Romans 15

WE then This Particle shows, that what followeth, is inferred from what went before. that are strong By the strong, he means those who have attained to a good measure of knowledge and understanding, that are instructed in the Christian Faith, and particularly in the Doctrine of Christian Liberty. He putteth himself in the number, not out of ambition, but that he may propose himself an example of the following duty., ought i. e. We are obliged and bound both by the Law of God and Nature. to bear the infirmities of the weak By the weak, he means those who are weak in Faith and Knowledge, chap. 14.1. By their Infirmities, he means their Ignorance, Frowardness, Censoriousness, &c. He does not speak of Heresies and manifest enormities; but of such errors in Doctrine and Life, which proceed from ignorance or common infirmity; when he sayes, we must bear their infirmities, his meaning is, that we must bear with them, as we do with Children or sick Persons in their waywardness: Though it be a great burthen to us, yet we must bear it; we must not impatiently contradict them, but prudently instruct them. vid. Exod. 23.5. 1 Cor. 9.22. Gal. 6.2., and not to please our selves q. d. We ought not to do what we please in indifferent things, and to act according to our own Sentiments without any regard to others; we should not please our selves in a proud reflecting upon our own Knowledge, and in contemning of others because of their Ignorance: We should not stand upon the termes of our liberty and contentment, but rather for the sake of others, depart a little from our own right..

Let every one of us please his neighbour for his good to edification Having said, we must not please our selves, he immediately subjoynes, we must please others, viz. Every one his Neighbour; he means, that we should condescend and accommodate our selves to others, and give them satisfaction in all things; at least so far as may tend to their Good and Edification. You had a like passage, chap. 14.19. The Apostle Exhorts the Corinthians to a practise somewhat like this, 1 Cor. 10.24. and he leads them the way by his own example, 1 Cor. 9.19. and 10.33. There is a pleasing of men which is sinful, and there is a pleasing of men which is lawful; and that is, when it is limited, as in this Text..

For even Christ pleased not himself He backs his Exhortation in the first verse, with an Argument taken from the Practise of our Lord himself, who is our perfect pattern, and has left us an Example, that we should follow his steps, vid. Iohn 13.15, 34. 1 Pet. 2.21. 1 Iohn 2.6. and 4.17. By Christ his not pleasing himself, is meant his not indulging or sparing himself; he did not seek his own ease, nor to satisfie the inclination of the humane nature, which abhorreth pain, and the Destruction of its self. He took such a course all along as sufficiently demonstrated, that he respected our Benefit, and not his own.; but Here is an Ellipsis, something must be supplied to fill up the sense: Either the meaning is, he pleased not himself, but others; or he pleased not himself, but bore our infirmities and reproaches: Or else he pleased not himself, but it happened to him; Or he so carryed himself that it might be truely applied to him, which is written, &c. as it is written viz. in Psal. 69.9. That David uttered these words in the Person of Christ; Or as a Type of him may appear from Iohn 2.17. Interpreters are divided about accommodating this Testimony, to the occasion for which it is brought. Either the meaning is, that Christ did willingly expose himself to all the reproaches and contumelies of men, in obedience to his Fathers Will; Or else, that He had the same concernments with God the Father; so that what befell God, did also befall him; He was as tender of the Fathers Honour as of his own; Or else, that the sins of men, which are the things that cast reproach upon God, were taken by Christ upon himself, and he bore them in his Body upon a Tree. Seeing then that Christ has done so much for our sakes, and has not sought his own ease and benefit, we ought also to seek the good of others, and to deny our selves, vid. Phil. 2.6, 7, 8., The reproaches of them that reproached thee fell upon me.

