Commentary Critical and Explanatory on the Whole Bible

1, 2. Let every soul—every man of you be subject unto the higher powers—or, "submit himself to the authorities that are above him."

For there is no power—"no authority"

but of God: the powers that be are ordained of God—"have been ordained of God."

2. Whosoever therefore resisteth the power—"So that he that setteth himself against the authority."

resisteth the ordinance of God; and they that resist shall receive to themselves damnation—or, "condemnation," according to the old sense of that word; that is, not from the magistrate, but from God, whose authority in the magistrate's is resisted.

3, 4. For rulers are not a terror to good works—"to the good work," as the true reading appears to be but to the evil.

4. he beareth not the sword in vain—that is, the symbol of the magistrate's authority to punish.

5. Wherefore ye must needs be subject, not only for wrath—for fear of the magistrate's vengeance.

but also for conscience' sake—from reverence for God's authority. It is of Magistracy in general, considered as a divine ordinance, that this is spoken: and the statement applies equally to all forms of government, from an unchecked despotism—such as flourished when this was written, under the Emperor Nero—to a pure democracy. The inalienable right of all subjects to endeavor to alter or improve the form of government under which they live is left untouched here. But since Christians were constantly charged with turning the world upside down, and since there certainly were elements enough in Christianity of moral and social revolution to give plausibility to the charge, and tempt noble spirits, crushed under misgovernment, to take redress into their own hands, it was of special importance that the pacific, submissive, loyal spirit of those Christians who resided at the great seat of political power, should furnish a visible refutation of this charge.

6, 7. For, for this cause pay ye—rather, "ye pay"

tribute also—that is, "This is the reason why ye pay the contributions requisite for maintaining the civil government."

for they are God's ministers, attending continually upon this very thing—"to this very thing."

7. Render therefore to all their dues—From magistrates the apostle now comes to other officials, and from them to men related to us by whatever tie.

tribute—land tax.

custom—mercantile tax.

fear—reverence for superiors.

honour—the respect due to persons of distinction.

8. Owe no man anything, but to love one another—"Acquit yourselves of all obligations except love, which is a debt that must remain ever due" [Hodge].

for he that loveth another hath fulfilled the law—for the law itself is but love in manifold action, regarded as matter of duty.

9. For this, &c.—better thus: "For the [commandments], Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not covet, and whatever other commandment [there may be], it is summed up," &c. (The clause, "Thou shalt not bear false witness," is wanting in all the most ancient manuscripts). The apostle refers here only to the second table of the law, as love to our neighbor is what he is treating of.

10. Love worketh no ill to his—or, "one's"

neighbour; therefore, &c.—As love, from its very nature, studies and delights to please its objects, its very existence is an effectual security against our wilfully injuring him. Next follow some general motives to the faithful discharge of all these duties.

11. And that—rather, "And this [do]"

knowing the time, that now it is high time—literally, "the hour has already come."

to awake out of sleep—of stupid, fatal indifference to eternal things.

for now is our salvation—rather, "the salvation," or simply "salvation."

nearer than when we—first believed—This is in the line of all our Lord's teaching, which represents the decisive day of Christ's second appearing as at hand, to keep believers ever in the attitude of wakeful expectancy, but without reference to the chronological nearness or distance of that event.

12. The night—of evil is far spent, the day—of consummated triumph over it

is at hand: let us therefore cast off—as a dress

the works of darkness—all works holding of the kingdom and period of darkness, with which, as followers of the risen Saviour, our connection has been dissolved.

and let us put on the armour of light—described at length in Eph 6:11-18.

13. Let us walk honestly—"becomingly," "seemingly"

as in the day—"Men choose the night for their revels, but our night is past, for we are all the children of the light and of the day (1Th 5:5): let us therefore only do what is fit to be exposed to the light of such a day."

not in rioting and drunkenness—varied forms of intemperance; denoting revels in general, usually ending in intoxication.

not in chambering and wantonness—varied forms of impurity; the one pointing to definite acts, the other more general.

not in strife and envying—varied forms of that venomous feeling between man and man which reverses the law of love.

