final (lestini
ROM.\NS XI.
Tlie. Gentiles may rM Insvit the Jews,
for there is Promise of their Salvation.
thlK consecration of Abraham's race to God. some of the branches—The mass of the unbelieving and rejected Israelites are here called "some," not, as bel'oie, to meet Jewish prejudice (see on ch. 3. 3, and on " not all" in ch.
line of wliat we should expect, than the admission of the Gentiles to a standing which they never before enjoyed.' 35. For I would not . . . that ye should be ignorant of this mystery—The word "niysterj-," so often used by our apostle, does not mean (as with us) sometliing incomprehensible, but 'something before kept secret, eitlier wholly or for the most part, and now only fully disclosed'
10. IC), but with the opposite view of checking Gentile pride, and tlion, being a Avilrt olive, wert (' wast') graffed in among tliem—Though it is more usual to graft the superior cutting upon the inferior stem, the opposite method, which is intended here, is not without example, and witli tliem pnrtakest (' wast made partaker'—along with the branches left, the believing remnant) of Jlie
(cf. ch. IB. 2.5; 1 Corinthians 2. 7-10; Ephesians 1. 9, 10; 3. 3-
6, 9, 10, &c.). lest ye should be wise in your own concelts—as if ye alone were in all time coming to be the family of God. that blindness ('hardness') In part Is happened to ('hath come upon') Israel—i. e., hath come partially, or upon a portion of Israel, until the fulness of the Gentiles be (' have') come In—t. e., not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapi-oot and fatness of tUe olive tree (the rich grace secured by covenant to the true seed of Abraham), boast not against the (rejected) branches. Bnt if thou (do) boast, (remember that) thon bearest not ('it is not thou that bearest') the root, but the root thee q. d., ' If the branches may not boast over the root that bears them, then may not the Gentile boast over the seed of Abi'aham; ter, and throw the national recovery of Israel too far into the future: besides, in v. 15, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world—but, ' until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought for what is thy standing, O Gentile, in relation to Israel, but that of a branch in relation to the root? From Israel hath come all that thou art and liastin the family of God; for "salvation is of the Jews" (John 4. 22). 19-31. Thou tvllt say then (as a plea for boasting), The branches were broken off, tliat I might be graffed in. AVell in.' See Luke 21. 24. 36, 37. And so all Israel shall be saved—To understand this great statement, as some still do, merely of such a gradual Inbringing of individual Jews, that there shall at length remain none in unbelief,
(q. d., 'Be it so, but remember that')—because of unbelief they were broken oflf, and thou staudest (not as a Gentile, but solely) by faith—But as faith cannot live in those "whose soul is lifted up" (Habakkuk 2. 4)—Be not high-minded, but fear (Proverbs 28.14; Philippians 2.
Is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present " remnant." [So Tholuck, Meyer, De Wette, Philippi, Alfobd Hodge.] Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. Pirst, as It Is written, There shall come out of Sion the Deliverer, and shall (or, according to what seems the true reading, without the "and"—'He shall') turn away ungodliness from .Tacob—The apostle, having drawn his illustrations of man's sinfulness cliiefly from Psalm 14. and Isaiah 59., now seems to combine the language of the same two places regarding Israel's salvation from it. [Bengel,.] In the one place the Psalmist longs to see the "salvation of Israel coming out of .Zion" (Psalm 14. 7) ; in the other, the prophet announces that "the Redeemer (or, "Deliverer") shall come to (or
12) : for if God spared not the natural branches (sprung from the parent stem), take heed lest he also spare not thee (a mere wild graft)—The former might, beforehand, have been thought very improbable; but, after that, no one can wonder at the latter. 33, 33. Behold therefore the goodness and severity of God: on them that fell, Bevei-ity (in rejecting the chosen seed); but toward thee, goodness ('God's goodness' is the true reading)
e.. His sovereign goodness in admitting thee to a covenant-standing wlio before wert a " stranger to the covenants of promise" (Ephesians 2. 12-20). if thou continue in his goodness—in believing dependence on that pure goodness which made thee what thou art. otlierwise, &o. . . . And they also (' Yea, and they"), if they abide not still in unbelief, shall be gral Ted in : for God is able to grafT them in again—This appeal to the power of God to effect the recovery of His ancient people implies the vast difficulty of it—whicli all who have ever laboured for the conversion of the Jews are made depressingly to feel. That intelligent expositors should think that this was meant of indwidual Jews, reintroduced from time to time into the family of God on their believing on the Lord Jesus, is surprising; and yet those who deny the national recovery of Israel must and do so Interpret the apostle. But this is to confound the two things which tlie apostle carefully distinguishes. Individual Jews have been at all times admissible, and have been admitted, to the Church through the gate of faith In the Lord Jesus. This Is the " remnant, even at this present for) Zion " (Isaiah 59. 20). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (Psalm 20.2;
110. 2; Isaiah 31. 9), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces, that He "shall come to
(or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He sha.l come "to turn away ungodliness from Jacob," this is taken from the LXX. version, and seems to indicate a dlfl'erent reading of the original text. The sense, however, is substantially the same In both. Seco7id, for—rather, 'and ' (again); Introducing a new quotation, this Is my covenant witli them (lit., 'this is the covenant from me unto them') when I shall take away their sins—This, we believe, Is rather a brief summary of Jeremiah 31. 31-34, than the express words of any prediction, Those who believe that there are no predictions regarding the llteri»l Israel in the Old Testament, that stretch beyond the eiid of the Jewish economy, are obliged to view these quotations by the apostle as mere adaptations of Old Testament language time, according to the election of grace," of which the apostle, in the first part of the chapter, had cited himself as one. But here he manifestly speaks of something not then existing, but to be looked forward to as a great future event in the economy of God, the reingrafting of the nation as such, whet\ they " abide not in unbelief." And though this is here spoken of merely as a supposition (If their nnbolief shall cease)—in order to set it over against to express his own predictions [Alexanber on Isaiah,
Ac.]. But how forced this Is, we shall presently see. 38, 39. As concerning the Gospel they are enemies for your gakes—i. e., they are regarded and treated as enemies (In a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of v. 11, 15. but as touching the election (of Abraham and bis seed), they are beloved—euen in their sta<: cf exclusion—for the fathers' sakes. For the gifts and calling ('and the calling ') of God arc without repentanceC not to be,' or 'cannot bo repented of)—By the "calling of God," In this case. Is meant that sovereign act by which God, In the exercise of His free choice, "called" the other supjiosltion, of what will happen to the Gent!le8 if they shall not abide in the faith—the supposition
Is turned into an explicit prediction in the verses following. 34. For if thou wert cut ('wert cut off') from the olive tree, wliich is wild by nature, and wast graffed contrary to nature into a good olive Ircej how much more shall these, &c.—This is just the converse of V. 21 : 'As the excision of the merely engrafted Gentiles through unbelief is a thing much more to be expected than was the excision of the natural Israel, before it happened ; so the restoration of Israel, when they shall be brought to believe in Jftsus, is a thing far more in the
Promise of the Saieation of the Jews. ROMANS XI. God's Judgments are Unsenrchrd>le pression with our apostle than the riches of this or that perfection of God; and the words immediately following limit our attention to the unsearchableness of God's "judgments," which probably means His decrees or plans (Psalm 119. 75), and of " His ways," or the method by wliich He carries these into effect. [So Luther, Calvin, Beza, Hodge, Ac] Besides, all that follows to tlie end of tlie chapter seems to show that while the Orace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the Divine purposes and methods in the bestowment of this grace, was " the depth of the riches of God'a wisdom and knowle<ige
Abralinm to be the father of a peculiar people; while "the gifts of God'" here denote the articles of the covenant whicli God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable; and as the point for which he refers to this at all is the final (lestini/ Jt the Israelitish nation, it is clear tha.t the perjictuily through all time of tlic Abrahamic covenant is the tiling here affirmed. And lest any sliould say that thoufih Israel, as a nation, has no destiny at all under the Gospel. l)ut as a people disappeared from the stage when the middle wall of partition was broken down, yet the Abrahamic covenant still endures in the spiritual seed of Abraham, made up of Jews and Gentiles in one undistinguished mass of redeemed men under the Gospel—the apostle, as if to preclude that supposition, expressly states that the verj' Israel who, as concerning the Gospel, are regarded as "enemies for the Gentiles' sakes," are "be-
'' in these purposes and methods. The " knowledge," then, points probably to the vast sweep of Divine comprehension herein displayed; the "wisdom" to tliat fitness to accomplish theends .intended, which is stamped on all this procedure. 34, 35. For who hatli known the mind of the Iiordl—see Job 15. 8;' Jeremiah 23. 18. or who hat!) been his counsellor—see Isaiah 40. 13, 14. or who hath first given to him, and it shall be recompensed to him ('and sliall have recompense made to him') again—see Job 35. 7, and 41. 11. These questions, it will thus be seen, are just quotations from the Old Testament, as if to show how familiar to God's ancient pe6ple was the great truth which the apostle himself had just loved for the fathers' sokes;'' and it is in proof of this that he adds, "For the gifts and the calling of God are without repentance." But in what sense are the now unbelieving and excluded children of Israel "beloved for the fathers' sakes?" Not merely from ancestral recollections, as one looks with fond interest on the child of a dear friend for that friend's sake [Dr. Arnold]—a beautiful thought, and not foreign to Scripture, in this very matter (see 2 Chronuttei'ed, that God's plans and methods in the dispensation of His Grace have a reach of comprehension and wisdom stamped upon them which finite mortals cannot fathom, much less could ever have imagined, before they were disclosed. 36. For of him, and titrough him, and to him, are all things: to wliom ('to Him') be glory for ever. Amen — Thus worthily — with a brevity onlyequalled by its sublimity—does the apostle here sum up this whole matter. "Of Him are all things," as their eternal Source: "Through Him are all things," inasmuch as He brings all to pass whicli in His eternal counicles 2(1. 7 ; Isaiah 41. 8)—but it is from ancestral connections and obligations, or their lineal descent fiom and oneness In covenant with the fathers with whom God originally established it. In other words, the natural Israel—not " the remnant of them according to the election of grace," but THE NATiox, Sprung from Abraham according to the flesh—are still an elect people, and as such, "beloved." The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God. 30, 31. For as ye tii times i>ast liave not toelieve«l (or, •obeyed') God—that is, yielded not to God "the obedience of faith," \rhile strangers to Christ, yet now have obtained merv/ tlirowgli (by occasion of) tlieir nnbelltf—(See on v. 11, 15, 28.) even so liavc these (the Jews) BOW not bc Fcved (or, 'now been disohe<lient '), that through yr,Tjr mercy (the mercy shown to you) they also niayr>(tain mercy—Here is an entirely ue%v idea. The apost'e has hitherto dwelt upon the unbelief of the Jews as m'.Iiing way for the faith of the Gentiles—the exclusion '/ tne one occasioning the reception of the other; a truth yielding to generous, believing Gentiles but miuglu-l satisfaction. Now, opening a more cheering prospf he speaks of the mercy shown to the Gentiles as a ir.eans of Israel's recovery; which seems to mean that it will be by the instrumentality of believing Gensels He purposed: "To Him are ail things," as being Ilisi own last End; the manilestation of the glory of His own perfections being the ultimate, because the highest jiossible, design of all His procedure from first to last.—On this rich chapter. Note (1.) It is an unspeakable consolation to know that in times of deepest religious declension and most extensive defection from the truth, the lamp of God has never been permitted to go out, and that a faithful remnant has ever existed — a remnant larger than their own drooping spirits could easily believe (v. 1-5).
