 49, David is the speaker. It is he that says: "I will praise thee among the Gentiles." lie is contem plated as surrounded by Gentiles giving thanks unto God, which implies that they were the worshippers of God. Our version renders Igo/jtoAofyeo/jiae, I will confess, make acknowledgment to thee. The word in itself may mean, to acknowledge the truth, or sin, or God's mercies; and therefore it is properly rendered, at times, to give thanks, or to praise, which is an acknowledgment of God's goodness.

VERSE 10. And again, Rejoice ye G-entiles with his people. This passage is commonly considered as quoted from Deut. xxxii. 43, where it is found in the Septuagint precisely as it stands here. The Hebrew admits of three interpretations, without altering the text. It may mean, ' Praise his people, ye Gentiles;' or, 'Rejoice, ye tribes, his people;' or, 'Rejoice, ye Gentiles, (rejoice,) his people.' Hcngensbenlerg on Ps. xviii. 50, adopts the last mentioned explanation of the passage in Deuteronomy. The English version brings the Hebrew into coincidence with the LXX. by supplying with: 'Rejoice, ye Gentiles, ivith his people.' And this is probably the true sense. As the sacred writer (in Deut. xviii.) is not speaking of the blessing of the Jews being extended to the Gentiles, but seems rather, in the whole context, to be denouncing vengeance on them as the enemies of God's people, Calvin and others refer this citation to Ps. Ixvii. 3, 5, where the sentiment is clearly expressed, though not in precisely the same words.

VERSE 11. And again, Praise the Lord, all ye G-entiles; and laud him, all ye people. This passage is from Ps. cxvii. 1, and Strictly to the apostle's purpose.

VERSE 12. And again, Esaias saith, There shall be a root of Jesse, and lie that shall rise to rule over the G-entiles; in him shall the trcntiles trust, Isa. xi. 1, 10. This is an explicit pre diction of the dominion of the Messiah over other nations besides the Jews. Here again the apostle follows the Septua gint, giving, however, the sense of the original Hebrew. The promise of the prophet is, that from the decayed and fallen house of David, one should arise, whose dominion should embrace all nations, and in whom Gentiles as well as Jews should trust. In the fulfilment of this prophecy Christ came, and preached salvation to those who were near and to those who were far off. As both classes had been thus kindly received by the condescending Saviour, and united into one community, they should recognise and love each other as brethren, laying aside all censoriousness and contempt, neither judging nor despising one another.

VERSE 13. J\W then the Grod of hope fill you with all joy and peace, in believing, that ye may abound in hope through the power of the Holy Crhost. All joy means all possible joy. Paul here, as in ver. 5, concludes by praying that God would grant them the excellencies which it was their duty to possess. Thus constantly arid intimately are the ideas of accountableness and dependence connected in the sacred Scriptures. We are to work out our own salvation, because it is God that worketh in us both to will and to do, according to his good pleasure. The Grod of lt»i><>, i. e., God who is the author of that hope which it was predicted men should exercise in the root and offspring of Jesse.

Fill ymi with all joy and peace in believinrj, i. e., fill you with that joy and concord among yourselves, as well as peace <>t con science and peace towards God, which are the results of genuine faith. That >je tuny abound in //<>/»'. The consequence of the enjovment of the blessings, and of the exercise of the graces just referred to, would be an increase in the strength and joyfulness of their hope; through the p<>//'er of the //"/// Crhost9 through whom all good is given and all good exercised.

THE apostle, in the conclusion of his epistle, assures tho Romans of his confidence in them, and that his motive for writing was not so much a belief of their peculiar deficiency, as the desire of putting them in mind of those things which they alreadv knew, vs. 14, 15. This he was the rather entitled to do on account of his apostolic office, conferred upon him by divine appointment, and confirmed by the signs and wonders, and abundant success with which God had crowned his minis try, vs. 15, 10. lie had sufficient ground of confidence in this respect, in the results of his own labours, without at all encroach ing upon what belonged to others; for he had made it a rule not to preach where others had proclaimed the gospel, but to go to places where Christ was previously unknown, vs. 17 — 21. His labours had been such as hitherto to prevent the execution of his purpose to visit Rome. Now, however, he hoped to have that pleasure, on his way to Spain, as soon as he had accom plished his mission to Jerusalem, with the contributions of the Christians in Macedonia and Achaia, for the poor saints in Judea, vs. 22 — 28. Having accomplished this service, he hoped to visit Home in the fulness of the blessing of the gospel of Christ. In the mean time he begs an interest in their prayers, and commends them to the grace of God, vs. 29 — 33.

VERSE 14. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all know ledge, able also to admonish one another.* Paul, with his wonted modesty and mildness, apologises, as it were, for the plainness and ardour of his Exhortations. They were given from no want of confidence in the Roman Christians, and they were not an unwarrantable assumption of authority on his part. The former of these ideas he presents in this verse, and the latter in the next. I also myself, i. e., I of myself, without the testimony of others. Paul had himself such knowledge of the leading members of the church of Rome, that he did not need to be informed by others of their true character. That ye also are fall of goodness, i. e., of kind and conciliatory feelings; or, taking a.fa$ct)0'jy7] in its wider sense, full of virtue, or excel lence. Filled, with all knowledge, i. e., abundantly instructed on these subjects, so as to be able to instruct or admonish each other. It was, therefore, no want of confidence in their dispo sition or ability to discharge their duties, that led him to write to them; his real motive he states in the next verse. They were able, voL»^£rs?v, to put in mind, to bring the truth seasona bly to bear on the mind and conscience. It does not refer exclusively to the correction of faults, or to reproof for trans-

gression. "Duae monitoris praccipuse sunt dotes, humamtaa quae ct illius animum ad juvandos consilio suo fratres inclinet, et vultum verbaque comitate tempcrct: et consilii dexteritas, sive prudentia, quae et auctoritatcm illi concilict, ut prodesse queat auditoribus, ad quos dirigit scrmoncm. Nihil enim magis contrariuni fraternis monitionibus, quam malignitas et arrogantia, quae facit ut errantes fastuose conteinnamus, et ludibrio hahcre malhnus, quam corrigere." Calvin.

VERSE 15. Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace f/ it-en to me of God. It was rather to remind than to instruct them, that the apostle wrote thus freely. The words (d-o u.i<n)'jz) in some sort, are intended to qualify the words more boldly, 'I have written somewhat too boldly.' How striking the hlandness and humility of the great apostle! The preceding exhortations and instructions, for which he thus apologises, are full of affection and heavenly wisdom. What a reproof is this for the arrogant and denunciatory addresses which so often are given by men who think they have Paul for an example! These words, (in some sort,) however, may bo connected with I have written; the sense would.then be, 'I have written in part (i. e., in some parts of my epistle) very boldly.' The former method seems the more natural. When a man acts the part of a monitor, he should not only perform the duty properlv, but he should, on sonic- ground, have a right to assume this office. Paul therefore says, that he reminded tho Romans of their duty, because he was entitled to do so in virtue of his apostolical character; because of the grace given to me. of God. Grace here, as appears from the context, signifies the apostleship which Paul represents as a favour; see chap i. 5.

