and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for k he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. 7 For none of us liveth to himself, and no man dieth to himself. 8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. 9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. 10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the Judgment seat of Christ. k1 Cor. 10 31. 1 Tim. 4.3-11 Cor. 6. 19, 2. 2 Cer. 15-n Acts 10.36-o Matt.25.31, 32. 14.10-p 1.40.23, Phil, 9.10. 11 For it is written, P As I live, saith the Lord, every knee 13 Let us not, therefore, judge one another any more: but 14 I know, and am persuaded by the Lord Jesus, that there 15 But if thy brother be grieved with thy meat, now walkest 16 Let not then your good be evil spoken of: q Mart 12.36. Gal.6.5. 1 Pet.4.5.-r I Cor. 8.9,13. & 10.32- Acts 10.15. Ver.2,30). It is a true saying of Mr. Heylen, on this verse; the supersti We shall all stand before the judgment seat of Christ] Why should we then judge and condemn each other? We are accountable to God for our conduct, and shall be judged at his bar; and let us consider that whatever measure we mete, the same shall be measured unto us again. 12. Every one of us shall give account of himself] We shall not, at the bar of God, be obliged to account for the conduct of each other-each shall give account of himself: and let him take heed that he be prepared to give up his accounts with joy. 13. Let us not, therefore, judge one another any more] Let us abandon such rash conduct; it is dangerous; it is uncharitable: judgment belongs to the Lord, and he will condemn those only, who should not be acquitted. That no man put a stumbling block] Let both the converted Jew and Gentile consider, that they should labour to promote each other's spiritual interests; and not be a means of hindering each other in their Christian course; or of causing them to abandon the Gospel, on which, and not on questions of rites and ceremonies, the salvation of their souls depends. 14. I know, and am persuaded by the Lord Jesus] After reasoning so long and so much with these contending parties, on the subject of their mutual misunderstandings; without attempting to give any opinion, but merely to show them the folly and uncharitableness of their conduct; he now expresses himself fully, and tells them that nothing is unclean of itself, and that he has the inspiration and authority of Jesus Christ to say so; for to such an inspiration he must refer in such words as, I know, and am persuaded by the Lord Jesus. And yet, after having given them this decisive judgment, through respect to the tender, mistaken conscience of weak believers, he immediately adds, But to him that esteemeth any thing to be unclean, to him it is unclean; because if he act contrary to his conscience, he must necessarily contract guilt; for he who acts in opposition to his conscience in one case, may do it in another; and thus even the plain declarations of the word of God may be set aside on things of the utmost importance, as well as the erroneous, though wellintentioned dictates of his conscience, on matters which he makes of the last consequence; though, others, who are better taught, know them to be indifferent. It is dangerous to trifie with conscience, even when erroneous; it should be borne with and instructed; it must be won over, not taken by storm. Its feelings should be respected, because they ever refer to God, and have their foundation in his fear. He who sins against his conscience in things which every one else knows to be indifferent, will soon do it in those things in which his salvation is most intimately concerned. It is a great blessing to have a well-informed conscience; it is a blessing to have a tender conscience, and even a sore conscience is infinitely better than none. 15. If thy brother be grieved] If he think that thou dost wrong, and he is, in consequence, stumbled at thy conduct; Now walkest thou not charitably] Kara ayarny, according to love; for love worketh no ill to his neighbour; but by thy eating some particular kind of meat, on which neither thy life, nor well-being depend; thou workest ill to him by grieving and distressing his mind; and therefore thou breakest the law of God in reference to him, while pretending that thy Christian liberty raises thee above his scruples. Destroy not him with thy meat for whom Christ died] This puts the uncharitable conduct of the person in question in the strongest light; because it supposes that the weak brother man for whom Christ died. To injure a man in his circummay be so stumbled as to fall and perish finally; even the stances is bad; to injure him in his person is worse; to injure him in his reputation is still worse; and to injure his soul is worst of all. No wickedness, no malice, can go farther than to injure and destroy the soul; thy uncharitable conduct may proceed thus far; therefore thou art highly criminal before God. From this verse we learn that a man for whom Christ died may perish, or have his soul destroyed; and destroyed with such a destruction as implies perdition. The original is very emphatic, un-EKELvov aroλAVE, UREр ov Xpisos anelave, Christ died in his stead; do not destroy his soul. The sacrificial word in the New Testament that more forcibly implies eterdeath is as strongly expressed as it can be; and there is no 46* We must be careful not to do ROMANS. 17 For, the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. 18 For, he that in these things serveth Christ is acceptable to God, and approved of men. 19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. what our conscience aisallows 21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. 