(2.) The preservation of this remnant, even as their separation at the first, is all of mere grace (d. 5, 6). (3.) When individuals and communities, after many fruitless warnings, are abandoned of God, they go from bad to worse (v.
7-10). (4.) God has so ordered iiis dealings with the groat divisions of mankind, "that no fiesh should glory in riis presence." Gentile and Jew have each in turn been " shut up to unbelief," that each in turn may experience the "mercy" which saves the chief of sinners (v. 11-32). (5.) As we are "Justified bj' faith," so are we "kept by the powerof God through faith"—faith alone—unto salvation tiles that Israel as a nation is at length to " look on Him whom they have pierced and mourn for Him," and so to "obtain mercy." (See 2 Corinthians 3.15,16.) 32. For. God hnth concluded them all in unbelief ('hath shut them all up to unbelief) that he miglit have mercy upon all i.e., those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews. [Fritzsciie, Tholuck, Olshausen, De Wette, Piiilippi, Stuart, Hodge.] Certainly it is not 'all mankind individually' [Meyek, Alford]; for the apostle is not here dealing with Individuals, but with those great divisions of niankin.], Jew and Gentile. And what he here says is, that God's purpose was to shut up eacli of these divisions of men to the experience first of an humbled, condemned
()). 20-32). (6.) God's covenant witli Abraham and his natural seed is a perpetual covenant, in equal force under the gospel as before it. Therefore it is, that the Jews as a nation still survive, in spite of all the laws which, in; similar circumstances, have either extinguished or destroyed the Identity of other nations. And therefore it is that the Jews as a nation will yet be restored to the family of God, through the subjection of their proud hearts to Him whom they have pierced. And as believing Gentiles will be honoured to be the instruments of this stupendous change, so shall the vast Gentile world reap such benefit from it, that it shall be like the communication of life to them from the dead. (7.) Thus has the Christian Church the highest motive to the establishment and vigorous prosecution of missions to the Jews; God havstate, without Christ, and then to the experience of His mercy in Christ. 33. Oh the deptli, &c.—The apostle now yields himself up to the admiring contemplation of the grandeur of that Divine plan which he had sketched out. of the riches both of the wImIoiii and knowledge of God—Many able expositors render this, 'of the riclies and wisdom and knowledge,' <tc. [Erasmus, Grotius, Bbnoel, Meyer, De Wette, Tholuck, Olshausen, Fritzsciie, Philippi; Alford, Revised Version.] The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer ex63 ing not only promised that there shall be a remnant of them gathered in every age, but pledged Himself to tlie final Ingathering of the whole nation, assigned the honour of that ingathering to the Gentile Church, and assured them that the event, when it does arrive, shall have a
God'i Iilerciej must move lis to Please Him. ROMANS XII. Each to Exercise the Gifts he Possesses, ment is the same.) what Is that (' the') good and acceptable (' well-pleasing'), and perfect will of God—We prefer this rendering [with Calvin, Rkviskd Veksion, &c.j to that which many able ciitics [Tholl'ck, Meyer, De Wette, Fritzsche, PniLippi, Alfokd, Hon<3E] adopt— 'that ye may prove,' or "discern the wM) of God, [even] what is good, and acceptable, an'd perf>'(!t.' God's will is "good,'' as it demands only what is essentially a"d unchangeably good (ch. 7. 10); it is "well-pleasing," in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (cf. Micah 6. 8, with Jeremiah 9. 2i); and it is "perfect," as it retiuired nothii>g else than the perfection of God's reasonable creature, who,, ia life-sivhig effect upon the whole worlj (i'. 12-lC, 20-;?l).
(8.) Tliose who think that in all the evangelical prophecies of the Old Testament the terms "Jacob," "Israel,"
&c., are to be understood solely of tlie Cliristian Church, would appear to read the Old Testament ditferently from the apostle, who, from the use of those very terms in Old Testament prophecy, draws arguments to prove that God has mercy in store for the natural Israel (v. 26, 27). (9.) Mere intellectual investigations into Divine truth in general, and the sense of the living oracles in particular, as they have a hardening effect, so they are agreat conti'ast to tiie spirit of our apostle, whose lengthened sketch of God's majestic procedure towards men in Christ Jesus ends here in a burst of admiration, which loses itself in the still loftier frame of adoration {v. 33-36;.
proportion as he attains to it, reflects GckI's own perfection. Such then is tlie great general duty of the redeemed —self-cx)nsecration, in our wliole spirit and soul and liody to Him who hath called us into the fellowship of His Son Jesus Christ. Next follow S)>eciflc duties, chiefly social; beginning with Humility, the chiefest of all the graces — but here with special reference to spiritual
CHAPTER XII.
Ver. 1-21. Duties of Believers, General and Particular. The doctrinal teaching of this Epistle is now followed up hy a series of exhortations to practical duty. And first, the all-comprehensive duty. 1. I btseecJi you tlierefcve—In view of all that has been advanced in the foregoing part of this Epistle, by the mercies of God those mercies, whose free and unmerited nature, glorious Channel,, and saving fruits have been opened up at such length, that ye present—See on ch. 6. 13, where we have the same exhortation and the same word there rendered "yield" (as also in v. 16, 19). your bodies— i. e., 'yourselves in the body,' considered as the organ of the inner gifts. 3. For I say (authoritatively), through the grace given nnto me—as an apostle of Jesus Christ; thus exemplifying his own precept by motlestly falling hack on that office which both warranted and reciuired such plainness towards all classes, to every man that Is among you, not to tlilnk, &c.— It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: 'not to be high-minded abov what he ought to be minded, but so to be minded as to be sob(?r-minded,' [Calvin, Alford.] This is merely a strong way of characterizing all undue self-elevation, according as God ikath dealt to every man the measure of faith—Faith is here viewed as the inlet to all the oUier graces, and so, as the receptive faculty of the renewed soul—9. rf., ' .\s God hath given to each his particuh** capacity to take in the gifts and graces whicl) He designs life. As it is through the body that all the evil that is in the unrenewed heart comes forth into palpable manifes- 'tation and action, so it is through the body that all the gracious principles and affections of believers reveal themselves in the outward life. Sanctiflcation extends to the whole man (1 Thessalonians 5.2?, 21). a living
glorious contrast to the legal sacrifices, which, save as they were slain, were no sacrifices at all. The death of the one " Lamb of God, taking away the sin of the world," has swept all dead victims from ott' the altar of God, to make room for the redeemed themselves as " living sacrifices" to Him who made " Him to be sin for the general good.' 4, 5. For as we have many members, Ac-The same diversity and yet unity obtains in the body of Christ, whereof all believers-are the several members, as in the natural body. G-8. Having then gifts dll Ferliig accorillng to the grace given to ua— Here, let it be observed, all the gifts of believers alike are viewed as communications of mere grace, whether (we have the giftof ) prophecy— i. p., of inspired teaching; as in Acts 15, 32. Any one speaking with Divine authority—whether with reference to the past, the present, or the future—was termed a prophet (Exodus 7. 1, Ac), [let us i>rophesyJ accoi'ding to the proportion of faith rather, 'of our faitli.' Many Romish expositors and some Protestant (as Calvin and Bengel, and, though, hesitatingly, Beza and Hodge), render this 'the analogy of for us;" while every outgoing of their grateful hearts in praise, and every act prompted by the love of Christ, is itself a sacrifice to God of a sweet-smelling savour (Hebrews 13. 15, 16). holy—As the Levitical victims, when offered without blemish to God, were rcgardetl as holy, BO believers, " yielding themselves to God as those that are alive from the dead, and their members as instruments of righteousness unto God, are, in His eslimalion, not ritually but really "holy," and so—acceptable (' wellpleasing') unto God — not as the Levitical ollerings, merely as appointed symbols of spiritual ideas, but o,bfaith,' understanding by it ' the general tenor' or ' rule of faith,' divinely delivered to men for their guidance. But this Is against the context, whose object is to show that, as all the gifts of believers are according to their respective capacity for them, they are not to be pulfed upon account of them, but to use them purely for their proper ends, or ministry, [let ug wait] on (' be occupied with') our ministering—The word here used imports any kind of service, froni the dispensing of the word of life (Acts 6.
