CHARLES HODGE

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ON

ROMANS 15 & 16
CHAPTER XV
Contents
This chapter consists of two parts. In the former, vv. 1-13, the apostle enforces the duty urged in the preceding chapter, by considerations derived principally from the example of Christ. In the latter part, vv. 1 -33, we have the conclusion of the whole discussion, in which he spea!s of his confidence in the "oman Christians, of his motives in writing to them, of his apostolical office and labors, and of his purpose to visit "ome after fulfilling his ministry for the sins at #erusalem.

Romans 15:1-13
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The first verse of this chapter is a conclusion from the whole of the preceding. )n the grounds there presented, *aul repeats the command that the strong should bear with the infirmities of the wea!, and that instead of selfishly regarding their own interests merely, they should endeavor to promote the welfare of their brethren, vv. 1, +. This duty he enforces by the conduct of Christ, who has set us an example of perfect disinterestedness, as what he suffered was not for himself, v. 3. This and similar facts and sentiments recorded in the (cripture are intended for our admonition, and should be applied for that purpose, v. . The apostle prays that ,od would bestow on them that harmony and unanimity which he had urged them to cultivate, vv. -, .. /e repeats the exhortation that they should receive one another, even as Christ had received them, v. 0. /e shows how Christ had received them, and united #ews and ,entiles in one body, vv. 1-13.

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Romans 15:1

Romans 15:1
We then that are strong ought to bear the infirmities of the wea ! an" not to #$ease ourse$%es& The separation of this passage from the preceding chapter is obviously unhappy, as there is no change in the sub4ect. 5$s the points of difference are not essential, as the law of love, the example of Christ, and the honor of religion re6uire concession, we that are fully persuaded of the indifference of those things about which our wea!er brethren are so scrupulous, ought to accommodate ourselves to their opinions, and not act with a view to our

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own gratification merely.7 We that are *age strong +, of 8r + 9 strong in reference to the sub4ect of discourse, i.e. faith, especially faith in the Christian doctrine of the lawfulness of all !inds of food, and the abrogation of the 2osaic law. Ought to bear, i.e. ought to tolerate, 89. The infirmities, N , that is, the pre4udices, errors, and faults which arise from wea!ness of faith. Compare 1 Corinthians :;+<-++, where the apostle illustrates this command by stating how he himself acted in relation to this sub4ect. And not to please ourselves; we are not to do every thing which we may have a right to do, and ma!e our own gratification the rule by which we exercise our Christian liberty. Significat non oportere studium suum dirigere ad satisfactionem sibi, quemadmodum solent, qui proprio judicio contenti alios secure negli gunt.=Calvin. Romans 15:'

Romans 15:'
(et ea)h one of us #$ease his neighbor! for his goo" for e"ifi)ation& The principle which is stated negatively at the close of the preceding verse, is here stated affirmatively. >e are not to please ourselves, but others? the law of love is to regulate our conduct? we are not simply to as! what is right in itself, or what is agreeable, but also what is benevolent and pleasing to our brethren. The ob4ect which we should have in view in accommodating ourselves to others, however, is their good. For good to edification most probably means with a view to his good so that he may be edified. The latter words, to edification, are, therefore, explanatory of the former? the good we should contemplate is their religious improvement? which is the sense in which *aul fre6uently uses the word 8k9 edification; "omans 1 ;1:? + Corinthians 1<;1? 3phesians ;1+, +:. It is not therefore, a wea! compliance with the wishes of others, to which *aul exhorts us, but to the exercise of an enlightened benevolence? to such compliances as have the design and tendency to promote the spiritual welfare of our neighbor. Romans 15:3

Romans 15:3
*or e%en Christ #$ease" not himse$f! but as it is written! The re#roa)hes of them that re#roa)he" thee fe$$ on me& 5@or even Christ, so infinitely exalted above all Christians, was perfectly disinterested and condescending.7 The example of Christ is constantly held up, not merely as a model, but a motive. The disinterestedness of Christ is here illustrated by a reference to the fact that he suffered not for himself, but for the glory of ,od. The sorrow which he felt was not on account of his own privations and in4uries, but Aeal for ,od7s service consumed him, and it was the dishonor which was cast on ,od that bro!e his heart. The simple point to be illustrated is the disinterestedness of Christ, the fact that he did not please himself. $nd this is most affectingly done by saying, in the
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language of the *salmist 8*salm .:;:9,*age BThe3Aeal of of + thy house hath eaten me up? and the reproaches of them that reproached thee are fallen upon me?C that is, such was my Aeal for thee, that the reproaches cast on thee I felt as if directed against myself. This *salm is so fre6uently 6uoted and applied to Christ in the %ew Testament, that it must be considered as directly prophetical. Compare #ohn +;10? 1-;+-? 1:;+1? $cts 1;+<.0. Romans 15:+

Romans 15:+
*or whatsoe%er things were written aforetime were written for our $earning! that we! through #atien)e an" )omfort of the ,)ri#tures might ha%e ho#e& The ob4ect of this verse is not so much to show the propriety of applying the passage 6uoted from the *salm to Christ, as to show that the facts recorded in the (criptures are designed for our instruction. The character of Christ is there portrayed that we may follow his example and imbibe his spirit. The in has its proper temporal sense? before us, before our time. The reference is to the whole of the )ld Testament (criptures, and assumes, as the %ew Testament writers always assume or assert, that the (criptures are the word of ,od, holy men of old writing as they were moved by the /oly ,host. ,od had an immediate design in the (criptures being 4ust what they are? and that design was the sanctification and salvation of men. The words, through patience and consolation of the Scriptures, may be ta!en together, and mean, 5through that patience and consolation which the (criptures produce?7 or the words through patience may be disconnected from the word Scriptures, and the sense be, 5that we through patience, and through the consolation of the (criptures,7 etc. The former method is the most commonly adopted, and is the most natural.00 Might have hope. This may mean, that the design of the divine instructions is to prevent all despondency, to sustain us under our present trials? or the sense is, that they are intended to secure the attainment of the great ob4ect of our hopes, the blessedness of heaven. 3ither interpretation of the word hope is consistent with usage, and gives a good sense. The former is more natural. Romans 15:5

Romans 15:5
-ow! the .o" of #atien)e an" )onso$ation grant /ou to be $i e min"e" one towar"s another! a))or"ing to 0esus Christ& 52ay ,od, who is the author of patience and consolation, grant,7 etc. /ere the graces, which in the preceding verse are ascribed to the (criptures, are attributed to ,od as their author, because he produces them by his (pirit, through the instrumentality of the truth. The patience, , of which the apostle spea!s, is the calm and steadfast endurance of suffering, of which the consolation, , afforded by the (criptures, is the source. This resignation of the Christian is very different from stoicism as Calvin beautifully remar!s;=Patientia fidelium non of +

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est illa durities, quam praecipiunt *agephilosophi: of + sed ea mansuetudo, qua nos libenter Deo subjicimus, dum gustus bonitatis ejus paternique amoris dulcia omnia nobis reddit. Ea spem in nobis alit ac sustinet, ne deficiat. &uther says;=Scriptura quidem docet, sed gratia donat, quod illa docet. 3xternal teaching is not enough? we need the inward teaching of the /oly (pirit to enable us to receive and conform to the truths and precepts of the word. /ence *aul prays that ,od would give his readers the patience, consolation, and hope which they are bound to exercise and en4oy. *aul prays that ,od would grant them that concord and ananimity which he had so strongly exhorted them to cherish. The expression 8 s9, to be like minded, does not here refer to unanimity of opinion, but to harmony of feeling? see "omans 1;-? 1+;3. According to Jesus hrist, i.e. agreeably to the example and command of Christ? in a Christian manner. It is, therefore, to a Christian union that he exhorts them. Romans 15:1

Romans 15:1
That /e ma/ with one min" an" with one mouth g$orif/ .o"! e%en the *ather of our (or" 0esus Christ& This harmony and fellowship among Christians is necessary, in order that they may glorify ,od aright. To honor ,od effectually and properly, there must be no unnecessary dissensions among his people. !od" even the Father of our #ord Jesus hrist, means either that ,od who is the @ather of the &ord #esus, or the ,od and @ather of Christ. This expression occurs fre6uently in the %ew Testament? see + Corinthians 1;3? 11;31? 3phesians 1;3? 1 *eter 1;3. 2ost commonly the genitive ! is assumed to belong e6ually to the two preceding nouns, ,od and @ather. 2any of the later commentators restrict it to the latter, and explain k"#$ as exegetical; 5,od, who is the @ather of the &ord #esus Christ.7 In favor of this explanation, reference is made to such passages as 1 Corinthians 1-;+ ? 3phesians -;+<, and others, in which % r occurs without the genitive ! &.& Romans 15:2

Romans 15:2
Wherefore re)ei%e /e one another3 as Christ a$so re)ei%e" us!24 to the g$or/ of .o"& Wherefore, i.e. in order that with one heart they may glorify ,od. This cannot be done, unless they are united in the bonds of Christian fellowship. The word 89 receive, has the same sense here that it has in "omans 1 ;1; 5Ta!e one another to yourselves, treat one another !indly, even as Christ has !indly ta!en us to himself?7 , sibi sociavit. The words, to the glor$ of !od, may be connected with the first or second clause, or with both; 5"eceive ye one another, that ,od may be glorified?7 or, 5as Christ has

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received us in order that ,od might be*age glorified?7 - of or, + if referred to both clauses, the idea is, 5as the glory of ,od was illustrated and promoted by Christ7s reception of us, so also will it be exhibited by our !ind treatment of each other.7 The first method seems most consistent with the context, as the ob4ect of the apostle is to enforce the duty of mutual forbearance among Christians, for which he suggests two motives, the !indness of Christ towards us, and the promotion of the divine glory. If instead of Breceived us,C the true reading is, Breceived $ou,C the sense and point of the passage is materially altered. *aul must then be considered as exhorting the ,entile converts to forbearance towards their #ewish brethren, on the ground that Christ had received them, though aliens, into the commonwealth of Israel. Romans 15:4

Romans 15:4
-ow 5 sa/ that 0esus Christ was a minister of the )ir)um)ision for the truth of .o"! to )onfirm the #romises ma"e unto the fathers& This verse follows as a confirmation or illustration of the preceding. %o& ' sa$, i.e. this I mean. The apostle intends to show how it was that Christ had received those to whom he wrote. /e had come to minister to the #ews, v. 1, and also to cause the ,entiles to glorify ,od, v. :. The expression, minister, or servant, of the circumcision, means a minister sent to the Je&s, as 5apostle of the ,entiles,7 means 5an apostle sent to the ,entiles.7 For the truth of !od, i.e. to maintain the truth of ,od in the accomplishment of the promises made to the fathers, as is immediately added. The truth of ,od is his veracity or fidelity. Christ had exhibited the greatest condescension and !indness in coming, not as a &ord or ruler, but as an humble minister to the #ews, to accomplish the gracious promises of ,od. $s this !indness was not confined to them, but as the ,entiles also were received into his !ingdom, and united with the #ews on e6ual terms, this example of Christ furnishes the strongest motives for the cultivation of mutual affection and unanimity. Romans 15:6

Romans 15:6
An" that the .enti$es might g$orif/ .o" for his mer)/& Might glorif$, ', have glorified. The effect is considered as accomplished. The apostle7s language is, as usual, concise. There are two conse6uences of the wor! of Christ which he here presents? the one, that the truth of ,od has been vindicated by the fulfillment of the promises made to the #ews? and the other, that the ,entiles have been led to praise ,od for his mercy. The grammatical connection of this sentence with the preceding is not very clear. The most probable explanation is that which ma!es 8'9 glorif$ depend upon 8()9 ' sa$, in v. 1; 5I say that #esus Christ became a minister to the #ews, and ' sa$ the ,entiles have glorified ,od?7 it was thus he received both. Calvin supplies s, and translates, BThe of +

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,entiles ought to glorify ,od for his mercy?C *age . of which + is not necessary, and does not so well suit the context. The merc$ for which the ,entiles were to praise ,od, is obviously the great mercy of being received into the !ingdom of Christ, and made parta!ers of all its blessings. As it is written! 5 wi$$ )onfess to thee among the .enti$es! an" sing unto th/ name! *salm 11; :. In this and the following 6uotations from the )ld Testament, the idea is more or less distinctly expressed, that true religion was to be extended to the ,entiles? and they therefore all include the promise of the extension of the "edeemer7s !ingdom to them, as well as to the #ews. In *salm 11; :, David is the spea!er. It is he that says; BI will praise thee among the ,entiles.C /e is contemplated as surrounded by ,entiles giving than!s unto ,od, which implies that they were the worshippers of ,od. )ur version renders *', ' &ill confess, ma!e ac!nowledgment to thee. The word in itself may mean, to ac!nowledge the truth or sin, or ,od7s mercies? and therefore it is properly rendered, at times, to give than!s, or to praise, which is an ac!nowledgment of ,od7s goodness. Romans 15:17