VERSE 10. That I should be the minister of Jesus Christ to the Gentiles; hcro>j<>fo^ er;- ra Zfiw, a minister /or, or, in refer ence to the Gentiles. This is the explanation of the yraee given to him of God; it was the favour of being a minister of Jesus Christ to the Gentiles. Compare Eph. iii. 1, "Unto me, who am the least of all saints, is this grace given, that I should preach, among the Gentiles, the unsearchable riches of Christ/' The word (hrcoupro^ rendered minister, means a public officer or servant; see chap. xiii. 6, where it is applied to the cml magistrate. It is, however, very frequently used (as is also the corresponding verb) of those who exercised the office of a priest, Dcut. x. 8, Hcb. x. 11. As the whole of this verse is figurative, Paul no doubt had this force of the word in his mind, when he called himself a minister, a sacred officer of Jesus Christ; not a priest, in the proper sense of the term, for the ministers of the gospel are never so called in the New Tes tament, but merely in a figurative sense. The sacrifice which they offer are the people, whom they are instrumental in bringing unto God.

Ministering the gospel of Grod, that the offering up of the Grentiles might be acceptable, being sanctified ~by the Holy Crhost. This is the apostle's explanation of the preceding clause. 'He was appointed a minister of Christ to administer, or to act the part of a priest in reference to the gospel, that is, to present the Gentiles as a holy sacrifice to God.' Paul, therefore, no more calls himself a priest in the strict sense of the term, than he calls the Gentiles a sacrifice in the literal meaning of that word. The expression, (Ispoopfoui^Ta TO wafflhov) rendered ministering the gospel, is peculiar, and has been variously explained. Erasmus translates it sacrifieans evangelium, 'pre senting the gospel as a sacrifice;' Calvin, consecrans evan gelium, which he explains, 'performing the sacred mysteries of the gospel.' The general meaning of the phrase probably is, 'acting the part of a priest in reference to the gospel.' Com pare Mace. iv. 7, 8, f spouse, w TOU vopov.

The sense is the same, if the word (ebaffeJieov) gospel be made to depend on a word understood, and the whole sentence be resolved thus, ' That I should be a preacher of the gospel (s/C TO ^al JJLS, xypuaaovra TO e'j) to the Gentiles, a ministering priest (i. e., a minister acting the part of a priest) of Jesus Christ,' WaJtl's Claris, p. 740. Paul thus acted the part of a priest that the offering of the Crentiles might be acceptable. The word (itpoffpopd) offering sometimes means the act of obla tion, sometimes the thing offered. Our translators have taken it here in the former sense; but this is not so suitable to the figure or the context. It was not Paul's act that was to be acceptable, or which was 'sanctified by the Holy Spirit.' The sanctified by tlie Holy Ghost. As the sacrifices were purified by water and other means, when prepared for the altar, so we are made fit for the service of God, rendered holy or acceptable, by the influences of the Holy Spirit. This is an idea which Paul never omits; when speaking of the success of bis labours, or of the efficacy of the gospel, he is careful that this success should not be ascribed to the instruments, but to the real author. In this beautiful passage we see the nature of the only priesthood which belongs to the Christian ministry. Tt is not their office to make atonement for sin, or to offer a propitiatory sacrifice to God, but by the preaching of the gospel to bring men, by the influence of the Holy Spirit, to offer themselves as a living sacrifice, holy and acceptable to God. Tt is well worthy of remark, that amidst the rumerous designations of the ministers of the gospel in the New Testa ment, intended to set forth the nature of their office, they are never officially called priests. This is the only passage in which the term is even figuratively applied to them, and that under circumstances which render its misapprehension impos sible. They are not mediators between God and man; they do not offer propitiatory sacrifices. Their only priesthood, as Theophvlaek says, is the preaching of the gospel, (a7^ jao /we hmw'r^ TO xa-frijiuzu TO £'jarrs/,>ov,) and their offerings are redeemed and sanctified men, saved by their instrumentality.

uEt sane hoc est Christian! pastoris saccrdotium, homines in cvangclii obedientiam subigendo veluti Deo immolare; non autem, quod superciliose hactenus Tapistae jactarunt, oblatione Christi homines recouciliare Deo. Neque tamen ecclesiasticos pastores simpliciter hie vocat sacerdotes, tanquam perpetuo titulo; sed quurn dignitatem efficaciamque ministerii vellet commendare Paulus, hac metaphora per occasionem usus est."

VERSE 17. / have therefore whereof to glory through Jesus Christ in those things which pertain to God. That is, 'seeing I have received this office of God, and am appointed a minister of the gospel to tbe Gentiles, I have (xwffiffev) confidence and rejoicing.' As, in the previous verses, Paul had asserted his divine appointment as an apostle, he shows, in this and the fol lowing verses, that the assertion was well founded, as God had crowned his labours with success, and sealed his ministry with signs and wonders. He, therefore, was entitled, as a minister of God, to exhort and admonish his brethren with the boldness and authority which he had used in this epistle. This boasting, however, he had only in or through Jesus Christ, all was to be attributed to him; and it was in reference to things pertaining to G-od, i. e., the preaching and success of the gospel, not to his personal advantages or worldly distinctions. There is another interpretation of the latter part of this verse, which also gives a good sense. CI have therefore ground of boasting, (i. e., I have) offerings for God, viz., Gentile converts.' (The words TO. -oo- TOV ttsov are understood as synonymous with the word ^itoatfond of the preceding verse, -fwasi^sy/Js^ra being supplied.) The common view of the passage, however, is more simple and natural.

VERSES 18, 19. In these verses the apostle explains more fully what he had intended by saying he gloried, or exulted. It was that God had borne abundant testimony to his claims as a divinely commissioned preacher of the gospel; so that he had no need to refer to what others had done; he was satisfied to rest his claims on the results of his own labours and the testi mony of God. For I will not dare to speak of any of those things which Christ hath not wrought ly me. That "is, 'I will not claim the credit due to others, or appeal to results which I have not been instrumental in effecting.' According to another view, the meaning is, ' I will not speak of anything as the ground of boasting which Christ has not done by me.' The contrast implied, therefore, is not between what he had done and what others had accomplished, but between himself and Christ. He would not glory in the flesh, or in any thing per taining to himself, but only in Christ, and in what he had accomplished. The conversion of the Gentiles was Christ's work, not Paul's; and therefore Paul could glory in it without self-exaltation. It is to be remarked that the apostle repre sents himself as merely an instrument in the hands of Christ for the conversion of men; the real efficiency he ascribes to the

Redeemer. This passage, therefore, exhibits evidence that Paul regarded Christ as still exercising a controlling agency over the souls of men, and rendering effectual the labours of his faithful ministers. Such power the sacred writers never attri bute to any being but God. To make the Gentiles obedient, i. e., to the gospel; compare chap. i. 5, where the same form of expression occurs. The obedience of which Paul speaks is the sincere obedience of the heart and life. This result he says Christ effected, through his instrumentality, Inj word and deed, not merely by truth, but also by that operation which Christ employed to render the truth effectual. It was not only by the truth as presented in the word, but also by the effectual inward operation of his power, that Christ converted men to the faith.