22 Hast thou faith? have it to thyself before God. Happy 20 d For neat, destroy not the work of God. All things indeed 23 And he that i doubteth is damned if he eat, because he eat 1 Cor. 5.8.-a 2 Cor. 21-b Psa 34 14. Chap 12.18-e Chap. 15.2 1 Cor. 14, 12. I Thess. 5.11d Ver. 15-e Matt. 15.11. Acts 10.15. Ver. 14. T.1.15. nal ruin, than the verb aroλAuw, from which is derived the most significant name of the Devil, 6 Aroλλvor, the DESTROYER, the great universal murderer of souls. 16. Let not then your good be evil spoken of] Do not make such a use of your Christian liberty as to subject the Gospel itself to reproach. Whatsoever you do, do it in such a man. ner, spirit, and time, as to make it productive of the greatest possible good. There are many who have such an unhappy method of doing their good acts, as not only to do little or no good by them, but a great deal of evil. It requires inuch prudence and watchfulness to find out the proper time of performing even a good action. 17. For the kingdom of God] That holy religion which God has sent from heaven, and which he intends to make the instrument of establishing a counter part of the kingdom of glory among men: see on Matt. iii. 2. Is not meat and drink] It consists not in these outward and indifferent things. It neither particularly enjoins, nor particularly forbids such. But righteousness] Pardon of sin, and holiness of heart and life. And pence] In the soul, from a sense of God's mercy; peace regulating, ruling, and harmonizing the heart. And joy in the Holy Ghost Solid, spiritual happiness; a joy which springs from a clear sense of God's inercy; the love of God being shed abroad in the heart by the Holy Ghost. In a word, it is a happiness brought into the soul by the Holy Spirit, and maintained there by the same influence. This is a genuine counterpart of heaven; righteousness without sin, PEACE without inward disturbance, Joy without any kind of mental agony, or distressing fear. See the note on Matt. iii. 2. f 1 Cor 89, 10, 11, 12.—g 1 Cor. §. 13.—h 1 John 3 21.-l Or, discerneth and putteth a difference between meats.-k Tit. 1.15. not so. Or is made weak.] H acdevei, from a, negative, and eûcros, strength, without mental vigour; without power sufficiently to distinguish between right and wrong, good and evil, lawful and unlawful. To get under the dominion of an erroneous conscience, so as to judge that to be evil or unlawful which is The two last terms are omitted by two excellent MSS. (the Codex Alexandrinus and the Coder Ephraim,) by the Syriac of Erpen, the Coptic and the Ethiopic, and by some of the primitive fathers. It is very likely that they were added by some early hand by way of illustration. Griesback has left them in the text with a note of doubtfulness. 22. Hast thou faith] The term faith seems to signify, in this place, a full persuasion in a man's mind that he is right, that what he does is lawful, and has the approbation of God and his conscience. Dr. Taylor has a judicious note on this passage. "There is no necessity," says he, "for read ing the first clause interrogatively; and it seems to be more agreeable to the structure of the Greek, to render it, thou hast faith; as if he had said, 'I own thou hast a right persuasion.' Farther, there is an anadiplosis in exes, and exe, the first simply signifies thou hast, the latter, hold fast. Thou hast a right persuasion concerning thy Christian liberty; and I advise thee to hold that persuasion steadfastly, with respect to thyself, in the sight of God. Exw, have, has frequently this emphatical signification. See Matt. xxv. 29," &c. Happy is he that condemneth not, &c.] That man only can enjoy peace of conscience who acts according to the full per. suasion which God has given him of the lawfulness of his conduct: whereas, he must be miserable who allows himself in the practice of any thing for which his conscience upbraids and accuses him. This is a most excellent maxim, and every genuine Christian should be careful to try every part of his 18. For he that in these things] The man whether Jew or conduct by it. If a man have not peace in his own bosom, he Gentile, who in these things, righteousness, peace, and joy in cannot be happy; and no man can have peace who sing the Holy Ghost, serveth Christ, acts according to his doctrine, against his conscience. If a man's passions or appetite allow is acceptable to God, for he has not only the form of godli- or instigate him to a particular thing, let him take good heed ness in thus serving Christ, but he has the power, the very that his conscience approre what his passions allow; and that spirit and essence of it, in having righteousness, and peace, he live not the subject of continual self-condemnation and and joy in the Holy Ghost; and therefore the whole frame of reproach. Even the man who had the too scrupulous conhis mind, as well as his acts, must be acceptable to God.-science, had better, in such matters as are in question, obey And approved of men; for although religion may be perseits erroneous dictates, than violate this moral feeling, and cuted, yet the righteous man, who is continually labouring for live only to condemn the actions he is constantly performing the public good, will be generally esteemed. This was a very 23. And he that doubteth] This verse is a necessary part of common form of speech among the Jews; that he who was a the preceding, and should be read thus, But he that doubleth conscientious observer of the law, was pleasing to God and is condemned if he eat, because he eateth not of faith. The approved of men.