For whatsoever things were written afore-time, were written for our learning Lest any should think, that the Testimony before alledged, concerneth only David or Christ, he shows that it belongeth also unto us; that we may learn by their example to bear the infirmities of the weak, and not to please our selves. Yea he takes occasion from hence to inform us of the general use of the Scriptures, that whatsoever is written in this or any other place, is written for our Learning and instruction, we are concerned not only in all the precepts, but in all promises, Heb. 13.5. menaces Act. 13.40.41 rewards chap. 4.24. and punishments, 1 Cor. 10.11. therein mentioned and declared; and though this passage is more especially to be understood of the Scriptures of the Old Testament, yet it is true also of the Scriptures of the New Testament, they being written by the same Spirit, are profitable for the same ends. vid. 2 Tim. 3.16.; that we through patience and comfort of the Scriptures might have hope He proceeds to show more particularly the use and benefit of the Holy Scripture. which is to confirm our hope and assurance of eternal Life. vid. 1 Iohn 5.13. He says the patience and comfort of the Scriptures, because they are both wrought in us by means thereof. vid. Rev. 3.10. We are armed with Patience, and furnished with consolations from the Examples and Promises contained therein. It may be the hope he here speaks of is to be understood not only of eternal life, but of Salvation and deliverance in this life. q. d. One principal use of the Scriptures, is this, That by the examples we find there of the patience of Holy men, and of Gods relieving and comforting them in their distresses, we might be confident that God will relieve and comfort us also in due time..

Now the God of patience and consolation He is called, The God of all Grace, 1 Pet. 5.10. The God of Hope, v. 13. The God of Peace, v. 33. The God of Love and Peace, 2 Cor. 13.11. and here, The God of Patience and Consolation. The meaning is, he is the Author and Worker thereof; you read in the former verse, of the Patience and Comfort of the Scriptures; and here he shows that the Scriptures don't work these of themselves, but God does it in and by them., grant you to be like-minded one towards another This is that to which he had exhorted them, chap. 12.16. See the like 1 Cor. 1.10. 2 Cor. 13.11. Eph. 4.3. Phil. 2.2. God is the Author as of Patience and Consolation, so of Peace and Concord; the Grace of Unity, and Charity is his Gift; he maketh men of one mind and of one heart, and for this he should be enquired of by his Saints and People to do it for them., according to Christ Jesus i. e. According to his Doctrine, command or example..

That you may with one mind and one mouth glorifie God q. d. I farther pray, that you may not only be like minded one towards another, But that you may with one mouth glorifie God; that whether you be Gentiles or Iews, strong or weak in the Faith, you may agree and be unanimous in his Worship and Service; that not only with one mind, but with one mouth; or as if you had all but one mouth, you may pray unto God and praise him; that is, one way of glorifying God, Psal. 50.23. and it seems to be chiefly intended in this place, See Act. 4.23. what accord and unanimity there was among the Primitive Christians., even the Father of our Lord Jesus Christ An usual Paraphrasis of God in the New Testament. vid. 2 Cor. 1.3. and 11.31. Eph. 1.3. Col. 1.3. 1 Pet. 1.3. God is the Father of Christ, first as he is the Son of God, so he begat him by an eternal and ineffable Generation, Iohn 3.16. 1 Iohn 4.9. Secondly, As he is man, so he created him, Luk. 1.35. Thirdly, As he is Mediator, so he appointed him to, and qualified him for that Office, Psal. 40.8. Iohn 20.17. This compellation of God includes all our comfort and happiness; for he is our Father, because he is the Father of Jesus Christ. It is added here by way of Limitation, to distinguish the true God from the false Gods of the Earth, and by way of explanation, to show how God will be Glorified and Worshiped under the Gospel, viz. As the God and Father of our Lord Iesus Christ..

Wherefore receive ye one another vid. chap. 14.1, 3. He ends this discourse with the same terms, in which he began it. Before, the strong only were charged to receive the weak, but here both are charged alike; the strong must receive the weak, and the weak the strong; they must all have communion one with another, continuing in brotherly love, accounting one another for Brethren, exercising mutual forbearance and long-suffering., as Christ also received us i. e. After the Example of Christ, who beareth with the infirmities of his followers, putting no difference betwixt Iewes and Gentiles. The particle as noteth quality, not equality; there is no proportion betwixt the infinite Love of Christ, and the scanty charity of man. See the like, Mat. 5.48. Eph. 5.2., to the glory of God Some joyn this with the former clause, that we should receive one another to the glory of God. God is glorified by that brotherly love and concord that is amongst his People: Others joyn it with the latter clause, That Christ has received us to the Glory f God. i. e. To make us partakers of the glory of God, or to declare and manifest the glory of God's truth to the Jewes, and mercy to the Gentiles, as he shows in the following Verses..

