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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Romans XV].</TITLE>
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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>R O M A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XV.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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The apostle, in this chapter, continues the discourse of the former,
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concerning mutual forbearance in indifferent things; and so draws
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towards a conclusion of the epistle. Where such differences of
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apprehension, and consequently distances of affection, are among
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Christians, there is need of precept upon precept, line upon line, to
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allay the heat, and to beget a better temper. The apostle, being
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desirous to drive the nail home, as a nail in a sure place, follows his
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blow, unwilling to leave the subject till he has some hopes of
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prevailing, to which end he orders the cause before them and fills his
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mouth with the most pressing arguments. We may observe, in this
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chapter,
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I. His precepts to them.
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II. His prayers for them.
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III. His apology for writing to them.
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IV. His account of himself and his own affairs.
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V. His declaration of his purpose to come and see them.
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VI. His desire of a share in their prayers.</P>
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</FONT>
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<A NAME="Ro15_1"> </A>
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<A NAME="Ro15_2"> </A>
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<A NAME="Ro15_3"> </A>
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<A NAME="Ro15_4"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Condescension and Self-denial; Tenderness and Generosity.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 We then that are strong ought to bear the infirmities of the
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weak, and not to please ourselves.
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2 Let every one of us please <I>his</I> neighbour for <I>his</I> good to
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edification.
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3 For even Christ pleased not himself; but, as it is written,
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The reproaches of them that reproached thee fell on me.
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4 For whatsoever things were written aforetime were written for
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our learning, that we through patience and comfort of the
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scriptures might have hope.
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</FONT></P>
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<P>
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The apostle here lays down two precepts, with reasons to enforce them,
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showing the duty of the strong Christian to consider and condescend to
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the weakest.</P>
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<P>
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I. We must <I>bear the infirmities of the weak,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:1"><I>v.</I> 1</A>.
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We all have our infirmities; but the weak are more subject to them than
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others--the weak in knowledge or grace, the bruised reed and the
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smoking flax. We must consider these; not trample upon them, but
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encourage them, and bear with their infirmities. If through weakness
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they judge and censure us, and speak evil of us, we must bear with
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them, pity them, and not have our affections alienated from them. Alas!
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it is their weakness, they cannot help it. Thus Christ bore with his
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weak disciples, and apologised for them. But there is more in it; we
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must also bear their infirmities by sympathizing with them, concerning
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ourselves for them, ministering strength to them, as there is occasion.
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This is bearing one another's burdens.</P>
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<P>
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II. We must not please ourselves, but our neighbour,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:1,2"><I>v.</I> 1, 2</A>.
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We must deny our own humour, in consideration of our brethren's
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weakness and infirmity.</P>
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<P>
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1. Christians must not please themselves. We must not make it our
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business to gratify all the little appetites and desires of our own
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heart; it is good for us to cross ourselves sometimes, and then we
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shall the better bear others crossing of us. We shall be spoiled (as
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Adonijah was) if we be always humoured. The first lesson we have to
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learn is to deny ourselves,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+16:24">Matt. xvi. 24</A>.</P>
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<P>
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2. Christians must please their brethren. The design of Christianity is
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to soften and meeken the spirit, to teach us the art of obliging and
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true complaisance; not to be servants to the lust of any, but to the
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necessities and infirmities of our brethren--to comply with all that we
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have to do with as fare as we can with a good conscience. Christians
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should study to be pleasing. As we must not please ourselves in the use
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of our Christian liberty (which was allowed us, not for our own
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pleasure, but for the glory of God and the profit and edification of
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others), so we must please our neighbour. How amiable and comfortable a
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society would the church of Christ be if Christians would study to
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please one another, as now we see them commonly industrious to cross,
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and thwart, and contradict one another!--<I>Please his neighbour,</I>
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not in every thing, it is not an unlimited rule; but <I>for his
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good,</I> especially for the good of his soul: not please him by
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serving his wicked wills, and humouring him in a sinful way, or
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consenting to his enticements, or suffering sin upon him; this is a
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base way of pleasing our neighbour to the ruin of his soul: if we thus
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please men, we are not the servants of Christ; but please him for his
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good; not for our own secular good, or to make a prey of him, but for
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his spiritual good.--<I>To edification,</I> that is, not only for his
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profit, but for the profit of others, to edify the body of Christ, by
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studying to oblige one another. The closer the stones lie, and the
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better they are squared to fit one another, the stronger is the
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building. Now observe the reason why Christians must please one
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another: <I>For even Christ pleased not himself.</I> The self-denial of
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our Lord Jesus is the best argument against the selfishness of
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Christians. Observe,</P>
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<P>
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(1.) That Christ pleased not himself. He did not consult his own
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worldly credit, ease, safety, nor pleasure; he had not where to lay his
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head, lived upon alms, would not be made a king, detested no proposal
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with greater abhorrence than that, <I>Master, spare thyself,</I> did
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not <I>seek his own will</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:30">John v. 30</A>),
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washed his disciples' feet, endured the contradiction of sinners
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against himself, troubled himself
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:33">John xi. 33</A>),
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did not consult his own honour, and, in a word, emptied himself, and
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made himself of no reputation: and all this for our sakes, to bring in
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a righteousness for us, and to set us an example. His whole life was a
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self-denying self-displeasing life. He bore the <I>infirmities of the
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weak,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+4:15">Heb. iv. 15</A>.</P>
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<P>
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(2.) That herein the scripture was fulfilled: <I>As it is written, The
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reproaches of those that reproached thee fell on me.</I> This is quoted
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out of
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+69:9">Ps. lxix. 9</A>,
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the former part of which verse is applied to Christ
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+2:17">John ii. 17</A>),
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<I>The zeal of thine house hath eaten me up;</I> and the latter part
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here; for David was a type of Christ, and his sufferings of Christ's
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sufferings. It is quoted to show that Christ was so far from pleasing
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himself that he did in the highest degree displease himself. Not as if
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his undertaking, considered on the whole, were a task and grievance to
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him, for he was very willing to it and very cheerful in it; but in his
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humiliation the content and satisfaction of natural inclination were
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altogether crossed and denied. He preferred our benefit before his own
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ease and pleasure. This the apostle chooses to express in scripture
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language; for how can the things of the Spirit of God be better spoken
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of than in the Spirit's own words? And this scripture he alleges,
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<I>The reproaches of those that reproached thee fell on me.</I>
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[1.] The shame of those reproaches, which Christ underwent. Whatever
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dishonour was done to God was a trouble to the Lord Jesus. He was
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grieved for the hardness of people's hearts, beheld a sinful place with
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sorrow and tears. When the saints were persecuted, Christ so far
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displeased himself as to take what was done to them as done against
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himself: <I>Saul, Saul, why persecutest thou me?</I> Christ also did
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himself endure the greatest indignities; there was much of reproach in
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his sufferings.
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[2.] The sin of those reproaches, for which Christ undertook to
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satisfy; so many understand it. Every sin is a kind of reproach to God,
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especially presumptuous sins; now the guilt of these fell upon Christ,
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when he was made sin, that is, a sacrifice, a sin-offering for us. When
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the Lord laid upon him the iniquities of us all, and he bore our sins
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in his own body upon the tree, they fell upon him as upon our surety.
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<I>Upon me be the curse.</I> This was the greatest piece of
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self-displacency that could be: considering his infinite spotless
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purity and holiness, the infinite love of the Father to him, and his
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eternal concern for his Father's glory, nothing could be more contrary
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to him, nor more against him, than to be made sin and a curse for us,
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and to have the reproaches of God fall upon him, especially considering
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for whom he thus displeased himself, for strangers, enemies, and
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traitors, the <I>just for the unjust,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+3:18">1 Pet. iii. 18</A>.
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This seems to come in as a reason why we should bear the infirmities of
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the weak. We must not please ourselves, for Christ pleased not himself;
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we must bear the infirmities of the weak, for Christ bore the
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reproaches of those that reproached God. He bore the guilt of sin and
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the curse for it; we are only called to bear a little of the trouble of
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it. He bore the presumptuous sins of the wicked; we are called only to
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bear the infirmities of the weak.--<I>Even Christ;</I> <B><I>kai gar ho
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Christos.</I></B> Even he who was infinitely happy in the enjoyment of
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himself, who needed not us nor our services,--even he who thought it no
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robbery to be equal with God, who had reason enough to pleas himself,
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and no reason to be concerned, much less to be crossed, for us,--even
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he pleased not himself, even he bore our sins. And should not we be
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humble, and self-denying, and ready to consider one another, who are
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members one of another?</P>
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<P>
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(3.) That therefore we must go and do likewise: <I>For whatsoever
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things were written aforetime were written for our learning.</I>
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[1.] That which is written of Christ, concerning his self-denial and
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sufferings, is <I>written for our learning;</I> he hath left us an
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example. If Christ denied himself, surely we should deny ourselves,
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from a principle of ingenuousness and of gratitude, and especially of
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conformity to his image. The example of Christ, in what he did and
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said, is recorded for our imitation.
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[2.] That which is written in the scriptures of the Old Testament in
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the general is written for our learning. What David had said in his own
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person Paul had just now applied to Christ. Now lest this should look
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like a straining of the scripture, he gives us this excellent rule in
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general, that all the scriptures of the Old Testament (much more those
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of the New) were written for our learning, and are not to be looked
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upon as of private interpretation. What happened to the Old-Testament
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saint happened to them for ensample; and the scriptures of the Old
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Testament have many fulfillings. The scriptures are left for a standing
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rule to us: they are <I>written,</I> that they might remain for our use
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and benefit. <I>First,</I> For our learning. There are many things to
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be learned out of the scriptures; and that is the best learning which
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is drawn from these fountains. Those are the most learned that are most
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mighty in the scriptures. We must therefore labour, not only to
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understand the literal meaning of the scripture, but to learn out of it
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that which will do us good; and we have need of help therefore not only
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to roll away the stone, but to draw out the water, for in many places
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the well is deep. Practical observations are more necessary than
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critical expositions. <I>Secondly, That we through patience and comfort
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of the scriptures might have hope.</I> That hope which hath eternal
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life for its object is here proposed as the end of scripture-learning.
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The scripture was written that we might know what to hope for from God,
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and upon what grounds, and in what way. This should recommend the
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scripture to us that it is a special friend to Christian hope. Now the
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way of attaining this hope is <I>through patience and comfort of the
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scripture.</I> Patience and comfort suppose trouble and sorrow; such is
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the lot of the saints in this world; and, were it not so, we should
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have no occasion for patience and comfort. But both these befriend that
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hope which is the life of our souls. Patience works experience, and
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experience hope, which maketh not ashamed,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+5:3-5"><I>ch.</I> v. 3-5</A>.