-See several examples in Schoettgen. meaning is sufficiently plain. He that feeds on any kind of meats prohibited by the Mosaic law, with the persuasion in his mind that he may be wrong in so doing, is condemned by his conscience for doing that which he has reason to think God has forbidden. 19. Let us therefore follow] Far from contending about meats, drinks, and festival times, in which it is not likely that the Jews and Gentiles will soon agree; let us endeavour to the utmost of our power, to promote peace and unanimity, that we may be instrumental in edifying each other; in promoting religious knowledge and piety, instead of being stum bling blocks in each other's way. 20. For meat, destroy not the work of God] Do not hinder the progress of the Gospel, either in your own souls, or in those of others, by contending about lawful or unlawful meats. And do not destroy the soul of thy Christian brother, ver. 15. by offending him so as to induce him to apostatize. All things indeed are pure] This is a repetition of the sentiment delivered, ver. 14. in different words. Nothing that is proper for aliment, is unlawful to be eaten but it is evil for that man who eateth with offence; the man who either eats contrary to his own conscience, or so as to grieve and stumble another, does an evil act; and however lawful the thing may be in itself, his conduct does not please God. 21. It is good neither to eat flesh, &c.] The spirit and selfdenying principles of the Gospel teach us, that we should not only avoid every thing in eating or drinking which may be an occasion of offence or apostacy to our brethren, but even to lay down our lives for them, should it be necessary. Whereby thy brother stumbleth] Пpooкonret, from pos, against, and KORT, to strike, to hit the foot against a stone in walking, so as to halt, and be impeded in one's journey. It here means spiritually, any thing by which a man is so perplexed in his mind, as to be prevented from making due progress in the divine life. Any thing by which he is caused to hall, to be indecisive, and undetermined; and under such an influence no inan has ever yet grown in grace, and in the knowledge of Jesus Christ. Or is offended] Hokavdaλizerai, from oxavdaλov, a stum bling block; any thing by which a person is caused to full, especially into a snare, trap, or gin. Originally the word signified the piece of wood, or key in a trap, which being trodden on, caused the animal to fall into a pít, or the trap to close upon him. In the New Testament it generally refers to total apostacy from the Christian religion, and this appears to be its meaning in this place. For whatsoever is not of faith is sin] Whatever he docs, without a full persuasion of its lawfulness, (see ver. 22) is to him sin, for he does it under a conviction that he may be wrong in so doing. Therefore, if he make a distinction in his own conscience between different kinds of meats, and yet eats of all indifferently, he is a sinner before God; because he eats either through false shame, base compliance, or as unbridled appetite; and any of these is, in itself, a gis against the sincerity, ingenuousness, and self-denying princi ples of the Gospel of Christ. Some think that these words have a more extensive signification, and that they apply to all who have not true religim and faith in our Lord Jesus Christ; every work of such persons being sinful in the sight of a holy God, because it does not proceed from a pure motive. On this ground our church says, Artic. xiii. "Works done before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they are not of faith in Jesus Christ; yea, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin." To this we may add, that without faith it is impossible to please God; every thing is wrong where this principle is wanting. There are few readers who have not remarked that the three last verses of this epistle, (chap. xvi. 25, 26, 27.) appear to stand in their present place without any obvious connexion: and apparently after the epistle is concluded. And it is well known to critics, that two MSS. in uncial letters, the Cod. A and I. with upwards of 100 others, together with the Sclavo nic, the latter Syriac and Arabic, add those verses at the end of the 14th chapter. The transposition is acknowledged by Cyril, Chrysostom, Theodoret, Ecumenius, Theophylact Theodulus, Damascenus, and Tertullian, see Wetstein. Griesbach inserts them at the end of this chapter as their proper place; and most learned men approve of this transpo sition. It may be necessary to repeat the words here, that the reader may see with what propriety they connect with the The strong should bear CHAPTER XV. subject which terminates the fourteenth chapter as it now stands. Chap. xiv. ver. 23. And he that doubleth is condemn ed if he eat, because he eateth not of faith; for whatsoever is not of faith is sin. Chap. xvi. ver. 25. Now to him that is of power to stablish you according to my Gospel, and the preaching of Jesus Christ, (according to the revelation of the mystery which was kept secret since the world began. the infirmities of the weak. ever. Amen. Chap. xv. l. We then, that are strong ought to hear the infirmities of the weak, &c. These words certainly connect better with the close of the 14th chapter, and the beginning of the 15th, than they do with the conclusion of the 16th, where they are now generally found: but I shall defer my observations upon them till 1 come to that place, with only this remark, that the stablishing mentioned chap. xvi. ver. 25. corresponds well with the doubt ing, chap. xiv. ver. 23. and indeed the whole matter of these verses agrees so well with the subject so largely handled in the preceding chapter, that there can be very little doubt of their being in their proper place, if joined to the end of thi chapter, as they are