Romans 15:17
An" again! Re8oi)e /e .enti$es with his #eo#$e& This passage is commonly considered as 6uoted from Deuteronomy 3+; 3, where it is found in the (eptuagint precisely as it stands here. The /ebrew admits of three interpretations, without altering the text. It may mean, 5*raise his people, ye ,entiles?7 or, 5"e4oice, ye tribes, his people?7 or, 5"e4oice ye ,entiles, 8re4oice,9 his people.7 /engstenberg on *salm 11; :, adopts the last mentioned explanation of the passage in Deuteronomy. The 3nglish version brings the /ebrew into coincidence with the &EE by supplying &ith( 5"e4oice, ye ,entiles, &ith his people.7 $nd this is probably the true sense. $s the sacred writer 8in Deuteronomy 3+9 is not spea!ing of the blessing of the #ews being extended to the ,entiles, but seems rather in the whole context, to be denouncing vengeance on them as the enemies of ,od7s people, Calvin and others refer this citation to *salm .0;3, -, where the sentiment is clearly expressed, though not in precisely the same words. Romans 15:11

Romans 15:11
An" again! Praise the (or"! a$$ /e .enti$es3 an" $au" him! a$$ /e #eo#$e& This passage is from *salm 110;1, and strictly to the apostle7s purpose. Romans 15:1'

Romans 15:1'
An" again! Esaias saith! There sha$$ be a root of 0esse! an" he that sha$$

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rise to ru$e o%er the .enti$es3 in him*age sha$$0the of .enti$es + trust! Isaiah 11;1, 1<. This is an explicit prediction of the dominion of the 2essiah over other nations besides the #ews. /ere again the apostle follows the (eptuagint, giving, however, the sense of the original /ebrew. The promise of the prophet is, that from the decayed and fallen house of David, one should arise, whose dominion should embrace all nations, and in whom ,entiles as well as #ews should trust. In the fulfillment of this prophecy Christ came, and preached salvation to those who were near and to those who were far off. $s both classes had been thus !indly received by the condescending (avior, and united into one community, they should recogniAe and love each other as brethren, laying aside all censoriousness and contempt, neither 4udging nor despising one another. Romans 15:13

Romans 15:13
-ow then the .o" of ho#e fi$$ /ou with a$$ 8o/ an" #ea)e in be$ie%ing! that /e ma/ aboun" in ho#e through the #ower of the Ho$/ .host& All )o$ means all possible 4oy. *aul here, as in v. -, concludes by praying that ,od would grant them the excellencies which it was their duty to possess. Thus constantly and intimately are the ideas of account ableness and dependence connected in the sacred (criptures. >e are to wor! out our own salvation, because it is ,od that wor!eth in us both to will and to do, according to his good pleasure. *he !od of hope, i.e. ,od who is the author of that hope which it was predicted men should exercise in the root and offspring of #esse. Fill $ou &ith all )o$ and peace in believing, i.e. fill you with that 4oy and concord among yourselves, as well as peace of conscience and peace towards ,od, which are the results of genuine faith. *hat $e ma$ abound in hope. The conse6uence of the en4oyment of the blessings, and of the exercise of the graces 4ust referred to, would be an increase in the strength and 4oyfulness of their hope? through the po&er of the +ol$ !host, through whom all good is given and all good exercised. Romans 15:1+

Romans 15:1+-33
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The apostle, in the conclusion of his epistle, assures the "omans of his confidence in them, and that his motive for writing was not so much a belief of their peculiar deficiency, as the desire of putting them in mind of those things which they already !new, vv. 1 , 1-. This he was the rather entitled to do on account of his apostolic office, conferred upon him by divine appointment, and confirmed by the signs and wonders, and abundant success with which ,od had crowned his ministry, vv. 1-, 1.. /e had sufficient ground of confidence in this respect, in the results of his own labors, without at all encroaching upon what

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belonged to others? for he had made it *age a rule1not of to+preach where others had proclaimed the gospel, but to go to places where Christ was previously un!nown, vv. 10-+1. /is labors had been such as hitherto to prevent the execution of his purpose to visit "ome. %ow, however, he hoped to have that pleasure, on his way to (pain, as soon as he had accomplished his mission to #erusalem, with the contributions of the Christians in 2acedonia and $chaia, for the poor saints in #udea, vv. ++-+1. /aving accomplished this service, he hoped to visit "ome in the fullness of the blessing of the gospel of Christ. In the meantime he begs an interest in their prayers, and commends them to the grace of ,od, vv. +:-33.

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Romans 15:1+

Romans 15:1+
An" 5 m/se$f a$so am #ersua"e" of /ou! m/ brethren! that /e a$so are fu$$ of goo"ness! fi$$e" with a$$ now$e"ge! ab$e a$so to a"monish one another&0: *aul, with his wonted modesty and mildness, apologiAes, as it were, for the plainness and ardor of his exhortations. They were given from no want of confidence in the "oman Christians, and they were not an unwarrantable assumption of authority on his part. The former of these ideas he presents in this verse, and the latter in the text. ' also m$self, i.e. I of myself, without the testimony of others. *aul had himself such !nowledge of the leading members of the church of "ome, that he did not need to be informed by others of their true character. *hat $e also are full of goodness, i.e. of !ind and conciliatory feelings? or, ta!ing )+ in its wider sense, full of virtue, or excellence. Filled &ith all kno&ledge, i.e. abundantly instructed on these sub4ects, so as to be able to instruct or admonish each other. It was, therefore, no want of confidence in their disposition or ability to discharge their duties, that led him to write to them? his real motive he states in the next verse. They were able, s, to put in mind, to bring the truth seasonably to bear on the mind and conscience. It does not refer exclusively to the correction of faults, or to reproof for transgression. Duae monitoris praecipuae sunt dotes, humanitas quae et illius animum ad juvandos consilio suo fratres inclinet, et vultum verbaque comitate temperet: et consilii dexteritas, sive prudentia, quae et auctoritatem illi conciliet, ut prodesse queat auditoribus ad quos dirigit sermonem. Nihil enim magis contrarium fraternis moni tionibus, quam malignitas et arrogantia, quae facit ut errantes fastuose contemnamus et ludibrio habere malimus, quam corrigere.=Calvin. Romans 15:15

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*age : of + -e%erthe$ess! brethren! 5 ha%e written the more bo$"$/ unto /ou in some sort! as #utting /ou in min"& be)ause of the gra)e gi%en to me of .o"& It was rather to remind than to instruct them, that the apostle wrote thus freely. The words 8, (9 in some sort, are intended to 6ualify the words more boldl$, 5I have written somewhat too boldly.7 /ow stri!ing the blandness and humility of the great apostleF The preceding exhortations and instructions, for which he thus apologiAes, are full of affection and heavenly wisdom. >hat a reproof is this for the arrogant and denunciatory addresses which so often are given by men who thin! they have *aul for an exampleF These words, 8in some sort,9 however, may be connected with ' have &ritten; the sense would then be, 5I have written in part 8i.e., in some parts of my epistle,9 very boldly.7 The former method seems the more natural. >hen a man acts the part of a monitor, he should not only perform the duty properly, but he should, on some ground, have a right to assume this office. *aul therefore says, that he reminded the "omans of their duty, because he was entitled to do so in virtue of his apostolical character? because of the grace given to me of !od. !race here, as appears from the context, signifies the apostleship which *aul represents as a favor? see "omans 1;-.

Romans 15:15

Romans 15:11

Romans 15:11
That 5 shou$" be the minister of 0esus Christ to the .enti$es3 k N -, a minister for, or in reference to the !entiles. This is the explanation of the grace given to him of ,od? it was the favor of being a minister of #esus Christ to the ,entiles. Compare 3phesians 3;1, BGnto me, who am less than the least of all saints, is this grace given, that I should preach among the ,entiles the unsearchable riches of Christ.C The word 8.9 rendered minister, means a public officer or servant? see "omans 13;., where it is applied to the civil magistrate. It is, however, very fre6uently used 8as is also the corresponding verb9 of those who exercised the office of a priest, Deuteronomy 1<;1? /ebrews 1<;11. $s the whole of this verse is figurative, *aul no doubt had this force of the word in his mind, when he called himself a minister, a sacred officer of #esus Christ? not a priest, in the proper sense of the term, for the ministers of the gospel are never so called in the %ew Testament, but merely in a figurative sense. The sacrifice which they offer are the people, whom they are instrumental in bringing unto ,od. 9inistering the gos#e$ of .o"! that the offering u# of the .enti$es might be a))e#tab$e3 being san)tifie" b/ the Ho$/ .host& This is the apostle7s explanation of the preceding clause. 5/e was appointed a minister of Christ to administer, or to act the part of a priest in reference to the gospel, that is, to present the ,entiles as a holy sacrifice to ,od.7 *aul, therefore, no more calls himself a priest in the strict sense of the term, than he calls the ,entiles a sacrifice in the literal meaning of that word. The expression, 8/ of +

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(9 rendered ministering the *age gospel 1< ,of is peculiar, + and has been variously explained. 3rasmus translates it sacrificans evangelium, 5presenting the gospel as a sacrifice?7 Calvin, consecrans evangelium, which he explains, 5performing the sacred mysteries of the gospel.7 The general meaning of the phrase probably is, 5acting the part of a priest in reference to the gospel.7 Compare + 2acc. ;0, 1, /s .. The sense is the same, if the word 8(9 gospel be made to depend on a word understood, and the whole sentence be resolved thus, 5That I should be a preacher of the gospel 8k 0! + (9 to the ,entiles, a ministering priest 8i.e., a minister acting the part of a priest,9 of #esus Christ,7 >ahl7s lavis, p. 0 <. *aul thus acted the part of a priest that the offering of the !entiles might be acceptable. The word 89 offering sometimes means the act of oblation, sometimes the thing offered. )ur translators have ta!en it here in the former sense? but this is not so suitable to the figure or the context. It was not *aul7s act that was to be acceptable, or which was 5sanctified by the /oly (pirit.7 The latter sense of the word, therefore, is to be preferred? and the meaning is, 5That the ,entiles, as a sacrifice, might be acceptable?7 see "omans 1+;1? *hilippians +;10? + Timothy ;.. ,eing sanctified b$ the +ol$ !hosts+ . $s the sacrifices were purified by water and other means, when prepared for the altar, so we are made fit for the service of ,od, rendered holy or acceptable, by the influences of the /oly (pirit. This is an idea which *aul never omits? when spea!ing of the success of his labors, or of the efficacy of the gospel, he is careful that this success should not be ascribed to the instruments, but to the real author. In this beautiful passage we see the nature of the only priesthood which belongs to the Christian ministry. It is not their office to ma!e atonement for sin, or to offer a propitiatory sacrifice to ,od, but by the preaching of the gospel to bring men, by the influence of the /oly (pirit, to offer themselves as a living sacrifice, holy and acceptable to ,od. It is well worthy of remar!, that amidst the numerous designations of the ministers of the gospel in the %ew Testament, intended to set forth the nature of their office, they are never officially called priests. This is the only passage in which the term is even figuratively applied to them, and that under circumstances which render its misapprehension impossible. They are not mediators between ,od and man? they do not offer propitiatory sacrifices. Their only priesthood, as Theophylact says, is the preaching of the gospel, 81 /)+ ( (,9 and their offerings are redeemed and sanctified men, saved by their instrumentality. Et sane hoc est hristiani pastoris sacerdotium, homines in evangelii obedientiam subigendo veluti Deo immolare! non autem, quod superciliose hactenus Papistae jactarunt, oblatione hristi homines reconciliare Deo. Neque tamen ecclesiasticos pastores simpliciter hic vocat sacerdotes, tanquam perpetuo titulo! sed quum

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dignitatem efficaciamque ministerii *age 11vellet of + commendare Paulus, hac metaphora per occasionem usus est.=Calvin. Romans 15:12

Romans 15:12
5 ha%e therefore whereof to g$or/ through 0esus Christ in those things whi)h #ertain to .o"& That is, 5seeing I have received this office of ,od, and am appointed a minister of the gospel to the ,entiles, I have 8+29 confidence and re4oicing.7 $s, in the previous verses, *aul had asserted his divine appointment as an apostle, he shows, in this and the following verses, that the assertion was well founded, as ,od had crowned his labors with success, and sealed his ministry with signs and wonders. /e, therefore, was entitled, as a minister of ,od, to exhort and admonish his brethren with the boldness and authority which he had used in this epistle. This boasting, however, he had only in or through Jesus hrist, all was to be attributed to him? and it was in reference to things pertaining to !od, i.e. the preaching and success of the gospel, not to his personal advantages or worldly distinctions. There is another interpretation of the latter part of this verse, which also gives a good sense. 5I have therefore ground of boasting, 8i.e., I have9 offerings for ,od, viA., ,entile converts.7 8The words N . are understood as synonymous with the word of the preceding verse, 2( being supplied.9 The common view of the passage, however, is more simple and natural. Romans 15:14