14. But—to sum up all in one word.

put ye on the Lord Jesus Christ—in such wise that Christ only may be seen in you (see 2Co 3:3; Ga 3:27; Eph 4:24).

and make no provision—"take no forethought."

for the flesh, to fulfil the lust thereof—"Direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification."

Note, (1) How gloriously adapted is Christianity for human society in all conditions! As it makes war directly against no specific forms of government, so it directly recommends none. While its holy and benign principles secure the ultimate abolition of all iniquitous government, the reverence which it teaches for magistracy, under whatever form, as a divine institution, secures the loyalty and peaceableness of its disciples, amid all the turbulence and distractions of civil society, and makes it the highest interest of all states to welcome it within their pale, as in this as well as every other sense—"the salt of the earth, the light of the world" (Ro 13:1-5). (2) Christianity is the grand specific for the purification and elevation of all the social relations; inspiring a readiness to discharge all obligations, and most of all, implanting in its disciples that love which secures all men against injury from them, inasmuch as it is the fulfilling of the law (Ro 13:6-10). (3) The rapid march of the kingdom of God, the advanced stage of it at which we have arrived, and the ever-nearing approach of the perfect day—nearer to every believer the longer he lives—should quicken all the children of light to redeem the time, and, seeing that they look for such things, to be diligent, that they may be found of Him in peace, without spot and blameless (2Pe 3:14). (4) In virtue of "the expulsive power of a new and more powerful affection," the great secret of persevering holiness in all manner of conversation will be found to be "Christ IN US, the hope of glory" (Col 1:27), and Christ ON US, as the character in which alone we shall be able to shine before men (2Co 3:8) (Ro 13:14).

The subject here, and on to Ro 15:13, is the consideration due from stronger Christians to their weaker brethren; which is but the great law of love (treated of in the thirteenth chapter) in one particular form.

1. Him that is weak in the faith—rather, "in faith"; that is, not "him that is weak in the truth believed" [Calvin, Beza, Alford, &c.], but (as most interpreters agree), "him whose faith wants that firmness and breadth which would raise him above small scruples." (See on Ro 14:22, 23).

receive ye—to cordial Christian fellowship.

but not to doubtful disputations—rather, perhaps, "not to the deciding of doubts," or "scruples;" that is, not for the purpose of arguing him out of them: which indeed usually does the reverse; whereas to receive him to full brotherly confidence and cordial interchange of Christian affection is the most effectual way of drawing them off. Two examples of such scruples are here specified, touching Jewish meats and days. "The strong," it will be observed, are those who knew these to be abolished under the Gospel; "the weak" are those who had scruples on this point.

2. one believeth that he may eat all things—See Ac 10:16.

another, who is weak, eateth herbs—restricting himself probably to a vegetable diet, for fear of eating what might have been offered to idols, and so would be unclean. (See 1Co 8:1-13).

3. Let not him that eateth despise—look down superciliously upon "him that eateth not."

and let not him that eateth not judge—sit in judgment censoriously upon "him that eateth."

for God hath received him—as one of His dear children, who in this matter acts not from laxity, but religious principle.

4. Who art thou that judges another man's—rather, "another's"

Yea, &c.—"But he shall be made to stand, for God is able to make him stand"; that is, to make good his standing, not at the day of judgment, of which the apostle treats in Ro 14:10, but in the true fellowship of the Church here, in spite of thy censures.

5. One man esteemeth one day above another: another esteemeth every day—The supplement "alike" should be omitted, as injuring the sense.

Let every man be fully persuaded in his own mind—be guided in such matters by conscientious conviction.

6. He that regardeth the day, regardeth it to the Lord—the Lord Christ, as before.

and he... not, to the Lord he doth not—each doing what he believes to be the Lord's will.