Now I say He explains himself, and declares more at large, how Christ received both Iewes and Gentiles, thereby to admonish them to receive one another. As for the Iewes, whom he calls here the Circumcision, vid. chap. 3.30. and 4.9, 12. he says, Christ became a Minister unto them, vid. Mat. 20.28. He Exercised his Ministry in the days of the Flesh amongst them only, Mat. 15.24. He went indeed now and then into the Coasts of Samaria to make way for the calling of the Gentiles, but his chief aboad was in Iewry., that Jesus Christ was a minister of the circumcision w for the truth of God Or because of the Truth of God, that his truth or faithfulness might not fail., to confirm the promises made to the fathers i. e. The promises of the Messiah, made first to Adam, then to Abraham and to David, that the Messiah should come of their loynes, that in their seed all the Nations of the Earth should be blessed.:

And that the Gentiles might glorify God Here he proves the second part, that Christ has also received the Gentiles. There is a plain Elipsis in the words, This is understood that there were promises made of or to the Gentiles, and Christ came to confirm them also. The sum of these promises was this, that the Gentiles should glorifie God for his mercy. Some have observed how the truth of God is spoken of in the foregoing verse with respect to the Iewes, and the mercy of God with respect to the Gentiles; not that the one was without the other; for the Salvation of the Iewes, as it was of Truth, so of Mercy also, Mich. 7.20. and the Vocation of the Gentiles, as it was of Mercy, so also of Truth; for there were many promises of God concerning that matter, but mercy is predicated of the Gentiles, because that attribute of God appeared more eminently in their Conversion and Calling. You had the like distribution and difference in chap. 4.25. and 10.10. for his mercy, as it is written Because the Iewes were hardly persuaded of the Mercy of God to the Gentiles, therefore he proves it by diverse Scripture-Testimonies. This first is taken out of Psal. 18.49. See the Notes there. David speaks this in the Person of Christ. In the Psalm it is, I will give thanks to thee: but here, according to the LXX. I will confess to thee, or celebrate thee among the Gentiles. They then are received to Mercy, forasmuch, as it was foretold, they should celebrate or praise God for his Mercy., For this cause I will confess to thee among the Gentiles, and sing unto thy name.

And again, he says, Reioyce ye Gentiles with his people This is taken out of Deut. 32.43. Here it is evidently implyed, that the Gentiles should become the People of God, and joyn with the Iewes in his Worship and Service, and rejoyce in the sense of his Goodness and Mercy to them. The partition wall is now taken away, and they both became one Sheepfold under one Shepheard..

And again, Praise the Lord all ye Gentiles, and laud him all ye people This is found in Psal. 117.1. There the Gentiles are willed to praise God, which they could not do unless; they knew him aright, and has obtained mercy from him..

And again Esaias says viz. in Isa. 11.10. See the Notes there. This is a plain Prophesie of the Conversion of the Gentiles; their being received to Mercy, is implied in the former Testimonies, but here it is expressed. The Son of David (the Saviour) shall rise and spring out of Jesse his Root, and Reign over the Gentiles by his Word and Spirit. He shall gather them by the Preaching of his Cross, as by an ensign, and they, as it is in the Prophet, shall seek to him; or as it is here, shall trust or hope in him. The Apostle, as he is wont, does follow the LXX. which makes some little variation from the Hebrew Text; but it is rather in sound than in sense. You have other Prophesies and Promises of the Gentiles Mercy, as Isa. 42.1, 6. and 49.22. & 54.3. and 60.3, 5. But the Apostle thought, that these he had mentioned were sufficient for his purpose., There shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust.

Now He finisheth here his long discourse about brotherly love and concord with a short and pithy Prayer. the God of hope Having said before, that the Gentiles should hope in God, he takes occasion from hence to stile him, The God of Hope. He is so, both Objective, as being the only Object of our hope, vid. Psal. 146, 5. Ier. 17.7. 1 Tim. 6.17. and Effective, as being the only author of it. 1 Pet. 1.3. fill you with all joy and peace in believing i. e. With much inward Joy and Peace, which riseth in the Heart through a lively Faith in Christ: Or else, with all comfort and concord in the Christian Faith. In this he prayes they may abound: instead of these contentions that had been amongst them, he desires they may be filled with those things, wherein he told them, chap. 14.17. The Kingdom of God consisted., that ye may abound in hope through the power of the holy Ghost He does not say, that you may have hope, but that you may abound therein, that you may arrive to a plerophory or full assurance of hope, as it is in Heb. 6.11. Such hope as may be like an Anchor to the Soul, to keep it safe and steady in the midst of Storms and Tempests. This hope is wrought in us by no less power and virtue than that of the Holy Ghost. See before..