Romans 15:14! 16
In these verses the apostle explains more fully what he had intended by saying he gloried, or exalted. It was that ,od had born abundant testimony to his claims as a divinely commissioned preacher of the gospel; so that he had no need to refer to what others had done? he was satisfied to rest his claims on the results of his own labors and the testimony of ,od. *or 5 wi$$ not "are to s#ea of an/ of those things whi)h Christ hath not wrought b/ me& That is, 5I will not claim the credit due to others, or appeal to results which I have not been instrumental in effecting.7 $ccording to another view, the meaning is, 5I will not spea! of any thing as the ground of boasting which Christ has not done by me.7 The contrast implied, therefore, is not between what he had done and what others had accomplished, but between himself and Christ. /e would not glory in the flesh, or in any thing pertaining to himself, but only in Christ, and in what he had accomplished. The conversion of the ,entiles was Christ7s wor!, not *aul7s? and therefore *aul could glory in it without self-exaltation. It is to be remar!ed that the apostle represents himself as merely an instrument in the hands of Christ for the conversion of men? the real efficiency he ascribes to the "edeemer. This passage, therefore, exhibits evidence that *aul regarded Christ as still exercising a controlling agency over the souls of men, and rendering effectual the labors of
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his faithful ministers. (uch power the *age sacred 1+ writers of + never attribute to any being but ,od. To ma e the .enti$es obe"ient! i.e. to the gospel? compare chap 1;-, where the same form of expression occurs. The obedience of which *aul spea!s is the sincere obedience of the heart and life. This result he says Christ effected, through his instrumentality, b/ wor" an" "ee"! not merely by truth, but also by that operation which Christ employed to render the truth effectual. It was not only by the truth as presented in the word, but also by the effectual inward operation of his power, that Christ converted men to the faith. Romans 15:16

Romans 15:16
Through might/ signs an" won"ers! b/ the #ower of the ,#irit of .o"! i.e. by miracles, and by the influences of the /oly ,host. The ,ree! is, * !) r )3 * + 4!, that is, by the power of 8i.e., which comes from9 signs and wonders, and, the power which flows from the /oly (pirit. It was thus Christ rendered the labors of *aul successful. /e produced conviction, or the obedience of faith in the minds of the ,entiles, partly by miracles, partly and mainly by the inward wor!ing of the /oly ,host. That Christ thus exercises divine power both in the external world, and in the hearts of men, clearly proves that he is a divine person. Signs and &onders are the constantly recurring words to designate those external events which are produced, not by the operation of second causes, but by the immediate efficiency of ,od. They are called signs because evidences of the exercise of ,od7s power, and proofs of the truth of /is declarations, and &onders because of the effect which they produce on the minds of men. This passage is, therefore, analogous to that in 1 Corinthians +; , B2y speech and preaching was not in the enticing words of man7s wisdom, but in demonstration of the (pirit and of power.C That is, he relied for success not on his own s!ill or elo6uence, but on the powerful demonstration of the (pirit. This demonstration of the (pirit consisted partly in the miracles which /e enabled the first preachers of the gospel to perform, and partly in the influence with which he attended the truth to the hearts and consciences of those that believed? see ,alatians 3;+--? /ebrews +; . ,o that from 0erusa$em! an" roun" about unto 5$$/ri)um! 5 ha%e fu$$/ #rea)he" the gos#e$ of Christ& -ound about, r +5, in a circle. #erusalem was the center around which *aul prosecuted his labors. /e means to say, that throughout a most extensive region I have successfully preached the gospel. ,od had given his seal to *aul7s apostleship, by ma!ing him so abundantly useful. ' have" full$ preached, expresses no doubt, the sense of the original, 8)( (9 to bring the gospel 8i.e., the preaching of it9 to an end, to accomplish it thoroughly? see Colossians 1;+-. In this wide circuit had the apostle preached, founding churches, and advancing the "edeemer7s !ingdom with such evidence of the divine cooperation, as to leave no ground of doubt that he was a divinely appointed minister of Christ.

*age 1+

of

*age 13 of Romans 15:'7

Romans 15:'7! '1

In further confirmation of this point, *aul states that he had not acted the part of a pastor merely, but of an apostle, or founder of the church, disseminating the gospel where it was before un!nown, so that the evidence of his apostleship might be undeniable? compare 1 Corinthians :;+? BIf I be not an apostle unto others, yet doubtless I am to you? for the seal of my apostleship are ye in the &ord?C and + Corinthians 3;+, 3. :ea! so ha%e 5 stri%e" to #rea)h the gos#e$! not where Christ was name"! $est 5 shou$" bui$" on another man;s foun"ation3 that is, 5I have been desirous of not preaching where Christ was before !nown, but in such a way as to accomplish the prediction that those who had not heard should understand.7 6s, so to prosecute an ob)ect as to place one.s honor in it. The motive which influenced him in ta!ing this course was $est he shou$" bui$" u#on another man;s foun"ation& This may mean either lest I should appropriate to myself the result of other men7s labors? or, lest I should act the part not of an apostle, 8to which I was called9, but of a simple pastor. Romans 15:'1

Romans 15:'1
<ut! as it is written! To whom he has not s#o en of! the/ sha$$ see3 an" the/ that ha%e not hear" sha$$ un"erstan"& That is, I acted in the spirit of the prediction, that Christ should be preached where /e had not been !nown. It had been foretold in Isaiah -+;1-, that Christ should be preached to the ,entiles, and to those who had never heard of /is name? it was in accordance with this prediction that *aul acted. There is, however, no ob4ection to considering this passage as merely an expression, in borrowed language, of the apostle7s own ideas? the meaning then is, 5I endeavored to preach the gospel not where Christ was named, but to cause those to see to whom he had not been announced, and those to understand who had not heard.7 This is in accordance with the apostle7s manner of using the language of the )ld Testament? see "omans 1<;1-, 11. Hut as, in this case, the passage cited is clearly a prediction, the first method of explanation should probably be preferred. $ result of this method of interweaving passages from the )ld Testament, is often, as in this case and v. 3, a want of grammatical coherence between the different members of the sentence? see 1 Corinthians +;:. Romans 15:''

Romans 15:''
*or whi)h )ause a$so 5 ha%e been mu)h hin"ere" from )oming to /ou& That is, his desire to ma!e Christ !nown where he had not been named, had long

*age 13

of

prevented his intended 4ourney to "ome, *age where 1 ofhe + !new the gospel had already been preached. Much, N, plerum/ue, in most cases. The pressure of the constant calls to preach the gospel where he then was, was the principal reason why he had deferred so long visiting "ome. +indered from coming, *. *s, the genitive following verbs signifying to hinder. Romans 15:'3

Romans 15:'3
<ut now ha%ing no more #$a)e in these #arts! an" ha%ing a great "esire these man/ /ears to )ome unto /ou! etc. !reat desire, *!, summum desiderium. The expression, having no more place 8( -2),9 in this connection, would seem obviously to mean, 5having no longer a place in these parts where Christ is not !nown.7 This idea is included in the declaration that he had fully preached the gospel in all that region. )thers ta!e the word 8t.9 rendered place, to signify occasion, opportunit$, 5/aving no longer an opportunity of preaching here?7 see $cts +-;1.? /ebrews 1+;10. Romans 15:'+

Romans 15:'+
Whensoe%er 5 ta e m/ 8ourne/ into ,#ain! 5 wi$$ )ome to /ou for 5 trust to see /ou in m/ 8ourne/! an" to be brought on m/ wa/ thitherwar" b/ /ou! if first 5 be somewhat fi$$e" with /our )om#an/& Whensoever 87 * for 7 89, as soon as; 5$s soon as I ta!e my 4ourney,7 etc. The words in the original, corresponding to ' &ill come unto $ou, for are omitted in many 2((.1< The sense is complete without them; 5$s soon as I ta!e my 4ourney into (pain, I hope to see you on my way.7 If the word for be retained, the passage must be differently pointed; 5/aving a great desire to see you, as soon as I go to (pain, 8for I hope on my way to see you, etc.9 but now I go to #erusalem.7 Spain, the common ,ree! name for the great *yrenian *eninsula, was 9:!, although ;! was also used. The "omans called it <:!. >hether *aul ever accomplished his purpose of visiting (pain, is a matter of doubt. There is no historical record of his having done so, either in the %ew Testament, or in the early ecclesiastical writers? though most of those writers seem to have ta!en it for granted. /is whole plan was probably deranged by the occurrences at #erusalem, which led to his long imprisonment at Cesarea, and his being sent in bonds to "ome. *o be brought on m$ &a$. The original word means, in the active voice, to attend any one on a 4ourney for some distance, as an expression of !indness and respect? and also to ma!e provision for his 4ourney? see $cts 1-;3? +<;31? 1 Corinthians 1.;.? + Corinthians 1;1.. Romans 15:'5

Romans 15:'5

*age 1

of

<ut now 5 go unto 0erusa$em to minister *age 1-unto of + the saints! i.e. to supply the wants of the saints, distributing to them the contributions of the churches? see /ebrews .;1<? compare also 2atthew 1;1-? 2ar! 1;31? &u!e ;3:. The word () is used for any !ind of service. The present participle is used to imply that the 4ourney itself was a part of the service *aul rendered to the saints at #erusalem. Romans 15:'1

Romans 15:'1! '2

*or it hath #$ease" them of 9a)e"onia an" A)haia to ma e a )ontribution for the #oor saints whi)h are at 0erusa$em& *o make a contribution, )! N , to bring about a communion or participation. That is, to cause the poor in #erusalem to parta!e of the abundance of the brethren in $chaia. In this way the ordinary intransitive sense of the word )! is retained. Compare, however, + Corinthians :;13, and /ebrews 13;1., where the transitive sense of the word is commonly preferred. /aving mentioned this fact, the apostle immediately seiAes the opportunity of showing the reasonableness and duty of ma!ing these contributions. This he does in such a way as not to detract from the credit due to the ,recian churches, while he shows that it was but a matter of 4ustice to act as they had done. 5t hath #$ease" them %eri$/3 an" their "ebtors the/ are3 i.e. 5It hath pleased them, ' sa$ 8="$r, redordiendae rationi inservit9, they did it voluntarily, yet it was but reasonable they should do it.7 The ground of this statement is immediately added; *or if the .enti$es ha%e been ma"e #arta ers of their s#iritua$ things! their "ut/ is a$so to minister to them in )arna$ things& 5If the ,entiles have received the greater good from the #ews, they may well be expected to contribute the lesser. The word 8>9 rendered to minister, may have the general sense of serving; or it may be used with some allusion to the service being a sacred duty, a !ind of offering which is acceptable to ,od. Nec dubito, quin significet Paulus sacrificii speciem esse, quum de suo erogant fideles ad egestatem fratrum levandam. Sic enim persolvunt quod debent caritatis officium, ut Deo simul hostiam grati odoris offerant: sed proprie hoc loco ad illud mutuum jus compensationis respexit.= Calvin. This, however, is not very probable, as the expression is, > s, to minister to them. The ! was rendered to the brethren, not to ,od. Romans 15:'4

Romans 15:'4
When therefore 5 ha%e "one this! an" sea$e" unto them this fruit! 5 wi$$ )ome b/ /ou into ,#ain& The word sealed appears here to be used figuratively,

*age 1-

of

5>hen I have safel$ delivered this fruit *age to them?7 1. of compare + + Iings ++; , B,o up to /il!iah, the high priest, and sum 8seal, ,9 the silver,C etc. Commentators compare the use of the &atin words consignare, consignatio, and of the 3nglish word consign. Romans 15:'6

Romans 15:'6
An" 5 am sure that when 5 )ome unto /ou! 5 sha$$ )ome in the fu$$ness of the b$essing of the gos#e$41 of Christ& The fullness of the blessing, means the abundant blessing. *aul was persuaded that ,od, who had so richly crowned his labors in other places, would cause his visit to "ome to be attended by those abundant blessings which the gospel of Christ is adapted to produce. /e had, in "omans 1;11, expressed his desire to visit the "oman Christians, that he might impart unto them some spiritual gift, to the end that they might be established. Romans 15:37

Romans 15:37
-ow 5 besee)h /ou! brethren! for our (or" 0esus Christ;s sa e! an" for the $o%e of the ,#irit! that /e stri%e together with me in /our #ra/ers to .o" for me& $s the apostle was not immediately to see them, and !new that he would, in the meantime, be exposed to many dangers, he earnestly begged them to aid him with their prayers. /e enforces this re6uest by the tenderest considerations? for our #ord Jesus hrist.s sake, i.e. out of regard to the &ord #esus? 5whatever regard you have for him, and whatever desire to see his cause prosper, in which I am engaged, let it induce you to pray for me.7 And for the love of the Spirit, i.e. 5for that love of which the /oly (pirit is the author, and by which he binds the hearts of Christians together, I beseech you,7 etc. /e appeals, therefore, not only to their love of Christ, but to their love for himself as a fellow Christian. *hat $e strive together &ith me 8)!! ,9 i.e. 5that ye aid me in my conflict, by ta!ing part in it.7 This they were to do by their prayers. Romans 15:31

