Jews concerning the Gentiles and the Gentiles concerning the Jews their variance and discord must needs end in a firm peace and concord That ye may abound in hope i. e. That ye may have exceeding strong hope of everlasting life or everlasting glory Through that joy and peace The fruits of the Spirit are love joy peace c. Galat. 5.22 and such fruits raise an hope in us of everlasting glory to a great height and make it exceeding strong See Rom. 5. v. 4 5. Through the power of the Holy Ghost i e. By the powerful operation of the Holy Ghost Ver. 14. And I my self also am perswaded of you Brethren that ye are full of goodness c. The Apostle prevents an Objection here For some of the Romans may say Paul By this your writings to us you think that there is little goodness in us and that we are such babes or fools as that we know not what is amiss and are not able to admonish one another in a brotherly way when any errs but whatsoever you think others think that we are full of goodness and knowledge and that we are able to admonish one another This Objection I say the Apostle prevents here saying I think not so but I my self also am perswaded of you Brethren as well as others that ye are full of goodness filled with all knowledge and able to admonish one another I my self also am perswaded Supple as well as others This perswasion which the Apostle here speaks of was grounded upon the fame and speech of men of credit That ye also are full of goodness i. e. That ye also as well as other brethren are full of goodness Supple one towards another c. By Goodness understand here the act or acting of goodness and take Goodness here for Loving kindness Filled with all knowledge i. e. That ye are endued with very much knowledge He saith all knowledge here as he said all joy v. 13. Here is a double Auxesis in these words Filled with all knowledge One in the word Filled another in the word All. He speaks here more especially of the knowledge which they had of Christs receiving both Jews and Gentiles and of the nature of things indifferent and of what was a fault and what not and how to teach and admonish c. Able also to admonish one another Supple when any did amiss and wanted admonition Note that what the Apostle speaks here he doth not attribute to all the Roman◠as though all were full of goodness and knowledge and able to admonish his brother but only to certain of the most eminent of them Because the Romans were one Body or one Church in which were members of divers qualities a◠some ignorant some knowing c. The Apostle speaks of them sometimes as of ignorant and wanting admonition And sometimes again as knowing and able to admonish in respect sometimes to one sort of them sometimes to another Ver. 15. Nevertheless Brethren I have written the more boldly unto you in some sort q. d. Though I am perswaded of you Brethren that ye are full of goodness and knowledge and are able to admonish one another yet nevertheless I have written to you somewhat the more boldly or more freely than otherwise I should do because of the grace that is given to me of God c. that is because I am the Apostle of the Gentiles Note that this Comparative degree doth here diminish its Positive In some sort By this the Apostle doth also lessen or mince what he said before of his boldness for these terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do diminish something of that of which they are spoken as ver 24. 1. Cor. 13.9 c. As putting you in mind i. e. Not as teaching you what ye know not but as putting you in mind or calling to your remembrance what ye know By this the Apostle doth somewhat excuse his boldness to the Romans but that by which he doth chiefly excuse it is that which follows Viz. Because of the grace that was given to him of God Because of the grace that was given to me of God These words relate not to these which went immediately before but to those I have written the more boldly to you in part And contain as I said his chief Reason why he wrote so boldly unto them By Grace here is meant that which follows in the next verse Viz. That he should be the minister of God to the Gentiles q. d. I have written unto you the more boldly because the Office in which God hath placed me requireth me so to do The word Grace doth commonly signifie a free gift of God here an Office by a Synechdoche generis Ver. 16. That I should be the Minister of Jesus Christ to the Gentiles i. e. That I should be the Servant of Jesus Christ to the Gentiles to minister the Gospel to them In what he should minister to the Gentiles he shews in the next words Viz. ministring the Gospel of God And among these Gentiles the Romans are contained as being the most part Gentiles That I should be the minister of Jesus Christ This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minister is a word which generally signifies any publick minister whether Civil or Ecclesiastical As appeareth Chap. 13. ver 6. Acts 13.2 But it is limited here by those words following Viz. Ministring the Gospel To an Ecclesiastical Minister a Preacher of the Gospel yea to a Priest for though the preaching of the Gospel be the Office to which this minister is here limited yet the Apostle speaks of himself here Metaphorically as of a Priest and the Sacrifice which he hath to offer for every Priest hath his Sacrifice are the Gentiles To the Gentiles Saint Paul was elected of Christ Jesus to be a minister to the Gentiles Acts 9.15 And it was agreed between Paul and other Apostles that he should go to the Gentiles and they to the Circumcision Galat. 2.9 wherefore he calls himself a Teacher of the Gentiles 2 Tim. 1.11 But yet we must not understand him so as if his ministry were limited only to the Gentiles to preach to them only for he teacheth the Jews in many places of this Epistle as well as the Gentiles and it is not likely that Saint Paul would go beyond the limits of his commission he therefore saith that he is the minister of Jesus Christ to the Gentiles not because he might not or ought not to preach the Gospel to the Jews also but because it was the will of Christ Jesus who chose him to be his minister that he should preach chiefly unto the Gentiles and bring forth fruit chiefly among them It seemeth by this that the Apostle spake what he spoke here ver 14 15 c. to the Gentiles which lived at Rome who perhaps were men skilled in humane learning and therefore somewhat puffed up and not so ready to take such admonitions as Saint Paul gives
Righteousness and by which we are enclined to Holiness and Righteousnese as Rom. 8.13 Where it is said that If ye live after the flesh ye shall die but if ye through the Spirit do mortifie the deeds of the Flesh ye shall live after which manner the gifts of the Holy Ghost are called the Holy Ghost Rom. 5.5 Where he saith the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us In this sense of the word Spirit the Spirit is most frequently opposed to the Flesh as Rom. 8. Galat. 5. c. Sometimes our Apostle takes the Spirit for the Gospel and then he opposeth it to the Letter that is to the Law as Rom. 2.29 and 7.6 which also he doth 2 Corinth 3.6 And sometimes again he takes it for the soul of man as Rom. 8.10 where the Spirit is opposed to the Body WORLD The world as it is most properly taken is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Philosopher defines it Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. that is The World is a Cistern or Fabrike consisting of heaven and earth and those Nature which are therein conteined In this sense our Apostle takes the word World Rom. 1.20 and 16.25 He takes the world sometimes also for all the men of the world whether good or bad as Rom. 3.6 19. Sometimes he takes it for the wicked men of the world or men adicted to the profits pleasures and vanities of the world as Rom. 12.2 Sometimes he takes it for the Gentiles in general as Rom. 11.12 15. Sometimes he takes it for the whole habitable earth as Rom. 10.18 Sometimes he takes it for the Land of Canaan which was but a little part of the world yea a little part of the whole earth as Rom. 4.13 And marvel not that our Apostle should take the world for the Land of Canaan when the Prophet Isaiah takes the earth yea the world for the Land of Israel which was but part of the Land of Canaan Isaiah 24 4. And here by the way observe that as Joshua was a Type of Jesus Christ so was the Land of Canaan into which he brought the Israelites a Type of all and every part of that blessedness into which Jesus Christ hath and will bring us WORKS WORKETH Our Apostle doth often make mention of Works in this his Epistle while he treats of Justification as Rom. 3.23 Where is boasting then It is excluded by what Law of works Nay and Rom. 4.2 If Abraham were justified by works he had whereof to glory and verse 4. Now to him that worketh i. e. to him which hath works is the reward not reckoned of grace but of debt and verse 6. Even as David also describeth the blessedness of the man to whom God imputeth righteousness without works and Rom. 11.6 If it be of works then it is no more of grace and Rom. 3.28 We conclude that a man is justified by faith without the deeds or works of the Law In all which places and the like he takes works for works exactly done according to the Law so that the doer of them did never through the whole course of his life break the Law either in thought word or deed either by commission or by omission or by any other way in the least tittle or point thereof which works if we should suppose that any one had so done he would be justified by his works and that of debt for otherwise if God should not justifie him with Reverence be it spoken he would be unjust as I have said before Whereas therefore it is said that Abraham was not justified by works and that no man is justified by the deeds or works of the Law and that the purpose of God should stand not of works c. It is not so to be understood as that either Abraham or any other had such works and yet were not or should not be justified by them But it is so to be understood as that neither Abraham nor any other ever had hath or will have any such works And therefore as many as are justified are justified without them or though they have them not And for this reason it is that no man is said to be justified by the works which he doth or hath done or shall do I may add or can do because no man doth keep hath kept will keep or can keep the Law so strictly and exactly as the Law requireth so as that he hath not doth not or will not break it at any time For our Apostle to prove that no man is justified by the works of the Law proves that every man hath sinned Rom. Chap. 1.2 3. And therefore because every man hath sinned no man hath works in that sense which he speaketh of For if a man hath sinned but never so little he hath not works as our Apostle takes works in the places first named For cursed is every one that continueth not in all things which are written in the Book of the Law to do them In the voice of the Law Galat. 