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The more patience we exercise under troubles the more hopefully we may
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look through our troubles; nothing more destructive to hope than
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impatience. And the <I>comfort of the scriptures,</I> that comfort
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which springs from the word of God (that is the surest and sweetest
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comfort) is likewise a great stay to hope, as it is an earnest in hand
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of the good hoped for. The Spirit, as a comforter, is the earnest of
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our inheritance.</P>
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<A NAME="Ro15_5"> </A>
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<A NAME="Ro15_6"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Christian Unity.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>5 Now the God of patience and consolation grant you to be
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like-minded one toward another according to Christ Jesus:
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6 That ye may with one mind <I>and</I> one mouth glorify God, even
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the Father of our Lord Jesus Christ.
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</FONT></P>
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<P>
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The apostle, having delivered two exhortations, before he proceeds to
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more, intermixes here a prayer for the success of what he had said.
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Faithful ministers water their preaching with their prayers, because,
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whoever sows the seed, it is God that gives the increase. We can but
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speak to the ear; it is God's prerogative to speak to the heart.
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Observe,</P>
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<P>
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I. The title he gives to God: <I>The God of patience and
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consolation,</I> who is both the author and the foundation of all the
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patience and consolation of the saints, from whom it springs and on
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whom it is built. He gives the grace of patience; he confirms and keeps
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it up as the God of consolation; for the comforts of the Holy Ghost
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help to support believers, and to bear them up with courage and
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cheerfulness under all their afflictions. When he comes to beg the
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pouring out of the spirit of love and unity he addresses himself to God
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as the God of patience and consolation; that is,
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1. As a God that bears with us and comforts us, is not extreme to mark
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what we do amiss, but is ready to comfort those that are cast down--to
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teach us so to testify our love to our brethren, and by these means to
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preserve and maintain unity, by being patient one with another and
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comfortable one to another. Or,
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2. As a God that gives us patience and comfort. He had spoken
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:4"><I>v.</I> 4</A>)
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of patience and comfort of the scriptures; but here he looks up to God
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as the God of patience and consolation: it comes through the scripture
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as the conduit-pipe, but from God as the fountain-head. The more
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patience and comfort we receive from God, the better disposed we are to
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love one another. Nothing breaks the peace more than an impatient, and
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peevish, and fretful melancholy temper.</P>
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<P>
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II. The mercy he begs of God: <I>Grant you to be like-minded one
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towards another, according to Christ Jesus.</I>
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1. The foundation of Christian love and peace is laid in
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like-mindedness, a consent in judgment as far as you have attained, or
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at least a concord and agreement in affection. <B><I>To auto
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phronein</I></B>--<I>to mind the same thing,</I> all occasions of
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difference removed, and all quarrels laid aside.
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2. This like-mindedness must be <I>according to Christ Jesus,</I>
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according to the precept of Christ, the royal law of love, according to
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the pattern and example of Christ, which he had propounded to them for
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their imitation,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:3"><I>v.</I> 3</A>.
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Or, "Let Christ Jesus be the centre of your unity. Agree in the truth,
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not in any error." It was a cursed concord and harmony of those who
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were of one mind to give their power and strength to the beast
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+17:13">Rev. xvii. 13</A>);
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this was not a like-mindedness according to Christ, but against Christ;
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like the Babel-builders, who were one in their rebellion,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+11:6">Gen. xi. 6</A>.
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The method of our prayer must be first for truth, and then for peace;
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for such is the method of the wisdom that is from above: <I>it is first
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pure, then peaceable.</I> This is to be like-minded according to Christ
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Jesus.
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3. Like-mindedness among Christians, according to Christ Jesus, is the
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gift of God; and a precious gift it is, for which we must earnestly
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seek unto him. He is the <I>Father of spirits,</I> and fashions the
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hearts of men alike
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+33:15">Ps. xxxiii. 15</A>),
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opens the understanding, softens the heart, sweetens the affections,
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and gives the grace of love, and the Spirit as a Spirit of love, to
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those that ask him. We are taught to pray that the will of God may be
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|
done on earth as it is done in heaven--now there it is done
|
|
unanimously, among the angels, who are one in their praises and
|
|
services; and our desire must be that the saints on earth may be so
|
|
too.</P>
|
|
|
|
<P>
|
|
|
|
III. The end of his desire: that God may be glorified,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:6"><I>v.</I> 6</A>.
|
|
|
|
This is his plea with God in prayer, and is likewise an argument with
|
|
them to seek it. We should have the glory of God in our eye in every
|
|
prayer; therefore our first petition, as the foundation of all the
|
|
rest, must be, <I>Hallowed be thy name.</I> Like-mindedness among
|
|
Christians is in order to our glorifying God,
|
|
|
|
1. <I>With one mind and one mouth.</I> It is desirable that Christians
|
|
should agree in every thing, that so they may agree in this, to praise
|
|
God together. It tends very much to the glory of God, who is one, and
|
|
his name one, when it is so. It will not suffice that there be one
|
|
mouth, but there must be one mind, for God looks at the heart; nay,
|
|
there will hardly be one mouth where there is not one mind, and God
|
|
will scarcely be glorified where there is not a sweet conjunction of
|
|
both. One mouth in confessing the truths of God, in praising the name
|
|
of God--one mouth in common converse, not jarring, biting, and
|
|
devouring one another--one mouth in the solemn assembly, one speaking,
|
|
but all joining.
|
|
|
|
2. As <I>the Father of our Lord Jesus Christ.</I> This is his
|
|
New-Testament style. God must be glorified as he has now revealed
|
|
himself in the face of Jesus Christ, according to the rules of the
|
|
gospel, and with an eye to Christ, in whom he is our Father. The unity
|
|
of Christians glorifies <I>God as the Father of our Lord Jesus
|
|
Christ,</I> because it is a kind of counter-part or representation of
|
|
the oneness that is between the Father and the Son. We are warranted
|
|
so to speak of it, and, with that in our eye, to desire it, and pray
|
|
for it, from
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+17:21">John xvii. 21</A>,
|
|
|
|
<I>That they all may be one, as thou, Father, art in me, and I in
|
|
thee:</I> a high expression of the honour and sweetness of the saints'
|
|
unity. And it follows, <I>The the world may believe that thou hast sent
|
|
me;</I> and so God may be glorified as the Father of our Lord Jesus
|
|
Christ.</P>
|
|
|
|
<A NAME="Ro15_7"> </A>
|
|
<A NAME="Ro15_8"> </A>
|
|
<A NAME="Ro15_9"> </A>
|
|
<A NAME="Ro15_10"> </A>
|
|
<A NAME="Ro15_11"> </A>
|
|
<A NAME="Ro15_12"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christian Unity.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>7 Wherefore 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 <I>made</I>
|
|
unto the fathers:
|
|
9 And that the Gentiles might glorify God for <I>his</I> 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.
|
|
11 And again, Praise the Lord, all ye Gentiles; and laud him,
|
|
all ye people.
|
|
12 And again, Esaias saith, There shall be a root of Jesse, and
|
|
he that shall rise to reign over the Gentiles; in him shall the
|
|
Gentiles trust.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The apostle here returns to his exhortation to Christians. What he says
|
|
here
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:7"><I>v.</I> 7</A>)
|
|
|
|
is to the same purport with the former; but the repetition shows how
|
|
much the apostle's heart was upon it. "Receive one another into your
|
|
affection, into your communion, and into your common conversation, as
|
|
there is occasion." He had exhorted the strong to receive the weak
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+14:1"><I>ch.</I> xiv. 1</A>),
|
|
|
|
here, <I>Receive one another;</I> for sometimes the prejudices of the
|
|
weak Christian make him shy of the strong, as much as the pride of the
|
|
strong Christian makes him shy of the weak, neither of which ought to
|
|
be. Let there be a mutual embracing among Christians. Those that have
|
|
received Christ by faith must receive all Christians by brotherly love;
|
|
though poor in the world, though persecuted and despised, though it may
|
|
be matter of reproach and danger to you to receive them, though in the
|
|
less weighty matters of the law they are of different apprehensions,
|
|
though there may have been occasion for private piques, yet, laying
|
|
aside these and the like considerations, <I>receive you one
|
|
another.</I> Now the reason why Christians must receive one another is
|
|
taken, as before, from the condescending love of Christ to us: <I>As
|
|
Christ also received us, to the glory of God.</I> Can there be a more
|
|
cogent argument? Has Christ been so kind to us, and shall we be so
|
|
unkind to those that are his? Was he so forward to entertain us, and
|
|
shall we be backward to entertain our brethren? Christ has received us
|
|
into the nearest and dearest relations to himself: has received us into
|
|
his fold, into his family, into the adoption of sons, into a covenant
|
|
of friendship, yea, into a marriage-covenant with himself; he has
|
|
received us (though we were strangers and enemies, and had played the
|
|
prodigal) into fellowship and communion with himself. Those words,
|
|
<I>to the glory of God,</I> may refer both to Christ's receiving us,
|
|
which is our pattern, and to our receiving one another, which is our
|
|
practice according to that pattern.</P>
|
|
|
|
<P>
|
|
|
|
I. Christ hath received us to the glory of God. The end of our
|
|
reception by Christ is that we might glorify God in this world, and be
|
|
glorified with him in that to come. It was the glory of God, and our
|
|
glory in the enjoyment of God, that Christ had in his eye when he
|
|
condescended to receive us. We are called to an eternal glory by Christ
|
|
Jesus,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+17:24">John xvii. 24</A>.
|
|
|
|
See to what he received us-to a happiness transcending all
|
|
comprehension; see for what he received us--for his Father's glory; he
|
|
had this in his eye in all the instances of his favour to us.</P>
|
|
|
|
<P>
|
|
|
|
II. We must receive one another to the glory of God. This must be our
|
|
great end in all our actions, that God may be glorified; and nothing
|
|
more conduces to this than the mutual love and kindness of those that
|
|
profess religion; compare
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:6"><I>v.</I> 6</A>,
|
|
|
|
<I>That you may with one mind and one mouth glorify God.</I> That which
|
|
was a bone of contention among them was a different apprehension about
|
|
meats and drinks, which took rise in distinction between Jews and
|
|
Gentiles. Now, to prevent and make up this different, he shows how
|
|
Jesus Christ has received both Jews and Gentiles; in him they are both
|
|
one, <I>one new man,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+2:14-16">Eph. ii. 14-16</A>.