He that earth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks—The one gave thanks to God for the flesh which the other scrupled to use; the other did the same for the herbs to which, for conscience' sake, he restricted himself. From this passage about the observance of days, Alford unhappily infers that such language could not have been used if the sabbath law had been in force under the Gospel in any form. Certainly it could not, if the sabbath were merely one of the Jewish festival days; but it will not do to take this for granted merely because it was observed under the Mosaic economy. And certainly, if the sabbath was more ancient than Judaism; if, even under Judaism, it was enshrined among the eternal sanctities of the Decalogue, uttered, as no other parts of Judaism were, amidst the terrors of Sinai; and if the Lawgiver Himself said of it when on earth, "The Son of man is Lord even of the sabbath day" (see Mr 2:28)—it will be hard to show that the apostle must have meant it to be ranked by his readers among those vanished Jewish festival days, which only "weakness" could imagine to be still in force—a weakness which those who had more light ought, out of love, merely to bear with.

7, 8. For none of us—Christians liveth to himself—(See 2Co 5:14, 15), to dispose of himself or shape his conduct after his own ideas and inclinations.

and no man—"and none" of us Christians "dieth to himself."

8. For whether we live, we live unto the Lord—the Lord Christ; see Ro 14:9.

and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's—Nothing but the most vivid explanation of these remarkable words could make them endurable to any Christian ear, if Christ were a mere creature. For Christ is here—in the most emphatic terms, and yet in the most unimpassioned tone—held up as the supreme Object of the Christian's life, and of his death too; and that by the man whose horror of creature worship was such, that when the poor Lycaonians would have worshipped him, he rushed forth to arrest the deed, directing them to "the living God," as the only legitimate Object of worship (Ac 14:15). Nor does Paul teach this here, but rather appeals to it as a known and recognized fact, of which he had only to remind his readers. And since the apostle, when he wrote these words, had never been at Rome, he could only know that the Roman Christians would assent to this view of Christ, because it was the common teaching of all the accredited preachers of Christianity, and the common faith of all Christians.

9. For to this end Christ both, &c.—The true reading here is, To this end Christ died and lived ("again").

that he might be Lord both of the dead and—"and of the"

living—The grand object of His death was to acquire this absolute Lordship over His redeemed, both in their living and in their dying, as His of right.

10. But why, &c.—The original is more lively:—"But thou (the weaker believer), why judgest thou thy brother? And thou again (the stronger), why despisest thou thy brother?"

for we shall all—the strong and the weak together.

stand before the judgment-seat of Christ—All the most ancient and best manuscripts read here, "the judgment-seat of God." The present reading doubtless crept in from 2Co 5:10, where "the judgment-seat of Christ" occurs. But here "the judgment-seat of God" seems to have been used, with reference to the quotation and the inference in Ro 14:11, 12.

11, 12. For it is written—(Isa 45:23).

As I live, saith the Lord—Hebrew, Jehovah.

every knee shall bow to me, and every tongue shall confess to God—consequently, shall bow to the award of God upon their character and actions.

12. So then—infers the apostle.

every one of us shall give account of himself to God—Now, if it be remembered that all this is adduced quite incidentally, to show that Christ is the absolute Master of all Christians, to rule their judgments and feelings towards each other while "living," and to dispose of them "dying," the testimony which it bears to the absolute Divinity of Christ will appear remarkable. On any other view, the quotation to show that we shall all stand before the judgment-seat of God would be a strange proof that Christians are all amenable to Christ.

13. Let us not therefore judge—"assume the office of judge over"

one another; but judge this rather, &c.—a beautiful sort of play upon the word "judge," meaning, "But let this be your judgment, not to put a stumbling-block," &c.

14, 15. I know, and am persuaded by—or rather, "in"

the Lord Jesus—as "having the mind of Christ" (1Co 2:16).

that there is nothing unclean of itself—Hence it is that he calls those "the strong" who believed in the abolition of all ritual distinctions under the Gospel. (See Ac 10:15).

but—"save that"

to him that esteemeth anything to be unclean, to him it is unclean—"and therefore, though you can eat of it with out sin, he cannot."

15. But if thy brother be grieved—has his weak conscience hurt with thy meat—rather, "because of meat." The word "meat" is purposely selected as something contemptible in contrast with the tremendous risk run for its sake. Accordingly, in the next clause, that idea is brought out with great strength.