Romans 15:31
That 5 ma/ be "e$i%ere" from them that "o not be$ie%e in 0u"ea& There are three ob4ects for which he particularly wished them to pray? his safety, the successful issue of his mission, and that he might come to them with 4oy. /ow much reason *aul had to dread the violence of the unbelieving #ews is evident from the history given of this visit to #erusalem, in the $cts of the $postles. They endeavored to destroy his life, accused him to the "oman governor, and effected his imprisonment for two years in Cesarea, whence he was sent in chains to "ome. %or were his apprehensions confined to the unbelieving #ews? he !new that even the Christians there, from their narrow-minded pre4udices against him

*age 1.

of

as a preacher to the ,entiles, and as the *age advocate 10 of of + the liberty of Christians from the yo!e of the 2osaic law, were greatly embittered against him. /e, therefore, begs the "oman believers to pray that the ser%i)e whi)h =he ha"> for 0erusa$em might be a))e#te" of the saints& The words service &hich ' have, etc., 8? ! ? k <:9 means the contribution &hich ' carr$ to Jerusalem; see the use of this word 8!9 in + Corinthians 1; ? :;1, 13. The ordinary sense of !, service, however, may be retained. *aul desired that the wor! of love on which he was to go to #erusalem might be favorably received by the Christians of that city. *aul labored for those whom he !new regarded him with little favor? he calls them saints, recogniAes their Christian character, notwithstanding their un!indness, and urges his brethren to pray that they might be willing to accept of !indness at his hands. Romans 15:3'

Romans 15:3'
That 5 ma/ )ome unto /ou with 8o/ b/ the wi$$ of .o"! an" that 5 ma/ with /ou be refreshe"& These words may depend upon the former part of the preceding verse, 5*ray that I may come?7 or, upon the latter part, 5*ray that I may be delivered from the #ews, and my contributions be accepted, so that I may come with 4oy, etc.7 ,$ the &ill of !od, i.e. by the permission and favor of ,od. Instead of @ , the 2(. H. has A! 9: ? D. 3. @. ,. the Italic version, read B 9: ? most editors, however, retain the common text. *aul seemed to loo! forward to his interview with the Christians at "ome, as a season of relief from conflict and labor. In #erusalem he was beset by unbelieving #ews, and harassed by #udaiAing Christians? in most other places he was burdened with the care of the churches? but at "ome, which he loo!ed upon as a resting place, rather than a field of labor, he hoped to gather strength for the prosecution of his apostolic labors in still more distant lands. Romans 15:33

Romans 15:33
-ow the #ea)e of .o" be with /ou a$$& $s he begged them to pray for him, so he prays for them. It is a prayer of one petition? so full of meaning, however, that no other need be added. *he peace of !od, that peace which ,od gives, includes all the mercies necessary for the perfect blessedness of the soul.

D)CT"I%3
1. The sacred (criptures are designed for men in all ages of the world, and are the great source of religious !nowledge and consolation, v. . +. The moral excellences which we are 4ustly re6uired to attain. and the consolations which we are commanded to see! in the use of appropriate means, are still the gifts of ,od. There is, therefore, no inconsistency between the doctrines of free agency and dependence, vv. -, 13.

*age 10

of

3. Those are to be received and treated *age as11 Christians of + whom Christ himself has received. 2en have no right to ma!e terms of communion which Christ has not made, v. 0. . There is no distinction, under the gospel, between the #ew and ,entile? Christ has received both classes upon the same terms and to the same privileges, vv. 1-1+. -. The 6uotation of the predictions of the )ld Testament by the sacred writers of the %ew, and the application of them in proof of their doctrines, involves an ac!nowledgment of the divine authority of the ancient prophets. $nd as these predictions are 6uoted from the volume which the #ews recogniAe as their Hible, or the word of ,od, it is evident that the apostles believed in the inspiration of all the boo!s included in the sacred canon by the #ews, vv. :-1+. .. Christian ministers are not priests, i.e. they are not appointed to Boffer gifts and sacrifices for sins.C It is no part of their wor! to ma!e atonement for the people? this Christ has done by the one offering up of himself, whereby he has for ever perfected them that are sanctified, v. 1.. $ priest, according to the (criptures, is one appointed for men who have not liberty of access to ,od, to draw nigh to him in their behalf, and to offer both gifts and sacrifices for sin. In this sense Christ is our only *riest. The priesthood of believers consists in their having 8through Christ9 liberty of access unto ,od, and offering themselves and their services as a living sacrifice unto him. In one aspect, the fundamental error of the church of "ome is the doctrine that Christian ministers are priests. This assumes that sinners cannot come to ,od through Christ, and that it is only through the intervention of the priests men can be made parta!ers of the benefits of redemption. This is to put the !eys of heaven into the hands of priests. It is to turn men from Christ to those who cannot save. 0. The truth of the gospel has been confirmed by ,od, by signs and wonders, and by the power of the /oly ,host. Infidelity, therefore, is a disbelief of the testimony of ,od. >hen ,od has given satisfactory evidence of the mission of his servants, the sin of unbelief is not relieved by the denial that the evidence is satisfactory. If the gospel is true, therefore, infidelity will be found not merely to be a mista!e, but a crime, v. 1:. 1. The success of a minister in winning souls to Christ may be fairly appealed to as evidence that he preaches the truth. It is, when clearly ascertained, as decisive an evidence as the performance of a miracle? because it is as really the result of a divine agency. This, however, li!e all other evidence, to be of any value, must be carefully examined and faith fully applied. The success may be real, and the evidence decisive, but it may be applied improperly. The same man may preach 8and doubtless every uninspired man does preach9 both truth and error? ,od may sanction and bless the truth, and men may appeal to this blessing in support of the error. This is often done. (uccess therefore is of itself a very difficult test for us to apply, and must ever be held sub4ect to the authority of the

*age 11

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(criptures. %othing can prove that to be *age true 1: which of +the Hible pronounces to be false, vv. 11, 1:. :. *rayer 8and even intercessory prayer9 has a real and important efficacy? not merely in its influence on the mind of him who offers it, but also in securing the blessings for which we pray. *aul directed the "oman Christians to pray for the exercise of the divine providence in protecting him from danger, and for the /oly (pirit to influence the minds of the brethren in #erusalem. This he would not have done, were such petitions of no avail, vv. 3<, 31.

"32$"I(
1. The duty of a disinterested and !ind regard to others, in the exercise of our Christian liberty, is one of the leading topics of this, as it is of the preceding chapter, vv. 1-13. +. The desire to please others should be wisely directed, and spring from right motives. >e should not please them to their own in4ury, nor from the wish to secure their favor? but for their good, that they may be edified, v. +. 3. The character and conduct of #esus Christ are at once the most perfect model of excellence and the most persuasive motive to obedience. The dignity of his person, the greatness of his condescension, the severity of his sufferings, the fervor of his love towards us, all combine to render his example effective in humbling us, in view of our own shortcomings, and in exciting us to wal! even as he wal!ed, vv. -13. . >e should constantly resort to the (criptures for instruction and consolation. They were written for this purpose? and we have no right to expect these blessings unless we use the means appointed for their attainment. $s ,od, however, by the power of the /oly ,host, wor!s all good in us, we should rely neither on the excellence of the means, nor the vigor and diligence of our own exertions, but on his blessing, which is to be sought by prayer, vv. , -, 13. -. The dissensions of Christians are dishonorable to ,od. They must be of one mind, i.e., sincerely and affectionately united, if they would glorify their @ather in heaven, vv. --0. .. $ monitor or instructor should be full of goodness and !nowledge. The human heart resists censoriousness, pride, and ill-feeling, in an admonisher? and is thrown into such a state, by the exhibition of these evil dispositions, that the truth is little li!ely to do it any good. $s oil poured on water smooths its surface, and renders it transparent, so does !indness calm the minds of men, and prepare them for the ready entrance of the truth. Hesides these 6ualifications, he who admonishes others should be entitled thus to act. It is not necessary that this title should rest on his official station? but there should be superiority of some !ind= of age, excellence or !nowledge=to give his admonitions due effect. *aul7s peculiar modesty, humility, and mildness, should serve as an example to us, vv. 1 , 1-.

*age 1:

of

0. >e should be careful not to build*age improperly +< of on + another man7s foundation. *astors and preachers must of course preach Christ where he had before been !nown? but they should not appropriate to themselves the results of the labors of others, or boast of things which Christ has not wrought by them. The man who reaps the harvest, is not always he who sowed the seed. )ne plants, and another waters, but ,od giveth the increase. (o then neither is he that planteth anything, neither he that watereth, but ,od that giveth the increase, vv. 1:, +<. 1. It is the duty of those who have the means, to contribute to the necessities of others, and especially to the wants of those from whom they themselves have received good, vv. +., +0. :. The fact that men are pre4udiced against us, is no reason why we should not do them good. The #ewish Christians were ready to denounce *aul, and cast out his name as evil? yet he collected contributions for them, and was very solicitous that they should accept of his services, v. 31. 1<. Danger is neither to be courted nor fled from? but encountered with humble trust in ,od, v. 31. 11. >e should pray for others in such a way as really to enter into their trials and conflicts? and believe that our prayers, when sincere, are a real and great assistance to them. It is a great blessing to have an interest in the prayers of the righteous.

CHAPTER XV5
Contents
In this concluding chapter, paul first commends to the church at "ome the deaconess *hebe, vv. 1, +. /e then sends his salutations to many members of the church, and other Christians who were then at "ome, vv. 3-1.. /e earnestly exhorts his brethren to avoid those who cause contentions? and after commending their obedience, he prays for god7s blessing upon them, vv. 10+1. (alutations from the apostle7s companions, vv. ++-+ . The concluding doxology, vv. +--+0.

Romans 11:1-'2
COMMENTARY
Romans 11:1

Romans 11:1
5 )ommen" unto /ou Phebe our sister! whi)h is a ser%ant of the )hur)h whi)h is at Cen)hrea& 0hebe, from *hoebus 8$pollo.9 The early Christians retained their names, although they were derived from the names of false gods, because they had lost all religious significance and reference. In li!e manner we retain the use of the names of the days of the wee!, without ever thin!ing of their of +

*age +<

derivation. Corinth, being situated on *age a narrow +1 of isthmus, + had two ports, one towards 3urope, and the other towards $sia. The latter was called Cenchrea, where a church had been organiAed, of which *hebe was a servant 89 i.e., deaconess. It appears that in the apostolic church, elderly females were selected to attend upon the poor and sic! of their own sex. 2any ecclesiastical writers suppose there were two classes of these female officers? the one 8+, corresponding in some measure in their duties to the elders,9 having the oversight of the conduct of the younger female Christians? and the other, whose duty was to attend to the sic! and the poor. (ee (uicer7s Thesaurus, under the word ? Hingham7s 1cclesiastical Anti/uities, 11, 1+? $ugusti7s 2enk&3fcrdigkeiten der christl4 Arch3e5ologie. Romans 11:'

Romans 11:'
That /e re)ei%e her in the (or"& The words in the #ord, may be connected either with receive, 5receive her in a religious manner, and from religious motives? or with the pronoun, her in the #ord, her as a Christian. The apostle presents two considerations to enforce this exhortation? first, regard for their Christian character? and, secondly, the service which *hebe had rendered to others. As be)ometh saints3 this expression at once describes the manner in which they ought to receive her, and suggests the motive for so doing. The words ,'!) C 4!) may mean, 5as it becomes Christians to receive their brethren,7 or, 5sicut sanctos excipi oportet, as saints ought to be received.7 In the former case, 4r) 8saints9 are those who received, and in the latter, those who are received. An" that /e assist her in whatsoe%er business she hath nee" of /ou& They were not only to receive her with courtesy and affection, but to aid her in any way in which she re6uired their assistance. The words 8* D E 9 in &hatsoever business, are to be ta!en very generally, in &hatever matter, or in whatever respect. *or she hath been a su))orer of man/! an" of m/se$f a$so& The word 89 succorer, means a patroness, a benefactor; it is a highly honorable title. $s she had so fre6uently aided others, it was but reasonable that she should be assisted. Romans 11:3

Romans 11:3
,a$ute Pris)i$$a4' an" A?ui$a! m/ he$#ers in Christ 0esus! i.e. my fellow laborers in the promotion of the gospel. 0riscilla is the diminutive form of *risca? compare &ivia and &ivilla, Drusa and Drusilla, Juinta and Juintilla, (ecunda and (ecundilla. !rotius. $6uila and *riscilla are mentioned in $cts 11;+, as having left "ome in conse6uence of the edict of Claudius. $fter remaining at 3phesus a long time, it seems that they had returned to "ome, and were there when *aul wrote this letter? $cts 11;11, +.? 1 Corinthians 1.;1:? + Timothy ;1:.