3.10 and Deut. 27.26 Our Apostle denies plainly that Abraham was justified by works Rom. 14. verse 1 2. And yet Saint James saith that he was when he saith Was not Abraham our Father justified by works James 2.21 what then shall we say that Saint Paul and Saint James thwarted or contradicted one the other God forbid For they were both led by the same Spirit even the Spirit of Truth and therefore could not erre or contradict one the other They take works therefore in several senses one after one sense the other after another Saint Paul speaks of works exactly done according to the command of the Law from the very birth or infancy of a man which works Abraham had not But Saint James speaks of such works as Abraham had and therefore not of works which Abraham did in the first part of his Age who no doubt in the first part of his Age was an Idolater Saint Paul speaks of works which Abraham should have done if he had been justified by works before his Call Saint James speaketh of works which he did after his Call Saint Paul speaks of works done without faith for he opposeth such works as he speaks of to faith and faith to works Rom. 3.27 28. And it is his scope to prove the necessity of faith because no man had done or could do such works but Saint James speaketh of works proceeding from faith yea Saint James takes works by a Metonymie for faith it self And therefore doth he so do that he may shew against such as are contented with an empty and barren faith that justifying faith is an operative faith and fruitful of good works To the works which Saint Paul speaks of justification is due of debt otherwise those works would not be works in his sense Rom. 11.6 and 4.4 But to the works which Saint James speaks of if we should suppose they were requisite to justification justification
is an Ellipsis in these words The words therefore may be made up thus q. d. I thank God that he hath delivered me from this deadly body that is from this company of deadly enemies through our Lord Jesus Christ If we take these words in this sence then we must say that the Apostle speaks these words in his own person as he was regenerated and delivered from the Law and then they are to be read as it were with a Parenthesis He that sees the misery of other men how grievious it is and was in the same misery once himself or liable thereunto and is delivered from it will break out in thanks to God for his great goodness in delivering him upon sense of that mercy The aforesaid words of the Apostle may also be made up thus q. d. I thank God that he hath shewed me a way how to be delivered from this deadly body or from this body of deadly enemies For he hath made away to deliverance by Jesus Christ our Lord. And this may he speak which is under the Law and yet hath so well profited as that seeing no hope of salvation by the Law sees salvation in Christ though he be not as yet engrafted into Christ for the Law was a Schoolmaster to bring us to Christ that we may be justified by faith saith our Apostle Gal. 3.24 Such a one though he be yet under the Law I account not to be altogether under the imperfection of the Law though he be not yet engrafted into Christ and Regenerate So then with my mind I my self serve the Law of God q. d So then I my self though I am carnal do with my mind serve the Law of God and by so doing do acknowledge that the Law of God is spiritual This hath its immediate connexion with the 21 or 23 verses And he speaks it in the person of such a man as I told of v. 14. He saith that he serves the Law of God with his mind because he approves of the Law of God as good with his mind and propounds it with his mind to his will to be embraced and followed by her as a real good which is the duty of the mind to do and in which the mind by so doing is subservient to the Law of God whose duty is to teach men what they should do and to stir them up to the doing of it But with the flesh the Law of sin What is meant here by flesh See ver 18. By the Law of sin he means sin it self which he calls the Law of sin that it may answer those words The Law of God And because it doth as a Law incite men to follow her lusts which are as it were her commands See ver 21. They serve sin which follow the lusts and desires of sin and put those things in practice which she allureth or inciteth to By saying But with the flesh I serve the Law of sin he acknowledgeth that he is Carnal and sold under sin So that in this last verse he brings up his Conclusion which he draweth from his discourse from the 14. verse hitherto to that which he said in the 14 verse viz. We know that the Law is spiritual but I am carnal sold under sin CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the spirit 1. I said Chap. 5. ver 20 21. That when sin abounded grace did much more abound so that as sin hath reigned unto death even so grace might reign through righteousness unto eternal life by Jesus Christ our Lord Wherefore that being so there is now no Condemnation to them which are engrafted by faith into Christ Jesus who are such as walk not after their sensual and carnal appetite and affections but walk after the spirit to wit the spirit of Regeneration with which we are endued and follow her inclinations and so serve not sin 2. For the Law of the spirit of life in Christ Jesus hath made me free from the law of sin and death 2. And let not any one which is in Christ Jesus say nay but I cannot but serve sin For the spirit of Regeneration which giveth life the spirit which we have received by Christ hath made us free from sin which bringeth unto death so that sin hath now no power or dominion over us whereby to make us to obey her will 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh 3. I say that the spirit of Regeneration that spirit which giveth life and which we received by Christ I say not that the Law hath made us free from sin For by reason of the impotency of the Law in that it was weak in comparison of sin which dwelt and reigned in us God sending his own Son in the likeness of sinful man and for this end that he might destory sin hath destroyed sin by his body which was crucified for us by which also he purchased and gave us the Spirit of Regeneration 4. That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit 4. That by the spirit of Regeneration which he purchased for us and which he hath given us the Righteousness which the Law prescribes should be fulfilled in us which are justifyed and are engrafted into Christ by faith who are such as walk not after our carnal or sensual appetite and affections But such as walk after the spirit of Regeneration with which we are endued and follow her inclinations 5 For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit 5. I say who are such who walk not after our sensual or carnal appetite or affection but such as do walk after the spirit of Regeneration with which we are endued and follow her inclinations For though they which are carnal love and follow after their sensual and carnal appetite and affections they that are spiritual do love follow after and delight themselves in these things to which the spirit which is in them inclineth them to 6. For to be carnally minded is death but to be spiritually minded is life and peace 6. And not without cause for to love follow and delight in those things which the sensual or carnal appetite or affection moveth to will certainly bring everlasting death But to love follow and delight in those things which the spirit of Regeneration inclineth is that which brings everlasting life and peace 7. Because the carnal mind is enmity againsh God for it is not subject to the Law of God neither indeed can be 7. For the man which loves follows after and delights in those things to which his sensual or carnal appetite and affections tempt him to is an