in the preceding MSS. and Versions. CHAPTER XV. 26. But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlast ing God, made known to all nations for the obedience of faith;) 27. To God only wise be glory through Jesus Christ for The strong should bear the infirmities of the weak, and each strive to please, not himself, but his neighbour, after the example of Christ, 1-3. Whatsoever was written in old times, was written for our learning, 4. We should be of one mind, that we might, with one mouth, glorify God, 5, 6. We should accept each other as Christ has accepted us, 7. Scriptural proofs that Jesus Christ was not only the Minister of the circumcision, but came also for the salvation of the Gentiles, 8-12 The God of hope can fill us with all peace and joy in believing, 13. Character of the church at Rome, 14. The reason why the apostle wrote so boldly to the church in that city-what God had wrought by him, and what he purposed to do, 15-24. He tells them of his intended journey to Jerusalem, with a contribution to the poor saints-a sketch of this journey, 25-29. He commends himself to their prayers, 30-33. [A. M. cir. 4062. A. D. cir. 58. An. Olymp. eir. CCIX. 2. A. U. C. cir. 811.] TE then that are strong ought to bear the binfirmities of Wthe week, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For, even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For, whatsoever things were written aforetime were written for our learning; that we, through patience and comfort of the scriptures, might have hope. 5 Now, the God of patience and consolation grant you to be like-minded one towards another i according to Christ Jesus: Gal 61-b Ch.14.1-c 1 Cor 9,19, 22. & 10,24, 30. & 13 5, Phil.2 4, 5-d Ch.14. Mart.26.9. John 5 330 & 6 38 - Pas 9-g Ch.4.23, 24. 1 Cor. 9.9, 10. & 10. 11 2 Tim 3.16,17.—h Ch. 12.16. 1 Cor.1.10. Phil.3.16. 19 NOTES.-Verse 1. We then, that are strong] The sense of this verse is supposed to be the following. We, Gentile Christians, who perfectly understand the nature of our Gospel liberty, not only lawfully may, but are bound in duty to bear any inconveniences that may arise from the scruples of the weaker brethren, and to ease their consciences by prudently abstaining from such indifferent things as may offend and trouble them; and not take advantage from our superior knowledge to make them submit to our judgment. 2. Let every one of us please his neighbour] For it should be a maxim with each of us to do all in our power to please our brethren; and especially in those things in which their spiritual edification is concerned. Though we should not indulge men in mere whims and caprices, yet we should bear with their ignorance and their weakness; knowing that others had much to bear with from us before we came to our present advanced state of religions knowledge. 3. For, even Christ pleased not himself! Christ never acted as one who sought his own ease or profit; he not only bore with the weakness, but with the insults of his creatures; as It is written in Psalm 1xix. 9. The reproaches of them that reproached thee fell upon me, I not only bore their insults, but bore the punishment due to them for their vicious and abominable conduct. That this Psalin refers to the Messiah and his sufferings for mankind, is evident, not only from the quotation here, but also from John xix. 28, 29. when our Lord's receiving the vinegar during his expiatory suffering, is said to be a fulfilling of the Scripture, viz. of verse 22. of this very Psalm: and his cleansing the temple, John ii, 15-17. is said to be a fulfilment of verse 9. For the zeal of thy house hath eaten me up, the former part of which verse the apostle quotes here. 4. For, whatsoever things trere written eforetime] This refers not only to the quotation from the 69th Psalin, but to all the Old Testament scriptures; for it can be to no other scriptures that the apostle alludes. And from what he says here of them, we learn that God had not intended them merely for those generations in which they were first delivered: but for the instruction of all the succeeding generations of mankind. That we through patience and comfort of the Scriptures: That we through those remarkable examples of patience exhibited by the saints and followers of God, whose history is given in those Scriptures; and the comfort which they derived from God, in their patient endurance of sufferings, brought upon them through their faithful attachment to truth and righteousness, might have hope; that we shall be up held and blessed as they were; and our sufferings become the means of our greater advances in faith and holiness; and consequently our hope of eternal glory be the more confirmed. Some think that the word aparλngis, which we translate comfort, should be rendered exhortation; but there is certainly no need here to leave the usual acceptation of the term, as the word comfort makes a regular and consistent sense with the rest of the verse. 5. Now, the God of patience and consolation] May that God who endued them with patience, and gave them the con. solation that supported them in all their trials and afflictions: grant you to be like-minded, give you the same mode of think 6 That ye may, k with one mind and one mouth, glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore I receive ye one another," as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9 And P that the Gentiles might glorify God for his mercy as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice ye Gentiles, with his people. i Or, after the example of Acts 4.94.32.-1 Ch.14.1, 3-m Ch 5.2.-n Matt 15. 24. John 111 Acta, & 13.46.-0 Ch.3.3. 2 Cor.1.20.-p John 10:16. Ch.9. 23.- Psa. 18. 