*age +1

of

*age ++ of Romans 11:+

Romans 11:+
Who ha%e for m/ $ife $ai" "own their own ne) s! i.e. they exposed themselves to imminent peril to save me. )n what occasion this was done, is not recorded. @nto whom not on$/ 5 gi%e than s! but a$so a$$ the )hur)hes the .enti$es& Their courageous and disinterested conduct must have been generally !nown, and called forth the grateful ac!nowledgments of all the churches interested in the preservation of a life so precious as that of the apostle. Romans 11:5

Romans 11:5
The )hur)h that is in their house& These words 8r F 9 0 C *!9 are understood, by many of the ,ree! and modern commentators, to mean their hristian famil$; so Calvin, @latt, Ioppe, Tholuc!, etc. The most common and natural interpretation is, 5the church which is accustomed to assemble in their house?7 see 1 Corinthians 1.;1:, where this same expression occurs in reference to $6uila and *riscilla. It is probable that, from his occupation as tentma!er, he had better accommodations for the meetings of the church than most other Christians. ,a$ute m/ we$$ be$o%e" E#enetus! who is the first fruits of A)haia43 unto Christ& This passage is not irreconcilable with 1 Corinthians 1.;1-, B'e !now the household of (tephanas, that it is the first-fruits of $chaia?C for 3penetus may have belonged to this family. (o many of the oldest 2((. and versions, however, read Asia, instead of Achaia, in this verse, that the great ma4ority of editors have adopted that reading. This, of course, removes even the appearance of contradiction. Romans 11:1

Romans 11:1! 2
.reet 9ar/! who bestowe" mu)h $abor u#on us& ,a$ute An"roni)us an" 0unia! m/ insmen an" m/ fe$$ow #risoners& Instead of k ?G, some of the older 2((. read k G, and others * s. The common text is, however, retained in the latest editions, and is better suited to the context, as the assiduous service of 2ary, rendered to the apostle, is a more natural reason of his salutation, than that she had been serviceable to the "oman Christians. It is very doubtful whether #unia be the name of a man or of a woman, as the form in which it occurs 89:!9 admits of either explanation. If a man7s name, it is #unias? if a woman7s, it is #unia. It is commonly ta!en as a female name, and the person intended is supposed to have been the wife or sister of $ndronicus. M$ kinsmen, i.e. relatives, and not merely of the same nation? at least there seems no sufficient reason for ta!ing the word in this latter general sense. Fello&

*age ++

of

prisoners. *aul, in + Corinthians 11;+3, *age when +3 enumerating of + his labors, says, BIn stripes above measure, in prisons more fre6uent, in deaths oft,C etc. /e was often in bonds, 8Clemens "omanus, in his 3pistle to the Corinthians, sect. -, says seven times,9 he may, therefore, have had numerous fellow-prisoners. Who are of note among the a#ost$es3 *! * s ,.. This may mean either they were distinguished apostles, or they were highly respected by the apostles. The latter is most probably the correct interpretation? because the word apostle, unless connected with some other word, as in the phrase, Bmessengers 8apostles9 of the churches,C is very rarely, if ever, applied in the %ew Testament to any other than the original messengers of #esus Christ. It is never used in *aul7s writings, except in its strict official sense. The word has a fixed meaning, from which we should not depart without special reason. Hesides, the article 8* s ,.,9 among the apostles, seems to point out the definite well !nown class of persons almost exclusively so called. The passage is so understood by Ioppe 8magna eorum fama est apud apostolos,9 @latt, Hloomfield, 2eyer, *hilippi, and the ma4ority of commentators. Who a$so were in Christ before me! i.e. who were Christians before me. Romans 11:4

Romans 11:4-15
9/ be$o%e" in the (or"& The preposition in 8*9, here, as fre6uently elsewhere, points out the relation or respect in which the word, to which it refers is to be understood? brother beloved" both in the flesh and in the #ord 8*hilemon 1.9, both in reference to our external relations, and our relation to the &ord. $nd thus in the following, v. :, our helper in hrist" i.e. as it regards Christ? v. 1<, approved in hrist, i.e. in his relation to Christ? an approved or tried Christian? v. 1+, &ho labor in the #ord; and, &hich labored much in the #ord, i.e. who, as it regards the &ord, labored much? it was a Christian or religious service. The names, *r$phena, *r$phosa, and 0ersis, all are feminine. The last is commonly supposed to indicate the native country of the person who bore it, as it was not unusual to name persons from the place of their origin, as M$sa, S$ria, #$dia, Andria, etc.? such names, however, soon became common, and were given without any reference to the birthplace of those who received them. hosen in the #ord, i.e. not one chosen by the &ord? chosen, 8i.e., approved, precious? see 1 *eter +; ,9 in his relation to the &ord, as a Christian. It is not merely elect in Christ, that is, chosen to eternal life, for this could be said of every Christian? but "ufus is here designated as a chosen man, as a distinguished Christian. It is worth noticing, that at "ome, as at Corinth, few of the great or learned seem to have been called. These salutations are all addressed to men not distinguished for their ran! or official dignity. 2ylius, as 6uoted by Calov, says; Notanda hic fidelium istorum conditio: nemo hic nominatur consul, nemo quaestor aut dictator insignitur, minime omnium episcopatuum et cardinalatuum dignitate hic personant:

*age +3

of

sed operarum, laborum, captivitate *age + titulis of + plerique notantur. "ta verum etiam in #omana ecclesia fuit olim, quod apostouls scribit, non multi potentis, non multi nobiles, sed stuta mundi electa sunt a Deo. Papatus autem aesarei, qualis adjuvante diabolo, in perniciem religionis, posteris saeculis #omae involuit, ne umbra quidem apostolorum aetate istic fuit: tantum abest, ut ille originem ab apostolis ipsis traxerit. Romans 11:11

Romans 11:11
,a$ute one another with a ho$/ iss& "eference to this custom is made also in 1 Corinthians 1.;+<? 1 Thessalonians -;+.? 1 *eter -;1 . It is supposed to have been of oriental origin, and continued for a long time in the early churches?1 after prayer, and especially before the celebration of the &ord7s (upper, the brethren saluting in this way the brethren, and the sisters the sisters. This salutation was expressive of mutual affection and e6uality before ,od. Romans 11:12

Romans 11:12
-ow 5 besee)h /ou! brethren! mar them whi)h )ause "i%isions an" offenses )ontrar/ to the "o)trine whi)h /e ha%e $earne"! an" a%oi" them& >hile he urges them to the !ind reception of all faithful ministers and Christians, he en4oins upon them to have nothing to do with those who cause divisions and offenses. There were probably two evils in the apostle7s mind when he wrote this passage? the divisions occasioned by erroneous doctrines, and the offenses or scandals occasioned by the evil conduct of the false teachers. $lmost all the forms of error which distracted the early church, were intimately connected with practical evils of a moral character. This was the case to a certain extent with the #udaiAers? who not only disturbed the church by insisting on the observance of the 2osaic law, but also pressed some of their doctrines to an immoral extreme? see 1 Corinthians -;1--. It was still more obviously the case with those errorists, infected with a false philosophy, who are described in Colossians +;1<-+3? 1 Timothy ;1-1. These evils were e6ually opposed to the doctrines taught by the apostle. Those who caused these dissensions, *aul commands Christians, first, to mark 8s,9 i.e. to notice carefully, and not allow them to pursue their corrupting course unheeded? and, secondly, to avoid, i.e. to brea! off connection with them. Romans 11:14

Romans 11:14

*age +

of

*or the/ that are su)h ser%e not our *age (or" +- of 0esus + Christ! but their own be$$/3 an" b/ goo" wor"s an" fair s#ee)hes "e)ei%e the hearts of the sim#$e& These men are to be avoided, because they are wic!ed and in4urious. The description here given is applicable, in a great degree, to errorists in all ages. They are not actuated by Aeal for the &ord #esus? they are selfish, if not sensual? and they are plausible and deceitful. Compare *hilippians 3;11, 1:? + Timothy 3;-, .. The words 82! and !, blandiloquentia et assentatio9 rendered good &ords and fair speeches, do not in this connection materially differ. They express that plausible and flattering address by which false teachers are wont to secure an influence over the simple. The word 889 simple, signifies not merely innocent, but un&ar$, he who is liable to deception. 8*roverbs 1 ;1-, 8 + r .5, the simple believes ever$thing.9 Romans 11:16

Romans 11:16
*or /our obe"ien)e is )ome abroa" unto a$$ men! etc. This clause admits of two interpretations; the word obedience may express either their obedience to the gospel, their faith, 8see "omans 1;1,9 or their obedient disposition, their readiness to follow the instructions of their religious teachers. If the former meaning be adopted, the sense of the passage is this, 5'e ought to be on your guard against these false teachers, for since your character is so high, your faith being everywhere spo!en of, it would be a great disgrace and evil to be led astray by them.7 If the latter meaning be ta!en, the sense is, 5It is the more necessary that you should be on your guard against these false teachers, because your ready obedience to your divine teachers is so great and generally !nown. This, in itself, is commendable, but I would that you 4oined prudence with your docility.7 This latter view is, on account of the concluding part of the verse, most probably the correct one? see + Corinthians 1<;.? *hilemon +1. 5 am g$a"! therefore! on /our beha$f3 but /et 5 wou$" ha%e /ou wise unto that whi)h is goo"! an" sim#$e )on)erning e%i$& That is, 5(implicity 8an unsuspecting docility9 is indeed good? but I would have you not only simple, but prudent. 'ou must not only avoid doing evil, but be careful that you do not suffer evil. ,rotius7 explanation is peculiarly happy, ita prudentes ut non fallamini! ita boni ut non fallatis! 5too good to deceive, too wise to be deceived.7 The word 8,( from et )9 simple, means unmi6ed, pure, and then harmless. 5>ise as to 8k9 good, but simple as to evil7 or, 5wise so that good may result, and simple so that evil may not be done.7 This latter is probably the meaning. *aul would have them wise to !now how to ta!e care of themselves? and yet harmless. Romans 11:'7

*age +-

of

*age +. of + An" the .o" of Pea)e sha$$ bruise ,atan un"er /our feet short$/& The gra)e of our (or" 0esus Christ be with /ou& Amen& $s the evils produced by the false teachers were divisions and scandals, the apostle, in giving them the assurance of the effectual aid of ,od, calls him the !od of peace, i.e. ,od who is the author of peace in the comprehensive scriptural sense of that term. Shall bruise is not a prayer, but a consolatory declaration that (atan should be trodden under foot. $s (atan is constantly represented as Bwor!ing in the children of disobedience,C the evil done by them is sometimes referred to him as the instigator, and sometimes to the immediate agents who are his willing instruments. *he grace of our #ord Jesus hrist be &ith $ou. This is a prayer for the favor and aid of Christ, and of course is an act of worship, and a recognition of the (avior7s divinity.

Romans 11:'7

Romans 11:'1

Romans 11:'1-'+
These verses contain the salutations of the apostle7s companions to the "oman Christians, and a repetition of the prayer 4ust mentioned. 5 Tertius! who wrote this e#ist$e! sa$ute /ou in the (or"& Tertius was *aul7s amanuensis. The apostle seldom wrote his epistles with his own hand? hence he refers to the fact of having himself written the letter to the ,alatians as something unusual? ,alatians .;11, B'e see how large a letter I have written unto you with my own hand.C In order to authenticate his epistles, he generally wrote himself the salutation or benediction at the close? 1 Corinthians 1.;+1, BThe salutation of me *aul, with mine own hand?C + Thessalonians 3;10, BThe salutation of *aul with mine own hand? which is the to!en in every epistle; so I write.C !aius mine host" and of the &hole church, i.e. ,aius, who not only entertains me, but Christians generally? or, in whose house the congregation is accustomed to assemble. 1rastus the chamberlain of the cit$, 8k.9 the treasurer of the city, the /uaestor. Romans 11:'5

Romans 11:'5! '2

These verses contain the concluding doxology. -ow to him that is of #ower to estab$ish /ou a))or"ing to m/ gos#e$ an" the #rea)hing of 0esus Christ! a))or"ing to the re%e$ation of the m/ster/! etc. $s the apostle interweaves with his doxology a description and eulogium of the gospel, he renders the sentence so long and complicated that the regular grammatical construction is bro!en. There is nothing to govern the words 8tH (59 to him that is of po&er. The words, be glor$ for ever, 8which are repeated at the end in connection with D9 are, therefore, most probably to be supplied. *o him that is able to establish $ou, i.e. to render you firm and constant, to !eep you from falling. According to m$ gospel. The word 89 according to, may be variously explained. It may be

*age +.