VKRSE 19. Through mighty sit'/ns and wonders, ly the. power of the Spirit of God, i. e., by miracles, and by the influences of the IIolv Ghost. The Greek is, £v d'J^dfjise <jr^[j.s,ia)V x<d T£C)d.T(.ov, z^ o'jKi.u.ic ~i>s.'jiw~o~ Siftou, that is, by the power of (i. e., which comes from) signs i^ud wonders, and, the power which flows from the Holy Spirit. It was thus Christ rendered the labours of 1'aul successful. Jle produced conviction, or the obedience of faith, in the minds of the Gentiles, partly by miracles, partly and mainly by the inward working of the Holy Ghost. That Christ thus exercises divine power both in the external world and in the hearts of men, clearly proves that he is a divine person. Sit/us and wonders are the constantly recurring words to designate those external events which are produced, not by the operation of second causes, but by the immediate efficiency of God. They are called siyns because evidences of the exercise of God's power and proofs of the truth of his declarations, and wonder? because of the effect which they produce on the minds of men. This passage is, therefore, analogous to that in 1 Cor. ii. 4, "My speech and preaching was not in the enticing words of man's wisdom, but in demonstration of the Spirit and of power." That is, he relied for success not on his own skill or eloquence, but on the powerful demonstration of the Spirit. This demonstration of the Spirit consisted partly in the miracles which he enabled the first preachers of the gospel to perform, and partly in the influence with which he attended the truth to the hearts and consciences of those that believed; see Gal. iii. 2 — 5, Heb. ii. 4.

So that from Jerusalem, and round about unfo It^rricum, I have fall?/ preached the gospel of Christ. Round aboKt, xae wjyMjj, in a circle,. Jerusalem was the centre around which Paul prosecuted his labours. He means to say, that through out a most extensive region I have successfully preached the gospel. God had given his seal to Paul's apostleship, by making him so abundantly useful. I have fully preached, expresses, no doubt, the sense of the original, (-s-tyfiwxsisau TO euaffskou,) to bring the gospel (i. e., the preaching of it) to an end, to accomplish it thoroughly; see Col. i. 25. In this wide circuit had the apostle preached, founding churches, and advancing the Redeemer's kingdom with such evidence of the divine cooperation, as to leave no ground of doubt that he was a divinely appointed minister of Christ.

VERSES 20, 21. In further confirmation of this point., Paul states that he had not acted the part of a pastor merely, but of an apostle, or founder of the church, disseminating the gospel where it was before unknown, so that the evidence of his apos tleship might be undeniable; compare 1 Cor. ix. 2, "If I be not an apostle unto others, yet doubtless I am to you; for the seal of my apostleship are ye in the Lord;" and 2 Cor. iii. 2, 3, Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build on another man's foundation; that is,;I have been desirous of not preaching where Christ was before known, but in such a way as to accomplish the pre diction that those who had not heard should understand.' 0doTejy.£iff&ai, so to prosecute- an object as to place one's honour in it. The motive which influenced him in taking this course, was lest he should build upon another man s founda tion. This may mean either, lest I should appropriate to myself the result of other men's labours; or, lest I should act the part not of an apostle, (to which I was called,) but of a simple pastor.

VERSE 21. But, as it is ivritten, To whom he was not spoken of, they shall see; and they that have not heard shall under stand. That is, I acted in the spirit of the prediction, that

Christ should be preached where he had not been known. It had been foretold in Isa. lii. 15, that Christ should be preached to the Gentiles, and to those who had never heard of his name; it was in accordance with this prediction that Paul acted. There is, however, no objection to considering this passage as merely an expression, in borrowed language, of the apostle's own ideas; the meaning then is, k I endeavoured to preach the gospel not where Christ was named, but to cause those to see to whom he had not been announced, and those to understand who had not heard.' This is in accordance with the apostle's manner of using the language of the Old Testament; see chap. x. 15, 18. lUit as, in this case, the passage cited is clearly J» prediction, the first method of explanation should probably be preferred. A result of this method of interweaving passages from the Old Testament, is often, as in this case and ver. o, a want of grammatical coherence between the different members of the sentence; see 1 Cor. ii. 9.

A' ERSE -'2. For whieli cause also I have, la-n '//tack hindered from coniui'j t<> you. That is, his desire to make Christ known where he had not been named, hud long prevented his intended journev to Home. where he knew the gospel had already been preached. M tu ti, '.a. ro/./.a. plerumque, in mo.-t cases. The pressure of the constant calls to preach the gospel where he then was, was the principal reason why he had deferred so h>ng visiting IJonie. Hindered from eo>nin</, lissxo-To/r/jU TOL> sA&eiv, the genitive following verbs signifying to Inmli-r.

VERSE 2-j. I>ut now having no more ///<(<•>' In t/«'K<' j)artx, and having a </r<'at </rx//v these many y<'<irx to <;omc unto you, e^cc. Great '/r.s-//r, £^~o/>:V/v, summum desiderium. The expression, having no more place (it'rtxi~t TO~OU Zyj.u>.} in this connection, would seem obviously to mean, "having no longer a place in these parts where Christ is not known.' This idea is included in the declaration that he had fully preached the gospel in all that region. Others take the word (rorrov) rendered place, to signify occasion, opportunity, 'Having no longer an opportunity of preaching here;' see Acts xxv. 10, Ileb. xii. 17.

VERSE 24. Whensoever I take my journey into Spain, I will come to you; for I trust to see you in my journey, and to be brought on my wa^ thitherward by you, if first I be somewhat filled with your company. Whensoever (we lav for d>c #v,) as soon as; 'As soon as I take my journey,' &c. The words in the original, corresponding to I will come unto you, for are omitted in many MSS.* The sense is complete without them: 'As soon as I take my journey into Spain, I hope to see you on my way.' If the word for be retained, the passage must be differently pointed: ' Having a great desire to see you, as soon as I go to Spain, (for I hope on my way to see you, £c.,) but now I go to Jerusalem.' Spain, the common Greek name for the great Pyrenian Peninsula, was '/,?£/>/«, although 2'-aWa was also used. The Romans called it c '' laxavia. Whether Paul ever accomplished his purpose of visiting Spain, is a matter of doubt. There is no historical record of his having done so, either in the New Testament, or in the early ecclesiastical writers; though most of those writers seem to have taken it for granted. His whole plan was probably deranged by the occurrences at Jeru salem, which led to his long imprisonment at Cesarea, and his being sent in bonds to Rome. To be brought on my way. The original word means, in the active voice, to attend any one on a journey for some distance, as an expression of kindness and respect; and also to make provision for his journey; see Acts xv. 3, xx. 38, 1 Cor. xvi. 6, 2 Cor. i. 16.

VERSE 25. But now I go unto Jerusalem to minister unto the taints, i. e., to supply the wants of the saints, distributing to them the contributions of the churches; see Ileb. vi. 10; com pare also Matt. viii. 15, Mark i. 31, Luke iv. 39. The word deaxot/eat is used for any kind of service. The present partici ple is used to imply that the journey itself was a part of the service Paul rendered to the saints at Jerusalem.

VERSES 26, 27. For it hath pleased them of Macedonia and Achaia to make a contribution for the poor saints which are at Jerusalem. To make a contribution, xowcjoviav r^a xocijffaa&cu, to bring about a communion, or participation. That is, to cause the poor in Jerusalem to partake of the abundance of the breth ren in Achaia. In this way the ordinary intransitive sense of

* The MSS. A. C. D. E. F. G. the Syriac, Coptic, Ethiopia, and Latin ver sions, some of the Greek, and most of the Latin Fathers, omit JAei/Vs^*/ ny* vftiis, and most of these authorities omit yd^. Mill, Griesbach, and Kuapp, omit both; Lach inarm retains yd.

the word xo&cowa is retained. Compare, however, 2 Cor. ix. 13, and Heb. xiii. 16. where the transitive sense of the word is com monly preferred. Having mentioned this fact, the apostle immediately seizes the opportunity of showing the reasonable ness and duty of making these contributions. This he does in such a way as not to detract from the credit due to the Grecian churches, while he shows that it was but a matter of justice to act as they had done. It hath pleased them verily; and their debtors they are; i. e., 'It pleased them, I say (rd,,, redordiendce orationi inservit,) they did it voluntarily, yet it was but reasonable they should do it.' The ground of this statement is immediately added: For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things. 'If the Gentiles have received the greater good from the Jews, they may well be expected to con tribute the lesser.' The word (/.-t'^jn^a^) rendered to minis ter, may have the general sense of serviny; or it may be used with some allusion to the service being a sacred ditty, a kind of offering which is acceptable to God. "Nee dubito, quin

significet Paulus sacrificii speciem esse, quum de suo cjrogant fi doles ad ei:estatem fratrum levandam. Sic enim pcrsolvunt quod debent caritatis otlicium, ut Deo simul hostium grati odom oil'erant: sed proprie hoc loco ad illud iiiutuiini jus compensa tionis respexit." Cah'in. This, however, is not ver\ probable,

as the expression is, hwjirfiaa! ^oroZc, to minister to them. The ht'u'jn^ia was rendered to the brethren, not to God.