Destroy not him with—"by"

thy meat for whom Christ died—"The worth of even the poorest and weakest brother cannot be more emphatically expressed than by the words, 'for whom Christ died'" [Olshausen]. The same sentiment is expressed with equal sharpness in 1Co 8:11. Whatever tends to make anyone violate his conscience tends to the destruction of his soul; and he who helps, whether wittingly or no, to bring about the one is guilty of aiding to accomplish the other.

16, 17. Let not then your good—that is, this liberty of yours as to Jewish meats and days, well founded though it be.

be evil spoken of—for the evil it does to others.

17. For the kingdom of God—or, as we should say, Religion; that is, the proper business and blessedness for which Christians are formed into a community of renewed men in thorough subjection to God (compare 1Co 4:20).

is not meat and drink—"eating and drinking"

but righteousness, and peace, and joy in the Holy Ghost—a beautiful and comprehensive division of living Christianity. The first—"righteousness"—has respect to God, denoting here "rectitude," in its widest sense (as in Mt 6:33); the second—"peace"—has respect to our neighbors, denoting "concord" among brethren (as is plain from Ro 14:19; compare Eph 4:3; Col 3:14, 15); the third—"joy in the Holy Ghost"—has respect to ourselves. This phrase, "joy in the Holy Ghost," represents Christians as so thinking and feeling under the workings of the Holy Ghost, that their joy may be viewed rather as that of the blessed Agent who inspires it than their own (compare 1Th 1:6).

18. For he that in these things—"in this," meaning this threefold life.

serveth Christ—Here again observe how, though we do these three things as a "kingdom of God," yet it is "Christ" that we serve in so doing; the apostle passing here from God to Christ as naturally as before from Christ to God—in a way to us inconceivable, if Christ had been viewed as a mere creature (compare 2Co 8:21).

is acceptable to God, and approved of men—these being the things which God delights in, and men are constrained to approve. (Compare Pr 3:4; Lu 2:52; Ac 2:47; 19:20).

19. the things, &c.—more simply, "the things of peace, and the things of mutual edification."

20. For—"For the sake of"

meat destroy not the work of God—(See on Ro 14:15). The apostle sees in whatever tends to violate a brother's conscience the incipient destruction of God's work (for every converted man is such)—on the same principle as "he that hateth his brother is a murderer" (1Jo 3:15).

All things indeed are pure—"clean"; the ritual distinctions being at an end.

but it is evil to that man—there is criminality in the man who eateth with offence—that is, so as to stumble a weak brother.

21. It is good not to eat flesh, nor to drink wine, nor any thing—"nor to do any thing"

whereby—"wherein"

thy brother stumbleth, or is offended, or is made weak—rather, "is weak." These three words, it has been remarked, are each intentionally weaker than the other:—"Which may cause a brother to stumble, or even be obstructed in his Christian course, nay—though neither of these may follow—wherein he continues weak; unable wholly to disregard the example, and yet unprepared to follow it." But this injunction to abstain from flesh, from wine, and from whatsoever may hurt the conscience of a brother, must be properly understood. Manifestly, the apostle is treating of the regulation of the Christian's conduct with reference simply to the prejudices of the weak in faith; and his directions are to be considered not as prescriptions for one's entire lifetime, even to promote the good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters where other Christians, through weakness, are not persuaded that such liberty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire here; but ere we consider that question, it is of great importance to fix how far it is here actually expressed, and what is the precise nature of the illustrations given of it.

22. Hast thou faith—on such matters?

have it to thyself—within thine own breast before God—a most important clause. It is not mere sincerity, or a private opinion, of which the apostle speaks; it is conviction as to what is the truth and will of God. If thou hast formed this conviction in the sight of God, keep thyself in this frame before Him. Of course, this is not to be over-pressed, as if it were wrong to discuss such points at all with our weaker brethren. All that is here condemned is such a zeal for small points as endangers Christian love.

Happy is he that condemneth not himself in that which he alloweth—allows himself to do nothing, about the lawfulness of which he has scruples; does only what he neither knows nor fears to be sinful.