of

rendered, 5establish you in my gospel?7 *age but +0 thisof the + proper meaning of the words will hardly allow? or, agreeabl$ to m$ gospel; in such a manner as the gospel re6uires? or, through, i.e. by means of my gospel. The second interpretation is perhaps the best. And the preaching of Jesus hrist. This may mean either 5Christ7s preaching,7 or 5the preaching concerning Christ?7 either interpretation gives a good sense, the gospel being, both a proclamation by Christ, and concerning Christ. The apostle dwells upon this idea, and is led into a description and commendation of the gospel. According to the revelation of the m$ster$. These words may be considered as coordinate with the preceding clause? the sense then is, 5>ho is able to establish you agreeably to 8or through9 my gospel, agreeably to 8through9 the revelation of the mystery, etc.7 It is, however, more common to consider this clause as subordinate and descriptive. 5The gospel is a revelation of the mystery which had been hid for ages.7 The word m$ster$, according to the common scriptural sense of the term, does not mean something obscure or incomprehensible, but simply something previously un!nown and undiscoverable by human reason, and which, if !nown at all, must be !nown by a revelation from ,od. In this sense the gospel is called a mystery, or Bthe wisdom of ,od in a mystery, that is, a hidden wisdom,C which the wise of this world could not discover, but which ,od has revealed by his (pirit, 1 Corinthians +;01<? ;1? 3phesians .;1:? Colossians 1;+--+0? +;+, etc. In the same sense any particular doctrine, as the calling of the ,entiles, 3phesians 3; -.? the restoration of the #ews, "omans 11;+-? the change of the bodies of living believers at the last day, 1 Corinthians 1-;-1? is called a mystery, because a matter of divine revelation. $ccording to this passage, *aul spea!s of the gospel as something Bwhich had been !ept secret since the world began?C 82. k)!,9 i.e. hidden from eternity in the divine mind. It is not a system of human philosophy, or the result of human investigation, but it is a revelation of the purpose of ,od. *aul often presents the idea that the plan of redemption was formed from eternity, and is such as no eye could discover, and no heart conceive, 1 Corinthians +;0-:? Colossians 1;+.. Romans 11:'1

Romans 11:'1
<ut is now ma"e manifest! an" b/ the ,)ri#tures of the #ro#hets3 that is, 5this gospel or mystery, hidden from eternity, is now revealed? not now for the first time indeed, since there are so many intimations of it in the prophecies of the )ld Testament.7 It is evident that the apostle adds the words and b$ the Scriptures of the prophets, to avoid having it supposed that he overloo!ed the fact that the plan of redemption was taught in the )ld Testament? compare "omans 1;+? 3;+1. A))or"ing to the )omman" of the e%er$asting .o"! that is, this gospel is now made manifest by command of ,od. *aul probably uses the expression, everlasting 8k)!9 ,od, because he had 4ust before said that the gospel was hid from eternity. 5It is now revealed by that eternal Heing in whose

*age +0

of

mind the wonderful plan was formed, *age and by +1whom of + alone it could be revealed.7 9a"e nown to on nations for the obe"ien)e of the faith& 52ade !nown among 8k, see 2ar! 13;1<? &u!e + ; 0,9 all nations.7 For the obedience of faith, i.e. that they should become obedient to the faith? see "omans 1;-. This gospel so long concealed, or but partially revealed in the ancient prophets, is now, by the command of ,od, to be made !nown among all nations. Romans 11:'2

Romans 11:'2
To the on$/ wise .o" be g$or/ through 0esus Christ for e%er! Amen& There is an ambiguity in the original which is not retained in our version. 5To the only wise ,od, through #esus Christ, to whom be glory for ever.7 The construction adopted by our translators is perhaps the one most generally approved. 5To him that is able to establish you, to the only wise ,od, through #esus Christ, be glory.7 In this case the relative, I, to whom, in verse +0, is pleonastic. )thers explain the passage thus, 5To the only wise ,od, made !nown through #esus Christ, to whom 8i.e., Christ9 be glory for ever.7 The simplest construction is, 5To the only wise ,od, through #esus Christ, to him, I say, be glory for ever. 5$s *aul often calls the gospel the Bwisdom of ,od,C in contrast with the wisdom of men, he here, when spea!ing of the plan of redemption as the product of the divine mind, and intended for all nations, addresses his praises to its author as the )%&' >I(3 ,)D, as that Heing whose wisdom is so wonderfully displayed in the gospel and in all his other wor!s, that he alone can be considered truly wise.

"32$"I(
1. It is the duty of Christians to receive !indly their brethren, and to aid them in every way within their power, and to do this from religious motives and in a religious manner, as becometh saints, vv. 1, +. +. The social relations in which Christians stand to each other as relatives, countrymen, friends, should not be allowed to give character to their feelings and conduct to the exclusion of the more important relation which they bear to Christ. It is as friends, helpers, fellow-laborers in the &ord, that they are to be recogniAed? they are to be received in the &ord? our common connection with Christ is ever to be born in mind, and made to modify all our feelings and conduct, vv. 3-1+. 3. @rom the beginning females have ta!en an active and important part in the promotion of the gospel. They seem, more than others, to have contributed to Christ of their substance. They were his most faithful attendants, Blast at the cross, and first at the sepulchre.C *hebe was a servant of the church, a succorer of *aul, and of many others? Tryphena, Typhosa, and *ersis, labored much in the &ord vv. 1, +, 3, ., 1+. . It does not follow, because a custom prevailed in the early churches, and received the sanction of the apostles, that we are obliged to follow it. These

*age +1

of

customs often arose out of local circumstances *age +: of and + previous habits, or were merely conventional modes of expressing certain feelings, and were never intended to be made universally obligatory. $s it was common in the 3ast, 8and is so, to a great extent, at present, not only there, but on the continent of 3urope,9 to express affection by 5the !iss of peace,7 *aul exhorts the "oman Christians to salute one another with a holy !iss? i.e., to manifest their Christian love to each other, according to the mode to which they were accustomed. The exercise and manifestation of the feeling but not the mode of its expression, are obligatory on us. This is but one example? there are many other things connected with the manner of conducting public worship, and with the administration of baptism and the &ord7s (upper, common in the apostolic churches, which have gone out of use. Christianity is a living principle, and was never intended to be confined to one unvarying set of forms, v. 1.. -. It is the duty of Christians to be constantly watchful over the peace and purity of the church, and not to allow those who cause divisions and scandals, by departing from the true doctrines, to pursue their course unnoticed. >ith all such we should brea! off every connection which either sanctions their opinions and conduct, or gives them facilities for effecting evil, v. 10. .. @alse teachers have ever abounded in the church. $ll the apostles were called upon earnestly to oppose them. >itness the epistles of *aul, #ohn, *eter, and #ames. %o one of the apostolical epistles is silent on this sub4ect. ,ood men may indeed hold erroneous doctrines? but the false teachers, the promoters of heresy and divisions, as a class, are characteriAed by *aul as not influenced by a desire to serve Christ, but as selfish in their aims, and plausible, flattering, and deceitful in their conduct, v. 11. 0. Christians should unite the harmlessness of the dove with the wisdom of the serpent. They should be careful neither to cause divisions or scandals themselves, nor allow others to deceive and beguile them into evil, v. 1:. 1. /owever much the church may be distracted and troubled, error, and its advocates cannot finally prevail. (atan is a con6uered enemy with a lengthened chain? ,od will ultimately bruise him under the feet of his people, v. +<. :. The stability which the church and every Christian should maintain, is a steadfastness, not in forms or matters of human authority, but in the gospel and the preaching of #esus Christ. ,od alone is able thus to ma!e his people stand? and, therefore, we should loo! to him, and depend upon him for our own preservation and the preservation of the church? and ascribe to him, and not to ourselves, all glory and than!s, vv. +-, +0. 1<. The gospel is a mystery, i.e. a system of truth beyond the power of the human mind to discover, which ,od has revealed for our faith and obedience. It was formed from eternity in the divine mind, revealed by the prophets and apostles, and the preaching of #esus Christ? and is, by the command of ,od, to be made !nown to all nations, vv. +-, +..

*age +:

of

11. ,od alone is wise. /e charges his *age angels 3< of with + folly? and the wisdom of men is foolishness with him. To ,od, therefore, the profoundest reverence and the most implicit submission are due. 2en should not presume to call in 6uestion what he has revealed, or consider themselves competent to sit in 4udgment on the truth of his declarations or the wisdom of his plans. T) ,)D )%&' >I(3, H3 ,&)"', T/")G,/ #3(G( C/"I(T, @)" 3K3". Amen.

APPE-A5X
The subscriptions to this and the other epistles were not added by the sacred writers, but appended by some later and un!nown persons. This is evident, 1.Hecause it cannot be supposed that the apostles would thus formally state 8as in this case9 what those to whom their letters were addressed must have already !nown. The "omans had no need to be in formed that this epistle was sent by *hebe, if she actually delivered it to them. +.They are fre6uently incorrect, and at times contradict the statements made in the epistles to which they are appended. Thus the subscription to the first 3pistle to the Corinthians, states that it was written from *hilippi, whereas *aul, "omans 1.;1, spea!s of himself as being in 3phesus when he was writing. 3.They are either left out entirely by the oldest and best manuscripts and versions, or appear in very different forms. In the present case many 2((. have no subscription at all? others simply, BTo the "omans?C others, BTo the "omans, written from Corinth?C others, B>ritten to the "omans from Corinth, by *hebe,C etc. These subscriptions, therefore, are of no other authority than as evidence of the opinion which prevailed to a certain extent, at an early date, as to the origin of the epistles to which they were attached. Gnless confirmed from other sources, they cannot be relied upon. 1. (trabo, &ib. 1 , chap. -. +. $uidam sortiti metuentem sabbata patrem, Nil praeter nubes et coeli numen adorant: Nec distare putant humana carne suillam, $ua pater abstinuit, mox et praeputia ponunt. #omanas autem soliti contemnere leges, %udaicum ediscunt, et servant, ac metuunt jus, &radidit arcano quodcunque volumine 'oses, etc. 3. Pessimus quisque, spretis religionibus patriis, tributa et stipes illuc congerebant, unde auctae judaeorum res. of +

*age 3<

. (ee 3ichhorn7s 1inleitung. Kol. 3*age p. +<3, 31 and of %eander7s + !eschitce der 0flan7ung, etc. p. -.. -. (ee "aymundi Martini 0ugio Fidei, *. 3. Disc. 3, c. 1.. *ococ!e7s Miscellanea, p. 10+, ++0. >itsii Miscellanea, *. +. p. --3. 2ichaelis7 'ntroduction to the %e& *estament, Kol. 3, p. :3. .. 1s bleibt daher, says De >ette, nichts 3fcbrig" als den !edaken des ,estimmen modalisch" d4h4 in ,e7iehung" auf die menschliche 1rkenntniss" 7u nehmen. 2uch to the same purpose @ritAsche says, (uerit enim hristus, ut fuit, ante 'undum Dei filius, hoc certe apparet, eum inter mortales iis demum rebus talem a Deo constitutum esse, sine quibus eum esse Dei filium homines cognoscere non potuissent, velut reditu ex inferis. 0. The words BJ are omitted in the 2((. $. H. C. D. 3. ,. 10. .0. In many of the versions and @athers and are re4ected by 2ill, Hengel, ,riesbach, &achmann, Tischendorf, and others. They are found in the Complutensian text, and are defended by >etstein and 2atthaei. 1. 3isenmenger7s 1ntdecktes Judenthum. *art II. +1:. 3isenmenger7s 1nt4 Judethum, *art II. p. +:3. 1<. So bleibt nur die richtig verstandene h3f8chst scharfsinnige Anselmische *heorie 9satisfactio vicaria) als die)enige 3fcbrig" die der Schriftlehre eben so sehr gen3fcgt" als dem Anspr3fccher der Wissenschaft. 11. The doctrine of the transcendentalists, 8so called9 regarding the incarnation, the person of Christ, and his relation to the Church, necessarily leads to the assumption of a great distinction between the religion of the )ld Testament and that of the %ew, and between the state and privileges of believers then and now. If our redemption consists in our being made parta!ers of the theanthropic nature of Christ, as there was no such nature before the manifestation of ,od in the flesh, there could be no real redemption, no deliverance from the guilt and power of sin, before that event. /ence )lshausen says there could be no + @ really belonging to those who lived before the advent? and on page 101 he says, if we admit there was any regeneration at all under the )ld Testament, it could only be symbolical? and on page 1.0 he says, before Christ, forgiveness of sin was not real, but only symbolical. In a footnote he adds, that under the theocracy there was the pardon of separate acts of transgression, but not the forgiveness of all sins, actual and original, which can only proceed from Christ. It follows also from this theory, that 4ustification is a sub4ective change, a change wrought in the soul by the reception of a new nature from Christ. These conclusions the "omanists had reached long ago, by a different process. It is not wonderful, therefore, that so many of the transcendentalists of ,ermany, and of their abettors elsewhere, have passed over to the Church of "ome.