49. Deu.2.43. ing, and the same power of acting towards each other, accord. ing to the example of Christ. 6. That ye, Jews and Gentiles, with one mind] Thinking the same things, and bearing with each other after the example of Christ; and one mouth, in all your religious assemblies, without jarring or contentions: glorify God, for calling you into such a state of salvation, and showing himself to be your loving, compassionate Father, as he is the Father of our Lord Jesus Christ. It is very likely that the apostle refers here to religious acts in public worship, which might have been greatly interrupted by the dissensions between the converted Jews and the converted Gentiles: these differences he labours to compose; and after having done all that was necessary in the way of instruction and exhortation, he now pours out his soul to God, who alone could rule and manage the heart; that he would enable them to think the same things, to be of the same judg ment, and that all feeling their obligation to him, they might join in the sweetest harmony in every act of religious wor ship. 7. Wherefore, receive ye one another] Пpooλapẞaveo0s, have the most affectionate regard for each other; and acknowledge each other as the servants and children of God Almighty. As Christ also received us] Καθώς και ὁ Χρισος προσελα. Bero nuas In the same manner, and with the same cordial affection as Christ has received us into communion with himself; and has made us partakers of such inestimable blessings, condescending to be present in all our assemblies. And as Christ has received us thus to the glory of God: so should we, Jews and Gentiles, cordially receive each other, that God's glory may be promoted by our harmony and brotherly love. 8. Jesus Christ was a minister of the circumcision] To show the Gentiles the propriety of bearing with the scrupu lous Jews, he shows them here, that they were under the greatest obligations to this people; to whom, in the days of his flesh, Jesus Christ confined his ministry; giving the world to see, that he allowed the claim of the Jews as having the first right to the blessings of the Gospel. And he confined his ministry thus to the Jews, to confirm the truth of God, contained in the promises made unto the patriarchs; for God had declared that thus it should be; and Jesus Christ, by coming according to the promise, has fulfilled this truth, by making good the promises: therefore, salvation is of the Jews, as a kind of right, conveyed to them through the promises made to their fathers. But this salvation was not exclusively designed for the Jewish people; as God by his prophets had repeatedly declared. 9. And that the Gentiles might glorify God for his mercy) As the Jews were to glorify God for his truth; so the Gentiles were to glorify God for his mercy. The Jews received the blessings of the Gospel by right of promise; which promise God had most punctually and circumstantially fulfilled. The Gentiles had received the same Gospel, as an effect of God's mere mercy, having no right, in consequence of any promise or engagement made with any of their ancestors; though they were originally included in the covenant made with Abraham. and the prophets had repeatedly declared that they should be 15 Nevertheless, brethren, I have written the more boldly 16 That I should be the minister of Jesus Christ to the Gen. I will confess to thee among the Gentiles] This quotation is taken from Psalm xviii. 49. and shows that the Gentiles had a right to glorify God for his mercy to them; and we shall see the strength of this saying farther, when we consider a maxim of the Jews delivered in Megillah, fol. 14. "From the time that the children of Israel entered into the Promised Land, no Gentile had any right to sing a hymn of praise to God. But after that the Israelites were led into captivity, then the Gentiles began to have a right to glorify God." Thus the Jews themselves confess that the Gentiles have a right to glorify God and this, on account of being made partakers of his grace and mercy. And if, says Schoettgen, we have a right to glorify God; then it follows that our worship must be pleasing to him: and if it be pleasing to him, then it follows, that this worship must be good; otherwise God could not be pleased with it. church at Rome. tiles, ministering the Gospel of God, that the offering up of 18 For I will not dare to speak of any of those things which Christ hath not wrought by me, d to make the Gentiles obedient by word and deed, e 19 Through mighty signs and wonders, by the power of the 20 Yea, so have I strived to preach the Gospel, not where that they were well qualified to give one another suitable ex Instead of anλovs, one another, several MSS. have allows, others; which gives a clearer sense: for if they were all filled with knowledge, there was little occasion for them to admonish one another; but by this they were well qualified to admonish others; to impart the wisdom they had to those who were less instructed. 15. Nevertheless-I have written] Notwithstanding I have this conviction of your extensive knowledge in the things of God, I have made bold to write to you in some sort, ano proovs, to a party among you, as some learned men translate the words, who stand more in need of such instructions than the others; and I do this, because of the grace, dia Tηr xapir, because of the office which I have received from God; namely, to be the apostle of the Gentiles. This authority gave him full right to say, advise, or enjoin any thing which he judged to be of importance to their spiritual interests. This subject be pursues farther in the following verse. 