jects, intrinsically, of Divine complacency, in their r;L;- newed character, and endeared relationship to Him througli His Son Jesus Christ, which Is your reasonable (raiher, 'rational') service—in contrast, not to tlio senselessness of Idol-worship, but to the ofl'eringof irrational victims under the law. In this view the presentation of ourselves, as living monuments of redeeming mercy, is here called "our rational service;" and surely
4) to the administering of the temjwral all'airs of the Church (Acts G. 1-.3). The latter seems intended here, being distinguished from "prophesying," "teaching," and "exhorting." or he that tcachetli—Teachers are expressly distinguished from prophets, and put after them, as exercising a lower function (.Vets 13. 1; 1 Corinthians 12.28, 29). Probably it consisted mainly in opening up the evangelical bearings of Old Testament Scripture; and it was In this department apparently that Apollos showed his power and eloquence (Acts 18. 2i). or he that exhortetli—Since all preaching, wliether by apostles, prophets, or teachers, was followed uj) by e.xhortatlou (Acts 11. 23; 14. 22; 15. 32, Ac), many think that no spociflo class Is here In view. But If liberty wiis given to othenit is the most rational and e.xalted occupation of God's reasonable creatures. So 2 Peter 1. 5, " to offer up spirilnal sacrifices, acceptable to God through Jesus Christ." and be ye not conformed to this world (cf. Ephcsians 2. 2
Galatians 1.4, Greek); but be ye transformed—or, 'transfigured' (as in Matthew 17. 2; and 2 Corintliians 3. 18,
Grccic). by the renewing of your mind—not hy a mere; outward disconformity to the ungodly world, many of whose actions in themselves may he virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new — new in its motives and ends, (:v(?n where the actions differ in nothing from those of the world— new, considered as a whole, and in such a sense as to be wholly unattainable save through tli<^ constraining power of the love of Christ, that ye may prove —i.e., cxporinirntally. (See on the word "experience" In c\i. .'). 1, and cf. J Tl essalonians 5. 10, where the sentito exercise themselves occasionally in e.xliorling the brethren generally, or small iartles of the less Instructed, the reference may bo to them, he that givetli —in the exercise of private benevolence probably, rathel r/ie Daliex Required of Believers. EOMANS XII. Eevenge is Specially Forbiddeiu tail. Mind not (' not minding') high things—i. e., Cliei-- ish not ambitious or aspiring purposes and desires. Af this spi'ings from selfish severance of our own interests and objects from those of our brethren, so it is quite incompatible with the spirit inculcated In the pi-ecedi'.ig clause, but condescend (' condescending') to men of iow estate—or (as some i-ender the words), 'Inclining untc the things that be lowly.' But we prefer tlie former. Be not wise in your om u conceits—This is just the application of the caution against high-inindedness to the estimate we form of our owi! mental character. 17. Recompense ('Recompensing'), &(;.—see on v. 14. Provide ('Providth.aii in the discharge of dlaconal duty. wKli simplicity —Sn I lie word probably means. But as shnplicUy seems enjoined in tlie next clause but one of this same verse, perhaps the meaning here is, 'with liberality,' as the.same word is rendered in 2 Corinthians 8.2; 9.11. he that rtiletli—whether in the Cliurch or his own household. Kee 1 Timothy 3. 4, 5, wliere the same word is applied to both, with diligence—witli earnest purpose, he that showcth mercy, with cheerfulness—not only without grudging either trouble or pecuniary relief, but feeling it to be "more blessed to give than to receive," and to help than be helped. 9. Let love be without dissimulation— ' Let your love be unfeigned,' as in 2 Corinthians 6.6; 1 Peter 2.22; and see 1 John 3. IS. Abhor that which is evil j cleave to tliat wliich is good—What ing') things honest ('honourable') in the siglit of all me'n—The idea (wliich is from Proverbs 3. -J) is the cai'e wliich Christia!is sliould take so to demean themselves as to command the respect of all men. 18. If It be possible a lofty tone of moral principle and feeling is here incul-
(t. e., If others will let you), as muclt as lieth In you (or, 'dependeth on you'^llve peaceably (or, ' bat peace') with all men—The impossibility of this in some cases is hinted cated ! It is not. Abstain from the one, and do the other nor. Turn awaj' from the one, and draw to the other ; but, Abhor the one, and cling, with deepest sympathy, to the other. 10. Be, &c.—better, 'In brotherly love be affecat, to keep up tlie hearts of those who, having done their best unsuccessfully to live in peace, might be tempted to think the failure was necessarily owing to themselves. But liow emphatically expressed is the injunction to let nothing on our part prevent it! Would that Christians were guiltless in this respect! 19-21. avenge not, Jtc— see on t;. 14. but [ratiierj give place unto wratli—Tills tionate one to another; in [giving, or showing] honour, outdoing each other.' The word rendered ' prefer' means rather 'to go before,' ' take the lead,' i. e., 'show an example.' How opposite is this to the reigning morality of the heathen world! and though Christianity has so changed tlie spirit of society, tliat acertain beautiful disinterestedness and self-sacrifice sliines in the cliaracter of not a few who are but partially, if at all under tlie iranslorming power of the Gospel, it is only those whom "the love of Christ constrains to live not unto themis .usually taken to mean, 'but give room or space for wrath to spend itself.' But as the context shows that the injunction is to leave vengeance to God, "wi'atli" here seems to mean, not the offence, which we are tempted to avenge, but the avenging wrath of God (see 2 Chroiiicles24.
selves," whoare capable of thoroughly acting in the spirit of this precept. 11. not slothful in business—Tlie word rendered "business" means 'zeal,' 'diligence,' 'pur-
IS), which we are enjoined to await, or give room for. (So the best interpreters.) if thine enemy liunger, &o.—This pose;' denoting the energy of action, serving the Lord —i. e., the Lord Jesus (see Epliesians C. 5->S). Another reading—'serving the time,' or 'the occasion'—which is taken from Proverbs 25. 21,22, which without doubtsupplied the basis of those lofty precepts on that subject which form the culminating point of the Sermon on tho Mount, in so doing thou shalt heap coals of Are on htn head—As tlie heaping of "coals of fire" is in the Old Testament the figurative expression of Divine vengeance (Psalm 140. 10; U. 6, &c.), the true sense of these words seem to be, 'That wili be the most effectual vengeance— vengeance under which he will be fain to bend.' [So AlFORD, Hodge, ttc] The next verse confirms this. Be not overcome of evil— for then you are the conquered party, but overcome evil witli good—and then the victory is yours; you have subdued your enemy in the noblest sense. Note (1.) The redeeming mercy of God in Christ is, in the souls of believers, the living spring of all holy obedience (ti. 1). (2.) As redemption under the gospel is not by irrational victims, as under the law, but " by the pi-ecious blood of Clirist" (1 Peter 1. 18, 19), and, consequently, is laot ritual but real, so the sacrifices which believers are now called to oti'er are all "living sacrifices;" and these—summed up in self-consecration to the service of God—are "holy and acceptable to God," making up together "our r.ational service" {v. 1). (3.) In this light, what are we to think of the so-called ' unbloody sacrifice of the mass, continually offered to God as a propitiation for the sins both of the living and the dead,' which the adherents of Home s corrupt faith have been taught for ages to believe is the highest and lioliest act of Christian worship— in direct opposition to the sublimely simple teaching which the Christians of Home first received (u.
ditft-is in form but very slightly from the received reading, has been adopted by good critics [Luther, OlshauSEN, Fritzsche, MeyekJ. But as MS. autliority is decidedly against it, so is internal evidence; and comparatively few favour It. Nor is tlie sense which it yieldg a vei y Christian one. rejoicing, <tc.—Here it is more lively to retain the order and the verbs of the original: 'In hope, rejoicing;*!!! tribulation, enduring; in prayer, persevering.' Eacli of these exercises helps the other.
If our " hope" of glory is so assured tliat it is a rejoicing hope, we shall find tiie spirit of "endurance in tribulation'' natural and easy; but since it is "prayer" which 8trenglhei!S the faith that begets hope, and liftg it up Into an assured and joyful expectancy, and since our patience in tribulation is fed by this, it will be see!! that all depends on our " perseverance in prayei-." 13. given to hospitality i. e., the entertainmeiit of strangers. In ti-mes of pei-secution, and before the ge!ieial institution of houses of eutertainme!it, the iinportai!c.e of this precept would be at once felt. In the East, where such houses are still rare, this duty is regarded as of the most sacred character. [Hodge.] 14. Bless (i. e.. Call down by priiyer a blessing on) them which persecute you, Arc. This is taken from the .Sermon on the Mount, wliich, from the allusions made to it, seems to have bee!i tlie store-house of Christian morality among the churches.
1.5. Rejoice with them that rejoice; weep (the "and" should probably be omitted) witl» tliem that weep —What a beautiful spirit of sympathy with the joys and Bori'ows of others is here Inculcated! But it is only one charming pliase of the ui!selfisli character which belongs
1)! (4.) Christians sliould not feel themselves at liberty to be conformed to the world,, if only they avoid what is manifestly sinful; but I'ather, yieliling themselves to the transforming power of the truth as it is in Jesus, they should strive to exhibit before the world an entire lenovation of heai't and life (u. 2). (5.) What God would havo men to be, in all Its beauty and grandi ur, is for liie first time reall.y apprehended, wlieii "wrilleii not witli ink, but with the Spirit of the living God, not on tables of stone, but on the fleshy tablesof the heart," 2 Corinthiaiiti to all living Christianity. What a world will ours l)e wheii this shall become its reigning spirit! Of the two, however, it is more easy to synipatliizo with another's sorrows than his joys, Ijecause in the one case he nccdi us; in the other not. But just for this reason the latter
Is the more disinterested, and so the nobler. 10. Be
('Being') of the same mind one toward another—The feeling of the common liond which binds all Cliristians
3. 3()J. 2). (li.) Self-sulliciency and lust of power ai'e peculiarly ulilovely in the vessels of meicy, whose respectlvo graces and gifts are all a Divine trust for behoof of t!ia common body aiid of mankind at large (ii. 3, 4). i.7.) .Vh tti each other, whatever diversity of station, cultivation, tsmperameut, or gilts may olitain among them, is llie thing here enjoined. Tliis is next taken up in de-
fulness oflh Uhas been thesjurce of innumerable
The Duties we ouie to Magistrates. ROMANS XIII, XIV. Gluttony and Di-un Jcennesa Forbidden.
wanting in all the most ancient MSS.) The aposflu refers here only to the .second table of the law, as love to our neighbour is what he is treating of. 10. Love worketh no 111 to liis (or, 'one's') neighbour: therefore, &c.—As love, from its very nature, studies and delights to please its object, 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 tliat—rather, 'And this' [do]—knowing the time, that now it is high time lit., 'the liour has already come.' for us to awake out of sleeji—of stupid, fatal indifference to eternal things, for now is our salvation—rather, 'tlie salvation,' or simply 'salvation' nearer than when we (first) believeu—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 theattitudeof wakeful expectancy, but without reference to the chronological nearness or distance of that event. 13. Tlie night (of evil) is far spent, the day (of consummated triumph over it) is at liand: 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 liglit—described at large in Epliesians 6. 11-18. 13. Let us walk honestly (' becomingly,' 'seemingly') as in the day—g. d., '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 (1 Thessalonlans 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 Clirist—in such wise that Christ only may be seen in you (see 2 Corinthians 3.3; Galatians 3. 27; Ephesian8 and unspeakable evils In the Cliurfih of Christ, so the fq,ithful exercise by every Christian of liis own peculiar office and gifts, and the loving recognition of those of liis brethren, as all of equal importance in their own place, would put a new face upon the visible Church, to the vast benefit and comfort of Ciiristians themselves and to the admiration of the wo'ld around them {v. 6-8). (8.) What would the world be, if it were filled with Christians having but one object in life, high above every other—to "serve the Lord"—and throwing into this service 'alacrity' in the discharge of all duties, and abidin? "warmth of spirit" {v. 11) ! (9.) Oh how far is even the living Churcli from exhibiting the whole character and spirit, so beautifully portrayed In the latter verses Of this chapter (v.
12-21)! What need of a fresh baptism of the Spirit in order to this! And how "fair as the moon, clear as the sun, and terrible as an army with banners," will the Church become, when at length instinct with this Spirit! The Lord hasten it In its time
CHAPTEE XIII.