YEKSI: 28. When therefore 1 have done this, and sealed unto them this fruit, I 'will come by you into Spain. The word sealed appears here to be used figuratively, k When I have safely deli vered this fruit to them;' compare 2 Kings xxii. 4, "Go up to Ililkiah, the high priest, and sum (seal, a^dfitrov,) the silver," &c. Commentators compare the use of the Latin words (.onsianare, consiynatio, and of the English word consiyn.

VERSE 29. And I am sure that when 1 come unto you, I shall come in the fulness of the blessing of the gospel* of Christ.

* The words T«5 «i*}>sx/s» TOV are omitted in the MSS. A. C. D. F. G. 67, in the Coptic and Ethiopic versions, and by some of the Latin Fathers. Mill, GriesKieh, Lachmann, Tischendorf, and others, leave them out. The sensa remains the same: "I shall come in the fulness of the blessing of Christ."

The fulness of the blessing, means the abundant blessing, Paul was persuaded that God, who had so richly crowned his labours in other places, would cause his visit to Rome to be attended by those abundant blessings which the gospel of Christ is adapted to produce. He had, in chap. i. 11, expressed his desire to visit the Roman Christians, that he might impart unto them some spiritual gift, to the end that they might be established.

VERSE 30. Now I beseech you, brethren, for our Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me. As the apos tle was not immediately to see them, and knew that he would, in the meantime, be exposed to many dangers, he earnestly begged them to aid him with their prayers. He enforces this request by the tenderest considerations; for our Lord Jesus Christ's sake, i. e., out of regard to the Lord Jesus; 'whatever regard you have for him, and whatever desire to see his cause prosper, in which I am engaged, let it induce you to pray for me.' And for the love of the Spirit, i. e., 'for that love of which the Holy Spirit is the author, and by which he binds the hearts of Christians together, I beseech you,' &c. He appeals, there fore, not only to their love of Christ, but to their love for him self as a fellow Christian. That ye strive together with me (auvafcoMaaadai pot,} i. e., 'that ye aid me in my conflict, by taking part in it.' This they were to do by their prayers.

VERSE 31. That I may be delivered from them that do not believe in Judea. There are three objects for which he particu larly wished them to pray; his safety, the successful issue of his mission, and that lie might come to them with joy. How much reason Paul had to dread the violence of the unbelieving Jews is evident from the history given of this visit to Jerusa lem, in the Acts of the Apostles. They endeavoured to destroy his life, accused him to the Roman governor, and effected his imprisonment for two years in Cesarea, whence he was sent in chains to Rome. Nor were his apprehensions confined to the unbelieving Jews; he knew that even the Christians there, from their narrow-minded prejudices against him as a preacher to the Gentiles, and as the advocate of the liberty of Christians from the yoke of the Mosaic law, were greatly embittered against him. lie, therefore, begs the R.oman believers to pray that the service which (he had) for Jerusalem might be accepted of the saints. The words service ivhich I have, &c., (>) dcaxowa fjLOU jj ere 'hpouffatf/JL) means the contribution ivhich I carry to Jerusalem; see the use of this word (deaxoua) in 2 Cor. viii. 4, ix. 1, 13. The ordinary sense of oraxov/a, service, however, may be retained. Paul desired that the work of love on which he was to go to Jerusalem might be favourably received by the Christians of that city. Paul laboured for those whom he knew regarded him with little favour; he calls them saints, recognises their Christian character, notwithstanding their unkindness, and urges his brethren to pray that they might be willing to accept of kindness at his hands.

VERSE 32. That I may come unto yon with joy ly the will of God, and that I may with you be refreshed. These words may depend upon the former part of the preceding verse, 'Pray that I may come;' or, upon the latter part, 'Pray that I may be delivered from the Jews, and my contributions be accepted, so that I may come with joy, &c.' By the ivill of God, i. e., by the permission and favour of God. Instead of 6>£oD, the- MS. B. has /\>jw<>>j V^K^; D.* E. F. G. the Italic version, read Xin(j-u~j ' h^o'j; most editors, however, retain the common text. Paul seemed to look forward to his interview with the Chris tians at Rome, as a season of relief from conflict and labour. In Jerusalem he was beset by unbelieving Jews, and liarrasscd by Judaizin^ Christians; in most other places he was burdened with the care of the churches; but at Rome, which he looked upon as a resting-place, rather than a field of labour, he hoped to gather strength for the prosecution of his apostolic labours in still more distant lands.

VERSE 33. Noiv the peace of God be with you all As he begncd them to pray for him, so he prays for them. It is a prayer of one petition; so full of meaning, however, that no other need be added. The peace of God, that peace which God gives, includes all the mercies necessary for the perfect blessedness of the soul.

1. The, sacred Scriptures are designed for men in all ages of the world, and are the great source of religious knowledge and consolation, ver. 4.

2. The moral excellences which we are justly required to attain, and the consolations which we are commanded to seek in the use of appropriate means, are still the gifts of God. There is, therefore, no inconsistency between the doctrines of free agency and dependence, vs. 5, 13.

3. Those are to be received and treated as Christians whom Christ himself has received. Men have no right to make terms of communion which Christ has not made, ver. 7.

4. There is no distinction, under the gospel, between the Jew and Gentile; Christ has received both classes upon the same terms and to the same privileges, vs. 8 — 12.

5. The quotation of the predictions of the Old Testament by the sacred writers of the New, and the application of them in proof of their doctrines, involves an acknowledgment of the divine authority of the ancient prophets. And as these pre dictions are quoted from the volume which the Jews recognise as their Bible, or the word of God, it is evident that the apos tles believed in the inspiration of all the books included in the sacred canon by the Jews, vs. 9 — 12.

6. Christian ministers are not priests, i. e., they are not appointed to "offer gifts and sacrifices for sins." It is no part of their work to make atonement for the people; this Christ has done by the one offering up of himself, whereby he has for ever perfected them that are sanctified, ver. 16. A priest, according to the Scriptures, is one appointed for men who have not liberty of access to God, to draw nigh to him in their behalf, and to offer both gifts and sacrifices for sin. In this sense Christ is our only Priest. The priesthood of believers consists in their having (through Christ) liberty of access unto God, and offering themselves and their services as a living (Sacrifice unto him. In one aspect, the fundamental error of the church of Rome is the doctrine that Christian ministers are priests. This assumes that sinners cannot come to God through Christ, and that it is only through the intervention of the priests men can be made partakers of the benefits of redemp tion. This is to put the keys of heaven into the hands of priests. It is to turn men from Christ to those who cannot gave.