16. Ministering the Gospel of God] Icpovpyourra, acting as a priest. Here is a plain allusion, says Dr. Whitby, to the Jewish sacrifices offered by the priest, and sunctified, or made acceptable by the libamen offered with them. For he compares himself, in preaching the Gospel, to the priest perform ing his sacred functions, preparing his sacrifice to be offer ed. The Gentiles converted by him, and dedicated to the ser vice of God, are his sacrifices and oblation. The Holy Spirit is the libamen poured upon this sacrifice, by which it was sanctifled, and rendered acceptable to God. The words of Isaiah, Ixvi. 20. And they shall bring all your brethren for an OFFERING unto the Lord, out of all NATIONS, might have sug gested the above idea to the mind of the apostle. Dr. Taylor gives a good paraphrase of this and the three following verses. As you Jews glorify God for his truth, so the Gentiles have a right to join with you in glorifying God for his mercy. And you have Scripture authority for admitting them to such fellowship: for instance, David says, Psal. xviii. 49. Therefore will I give thanks unto thee, O Lord, among the Gentiles; and sing praises unto thy name. And again, Moses himself says, in Deuter. chap. xxxii. 43. Rejoice, Oye Gentiles, with his people. And again, it is evident, from Psal. cxvii. that praise to God is not to be confined to the Jews only; but that all people, as they all share in his goodness, should also join in thanks to their common Benefactor: O praise the Lord, all ye nations, (Gentiles) praise him all ye people; for his merciful kindness is great towards us; and the truth of the Lord endureth for ever. Again the prophet Isaiah ex- 17. I have, therefore, whereof I may glory] Being sent of pressly and clearly declares, chap. xi. ver. 10. There shall be God on this most honourable and important errand, I have a root of Jesse, (that is, the Messiah,) and he shall rise to reign matter of great exultation, not only in the honour which be over the Gentiles, and in him shall the Gentiles hope; exmov-has conferred upon me, but in the great success with which And thus the apostle proves both to the Jews and to the he has crowned my ministry. Gentiles, who were probably unwilling to join with each other in religious fellowship; that they had both an equal right to glorify God: being equally interested in his mercy, goodness, and truth: and that, from the evidence of the above Scriptures, the Gentiles had as much right to hope in Christ, for the full enjoyment of his kingdom, as the Jews had; and taking occasion from the last word hope, eλntovat, which we impro-fer to the doctrines which he taught; and to the miracles perly translate trust, he pours out his heart in the following affectionate prayer. σιν 13. Now, the God of hope, &c.] O de Deos rns exnidos, may the God of this hope, that God who caused both Jews and Gentiles to hope that the gracious promises which he made to them should be fulfilled; and who, accordingly, has fulfilled them in the most punctual and circumstantial inanner: 18. For I will not dare to speak) If the thing were not as I have stated it. I would not dare to arrogate to myself honours which did not belong to me. But God has made me the apostle of the Gentiles; and the conversion of the Gentiles, is the fruit of ray ministry; Christ having wrought by me, for this purpose. By word and deed] Aoyo wat ɛpyto These words may rewhich he wrought among them. So they became obedient to the doctrines, on the evidence of the miracles with which they were accompanied. 19. Through mighty signs and wonders] This more fully explains the preceding clause-through the power of the Holy Ghost, he was enabled to work among the Gentiles mighty signs and wonders; so that they were fully convinced Fill you with all joy] Give you true spiritual happiness; that both his doctrine and mission were divine; and, therepeace in your own hearts, and unity among yourselves; in before, they cheerfully received the Gospel of the Lord Jesus. lieving, not only the promises which he has given you, but be lieving in Christ Jesus, in whom all the promises are yea and amen. That ye may abound in hope] That ye may be excited to take more enlarged views of the salvation which God has provided for you, and have all your expectations fulfilled by the power of the Holy Ghost, enabling you to hope and believe; and then sealing the fulfilment of the promises upon your hearts. 14. And 1-am persuaded of you] This is supposed to be an address to the Gentiles: and it is managed with great delicacy; he seems to apologize for the freedom he had used in writing to them; which he gives them to understand proceed ed from the authority he had received by his apostolical of fice; the exercise of which office respected them particularly. So they could not be offended, when they found themselves so particularly distinguished. Ye-are full of goodness] Instead of ayabwovens, good ness, some MSS. of good repute, have ayarns, love. In this connexion both words seem to mean nearly the same thing. They were so full of goodness and love, that they were disposed of themselves, to follow any plan that might be devised, in order to bring about the most perfect understanding between them and their Jewish brethren. Filled with all knowledge] So completely instructed in the mind and design of God, relative to their calling, and the fruit which they were to bring forth to the glory of God Round about unto Illyricum] Ameng ancient writers. this place has gone by a great variety of names, Elyria, Illy. rica, Illyricum, Illyris, and Illyrium. It is a country of Eu rope, extending from the Adriatic gulf to Pannonia; according to Pliny, it extended from the river Arsia, to the river Drinius, thus including Liburnia on the west, and Dalmatia on the