|
|
|
|
Now it is a rule, <I>Quæ conveniunt in aliquo tertio, inter se
|
|
conveniunt--Things which agree with a third thing agree with each
|
|
other.</I> Those that agree in Christ, who is the Alpha and the Omega,
|
|
the first and the last, and the great centre of unity, may well afford
|
|
to agree among themselves. This coalescence of the Jews and Gentiles in
|
|
Christ and Christianity was a thing that filled and affected Paul so
|
|
much that he could not mention it without some enlargement and
|
|
illustration.</P>
|
|
|
|
<P>
|
|
|
|
1. He received the Jews,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:8"><I>v.</I> 8</A>.
|
|
|
|
Let not any think hardly or scornfully therefore of those that were
|
|
originally Jews, and still, through weakness, retain some savour of
|
|
their old Judaism; for,
|
|
|
|
(1.) Jesus Christ was a <I>minister of the circumcision.</I> That he
|
|
was a <I>minister,</I> <B><I>diakonos</I></B>--<I>a servant,</I>
|
|
bespeaks his great and exemplary condescension, and puts an honour upon
|
|
the ministry: but that he was a minister of the circumcision, was
|
|
himself circumcised and made under the law, and did in his own person
|
|
preach the gospel to the Jews, who were of the circumcision--this makes
|
|
the nation of the Jews more considerable than otherwise they appear to
|
|
be. Christ conversed with the Jews, blessed them, looked upon himself
|
|
as primarily sent to the <I>lost sheep of the house of Israel, laid
|
|
hold of the seed of Abraham</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+2:16">Heb. ii. 16</A>,
|
|
|
|
<I>margin</I>), and by them, as it were, caught at the whole body of
|
|
mankind. Christ's personal ministry was appropriated to them, though
|
|
the apostles had their commission enlarged.
|
|
|
|
(2.) He was so for the truth of God. That which he preached to them was
|
|
the truth; for he came into the world to bear witness to the truth,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+18:37">John xviii. 37</A>.
|
|
|
|
And he is himself the truth,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+14:6">John xiv. 6</A>.
|
|
|
|
Or, for the truth of God, that is, to make good the promises given to
|
|
the patriarchs concerning the special mercy God had in store for their
|
|
seed. It was not for the merit of the Jews, but for the truth of God,
|
|
that they were thus distinguished--that God might approve himself true
|
|
to this word which he had spoken.--<I>To confirm the promises made unto
|
|
the fathers.</I> The best confirmation of promises is the performance
|
|
of them. It was promised that in the seed of Abraham all the nations of
|
|
the earth should be blessed, that Shiloh should come from between the
|
|
feet of Judah, that out of Israel should he proceed that should have
|
|
the dominion, that out of Zion should go forth the law, and many the
|
|
like. There were many intermediate providences which seemed to weaken
|
|
those promises, providences which threatened the fatal decay of that
|
|
people; but when Messiah the Prince appeared in the fulness of time, as
|
|
a minister of the circumcision, all these promises were confirmed, and
|
|
the truth of them was made to appear; for in Christ all the promises of
|
|
God, both those of the Old Testament and those of the New, are Yea, and
|
|
in him Amen. Understanding by <I>the promises made to the fathers</I>
|
|
the whole covenant of grace, darkly administered under the Old
|
|
Testament, and brought to a clearer light now under the gospel, it was
|
|
Christ's great errand to confirm that covenant,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+9:27">Dan. ix. 27</A>.
|
|
|
|
He confirmed it by shedding the blood of the covenant.</P>
|
|
|
|
<P>
|
|
|
|
2. He received the Gentiles likewise. This he shows,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:9-12"><I>v.</I> 9-12</A>.</P>
|
|
|
|
<P>
|
|
|
|
(1.) Observe Christ's favour to the Gentiles, in taking them in to
|
|
praise God--the work of the church on earth and the wages of that in
|
|
heaven. One design of Christ was that the Gentiles likewise might be
|
|
converted that they might be one with the Jews in Christ's mystical
|
|
body. A good reason why they should not think the worse of any
|
|
Christian for his having been formerly a Gentile; for Christ has
|
|
received him. He invites the Gentiles, and welcomes them. Now observe
|
|
how their conversion is here expressed: <I>That the Gentiles might
|
|
glorify God for his mercy.</I> A periphrasis of conversion.
|
|
|
|
[1.] They shall have matter for praise, even the mercy of God.
|
|
Considering the miserable and deplorable condition that the Gentile
|
|
world was in, the receiving of them appears more as an act of mercy
|
|
than the receiving of the Jews. Those that were <I>Lo-ammi--not a
|
|
people,</I> were <I>Lo-ruhama--not obtaining mercy,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+1:6,9,2:23">Hos. i. 6, 9; ii. 23</A>.
|
|
|
|
The greatest mercy of God to any people is the receiving of them into
|
|
covenant with himself: and it is good to take notice of God's mercy in
|
|
receiving us.
|
|
|
|
[2.] They shall have a heart for praise. They shall glorify God for his
|
|
mercy. Unconverted sinners do nothing to glorify God; but converting
|
|
grace works in the soul a disposition to speak and do all to the glory
|
|
of God; God intended to reap a harvest of glory from the Gentiles, who
|
|
had been so long turning his glory into shame.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The fulfilling of the scriptures in this. The favour of God to the
|
|
Gentiles was not only mercy, but truth. Though there were not promises
|
|
directly given to them, as to the fathers of the Jews, yet there were
|
|
many prophesies concerning them, which related to the calling of them,
|
|
and the embodying of them in the church, some of which he mentions
|
|
because it was a thing that the Jews were hardly persuaded to believe.
|
|
Thus, by referring them to the Old Testament, he labours to qualify
|
|
their dislike of the Gentiles, and so to reconcile the parties at
|
|
variance.
|
|
|
|
[1.] It was foretold that the Gentiles should have the gospel preached
|
|
to them: "<I>I will confess to thee among the Gentiles</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:9"><I>v.</I> 9</A>),
|
|
|
|
that is, thy name shall be known and owned in the Gentile world, there
|
|
shall gospel grace and love be celebrated." This is quoted from
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+18:49">Ps. xviii. 49</A>,
|
|
|
|
<I>I will give thanks unto thee, O Lord, among the heathen.</I> A
|
|
thankful explication and commemoration of the name of God are an
|
|
excellent means of drawing others to know and praise God. Christ, in
|
|
and by his apostles and ministers, whom he sent to disciple all
|
|
nations, did confess to God among the Gentiles. The exaltation of
|
|
Christ, as well as the conversion of sinners, is set forth by the
|
|
praising of God. Christ's declaring God's name to his brethren is
|
|
called <I>his praising God in the midst of the congregation,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+22:22">Ps. xxii. 22</A>.
|
|
|
|
Taking these words as spoken by David, they were spoken when he was old
|
|
and dying, and he was not likely to confess to God among the Gentiles;
|
|
but when David's psalms are read and sung among the Gentiles, to the
|
|
praise and glory of God, it may be said that David is <I>confessing to
|
|
God among the Gentiles, and singing to his name.</I> He that was the
|
|
sweet psalmist of the Gentiles. Converting grace makes people greatly
|
|
in love with David's psalms. Taking them as spoken by Christ, the Son
|
|
of David, it may be understood of his spiritual indwelling by faith in
|
|
the hearts of all the praising saints. If any confess to God among the
|
|
Gentiles, and sing to his name, it is not they, but Christ and his
|
|
grace in them. <I>I live, yet not I, but Christ liveth in me;</I> so, I
|
|
praise, yet not I, but Christ in me.
|
|
|
|
[2.] That the Gentiles should <I>rejoice with his people,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:10"><I>v.</I> 10</A>.
|
|
|
|
This is quoted from that song of Moses,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+32:43">Deut. xxxii. 43</A>.
|
|
|
|
Observe, Those who were incorporated among his people are said to
|
|
rejoice with his people. No greater joy can come to any people than
|
|
the coming of the gospel among them in power. Those Jews that retain a
|
|
prejudice against the Gentiles will by no means admit them to any of
|
|
their joyful festivities; for (say they) a stranger intermeddleth not
|
|
with the joy,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+14:10">Prov. xiv. 10</A>.
|
|
|
|
But, the partition-wall being taken down, the Gentiles are welcome to
|
|
rejoice with his people. Being brought into the church, they share in
|
|
its sufferings, are companions in patience and tribulation, to
|
|
recompense which they share in the joy.
|
|
|
|
[3.] That they should praise God
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:11"><I>v.</I> 11</A>):
|
|
|
|
<I>Praise the Lord, all ye Gentiles.</I> This is quoted out of that
|
|
short psalm,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+117:1">Ps. cxvii. 1</A>.
|
|
|
|
Converting grace sets people a praising God, furnishes with the richest
|
|
matter for praise, and gives a heart to it. The Gentiles had been, for
|
|
many ages, praising their idols of wood and stone, but now they are
|
|
brought to praise the Lord; and this David in spirit speaks of. In
|
|
calling upon all the nations to praise the Lord, it is intimated that
|
|
they shall have the knowledge of him.
|
|
|
|
[4.] That they should believe in Christ
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:12"><I>v.</I> 12</A>),
|
|
|
|
quoted from
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+11:10">Isa. xi. 10</A>,
|
|
|
|
where observe, <I>First,</I> The revelation of Christ, as the Gentiles'
|
|
king. He is here called <I>the root of Jesse,</I> that is, such a
|
|
branch from the family of David as is the very life and strength of the
|
|
family: compare
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+11:1">Isa. xi. 1</A>.
|
|
|
|
Christ was David's Lord, and yet withal he was the Son of David
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+22:45">Matt. xxii. 45</A>),
|
|
|
|
for he was the <I>root and offspring of David,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+22:16">Rev. xxii. 16</A>.
|
|
|
|
Christ, as God, was David's root; Christ, as man, was David's
|
|
offspring.--<I>And he that shall rise to reign over the Gentiles.</I>
|
|
This explains the figurative expression of the prophet, he shall
|
|
<I>stand for an ensign of the people.</I> When Christ rose from the
|
|
dead, when he ascended on high, it was to reign over the Gentiles.
|
|
<I>Secondly,</I> The recourse of the Gentiles to him: <I>In him shall
|
|
the Gentiles trust.</I> Faith is the soul's confidence in Christ and
|
|
dependence on him. The prophet has it, <I>to him shall the Gentiles
|
|
seek.</I> The method of faith is first to seek unto Christ, as to one
|
|
proposed to us for a Saviour; and, finding him able and willing to
|
|
save, then to trust in him. Those that know him will trust in him. Or,
|
|
this seeking to him is the effect of a trust in him; seeking him by
|
|
prayer, and pursuant endeavours. We shall never seek to Christ till we
|
|
trust in him. Trust is the mother; diligence in the use of means the
|
|
daughter. Jews and Gentiles being thus united in Christ's love, why
|
|
should they not be united in one another's love?</P>
|
|
|
|
<A NAME="Ro15_13"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The God of Hope.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>13 Now the God of hope fill you with all joy and peace in
|
|
believing, that ye may abound in hope, through the power of the
|
|
Holy Ghost.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is another prayer directed to God, as the God of hope; and it is,
|
|
as the former
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:5"><I>v.</I> 5, 6</A>),
|
|
|
|
for spiritual blessings: these are the blest blessings, and to be first
|
|
and chiefly prayed for.</P>
|
|
|
|
<P>
|
|
|
|
I. Observe how he addresses himself to God, as the <I>God of hope.</I>
|
|
It is good in prayer to fasten upon those names, titles, and attributes
|
|
of God, which are most suitable to the errand we come upon, and will
|
|
best serve to encourage our faith concerning it. Every word in the
|
|
prayer should be a plea. Thus should the cause be skilfully ordered,
|
|
and the mouth filled with arguments. God is the God of hope. He is the
|
|
foundation on which our hope is built, and he is the builder that doth
|
|
himself raise it: he is both the object of our hope, and the author of
|
|
it. That hope is but fancy, and will deceive us, which is not fastened
|
|
upon God (as the goodness hoped for, and the truth hoped in), and which
|
|
is not of his working in us. We have both together,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+119:49">Ps. cxix. 49</A>.