Ver. 1-14. Same Subject continued—Political and Social Relations—Motives. 1, 3. Let every soul— every man of you—be subject unto the higher powers or, 'submit himself to the authorities that are above liim.' For there is no power ('no authority') but of God : the powers that be arc ('have been') ordaliied of God. Whosoever therefore resisteth the power—' So that he that setteth himself against the authority'—resisteth tlie ordinance of God ; and they tliat 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, wliose authority in the magistrate's is resisted. 3, 4. For rulers are not a terror to good worlts—'to the good work,' as the true reading ayipears to be—but to the evil . . . he bearetli not the sword in vain—i. e., the symliol of the magistrate's authority to punish. 5. Wherefore ye must iteeds 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 Magiatraci/ in general, considered as a Divine ordinance, that tliis 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 endeavour 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 nol)le
4.21). and make no provision ('take no forethought') for the flesh, to [fullil] the lusts [thereof] q.d., 'direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification.' A'ote (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 wiiatever 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 tlie highest interest of all states to welcome it within their pale, as in this as well as every other sense—"liie salt of the earth, the light of the world" {v. 1-6). ('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 iu spirits, cruslied 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 polillcal power, should furnish a visible refutation of this charge. O, 7. For, for this cause pay ye (rather, 'ye pay') tribute also— 7. d., "This is the reason why ye pay the contributions requisite for maintaining the civil government.' for tliey are God's ministers, attending continually upon ('to') its disciples that love which secures all men against in Jury from them, inasmuch as It Is the fulfilling of the law
(v. 6-10). (3.) The rapid march of the kingdom of God, the advanced stage of it at which we liave arrived, and the e rer-nearing approach of the perfect day—nearer to every believer the longer he lives—should quiclcen all tlio children of light to redeem the time, and, seeing that they look for such things, to be diligent, tliat they may be found of Him in peace, without spot and blameless (2 Peter 3. 14). (4.) In virtue of 'the expulsive power of a new and more powerful affection,' tlie great secret of persevering holiness in all manner of conversation will be found to be "Christ in us, tlio hope of glory" (Colosslans tills very thing. Render therefore to all titeir dues— From magistrates the apostle now comes to other otlicials, and from them to men related to us by whatever tie. trlbuf*-land tax. custom—mercantile tax. fenr— reveren<« for superiors, honour—tlie respect due to persons of distinction. 8. Owe no man anytltiug, but to love one another q. d., 'Acquit j'ourselves of all obligations except love, which is a debt that must remain ever due.' [HonOK.] for he that loveth another hath ful<llle<l the law— for the law Itself is Init love in luiinifold action, regarded as matter of duty. O. For tills, itc.—better thus : 'For the [commandments]. Thou slialt 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,' Ac. (The clause, "Thou shalt not '>ear fal.so witness." is 254
1. 27), and Christ on us, as the character in which alons we shall be able to shine before men (2 Corinthians 8. 3)
CHAPTER XIV.
Ver. 1-2.'J. Bamb Subject continubd—Christian Kob-
Men may not Qnilemn or Condemn ROMANS XIV. £ach Oilier Jar Tilings IndiferenL
For Christ is here—in the most emphatic terms, and yet in the most unimpassioned tone—held up as the supreme
BEARAXCE. The subject here, and on to ch. 15. 13, is the conxideration due from strcniger Christians to their weaker
Oly'ect 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 himself, he rushed forth to arrest the deed, directing tiiem to " the living God," as the only legitimate brethren; which is bul the great law of love (treated of in ch. 13.) In one particular form. 1. Him tliat Is weak in tUe faitli—rather, 'in faith;' i. e., not ' Him that is weak in the truth believed' [Calvin, Beza, Alford, <tc.], but
(as most interpreters agree), 'Him whose faith wants that firmness and breadth which would raise him above small
Oljject of worship (Acts 14. 15). Nor does Paul teacli this here, but rather appeals to it as a known and recognized scruples.' (See on v, 22, 23.) receive ye—to cordial Chrisfact, 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 tian fellowship—but not to doubtful disputations rather, perhaps, ' not to the deciding of doubts,' or 'scruples;' i.e., not for the purpose of arguing him out of them: which Indeed usually does the reverse; whereas the common teaching of all the aca-edited preachers of Christo receive him to full brotherly confidence and cordial' interchange of Christian affection is the most effectual way of drawing them ott'. Two examples of such scruples tianity, and Hie common faith of all Christians. 9. For to tliis 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 tlie') living—Tlie grand object bf His deatli was to acquire this absolute Lordship over His redeemed, botli in their living and in tlieir dying, as His of right. 10. But why, &c.—The original is more lively:—'But thou (the weaker believer j, why judgest thou thy brother? And thou again (the stronger), why despisest tlrou thy brother?' for we shall all (the strong and the weak together) stand before the are here specified, touching Jewish meats and ilni/-s. " The strong," it will be observed, are those who knew tliese to be abolished under the gospel; " the weak" are tliose who had scruples on this point. 2. one believetli tliat lie may eat all things—See Acts 10. 16. anotlier, wlio Is weak, catetli herbs—restricting liimsell probably to a vegetable diet, for fear of eating what "miglit have been offered to Idols, .ind, so would be unclean. (See 1 Corintllians 8.) 3. Let not him that eatetli despise (look down superciliously upon) l»im tliat eatetli not; and let not him that eateth not judge (sit in judgment censoriously upon) him that eatetli : for God liatik received hiin—as one of His dear children, wlio in this matter acts not from laxity, but religious principle. 4. Who art tliou that judgest anotlier man's (rather, 'another's') servant J—i.e., Christ's, as the whole context showsj espe-
Judgment-seat of Christ—All the most ancient and best MSS. read here, ' the judgment-seat of God.' The present reading doubtless crept in from 2 Corinthians 5. 10, where "the judgment-seat of Christ" occurs. But here "the judgment-seat of Ood" seems to have been used, with reference to the quotation and the inference in the next two verses. 11, 1!4. For it Is written (Isaiah 45. 2:^), As I live, salth 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. S6 then (infers the apostle) every one of us sliall 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') tiie Lord Jesus—as "having tlie mind of Christ" (1 Corinthians 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 .\cts 10. 15.) but ('save that') to him that esteemetli anything to be unclean, to him it Is unclean q. ((., 'and therefore, though you can eat of it without H\i\,he cannot." 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. Acconlingly, in tlie next clause, that idea is brought out with great strength. Destroy not him with (' by') thy meat for whom Christ died—'ThP 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 cially v. 8, 9. Yea, &c.—' But he shall be made to stand, for God is able to make him stand ;' i. e., to make good his standing, not at the day of judgment, of which the apostle treats in v. 10, but in the true fellowship of tlie Church here, in spite of thy censures. 5. One man estcemeth one day above another : anotlier esteemeth every day —The supplement "alike" should be omitted, as injuring,he sense. Let every man be fully persuaded In Iiis own mind—be guided in such matters by conscientious conviction. 6. He that regardeth the day, regardcth it to tlie liord—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 eateth, enteth 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, A.LFORD unliappily 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 sahbath was more ancient than Judaism;
If, even under Judaism, it was enshrined amongst 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 eartli, "The Son of man is Lokb even of the sabbath day" (see Marli
2. 2.S)— it will be hard to show that the apostle must liave meant it to be ranked by his readers amongst those vanished Jewish festival days, which only "weakness" could imagine to be still in force—a weakness which those who ha<l more light ouglit, out of love, merely to bear with. 7, S. For none of its (Christians) livetli to himfeelf—(See 2 Corinthians 5. 11, 15), to dispose of himself or shape his cotxluct after his own ideas and inclinations, and no man ('and none'—of us Christians) dleth to himis expressed with equal sharpness 'in 1 Corinthians ». 11. Whatever tends to make airy one violate his conscience tc'iiis Ic tlie destruction of his soul; and hewlw helps, whether U'ittinf//f or no, to brine/ about the one is guilty of atdi/iff to aceomplish tlie other. 10, 17. Let not then your good— (. e., this liberty of j'oursas to Jewish meals and diiys, well-founded though it be—be evil spoken of—for the evil it does tc self. For whether we live, we live unto the Lord (the Lord Christ; see next verse); and wliellier we die, we die unto the Lord; wlictlier we live therefore, or <lie, we arc the Lord's—Nothing but the most vivid explauallon of these remarkable words could make them endurable to any Christian ear, if Christ were a mere a ealure.
otliers. For the kingdom of God—or, us we should say, Ueligion; i.e., the proper business and blessedness for which Christians are formed into a community of re-
Tlie Dull/ of C'lristian Forbearance .ROMANS XIV. from the Strong to the Weak.
men in thoroiifrh siihjpetion to God (cf. 1 Coriiithof unspeakable importance in tlie Clirist ian life. Xote {l.) Some points in Christianity are uiies.sential to Christian fellowship ; so that though one ma.v be in error upon them, he is not on that account to be excluded eitlier from the communion of the Chiu'cli or from the full confidence of inii.s .1. 20). is Mot meat ami drink ('eiitiiii; and clrinkliiij;'}; i>iit i'ig'liteoii!4iie:;fs, niicl peace, mid Joy In tUe Holy Ghost—a beuuliliil and coinprelieiisi ve division of living C'liristiaiiity. The tir.st—" rigliteousne.ss"—lias resent lo (rod, denoting here ' rectitude,' in its widest sense tliose who liave more liglit. This distinction between essential and non-essential truths is denied by some whc affect more than ordinary zeal for the lionour and truth of God. But they must settle the question with our apos-
(:is in Matthew 6. ; the second—"peace"—has vespect to iinr neighbours, denoting 'concord' among bretliren (as is plain from v. 19: cf. Ephesians 4. 3; (Joiossians 3. H, l.j);. Uie third—"joy in the Hojy Ghost"—has respect to o«rtle. (2.) Acceptance with God is the only proper criterion of right to Christian fellowsliip. Wliom God receives, men cannot lawfully reject (f. 3, 4). (3.) As there is much selfpleasing in setting up narrow standards of Christian fellowstiip,so oneof the best preservatives against the temptation to do this will be found in the continual remembrance that Chkist is the one Object for whom all Ciiristians 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 ditt'erencesand gradually absorb them (v. 7-9). (l.)The consideration of thecommonjudgment-seatat which thestrong and the weak shall stand together will be found another preservative against tlie unlovely disposition to sit in judgment one on another (v. 10-12). (5.) Hpw brightly does the supreme Divinity of Christ shine out in this chapter ! The exposition itself supersedes further illustration liere. (6.) Though forbearance bea great Christian duty, indifference to the distinction between truth and error is not thereby encouraged. The former is, by the lax, made an excuse for the latter. But our apostle, while teaching "the strong " to bear with " the weak," repeatedly intimates in this chapter where tlie trutli really lay on the points in question, and takes care to call those who took the wrong side " the weak " (v. 1, 2, 14). (7.) With what holy jealousy ought the purity of tlie conscience to be guarded, since every deliberate violation of it is incipient perdition (r. 15, sHres. This phrase, 'joy in the Holy (Jhost,' represents Christkms as so thinliing and feeling under the worliiiigs of the Holy Ghost, that their joy may be viewed rather Bs tliatof the blessed Agent who inspires it than tlieir own (cf. 1 Thessalonians 1.6). IS. For Ue that in these things—'in this,' meaning tliis tlireefold life, serveth
Chriist—Here again observe how, though we do these three things as a"!jingdoni of God," yet it \s>, " Christ" that we serve in so doing; the apostle passing liere from God to Clirist as naturall.v as before from Christ to God in a way to us inconceivable, if Christ liad been viewed as a mere creature (cf. 2 Corinthians 8.21). Is acceptable to God, and approved of men—these being the things wiiich God delights in, anil men are constrained to approve. (Cf. Proverbs 3. 4 ; Luke •->. 52 ; Acts 2. 47 ; )>J. 20. ) the thlnsfs, &c.—moVe simply, ' the tilings of peace, and the things of mutual edification.' For ('For the sake of) meat destroy not the work of God—see on v. 15. The fipostle sees in whatever tends to violate a brother's coniicience the incipient destruction of God's work (for every converted man is sucli)—on the same princ-iple as "lie
'lial, hateth his brother is a murderer" (1 John 3. lo). All things indeed are pure—'clean;' the ritual distinctions being at an end. hnt it is evil to the man (there is criminality in the man) who eateth with offence— i. c, so as to stumble a weak brother. It is good not to eat flesh, nor to drink wine, nor [any thing] ('nor to do any thing') whereby (' wherein') thy brother stwmbleth, or is oflfended, or is made weak— rather, ' is weak.' These three words, it has been remarked, are each inteu Tionally weaker than tlie other:—5. d., 'Which ma.v cause a brother to stumble, or even be obstructed in liis Christian course, nay—though neitlier of tliese may follow wherein he continues weak; unable wlioUy to disregard the example, and yet unprepared to follow it.' But this injunction' to abstain from /<c.v/j, from Jtn'ne, and from ivhatsoever may liurt the conscience of a brotlier, must be properly understood. Manifestly, tlie apostle is treatihg of the regulation of the Christian's conduct with refeience simpl.y to the prejudices of the weak in faith; and hjs directions are to be considered not is prescriptions /mone's entire lifetime, e\-cn to promote tlie good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters whereother Cliris-
20)! Some, who seem to be more jealous for tlie honour 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 thiiikinit it necessary to explain away wh.at is meant by " destroying the work of God" (u. 20), and "destroying him for wliom Christ died " (v. 15), for fear of the doctrinal consequences of taking it nakedly; wliile the opponents of lliat doctrine are ready to ask. How could the apostle have used such language if he had believed that such a catastroplie 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
Etiiics—that the wil/ui 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, tlie loss of that soul for eternity, needs only the carrying out to its full elfeot of such violation of the conscience. Whether such el Tects do take plac«, tiaiis, througli Meakness, are not persuaded that such lilierty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire lierc; but ere we consider that question, it is of great injportance to fix how farit is here actually in point of fact, the apostle gives not the most distant hint here ; and thereforij that point must be settled elsewhere. But, l3eyond all doubt, as the position we have laid down is enipliatieally expressed by the apostle, so tlie interests of all who call themselves Christians require to be proclaimed and pressed on ever.v suitajile occasion. (8.) Zeal for comparatively small points of truth is a poor substitute for the substantial and catholic and abiding realities of tlie Christian life (v. 17, 18). (9.) " Peace " amongst the followers of Christ is a blessing too precious to themselves, and, as a testimony to them tliat are witliout, too importt xpressed, and what is the i)recise nature of the illustialions givi-n of it. !4'4. Hast thou tiith—on such matters? have it to thyself (witliin thine own breast) l>efore God—a most important clause. It Is not mere sinceritu, or a private opinion, of which the apostle speaks ;
It is con viction as to what is the truth and will of God.