east. Its precise limits have not been determined by either ancient or modern geographers. It seems, according to an inscription in Gruter, to have been divided by Augustus into two provinces, the upper and lower. It now forms part of Croatia, Bosnia, Istria, and Sclavonia. When the apostle says that he preached the Gospel from Jerusalem round about to Illyricum, he intends his land journies chiefly; and, by looking at the Map annexed to the Acts of the Apostles, the reader will see that from Jerusalem, the apostle went round the eastern coast of the Mediterranean Sea, and that he passed through Syria, Phænicia, Arabia, Cilicia, Pamphylia, Pisidia, Lycaonia, Galatia, Pontus, Paphlagonia, Phrygia, Troas, Asia, Caria, Lycia, Ionia, Lydia, Thrace, Macedo nia, Thessaly, and Achaia; besides the isles of Cyprus and Crete; and, no doubt, he visited many other places which are not mentioned in the New Testament. I have fully preached the gospel) Πεπληρωκέναι το Evayyedior, I have successfully preached: I have not only proclaimed the word, but made concerts, and founded churches. See the Note on Matt. v. 17. where this sense of nal things. and visit Rome in his way. shall see and they that have not heard, shall understand. | ritual things, their duty is also to minister unto them in car 22 For which cause also à I have been i much hindered from coming to you. 23 But now having no more place in these parts, and having a great desire these many years to come unto you; 24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. 25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia to make a certain contr.bution for the poor saints which are at Jerusalem. 27 It hath pleased them verily; and their debtors they are. For, if the Gentiles have been made partakers of their spi. Chap. 1.13. The 2. 17, 18-i Or, many ways, or, oftentimes - Acts 19.91. Ver Ch. 11-1 Acts 15. 3.-m Gr. with you, Ver-n Acts 19.21. & 22 & 24 17.- 1 Cor 16, 1, 2 2 Cor.3.1. & 9.2, 12.—5 Ch.11.17.-q 1 Cor 9.11. Gal.6.6. Phil. 4.17.— Ch.1'11-t Phil, 2.1. 23 When, therefore, I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ. 30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit," that ye strive together with me in your prayers to God for me; 31 That I may be delivered from them that do not believe in Judea; and that my service which I have for Jerusalein, may be accepted of the saints; 32 That I may come unto you with joy by the will of God, and may with you be refreshed. 33b Now the God of peace be with you all. Amen. u 2 Cor. 111. Col. 4.12v 2 Thess.3.2-w Or, are disobedient.-x 2 Cor. 8.4y Ch.1.10-z Acts 1921. 1Cor 4.19 James 4. 15-a 1 Cor. 16. 15. Cor.7.13 2 Tim. 1.16. Philem 7 29.-b Ch.16.40. 1 Cor. 14.33. 2 Cor. 13. 11. Phil. 4.9. 1 Thess. 5,93 2 Thess 3.16. Heb. 13.20. the word #Anpowy, is noticed; for it signifies not only fully, or viii. and ix. chapters. His design in this affair, is very eviperfectly, but also to teach with prosperity and success. dent, from 2 Cor. ix. 12, 13. where he says, The administra 20. So have I strived to preach the Gospel] Ovra de pilotion of this service not only supplieth the want of the saints. Tipovμevov, for I have considered it my honour to preach the Gospel where that Gospel was before unknown. This is the proper import of the word porteiodai, from diλos, a friend, and rip, honour. As I am not ashamed of the Gospel of Christ, so I esteem it an honour to preach it; and especially to proclaim it among the heathen; not building on another man's foundation, not watering what another apostle had planted; but cheerfully exposing myself to all kinds of dan gers and hardships, in order to found new churches. 21. But as it is written] These words quoted from Isa. lii. 15. the apostle applies to his own conduct; not that the words themselves predicted what Paul had done, but that he endeavoured to full such a declaration by his manner of preaching the Gospel to the heathen. 22. For which cause, &c.] My considering it a point of honour to build on no other man's foundation, and finding that the Gospel has been long ago planted at Rome, I have been prevented from going thither, purposing rather to spend my time and strength in preaching where Christ has not, as yet been proclaimed. 23. But having no more place in these parts] Having nothing farther at present that I can do; for Torov cyst signifies not merely to have a place of residence, or the like, but convenience, opportunity; which is a frequent meaning of the phrase among the best Greek writers: having no large place, or city, where Christianity has not yet been planted, in which I can introduce the Gospel. The apostle was then at Corinth; and, having evangelized all those parts, he had no opportunity of breaking up any new ground. 24. Whensoever I take my jourrey into Spain] Where it is very likely the Gospel had not yet been planted: though legendary tales inform us, that St. James had planted the Gospel there long before this time; and had founded many bishoprics! But this is as unfounded as it is ridiculous and absurd; for nothing like what is now termed a bishopric, nor even a parish, was founded for many years after this. An itinerant preacher might, with more propriety, say, travel ling circuits were formed, rather than bishoprics. Whether the apostle ever fulfilled his design of going to Spain, is unknown; but there is no evidence, whatever, that he did; and the presumption is, that he did not undertake this voyage. Antiquity affords no proof that he fulfilled his intention. I will come to you] EXcvoopampos pas; these words are wanting in almost every MS. of note and in the Syriac Erpen, Coptic, Vulgate, Ethiopic, Armenian, and Itala. If the first clause of this verse be read in connexion with the latter clause of the preceding, it will fully appear that this rejected clause is useless. Having a great desire, these many years, to come unto you, whensoever I take my journey into Spain: for I trust to see you in my journey, &c. Somewhat filled with your company.] The word surλnow, which we translate filled, would be better rendered gratified; for springonvai, signifies to be satisfied, to be gratified, and to enjoy. ELAN. Hist. Anim. lib. v. c. 21. speaking of the peacock spreading out his beautiful plumage, says, ca yan εμπλήσθηναι της θεάς τον παρεσώτα "He readily permits the spectator to gratify himself by viewing hitn." And MAXI MUS TYRIUS, Dissert. 