|
|
|
|
<I>Thy word</I>--there is God the object; <I>on which thou hast caused
|
|
me to hope</I>--there is God the author of our hope,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:3">1 Pet. i. 3</A>.</P>
|
|
|
|
<P>
|
|
|
|
II. What he asks of God, not for himself, but for them.</P>
|
|
|
|
<P>
|
|
|
|
1. <I>That they might be filled with all joy and peace in
|
|
believing.</I> Joy and peace are two of those things in which the
|
|
kingdom of God consists,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+14:17"><I>ch.</I> xiv. 17</A>.
|
|
|
|
Joy in God, peace of conscience, both arising from a sense of our
|
|
justification; see
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+5:1,2"><I>ch.</I> v. 1, 2</A>.
|
|
|
|
Joy and peace in our own bosoms would promote a cheerful unity and
|
|
unanimity with our brethren. Observe,
|
|
|
|
(1.) How desirable this joy and peace are: they are filling. Carnal joy
|
|
puffs up the soul, but cannot fill it; therefore in laughter the heart
|
|
is sad. True, heavenly, spiritual joy is filling to the soul; it has a
|
|
satisfaction in it, answerable to the soul's vast and just desires.
|
|
Thus does God satiate and replenish the weary soul. Nothing more than
|
|
this joy, only more of it, even the perfection of it in glory, is the
|
|
desire of the soul that hath it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+4:6,7,36:8,63:5,65:4">Ps. iv. 6, 7; xxxvi. 8; lxiii. 5; lxv. 4</A>.
|
|
|
|
(2.) How it is attainable.
|
|
|
|
[1.] By prayer. We must go to God for it; he will for this be enquired
|
|
of. Prayer fetches in spiritual joy and peace.
|
|
|
|
[2.] By believing; that is the means to be used. It is vain, and
|
|
flashy, and transient joy, that is the product of fancy; true
|
|
substantial joy is the fruit of faith. <I>Believing, you rejoice with
|
|
joy unspeakable,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+1:8">1 Pet. i. 8</A>.
|
|
|
|
It is owing to the weakness of our faith that we are so much wanting in
|
|
joy and peace. Only believe; believe the goodness of Christ, the love
|
|
of Christ, the promises of the covenant, and the joys and glories of
|
|
heaven; let faith be the substance and evidence of these things, and
|
|
the result must needs be joy and peace. Observe, It is <I>all</I> joy
|
|
and peace--all sorts of true joy and peace. When we come to God by
|
|
prayer we must enlarge our desires; we are not straitened in him, why
|
|
should we be straitened in ourselves? Ask for all joy; open thy mouth
|
|
wide, and he will fill it.</P>
|
|
|
|
<P>
|
|
|
|
2. That they might <I>abound in hope through the power of the Holy
|
|
Ghost.</I> The joy and peace of believers arise chiefly from their
|
|
hopes. What is laid out upon them is but little, compared with what is
|
|
laid up for them; therefore the more hope they have the more joy and
|
|
peace they have. We do then abound in hope when we hope for great
|
|
things from God, and are greatly established and confirmed in these
|
|
hopes. Christians should desire and labour after an abundance of hope,
|
|
such hope as will not make ashamed. This is through the power of the
|
|
Holy Ghost. The same almighty power that works grace begets and
|
|
strengthens this hope. Our own power will never reach it; and therefore
|
|
where this hope is, and is abounding, the blessed Spirit must have all
|
|
the glory.</P>
|
|
|
|
<A NAME="Ro15_14"> </A>
|
|
<A NAME="Ro15_15"> </A>
|
|
<A NAME="Ro15_16"> </A>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Paul Commends the Brethren.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>14 And I myself also am persuaded of you, my brethren, that ye
|
|
also are full of goodness, filled with all knowledge, able also
|
|
to admonish one another.
|
|
15 Nevertheless, brethren, I have written the more boldly unto
|
|
you in some sort, as putting you in mind, because of the grace
|
|
that is given to me of God,
|
|
16 That I should be the minister of Jesus Christ to the
|
|
Gentiles, ministering the gospel of God, that the offering up of
|
|
the Gentiles might be acceptable, being sanctified by the Holy
|
|
Ghost.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here,
|
|
|
|
I. He commends these Christians with the highest characters that could
|
|
be. He began his epistle with their praises
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:8"><I>ch.</I> i. 8</A>),
|
|
|
|
<I>Your faith is spoken of throughout the world,</I> thereby to make
|
|
way for his discourse: and, because sometimes he had reproved them
|
|
sharply, he now concludes with the like commendation, to qualify them,
|
|
and to part friends. This he does like an orator. It was not a piece of
|
|
idle flattery and compliment, but a due acknowledgment of their worth,
|
|
and of the grace of God in them. We must be forward to observe and
|
|
commend in others that which is excellent and praise-worthy; it is part
|
|
of the present recompence of virtue and usefulness, and will be of use
|
|
to quicken others to a holy emulation. It was a great credit to the
|
|
Romans to be commended by Paul, a man of such great judgment and
|
|
integrity, too skilful to be deceived and too honest to flatter. Paul
|
|
had no personal acquaintance with these Christians, and yet he says he
|
|
was persuaded of their excellencies, though he knew them only be
|
|
hearsay. As we must not, on the one hand, be so simple as to believe
|
|
every word; so, on the other hand, we must not be so skeptical as to
|
|
believe nothing; but especially we must be forward to believe good
|
|
concerning others: in this case charity hopeth all things, and
|
|
believeth all things, and (if the probabilities be any way strong, as
|
|
here they were) is persuaded. It is safer to err on this side. Now
|
|
observe what it was that he commended them for.
|
|
|
|
1. That they <I>were full of goodness;</I> therefore the more likely to
|
|
take in good part what he had written, and to account it a kindness;
|
|
and not only so, but to comply with it, and to put it in practice,
|
|
especially that which relates to their union and to the healing of
|
|
their differences. A good understanding of one another, and a good will
|
|
to one another, would soon put an end to strife.
|
|
|
|
2. <I>Filled with all knowledge.</I> Goodness and knowledge together! A
|
|
very rare and an excellent conjunction; the head and the heart of the
|
|
new man. All knowledge, all necessary knowledge, all the knowledge of
|
|
those things which belong to their everlasting peace.
|
|
|
|
3. <I>Able to admonish one another.</I> To this there is a further
|
|
gift requisite, even the gift of utterance. Those that have goodness
|
|
and knowledge should communicate what they have for the use and benefit
|
|
of others. "You that excel so much in good gifts may think you have no
|
|
need of any instructions of mine." It is a comfort to faithful
|
|
ministers to see their work superseded by the gifts and graces of their
|
|
people. How gladly would ministers leave off their admonishing work, if
|
|
people were able and willing to admonish one another! Would to God that
|
|
all the Lord's people were prophets. But that which is every body's
|
|
work is nobody's work; and therefore,</P>
|
|
|
|
<P>
|
|
|
|
II. He clears himself from the suspicion of intermeddling needlessly
|
|
with that which did not belong to him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:15"><I>v.</I> 15</A>.
|
|
|
|
Observe how affectionately he speaks to them: <I>My brethren</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:14"><I>v.</I> 14</A>),
|
|
|
|
and again, <I>brethren,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:15"><I>v.</I> 15</A>.
|
|
|
|
He had himself, and taught others, the art of obliging. He calls them
|
|
all his brethren, to teach them brotherly love one to another. Probably
|
|
he wrote the more courteously to them because, being Roman citizens
|
|
living near the court, they were more genteel, and made a better
|
|
figure; and therefore Paul, who became all things to all men, was
|
|
willing, by the respectfulness of his style, to please them for their
|
|
good. He acknowledges he had written <I>boldly in some
|
|
sort</I>--<B><I>tolmeroteron apo merous,</I></B> in a manner that
|
|
looked like boldness and presumption, and for which some might perhaps
|
|
charge him with taking too much upon him. But then consider,</P>
|
|
|
|
<P>
|
|
|
|
1. He did it only as their remembrancer: <I>As putting you in mind.</I>
|
|
such humble thoughts had Paul of himself, though he excelled in
|
|
knowledge, that he would not pretend to tell them that which they did
|
|
not know before, but only to remind them of that in which they had
|
|
formerly been by others instructed. So Peter,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+1:12,3:1">2 Pet. i. 12; iii. 1</A>.
|
|
|
|
People commonly excuse themselves from hearing the word with this, that
|
|
the minister can tell them nothing but what they knew before. If it be
|
|
so, yet have they not need to know it better, and to be put in mind of
|
|
it?</P>
|
|
|
|
<P>
|
|
|
|
2. He did it as the apostle of the Gentiles. It was in pursuance of his
|
|
office: <I>Because of the grace</I> (that is, the <I>apostleship,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:5"><I>ch.</I> i. 5</A>)
|
|
|
|
<I>given to me of God,</I> to be the minister <I>of Jesus Christ to the
|
|
Gentiles,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:16"><I>v.</I> 16</A>.
|
|
|
|
Paul reckoned it a great favour, and an honour that God had put upon
|
|
him, in putting him into that office,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:13"><I>ch.</I> i. 13</A>.
|
|
|
|
Now, because of this grace given to him, he thus laid out himself among
|
|
the Gentiles, that he might not receive that grace of God in vain.
|
|
Christ received that he might give; so did Paul; so have we talents
|
|
which must not be buried. Places and offices must be filled up with
|
|
duty. It is good for ministers to be often remembering the grace that
|
|
is given unto them of God. <I>Minister verbi es, hoc age--You are a
|
|
minister of the word; give yourself wholly to it,</I> was Mr. Perkins's
|
|
motto. Paul was a minister. Observe here,
|
|
|
|
(1.) Whose minister he was: the <I>minister of Jesus Christ,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+4:1">1 Cor. iv. 1</A>.
|
|
|
|
He is our Master; his we are, and him we serve.
|
|
|
|
(2.) To whom: to the Gentiles. So God had appointed him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+22:21">Acts xxii. 21</A>.