If thou hast /orined this conviction in tiie sight of God, keep tliysclf in this frame before Him. Of course this is not to be over-pressed, as if il> were wrong to discuss such points at 'vU with our weaker brethren. All that is here condem Lod is sucli a zeal for small points as endangers ant, to be ruptured for trifles, even though some lesser truths be involved in those (i'. 19, 20). Nor are those trut hs themselves disparaged or endangered thereby, but the reverse. (10.) Many things whiili are lawful are not expe-
C'liristiar love. Happ.v is he that coiidenincth nothimnelf in that which lie allo\«etli—allows himself to do nothing, alxnit the lawlulness of wliieli he iias scruples ; iloes onl.v what he neither iiiuivvs nor fears to he sinful, aa. And (rather, 'I'ut') he that donbteth is damned— dient. In the use of any liberty, therefore, our quest ioi\ should be, not simply. Is this la whil? I)ut even if so. Can it be used with safet.y to a brother's consciemte? — How will it alt'ect my brother's soul (V. 21)? It is permitted to no Christian lo sa.y with Cain, "Am I my brolfier's keeper?" (Genesis 4. 9.) (11.) Whenever we are in doubt as to a point ol dUiy-where alisllnence Is riiaiiifestly sin-
(see on t-he word "damnal ion," eli. 13. 2). it' h«: eat, because
[lie ealelli] not of fulth— Si'c 011 the meaning of "faith" ill I'C, V. 22. for whatsoever Is not of faith is sin—a nia.xim less, but compliance not clearly lawful—the safe course Is
We mny not Pit'ase Ouraeives. ROMANS XV. Paul Excusclh Ilim.-iAJ Jor Writmij.
ye Gentiles, (along) with lilg pi-ople (Isrni-H. And !!{;;iiii (Psalm 117. 1.1, Praise the Lord, all ye Gentiles; and land him, all ye people ('peoples'—the various .nations outside the pale of Judaism). Ami again, Esaists saltii (Isaiah 11. 10), There shall l>c a (,'tlie') root of Jesse meaning, not ' He from wliom Jesse sprang,' but' lie that ever to be preferred, for to do otherwise is itself sinful. (12.) How exalted iiiid heautiful is the Etliics of Christianity— ny a lew great principles teaching us liow to steer our course amidst practical difliculties, witli equal regard t<) Christian liberty, love, and couttdence!
is sprung from -Jesse' (i.e., Jesse's son David)—see Uevelation 22. 10. and he that sikall rise, &c,—.So Uie LXX. in substantial, though not verbal, agreement witli tiie original. 13. Now, <fcc.—This secmsa concluding prayer, suggested Ijy the whole pri'Ceding suiijecl-maller uf tlie Kpislle. tlie God of liope (see on r. 5) till you w ith all joy and peace in believing—the native trulh of that
_ CHAPTER XV.
Ver. I-IS. Sajie Subject CONTINUED AND cx)NCLUDED.
I, We tUfn thintare strong—on such points as have been discussed, the abolition of tlie Jewisli distinction of meats and days under the gospel. .See on ch. 14. It, 2i). oiigUt. . . not to pli-ase ourselves—ouglit to thinli less of wliat we may lawfully do than of liow our conduct will afi'ect faith wliicli is the great theme of this Epistle (cf. Ualatians
5.22). that ye may abound in Jmpe—"of tlic glory of God." See on cli. 5. 1. through the power of tlic Holy Ghost—to whom, in the ecuuomy of redemption, it belongs to inspire believers with all gracious aliecli Diis.—On otiiers. SJ, 3. Let every one of us (Lay hini.setf out to) pleRjM Ills neigitbour, (not indeed for his mere gratification, hut) for Itis good (with a view) to liis MliticAtion. For even ClirLst pleased not (lived not to please) laiitiself ; but, as it is written (Psalm 61). 9), TUe rcproneiies, &c.—see Mark 10, 42—15. 1. For whatsoever tilings wore written aforetime were written for our learning; (' instruction'); that wc tlirougli, &c.— tlie foregoing pi)rti{)n, JVolt; [1.) No Clirislian is at liiierty to regard himself as an isolated disciple of tlie Lord Jesus, liaviug to decide questions of duty and liberty solely with reference to liiniself. As Cliristians are one body in Christ, so tlie great law of love binds tl-.em to act in all tilings v.'Uh tenderness and consideration for tlieir
' through the comfort and the patience of tlie Scriptures'—might have hope q.(l., 'Think not that because such portions of Scripture ielat« immediately to Clirist, they are inapplicable to you ; for though Christ's sutterings, as a Saviour, were exclusively His own, the motives that prompted them, t]ie .i/iirU bretlireii in "the common salvation" (f. 1,2). (2.) Of this unseitlshiiess Cmti.sT is the perfect model of all C'hrisliaus {V. 3). (3.) Holy Scripture is the Divine storehou.se of all furniture for the Christian life, even in its most trying and delicate features (u. 4). (4.) Tlie harmonious glorification of tlie God and Father of our Lord Jesus Clirist by the whole body of the redeemed, as it is the most exalted fruit of the sciicme of redemption, so it in wliich they were endured, and Xhi' general principle involved in His whole work—self-sacritice for the good of others—furnish our most perfect and beautiful model ; and Roall Scripture relating to tliese is for our instruction; and since the duty of forbearance, the strong with the weak, requires " patience," and this again needs "comis tlie last end of God in it (i'. 5-7).
14-33. CONCKUStON : IN WHICH THE APOSTLE APOLOGIZES _FOi£TIlU.S WltlTlNG TO THE llOMAN ClUtlSTIANS, E.XPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HI.S yUTUlJE I'LANS, AND ASKS THEIR PltAYKBS FOU THE CoMPl-ETiON OK THEM. 14, 15. And, ifcc-rather, 'Now I am persuaded, my brethren, even I myself, concerning you forts," all those Scriptures which tell ol patience and consolation, particularly of the patience of Christ, and of the nonsolation which sus Uiined Him under it, are our appointed and appropriate nutriment, ministering to us
'/lo/ie " of that blessed day when these sli.all no more he needed.' See on ch. 4., note 7. (For the same connection between "patience an<l hope" see on ch. 12, 12, and 1 Thesgalot'.ans 1. 3.) 5, G. 3Vow the God of patience and consolation — Such beautiful names of God are taken from the graces whicli He inspires : as " the God of hope " (v. 13), 'the God of peace" (t),33), &c. grant you to be li Ice minded
'—that ye also yourselves arc full of goodness—of inclination to all I have been enjoining on you — died witli all knowledge (of the trutli expounded j, siinfl able (without my iuterveutiou) to admonish one. another. Nevertheless, I liave written the more boldly unto yon in some sort (' measure '), »a putting you in uiiitd, because of tlie grace tbat is given to me of God—as an apostle of Jesus Clirist. 10. that 1 should t)e tlie (rather, 'a ') minister—The word here used
('of the same mind ') accor«llng to Christ .lesus—It is not mere unanimity which the apostle seeks for tliein for unanimity in evil is to he deprecated. But it is according to Christ Jesiis"—after the sublimest model of Him whose all-al3sorljing desire was to do, "not His own will, but the will of Him that sent Him" (John is commonly employed to express the ot Ece of the priesthood, fro.m which accordingly the figurative language of the rest of the verse is taken, of Jesus Christ ('Christ Jesus,' according to tlie true reading) to the Gentiles— a further proof that the Epistle was addressed to a Gentile Church. See on ch. 1. 13. mit.istering the gospel of GodAs the word here is a still more priestly one, it should be rendered [as in Revi.sed Version], 'ministeriug as a priest in the Gospel of God.' that the otl"e,ring np of the Gentiles (as an oblation to God, in their converted character) might lie aceeijtable, being sanctiticd by the HolyCiSiost—tlie end to wliicli the ancient of Tcrings typically looked. ' 17. I lave therefore wltereof I may glory —or (adding the article, as tiie reading seems to be), 'I have my glorying.' through ('in') Clirist Jesus in those things which pertain to Go<l—the things of the ministry committed to me of God. 18-33. For I will not dare to spcalc of any (' to speak aught ') of those tilings which Clirist hath not wrought by mc—a modest, though somewhat obscure form of expre.ssion, meaning, 'I will not dare to go beyond what Christ hath wrought by me'—in wliicli form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all
3.38). 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 7. Wherefore—Returning to the point,—receive ye one another to the gloi-y of God—If Christ received us, and hears with all our weaknesses, well rrvay we receive and compassionate one with another, and by so doing God will be glorified. 8-13. Now—'For' is the true reading: the apostle is merely assigning an additional motive to Christian forbearance. I gay that tiesns Christ wag (' hath become ') a minister of the circumciidon—a remarkable expression, meaning 'the Father's Servant for the salvation of tiie circumcision (or, of Israel).' for tl»e triith of God—to malce good the veracity of God towards His ancient people, to conflrm the (Messianic) promises made unto the fathers—To cheer the Jewish believers, whom lie might Beem 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—that the Gentileg miglit glorify God for Ills mcrcy-r-A number of quotations from the Old Testament here follow, to sliow that God's plan of mercy embraced, from tlie first, the Gentiles along with the Jevla. as It is %vritten (Psalm 18. 49), I will confess to (i. e., glorify) thee among the Gentileg, (to. And again (Deuteronomy, ^ 13, though there is some difficulty In the iTeb.), Rejoice, tlie success of his labours to the activity of the living Redeemer, working in and by him. byword and dee<l—by preaching and working; which latter he explains in the next clause, through mighty {lit., 'in the power of) signs and wonders— i. c, glorious miracles, by tle power of the Spirit of God—'the Holy Ghost,' as the true reading seemft to be. This seems Intended to explain
Paul Promiseth io Visit Rome, KOMANS XVI. and EcqucHieOi the Prayers of the Brethren.