23. And—rather, "But"

he that doubteth is damned—On the word "damnation," see on Ro 13:2.

if he eat, because he eateth not of faith—On the meaning of "faith" here, see on Ro 14:22.

for whatsoever is not of faith is sin—a maxim of unspeakable importance in the Christian life.

Note, (1) Some points in Christianity are unessential to Christian fellowship; so that though one may be in error upon them, he is not on that account to be excluded either from the communion of the Church or from the full confidence of those who have more light. This distinction between essential and non-essential truths is denied by some who affect more than ordinary zeal for the honor and truth of God. But they must settle the question with our apostle. (2) Acceptance with God is the only proper criterion of right to Christian fellowship. Whom God receives, men cannot lawfully reject (Ro 14:3, 4). (3) As there is much self-pleasing in setting up narrow standards of Christian fellowship, so one of the best preservatives against the temptation to do this will be found in the continual remembrance that Christ is the one Object for whom all Christians live, and to whom all Christians die; this will be such a living and exalted bond of union between the strong and the weak as will overshadow all their lesser differences and gradually absorb them (Ro 14:7-9). (4) The consideration of the common judgment-seat at which the strong and the weak shall stand together will be found another preservative against the unlovely disposition to sit in judgment one on another (Ro 14:10-12). (5) How brightly does the supreme Divinity of Christ shine out in this chapter! The exposition itself supersedes further illustration here. (6) Though forbearance be a great Christian duty, indifference to the distinction between truth and error is not thereby encouraged. The former is, by the tax, made an excuse for the latter. But our apostle, while teaching "the strong" to bear with "the weak," repeatedly intimates in this chapter where the truth really lay on the points in question, and takes care to call those who took the wrong side "the weak" (Ro 14:1, 2, 14). (7) With what holy jealousy ought the purity of the conscience to be guarded, since every deliberate violation of it is incipient perdition (Ro 14:15, 20)! Some, who seem to be more jealous for the honor of certain doctrines than for the souls of men, enervate this terrific truth by asking how it bears upon the "perseverance of the saints"; the advocates of that doctrine thinking it necessary to explain away what is meant by "destroying the work of God" (Ro 14:20), and "destroying him for whom Christ died" (Ro 14:15), for fear of the doctrinal consequences of taking it nakedly; while the opponents of that doctrine are ready to ask, How could the apostle have used such language if he had believed that such a catastrophe was impossible? The true answer to both lies in dismissing the question as impertinent. The apostle is enunciating a great and eternal principle in Christian Ethics—that the wilful violation of conscience contains within itself a seed of destruction; or, to express it otherwise, that the total destruction of the work of God in the renewed soul, and, consequently, the loss of that soul for eternity, needs only the carrying out to its full effect of such violation of the conscience. Whether such effects do take place, in point of fact, the apostle gives not the most distant hint here; and therefore that point must be settled elsewhere. But, beyond all doubt, as the position we have laid down is emphatically expressed by the apostle, so the interests of all who call themselves Christians require to be proclaimed and pressed on every suitable occasion. (8) Zeal for comparatively small points of truth is a poor substitute for the substantial and catholic and abiding realities of the Christian life (Ro 14:17, 18). (9) "Peace" among the followers of Christ is a blessing too precious to themselves, and, as a testimony to them that are without, too important, to be ruptured for trifles, even though some lesser truths be involved in these (Ro 14:19, 20). Nor are those truths themselves disparaged or endangered thereby, but the reverse. (10) Many things which are lawful are not expedient. In the use of any liberty, therefore, our question should be, not simply, Is this lawful? but even if so, Can it be used with safety to a brother's conscience?—How will it affect my brother's soul (Ro 14:21)? It is permitted to no Christian to say with Cain, "Am I my brother's keeper?" (Ge 4:9). (11) Whenever we are in doubt as to a point of duty—where abstinence is manifestly sinless, but compliance not clearly lawful—the safe course is ever to be preferred, for to do otherwise is itself sinful. (12) How exalted and beautiful is the Ethics of Christianity—by a few great principles teaching us how to steer our course amidst practical difficulties, with equal regard to Christian liberty, love, and confidence!