|
|
|
|
So Peter and he had agreed,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+2:7-9">Gal. ii. 7-9</A>.
|
|
|
|
These Romans were Gentiles: "Now," says he, "I do not thrust myself
|
|
upon you, nor seek any lordship over you; I am appointed to it: if you
|
|
think I am rude and bold, my commission is my warrant, and must bear me
|
|
out."
|
|
|
|
(3.) What he ministered: the <I>gospel of God;</I> <B><I>hierourgounta
|
|
to euangelion</I></B>--<I>ministering as about holy things</I> (so the
|
|
word signifies), executing the office of a Christian priest, more
|
|
spiritual, and therefore more excellent, than the Levitical priesthood.
|
|
|
|
(4.) For what end: <I>that the offering up</I> (or sacrificing) <I>of
|
|
the Gentiles might be acceptable</I>--that god might have the glory
|
|
which would redound to his name by the conversion of the Gentiles. Paul
|
|
laid out himself thus to bring about something that might be acceptable
|
|
to God. Observe how the conversion of the Gentiles is expressed: it is
|
|
the <I>offering up of the Gentiles;</I> it is <B><I>prosphora ton
|
|
ethnon</I></B>--<I>the oblation of the Gentiles,</I> in which the
|
|
Gentiles are looked upon either,
|
|
|
|
[1.] As the priests, offering the oblation of prayer and praise and
|
|
other acts of religion. Long had the Jews been the holy nation, the
|
|
kingdom of priests, but now the Gentiles are made priests unto God
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+5:10">Rev. v. 10</A>),
|
|
|
|
by their conversion to the Christian faith consecrated to the service
|
|
of God, that the scripture may be fulfilled, <I>In ever place incense
|
|
shall be offered, and a pure offering,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+1:11">Mal. i. 11</A>.
|
|
|
|
The converted Gentiles are said to be <I>made nigh</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+2:13">Eph. ii. 13</A>)--
|
|
|
|
the periphrasis of priests. Or,
|
|
|
|
[2.] The Gentiles are themselves the sacrifice offered up to God by
|
|
Paul, in the name of Christ, a living sacrifice, holy, acceptable to
|
|
God,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:1"><I>ch.</I> xii. 1</A>.
|
|
|
|
A sanctified soul is offered up to God in the flames of love, upon
|
|
Christ the altar. Paul gathered in souls by his preaching, not to keep
|
|
them to himself, but to offer them up to God: <I>Behold, I, and the
|
|
children that God hath given me.</I> And it is an acceptable offering,
|
|
<I>being sanctified by the Holy Ghost.</I> Paul preached to them, and
|
|
dealt with them; but that which made them sacrifices to God was their
|
|
sanctification; and this was not his work, but the work of the Holy
|
|
Ghost. None are acceptably offered to God but those that are
|
|
sanctified: unholy things can never be pleasing to the holy God.</P>
|
|
|
|
<A NAME="Ro15_17"> </A>
|
|
<A NAME="Ro15_18"> </A>
|
|
<A NAME="Ro15_19"> </A>
|
|
<A NAME="Ro15_20"> </A>
|
|
<A NAME="Ro15_21"> </A>
|
|
|
|
<A NAME="Sec6"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Apostle's Labours.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>17 I have therefore whereof I may glory through Jesus Christ in
|
|
those things which pertain to God.
|
|
18 For I will not dare to speak of any of those things which
|
|
Christ hath not wrought by me, to make the Gentiles obedient, by
|
|
word and deed,
|
|
19 Through mighty signs and wonders, by the power of the Spirit
|
|
of God; so that from Jerusalem, and round about unto Illyricum, I
|
|
have fully preached the gospel of Christ.
|
|
20 Yea, so have I strived to preach the gospel, not where
|
|
Christ was named, lest I should build upon another man's
|
|
foundation:
|
|
21 But as it is written, To whom he was not spoken of, they
|
|
shall see: and they that have not heard shall understand.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The apostle here gives some account of himself and of his own affairs.
|
|
Having mentioned his ministry and apostleship, he goes on further to
|
|
magnify his office in the efficacy of it, and to mention to the glory
|
|
of God the great success of his ministry and the wonderful things that
|
|
God had done by him, for encouragement to the Christian church at Rome,
|
|
that they were not alone in the profession of Christianity, but though,
|
|
compared with the multitude of their idolatrous neighbours, they were
|
|
but a little flock, yet, up and down the country, there were many that
|
|
were their companions in the kingdom and patience of Jesus Christ. It
|
|
was likewise a great confirmation of the truth of the Christian
|
|
doctrine that it had such strange success, and was so far propagated by
|
|
such weak and unlikely means, such multitudes captivated to the
|
|
obedience of Christ by the foolishness of preaching. Therefore Paul
|
|
gives them this account, which he makes the matter of his glorying; not
|
|
vain glory, but holy gracious glorying, which appears by the
|
|
limitations; it is <I>through Jesus Christ.</I> Thus does he centre all
|
|
his glorying in Christ; he teaches us so to do,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+1:31">1 Cor. i. 31</A>.
|
|
|
|
<I>Not unto us,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+115:1">Ps. cxv. 1</A>.
|
|
|
|
And it is <I>in those things which pertain to God.</I> The conversion
|
|
of souls is one of those things that pertain to God, and therefore is
|
|
the matter of Paul's glorying; not the things of the flesh. <I>Whereof
|
|
I may glory,</I> <B><I>echo oun kauchesin en Christo Iesou ta pros
|
|
Theon.</I></B> I would rather read it thus: <I>Therefore I have a
|
|
rejoicing in Christ Jesus</I> (it is the same word that is used,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+1:12,Php+3:3">2 Cor. i. 12, and Phil. iii. 3</A>,
|
|
|
|
where it is the character of the circumcision that they
|
|
<I>rejoice</I>--<B><I>kauchomenoi,</I></B> in Christ Jesus)
|
|
<I>concerning the things of God;</I> or those things that are offered
|
|
to God--the living sacrifices of the Gentiles,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:16"><I>v.</I> 16</A>.
|
|
|
|
Paul would have them to rejoice with him in the extent and efficacy of
|
|
his ministry, of which he speaks not only with the greatest deference
|
|
possible to the power of Christ, and the effectual working of the
|
|
Spirit as all in all; but with a protestation of the truth of what he
|
|
said
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:18"><I>v.</I> 18</A>):
|
|
|
|
<I>I will not dare to speak of any of those things which Christ hath
|
|
not wrought by me.</I> He would not boast of things without his line,
|
|
nor take the praise of another man's work, as he might have done when
|
|
he was writing to distant strangers, who perhaps could not contradict
|
|
him; but (says he) I dare not do it: a faithful man dares not lie,
|
|
however he be tempted, dares be true, however he be terrified. Now, in
|
|
this account of himself, we may observe,</P>
|
|
|
|
<P>
|
|
|
|
I. His unwearied diligence and industry in his work. He was one that
|
|
laboured <I>more abundantly than they all.</I></P>
|
|
|
|
<P>
|
|
|
|
1. He preached in many places: <I>From Jerusalem,</I> whence the law
|
|
went forth as a lamp that shineth, and <I>round about unto
|
|
Illyricum,</I> many hundred miles distant from Jerusalem. We have in
|
|
the book of the Acts an account of Paul's travels. There we find him,
|
|
after he was sent forth to preach to the Gentiles
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+13:1-52">Acts xiii.</A>),
|
|
|
|
labouring in that blessed work in Seleucia, Cyprus, Pamphylia, Pisidia,
|
|
and Lycaonia
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+13:1-14:28">Acts xiii. and xiv.</A>),
|
|
|
|
afterwards travelling through Syria and Cilicia, Phrygia, Galatia,
|
|
Mysia, Troas, and thence called over to Macedonia, and so into Europe,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+15:1-16:40">Acts xv. and xvi</A>.
|
|
|
|
Then we find him very busy at Thessalonica, Berea, Athens, Corinth,
|
|
Ephesus, and the parts adjacent. Those that know the extent and
|
|
distance of these countries will conclude Paul an active man, rejoicing
|
|
as a strong man to run a race. Illyricum is the country now called
|
|
Sclavonia, bordering upon Hungary. Some take it for the same with
|
|
Bulgaria; others for the lower Pannonia: however, it was a great way
|
|
from Jerusalem. Now it might be suspected that if Paul undertook so
|
|
much work, surely he did it by the halves. "No," says he, "<I>I have
|
|
fully preached the Gospel of Christ</I>--have given them a full account
|
|
of the truth and terms of the gospel, have not shunned to declare the
|
|
whole counsel of God
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+20:27">Acts xx. 27</A>),
|
|
|
|
have kept back nothing that was necessary for them to know." <I>Filled
|
|
the gospel,</I> so the word is; <B><I>peplerokenai to
|
|
euangelion,</I></B> filled it as the net is filled with fishes in a
|
|
large draught; or filled the gospel, that is, filled them with the
|
|
gospel. Such a change does the gospel make that, when it comes in power
|
|
to any place, it fills the place. Other knowledge is airy, and leaves
|
|
souls empty, but he knowledge of the gospel is filling.</P>
|
|
|
|
<P>
|
|
|
|
2. He preached in places that had not heard the gospel before,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:20,21"><I>v.</I> 20, 21</A>.
|
|
|
|
He broke up the fallow ground, laid the first stone in many places, and
|
|
introduced Christianity where nothing had reigned for many ages but
|
|
idolatry and witchcraft, and all sorts of diabolism. Paul broke the
|
|
ice, and therefore must needs meet with the more difficulties and
|
|
discouragements in his work. Those who preached in Judea had upon this
|
|
account a much easier task than Paul, who was the apostle of the
|
|
Gentiles; for they entered into the labours of others,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+4:38">John iv. 38</A>.
|
|
|
|
Paul, being a hardy man, was called out to the hardest work; there were
|
|
many instructors, but Paul was the great father--many that watered, but
|
|
Paul was the great planter. Well, he was a bold man that made the first
|
|
attack upon the palace of the strong man armed in the Gentile world,
|
|
that first assaulted Satan's interest there, and Paul was that man who
|
|
ventured the first onset in many places, and suffered greatly for it.
|
|
He mentions this as a proof of his apostleship; for the office of the
|
|
apostles was especially to bring in those that were without, and to lay
|
|
the foundations of the new Jerusalem; see
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+21:14">Rev. xxi. 14</A>.