And I my self also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able to admonish one another Here begins the Epilogue or Conclusion of this excellent Epistle, wherein the Apostle makes an Apology. First, For his manner of writing to them, and then for his not coming to them himself. His first Apology is ushered in with a singular commendation of the Christians at Rome; he began with their commendation, chap. 1.8. and he ends with the same. There are three things which he commends them for. The First is their Goodness; thus it is numbred among the Fruits of the Spirit, Gal. 5.22. It may be taken more largely and so it comprehends all Grace and Virtue; or else more strictly, and so it is put for Kindness Gentleness and Charity in forbearing and forgiving others. The Second is all Knowledge. i. e. in things necessary, or in matters relating to Christian Liberty: or by all knowledge, he means a large measure and proportion of it. The Third is Ability to admonish one another, to inform others in things, about which they were ignorant; or to reprehend others for things about which they were negligent. Though there were many weak and ignorant Persons among them; yet there were others of whom he was persuaded and fully assured they were thus qualified. vid. 1 Cor. 1.5..

Nevertheless, brethren, I have written the more boldly unto you, in some sort, as putting you in mind, because of the grace that is given to me of God q. d. Though I am thus persuaded of you, or of many of you; yet I thought good to Write to you in some sort, or in part, or a little the more boldly and freely, That I may stir you up to the Practise of that which you know already, vid. 2 Pet. 1.12, 13. and 3.1. This he speaks to allay the sharpness of his former Reprehensions; and that what he had Written, might be the better Digested; for all Men more easily endure to be noted of Negligence, than of Malice or Ignorance. And farther he tells them, he could do no less, Because of the Grace that was given him of God. i. e. Because of his Apostolical Office and Authority, vid. chap. 1.5. and 12.3..

That of his Office Calling, more generally in the foregoing Words. I should be the minister of Jesus Christ to the Gentiles See the Notes on chap. 11.13. See also Gal. 2.7, 8. 2 Tim. 1., ministring the Gospel of God i. e. Preaching of it; Some read it Consecrating of Working in the holy Service of the Gospel of God. It is an Allusion to the work or office of the Priests under the Law. The Iews and Gentiles, they both boasted of their Priest-hood and Sacrifices: The Apostle therefore shows That his Ministry was far more Excellent, being not occupyed in Sacrificing of Beasts, but in Offering up Living Men to be an holy Sacrifice to God., that the offering up of the Gentiles might Some understand it Actively, that the Gentiles might Offer up themselves, as it is in chap. 12.1. or that they might Offer up acceptable Sacrifices to God, according to Mal. 1.11. But it is better understood passively, that the Apostle converting them by his Ministry might present or offer them to God, as an acceptable oblation. vid. Isa. 66.20., being sanctified the. Not by any Priest on earth, but even by the Holy Ghost himself; as the Oblations of old had their external and legal Purifyings; so this Oblation is purifyed or sanctified by the Holy Ghost.

I have therefore whereof I may glory through Jesus Christ, in those things which pertain to God q. d. Having received this grace of Apostleship, and having had great success in my Labours, multitudes being converted by my Ministry, I have whereof to Glory, or I have matter of Glorying and Rejoycing. But then he adds, that this Glorying of his, was not in himself, but in and through Iesus Christ, by whose grace he did what he did, vid. 1 Cor. 15.10. And also, that it was not in any thing that concerned himself, but in things pertaining to God, which concerned his Worship and Service, and wherein his Ministry consisted. In the foregoing verse he described his Apostleship in termes, that were borrowed from the Livitical-Priesthood; and here contriving the same metaphor, he calleth the execution of his Function, a performing of things pertaining to God, which is that for which the Priests of old were ordained, Heb. 5.1..