1 h«ive for .Tcrusalem—see on v, 25-2S. may be accepted by ('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 malie this gift of theirs to the poor saints at Jerusalem less welcome than it oughf to be. He would have the Romans therefore to join him in wrestling with God tliat this gift might be gratefully received, and prove a cement between the two parties. But further. 33. that I may come unto you with (' in') joy by tlie will of God (Acts 18.21; 1 Corinthians -1. 19; 16. 7; Hebrews 6. 3; James 1. 15), and may with you be refreshed—rather, ' with you refresh mythe efficacy of the word preached, as well as the working of the miracles which attested it. so tUat froiiti Jerusalem, and rotmcl about unto (' as far as ') Illyricum—to the extreme northwestern boundary of Greece. It corresponds to the modern Croatia and Dalmatia (2 Timothy i 10). See Acts 2U. 1, 2. I liave fully preaclied tlie <Sosl>cl of C'Urist. Yea, Ac. — rather, 'Yet making it my .study (cf. 2 Corinthians 5. 9; 1 Thessalonians 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. For whicli cause— 'Being so long occupied with tliis missionary work, I have been much (or, 'for the most part') hindered,' &c. .See on ch. 1. 9-11. 33, 3i. But now having no more place (' no longer having place ') i. e., unbroken ground, where Christ has not been preached—and Having a great desire ('a longing ') these many years to come unto you (see, as before, on ch. 1. 9-11); vvliensoever I take my journey into Spain—Whether this purpose was ever accomplished lias been much disputed, as no record of it nor allusioa to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course holr". 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 thitlier, if first I be somewhat filled with your company:' g. d., 'I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have niy fill of your company.' !S5-27. But now I go to •Jerusalem to minister (' ministering ') to tl»e saints—in the sense immediately to be explained. For, &c.—better, 'For Macedonia and Achaia liave thought good to make a certain contribution for the poor of the saints which are at Jerusalem. (See Acts self,' after all his labours and anxieties, and so be refitted for future service. 33. Now tlie God of peace be with you all. Amen—The peace here souglit is to be taken la its widest sense : the peace of reconciliation to God, first, " t hrough the blood of the everlasting covenant" (Hebrews 13.20; 1 Thessalonians 5.23; 2 Thessalonians 3. Ki; Philippians 4. 9) ; then tlie peace which that reconciliation diffuses among all the partakers of it (1 Corinthians 14. 33; 2 Corinthians 13. 11; and see on ch. 16. 20); more widely still, that peace which the children of God, in beautiful imitation of their Father in heaven, are called aud privileged to difl Tuse far and wide through this sin-distracted and divided world (ch. 22. 18; Matthew 5. 9; Hebrews 12.
14; James 3. IS).—Note {\.) Did " the chiefest of the apostles" apologize for writing to a Christian Church which lie liad 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" (2 Peter 1. 13; 3. 1); and did he put even this upovi the sole plea of apostolic responsibility {v. 14-16) ? What a contrast is thus presented to hierarchical pride, and in particular to the afl'ected humility of the bishop of this verj' Rome ! How close tho bond which the one spirit draws between ministers and people—how wide the separal ion 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 the ICth verse of this chapter should have been expressed as it is. Paul's only priesthood and sacrilicial of Terings lay, first, in ministering to them as " tlie 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 otl'eriiig, "being sanctified (not by sacrificial
24. 17.) They have thought it good; and their debtors verily they are :'—<7. d., 'And well they may, considering what the Gentile believers owe to their Jewish brethren.' For If the Gentiles liave been luade partakers of their spiritual titings, tlieir duty is also (' they owe it also') to minister unto them in carnal livings—Cf. 1 Corinthians 9. 11; Galatians C. G; and see Luke 7. 1; Acts 10. 2. 38, !J9. When therefore I liate . . . sealed (i.e., delivered over safely) to them tliis fi-iiit (of the faith and love of the Gfeutile converts), I will come ('come back,' or 'return') by you into Spain—.See on r. 21. And I am sure ('I know') tliat ... I sliall come in the fulness of the blessing of Chi-ist—Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any M.SS. of antiquity and autliority. Nor was the aposgifts, but) by the Holy Ghost." (See Hebrews 13. 9-i6.)
(3.) Though the debt we owe to tliose by whom we have been brought to Christ can never be dischargeil, wo should feel it a privilege when we render them any lower benefit in return (u. 26, 27). (4.) Formidable desigusagainst the truth and the servants of Chri.st should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls al' events; and the darker the cloud, the more resolutely should all to whom Christ's cau.se is dear "strive together In their prayers to God" for the removal of it (u. 30, 31).
tle inistaksn in this confidence, though his visit to Rome was in very difl Terent circumstances from what he expected. See Acts 28. Ifi—end. ;J0. Now I beseech you, brethren, for tlie^«rd .Tesus Christ's sake, and for the love of the Spirit—or, ' by the Lord 'Jesus Ciirist, 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 ea(!h other : q. d., ' By that .Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and Ijy that love one
(5.) Christian fellowship is so precious that the most eminent servants of Christ, amidst the toils and trials of their work, find it refresliing 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 {v. 21, 32).
CHAPTER XVI.
to another which the l)lessed Spirit diirus(~s through all
Ver. 1-27. CoNcj.irsioN, emhkacing Sunduy S.vi.utatlie brotherhood, making the labours ol' Christ's servants a matter of common interest to all— I bcseecli you' that ye strive togettier with me In your jn-ayers to <»od for me— in)i)lying that lu; liad liis grounds lor anxious fear in this mailer. .'11. that t luay be delivered from Ihem that tlo not believe (' tliat do not obey,' i. c, the truth, l)y believing it; as in ch. '2. H) in .ludea—He saw the storm that was gathering over him in Judea, which, if al all, would certainly burst upon his head when ho readied the capital ; and tlie event too clearly showed Ihe correct-
TtON.S AND DlltKCTION.S, AND A Cl..OStNG PltAVKli. 1. I coiitiiieud unto you Phoebe our sister, whicli Is a servant (or
' dcaconrss') of the Church wh Seli Is at Cenchrea—Tlie word is Cenclircic, the eastern part of Corinth, Acts IS. IS. That in the earliest churches there were deaconesses, ty attend to tho wants of the female members, there is no good reason to doubt. So early at least as tho reign of Trajan, we learn from Pmny's celebrated letter to that emperor —A. ». 110, or 111—that they exlsteil In tlie Eastern churches. Indeed, from tho relation iu which llie nesis of these appreljcnsinus. and that my service whlcli rhe Apostle Sendelh Divers Salutations ROMANS XVL to the Christians who are in Rome.
by the expression used here, 'persons esteemed by the apostles.' [Beza, Gkotius, Db Wette, Mbyek, FkitzSCHE, Stuart, Phii.ippi, Hodge,] And of course, if " Junia" is to be taken for a woman, this latter must be the meaning, who also were in Clirist before me—The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labours, gained to Clirist either on the day of Pentecost or on some of the succeeding \lays. In that case they may have attracted tlie sjiecial esteem of those apostles who for some time resided chiefly at Jerusalem and its neighbourliood ; and our apostle, though he came late in contact with the other apostles, if he was aware of this sexes then stood to each other, something of this sort would seem to have been a necessity. Atoderu attempts, however, to revive this office have seldom found favour; either from the altered state of society, or the abuse of the office, or both. 3. Receive her in tlie Liortl i. e., as a genuine disciple of the Lord Jesus, as (' so as') becometli saints—so as saints should receive saints, assist lier in whatsoever business she hatli ('may have') need of you—some private business of her own. lor she hath been a succourer of many, and of myself also—See Psalm 41. 1-3 ; 2 Timothy 1. l(j-lS. a-5. Salute Priscilla— The true reading here is ' Prisca' (as in 2 Timothy -1. 19), a coulra«t.ed form of Priscilla, as "Silas" of "Silviinus." and Aq .ila my helpers—The wife is here named before the Lusband (as in Acts 18. 18, and v. 'Id, according to the true reading; also in 2 Timothy i. 19), probably as being the more prominent and helpful to the Church, wlio have for my life laid down ('who did for my life lay down') tlielr own necks— i.e., risked tlieir lives; either at Corinth (Acts 18. 6, 9, 10), or more probably at Ephesus (Acts 19. 30, 31; and cf. 1 Corinthians fact, would have pleasure In alluding to it. 8. Ampllas— a contracted form of 'Ainpliatus'—my beloved in the Iioi-d—an expression of clear Christian atfection. 9, 10. Urbane—rather, 'Urbanus:' It is a man's name, our helper (' fellow-Iaboui er') in Clirist. Salute Apclles approveil (' the approved') in Christ—or, as we should say, 'that tried Christian;' a noble commendation. Salute them wliicli are of Aristobulxis' [household]—It would seem, from what is said of Karcissus in the following verse, that this Aristobulus himself had notbeen a Christian; but that the Christians of his household simply were meant; verj' possibly some of liis slaves. 11. Salute Herodioit, my kinsman—(See on v. 7.) Greet tliem tliat be of ftiie houselioldj of IVarcissus, wliicli aie in tlie liord— which implies that others in his house, including probably himself, were not Christians. I'-i. Salnto Trypliena and Tryphosa, who labour in the Lord—two active females. Salute the heloved Pertis (another female), which laboured mucli in the Lord—referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labours—yet within the sphere competent to woman—as Priscilla bestowed on Apollos and others (Acts 18. 18). 13. Salute Riifus, chosen (' the chosen') in the Lord—meaning, not 'who is one of the elect,' as every believer is, but 'the choice' or 'precious one' in tlie Lord. (See 1 Peter 2. 4; 2 John 13.) We read in Mark 15. 21 that Simon of Cyrene, whom they compelled to bear our Lord's cross, was " the father of Alexander and Rufus." From this we naturally conclude, that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very " Rufus;" in which case our interest is deepened by what immediately follows about his mother, and (salute) his mother and mine—The apostle calls lier "his owu mother," not so much as our Lord calls every elderly female believer His mother (Matthew 12. 19, 50), but in Krateiul acknowledgment of her motherly attentionsto uiniself, bestowed no doubt for his Master's sake, and the love slie bore to his lionoured servants. To us it seems altogeilier likely that the conversion of Simon the Cyreiiian dated from that memorable day when "passing (casually) by,.as he came from the country" (Mark 15.21), "they compelled him to bear the" Saviour's cross. Ssveet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs togellierof the grace of life" (1 Peter 3.