7. The truth of the gospel has been confirmed by God, by signs and wonders, and by the power of the Holy Ghost. Infidelity, therefore, is a disbelief of the testimony of God. When God has given satisfactory evidence of the mission of his servants, the sin of unbelief is not relieved by the denial that the evidence is satisfactory. If the gospel is true, therefore, infidelity will be found not merely to be a mistake, but a crime, vcr. 19."

8. The success of a minister in winning souls to Christ may be fairly appealed to as evidence that he preaches the truth. It is, when clearly ascertained, as decisive an evidence as the performance of a miracle; because it is as really the result of a divine agency. This, however, like all other evidence, to bo of any value, must be carefully examined and faithfully applied. The success may be real, and the evidence decisive, but it may be applied improperly. The same man may preach (and doubt less every uninspired man does preach) both truth and error; G"d mav sanction and bless the truth, and men may appeal to this blessing in support of the error. This is often done. Suc cess therefore is of itself a very difficult test for us to apply, and must over be held subject to the authority of tbe Scrip tures. Nothing can prove that to be true which the Bible pro nounces to be false, vs. IS, 111.

0. Prayer (and even intercessory prayer) has a real and important efficacy; not merely in its influence on the mind of him who offers it, but also in securing the blessings for which we pray. Paul directed the Roman Christians to pray for tho exercise of the divine providence in protecting him from danger, and for the Ilolv Spirit to influence the minds of the brethren in Jerusalem. This he would not have done, were such peti tions of no avail, vs. 30, 31.

1. The duty of a disinterested and kind regard to others, in the exercise of our Christian liberty, is one of the leading topics of this, as it is of the preceding chapter, vs. 1 — 13.

2. The desire to please others should be wisely directed, and spring from right motives. We should not please them to their own injury, nor from the wish to secure their favour; but for their good, that they may be edified, ver. 2.

3. The character and conduct of Jesus Christ are at once the most perfect model of excellence and the most persuasive motive to obedience. The dignity of his person, the greatness of his condescension, the severity of his sufferings, the fervour of his love towards us, all combine to render his example effective in humbling us, in view of our own short-comings, and in exciting us to walk even as he walked, vs. 4 — 13.

4. We should constantly resort to the Scriptures for instruc tion and consolation. They were written for this purpose; and We have no right to expect these blessings unless we use the means appointed for their attainment. As God, however, by the power of the Holy Ghost, works all good in us, we should rely neither on the excellence of the means, nor the vigour and diligence of our own exertions, but on his blessing, which is to be sought by prayer, vs. 4, 5, 13.

5. The dissensions of Christians are dishonourable to God. They must be of one mind, i. e., sincerely and affectionately united, if they would glorify their Father in heaven, vs. 5-— 7.

6. A monitor or instructor should be full of goodness and knowledge. The human heart resists censoriousness, pride, and ill feeling, in an admonisher; and is thrown into such a state, by the exhibition of these evil dispositions, that the truth is little likely to do it any good. As oil poured on water smooths its surface, and renders it transparent, so does kindness calm the minds of men, and prepare them for the ready entrance of the truth. Besides these qualifications, he who admonishes others should be entitled thus to act. It is not necessary that this title should rest on his official station; but there should be superiority of some kind — of age, excellence, or know ledge — to give his admonitions due effect. Paul's peculiar modesty, humility, and mildness, should serve as an example to us, vs. 14, 15.

7. We should be careful not to build improperly on another man's foundation. Pastors and teachers must of course preach Christ where he had before been known; but they should not appropriate to themselves the results of the labours of others, or boast of things which Christ has not wrought by them. The man who reaps the harvest, is not always he who sowed the seed. One plants, and another waters, but God giveth the increase. So then neither is he that planteth any thing, neither he that watereth, but God that giveth the increase, vs. 19, 20.

8. It is the duty of those who have the means, to contribute to the necessities of others, and especially to the wants of those from whom they themselves have received good, vs. 26, 27.

9. The fact that men are prejudiced against us, is no reason why we should not do them good. The Jewish Christians were ready to denounce Paul, and to cast out his name as evil; yet he collected contributions for them, and was very solicitous that they should accept of his services, ver. 31.

10. Danger is neither to be courted nor fled from; but encountered with humble trust in God, ver. 31.

11. We should pray for others in such a way as really to enter into their trials and conflicts; and believe that our prayers, when sincere, are a real and great assistance to them. It is a irreat blessing to have an interest in the prayers of the righteous.

IN this concluding chapter, Paul first commends to the church at Koine the deaconess Phebe. vs. 1, 2. He then sends his salutations to manv members of the church, and other Chris tians who were then at Home, vs. 3 — ll>. He earnestly exhorts his brethren to avoid those who cause contentions; and after commending their obedience, he prays for God's blessing upon them, vs. IT — 21. Salutations from the apostle's companions, vs. 22 — 24. The concluding doxology, vs. 25 — 27.

VERSE 1. I commend unto you Phebe our sister, wJdsJi is a servant of the church which is at Cenchrea. Phebe, from Phoebus, (Apollo.) The early Christians retained their names, although they were derived from the names of false gods, because they had lost all religious significance and reference, In like manner we retain the use of the names of the davs of the week, without ever thinking of their derivation. Corinth, being situated on a narrow isthmus, had two ports, one towards Europe, and the other towards Asia. The latter was called Cenchrea, where a church had been organized, of which Phebe was a servant (r)<raxovoc,) i. e., deaconess. It appears that in the apostolic church, elderly females were selected to attend upon the poor and sick of their own sex. Many ecclesiastical writers suppose there were two classes of these female officers; the one (Ttpsfffi'JTedsz, corresponding in some measure in their duties to the elders,) having the oversight of the conduct of the younger female Christians; and the other, whose duty was to attend to the sick and the poor. See Suicer's Thesaurus, under the •word o.'ttxovoc; Bingham's Ecclesiastical Antiquities, 11, 12; Augusti's Denkwiirdigkeiten der christl. Archaologie.

VERSE 2. That ye receive her in the Lord. The words in the Lord, may be connected either with receive, 'receive her in a religious manner, and from religious motives;' or with the pronoun, her in the Lord, her as a Christian. The apostle presents two considerations to enforce this exhortation; first, regard for their Christian character; and, secondly, the service which Phebe had rendered to others. As becometh saints; this expression at once describes the manner in which they ought to receive her, and suggests the motive for so doing. The words d-lioz TCOV o.'f'.cov may mean, ' as it becomes Christians to receive their brethren,' or, ' sicut sanctos excipi oportet, as saints ought to be received.' In the former case, aflcov (saints) are those who received, and in the latter, those who are received. And that ye assist her in whatsoever business she hath need of you. They were not only to receive her with courtesy and affection, but to aid her in any way in which she required their assistance. The words (sv w dv TTpdf/iaTt) in whatsoever business, are to be taken very generally, in whatever matter, or in whatever respect. For she hath been a succourer of many, and of myself also. The word (jipoGrdrcz) succourer, means a pat roness, a benefactor; it is a highly honorable title. As she had so frequently aided others, it was but reasonable that she should be assisted.