enemy to God For he is not subject to the Law of God neither indeed can he be so long as he is such and doth so 8. So then they that are in the flesh cannot please God 8. So then I grant you that say nay but we cannot but walk after our sensual or carnal appetite and affections I grant you I say that they which are carnal cannot please God nor can they do otherwise then walk after their sensual or carnal appetite and affections 9 But ye are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ he is none of his 9. But ye are not carnal but Spiritual in that the Spirit of God by which ye are Regenerate dwelleth in you for if any man hath not the spirit of Regeneration which Christ hath purchased for us he is none of Christs 10. And if Christ be in you the body is dead because of sin but the spirit is life because of righteousness 10. And now being that the spirit of Regeneration which Christ hath purchased is in you your body indeed is subject to death and shall one day die by reason of original sin or the sin of Adam which was derived to you But yet your souls shall live and never see death by reason of that Spirit of Regeneration which is also called the Spirit of Righteousness with which ye are endued 11. But if the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you 11. But yet that you may know that your bodies shall not so die as their bodies do which are Carnal being that the Spirit of Regeneration is in you God the Father who raised up Jesus from the dead shall after death quicken and enliven your mortal bodies with an everlasting life by reason of that Spirit of his which dwelleth in you 12 Therefore brethren we are debtors not to the flesh to live after the flesh 12. Therefore Brethren being it is so we ought not if we have any love at all to our selves to be servants to our sensual or carnal appetite or affections to follow their motions But we ought to be servants to the Spirit that Spirit of Regeneration which is in us and to follow her inclinations 13. For if ye live after the flâ—sh ye shalt die but if ye through the spirit do mortifie the deeds of the body ye shall live 13. For if we live after our sensual and carnal appetite and affections and follow them we shall die eternally But if we through the power which we have by the Spirit of Regeneration which is in us do mortifie and destroy the deeds to which our sensual and carnal Appetite which is in our body tempt us to we shall live an everlasting life 14. For as many as are led by the Spirit of God they are the sons of God 14. For as many as are lead by the Spirit of Regeneration which God hath given us and follow her motions so many are the Sons of God and by consequence heirs of life everlasting 15. For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby we cry Abba Father 15. I say so many are the sons of God for they which have received the Spirit of Regeneration have not received a servile spirit whereby they should like slaves and servants fear and be afraid to approach and come neer to God such a spirit as we Jews had at the giving of the Law in Mount Sinai But we have received a filial and Son-like spirit whereby we are bold to approach to God and to speak confidently to him and to call him as Sons Abba Father 16. The spirit it self beareth witness with our spirit that we are the children of God 16. The spirit â—t self by begetting in us a filial affection and Son like disposition towards God beareth witness to our souls that we are the children of God 17. And if children then heirs heirs of God and joynt-heirs with Christ if so be that we suffer with him that we may be also glorified together 17. And if we are the children of God then are we heirs even the heirs of God and coheirs with Christ of everlasting Glory And this inheritance of everlasting Glory shall we inherit with Christ if that we suffer as Christ did And indeed let us suffer as Christ did that we may be also glorified together with Christ 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 18. For that now I may arm you against sufferings I have weighed as it were in a ballance our sufferings on the one side and our rewards on the other and have cast up as it were the sum of both of them and I reckon or conclude that the sufferings of this present life are so small in comparison of the reward as that they are not worthy to be compared with the Glory that shall be openly given and bestowed upon us hereafter who suffer for Christ sake 19. For the earnest expectation of the creature waiteth for the manifestation of the sons of God 19. I say that shall be openly given and bestowed upon us hereafter and I speak of it as a thing which shall most certainly be For the Creature whose expectation shall not be frustrate doth with earnest expectation wait for the manifestation of this Glory in the Sons of God 20. For the creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope 20. I say that it doth with earnest expectation wait for this for the Creature when it was made subject to vanity was not made subject thereunto willingly but only in obedience to God who would and did subject the same to vanity with hope notwithstanding in the creature that it should one day be delivered from that vanity 21. Because the creature it self also shall be delivered from the bondage of curruption into the glorious liberty of the children of God 21. I say with hope notwithstanding in the creature that it should be one day delivered from that vanity for which is the ground of this its hope the irrational creature it self also as well as man shall be delivered from this bondage of corruption and vanity when the glorious liberty of the Sons of God whereby they shall be totally freed from their miseries and be estated in glory shall appear 22. For we know that the whole creation groaneth and travelleth in pain together untill now 22. For we know that the whole company of the Creatures from the time that man fell untill now groan and travil as it were a woman which is in pain and would fain be delivered desiring to be
thought worthy of the honour of a glorious and happy resurrection at the last Day because they were Temples of the Holy Ghost in this life The spirit is called the Earnest to wit of our resurrection 2 Cor. 5.5 That which he saith here in this verse is a Comfort against that which he said ver 10. viz. The body is dead because of sin And an Explication of that which he said ver 6. To be spiritually minded is life Though death seize upon the bodies of the faithful and regenerate yet it shall not alwayes keep their bodies under her power as death Eternal shall the bodies of those which are carnally minded For at the last Day Christ shall raise up their bodies to a life of glory of which the spirit of God and of Christ which is in them is a sure pledge and earnest Ver. 12. Therefore Brethren we are debtors not to the Flesh to live after the Flesh Supple But to the spirit to live after the spirit Note that these words But to the spirit to live after the spirit are here to be understood and the Apostle leaves them to us to understand out of those opposite words viz. Not to the Flesh to live after the Flesh He takes Flesh here for our sensual or carnal appetite or affections And the spirit which he here leaveth to be understood must we take for that spirit which he called the spirit of life and the spirit of God and of Christ and righteousness a little before of both which he speaks as of Persons yea Mistresses by a Prosopopoeia That which the Apostle here gathers he gathers especially from the sixth verse To be carnally minded is death but to be spiritually minded is life and peace as will appear by what he saith ver 13. where he doth repeat as it were and amplifie what he there said The Apostle in this Corrollary or Conclusion doth dehort the Romans from following the Flesh and exhort them to follow the spirit and sheweth them that they ought so to do And this he doth so often as occasion serves that Novices in Christianity may not take to themselves a liberty to sin and that those which are enemies to Christianity might not have any cause to asperse Christians with so foul a thing as this is viz. That they taught or held that they might walk securely after the Flesh We are debtors not to the Flesh to live after the Flesh Supple but to the spirit to live after the spirit q. d. We ought in wisdom and in love to our selves not to live after the Flesh but to live after the spirit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here Debtors is not to be taken here for Debtors in the strict sence of the words but more loosely for such as are any way bound whether in gratitude or in wisdom or in love to themselves to do any thing so that they which ought or whom it behoveth to do any thing upon any account may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Debtors in the Apostles sence here The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh hath such a kind of signification with it and Euripides useth the Foeminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the same manner But note that though I say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken here in the strict sence of the word I say it not because we are not bound in the strictest sence to forsake the Flesh and follow the spirit but because that that is all which can be gathered from what Saint Paul hath here said Wherefore what Saint Paul saith here is as if he should say Wherefore being that to be carnally minded is death and to be spiritually minded is life and peace If ye be wise and have any love to your own selves ye ought not to live after the Flesh but after the spirit To live after the Flesh To live after the Flesh is to live after the will of the Flesh that is to embrace and follow the motions of the Flesh that is of our sensual or carnal appetite and affections Ver. 13. Ye shall die Supple Eternally Note the Enallage of the Person here how he changeth the first into the second Person If ye through the spirit do mortifie the deeds of the body i. e. If ye through the spirit that is in you and which doth enable you to mortifie the deeds of the body I say if ye through that spirit do mortifie the deeds of the body according to that that the spirit shall enable you thereunto Do mortifie the deeds of the body By the deeds of the body are not here to be understood all those actions which are exercised by the body for Chap. 6. ver 13. He would have us to yield our members as instruments of Righteousness unto God but such deeds are to be understood by the deeds of the body here which he calls the works of the flesh Galat. chap. 5. ver 19. We are then said to mortifie the deeds of the body by the spirit when by the help of the spirit and the power thereof we do not consent to but resist the evil motions of the body or of the flesh that is of our carnal affections when they incite us to evil deeds which the more we resist the more shall we find their strength to die in us and the less power shall they have over us Ye shall live i. e. Ye shall live a life happy and eternal and that not only in your souls which shall never die but also in your bodies which though they die yet shall be raised up to an immortal life at the last Day Ver. 14. For as many as are led by the spirit of God they are the sons of God The Apostle proveth here what he said ver 13. viz. That if they through the spirit do mortifie the deeds of the body they shall live For they which through the spirit do mortifie the deeds of the body are such as are led by the spirit of God and they which are led by the spirit of God they are the sons of God by Adoption and they which are the sons of God by doption are the Heirs of God ver 17. Heirs to the inheritance of Eternal life As many as are led by the spirit of God i e. As many as follow the leading of the spirit of God This is the same spirit which he spoke of before ver 2. He speaks of this spirit as of a Person by a Prosopopoeia And men are said to be led by the spirit of God when they follow the motions and inclinations thereof As many as are led by the spirit of God do give no consent to the motions of the flesh but they resist them and walk another way for the motions and inclinations of the Flesh and of the Spirit are contrary one to the other As many therefore as are led by the spirit of God so