15. 32). They must have returned from Ephesus, where we last find them in the history of the Acts, to Rome, whence the edict of Claudius had banished them (Acts
18. 2;; and doubtless, if not the principal members of that Christian community, they were at least the most endeared to our apostle, unto whom not only I give tlianlcs, but also all the cliurchcs of tlte Gentiles
—whose special apostle this dear couple had rescued from imminent danger. 5. Liiltewise tlie Churcli that is In their house— The Christian assembly that statedly met there for wor.ship. ' From his occupation as teut-maker, he had probably better accommodations for the meetings of the Church than most other Christians.' [lIoDoii.] Proljably this devoted couple had written to the apo.stle such an account of the stated meetings at tueii' house, as made him feel.at home with them, and include them in this salutation, wliich doubtless would be read at their meetings with peculiar interest. Salute my fncll] beloved Epaenetus, wlio is tlie first-fruits (i. e., the lirst convert) of Achaia unto Clirist—The true readins; here, as appears by the M.SS., is, ' the first-fruits of Asia unto Christ'—/, e.. Proconsular Asia (see Acts IG. 6). In 1 Corinthians 16. 15 it is said that "the household of Stephanas was the first-fruits of Achaia;" and though if Epaenetus was one of tliut family, the two statements might be reconciled according to tlie received text, there is no need to resort to this supposition, as tliat text is in this instance witliout authority. Epicnetus, as the first believer in that region called Proconsular Asia, was dear to the apostle. See Hosea 9. 10; and Micah 7. 1. None of the names mentioned from i;. 5-15 are otherwise known. One wonders at the number of them, considering that the writer had never been at Home. But as Rome was then the centre of the civilized world, to and from which journeys were continually taken to the remotest parts, there is no great dilliculty in supposing tliat so active a travelling missionary as Paul would, in courseof time, make the acquaintance of a considerable number of the Ciiristians then residing at Rome. 6. Greet (or ' salute') Mary, wlio bestowed mucli labour on us—labour, no doubt, of a womanly kind. 7. Andronicus and .Tuiiia—or, as it might be, 'Juntas,' a contracted form of 'Junianus:' in this case, it Is a man's name, iiut if, as is moj e probable, the word be, as in ourversion, "Junia," llie person meant was no doubt either the wile or the sister of Andronicus. my kinsmen—or, ' relatives.' and my fellow-prisoners —on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more Irecjuen t"
7), as they told their two sons, Alexander and Rufus, wliat honour had unwittingly been put uion their father at that liour of deepest and dearest moment to all Christians, might be blessed to the inbringiiig of both of them to Christ. In tills case, supposing the elder of tlie two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with liis mother, how instructive and beautiful is the testimony here borne to her! 14, 15. Salute Asyiicritus, iVc—These have been thought to be the names of ten less notable Christians than thosa 259
(2 Corinthians 11.23). wliicli are of note among tite apostles—Those who think the wor<I "apostle" is used in a lax sense. In the Acts and Epistles, take this to mean 'noted apostles' [CiiKV.'josro.M, Luther, Calvin, UknGEI.. Olshausen, THOI.UCtC, Al.FOltU, JoWETTj; Others, who are not clear that the word "iipostle" is applied to any without the circle of the Twelve, save where tlie connection or some qualifying words show that tlie literal lueuuiug of 'one stent' is the thing intended, understand
Sundri, DirecUons and Salalalions EOMANS XVI. tu the Chi'islian Brethren at Rome already named. But this will hardly be supposed if it prooably, in all languages express not oniv the completeness of the defeat, but the abject humiliation of the conquered I'oe. .See Joshua 10. 21 ; 2 Samuel 2'2. 41 ; Ezekiel bii observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, " and the brethren which are with them," while after the second pair we have the words, "and all the saints
21.29; Psalm 91. lo. Though the apostle here styles Him who is thus lo braise .Satan, "the God of peace," with special reference to the "divisions" (v. 17) by which tho Koman Cliurch was in danger of being disturbed, this sublime appellation of God has here a wider sense, pointing to the whole "purpose for which the Son of God was manifested, to destroy the works of the devil" (1 Jolui 3.
vVliicli are with them." This perhaps hardly means that eacn of the five in both pairs had "a Church at his housi'," else probably this would have been more expressly said. But at least if would seem to indicate that they were each a centre of some few Christians who met at his house—it may be for further instruction, ^or prayer, for missionary purposes, or lor some other Christian oljjects. These little peeps into the rudimental forms wliich Christian liillowship first took in the great
8;; and indeed this assurance is but a reproduction of the first great promise, that the .Seed of the woman should bruise the Serpent's lieail (Genesis 3.15). The grace of our Lord Jlesus Christ be with you. Aiiken—The "Amen" here has no MS. authority. What comes alter cities, though too indistinct for more than conjecture, are singularly interesting. Our apostle would seem to have been kept minutely informed as to the state of the Roman Chureli, both as to its membership and this, where one would have expected the Epistle to close, has its parallel in Philippians 4. 20, &c., and being in fact common in epislohiry vv'ritings, is simply a mark of genuineness, 'il. Timotlkeusi, my worU-fellow—'my. fellow-labourer;' see Acts 10.1-5. The apostle mentions him here rather than in the opening address to this Church, as he had not been at Home. [Bengel.] and I/ucius—not I,uUe, for the fuller form of 'Lucas' is not 'Lucius' but 'Lueaiius.' The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antiocli with our apostle, before he was summoned into the missionary field. (Acts 13. 1.) and Jason —See Acts 17.5. He had prol)ably accompanied or followed the apostle from Thes.salonica to Corinth. Sosipater — See Acts 20.4. iii. I, Tcrtiiks, who wrote this its varied activities, probably by Priscilla and Aquila. IG. Salute one anotlier witli an Iioly kiss—Ho 1 Coriithians id. 20; 1 Thessalouians 5. 2b; 1 I'eter 5. 14. The custom prevailed among the Jews, and doubtless came from the Vai&I, where it still obtains. Its adoption into the Christian churches, as the symbol of a liiglier fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of his Epistle, with its salutations, they should in this manner expressly testify tlieir Christian atl'ection. It afterwards came to have a fixed place in the church service, immediately after the celebration of the Supper, and contiimed long in use. In such matters, however, the state of society and the pecu-
(' the') epistle—as the apostle's amanuensis, or penman salute yoik iik the Lord—So usually did the apostle dictate his EpisLles, that he calls the attention of the Galatians to the lact that to them he wrote with his own hand. (Galatians 0. 11.) But this Tertius would have tlie Komans to know that, far from being a mere scribe, his heart went out to them in Christian aflection ; and the apostle, by giving liis salutation a place here, would show wliat sort of assistants he employed. ^3. Galus kikiue host, and uhe host) ol'the whole Church—See Acts 20. 1. It Would appear that he was one of only two persons whom I'aul Iniptized with his ovvu liand; cf. 3 John 1. His Christian hospitality appears to have been .sometliing unconui Kjii. Krastus tike chaikkberlain (^'treasurer') of tike city—doubtless of Corinth. See Acts 19. 22; 2 Timothy 4. '20. and Q,uartiks a brother—rather, 'the' or 'our brother;' as Sosthenes and Timothy are called, 1 Corinthians 1. 1, and 2 Corinthians 1. 1. {Oreek.) Nothing more is known of this Q,'uartus. SJl. The grace, itc—a repetition of the benediction precisely as in i). 20, save that it is here invoked on them "all." 35. Now to hiikk that is of power—more simply, as In Jude 24, 'to Him that is able'—to stabish (confirm, or uphold) you, accordiikg to ikky gospel, aikd the preaelking of Jesus Clkrlst i. c, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ"—according to the revelation of the mystery (see on ch. 11. 25j, which was kept secret since the world began— 'which hath been kept in silence during eternal .ages'— but is now made iikanifest—The reference here Is to that peculiar feature of the Gospel economy which i'aul himself was specially employed to carry into practical effect and to unfold by his teaching the introduction of the Gentile believers to an equality with tlieir .lewlsh brethren, and the new, and, to the Jews,(iuitB uiu^\pected form which tliis gave tothewliole Kingdom of God; cf. I'lphesians 3. 1-10, etc. This tho apostle calls here a mystery hitherto undisclosed, in what sen.se the ne.\t verse will show, hut now fully unfolded liarities of different places require to be studied. Tlie clkitie Jkes of C'Iki'ist salute you—The true reading is, 'AH the churches;' the word "all" gradually falling out, as seeming probably to express more than the apostle would venture to affirm. But no more seems meant than to assure the Uomans in what atlectionale esteem tht-y were held by the churches generally; all that knew he was writing to Home having expressly asked their own salutations to be sent to them, tsiee I". 19.) 17. Now 1 beseeeli you, brethren, mark tliein wliicit cause divisions and ofl Vitces contrary to tlie doctrine wUicSi ye linve learned ('w)iicli ye learned'), and avoid tiiein—The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in tills Kpistle, while those who caused "otlenees" were probably those referred to in cli. 14. 15 as haughtily disregarding the prejudices of the weak. The direction as to both is, first, to " marlc" such, lest the evil should be done ere it •was fully discovered; and next, to "avoid" them (cf. 2 Tliessalouians 3. (j, 11), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance. i8. For tliey tltut arc sucli serve not our Lord Jesus C'lirist—'our Lord Christ' appears to be the true reading, but titeir otvn belly—not in the grosser ivense, but as ' livtiig for low ends of tlieir own' (cl. Philippians .'!. I'J). and by good vvoi-ds and fair speeclies «leccive tJie simple— tiie unwary, th'e unsuspecting. See Proverljs 11. 15. !'.(. For your obetlience (i. c, tractablenoss) is come abroad unto all. I am glad tikeret'ore on yoikr' belkalf— ' I rejoice therefore over you,' seems the tru(! reading. b«it yet I would Ikave you wise uikto tlkat wliielk In good, and simple—
' harmless,' as in Matthew 10. hi, from which the warning is taken—coueerik Ing Cunlo') evil — (/. d., 'Your reputation among the cliurehes for subjection to the teaching ye have received is to me sudicient ground of coulitleuce in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which liislinctively cleaves to the one and rejects the other.' 'HI. Aikd tlte C<od of peace shall bruise Sataik uikder your leet shortly—The ai)ONllo encourages the llomans to i)ers<'vere in resisting the wiles of the devil with tlie assurance that, us good soldiers of Jesus Christ, they aio "shortly" to receive their discharge, alid have the satisfaction of "putting their feet upon the Ueck" of tliat formidable Kiiemy—a symbol familiar, 260 ami his prayer for the Itonian Christians, in the form of a doxology to Him who was able to tlo what he asked, is that they might be established in the truth of tho Gospel, not only in Its essential character, but specially In that feature of it which gave themselves, as Gentile believers, their whole standing among the )>eoplo of God. and by tike iScrlptures of tike prophets, according; lo the comkikakkdmekkt of the evcrla.stiug Uod, mado
Ldroducfion. 1 coi:l\tiiians. Tntroductinn.