|
|
|
|
Not but that Paul preached in many places where others had been at work
|
|
before him; but he principally and mainly laid himself out for the good
|
|
of those that sat in darkness. He was in care not to <I>build upon
|
|
another man's foundation,</I> lest he should thereby disprove his
|
|
apostleship, and give occasion to those who sought occasion to reflect
|
|
upon him. He quotes a scripture for this out of
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+52:15">Isa. lii. 15</A>,
|
|
|
|
<I>To whom he was not spoken of, they shall see. That which had not
|
|
been told them, shall they see;</I> so the prophet has it, much to the
|
|
same purport. This made the success of Paul's preaching the more
|
|
remarkable. The transition from darkness to light is more sensible
|
|
than the after-growth and increase of that light. And commonly the
|
|
greatest success of the gospel is at its first coming to a place;
|
|
afterwards people become sermon-proof.</P>
|
|
|
|
<P>
|
|
|
|
II. The great and wonderful success that he had in his work: It was
|
|
effectual to <I>make the Gentiles obedient.</I> The design of the
|
|
gospel is to bring people to be <I>obedient;</I> it is not only a truth
|
|
to be believed, but a law to be obeyed. This Paul aimed at in all his
|
|
travels; not his own wealth and honour (if he had, he had sadly missed
|
|
his aim), but the conversion and salvation of souls: this his heart was
|
|
upon, and for this he travailed in birth again. Now how was this great
|
|
work wrought?
|
|
|
|
1. Christ was the principal agent. He does not say, "which I worked,"
|
|
but "which Christ wrought by me,"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:18"><I>v.</I> 18</A>.
|
|
|
|
Whatever good we do, it is not we, but Christ by us, that does it; the
|
|
work is his, the strength his; he is all in all, he works all our
|
|
works,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:13,Isa+26:12">Phil. ii. 13; Isa. xxvi. 12</A>.
|
|
|
|
Paul takes all occasions to own this, that the whole praise might be
|
|
transmitted to Christ.
|
|
|
|
2. Paul was a very active instrument: <I>By word and deed,</I> that is,
|
|
by his preaching, and by the miracles he wrought to confirm his
|
|
doctrine; or his preaching and his living. Those ministers are likely
|
|
to win souls that preach both by word and deed, by their conversation
|
|
showing forth the power of the truths they preach. This is according
|
|
to Christ's example, who began both to do and teach,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:1">Acts i. 1</A>.--
|
|
|
|
<I>Through mighty signs and wonders:</I> <B><I>en dynamei
|
|
semeion</I></B>--<I>by the power,</I> or in the strength, of signs and
|
|
wonders. These made the preaching of the word so effectual, being the
|
|
appointed means of conviction, and the divine seal affixed to the
|
|
gospel-charter,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+16:17,18">Mark xvi. 17, 18</A>.
|
|
|
|
3. The <I>power of the Spirit of God</I> made this effectual, and
|
|
crowned all with the desired success,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:19"><I>v.</I> 19</A>.
|
|
|
|
(1.) The power of the Spirit in Paul, as in the other apostles, for the
|
|
working of those miracles. Miracles were wrought by the power of the
|
|
Holy Ghost
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:8">Acts i. 8</A>),
|
|
|
|
therefore reproaching the miracles is called the blasphemy against the
|
|
Holy Ghost. Or,
|
|
|
|
(2.) The power of the Spirit in the hearts of those to whom the word
|
|
was preached, and who saw the miracles, making these means effectual to
|
|
some and not to others. It is the Spirit's operation that makes the
|
|
difference. Paul himself, as great a preacher as he was, with all his
|
|
might signs and wonders, could not make one soul obedient further than
|
|
the power of the Spirit of God accompanied his labours. It was the
|
|
Spirit of the Lord of hosts that made those great mountains plain
|
|
before this Zerubbabel. This is an encouragement to faithful ministers,
|
|
who labour under the sense of great weakness and infirmity, that it is
|
|
all one to the blessed Spirit to work by many, or by those that have on
|
|
power. The same almighty Spirit that wrought with Paul often perfects
|
|
strength in weakness, and ordains praise out of the mouths of babes and
|
|
sucklings. This success which he had in preaching is that which he here
|
|
rejoices in; for the converted nations were his joy and crown of
|
|
rejoicing: and he tells them of it, not only that they might rejoice
|
|
with him, but that they might be the more ready to receive the truths
|
|
which he had written to them, and to own him whom Christ had thus
|
|
signally owned.</P>
|
|
|
|
<A NAME="Ro15_22"> </A>
|
|
<A NAME="Ro15_23"> </A>
|
|
<A NAME="Ro15_24"> </A>
|
|
<A NAME="Ro15_25"> </A>
|
|
<A NAME="Ro15_26"> </A>
|
|
<A NAME="Ro15_27"> </A>
|
|
<A NAME="Ro15_28"> </A>
|
|
<A NAME="Ro15_29"> </A>
|
|
|
|
<A NAME="Sec7"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Apostle's Labours; Paul's Desire to See the Romans; Contributions for the Poor Saints.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>22 For which cause also I have been 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
|
|
<I>company.</I>
|
|
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 contribution 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 spiritual
|
|
things, their duty is also to minister unto them in carnal
|
|
things.
|
|
28 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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
St. Paul here declares his purpose to come and see the Christians at
|
|
Rome. Upon this head his matter is but common and ordinary, appointing
|
|
a visit to his friends; but the manner of his expression is gracious
|
|
and savoury, very instructive, and for our imitation. We should learn
|
|
by it to speak of our common affairs in the language of Canaan. Even
|
|
our common discourse should have an air of grace; by this it will
|
|
appear what country we belong to. It should seem that Paul's company
|
|
was very much desired at Rome. He was a man that had as many friends
|
|
and as many enemies as most men ever had: he passed through evil report
|
|
and good report. No doubt they had heard much of him at Rome, and
|
|
longed to see him. Should the apostle of the Gentiles be a stranger at
|
|
Rome, the metropolis of the Gentile world? Why as to this he excuses it
|
|
that he had not come yet, he promises to come shortly, and gives a good
|
|
reason why he could not come now.</P>
|
|
|
|
<P>
|
|
|
|
I. He excuses it that he never came yet. Observe how careful Paul was
|
|
to keep in with his friends, and to prevent or anticipate any
|
|
exceptions against him; not as one that lorded it over God's heritage.
|
|
|
|
1. He assures them that he had a great desire to see them; not to see
|
|
Rome, though it was now in its greatest pomp and splendour, nor to see
|
|
the emperor's court, nor to converse with the philosophers and learned
|
|
men that were then at Rome, though such conversation must needs be very
|
|
desirable to so great a scholar as Paul was, but <I>to come unto
|
|
you</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:3"><I>v.</I> 3</A>),
|
|
|
|
a company of poor despised saints in Rome, hated of the world, but
|
|
loving God, and beloved of him. These were the men that Paul was
|
|
ambitious of an acquaintance with at Rome; they were the excellent ones
|
|
in whom he delighted,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+16:3">Ps. xvi. 3</A>.
|
|
|
|
And he had a special desire to see them, because of the great character
|
|
they had in all the churches for faith and holiness; they were men that
|
|
excelled in virtue, and therefore Paul was so desirous to come to them.
|
|
This desire Paul had had for many years, and yet could never compass
|
|
it. The providence of God wisely overrules the purposes and desires of
|
|
men. God's dearest servants are not always gratified in every thing
|
|
that they have a mind to. Yet all that delight in God have the desire
|
|
of their heart fulfilled
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:4">Ps. xxxvii. 4</A>),
|
|
|
|
though all the desires in their heart be not humoured.
|
|
|
|
2. He tells them that the reason why he could not come to them was
|
|
because he had so much work cut out for him elsewhere. <I>For which
|
|
cause,</I> that is, because of his labours in other countries, he was
|
|
so much <I>hindered.</I> God had opened a wide door for him in other
|
|
places, and so turned him aside. Observe in this,
|
|
|
|
(1.) The gracious providence of God conversant in a special manner
|
|
about his ministers, casting their lot, not according to their
|
|
contrivance, but according to his own purpose. Paul was several times
|
|
crossed in his intentions; sometimes hindered by Satan (as
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+2:18">1 Thess. ii. 18</A>),
|
|
|
|
sometimes forbidden by the Spirit
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+16:7">Acts xvi. 7</A>),
|
|
|
|
and here diverted by other work. Man purposes but God disposes,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+16:9,19:21,Jer+10:23">Prov. xvi. 9; xix. 21; Jer. x. 23</A>.
|
|
|
|
Ministers purpose, and their friends purpose concerning them, but God
|
|
overrules both, and orders the journeys, removals, and settlements, of
|
|
his faithful ministers as he pleases. The stars are in the right hand
|
|
of Christ, to shine where he sets them. The gospel does not come by
|
|
chance to any place, but by the will and counsel of God.
|
|
|
|
(2.) The gracious prudence of Paul, in bestowing his time and pains
|
|
where there was most need. Had Paul consulted his own ease, wealth, and
|
|
honour, the greatness of the word would never have hindered him from
|
|
seeing Rome, but would rather have driven him thither, where he might
|
|
have had more preferment and taken less pains. But Paul sought the
|
|
things of Christ more than his own things, and therefore would not
|
|
leave his work of planting churches, no, not for a time, to go and see
|
|
Rome. The Romans were whole, and needed not the physician as other poor
|
|
places that were sick and dying. While men and women were every day
|
|
dropping into eternity, and their precious souls perishing for lack of
|
|
vision, it was no time for Paul to trifle. There was now a gale of
|
|
opportunity, the fields were white unto the harvest; such a season
|
|
slipped might never be retrieved; the necessities of poor souls were
|
|
pressing, and called aloud, and therefore Paul must be busy. It
|
|
concerns us all to do that first which is most needful. True grace
|
|
teaches us to prefer that which is necessary before that which is
|
|
unnecessary,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+10:41,42">Luke x. 41, 42</A>.
|
|
|
|
And Christian prudence teaches us to prefer that which is more
|
|
necessary before that which is less so. This Paul mentions as a
|
|
sufficient satisfying reason. We must not take it ill of our friends if
|
|
they prefer necessary work, which is pleasing to God, before
|
|
unnecessary visits and compliments, which may be pleasing to us. In
|
|
this, as in other things, we must deny ourselves.</P>
|
|
|
|
<P>
|
|
|
|
II. He promised to come and see them shortly,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:23,24,29"><I>v.</I> 23, 24, 29</A>.
|
|
|
|
<I>Having no more place in these parts,</I> namely, in Greece, where he
|
|
then was. The whole of that country being more or less leavened with
|
|
the savour of the gospel, churches being planted in the most
|
|
considerable towns and pastors settled to carry on the work which Paul
|
|
had begun, he had little more to do there. He had driven the chariot of
|
|
the gospel to the sea-coast, and having thus conquered Greece he is
|
|
ready to wish there were another Greece to conquer. Paul was one that
|
|
went through with his work, and yet then did not think of taking his
|
|
ease, but set himself to contrive more work, to devise liberal things.
|
|
Here was a workman that needed not to be ashamed. Observe,</P>
|
|
|
|
<P>
|
|
|
|
1. How he forecasted his intended visit. His project was to see them in
|
|
his way to Spain. It appears by this that Paul intended a journey into
|
|
Spain, to plant Christianity there. The difficulty and peril of the
|
|
work, the distance of the place, the danger of the voyage, the other
|
|
good works (though less needful, he thinks) which Paul might find to do
|
|
in other places, did not quench the flame of his holy zeal for the
|
|
propagating of the gospel, which did even eat him up, and make him
|
|
forget himself. But it is not certain whether ever he fulfilled his
|
|
purpose, and went to Spain. Many of the best expositors think he did
|
|
not, but was hindered in this as he was in others of his purposes. He
|
|
did indeed come to Rome, but he was brought thither a prisoner, and
|
|
there was detained two years; and whither he went after is uncertain:
|
|
but several of his epistles which he wrote in prison intimate his
|
|
purpose to go eastward, and not towards Spain. However, Paul, forasmuch
|
|
as it was in thine heart to bring the light of the gospel into Spain,
|
|
thou didst well, in that it was in thine heart; as God said to David,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+6:8">2 Chron. vi. 8</A>.
|
|
|
|
The grace of God often with favour accepts the sincere intention, when
|
|
the providence of God in wisdom prohibits the execution. And do not we
|
|
serve a good Master then?