or to our spirits as a true Person useth to do but therefore is it said to bear witness to our spirit that we are the sons of God because it produceth in us a love towards God and a Godly desire and inclination to approach neer to him which our spirit taking notice of or reflecting upon from thence concludes that we are Gods children But now others reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit it self and considering the Energy of the words and that they signifie an Eminency in the Spirit which they speak of take them of the holy Ghost it self But then the Question will be how the holy Ghost witnesseth to our spirit That we are the children of God I answer not by speaking to our spirit as it did to the spirit of the Prophets when it informed them of the will of God But by those effects which it produceth in the soul as sanctification and a loving and truly filial affection towards God flowing from thence and the like which the soul perceiving and taking notice of from thence concludes and perswades it self or us that we are the children of God So that the manner of witnessing is not much unlike whether we take the spirit for the holy Ghost or whether we take it for the spirit which is the gift of the holy Ghost so often before mentioned Ver. 17. And if Children then heirs Every child of man is not an heir But every child of God is an heir an heir even of Heaven and life eternal An heir is he which hath right to an Inheritance and the Inheritance which the children of God have right to is not such an Inheritance in which the children use to succeed their deceased parents as it is with men but such an inheritance which they shall enjoy with their Father and both children and Father live everlastingly to enjoy it Heirs of God and joynt-heirs with Christ He explaineth here the meaning of the word heirs heirs we are of God as of our Father And co-heirs with Christ as with our elder brother And the Inheritance which we shall come to by being heirs of God and co-heirs of Christ is the kingdom of heaven and life everlasting So that they which mortifie the deeds of the flesh shall live eternally because they are Gods children If so be that we suffer with him I conceive that something is to be understood between these and the former words as those or the like words And we shall undoubtedly enjoy and be made actual partakers of the Inheritance of God and of Christ with Christ our elder Brother q. d. And if Children then heirs heirs of God and Co-heirs with Christ and we shall undoubtedly enjoy and be made actuall partakers of the Inheritance of God and of Christ with Christ our elder brother if so be that we suffer the afflictions and crosses of this world patiently and couragiously as he did That we suffer Supple afflictions and crosses patiently and couragiously With him That is as he did Note that this Preposition With is a note of similitude here and is asmuch to say as As. That we may be also Glorified together Between this and the former words I conceive that the Apostle leaveth an Exhortation to suffering to be understood which he enforceth with many Arguments following q. d. And indeed let us suffer the Afflictions and Crosses of this world patiently and couragiously as Christ suffered them That as Christ is glorified for suffering so are also may be glorified together with him or as he is glorified That Christ was glorified for his suffering See Phil. 2. v. 8 9. Ver. 18. For I reckon that the sufferings of this present life are not worthy to be compared with the glory which shall be revealed in us q. d. For I reckon that those sufferings which we here suffer in this present life are no whit to be compared either for Quality or Quantity or for Duration to the glory which shall be revealed in us He bringeth an Argument here to perswade us to suffer with Christ that we may be glorified with him And his Argument is brought from comparing our present sufferings and future glory together and pronouncing that our future glory will far excell our present sufferings I reckon q. d. Upon comparing and weighing these two together viz. Our present sufferings and future glory I do rekon or account Of this present time i. e. Of this present life which we live in this world Which shall be revealed in us i. e. Which shall be openly given or bestowed upon us That is said in the Scripture phrase to be revealed which is done openly and in the sight of all as this shall be at the Day of Judgment See Isa 40.5 and 2 Thes 1.7 Ver. 19. For the earnest â—xpectation of the Creature waiteth for the manifestation of the sons of God i e. For the Creature with earnest expectation waiteth for that That the sons of God should be manifested to be the sons of God or That the sons of God should be manifested that they are the sons of God to wit by the glory which God shall confer upon them Note that there is an Hypallage or Metonymie in these words for for the expectation of the Creature is put for for the Creature through expectation The Apostle proveth here that one day there shall be glory revealed in us and this he doth least any one should doubt of this that there shall be such glory revealed in us as he spoke of ver 18. Between this therefore and the former verse understand these or the like words For there shall be glory revealed in us q. d. For there shall be glory revealed in us For the earnest expectation of the Creature waiteth for the manifestation of the glory of the sons of God And this their expectation is not in vain neither shall it be frustrate The earnest expectation of the Creature i. e. The Creature with earnest expectation Hypallage or Metonymia But it may be asked what is meant by the Creature here I answer that by the Creature is meant here The whole Vniverse of irrational Creatures as it comprehends the Heavens Elements and such irrational and corporeal Creatures as are compounded and made of the Elements But especially the Elements and the Creatures compounded thereof in comparison of which the Heavens are not subject to vanity Being therefore that by the Creature is here meant the Vniverse of irrational Creatures it is to be observed that the Apostle useth a Prosopopoeia here and speaks of the irrational Creature though it be irrational as if it had reason and understanding For the manifestation of the sons of God i. e. For the time in which the glory of the sons of God shall be openly conferred upon them and by which they shall be known to be the sons of God The word Manifestation is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The Revelation and is of the same Original with 〈◊〉
out of that Psalm to shew that Afflictions even to death where no new things to Gods people But though in the first and Historicall sence they are spoken of the Jews yet in a second and Prophetical sence in as much as the Jews the then people of God were as a Type of those whom God would afterwards take to be his people to wit the bâ—lieving Christians they may be spoken of the faithful in Christ Jesus and so used here And that will not seem strange or new which was prophesied of so long afore And being considered as that which was prophesied of so long before it will somewhat ease the burden of Afflictions That which the Apostle here speaketh is chiefly to be understood of the Primitive Christians which were indeed under continual Persecutions though where the enemies of Christian Religion do prevail the true believer suffereth at all times and often to blood too Ver. 37. Nay i. e. No none of these things shall separate us from the love of Christ In all things we are more than Conquerours through him that loved us i. e. For in all these things we are more than Conquerours through the Assistance and Grace of God who for the love which he hath to us will not withdraw himself from us but stand by us even then when all these things befall us and assist vs and give us strength and grace not only to overcome them but also to glory in them If God so loveth us as in the midst of our Afflictions to be with us and assist us so as to make us more than Conquerours therein then cannot those Afflictions here spoken of or any else seperate us from the love of Christ In all these things i. e. In all these things before rehearsed viz. Tribulation distresses c. We are more than Conquerours We are Conquerours in that we suffer these things patiently We are more than Conquerours in that we do not only suffer these things patiently but also glory in them as Chap. 5. ver 3. This seems a Paradox to flesh and blood that they which are oppressed and slain should be accounted more than Conquerours But though it may seem a Paradox to them yet it is no Paradox indeed for we must not judge of these conquests and victories as men use to judge of conquests and victories proceeding from battles fought between earthly Powers For