VERSE 3. Salute Prise ilia* and Aquila, my helpers in Clirist Jesu-s, i. e., my fello\v labourers in the promotion of the gospel. Prise ilia is the diminutive form of Prisca; compare Livia and Livilla, Drusa and Drusilla, Qainta and Quintilla, Secunda and Secundilla. G-rotius. Aquila and Priscilla are mentioned in Acts xviii. 2, as having left Rome in consequence of the edict of Claudius. After remaining at Ephcsus a long time, it seems that they had returned to Rome, and were there when Paul wrote this letter; Acts xviii. IS, 20, 1 Cor. xvi. 19,

VERSE 4. Who have for my life laid down their own necks, i. e., they exposed themselves to imminent peril to save me. On what occasion this was done, is not recorded. Unto whom not only I (/ice tltanks* Init aho (ill the churches of the Grcntiles. Their courageous and disinterested conduct must liave heen generally known, and called forth the grateful acknowledg ments of all the churches interested ill the preservation of a life so precious as that of the apostle.

YKIISK 5. Tlie church that is in their house. These words (yjj.l r/v yj/.T oty.uv u.'j-u>y ixx/^ffif^) are understood, by many of the Greek and modern commentators, to mean their Christian family; so Calvin, Flatt, Koppe, Tholuck, &c. The most common and natural interpretation is, 'the church which is accustomed to assemble in their house;' see 1 Cor. xvi. 10, where this same expression occurs in reference to Aquila and Priscilla. It is probable that, f'r<;m his occupation as tentmaker, he had better accommodations for the meetings of the church than most other Christians.

Salute my well l>«lored E[>en<>tus, who is the first-fruits of Achaia''} unto Christ. This passage is not irreconcileable with 1 Cor. xvi. 15, ''Ye know the household of Stephanas, that it is the first-fruits of Achaia;" for Epenetus may have belonged

* Instead of rigiVj«xx*v, rig/**** is read in the MSS. A. C. D. E. F. G., and in many codd. minusc; and tins reading is adopted in the editions of Bengel, Mill, Wetstein, Griet-bach, Knapp, Luchmann.

to this family. So many of the oldest MSS. and versions, however, read Asia, instead of Achaia, in this verse, that the great majority of editors have adopted that reading. This, of course, removes even the appearance of contradiction.

VERSES 6, 7. Greet Mary, who bestowed much labour upon us. Salute Andronicus and Junta, my 'kinsmen and my fellowprisoners. Instead of e?z $><, some of the older MSS. read ere &/MZ, and others ev bi£y. The common text is, however, retained in the latest editions, and is better suited to the con text, as the assiduous service of Mary, rendered to the apostle, is a more natural reason of his salutation, than that she had been serviceable to the Roman Christians. It is very doubtful whether Junia be the name of a man or of a woman, as the form in which it occurs (VoyWa^) admits of either explanation. If a man's name, it is Junias; if a woman's, it is Junia. It is commonly taken as a female name, and the person intended is supposed to have been the wife or sister of Andronicus. My kinsmen, i. e., relatives, and not merely of the same nation; at least there seems no sufficient reason for taking the word in this latter general sense. Fellow-prisoners. Paul, in 2 Cor. xi. 23, when enumerating his labours, says, "In stripes above measure, in prisons more frequent, in deaths oft," &c. lie was, often in bonds, (Clemens Komanus, in his Epistle to the Cor inthians, sect. 5, says seven times,) he may, therefore, have had numerous fellow-prisoners. Who are of note among the apostles; Irdar^wt Jv ru?c arotfro/A'c. This may mean either they were distinguished apostles, or they were highly respected by the apostles. The latter is most probably the correct inter pretation; because the word apostle, unless connected with some other word, as in the phrase, "messengers (apostles) of the churches," is very rarely, if ever, applied in the New Testament to any other than the original messengers of Jesus Christ. It is never used in Paul's writings, except in its strict official sense. The word has a fixed meaning, from which we should not depart without special reason. Besides, the article (Iv rol$ AxoffToAoez,) among the apostles, seems to point out the definite well-known class of persons almost exclusively so called. The passage is so understood by Koppe (maana corum fama est apud apostolos,) Flatt, Bloomfield, Meyer, Philippi, and the majority of commentators. Who also were in Christ before me^ i. o., who were Christians before me.

VERSES 8 — 15. My beloved in the Lord. The preposition in (sv,) here, as frequently elsewhere, points out the relation or respect in which the word to which it refers is to he under stood; brother beloved, both in the flesh and in the Lord (Phile mon, ver. 10.) both in reference to our external relations, and our relation to the Lord. And thus in the following, ver. 0, our helper in Christ, i. e., as it regards Christ; ver. 10, approved in Chrixt, i. e., in his relation to Christ; an approved or tried Christian; ver. 12, who l<il>»ur in tJi" Lord; and. c-hi-h lilnurcd rnneh in the Lord, i. e., who, a< it regards the Lord, laboured much; it was a Christian or religious service. The names, Tn/]d/ena, Triiploxt. and /V/Wx,;ire all fVniinine. The hist is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as M'i(^f. Siir!<(, Lf/dia. Audn'<f. &c.; such names, however, soon became common, and were given without anv reference to the birth-[d:ice of those who received them. Chosen in tin' L<>r<L i. e., not one chosen, by the Lord; chosen^ (i. e., {\]>proved. precious; see 1 Peter ii. 4.) in his relation to the Lord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Chris tian; but Rufus is here dc.-ignated as a chosen man, as a distiniruishiMl Christian. It is worth noticing, that at Koine, as at Corinth, few of the irreat or learned seem to have been called. These salutations are all addressed to men not distinguished for their rank or ofhYial diirn.itv. MyliiK. ns quoted by Calov,

savs: 'vXotanda hie fidolium 5>torum conditio: nemo hie nominatur consul, nemo qu;v4st«»r aut dictator insignitur, minirne omnium episcopatuum et cardinalatuum dignitate hie personant: sed operaruin, laboruni, ca]>tivitate titulis pleriqne notantur. Ita vernm etiam in llomana ecclesia fuit olim, quod apostolus scribit, iu:n multi potentes. non multi nobiles, scd stulta muTidi electa sunt a Deo. Papatus autem CiXisarei, oualis adjuvanto diabolo, in pcrniciem religionis, posteris saeculis I\omre involuit, no umbra quidem apostolorum aetate istic fuit: taiitum abeat, ut ille originein ab apostolis ipsia traxerit."

VERSE 16. Salute one another with a hoh kiss. Reference to this custom is made also in 1 Cor. xvi. 20, 1 Thcss. v. 26,

1 Peter v. 14. It is supposed to have been of oriental and continued for a long time in the early churches;* after prayer, and especially before the celebration of the Lord's Supper, the brethren saluting in this way the brethren, and the sisters the sisters. This salutation was expressive of mutual affection and equality before God.