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+8:12">2 Cor. viii. 12</A>.
|
|
|
|
Now, in his way to Spain he proposed to come to them. Observe his
|
|
prudence. It is wisdom for every one of us to order our affairs so that
|
|
we may do the most work in the least time. Observe how doubtfully he
|
|
speaks: <I>I trust to see you:</I> not, "I am resolved I will," but, "I
|
|
hope I shall." We must purpose all our purposes and make all our
|
|
promises in like manner with a submission to the divine providence; not
|
|
boasting ourselves of to-morrow, because we know not what a day may
|
|
bring forth,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+27:1,Jam+4:13-15">Prov. xxvii. 1; James iv. 13-15</A>.</P>
|
|
|
|
<P>
|
|
|
|
2. What he expected in his intended visit.
|
|
|
|
(1.) What he expected from them. He expected they would bring him on
|
|
his way towards Spain. It was not a stately attendance, such as princes
|
|
have but a loving attendance, such as friends give, that Paul expected.
|
|
Spain was then a province of the empire, well known to the Romans, who
|
|
had a great correspondence with it, and therefore they might be helpful
|
|
to Paul in his voyage thither; and it was not barely their accompanying
|
|
him part of the way, but their furthering him in his expedition, that
|
|
he counted upon: not only out of their respect to Paul, but out of
|
|
respect to the souls of those poor Spaniards that Paul was going to
|
|
preach to. It is justly expected from all Christians that they should
|
|
lay out themselves for the promoting and furthering of every good work,
|
|
especially that blessed work of the conversion of souls, which they
|
|
should contrive to make as easy as may be to their ministers, and as
|
|
successful as may be to poor souls.
|
|
|
|
(2.) What he expected in them: to <I>be somewhat filled with their
|
|
company.</I> That which Paul desired was their company and
|
|
conversation. The good company of the saints is very desirable and
|
|
delightful. Paul was himself a man of great attainments in knowledge
|
|
and grace, taller by head and shoulders than other Christians in these
|
|
things, and yet see how he pleased himself with the thoughts of good
|
|
company; for as iron sharpens iron so does a man the countenance of his
|
|
friend. He intimates that he intended to make some stay with them, for
|
|
he would be filled with their company; not just look at them, and away:
|
|
and yet he thinks their converse so pleasant that he should never have
|
|
enough of it; it is but somewhat filled, he thought he should leave
|
|
them with a desire of more of their company. Christian society, rightly
|
|
managed and improved, is a heaven upon earth, a comfortable earnest of
|
|
our gathering together unto Christ at the great day. Yet observe, It is
|
|
but somewhat filled, <B><I>apo merous</I></B>--<I>in part.</I> The
|
|
satisfaction we have in communion with the saints in this world is but
|
|
partial; we are but somewhat filled. It is partial compared with our
|
|
communion with Christ; that, and that only, will completely satisfy,
|
|
that will fill the soul. It is partial compared with the communion we
|
|
hope to have with the saints in the other world. When we shall sit down
|
|
with Abraham, and Isaac, and Jacob, with all the saints, and none but
|
|
saints, and saints made perfect, we shall have enough of that society,
|
|
and be quite filled with that company.
|
|
|
|
(3.) What he expected from God with them,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:29"><I>v.</I> 29</A>.
|
|
|
|
He expected to come <I>in the fulness of the blessing of the gospel of
|
|
Christ.</I> Observe, Concerning what he <I>expected</I> from
|
|
<I>them</I> he speaks doubtfully: <I>I trust to be brought on my way,
|
|
and to be filled with your company.</I> Paul had learnt not to be too
|
|
confident of the best. These very men slipped from him afterwards,
|
|
when he had occasion to use them
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+4:16">2 Tim. iv. 16</A>),
|
|
|
|
<I>At my first answer, no man stood by me;</I> none of the Christians
|
|
at Rome. The Lord teach us to cease from man. But concerning what he
|
|
expected from God he speaks confidently. It was uncertain whether he
|
|
should come or no, but <I>I am sure when I do come I shall come in the
|
|
fulness,</I> &c. We cannot expect too little from man, nor too much
|
|
from God. Now Paul expected that God would bring him to them, loaded
|
|
with blessings, so that he should be an instrument of doing a great
|
|
deal of good among them, and fill them with the blessings of the
|
|
gospel. Compare
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:11"><I>ch.</I> i. 11</A>,
|
|
|
|
<I>That I may impart unto you some spiritual gift.</I> The blessing of
|
|
the gospel of Christ is the best and most desirable blessing. When Paul
|
|
would raise their expectation of something great and good in his
|
|
coming, he directs them to hope for the blessings of the gospel,
|
|
spiritual blessings, knowledge, and grace, and comfort. There is then a
|
|
happy meeting between people and ministers, when they are both under
|
|
the fulness of the blessing. The blessing of the gospel is the treasure
|
|
which we have in earthen vessels. When ministers are fully prepared to
|
|
give out, and people fully prepared to receive, this blessing, both are
|
|
happy. Many have the gospel who have not the blessing of the gospel,
|
|
and so they have it in vain. The gospel will not profit, unless God
|
|
bless it to us; and it is our duty to wait upon him for that blessing,
|
|
and for the fulness of it.</P>
|
|
|
|
<P>
|
|
|
|
III. He gives them a good reason why he could not come and see them
|
|
now, because he had other business upon his hands, which required his
|
|
attendance, upon which he must first make a journey to Jerusalem,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:25-28"><I>v.</I> 25-28</A>.
|
|
|
|
He gives a particular account of it, to show that the excuse was real.
|
|
He was going to Jerusalem, as the messenger of the church's charity to
|
|
the poor saints there. Observe what he says,</P>
|
|
|
|
<P>
|
|
|
|
1. Concerning this charity itself. And he speaks of that upon this
|
|
occasion probably to excite the Roman Christians to do the like,
|
|
according to their ability. Examples are moving, and Paul was very
|
|
ingenious at begging, not for himself, but for others. Observe,
|
|
|
|
(1.) For whom it was intended: <I>For the poor saints which are at
|
|
Jerusalem,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:26"><I>v.</I> 26</A>.
|
|
|
|
It is no strange thing for saints to be poor. Those whom God favours
|
|
the world often frowns upon; therefore riches are not the best things,
|
|
nor is poverty a curse. It seems, the saints at Jerusalem were poorer
|
|
than other saints, either because the wealth of that people in general
|
|
was now declining, as their utter ruin was hastening on (and, to be
|
|
sure, if any must be kept poor, the saints must), or because the famine
|
|
that was over all the world in the days of Claudius Cæsar did in
|
|
a special manner prevail in Judea, a dry country; and, God having
|
|
called the poor of this world, the Christians smarted most by it. This
|
|
was the occasion of that contribution mentioned
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+11:28-30">Acts xi. 28-30</A>.
|
|
|
|
Or, because the saints at Jerusalem suffered most by persecution; for
|
|
of all people the unbelieving Jews were most inveterate in their rage
|
|
and malice against the Christians, wrath having come upon them to the
|
|
uttermost,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+2:16">1 Thess. ii. 16</A>.
|
|
|
|
The Christian Hebrews are particularly noted too as having had their
|
|
good spoiled
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+10:34">Heb. x. 34</A>),
|
|
|
|
in consideration of which this contribution was made for them. Though
|
|
the saints at Jerusalem were at a great distance form them, yet they
|
|
thus extended their bounty and liberality to them, to teach us as we
|
|
have ability, and as there is occasion, to stretch out the hand of our
|
|
charity to all that are of the household of faith, though in places
|
|
distant from us. Though in personal instances of poverty every church
|
|
should take care to maintain their own poor (for such poor we have
|
|
always with us), yet sometimes, when more public instances of poverty
|
|
are presented as objects of our charity, though a great way off from
|
|
us, we must extend our bounty, as the sun his beams; and, with the
|
|
virtuous woman, <I>stretch out our hands to the poor, and reach forth
|
|
our hands to the needy,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+31:20">Prov. xxxi. 20</A>.
|
|
|
|
(2.) By whom it was collected: <I>By those of Macedonia</I> (the chief
|
|
of whom were the Philippians) <I>and Achaia</I> (the chief of whom were
|
|
the Corinthians), two flourishing churches, though yet in their
|
|
infancy, newly converted to Christianity. And I wish the observation
|
|
did not hold that people are commonly more liberal at their first
|
|
acquaintance with the gospel than they are afterwards, that, as well as
|
|
other instances of the first love and the love of the espousals, being
|
|
apt to cool and decay after a while. It seems those of Macedonia and
|
|
Achaia were rich and wealthy, while those at Jerusalem were poor and
|
|
needy, Infinite Wisdom ordering it so that some should have what others
|
|
want, and so this mutual dependence of Christians one upon another
|
|
might be maintained.--<I>It pleased them.</I> This intimates how ready
|
|
they were to it--they were not pressed nor constrained to it, but they
|
|
did it of their own accord; and how cheerful they were in it--they took
|
|
a pleasure in doing good; and God loves a cheerful giver.--<I>To make a
|
|
certain contribution;</I> <B><I>koinonian tina</I></B>--<I>a
|
|
communication,</I> in token of the communion of saints, and their
|
|
fellow-membership, as in the natural body one member communicates to
|
|
the relief, and succour, and preservation of another, as there is
|
|
occasion. Every thing that passes between Christians should be a proof
|
|
and instance of that common union which they have one with another in
|
|
Jesus Christ. Time was when the saints at Jerusalem were on the giving
|
|
hand, and very liberal they were, when they laid their estates at the
|
|
apostles' feet for charitable uses, and took special care that the
|
|
Grecian widows should not be neglected in the daily ministration,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+6:1">Acts vi. 1</A>,
|
|
|
|
&c. And now that the providence of God had turned the scale, and made
|
|
them necessitous, they found the Grecians kind to them; for the
|
|
merciful shall obtain mercy. We should give a portion to seven, and
|
|
also to eight, because we know not what evil may be on the earth, which
|
|
may make us glad to be beholden to others.