then indeed the oppressed and slain would be accounted as conquered and the oppressour and slayer the Conquerour but we must judge of this Conquest and victory by the spiritual good or evil which we receive by our Enemies in this Conflict so that if we are made worse thereby as to deny God or Christ or to blaspheme or lie or the like we are to be accounted as conquered though we escape death But we are to be accounted as Conquerours if we are made better thereby or if our patience and humility and meekness and confessing the name of God is thereby encreased though we die for it In a word we are Conquerours if our faith be not overcome but we hold still our faith and affiance in Christ notwithstanding all our sufferings though our bodies be torn in pieces or stoned and we slain And we shall be crowned as Conquerours for this at the last day And if we glory in this we are more than Conquerours and shall receive more than an ordinary Crown Through him that loved us i. e. Through God who though we are weak of our selves yet because he loveth us gives us Grace and strength whereby we do more than conquer all these things Ver. 38. For I am perswaded Wherefore I am perswaded For is put here for Wherefore as Chap. 6. ver 19. And is not a Causal but an Illative And that which the Apostle here infers He infers from that that we are more then Conquerours in all things spoken of verse 35. through God that loved us Neither death nor life i. e. Neither death threatned and executed by a Persecutour nor yet life promised by him if we will forsake Christ Or by death and life understand by a Metonymie whatsoever we shall suffer or whatsoever shall happen to us in our life or at our death He speaks of death and life and whatsoever is meant thereby as of a Person by a Prosopopoeia The words Nor death nor life are used Proverbially 2 Sam. 15.21 where Ittai the Gittite answered King David and said as the Lord liveth and as the Lord my King liveth surely in what place my Lord the King shall be whether in death or in life even there also will thy servant be And as they are there so may they be taken Proverbially here and so may these which follow Nor Angels nor Principalities nor Powers And these Nor things present nor things to come And these Nor height nor depth by all which is signified That nothing whatsoever shall separate us from the love of God And all these Proverbs may he heap together to shew the fulness of perswasion which he hath of the truth of the thing which he speaks of Nor Angels nor Principalities nor Powers These names if they are spoken of good Spirits are to be understood Hypothetically that is upon supposition that good Spirits would prove to be such as would go about to afflict us or torment us And of such an Hypothesis or supposition we have an Example Galat. 1. ver 8 9. Otherways they must be understood of evil Spirits for they are called by the name of Angels 1 Cor. 6.3 2 Pet. 2.4 And of Principalities and Powers Ephes 6. ver 12. As the more eminent Angels of Light are called Principalities and Powers Ephes 1.21 Coloss 1.16 So are the greater Angels in the Kingdom of Satan Ephes 6.12 And these are Metaphorical names borrowed from the Persian Rulers under whom the Hebrews sometimes lived Nor principalities nor powers These words Principalities and Powers are abstract words but are used for Concretes that is for such as are in and have any Principality or Power And it is the use of all Eastern people to use abstract voices or words for Concretes Nor things present nor things to come i. e. Nor those afflictions which are all ready befaln us or greater afflictions which are threatned to us or which hang over our head Ver. 39 Nor height Nor men in honour in the world and in high places there Where note that an Abstract is put for a Concrete Some by height understand an high-place as an high-tower or the like from which they were wont to fling down those whom they would kill as Malefactours Nor depth i. e. Nor men of Low degree and in low and base places for even such as are often cruel against the righteous Where note that an Abstract is put again for a Concrete And that thus by height and depth that is by men of high and men of low degree may be understood all men of what degree soever Some by depth understand
e. I will take away their sins Whereas the former words were taken out of Isaiah 59. v. 20.24 these words are not thence taken but out of Isaiah 27.9 For whereas it is said Isaiah 27.9 according to the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is his blessing it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. when I shall take away his sin And the Apostle saith here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I shall take away their sins only changing the Singular into the Plural numbers yet retaining the sence for Singular numbers are often put for Plurals as they were there Isaiah 27.9 The order of speech required of the Apostle that he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will take away their sins why therefore doth he say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I shall take away their sins Why doth he use the word When Here Answ Because he cites this authority out of the Prophet Isaiah 27.9 Where it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When I shall take away his sin And it is the Apostles usual manner when he cites an Authority to cite it as he finds it not changing the Syntax but leaving it to his Reader to make up the Syntax in his writing or to understand his meaning This taking away of sins from the Jews prophesied of by the Prophet Isaiah was not performed at Christs first coming either by his own preaching or by the preaching of his Apostles For then a Remnant only of the Jews were saved the rest were blinded It remains therefore that it should be then effected when the fulness of the Gentiles are come in Ver. 28. As concerning the Gospel i. e. As concerning the Gospel when we look upon that and consider how the Jews have disbelieved that and rejected it and refused to embrace it They are Enemies i. e. They are hated indeed of God and held of him as Enemies The word Enemies is to be taken here in a Passive sence that is not for such as shew their enmity towards God but for such as that God shew his enmity towards them by punishing them c. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enemies are opposed here to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beloved For your sakes That is so that ye receive benefit thereby or so as that ye are the better for it The Gentiles received this benefit from that that the unbelieving Jews were hated of God for their unbelief that they were received into the number of Gods people in their stead But as touching the Election i e. But as touching the Election or when we consider that God hath elected or made choice of them for them to be his peculiar people And for himself to be a God to them The fruits which flow from that Election whereby God chose Israel and so the Jews to be a peculiar people to himself may be attributed to their Fathers that is to Abraham Isaac and Jacob for the love which he bear to them did he chose their seed after them to be a peculiar people to himself Deut. 4.37 But I cannot see how any thing which follows from that Election by which God hath chosen certain men yea Jews immediately to life everlasting can be attributed to the Fathers that is to Abraham Isaac and Jacob or by which he hath elected them immediately to Justification Wherefore I take Election here for that Election whereby he chose Israel and so the Jews to be a peculiar people to himself The Election here spoken of is not therefore an Election immediately to life everlasting no nor yet immediately to justification for I cannot see how such an election or any thing flowing from that can be said to be for the fathers sake or to be attributed to any other than to Christ Jesus But this Election is that whereby God made choice of the seed of Abraham and Isaac and Jacob to be a peculiar people and treasure to himself And this Election indeed and the fruit thereof may be said to be for the fathers sake and this indeed the Scripture attribute to the fathers but not the other The word Election is a word that in it self signifieth only the act of Election but the person electing the subject elected and the object to which he is elected must be gathered from the circumstance of the place and by the circumstance of the place the Election here spoken of seems to me to be that whereby God elected or chose the Jews to be a peculiar people to himself above all the people of the Earth They are beloved They are beloved and so beloved of God as that God will not cast them away utterly and leave them all utterly without all means of Salvation as he doth those which are not his people He will not utterly leave them and forsake them so that they should utterly perish The Jews are so beloved of God as that God will not utterly forsake them For it is written of them I will never leave thee nor forsake thee Josh 1.5 This priviledge the Jews have that though the greatest part of them sin against God and are contentious against his truth the Gospel of their Salvation yet God will not cast them away and leave them all utterly without the means of Salvation a priviledge which no Nation under heaven hath but themselves And this priviledge they have by reason of that Election whereby God chose them to be a peculiar people to himself for their fathers sake For the Fathers sake i. e. For the love which he bear to their Fathers Abraham Isaac and Jacob These to wit Abraham Isaac and Jacob are meant by the Fathers See Cap. 9. ver 5 Because the Lord loved their Fathers therefore he chose their seed after them saith Moses Deut. 4.37 Ver. 29. For the gifts and calling of God are without repentance i. e. For the gracious calling of God whereby he called the Jews to be a peculiar people to himself and a people of his love is without repentance That is God will never repent him of the gracious calling of the Jews whereby he called them to be a peculiar people to himself and a people of his love These words The gifts and calling of God in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are put by an hendias for the gratious calling of God That which the Apostle saith here he saith to confirm that which he said ver 28. To wit That the Jews are beloved of God There be many things of which God to speak after the manner of men hath repented himself For it repented the Lord that he had made man Gen 6.6 And the Lord repented that he made Saul King 1 Sam. 15.35 c. But that he chose Israel to be his people he will never repent that is he will not so repent as to cast them all off utterly because he chose them for their fathers sake to be a God unto them for ever Ver. 30. For as ye in times past have not