For I will not dare to speak of any of those things, which Christ has not wrought by me, to make the Gentiles obedient q. d. I dare not speak of more then is true, or of any thing that was not really done by me: Or, else the meaning is, I dare not speak of any thing that I have done of my self, I acknowledg, that what ever good has come to the Gentiles by my means, it was wrought by Christ whose Instrument I have only been, vid. 1 Cor. 3.5. by word and deed Some joyn these words to the obedience of the Gentiles, by the preaching of the Gospel they were made obedient in word and deed. But they are better joyned with the former words, Christ wrought in and by the Apostle Paul, both by word and deed. By word is understood his publick preaching, and private instruction; and by deed, the example of his good Works, or Godly Life: Or else by deed ye may understand the Miracles that he wrought, and the Labour and Travel that he underwent; of which in the following verse..

Through mighty signs and wonders Or by the power of signes and wonders, which served to confirm my Commission from God, and the truth of what I Preached, and so helped forward the obedience and Conversion of the Gentiles, vid. 1 Cor. 12.12. If there be any difference betwixt Signs and Wonders, 'tis only gradual. I find them often conjoyned in Scripture, Mat. 24.24. Iohn 4.48. Act. 2.43. & 5.12. and 7.36. and 14.3., by the power of the spirit of God Which blessed the Words, Deeds and Miracles of the Apostle, and wrought effectually by them in the Gentiles. The word,, Power or Virtue is twice used in this verse; it is first applyed to Signs and Wonders, to show their Efficacy; and then to the Spirit of God, to show that he was the efficient cause of that Efficacy.; so that from Jerusalem, and round about unto Illyricum This shows the pains and travel of the Apostle, to bring the Gentiles to the obedience of Faith. Illyricum is said to be in the utmost parts of Greece, bordering upon the Sea, which is thereupon called Illyricum Mare. It is thought to the be Country now called Sclavo, and that is distant from Ierusalem about 350 German Miles, which makes above a thousand English Miles; yet it seems he did not travel in a direct and strait line, but round about, or in a circle, as the word imports, fetching a circuit. Some Writers have given us out of the Acts, a particular History of his perigrination from Damascus, where he began his Ministry he went into Arabia, and after three years returned to Damascus, and from thence to Ierusalem; from Ierusalem he went to Caesarea, and so to Tarsus; from Tarsus Barnabas brought him to Antioch, and from thence to Ierusalem to carry relief to the Iewes: From Ierusalem they returned to Antioch; from Antioch he and Barnabas went to Seleucia, then to Cyprus, and to some Cities of Pamphylia, and so to another Antioch in Pisidia: From thence to Lycaonia, and then returned to Antioch From whence they had been recommended by the Church. From Antioch they were sent to Ierusalem about the question of the Circumcision, and returned to Antioch with the Apostles Decree. From thence he went through Syria and Ciliciae visiting the Churches. Then he went through Phrygia, Galatia and Mysia; then to Troas, where by a Vision he was called unto Macedonia, and so came into the parts of Europe: First to Phillippi in Macedonia, then to Thessalonica; from thence to Athens, and then to Corinth; from thence to Ephesus: and going to visit the Churches of Galatia and Phrygia, returned to Ephesus: From Ephesus he went again to Macedonia, from thence to Treas and Miletions; and thence by Tyrus and Caesarea, and other Cities, he came to Ierusalem, where he was taken and put in bonds. Thus you have an account of the Apostles Travels which he abridgeth here, when he sayes, That it was from Jerusalem round about unto Illyricum., I have fully preached the Gospel of Christ i. e. I have filled all these Countries with the Gospel of Christ. The word signifieth to fulfil, vid. Col. 4.8. This he calleth the finishing his Ministry, Acts 20.24..

Yea, so have I strived to preach the Gospel, not where Christ was named, lest I should build upon another mans foundation.

But, as it is written, To whom he was not spoken of, they shall see: and they that have not heard, shall understand He gives a reason why he chose to preach the Gospel in these places, because Christ had not been named or Preached there before; this he says was his Ambition, and a thing that he greatly coveted; he was unwilling to build upon another mans Foundation, to put his sickle into anothers harvest, to derive the Glory to himself, which would be due to others, 2 Cor. 10.15, 16. Again, another reason why he Preached the Gospel where Christ had not been named, was this, that so by him, as an Apostle of Christ, and in his Ministry, that the Scripture might be fulfilled, which you have in Isa. 52.15. To whom he was not spoken of, they shall see, &c. See the Notes there..