|
|
|
|
(3.) What reason there was for it
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:27"><I>v.</I> 27</A>):
|
|
|
|
<I>And their debtors they are.</I> Alms are called righteousness,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+112:9">Ps. cxii. 9</A>.
|
|
|
|
Being but stewards of what we have, we owe it where our great Master
|
|
(by the calls of providence, concurring with the precepts of the word)
|
|
orders us to dispose of it: but here there was a special debt owing;
|
|
the Gentiles were greatly beholden to the Jews, and were bound in
|
|
gratitude to be very kind to them. From the stock of Israel came Christ
|
|
himself, according to the flesh, who is the light to enlighten the
|
|
Gentiles; out of the same stock came the prophets, and apostles, and
|
|
first preachers of the gospel. The Jews, having had the lively oracles
|
|
committed to them, were the Christians' library-keepers--<I>out of Zion
|
|
went forth the law, and the word of the Lord from Jerusalem;</I> their
|
|
political church-state was dissolved, and they were cut off, that the
|
|
Gentiles might be admitted in. Thus did the Gentiles partake of their
|
|
spiritual things, and receive the gospel of salvation as it were at
|
|
second-hand from the Jews; and therefore <I>their duty is,</I> they are
|
|
bound in gratitude to <I>minister unto them in carnal things:</I> it is
|
|
the least they can do: <B><I>leitourgesai</I></B>--<I>to minister as
|
|
unto God in holy things;</I> so the word signifies. A conscientious
|
|
regard to God in works of charity and almsgiving makes them an
|
|
acceptable service and sacrifice to God, and fruit abounding to a good
|
|
account. Paul mentions this, probably, as the argument he had used with
|
|
them to persuade them to it, and it is an argument of equal cogency to
|
|
other Gentile churches.</P>
|
|
|
|
<P>
|
|
|
|
2. Concerning Paul's agency in this business. He could himself
|
|
contribute nothing; silver and gold he had none, but lived upon the
|
|
kindness of his friends; yet he <I>ministered unto the saints</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:25"><I>v.</I> 25</A>)
|
|
|
|
by stirring up others, receiving what was gathered, and transmitting it
|
|
to Jerusalem. Many good works of that kind stand at a stay for want of
|
|
some one active person to lead in them, and to set the wheels a going.
|
|
Paul's labour in this work is not to be interpreted as any neglect of
|
|
his preaching-work, nor did Paul leave the word of God, to serve
|
|
tables; for, besides this, Paul had other business in this journey, to
|
|
visit and confirm the churches, and took this by the bye; this was
|
|
indeed a part of the trust committed to him, in which he was concerned
|
|
to approve himself faithful
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+2:10">Gal. ii. 10</A>):
|
|
|
|
<I>They would that we should remember the poor.</I> Paul was one that
|
|
laid out himself to do good every way, like his Master, to the bodies
|
|
as well as to the souls of people. Ministering to the saints is good
|
|
work, and is not below the greatest apostles. This Paul had undertaken,
|
|
and therefore he resolves to go through with it, before he fell upon
|
|
other work
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:28"><I>v.</I> 28</A>):
|
|
|
|
<I>When I have sealed to them this fruit.</I> He calls the alms
|
|
<I>fruit,</I> for it is one of the fruits of righteousness; it sprang
|
|
from a root of grace in the givers, and redounded to the benefit and
|
|
comfort of the receivers. And his sealing it intimates his great care
|
|
about it, that what was given might be kept entire, and not embezzled,
|
|
but disposed of according to the design of the givers. Paul was very
|
|
solicitous to approve himself faithful in the management of this
|
|
matter: an excellent pattern for ministers to write after, that the
|
|
ministry may in nothing be blamed.</P>
|
|
|
|
<A NAME="Ro15_30"> </A>
|
|
<A NAME="Ro15_31"> </A>
|
|
<A NAME="Ro15_32"> </A>
|
|
<A NAME="Ro15_33"> </A>
|
|
|
|
<A NAME="Sec8"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Paul's Desire for the Church's Prayers.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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 <I>your</I> prayers to God for me;
|
|
31 That I may be delivered from them that do not believe in
|
|
Judæa; and that my service which <I>I have</I> for Jerusalem 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.
|
|
33 Now the God of peace <I>be</I> with you all. Amen.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here we have, I. St. Paul's desire of a share in the prayers of the
|
|
Romans for him, expressed very earnestly,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:30-32"><I>v.</I> 30-32</A>.
|
|
|
|
Though Paul was a great apostle, yet he begged the prayers of the
|
|
meanest Christians, not here only, but in several other of the
|
|
epistles. He had prayed much for them, and this he desires as the
|
|
return of his kindness. Interchanging prayers is an excellent token of
|
|
the interchanging of loves. Paul speaks like one that knew himself, and
|
|
would hereby teach us how to value the effectual fervent prayer of the
|
|
righteous. How careful should we be lest we do any thing to forfeit our
|
|
interest in the love and prayers of god's praying people!</P>
|
|
|
|
<P>
|
|
|
|
1. Observe why they must pray for him. He begs it with the greatest
|
|
importunity. He might suspect they would forget him in their prayers,
|
|
because they had no personal acquaintance with him, and therefore he
|
|
urges it so closely, and begs it with the most affectionate
|
|
obtestations, by all that is sacred and valuable: <I>I beseech you,</I>
|
|
|
|
(1.) "<I>For the Lord Jesus Christ's sake.</I> He is my Master, I am
|
|
going about his work, and his glory is interested in the success of it:
|
|
if you have any regard to Jesus Christ, and to his cause and kingdom,
|
|
pray for me. You love Christ, and own Christ; for his sake then do me
|
|
this kindness."
|
|
|
|
(2.) "<I>For the love of the Spirit.</I> As a proof and instance of
|
|
that love which the Spirit works in the hearts of believers one to
|
|
another, pray for me; as a fruit of that communion which we have one
|
|
with another by the Spirit though we never saw one another. If ever you
|
|
experienced the Spirit's love to you, and would be found returning your
|
|
love to the Spirit, be not wanting in this office of kindness."</P>
|
|
|
|
<P>
|
|
|
|
2. How they must pray for him: <I>That you strive together.</I>
|
|
|
|
(1.) That <I>you strive in prayer.</I> We must put forth all that is
|
|
within us in that duty; pray with fixedness, faith, and fervency;
|
|
wrestle with God, as Jacob did; pray in praying, as Elias did
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+5:17">Jam. v. 17</A>),
|
|
|
|
and stir up ourselves to take hold on God
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+64:7">Isa. lxiv. 7</A>);
|
|
|
|
and this is not only when we are praying for ourselves, but when we are
|
|
praying for our friends. True love to our brethren should make us as
|
|
earnest for them as sense of our own need makes us for ourselves.
|
|
|
|
(2.) That you strive together with me. When he begged their prayers for
|
|
him, he did not intend thereby to excuse his praying for himself; no,
|
|
"<I>Strive together with me,</I> who am wrestling with God daily, upon
|
|
my own and my friends' account." He would have them to ply the same
|
|
oar. Paul and these Romans were distant in place, and likely to be so,
|
|
and yet they might join together in prayer; those who are put far
|
|
asunder by the disposal of God's providence may yet meet together at
|
|
the throne of his grace. Those who beg the prayers of others must not
|
|
neglect to pray for themselves.</P>
|
|
|
|
<P>
|
|
|
|
3. What they must beg of God for him. He mentions particulars; for, in
|
|
praying both for ourselves and for our friends, it is good to be
|
|
particular. <I>What wilt thou that I shall do for thee?</I> So says
|
|
Christ, when he holds out the golden sceptre. Though he knows our
|
|
state and wants perfectly, he will know them from us. He recommends
|
|
himself to their prayers, with reference to three things:--
|
|
|
|
(1.) The dangers which he was exposed to: <I>That I may be delivered
|
|
from those that do not believe in Judea.</I> The unbelieving Jews were
|
|
the most violent enemies Paul had and most enraged against him, and
|
|
some prospect he had of trouble from them in this journey; and
|
|
therefore they must pray that God would deliver him. We may, and must,
|
|
pray against persecution. This prayer was answered in several
|
|
remarkable deliverances of Paul, recorded
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+21:1-24:27">Acts xxi., xxii., xxiii., and xxiv</A>.
|
|
|
|
(2.) His services: <I>Pray that my service which I have for Jerusalem
|
|
may be accepted of the saints.</I> Why, was there any danger that it
|
|
would not be accepted? Can money be otherwise than acceptable to the
|
|
poor? Yes, there was some ground of suspicion in this case; for Paul
|
|
was the apostle of the Gentiles, and as the unbelieving Jews looked
|
|
spitefully at him, which was their wickedness, so those that believed
|
|
were shy of him upon that account, which was their weakness. He does
|
|
not say, "Let them choose whether they will accept it or no; if they
|
|
will not, it shall be better bestowed;" but, "Pray that it may be
|
|
accepted." As God must be sought unto for the restraining of the ill
|
|
will of our enemies, so also for the preserving and increasing of the
|
|
good will of our friends; for God has the hearts both of the one and of
|
|
the other in his hands.
|
|
|
|
(3.) His journey to them. To engage their prayers for him, he interests
|
|
them in his concerns
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:32"><I>v.</I> 32</A>):
|
|
|
|
<I>That I may come unto you with joy.</I> If his present journey to
|
|
Jerusalem proved unsuccessful, his intended journey to Rome would be
|
|
uncomfortable. If he should not do good, and prosper, in one visit, he
|
|
thought he should have small joy of the next: may <I>come with joy, by
|
|
the will of God.</I> All our joy depends upon the will of God. The
|
|
comfort of the creature is in every thing according to the disposal of
|
|
the Creator.</P>
|
|
|
|
<P>
|
|
|
|
II. Here is another prayer of the apostle for them
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:33"><I>v.</I> 33</A>):
|
|
|
|
<I>Now the God of peace be with you all, Amen.</I> The Lord of hosts,
|
|
the God of battle, is the God of peace, the author and lover of peace.
|
|
He describes God under this title here, because of the divisions among
|
|
them, to recommend peace to them; if God be the God of peace, let us be
|
|
men of peace. The Old-Testament blessing was, <I>Peace be with you;</I>
|
|
now, <I>The god of peace be with you.</I> Those who have the fountain
|
|
cannot want any of the streams. <I>With you all;</I> both weak and
|
|
strong. To dispose them to a nearer union, he puts them altogether in
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this prayer. Those who are united in the blessing of God should be
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united in affection one to another.</P>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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