*age 31

of

1+. Instead of -2, &e have peace, *age -2) 3+ of , let + us have, is read in the 2((. $. C. D. 10, 11, 1:, ++, + , 3 , 3., 30, +, , ., --, .., in the (yriac, Coptic, and Kulgate versions, and by several of the @athers. The latter reading is adopted by &achmann. Hut as the external authorities are nearly e6ually divided, and as the common reading gives a sense so much better suited to the context, it is retained by the ma4ority of critical editors. 13. ommentar 3fcber ,rief 0auli an die -3f8mer, von @riederich $dolph *hilippi, Do!tor un ord. *rofessor der Theologie Au Dorpat? since of "ostoc!. 1 . (ee >hitby on this passage. 1-. *hilippi, *rofessor in the Gniversity at "ostoc!, one of the most recent as he is one of the best of the ,erman commentators, says, in a note to this passage, BThe *rotestant Church had abundant scriptural authority as well as theological reasons for their doctrine of the imputatio peccati *damitici ad culpam et paenam, and its conse6uent peccatum originale, consisting in the habitus peccandi, and hence involving guilt. It is one of the merits of #ulius 2Lfcller7s wor! 8die hristliche #ehre von der S3fcnde,9 that he re4ects the modern doctrine, that innate depravity or the corruption of nature in man, conse6uent on the fall of $dam, is simply an evil, so that only voluntary assent thereto is properly of the nature of sin.C 1.. Instead of 4, the 2((. D. 3. @. ,. +., the &atin and (yriac versions read 4. The common text is retained by most editors, even by &achmann. 10. The words all men are expressed in v. 11, where this clause is repeated; BHy the offense of one, 4udgment came on all men to condemnation.C 11. (ee 1 Corinthians 1-; -, 5The first $dam was made 8k K2F C9 to a living soul.7 5The last $dam to a 6uic!ening spirit.7 5)r the preposition 8k9 may express the grade or point to which anything reaches, and k be e6uivalent to k !, a sentence unto condemnation? a decision which went to the extent of condemning. (o, in the next clause, k !), unto )ustification, a sentence by which men are 4ustified.=(ee >ahl, p. +1. 1:. Machariae, ,iblische *heologie, Kol. +. p. 311. +<. ,oold7s edition of )wen7s >or!s, Kol. -, p. 1.:. +1. Ibid., p. 103. ++. Ibid., p. +1:. +3. ,oold7s edition of )wen7s >or!s, Kol. -, p. 3+ . + . $pol. art. :. p. ++.. 'erita propitiatoris+aliis donantur #LMNO"O#PQR *#5#Q"3 ut per ea, tanquam propriis meritis justi reputentur, ut si quis amicus pro amico solvit aes alienum, debitor alieno merito tanquam proprio liberatur.

*age 3+

of

@. Concordantiae, art. 3, p. .10. *d*age justificationem 33 of + tria requiruntur: gratia Dei, meritum hristi et fides, quae haec ipsa Dei beneficia amplectitur! qua ratione QPS#s T-r#sO# /NsO#O#" #LMNO"ONr3 unde remissionem peccatorum, reconciliationem cum Deo, adoptionem in filios Dei et haereditatem vitae aeternae consequimur. @. C. 3., p. .1 . (ides non propterea justificat, quod ipsa tam bonum opus, tamque praeclara virtus sit, sed quia in promissione evangelii LRr#ONL hristi "MMrR-RQ*#O et amplectitur, illud enim per fidem nobis applicari debet, si eo ipso merito justificari velimus. @. C. 3., p. .11. hristi /NsO#O#" QPS#s #LMNO"ONr3 unde remissionem peccatorum consequimur. Hretschneider, Dog., Kol. +., p. +- , says that, according to the creeds of the "eformation, 4ustification Bis that act of ,od in which he imputes to a man the merit of Christ, and no longer regards and treats him as a sinner, but as righteous.C BIt is an act in which neither man nor ,od changes, but the man is merely freed from guilt, and declared to be free from punishment, and hence the relation only between ,od and man is altered.C This, he says, the symbolical boo!s maintained, in opposition to the "omish Church, which ma!es 4ustification a moral change. +-. $ccidens; quod non per se subsistit, sed in aliqua substantia est et ab ea discerni possit. +.. @. Concor. 1., p. . 3; Etsi enim in *damo et ,eva natura initio pura, bona et sancta creata est! tamen per lapsum peccatum non eo modo ipsorum naturam invasit, ut 'anichaei dixerunt+quin potius cum seductione Satanae per lapsum, justo Dei judicio -in poenam hominum) justitia concreata seu originalis amissa esset, *RURVON #WWP3 privatione seu spoliatione et vulneratione, -quorum malorum Satan causa est) humana natura ita corrupta est, ut jam natura, una cum illo defectu et corruptione, etc. +0. %eander7s !eschichte der hristlichen -eligion und :irche, +., La03. +1. The following are a few examples of this !ind selected from the multitude collected by ,rotius and >etstein. $uid est hoc. .ucili, quod nos alio tendentes alio trahit, et eo, unde recedere cupimus repellit/ $uid colluctatur cum animo nostro, nec permittit nobis quidquam semel velle/ (luctuamus inter varia consilia. nihil libere volumus nihil absolute, nihil semper.=

*age 33

of

(eneca, 3p. +-. *age 3 of + Sed trahit invitam nova vis, aliudque cupido, mens aliud suadet. 0ideo meliora proboque, deteriora sequor.=)vid, 2etam. 0. 1:. 0os testor, omnes coelites, hoc quod volo, me nolle.=(eneca /ippol. -. .< . 9Xr N % 4) ( 4, ,N C > Y PZ LR[Q 0R$WR#, s r Y F (, s.=$rrian7s 3pict. +;+.. Bsince the sinner does not wish to err, but to act correctly, it is plain that what he wills he does not, and what he wills not he does.C \) V, M G () @ V !) C *C ).=3uripides, 2edea, -;1<00. BI !now indeed that what I am about to do is evil? Hut passion is too strong for my purposes.C +:. Inapp7s *rolusio in locum, "omans 0;+1 in his (cripta Karii $rgumenti. The several interpretations of the passage are given and discussed by that writer. 3<. Ego, id est, genus "sraeliticum cum vixit ante legem+in *eg1pto scilicet. (ee his comment on v. :. 31. The passages referred to by Inapp are 1 Corinthians 3;.? ;3 etc.? .;1+? 1<;+:, 3<? 13;11, 1+? 1 ;1 , 1-? ,alatians +;11-+1. 3+. *rofessor (tuart, p. --1. 33. 5/e who loveth Christ, !eepeth his commandments,7 etc. 3 . The same general view of the design of this chapter, and of the course of the apostle7s argument, is given in the analysis of this epistle, by (tephen de Hrais. 3-. >etstein 6uotes such passages as the following, from the #ewish writers; &empore futuro Spiritus meus vivificabit vos. Spiritus Sanctus est causa resurrectiones mortuorum, etc. 3.. It was remar!ed above, that the division of this chapter into sections is merely arbitrary. @or, although there are several very distinct topics introduced, yet the whole is intimately interwoven and made to bear on one point. In passing, too, from one argument to another, the apostle does it so naturally, that there is no abruptness of transition. The connection, therefore, between the last verse of the preceding section and the first verse of this and between the last of this and the first of the following, is exceedingly intimate. It is only for the sa!e of convenient resting places for review, that the division is made.

*age 3

of

30. Instead of C, D. 3. @. ,.,*age the Kulgate 3- of and + many of the early writers have ., which Hengel and ,riesbach approve. $lthough this reading loo!s li!e a gloss, it has much in its favor from the weight of these 2((., and the usual mode of spea!ing of this apostle. 31. *rofessor (tuart7s ommentar$ on -omans, p. 3 <. 3:. @or s ,!, the singular ] ,!N is read by 2((. $. C. D. 1<, +3, 31, 30, 0, and the (yriac and &atin versions. &achmann has the singular. <. Diogenes, &. 1; :. *ythagorus *G ^' RCN N k( (.=>etstein. 1. (ee Inapp7s 2issertation 2e Spiritu Sancto et hristo 0aracletis, p. 11 , of his (cripta Karii $rgumenti. )r the translation of that Dissertation in the Hiblical "epertory, Kol. 1, p. +3 . +. Porro hanc intercessionem carnali sensu ne metriamure: Non enim cogitandus est supplex, flexis genibus, manibus expansis Patrem deprecari: sed quia apparet ipse assidue cum morte et resurrectione sua, quae vice sunt aeterne intercessionis, et vivae orationis effcaciam habent, ut Paterm nobis concilient, atque exorabilem reddant, merito dicitur intercedre.=Calvin 3. &eviticus +0;+1, +:, B%o devoted thing that a man shall devote unto the &ord of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed; every devoted thing 8K]Y, ,9 is the most holy unto the &ord. %one devoted which shall be devoted from among men, shall be redeemed, but shall surely be put to death.C Deuteronomy 0;+., B%either shalt thou bring an abomination into thy house, lest thou be a cursed thing 8,9 li!e it, but thou shalt utterly detest it, and utterly abhor it? for it is a cursed thing.C The sacred writer is here spea!ing of the images, etc., of the heathen, which were devoted to destruction. #oshua .;10, B$nd the city shall be 8,,9 accursed, even it and all that is therein, to the &ord,C etc. Kerse 11, B$nd ye, in any wise !eep yourselves from the accursed thing, lest ye ma!e yourselves accursed, when ye ta!e of the accursed thing, and ma!e the camp of Israel a curse and trouble it.C 1 (amuel 1-;+1, B$nd the people too! of the spoil, sheep and oxen, the chief of the things &hich should have been utterl$ destro$ed,C etc. In /ebrew, simply K]Y, of which the words in italics are a paraphrase. . That is, instead of 2..=%oesselt. -. Sensus est: optabam %udaeorum miseriam in meum caput conferre, et illorum loco esse. %udaei, fidem repudiantes, erant anathema a hristo.=Hengel.

*age 3-

of

.. Huttmann7s #arger !rammar, by *age *rofessor 3. of "obinson, + p. 110. 2atthaie, sect. -<1, -<:. $nd >iner7s !rammar, 1, +, a, who thus translates the passage before us; ;ellem ego 9si fieri posset<( ich &3fcnschte 9&enn es nur nicht unm3f8glich &3e5re4<4 Tholuc! says; BThe indicitive of the imperfect expresses exactly the impossibility of that for which one wishes, on which account it is not, properly spea!ing, really wished at all. The optative admits the possibility of the thing wished for, and the present supposes the certainty of it.C 0. 2trum privationem duntaxt omnis boni, et destructionem vel annihilationem sui, an etiam perpessionem omnis mali, eamque et in corpore et in anima, et sempiternam, optaret, aut in ipso voti illus parox1smo intellectui suo observantem habuerit quis scit an Paulus ipse interrogatus definiret/ erte illud ego penitus apud illum in pausa erat: tantum alios, honoris divini causa, spectabat.=Hengel. 1. In the ,ree! version of the )ld Testament, the constant form of the doxology is % @., or + % @., never the reverse. $nd so in /ebrew, always _A` TRK"a. :. (o, among others, Calvin who translates verse +3 thus, 2t notas quoque faceret divitias gloriae suae in vasa misericordaie, quae praeparavit in gloriam. $nd in his comment he remar!s. Est autem secunda ratio quae gloriam Dei in reproborum interitu manifestat! quod ex eo luculentius divinae bonitas erga electos amplitudo confirmatur. 2uch in the same way >iner explains the passage, connecting the r W of v. +3, immediately with the verb b of v. ++ Wenn !ott beschliessend mit aller #angmuth die !ef3e5sse seines =ornes trug > > auch in der Absicht" den -eichthum > > 7uerkennen 7u begen4 BIf ,od willing O O O bore with all longsuffering the vessels of wrath O O O also with the view to ma!e !nown the riches,C etc. !ram. p. 3. 8.th edition, p. -<39. -<. "ra Dei non, pertubatio animi ejus est, sed judicium quo irrogatur poena peccato. $ugust. De Civit. Dei, 1, 1-. c. 3-. -1. Sed quia id de suo tempore vaticinatus est propehta! videndum, quomodo ad institutum suum Paulus rite accommodet. Sic autem debet: $uum Dominus vellet e captiviate 3ab1lonica populum suum liberare, ex immensa illa multitudine ad paucissimos modo liberationis suae beneficium pervenire voluit! qui excidii reliquiae merito dici possent prae numeroso illo populo quem in exilio perie sinebat. %am of +

*age 3.

restitutio illa carnalis veram ecclesiae *age 30 ofDei + instaurationem figuravit, quae in hristo peragitur, imo ejus duntaxt fuit exordium. $uod ergo tunc accidit, multo ceritus nunc adimpleri convenit in ipso liberationis progressu et complemento.=Calvin. -+. Calvin translates it much in the same way, Sermonem enim consummas et abbrevians, quonian sermonem abbreviatum faciet Dominus in terra. -3. (ee Ioppe and >etstein for a satisfactory exhibition of the usus loquendi as to this word. - . Martini 0ugio Fidei, &ib. +. cap. -, p. 3 +, and the passages 6uoted by "osenmLfcller and ,esenius on Isaiah +1;1.. --. ,inc videmus, quinta sollicitude sanctus vir offensionbus obviarit. *dhuc enim, ut temperet quicquid erat accerbitas in exponenda %udaeorum rejectione, suam, ut prius, erga eos benevolentiam testatur, et eam ab effectu comprobat, quod sibi eorum salus curae esset coram Domino.=Calvin. -.. %udaei habuere et habent 4elum sine scientia, nos contra, proh dolor, scientiam sine 4elo.=@lacius, 6uoted by Hengel. 'elius est vel claudicare in via, quam extra viam strenue currere, ut ait *ugustinus. Si religiosi esse volumus, meminerimus verum esse, quod .actantius docet, eam demum veram esse religionem quae conjuncta est cum Dei verbo.=Calvin. -0. "ndicat legis praeposterum interpretem esse, qui per ejus opera justificari quaerit, quoniam in hoc lex data est, quo nos ad aliam justitiam manu duceret. "mo quicquid doceat lex, quicquid praecipiat, quicquid promittat semper hristum habet pro scopo! ergo in ipsum dirigendae sunt omnes partes=Calvin. .ex hominem urget, donec is ad hristum confugit. &um ipsa dicit: as1lum es nactum, desino te persequi, sapis, salvus es=Hengel. -1. (ee Inapp7s 2iatribe in #ocum, "omans 1<; -11 etc., p. - 3 of his (cripta Karii argumenti. -:. Calvin7s view of this passage is peculiar=$uaerit an Deus nunquam ante gentes vocem suam direxit, et doctoris officio functas sit erga totum mundum.+*ccipio igtur ejus citationem in proprio et germano prophatae sensu, ut tale sit argumentum: Deus jam ab inito mundi suam