measure or bounds of those gifts which God hath given him but that every ones thoughts be according to those his gifts 4. For as we have many members in one body and all members have not the same office 4. For every man is not endued with every gift but as in our natural body we have many members and all members have not the same office but offices several and distinct one from another as the eye to see the ear to hear the feet to walk c. 5. So we being many are one body in Christ and every one members one of another 5. So it is in the mystical body of Christ for we which are in ourselves many and distinct persons one from another are one body through and under Christ our head But though we are but one body yet are we severall and distinct members and every one members one of another having severall and distinct gifts one from another and suppeditating and ministring one to another by the different gifts which one hath and another hath not 6. Having then gifts differing according to the grace that is given to us whether prophesie let us prophesie according to the proportion of faith 6. Having then gifts differing according to the grace that is given to us whether it be prophesie let us exercise our prophesie according to the measure and proportion of that gift without pride or arrogancy 7. Or ministery let us wait on our ministring or he that teacheth on teaching 7. Or a ministery and an office in the Church of Christ let us carry ourselves modestly in that our ministery and office not exceeding the bounds thereof but walking according to the proportion of that gift and so let him that hath the gift of teaching do in teaching 8. Or he that exhorteth on exhortation he that giveth let him do it with simplicity he that ruleth with diligence he that sheweth mercy with chearfulness 8. And he that hath the gift of exhortation let him do the like in his exhorting He that hath whereof to give and hath an heart to give let him do it in simplicity not aiming at any by ends but only at the glory of God and relief of his brother He that hath the rule and government of others committed to him let him rule and govern those which are committed to his charge with all diligence He that sheweth mercy to them which stand in need of mercy let him do it with chearfullness not grudgingly 9 Let love be without dissimulation abhor that which is evil cleave to that which is good 9. Let love be without dissimulation not pretending to love outwardly when your heart is far from it But let your heart and outward actings of love go together And in your love abhor that which is evil and humour not your friend in any vicious course but cleave to that which is good and vertuous 10. Be kindly affectioned one to another with brotherly love in honour preferring one another 10. Yea be kindly affected one to another with Brotherly that is with more than common love in honour preferring one another as better deserving than himself 11. Not slothful in business servent in spirit serving the Lord 11. Be not slothful in performing that which ye have a ready mind to do And befervent in your affections one towards another so serving the Lord Jesus 12. Rejoycing in hope patient in tribulation continuing instant in prayer 12. Rejoyce in hope of eternal Glory which is reserved for you Be patient in tribulation whensoever it befalls you By reason of that hope Continuing instant in prayer to God For that also will ease your tribulations 13. Distributing to the necessity of saints given to hospitality 13. Distribute to the necessity of the Saints as every one hath need Entertain in your houses those which are strangers and use hospitality towards them 14. Bless them which persecute you bless and curse not 14. Bless them and pray for them which persecute you Bless and pray for all curse and wish evil to none 15. Rejoyce with them that do rejoyce and weep with them that weep 15. Rejoyce with them that do rejoyce and weep with them that weep looking upon that which befalls others no otherwise then if it befell you your selves 16. Be of the same mind one towards another Mind not high things but condescend to men of low estate Be not wise in your own conceits 16. Be like affectioned one towards another Think not on high things as riches and honour and the like which will puff him up and make him proud which possesseth them but casting off such thoughts condescend to be and to consort even with the poorest and meanest brother Be not wise in your own conceits 17. Recompense to no man evil for evil Provide things honest in the sight of all men 17. Recompence to no man evil for the evil which ye have received of him See that whatsoever ye do be honest not in the sight of God onely which seeth the heart and seeth what is done in secret but in the sight of man also that he may not be offended at you but have an example from you of well-doing 18. If it be possible as much as lieth in you live peaceably with all men 18. If it be possible for we must not for peace sake yield to all things As much as in you lieth for some when we speak of peace make themselves ready for war live peaceably with all men 19. Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. 19. Dearly beloved if any one hath injured you avenge not your selves of him But if you find a desire of revenge coming upon you fly from it For it is written Deut. 32.35 Vengeance is mine not yours and I will repay it saith the Lord. 20. Therefore if thine enemy hunger feed him if he thirst give him drink For in so doing thou shalt heap coals of fire on his head 20. Therefore I would have you to be so far from revenging your selves upon your enemy as that if he hunger I would have you feed him And if he thirst I would have you give him drink For by so doing as Refiners heap Coals of fire upon the metals which they would refine so to purge them the better and more speedily from their dross So shalt thou heap benefits upon his head which will be as the Refiners coals to purge him of his enmity and rankor towards thee 21. Be not overcome of evil but overcome evil with good 21. Be not overcome of evil so as by reason of any evil which is done to thee to think and meditate upon revenge But overcome evil with good so maist thou move him which injured thee and was thine enemy to cease his injury and to carry himself friendly towards thee being provoked thereunto by thy courtesies towards him CHAP. XII Ver. 1. I beseech you therefore brethren The
labours 21. But as it is written To whom he was not spoken of they shall see and they that have not heard shall understand 21. But where Christ had been never before preached or heard of there have I preached So that that is in part fulfilled by me which was written Isa 52.15 To whom Christ was not spoken of they shall see and they that have not heard of him shall understand him 22. For which cause also I have been much hindred from coming to you 22. For which cause also among others I have been much hindred from coming to you whom I have desired of a long time to see 23. But now having no more place in these parts and having a great desire these many years to come unto you 23. But now finding no place in these parts in which I have not preached the Gospel already so that there is no necessity now of my continuing here any longer and having a great desire these many years to come unto you 24. Whensoever I take my journey into Spain I will come to you For I trust to see you in my journey and to be brought on my way thitherward by you if first I be somewhat filled with your company 24. Whensoever I take my journey into Spain I will come to you For I trust to see you in my journey and to be brought on my way thitherward by you when first I have been somewhat filled with your company and have enjoyed that and a while 25. But now I go unto Jerusalem to minister unto the saints 25. But for the present though I much desire it I cannot come to you for I am going to Hierusulem to carry to the poor Saints there those almes which I have received of the Churches of Macedonia and Achaia for them 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem 26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor Saints which are at Hierusalem who are in much want at this time 27. It hath pleased them verily and their debtors they are For if the Gentiles have been made partkers of their spiritual things their duty is also to minister unto them in carnall things 27. It hath pleased them I say and indeed they could not well do any less for their debtors they are so to do in a certain manner for if the Gentiles have been made partakers of their spiritual things their duty is truly to answer this and to minister to them in carnal things 28. When therefore I have performed this and have sealed to them this fruit I will come by you into Spain 28. When therefore I have performed this journey to Hierusalem and this service which I spake of and have delivered to them that mony which the Churches of Macedonia and Achaia have contributed to them which by Gods grace I will do without any diminution of it at all which is the fruit of their faith I will come by you when I go to