For which cause also I have been much hindred from coming to you Hitherto he has excused his manner of Writing, now he makes an Apology for his not coming unto them. They at Rome might be ready to say, if he has travelled into so many Countries, Why could he not all this while give us a visit? To this he answers, it was not from any want of respect or good will to them, but for another cause which he had already assigned, and that was, the Preaching of Christ where he had not been named; for this cause, he sayes, he had been much hindred; He looked upon that as the more necessary work, the planting of Churches is more then the watering of them. He told them, chap. 1.13. of his being hindred from coming to them, and now he acquaints them more particularly with the reason which he concealed before. The word () rendred much, signifieth many; and it implies that he was many times hindred, and many wayes; but this was the chief..

But now having no more place in these parts, and having a great desire these many years to come unto you Having given the reason why he came not to them hitherto, in the following words he assures them, he would do it hereafter. And here he says, He was the more enclined so to do. First, Because he had no more place in those parts. i. e. As before in those places where Christ had not been named, or his Gospel Preach't, he had no new Churches there to be found, and he had ordained Elders in every City to build upon his Foundation. The word rendred parts, signifyes Climates. i. e, Places which ly o divers Elevations of the Pole. And then Secondly, Because he had long longed so to do, he had desired it for many years, chap. 1.10, 11.;

Whensoever I take my journey into Spain, I will come to you: For I trust to see you in my journey Here he sets down the time when he would visit them. i. e. When he took his Journey into Spain. He says, he trusted he should see them then, he was not assured of it, he had no revelation from God concerning it, he he could make no absolute promise. See v. 28., and to be brought on my way thitherward by you i. e. By some of you; this he did promise himself from them, and indeed it was usually done by the Churches he visited. vid. Act. 17.15. not that he affected any train or pomp, but it was done for his guidance and safety, as he travelled through unknown and dangerous wayes., if first I be somwhat filled with your company This he adds, least they should think he meant to make no stay with them, he gives them to understand, that he did not intend to leave them, till they were mutually filled and satisfied with one anothers company and society..

But now I go unto Jerusalem to minister unto the Saints Some might be ready to say, if Paul has no more place in those parts where he is, and has such a longing desire to see us, why then does he not presently come to us? To this he answers, that for the present he could not come, because he had a weighty affair upon his hands, which was to go up to Ierusalem to Minister to the Saints. i. e. To carry thither certain Collections and Contributions from the Gentile Churches for their relief. He useth a Participle of the pesent tense in the Original, to show that this work is now in hand, and it would not stay or hold him long. Though indeed his work was to preach the Gospel, and not to serve Tables; yet it seems, likely that the Churches of the Gentiles, who were moved by him to this Contribution, had committed the same to his care. 2 Cor. 8.4..

For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem For the understanding of these words, you need only to read 2 Cor. 8.1. and 9.2. When he says, it has pleased them, it is implyed, that it was not extorted or squeez'd out of them; but that it proceeded from a ready and willing mind, and that they took delight therein. The word here rendred Contribution, properly signifieth Communication, which implyeth a mutual exchange, or entercourse between the givers and the receivers; the one Contributing Alms, the other Prayers and Intercessions to God. He speaks elsewhere of Communicating, concerning Giving and Receiving, Phil. 4.15..

It has pleased them verily He makes this repetition, as to commend the Grecians, so also to admonish the Romans to the like benevolence., and their debters they are i. e. The Gentiles are Debtors to the Iewes; though what they sent them was a Gift, yet it was also a Debt, it was due by the Law of Charity, chap. 13.8. and by the Law of Gratitude and Equity, they had received from them, and they were obliged in some sort to make returnes to them., For if the Gentiles have been made partakers of their spiritual things, their duty is also, to minister to them in carnal things By the Spiritual things of the Iewes, of which the Gentiles were made partakers, you may understand all those things of which mention is made, chap. 9.4, 5. More particularly, the Gospel with the Ministry, and Ordinances thereof: The Gospel was first Preached to the Iewes, and from Ierusalem it was spread abroad among the Gentiles, vid. Luke 24.47. Act. 1.4, 8. By the carnal things of the Gentiles, you may understand their Gold and Silver, with all things needful for the sustentation of the body: you have a parallel-place in 1 Cor. 9.7..