VERSE 17. Noiv 1 beseech you, brethren, mark them, loliich cause divisions and offences contrary to the doctrine which ye have learned, and avoid them. While he urges them to the kind reception of all faithful ministers and Christians, he enjoins upon them to have nothing to do with those who cause divisions and offences. There were probably two evils in the apostle's mind when he wrote this passage; the divisions occa sioned by erroneous doctrines, and the offences or scandals occasioned by the evil conduct of the false teachers. Almost all the forms of error which distracted the early church, were intimately connected with practical evils of a moral character. This was the case to a certain extent with the Judaizers; who not only disturbed the church by insisting on the observance of the Mosaic law, but also pressed some of their doctrines to an immoral extreme; see 1 Cor. v. 1 — 5. It was still more obviously the case with those errorists, infected with a false philosophy, who are described in Col. ii. 10 — 23, 1 Tim. iv- 1 — 8. These evils were equally opposed to the doctrines taught by the apostle. Those who caused these dissensions, Paul commands Christians, first, to mark (0%o-£yJ) i. e., to notice carefully, and not allow them to pursue their corrupting

prayers we salute one another with a kiss.' Tertulliun de Oratiuiie: "Qaae oratio cum divortio sancti osculi Integra? Quern omnino oflicium facientera impedit pax? Quale sacrificium sine pace receditur?" By peace, is here intended the kiss of peace, for he had before said, "Cum fratribus snbtrahant osculum pacis, quod est signaculum orationis." In the Apostolic Constitu tions, it is said (L. 2, c. 57,) "Then let the men apart, and the women apart, salute each other with a kiss in the Lord." Or/yen says, on this verse, " From this passage the custom was delivered to the churches, that after pr.'\voM the brethren should salute one another with a kiss/' — See Grotius and Whitby.

course unheeded; and, secondly, to avoid, i. e., to break off connection with them.

VERSE 18. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good ivords and fair speeches deceive the hearts of the simple. These men are to he avoided, because they are wicked and injurious. The description here given is applicable, in a great degree, to errorists in all ages. They arc not actuated by zeal for the Lord Jesus; they are selfish, if not sensual; and they are plausible and deceitful. Compare Phil. iii. 18, 19, 2 Tim. iii. 5, 6. The words (yox0T0^oj'/« and £v/oj'r«, bland iloquentia ct assentatio} rendered good ivords and/'///' speeches, do not in this connection materi ally differ. Tliev express that plausible and flattering address by which false teachers are wont to secure an influence over the simple. The word (ax'/.'/o^} simple, signifies not merely innoccnt, but -uiiu'ftry, he who is liable to deception. (Prov. xiv. 15, dxaxo~ r.'T7£'>£.' ~aiT!).ofu), t/te simple believes every thing.')

Vi-:UiSE I-1. For your obedience, is come abroad unto all men, (Sec. This clause admits of two interpretations; the word obc,- dienee may express cither their (Jn-diencc, to tin' gospel, their faith, (see chap. i. S.) or their obedient disposition, their readi ness to follow the in.-t ructions of their religious teachers. If the former meaning be adopted, the sense of the passage is this, 'Ye ought to be on your guard against these false teachers, for since your character is so high, your faith being every where spoken of, it would be a great disgrace and evil to be led astray by them.' If the latter meaning be taken, the sense is, "It is the more necessary that you should be on your guard against these false teachers, because your ready obedience to your divine teachers is so great and generally known. This, in itself, is commendable, but I would that you joined prudence with your docility.' This hitter view is, on account of the concluding part of the yerse, most probably the correct one; see 2 Cor. x. 0, Phil. v. 21.

I am glad, thcn-fure, on your behalf; but yet I would have t/ou wise unto t//«t wliieli is good, and simple concerning evil. That is, 'Simplicity (an unsuspecting docility) is indeed good; but I would have you not only simple, but prudent. You must not only avoid doing evil, but be careful that you do not suffer evil. Grotius' explanation is peculiarly happy, ita prudentes ut non fallamini; ita boniut non fallatis; 'too good to deceive, too wise to be deceived.' The word (dxepaeoz from a et xepdco) simple, means unmixed, pure, and then harmless. 'Wise as to ^e/c) go°cl» but simple as to evil;' or, 'wise so that good may result, and simple so that evil may not be done.' This latter is probably the meaning. Paul would have them so wise as to know how to take care of themselves; and yet harmless.

VERSE 20. And the Crod of peace shall bruise /Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen. As the evils produced by the false teachers were divisions and scandals, the apostle, in giving them the assurance of the effectual aid of God, calls him the Crod of peace, i. e., God who is the author of peace in the comprehensive scriptural sense of that term. Shall bruise is not a prayer, but a consola tory declaration that Satan should be trodden under foot. As Satan is constantly represented as " working in the children of disobedience," the evil done by thorn is sometimes referred to him as the instigator, and sometimes to the immediate agents who are his willing instruments. The fjrace of our Lord Jesus Christ be witli yon. This is a prayer for the favour and aid of Christ, and of course is an act of worship, and a recognition of the Saviour's divinity.

VERSE 21 — 24. These verses contain the salutations of the apostle's companions to the Roman Christians, and a repetition of the prayer just mentioned. I Tertius, who wrote this epistle, salute you in the Lord. Tertius was Paul's amanuensis. The apostle seldom wrote his epistles with his own hand; hence he refers to the fact of having himself written the letter to the Galatians as something unusual; Gal. vi. 11, "Ye see how large a letter I have written unto you with my own hand." In order to authenticate his epistles, he generally wrote himself the salu tation or benediction at the close; 1 Cor. xvi. 21, "The salu tation of me Paul, with mine own hand;" 2 Thess. iii. 17, " The salutation of Paul with mine own hand; which is the token in every epistle: so I write." Gains mine host, and of the whole church, i. e., Gaius, who not only entertains trie, but Christians generally; or, in whose house the congregation is accustomed to assemble. Erastus the chamberlain of the city, (otxowiwz) the treasurer of the city, the quaestor.

VERSES 25, 27. These verses contain the concluding doxology. Noiv to him that is of power to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery, &c. As the apostle interweaves with his doxology a description and eulogium of the gospel, he ren ders the sentence so long and complicated that the regular grammatical construction is broken. There is nothing to rrovcrn the words (TW d'jvaiisaji) to him that is of power. The words be glory for ever, (which are repeated at the end in connection with <v) are, therefore, most probably to be supplied. To him tJ,,tt /.v all> to establish you, i. e., to render you firm and con stant, to keep you from falling. Ac<'<>r<linf/ to mu anKpeL The word (x(/~(L) according to. may be variously explained. It may be rendered, 'establish you in my gospel;' but this the proper meaning of the words will hardly allow; or, ngreealh/ to my <jo*[H'L in such a manner as the gospel requires; or, t//r<>u>/J/, i. e., by means of my gospel. The second interpretation is perhaps the best. And the pr<'<t<-ltin</ of J> *//x Christ. This may mean either 'Christ's preaching,' or, 'the preaching con cerning Christ;' either interpretation irives a i^ood sense, the gospel being both a proclamation by Christ, and concerning Christ. The apostle d \vells upon this idea, and is led into a description and commendation of the <_rospel. Aecorditig to the revelation of the mystery. These words maybe considered as co-ordinate with the preceding clause; the sense then is, 'Who is able to establish you agreeably to (or through) my irospel, agreeably to (through) the revelation of the mystery. &<•.' It is. however, more common to consider this clause as subordinate and descriptive. 'The gospel is a revelation of the mystery which had been hid for ages.' The word mystery, according to the common scriptural sense of the term, docs not mean some thing obscure or incomprehensible, but simply something pre viously unknown and undiscoverable by human reason, and which, if known at all, must be known by a revelation from

God. In this sense the gospel is called a mystery, or " the wisdom of God in a mystery, that is, a hidden wisdom." which the v,rise of this world could not discover, but which God has revealed by his Spirit, 1 Cor. ii. 7—10, iv. 1, Eph. vi. 19, Col. i. 25 — 27, ii. 2, &c. In the same sense any particular doctrine, as the calling of the Gentiles, Eph. iii. 4 — 6; the restoration of the Jews, Rom. xi. 25; the change of the bodies of living believers at the last day, 1 Cor. xv. 51; is called a mystery, because a matter of divine revelation. According to this passage, Paul speaks of the gospel as something "which had been kept secret since the world began;" (%pbvot$ alcovioi^) i. e., hidden from eternity in the divine mind. It is not a system of human philosophy, or the result of human investiga tion, but it is a revelation of the purpose of God. Paul often presents the idea that the plan of redemption was formed from eternity, and is such as no eye could discover, and no heart conceive, 1 Cor. ii. 7 — 0, Col. i. 26.