Spain 29. And I am sure that when I come unto you I shall come in the fulness of the blessing of the Gospel of Christ 29. And when I come unto you I am sure I shall so come as that you shall receive abundance of blessing by the Gospel of Christ which I shall preach unto you at my coming 30. Now I beseech you brethren for the Lord Jesus Christ sake and for the love of the Spirit that ye strive together with me in your prayers to God for me 30. Now because I am imployed in this business to Jerusalem of carrying alms thither I beseech you Brethren for the Lord Jesus Christ his sake and for the loves sake which the holy Ghost worketh in us Christians one towards another that ye strive together with me in your prayers to God for me 31. That I may be delivered from them that do not believe in Judea and that my service which I have for Jerusalem may be accepted of the saints 31. That I may be delivered and kept safe from them that believe not in Judea which bear a cruel hate against me And that my Service which I have for the Saints at Hierusalem may be accepted of them 32. That I may come unto you with joy by the will of God and may with you be refreshed 32. That so I may come to you with joy if it be Gods will and may be refreshed with you 33. Now the God of peace be with you all Amen 33. Now God which is the Author of peace be with you all and grant you his peace Amen CHAP. XV. Ver. 1. We then that are strong ought to bear the infirmities of the weak The Apostle having in the former Chapter instructed the Christian Jew which is strong in the faith how he should carry himself to the Christian Jew which is weak turns his speech here from him to the strong Christian in general whether he be Jew or whether he be Gentile by an Apostrophe and whereas he spake in the former Chapter and treated there of such days and such meats only as had been differenced by the Law of Moses Here he speaks of all things which are any waies differenced by the opinion of men He speaks here I say in general to the strong Christian whether he be Jew or Gentile and instructs the strong Jew how he should carry himself to a weak Gentile and a strong Gentile how he should carry himself to a weak Jew and this he seems to do especially though a strong Gentile may also learn from hence how to carry himself to a Gentile which is weak We then that are strong ought to bear the infirmities of the weak This is inferred from the last verse of the fourteenth Chapter for it is a general truth which he there saith viz. that he that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sin Or rather it is inferred from those words of the 21 vers It is good neither to eat flesh nor to drink wine nor any thing whereby thy brother stumbleth or is offended or is weak We that are strong Those he calls strong here which are strong in faith that is which are so well skilled and so well perswaded of the lawful use of things which are indifferent in their own nature as that they can use them without scruple or doubt of conscience Ought to bear the infirmities of the weak Those he calls weak here which are weak in faith as he said Chap. 14.1 that is such as have not attained to so much knowledge as to know what they may lawfully do or what they may lawfully leave undone in such things as are in their own nature indifferent and are soon offended at other mens doings in such matters And this their ignorance and aptness to be offended he also calls their infirmity or weakness Then do
of Hierusalem and Judaea those Alms which I have gathered for them in the Churches of Macedonia and Achaia and to distribute them among them To the Saints i. e. To those Christians That is to those Jews which are turned to Christ and believe the Gospel Christians are among other titles called by the name of Saints not because all that profess the name of Christ are Saints that is are truly holy but because every Church of Christ is called a Congregation of Saints from the principal members thereof which are truly Saints As also because the Doctrine which Christians profess is an holy Doctrine and the life required of them and which they profess is an holy life Ver. 26. For it hath pleased them of Macedonia and Achaia i. e. For it hath pleased the Saints that is the Christians or Brethren which live in Macedonia and Achaia c. To make a certain contribution for the poor Saints which are at Hierusalem The Jews which believed were persecuted by the unbelieving Jews and spoiled of their goods as appeareth Heb. 10.34 1 Thes 2.14 And this was one great cause of the poverty of these Saints of Hierusalem The Apostle commends the Churches of Macedonia and Achaia here that he might thereby tacitely stir up the Romans to the like Contribution or Alms-deeds towards the poor Christian Jews Ver. 27 It hath pleased them q. d. It hath pleased them I say The Apostle repeats these words out of the former verse that he might add something to them And their debtors they are i. e. And the Saints of Macedonia and Achaia are debtors to the Jews of Hierusalem Viz. so to do that is to relieve them in their necessities Upon what account they are their debtors to relieve them in their necessities he tells in the next words For if the Gentiles have been partakers of their spiritual things c. For being that the Gentiles have been made partakers of the Spiritual things of the Jews c. It is not Dubitantis but Affirmantis here The spiritual things which the Apostle here speaks of are such things as conduced to a spiritual life to wit the Word of God that is the Gospel and the Sacraments c. And these he calls the things of the Jews because the Gentiles received them from the Jews and because they were deposited with the Jews at the first as the gift of God promised to them from the days of old and at last performed And of these spiritual things the Gentiles were made partakers also by the ministry of the Apostles which were Jews Their duty is also to minister unto them in carnal things i. e. Their duty it is truly and they are bound to minister unto them and relieve them in carnal things Also is as much here as Truly or it signifies a retaliation By carnal things he means such things as are requisite and necessary for the maintainance of the Flesh that is the Body or Bodily life The Apostle saith here that the Gentiles which received the Gospel and the Sacraments from the Jews were debtors to the Jews and bound to them by reason of the Gospel and the Sacraments which they received from them to relieve them in their necessities And speaks not of those Jews only which preached the Gospel and ministred the Sacraments to them which were the Apostles but of as many of the whole people or nation of the Jews from which they came out as were Christians But now the question will be whether this of the Gentiles to the Jews be a debt properly or improperly taken that is whether it be a debt such as the Jews by vertue thereof might exact in the way of justice relief of the Gentiles in their necessity Or whether it be only called a debt of the Gentiles because the Gentiles if they should not relieve the Jews in their necessity by reason of what they had received from them would not carry themselves seemly and handsomly towards them though this seemliness and handsomness ariseth not out of Justice but some other Fountain I answer It is a debt not properly but improperly taken if we speak of as many of the whole nation or people of the Jews which were Christians Though in respect of those Jews to wit the Apostles which laboured in ministring of the Gospel and the Sacraments to the Gentiles it would be a debt properly taken and properly due to them to relieve them if they stood in need because of the pains and travel which they take with them for the labourer is justly worthy of his hire Ver. 28. When therefore I have performed this When I have finished this Journey to Hierusalem and this Service which I speak of And have sealed to them this fruit i. e. And when I have delivered unto them this money whâ—ch the Gentiles have contributed to them which I will do without any deminution of it at all To Seal signifieth here to deliver as a thing which is sealed where there is no purloining nor surreption for there is an allusion here to goods or monies which are sealed up in a bag or the like which is therefore sealed up that they may come entire to them to whom they are sent and that they who receive them may know by the integrity of the Seal that nothing hath been diminished of them but that they are intire as they were sent By this the Apostle intimates how unblamably and intirely he would behave himself in this matter This fruit He calls the alms or the contribution which the Achaians and Macedonians sent to the Jews at Hierusalem Fruit because it was the fruit of their faith I will come by you into Spain Supple if God will For this to wit if God will is to be supposed to be understood by all Chrians in their speaking of their determination Whether Paul went ever into Spain as is here written is doubted Ver. 29. I am sure This assurance which the Apostle here speaks of seems to be not an assurance as they say of faith or an infallible assurance but an assurance only of hope so that when he saith I am sure it is as if he should say I hope or I am perswaded yet it may be more than an assurance of hope if the Romans themselves hindred not by their own fault the abundance of the blessing which he speaks of I shall come in the abundance of the blessing of the Gospel of Christ i. e. I shall so come as that you shall receive abundance of blessing by the Gospel which I shall preach to you at my coming In the abundance of the blessing i. e. With abundance of blessing In is put for With. The blessing of the Gospel I conceive to be nothing else here but the comfort and strength of grace which is conveyed into the hearts of the faithful by the preaching of the Gospel which he speaks of here as things subsistent by a Metaphor Ver. 30. And for the love of the spirit i. e.