41. page 413. "That he may behold the heavens, rai curλnoðη λaumpov purus, and be gratified with the splendour of the light." HOMER uses the word in the same sense Η δ' εμε ουδε περ υιος εν πλησθήναι άκοιτις Odyss. lib. xi. ver. 451. "But my wife never suffered my eyes to be delighted with my son." The apostle, though he had not the honour of having planted the church at Rome, yet expected much gratification from the visit which he intended to pay them. 25. Now I go unto Jerusalem) From this, and the two following verses, we learn, that the object of his journey to Je rusalem was, to carry a contribution made among the Gentile Christians of Macedonia and Achaia, for the relief of the poor Jewish Christians at Jerusalem. About this business, he had Laken great pains, as appears from 1 Cor. xvi. 1-4. 2 Cor. but is abundant, also, by many thanksgivings unto God; whilst, by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ; and for your liberal distribution unto them, and unto all men. The apostle was in hopes, that this liberal contribution, sent by the Gentile Christians, who had been converted by St. Paul's ministry, would engage the affections of the Jewish Christians, who had been much prejudiced against the recep tion of the Gentiles into the church, without being previously obliged to submit to the yoke of the law. He wished to esta blish a coalition between the converted Jews and Gentiles; being sensible of its great importance to the spread of the Gospel, and his procuring this contribution, was one laudable device to accomplish this good end. And this shows why he so earnestly requests the prayers of the Christians at Rome; that his service, which he had for Jerusalem, might be ac cepted of the saints. See Dr. Taylor. 27. For, if the Gentiles have been made partakers, &c.] It was through, and by means of the Jews, that the Gentiles were brought to the knowledge of God, and the Gospel of Christ. These were the spiritual things which they had received: and the pecuniary contribution was the carnal things which the Gentiles were now returning. 28. When, therefore, I have performed this] Service; And have sealed, faithfully delivered up to them, this fruit of the success of my ministry, and of your conversion to God, I will come by you into Spain: this was in his desire: he had fully purposed it, if God should see meet to permit him; but it does not appear that he ever went. See ver. 24. 29. In the fulness of the blessing of the Gospel of Christ) The words rov tvayyextov Tov, of the Gospel, are wanting in almost every MS. of importance. Griesbach has left them out of the text. There is no doubt they should be omitted. The fulness of the blessing of Christ, is really more than the fulness of the blessing of the Gospel of Christ. He hoped to come to them not only with the blessing of the Gospel, but endued with the gifts and graces of the Lord Jesus himself: which he was now a constant instrument in the hand of God, to dispense among those who were converted to the Christian faith. 30. For the love of the Spirit] By that love of God which the Holy Spirit sheds abroad in your hearts. That ye stire together) Συναγωνίσασθαι, that ye agonize with me. He felt that much depended on the success of his present mission to the Christians at Jerusalem; and their ac ceptance of the charitable contribution which he was bringing with him in order to conciliate them to the reception of the Gentiles into the church of God, without obliging them to submit to circumcision. 31. That I may be delivered from them that do not believe) He knew that his countrymen who had not received the Gospel, lay in wait for his life; and, no doubt, they thought they should do God service by destroying him: not only as au apostate, in their apprehension, from the Jewish religion; but as one who was labouring to subvert and entirely destroy it. And that my service] Atakovia, but several eminent MSS. read dopopopia, the gift which I bear. This probably was a gloss, which in many MSS. subverted the word in the text; for diakovia, service, in its connexion here, could refer to nothing else, but the contribution which he was carrying to the poor saints at Jerusalem. 32. That I may come unto you with joy] That his appre hensions of ill usage were not groundless, and the danger to which his life was exposed, real, we have already seen in the account given of this visit, Acts xxi. xxii. xxiii. and xxiv. And that he had such intimations from the Holy Spirit himself, appears from Acts xx. 23. xxi. 11. and xx. 38. Should his journey to Jerusalem be prosperous, and his service accepted, so that the converted Jews and Gentiles should come to a better understanding, he hoped to see them at Rome with great joy. And if he got his wishes gratified through their prayers, it would be the full proof that this whole business had been conducted according to the will of God. 33. The God of peace be with you] The whole object of the epistle is to establish peace between the believing Jews and |