*age 30

of

gentibus divinitatem manifestaret, *age 31 etof si non + hominum praedicatione, creaturarum tamen suarum testimonio.+ *pparet ergo, Dominum etiam pro eo tempore, quo foederis sui gratiam in "srale continebat, non tamen ita sui notitiam gentibus subduxisse, quin aliquam semper illis scintilliam accenderet. .<. Non est mirum, si in patre suo %udaei sanctificati sint. Nihil hic erit difficultatis, si sanctitatem intelligas nihil esse aliud, quam spiritualem generis nobilitatem, et eam quidem non propriam naturae, sed quae ex foedere manabat 5 Electi populi dignitas, proprie loquendo, supernaturale privilegium est.=Calvin. .1. columella de "e rustica, K. :. Solent terebrari oleae laetae, in foramen talea virdis oleastri demittitur, et sic velut inita arbor foecundo semine fertillor exstat. palladius de "e rustica, 1 ;-3. (oecundat sterilis pinguis oleaster olivas, et quae non novit munera ferre docet. .+. (rigidum apud homines profanos argumentum hoc foret 5 *t quida fideles quoties Dei potentiam nominari audiunt, quasi praesens opus intenuer, hanc rationem satis putavit valre, ad percellendas eorum mentes.=Calvin. .3. >olfius, in his Curae, gives an account of the authors who discuss the meaning of this and the following verses, as Calovius in ,ibliis 'llustratis; ,uddeus in 'nstitutio *heol4 2og4, p. .0+. >olfius himself says, ontextus suadet credere, Paulum id hic tantum agere ut conversi e 6entibus non existiment, %udaeis omnem spem ad hristum in posterum perveniendi praecisam esse sed ita potius statuant, ipsis non minus ceteris 6entilibus. nondum conversis, viam patere, qua ad hristum perducantur. . . In common ,ree!, also, this is the meaning of the word. The was the immediate receiver of the divine influence, and declarer of the oracles, and the is was the interpreter. /ence C > the interpreters of the 2uses. These two words, however and , are fre6uently used indiscriminately, the latter being applied to any person who spo!e under a divine influence. $s poets were supposed to spea! under a certain !ind of inspiration, they too were called prophets. *aul used the word in this sense when he wrote to Titus, Titus 1;1+, B$ prophet of their own said, the Cretians are always liars,C etc.

*age 31

of

.-. c, vates i.e. vir divinus, *age 3: qui of afflatu + divino gaudet et cui numen retegit, quae antea incognita erant, maxime ad religionem pertinentia.=>ahl. Sunt qui MrPM-RO#"L intelligunt divinandi facultatem, quae circa evangelii primordia in ecelesia vigebat 5 Ego vero eos sequi malo, qui latius extendunt hoc nomen ad peculiare revelationis donum, ut quis dextre ac perite in voluntate Dei enarranda munus interpretis obeat.=Calvin. )n the nature of the office of prophet, see Ioppe7s 3xcursus 3, appended to his ommentar$ on the 1pistle to the 1phesians; and >iner7s -eal&3f8rterbuch, under the word 0ropheten. Hoth these treatises are rationalistic, yet both contain the materials for a fair examination of the sub4ect. (ee also %eander on the 0lanting of the hristian hurch, Kol. I. ... KorsteherN=3d. .0. AH instead of !5 is read only in the 2((. D. @. ,. $ll the other 2((., and the Coptic, 3tiopic, $rmenian, Kulgate, and (yriac versions, have !). 2ill and ,riesbach prefer the former? but >etstein, Hengel, Inapp, &achman, the latter. This diversity of reading is not surprising, as Ad was a fre6uent contraction both for !) and H. .1. (uetonius, Claud. +-, says, %udaeos impulsore hresto assidue tumultuantes - laudius) #oma expulit! see $cts 11;+. .:. *mare! debitum immortale. Si amabitis, nil debitis nam amor implet legem. *mare 7edlibertas est.=Hengel. *rgute et eleganter dictum: dilectionis debitum et semper solvitur et semper manet.=>etstein. $ grateful mind, Hy owing owes not, and still pays, at once Indebted and discharged.=2ilton7s *aradise &ost, ;--. 0<. The words K are omitted in the 2((. $. D. 3. @. ,., 1, +, +:, 3 , 3., 31, 3:, 1, 3, ., 0, -+, and in the (yriac version. They are re4ected in the Complutensian edition, and in those of 2ill, Hengel, ,riesbach, Inapp, and &achmann. 01. 3dition of *alm and "ost, p. -:1. 0+. 3dition of *alm and "ost, p. 1101. 03. The common text reads r ,( r ,( r ,(? most corrected editions read r ,( r -? and some omit r before ,(. The words r ,( are omitted in the 2((. $. C., in the Coptic, 3thiopic, (yriac, and $rmenian versions, and by many of the @athers. They are
*age 3:

of

re4ected by 3rasmus, Hengel, (chmidt, *age Inapp, < of &achmann, + and others. The words r ,( are omitted by some few 2((. and @athers? r - are read in 2((. $. C. and in forty-four others. They are adopted in the Complutensian edition, and in those of 2ill, Hengel, >etstein, ,riesbach, Inapp, &achmann, etc. These diversities do not materially affect the sense. The words ,( and ,( have very much the appearance of explanatory glosses. 0 . Instead of 2 , at the close of this verse, the 2((. $. D. 3. @. ,. read , which is adopted by 2ill, &achmann, and Tischendorf. The common reading is supported by the great ma4ority of the 2((., most of the ancient versions, and almost all the @athers. It is therefore retained by most critical editors. 0-. The three verses which, in the common text, occur at the close of "omans 1., are found at the close of this chapter in the 2((. $, and in all those written in small letters on >etstein7s catalogue, from 1 to --, except 13, 1-, 1., +-, +0, +1, -<, -3, 8two of these, +0, -3, do not contain this epistle, and +-, +1, are here defective.9 To these are to be added many others examined by later editors, ma!ing one hundred and seven 2((. in which the passage occurs at the close of this chapter. )f the versions, only the later (yriac, (clavonic, and $rabic, assign it this position? with which, however, most of the ,ree! fathers coincide. HeAa, 8in his 1st and +nd editions,9 ,rotius, 2ill, Hammond, >etstein, ,riesbach, consider the passage to belong to this chapter. )n the other hand, the 2((. C, D, 3, and several of the codd. minusc., the early (yriac Coptic, 3thiopic, and Kulgate versions, and the &atin fathers, place the contested verses at the close of "omans 1.. This location is adopted in the Complutensian edition, by 3rasmus, (tephens, HeAa, 8in his 3rd, th, and -th editions,9 Hengel, Ioppe, Inapp, &achmann, and others. These verses are left out in both places in the 2((. @, ,, -0, .0, .1, .:, 0<. $nd are found in both places in $ 10, and in the $rmenian version. The weight due to the early versions in deciding such a 6uestion, is obviously very great and as these versions all coincide with the received text and some of the oldest 2((. in placing the passage at the close of the epistle, that is most probably its proper place. The doxology which those verses contain, so evidently brea!s the connection between the close of the 1 th chapter and the beginning of the 1-th, that it is only by assuming with (emler that the epistle properly terminates here, or with Tholuc! and others that *aul, after having closed with a doxology begins anew on the same topic, that the presence of the passage in this place can be accounted for. Hut both these assumptions are unauthoriAed, and that of (emler destitute of the least plausibility.=(ee; Ioppe7s 3xcursus + to this epistle. 0.. $uod si regnet in nobis hristus, ut in fidelibus suis regnare eum necesse est, hic quoque sensus in animis nostris vigebit, ut quicquid derogat Dei gloriae non aliter nos excruciet, quam si in nobis

*age <

of

residerit. Eant nunc, quibus summa *age 1votorum of + est, maximos honores apud eos adipisci qui probris omnibus Dei nomen afficiunt, hristum pedibus conculcant, evangelium ipsius et contumeliose lacerant, et gladio flammaque persequuntur. Non est sane tutum ab iis tantopere honorari, a quibus non modo contemnitur hristus sed contumeliose etiam tractatur.=Calvin. 00. The 2((. $. C. 1, +:, 3<, 3 , 3., 31, 3:, 1, 3, 0, read before F ) which would render the second mode of explaining the passage stated in the text the more probable. The Complutensian edition, Hengel, and &achmann, adopt this reading, though the preponderance of evidence is greatly against it. 01. @or ?, G is read in the 2((. $. C. D. 8ex emendatione9, 3. @. ,. 1, +1, +3, +:, 3<, 30, 31, 3:, 3, -+, .1, in both the (yriac, in the Coptic, ,othic, &atin, and $rmenian versions, and in several of the @athers. It is adopted in the Complutensian edition, and in those of ,riesbach, 2ill, Inapp, &achmann, and Tischendorf. 0:. @or ,, each other, 8, others, is read in the 2((. 1, +, , ., 1<, 1 , 1-,10, 11, +<, +3, +:, 3+, 3-, 31, 3, ., 1, -+, - , .+, .3? in the (yriac version, and by many of the ,ree! @athers. The Complutensian editors, HeAa, >etstein, and ,reisbach, adopt this reading. 1<. The 2((. $. C. D. 3. @. ,. the (yriac, Coptic, 3thiopic, and &atin versions, some of the ,ree!, and most of the &atin @athers, omit *+ G, and most of these authorities omit . 2ill, ,riesbach, and Inapp, omit both? &achmann retains . 11. The words ! are omitted in the 2((. $. C. D. @. ,. .0, in the Coptic and 3thiopic versions, and by some of the &atin @athers. 2ill, ,riesbach &achmann, Tischendorf, and others, leave them out. The sense remains the same; BI shall come in the fullness of the blessing of Christ.C 1+. Instead of c!, c! is read in the 2((. $. C. D. 3. @. ,., and in many codd. minusc? and this reading is adopted in the editions of Hengel, 2ill, >etstein, ,riesbach, Inapp, &achmann. 13. e! is read in 2((. $. C. D. 3. @. ,. ., .0? and in the Coptic, 3thiopic, and &atin versions. 2ill, Hengel, ,riesbach, Inapp, and &achmann, adopt that reading. 1 . #ustin $pol. +., , ,. C 2C 5$fter prayers we salute one another with a !iss.7 Tertullian de )ratione; $uae oratio cum divortio sancti osculi integra/ $uem omnino officium facientem impedit pax/ $uale sacrificium sine pace receditur/ Hy peace, is here intended the !iss of peace, for he had before said um fratribus subtrahant osculum pacis quod

*age 1

of

est signaculum orationis. In the *age $postolic + of Constitutions, + it is said 8&. +, c. -09 BThen let the men apart, and the women apart salute each other with a !iss in the &ord.C )rigen says, on this verse, B@rom this passage the custom was delivered to the churches, that after prayers the brethren should salute one another with a !iss.P=(ee ,rotius and >hitby.

APPE-A5X
The subscriptions to this and the other epistles were not added by the sacred writers, but appended by some later and un!nown persons. This is evident, 1. Hecause it cannot be supposed that the apostles would thus formally state 8as in this case9 what those to whom their letters were addressed must have already !nown. The "omans had no need to be in formed that this epistle was sent by *hebe, if she actually delivered it to them. +. They are fre6uently incorrect, and at times contradict the statements made in the epistles to which they are appended. Thus the subscription to the first 3pistle to the Corinthians, states that it was written from *hilippi, whereas *aul, "omans 1.;1, spea!s of himself as being in 3phesus when he was writing. 3. They are either left out entirely by the oldest and best manuscripts and versions, or appear in very different forms. In the present case many 2((. have no subscription at all? others simply, BTo the "omans?C others, BTo the "omans, written from Corinth?C others, B>ritten to the "omans from Corinth, by *hebe,C etc. These subscriptions, therefore, are of no other authority than as evidence of the opinion which prevailed to a certain extent, at an early date, as to the origin of the epistles to which they were attached. Gnless confirmed from other sources, they cannot be relied upon.

*age +

of