And for the loves sake which the Holy Ghost hath wrought in us Christians one towards another By the Spirit understand the Holy Ghost which being of the Genitive case is Genitivus Efficientis or cause That ye strive together with me in prayes to God for me i. e. That ye would assist me with your prayers so that we may contend and strive to out go one another in prayers which we shall make to God in my behalf Thus this striving is between the Petitioners or Prayers striving who shall exceed or out go one the other in prayers Yet some understand this place as if the striving were of the Petitioners or Prayers with God combining together that they may force him as it were to yield or give what they desire of him See Col. 4.12 A type or figure of such a combate strife or contention we have in Jacob when he strove or contended with the Angel Gen. 32.26 As in other Combates so in this spiritual combate the more are joyned together the stronger the party is and the easier as I may speak with reverence is God overcome Therefore doth the Apostle desire others to joyn and strive with him here that he may the more powerfully graple with God and make him yield For me i. e. In my behalf Ver. 31. That I may be delivered from them that do not believe in Judea That is that when I come into Judea to bring the alms of the believing Saints of Achaia and Macedonia to the believing Saints there I may so be delivered as that I fall not into the hands of those there which believe not the Gospel The Apostle knew that he was very much hated of the Jews in Judea which believed not therefore doth he pray the Romanes to joyn in prayer with him to God that he might be delivered out of their hands What befel Paul in his way in this his journey into Judea and there when he came thither read Acts Chap. 20. ver 17. and Chap. 21 c. Saint Paul might not onely fear that the unbelieving Jews of Judea might meet with him and take away his life But also that they might take away the alms which he was to carry to the Saints of Jerusalem from them of Macedonia and Achaia For that Saint Paul was to carry such Alms and such money might well be known being a thing publiquely acted and resolved on in the Churches of Achaia and Macedonia And that my service which I have for Jerusalem may be accepted of the Saints The service which he speaks of is the carrying of the alms or money sent from Macedonia and Achaia to the Saints at Jerusalem and the tendring or distributing of it as a relief from those of Achaia and Macedonia This his service he prays may be accepted of the Saints of Jerusalem both in respect of them from whom it was sent and in respect of himself who carried it for they which sent it were Gentiles and the Jews were not altogether so well perswaded of that that God did respect the Gentiles and accept of them as they should be And as for S. Paul himself he was suspected even of the believing Jews of Judea that he was an adversary and enemy to the Law of Moses of which they were zealous Acts 21. ver 20.21 both which might lessen that kind acceptation of the Almes sent by Saint Paul to them with which they should accept them The Jews might also think the Almes sent a small pittance in respect of their number though it was large in it self Ver. 32. That I might come unto you with joy q. d. So it shall be that I shall come with joy to you when I see so good a success of my service By the will of God i. e. If it be the will of God The Apostle adds this because it is the property of the Saints and faithful Servants of God to expect all good from the will of God and to depend upon his providence in all things As Saint James also teacheth us in his Epistle Chap. 4. ver 15. Ver. 33. Now the God of peace be with you all Now God which is the Author and lover of peace be with you all bless you preserve you and keep you all This he saith the more to encline them to peace and to take away contentions which were among them Amen Amen is an Hebrew word by which if it be used in the end of a prayer as here it is is wished or desired the accomplishment of that which we pray for See more of this Word Chap. 1. ver 25. CHAP. XVI 1. I Commend unto you Phebe our sister which is a servant of the Church which is at Cenchrea 1. I commend unto you Phebe our Sister in Christ which hath done many good services to the faithful members of the Church of Christ which is at Cenchrea a Port or Haven of Corinth 2. That ye receive her in the Lord as becometh saints and that ye assist her in whatsoever business she hath need of you for she hath been a succourer of many and of my self also 2. That ye receive her and use her with all courtesie for the Lords sake as becometh Saints and that ye assist her in whatsoever business she hath need of you For she hath been a succour to many and to my self also 3. Greet Priscilla and Aquila my helpers in Christ Jesus 3. Salute Priscilla and Aquila her husband in my name for they have been a help to me in the ministry and propagation of the Gospel of Christ Jesus 4. Who have for my life laid down their own necks unto whom not only I give thanks but also all the Churches of the Gentiles 4. Who have to save my life ventuted their own for which thing not only I my self give thanks unto them but also all the Churches of the Gentiles do the like 5. Likewise greet the Church that is in their house Salute my wel-beloved Epenetus who is the first-fruits of Achaia unto Christ 5. Likewise salute the faithful members of Christs Church which are in their house Salute my wel-beloved Epenetus who is one of the first of them which believed in Christ and received his Gospel in Achaia 6. Greet Mary who bestowed much labour on us 6. Salute Mary who bestowed much labour upon us 7. Salute Andronicus and Junia my kinsmen and my fellow-prisoners who are of note among the Apostles who also were in Christ before me 7. Salute Andronicus and Junia my kinsmen and my fellow-prisoners who are much esteemed of by the Apostles who also embraced the faith of Christ and were made members of his mystical body before me 8. Greet Amplias my beloved in the Lord. 8. Salute Amplias whom I love for the Lords sake 9. Salute Vrbane our helper in Christ and Stachys my beloved 9. Salute Urbane who helped us in the ministery or propagation of the Gospel And Stachys whom I love with a true love 10. Salute Apelles approved in Christ