kiinivn to ail nations for (in order to) tlic obcrtimce of fnith—Lest tliey should think, from wliat lie had just excite the distressing apprehen.sion that tiiej' were u<» better than wolves in sheep's clothing. N<ir is it to be denied, on the other hand, that, either Iroiii inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this >iead («. 19) be taken as a study, especially by young Cliristians, wliose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfuUj' set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3.) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end ; they should accustom themselves to regard all opposition to the progress and prosperity of C'nrist's cause—whether in their own souls, in the churches with which they are connected, or ii) tlie world at large—as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make
Kaid, that God had brouiht irt upon his people so vast
t-hange on their condition witliout giving them any ])r3vions notice, the apostle here a<lds that, on llie contfciry, "the Scripturesof the propiiets" contain all tliat lie and other preacliers of tlie Gospel had to declare on these topics, and indeed that the same "everlasting God,'' who "from eternal ages" had kept these things hid, had given " commandnioiit" that tlie3' should now, according to the tenor of those prophetic .Scriptures, be imparted to every nation for their believing acceptance. /i7. to God, &c.—'To the only wise God tlirough Jesus C'lirist, be —
whom be;' 7. d., 'to Him, I say, be the glory lor ever. Amen.' At its outset, this is an ascription of glory to the poller that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," wliich the reader—if he has followed him witli the astonisliment and delight of him who pens these words—will fervently echo.—On this concluding ^iection of the Epistle, ?to<e (1.) In the minute and delicate manilestatioiis of Christian feeling, and Jively Interest in the smallest movements of C-'hristian life, love, and zeal, which are here exemplifit d, combined witli the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of tliein to bruise the Serpent's head (i'. 20). (4.) As Christiana are held up and carried through solely by Divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last (v. '2'>-27). (5.) " Has the everlasting God" " commanded" that the Gospel " mystery," so long kept hid but now I ullj' disclosed, shall be " made known to all nations for the obedience of faith" oiu; apostle, we have the secret of much of tliat grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Ciiristendom in every age, and of tliat influence which under God, beyond all the other apostles, he has already exeivisi d, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him In these peculiarities without exercising corresponding influence on all with whom they come in contact (v. 1-lU).
(v. 2())? Then, what "necessity is laid upon" all the churches and every. Christian, to send the Gospel "to every creature !" And we may rest well assured tliat the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty.
(2.) "The wisdom of the.serpent and the harmlcssness of the dove"— in enjoining which our apostle here only echoes the teaching of his Lord (Matthew 10. l(i)— is a combination of properties the rarity of Vfhich among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to
Tlie ancient subscription at the end of this Epistle— thougli of course of no authority—appears to be in this case quite correct.
THE FIEST EPISTLE OF PAUL THE APOSTLE TO THE
COKINTHIAIS.
INTRODUCTION.
The authenticity of this Epistle is attested by Clement of Rome {Ep. to Corinth, c. il), Polycarp {Ep. to Philipp. c.
11) , and Irentens {Adversus Hceres. X.'Xi.il). The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and ^Egean Seas on the isthmus connecting the Peloponese with Greece. In St. Paul's time it was capital of the province Acbaia and the seat of the Roman proconsul (Acts 18.
12) . The state of morals in it was notorious for debauchery, even in tlie proflig.ate heathen world ; so much so that " to Corinthianize'' was a proverbial phrase for " to play the wanton ;" hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by St. Paul on his first, visit (Acts 18. 1-17).
lie had been the instrument of converting many Gentiles (ch. 12. 2), and some Jews (Acts 18. 8), notwithstanding the Vehementopposition of the countrymen of the latter(Acts 18. -5), during the year and a half in which he sojourned there. The converts were chiefly of the huml)lcr classes (ch. 1. 26, Ac). C!rispus (ch. 1, 14 ; Acts 18. 8), Ei'astus and Gaius (Caius) were, however, men of rank (Romans 10. 2.3). A variety of cUis.ses is also implied in ch. 11. 22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster. Acts 18. '24, &c.) in contrast to Paul's simple preaching of Christ crucified (ch. 2. 1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judalzers of Palestine boasted of " letters of commendation" from Jerusalem, the metropolis of tlie faitn. They did not. It Is true. Insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (ch. 9. 1,2; 2 CorintblaiiK 10. I, 7, 8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (ch. 1. 12; 2 Corinthians 10. 7), whilst they haughtily repudiated all subordinate teachlnfj.
riiose persons gave out themselves for apostles (2 Corinthians 11. 5, 13). The ground taken by them was, that Paul
2(U
PmWs Salutation to the 1 CORINTHIANS I. Brethren at Corinth.
was not one of the Twelve, and not an eyewitness of the Gospel facts, and durst not prove his aposlleship by elaiinint; sustenance from tlie Christian Cliurcli. Another section avowed themselves followers of Paul himself, but did so In a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexaailrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation fronn Christian simplicity (ch. 2. 1-5). In some of this last philosophizing party there may have arisen the Antiiioniiaa tendency which tried to defend tlieoretically their own practical immorality : hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for tomorrow we die" (ch. 15). Hence, perhaps, arose their conniv.ince at the incestuous intercourse kept up by one of the
( O-called Christian body with his stepmother during his father's life. The household of Chloe informed St. Paul of laany other evils : such as contentions, divisions, and lawsuits brought against brethren in heathen law courts liy professing Christijins; the abuse of their spiritual gifts into occasions of display and fanaticism ; the interruption of
1 ublic worsliip by simultaneous and disorderly ministrations, and decorum violated by women speaking unv(!iled (contrary to Oriental usage), and so usurping the office of men, and evea the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1.) the controversy about meats offered to idols; (2.) tlie disputes about celibacy and marriage; (3.) the .due exercise of spiritual gifts in public worship; (4.) the best mode of making the collection which he had requested lor the saints at Jerusalem (ch. 16. 1, Ac). Such were tlie circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.
In ch. 5. 9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that St. Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, wliereupon they seem to have asked directions as to the mode of doing so, to which he now replies (ch. 16.2). It also probably announced his intention of visiting them on his way to Macedonia, and again on his return from Macedonia (2 Corinthians 1. 15, 16), which purpose he changed on hearing the unfavourable report from Cliloe's household (ch. 16. 5-7), for wliich he was charged with fickleness (2 Corinthians 1. 17). In the first Epistle which we have, the subject of fornication is alluded to only in a summary way, as if he were rather replying to an ex -use set up after rebuke in the matter, than introducing it for the first time. [Alfokd.J Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2 Corinthians 12. 4; 13. 1, he speaks of his inteulion of paying them a third visit, implying he had already twice visited them. See also Notes on 2 Corinthians 2. 1 ; 13. 2 ; also 1. 15, 16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit hia Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. Tills second visit was probably a short one (cf. ch. 16. 7); and attended with pain and humiliation (2 Corinthians 2. 1; 12. 21), occasioned by the scandalous conduct of so inanj' of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them " not to company with fornicators." On their misapprehending this injunction, lie explained it more fully in the Epistle, the first of the two extant (ch. 5. 9, 12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fr.agmentary and omits other leading incidents in St. Paul's life; e. <?., his visit to Arabia, Syria, and Cilicia (Galatiaus 1,
17-21). The Place of \VRiTr>ro is fixed to be Ephesus (ch. 16. 8). The subscription in English Version, " From Philippl," has no authority whatever, and probably arose from a mistaken translation of ch. 16.5, " For I am passing through ]Macedonia." At the time of writing St. Paul implies (ch. 16.8) that he intended to leave Ephesus after Pentecost of' that year. He really did leave it about Pentecost (57. A. D.). Cf. Acts 19. 20. The allusion to Passover Imagery in connection with our Christian Passover, Easter (cli. 5. 7), makes it likely that the season was about Easter. Thus iho date of the Epistle is fixed with tolerable accur.acy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, 57 a. d. For otlier arguments, see Conybearb and Howson's Life and Ep. of at. Paul. The Epistle is written in the name of Soslhenes "(our) brother." Birks supposes he is tlie same as the Sosthenes, Acts 18. 17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (u. J, Ac.) using the first person: so Timotliy is introduced, 2 Corinthians 1. 1. The bearers of the Epistle were probably Stephanas, Fortuuatus, and Achaicus (see the subscription), whom he mentions
(ch. 16. 17, 18) as with him tlien, but who he implies are about to return back to Corinth ; and therefore he commends them to the regard of the Corinthians.
that he was supported by leading brethren. Galllo had driven the Jews who accused Paul from the judgmentseat. The Greek mob, who disliked the Jews, took the opportunity then of beating Sostlienes tlie ruler of the Jinvish synagogue, wliilst Galllo looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the .lews. Paul probably at this time had showed sympathy for an adversary in distress, whicli issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue, had been converted. Saul the persecutor turned Into Paul the apostle, and Sosthenes the leader in persecullou against that apostle, were two trophies of Divine grace that, side by side, would ai)i)eal with double power to the Church at Corinth. [HiuK.s.] !4. the- <'U«r«>h of God—He calls it so notwithstanding Its many blots. Fanatics and .sectari(>s vainly think to anticipate the linal sifting of the wheat and tares (Matthew 13. 27-.'!0). ' It Is a dangerous tomplatlon to thtnk there Is no Clinreti where there Is not apparent perfect parity. He »vhe thinks so, must at last m parate from all others ii:id think himself the only holy man in the world, or cm-
CHAPTER I.
Ver. 1-81. The Insckiption ; Thanksoivinq for tub Spiritual state of thI'-, Corinth r an Ciiurcii ; Reproof OF Party Uivisions: His own Method of 1'rkaching ONLY Christ. 1. called to 6e—Found in some,' not in others, of the oldest MSS. Possibly inserted front Romans 1. 1; but as likely to be genuine. 'J'l-aiinliitr, lit., "a called aposlle." [Con VBKAKE and Howson.] tlirous'' . . . will of <jio<l—not because of my own meril. Thus St. Paul's call as "an apostle by the will of God," wliilst constituting the ground of the authority he claims in the Corinlhian Cliurdi (cf. Galatians 1.1), is a reason for humility on his own part (ch. 15.8, 10). [Hengel.] In as Ruming the ministerial olliceaman sliould see he does so not of his own impulse, but by the will of (iod (Jerei.nah
23. 21>; I'aul if loft to his own will would ncver have been an apostle (Ilomans 9. 16). Sostlicuis—S(!e my Introduction. A.ssocla Kid by St. Paul with himself in the inscription, eitlier in modesty, .Sosthenes being his inferior 'Chrysostom I, or in order that the name o'' i.. " brol her" of note in (Jorinth (Acts 18. 17) might give weight '.o liis Epistle and might show, in opposition to his dctiactor.s.
tablisb 1) peculiar sect with a few liypocrltes. 11 wm
SUPPOSED TEMPLE OF MINERVA AT CORINTH ; A8CKIUED TO THE SEVENTH CENTURY B. C.
UbIKa tiF THE NECROPOLIS Of CYRKNE.