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

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

2, 3. Let every one of us—lay himself out to please his neighbour—not indeed for his mere gratification, but for his good—with a view to his edification.

3. For even Christ pleased not—lived not to please himself; but, as it is written—(Ps 69:9).

The reproaches, &c.—see Mr 10:42-45.

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

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

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

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

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

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

6. That, &c.—rather, "that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ"; the mind and the mouth of all giving harmonious glory to His name. What a prayer! And shall this never be realized on earth?

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

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

I say that Jesus Christ was—"hath become"

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

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

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

9. that the Gentiles might glorify God for his mercy—A number of quotations from the Old Testament here follow, to show that God's plan of mercy embraced, from the first, the Gentiles along with the Jews.

as it is written—(Ps 18:49).

I will confess to—that is, glorify thee among the Gentiles.

10. And again—(De 32:43, though there is some difficulty in the Hebrew).

with his people—Israel.

11. And again—(Ps 117:1).

Praise the Lord, all ye Gentiles; and laud him, all ye people—"peoples"—the various nations outside the pale of Judaism.

12. And again, Esaias saith—(Isa 11:10).

There shall be a—"the"

root of Jesse—meaning, not "He from whom Jesse sprang," but "He that is sprung from Jesse" (that is, Jesse's son David)—see Re 22:16.

and he that shall rise, &c.—So the Septuagint in substantial, though not verbal, agreement with the original.

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

the God of hope—(See on Ro 15:5).

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

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

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

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

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

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

that ye also yourselves are full of goodness—of inclination to all I have been enjoining on you filled with all knowledge—of the truth expounded and able—without my intervention.

to admonish one another.

15. Nevertheless, I have written the more boldly unto you in some sort—"measure"

as putting you in mind, because of the grace that is given to me of God—as an apostle of Jesus Christ.

16. that I should be the—rather, "a"

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

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

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

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

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

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

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

through—"in"

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

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

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

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

19. Through mighty—literally, "in the power of"

signs and wonders—that is, glorious miracles.

by the power of the Spirit of God—"the Holy Ghost," as the true reading seems to be. This seems intended to explain the efficacy of the word preached, as well as the working of the miracles which attested it.

so that from Jerusalem, and round about unto—"as far as"

Illyricum—to the extreme northwestern boundary of Greece. It corresponds to the modern Croatia and Dalmatia (2Ti 4:10). See Ac 20:1, 2.

I have fully preached the gospel of Christ.

20, 21. Yea, &c.—rather, "Yet making it my study (compare 2Co 5:9; 1Th 4:11, Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.

22. For which cause—"Being so long occupied with this missionary work, I have been much (or, 'for the most part') hindered," &c. (See on Ro 1:9-11.)

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

and having a great desire—"a longing"

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

24. whensoever I take my journey into Spain—Whether this purpose was ever accomplished has been much disputed, as no record of it nor allusion to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course hold that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion.

I will come to you—If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement.

in my journey, &c.—"as I pass through by you, to be set forward on my journey thither, if first I be somewhat filled with your company": that is, "I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have my fill of your company."

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

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

26. For, &c.—better, "For Macedonia and Achaia have thought good to make a certain contribution for the poor of the saints which are at Jerusalem." (See Ac 24:17). "They have thought it good; and their debtors verily they are"; that is, "And well they may, considering what the Gentile believers owe to their Jewish brethren."

27. For if the Gentiles have been made partakers of their spiritual things, their duty is also—"they owe it also"

to minister unto them in carnal things—(Compare 1Co 9:11; Ga 6:6; and see Lu 7:4; Ac 10:2).

28, 29. When therefore I have... sealed—that is, delivered over safely to them this fruit—of the faith and love of the Gentile converts

I will come—"come back," or "return"

by you into Spain—(See on Ro 15:24).

29. And I am sure—"I know"

that... I shall come in the fulness of the blessing of Christ—Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any manuscripts of antiquity and authority. Nor was the apostle mistaken in this confidence, though his visit to Rome was in very different circumstances from what he expected. See Ac 28:16-31.

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

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

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

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

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

may be accepted of—"prove acceptable to"

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

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

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

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

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

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