When therefore I have performed this, and have sealed to them this fruit i. e. After that I have dispatched this business and safely delivered the Almes of the Greek Churches to the Iewes, wherewith I am intrusted, it is put into my hands as a Treasure sealed in a bag or che t, that it may not be diminished or imbezeled; he calls it Fruit, because it proceeded from their Faith and Love, and because it would abound to their account, Phil. 4.17. it would benefit them that received it, but much more them that gave it., I will come by you into Spain i. e. I will take you, or your City in my way thither, he told them as much before. v. 24. This he really intended, but it is generally concluded, that he was prevented; that he never went this Journy into Spain. The purposes of men are ruled and over-ruled by the Providence of God, Prov. 16.9..

And I am sure that when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ i. e. As some expound it, I shall find you furnished with all Spiritual and Gospel Blessings: This sense agrees with v. 14. But others rather think, that he speaks of what he should bring with him, and not of what he should find there. Therefore it may better be expounded by chap. 1.11, 12. He assures himself he should impart unto them much Knowledg, Grace and Comfort; that he should enrich, and fill them with all the Blessings of the Gospel of Christ..

Now In the Conclusion, he commends himself to their Prayers. This is usual with him, in his other Epistles, vid. Eph. 6.18. Col. 4.3. 2 Thes. 3.1. Heb. 13.18. I beseech you, brethren, for the Lord Jesus Christs sake q. d. If not for my sake, yet for his sake, who is most dear to you., and for the love of the Spirit q. d. If you love the Spirit of God: Or rather if the Grace of Love be wrought in you by the Spirit, show it in this thing. This pathetical way of speaking is frequent with this Apostle, vid. chap. 12.1. Phil. 2.1., that ye strive together with me in your prayers to God for me That you strive, as those that be in an Agony; It is a Military word: He bespeaks their earnest and importunate Prayers in his behalf. Iacob prayed after this manner, so did Elijah and Epaphras, Col. 4.12. He Prayed himself, and he desired them to joyn with him, and help him; as Aaron and Hur helped Moses..

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 Here are two things more particularly, which he desireth them to Beg of God in his behalf. First, That he may be delivered from them that did not believe: Or were disobedient, and refractory in Iudea. He knew the Iewes were incensed against him; that Troubles did abide him, or wait for him in Iudea, whither he was going, vid. Act. 0.23. And it hapened accordingly, for the Iewes went about to kill him, Act. 21.31. Therefore tis, that he desires their Prayers, That he might be delivered from them, vid. 2 Thes. 3.2. Secondly, That the Almes he brought the Poor Saints at Ierusalem, might be taken by them in good part: That they might be reconciled, both to the Gentile Churches that sent it, and to him that brought it. It detracts greatly from a Gift, when it comes, either from one, or by one; against whom we are prejudic'd..

That I may come unto you with joy by the will of God q. d. This would be a means to make me come unto you with the more comfort if God will, or if God grant it to our Prayers. This condition (if God will) he had before inserted upon this very occasion, chap. 1.10. See the like 1 Cor. 4.19. Iames 4.13, 15. This he did to free himself from the suspition of inconstancy, in case it should fall out otherwise: as also to show. That always, and in all things he referred himself to the good Pleasure and Providence of God., and may with you be refreshed i. e. With your Company and Converse. This has the same sense with chap. 1.12. See the Notes there..

Now the God of peace This is a frequent Title of God in Scripture, he is called the God of Peace, chap. 16.20. 2 Cor. 13.11. Phil. 4.9. 1 Thes. 5.23. 2 Thes. 3.16. Heb. 13.20. Here it fits his great Argument, which was to persuade the Believing Romans to be at peace amongst themselves, and not to contend about indifferent things. be with you all Three times in this Chapter does the Apostle lift up a Prayer for the Believing Romans. vid. v. 5.13. And this is more comprehensive than the other two. If God be with us, no good thing can be wanting to us. Gods presence is inclusive of all good, and exclusive of all evil.. Amen vid. chap. 16. ult..