YKRSE 26. But is noiv made manifest, and by the Scrip tures of the prophets; that is, 'this gospel or mystery, hidden from eternity, is now revealed; not now for the first time indeed, since there are so many intimations of it in the prophe cies of the Old Testament.' It is evident that the apostle adds the words and by the Scriptures of the prophets, to avoid having it supposed that he overlooked the fact that the plan of redemption was taught in the Old Testament; compare chap, i. 2, iii. 21. According to the command of the everlasting Grod, that is, this gospel is now made manifest by command of God. Paul probably uses the expression, everlasting (accoviou) God, because he had just before said that the gospel was hid from eternity. 'It is now revealed by that eternal Being in whose mind the wonderful plan was formed, and by whom alone it could be revealed.' Made known to all nations for the obedience of the faith. 'Made known among (Vc, see Mark xiii. 10, Luke xxiv. 47) all nations.' For the obedience of faith, i. e., that they should become obedient to the faith; see chap. i. 5. This gospel, so long concealed, or but partially revealed in the ancient prophets, is now, by the command of God, to be made known among all nations.

VERSE 27. To the only wise Grod be glory through Jesus Christ for ever, Amen. There is an ambiguity in the original which is not retained in our version. ' To the only wise God, through Jesus Christ, to whom be glory for ever.' The con struction adopted by our translators is perhaps the one most generally approved. 'To him that is able to establish you, to the only wise God, through Jesus Christ, be glory.' In this case the relative o>, to whom, in verse 27, is pleonastic. Others explain the passage thus, 'To the only wise God, made known through Jesus Christ, to whom (i. e., Christ) be glory for ever.' The simplest construction is, 'To the only wise God, through Jesus Christ, to him, I say, be glory for ever.' As Paul often calls the gospel the "wisdom of God," in contrast with the wisdom of men, he here, when speaking of the plan of redemp tion as the product of the divine mind, and intended for all nations, addresses his praises to its author as the ONLY WISE GOD, as that Ueing whose wisdom is so wonderfully displayed in the gospel and in all his other works, that he alone can bo considered truly wise.

1. It is the duty of Christians to receive kindly their brethren, and to aid them in every way within their power, and to do this from religious motives and in a religious manner, as becometh saints, vs. 1, 2.

2. The social relations in which Christians stand to each other as relatives, countrymen, friends, should not be allowed to give character to their feelings and conduct to the exclusion of the more important relation which they bear to Christ. It is as friends, helpers, fellow-labourers in the Lord, that they are to be recognised; they are to be received in the Lord; our common connection with Christ is ever to be borne in mind, and made to modify all our feelings and conduct,

3. From the beginning females have taken an active and important part in the promotion of the gospel. They seem, more than others, to have contributed to Christ of their sub stance. They were his most faithful attendants, " last at the cross, and first at the sepulchre." Phebe was a servant of the chuvch, a succourer of Paul, and of many others; Tryphena, Tryphosa, and Persis, laboured much in the Lord, vs. 1, 2, 3, 6, 12.

4. It does not follow, because a custom prevailed in the early churches, and received the sanction of the apostles, that we are obliged to follow it. These customs often arose out of local circumstances and previous habits, or were merely conventional modes of expressing certain feelings, and were never intended to be made universally obligatory. As it was common in the East, (and is so, to a great extent, at present, not only there, but on the continent of Europe,) to express affection and con fidence by 'the kiss of peace,' Paul exhorts the Roman Chris tians to salute one another with a holy kiss; i. e., to manifest their Christian love to each other, according to the mode to which they were accustomed. The exercise and manifesta tion of the feeling, but not the mode of its expression, are obligatory on us. This is but one example; there are many other things connected with the manner of conducting public worship, and with the administration of baptism and the Lord's Supper, common in the apostolic churches, which have ^one out of use. Christianity is a living principle, and was never intended to be confined to one unvarying set of forms,

5. It is the duty of Christians to be constantly watchful over the peace and purity of the church, and not to allow those who cause divisions and scandals, by departing from the true doc trines, to pursue their course unnoticed. With all such we should break off every connection which either sanctions their opinions and conduct, or gives them facilities for effecting evil, ver. 17.

6. Ealse teachers have ever abounded in the church. All the apostles were called upon earnestly to oppose them. Wit ness the epistles of Paul, John, Peter, and James. No one of the apostolical epistles is silent on this subject. Good men may indeed hold erroneous doctrines; but the false teachers, the promoters of heresy and divisions, as a class, are character ized by Paul as not influenced by a desire to serve Christ, but as selfish in their aims, and plausible, flattering, and deceitful in their conduct, ver. 18.

7. Christians should unite the harmlessness of the dove with the wisdom of the serpent. They should be careful neither to cause divisions or scandals themselves, nor allow others to deceive and beguile them into evil, ver. 10.

8. However much the church may be distracted and troubled, error and its advocates cannot finally prevail. Satan is a con quered enemy with a lengthened chain; God will ultimately bruise him under the feet of his people, ver. 20.

9. The stability which the church and every Christian should maintain, is a steadfastness, not in forms or matters of human authority, but in the gospel and the preaching of Jesus Christ. Cod alone is able thus to make his people stand; and, there fore, we should look to him, and depend upon him for our own preservation and the preservation of the church; and ascribe to him, and not to ourselves, all glory and thanks, vs. 25, 27.

10. The gospel is a mystery, i. e., a system of truth beyond the power of the human mind to discover, which God has revealed for our faith and obedience. It was formed from cternilv in the divine mind, revealed by the prophets and apostles, and the preaching of Jesus Christ; and is, by the command of God, to be made known to all nations, vs. 25, '2(>.

11. God alone is wise. He charges his angels with folly; and the wisdom of men is foolishness with him. To God, there fore, the profoundest reverence and the most implicit submis sion are due. Men should not presume to call in question uhat he has revealed, or consider themselves competent to sit in iud<mient on the truth of his declarations or the wisdom of his plans. To GOD ONLY WISE, BE GLORY, THROUGH JESUS CHRIST, FOR EVER. Amen.

The subscriptions to this and the other epistles were not added by the gacred writers, but appended by some later and unknown persons. This ia evident, 1. Because it cannot be supposed that the apostles would thus for mally state (as in this case) what those to whom their letters were addressed must have already known. The Romans had no need to be informed that, this epistle was sent by Phebe, if she actually delivered it to them. 2. They are frequently incorrect, and at times contradict the statements made in the epis tles to which they are appended. Thus the subscription to the first Epistle to the Corinthians, states that it was written from Philippi, whereas Paul, chap, xvi. 8, speaks of himself as being in Ephesus when he was writing. 3. They are either left out entirely by the oldest and best manuscripts and versions, or appear in very different forms. In the present case many MSS. have no sub scription at all; others simply, "To the Romans;" others, "To the Romans, •written from Corinth;" others, "Written to the Romans from Corinth, by Phebe," &c. These subscriptions, therefore, are of no other authority than as evidence of the opinion which prevailed to a certain extent, at an early date, as to the origin of the epistles to which they are attached. Unless con firmed from other sources, they cannot be relied upon.