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ver. 6. 1. As he begat him by an eternal and ineffable generation. 2. As he was man, so he created him, St. Luke i. 35. 3. As Mediator, so he appointed him to, and qualified him for, that office. And eternally magnified be omnipotent love, that the comfort of this compellation redounds to us! for, as he is the Father of our Lord Jesus Christ, so he is in him our Father also, our merciful, our gracious, and loving Father. May we ever demean ourselves towards him as dutiful and obedient

children!

7 Wherefore receive ye one another, as Christ also received us, to the glory of God.

Here our apostle concludes the argument which he had hitherto insisted upon, in this and the former chapter, namely, That all christians, both strong and weak, should mutually forbear one another, and that both Jew and Gentile should receive each other into fellowship and communion, without contention about things of an indifferent nature: Wherefore receive ye one another. And to enforce his exhortation, he propounds the example of our Lord Jesus Christ, Receive one another as Christ also received us; that is, after the example of Christ, who puts no difference betwixt Jew and Gentile, but receives both, and bears with the infirmities of both; which action in Christ, and the imitation of it in

us, will much redound to the glory of God; his declarative and manifestative glory being much promoted by this concord and union with and among all his members, of what denomination soever they are, whether believing Jews or Gentiles. Learn hence, 1. That the Lord Jesus Christ has given full and ample demonstration of his great and wonderful love unto his church and people. 2. That this love of Christ toward all his children and people ought to be improved by them, as an argument to love one another; Receive one another, as Christ received us. 3. That christians receiving, embracing, and loving one another, and bearing with one another's weaknesses and infirmities, according to Christ's example and command, will contribute exceedingly to the honour and glory of Almighty God, and to the abundant consolation and satisfaction of each other: Wherefore receive ye one another, as Christ also received us, to the glory of God.

8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. 9 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles ; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

The apostle had, in the foregoing verse, propounded the example of Christ in receiving both Jew and Gentile to his grace and favour, as an argument to persuade all christians to receive one another now in the verses before us, he declares how and after what manner Christ received both Jews and Gentiles. As for the Jews, first, whom he calls the circumcision, the apostle telleth us, that Jesus was their minister; that is, he was circumcised like them, conversed generally with them, and exercised his ministry among them, according to the many promises which God had made to the Jewish patriarchs; and thus he showed his love and mercy towards the Jews in the days of his flesh. Then, secondly, As to the Gentiles; he affirms, that according to the several prophecies and promises in the Old Testament, they were called and received to mercy by our Lord Jesus Christ, the partition-wall being by him broken down, and Jew and Gentile become one sheepfold under one Shepherd. Now from the truth and faithfulness of Christ towards the Jews; and from his love and tenderness, mercy and compassion, towards the Gentiles; and from his divine indulgence towards both; the apostle very fitly draws this inference and conclusion, That all christians, how differing soever from one another in their judgments and opinions as to lesser things, ought to receive one another into fellowship and christian communion; and instead of biting and devouring one another, be once at length so wise and happy as to hold the unity of the spirit in the bond of peace.

13 Now the God of hope fill you

with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

Observe here, 1. How the apostle closes his exhortation to brotherly concord and unity with a pithy and pathetic prayer; his example herein is instructive. Observe, 2. The title or appellation which he gives unto God in prayer, The God of hope; sometimes he styles him the God of grace, sometimes the God of peace, sometimes the God of patience; here the God of hope he being so objectively, the only object of our common hope, and also effectively, as he is the author and producer of hope in us. Observe, 3. The mercies he prays for: 1. That they may be filled with all joy and peace in believing; that their hearts may overflow with peace from God and one towards another; and with all that joy which results from both. 2. That they may abound in hope, through the power of the Holy Ghost; where by hope understand the good hoped for, namely, heaven and eternal life, a firm expectation of which is wrought in us by the Holy Spirit. Learn, 1. That God is the object of a christian's hope, and if so, the sin of despair is a most unreasonable sin; for why should any despair of his mercy who is the God of hope, who commands us to hope in his mercy, and takes pleasure in them that do so? Psal. cxlvii. 11. Learn, 2.

That the grace of hope, together with joy and peace in believing, are wrought in the christian's heart through the power of the Holy Ghost, that is, through the sanctifying influences of the Holy Ghost enlightening the understanding, inclining the will, rectifying the affections, and reducing all the rebellious powers and faculties of the soul (in concurrence with our endeavours) under the government and dominion of reason and religion.

14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, also able to admonish one another. 15 Nevertheless, brethren, I have written the more boldly unto you, in some sort, as putting you in mind, because of the grace that is given to me of God. 16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the

offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. 17 I have therefore

whereof I may glory though Jesus Christ in those things which pertain to God.

his epistle to the church at Rome, excuses Our apostle being now about to conclude himself that he had written so largely and with such freedom to them, believing that and were very fit and able to instruct and they abounded in grace and knowledge, direct one another; however, he thought fit to write unto them, having had the honour conferred upon him by Christ to be called to the apostolical office, and particu larly to be the ambassador of Christ to the Gentiles; most passionately desiring that he might present and offer them up to God, as an acceptable sacrifice, through the power and assistance of the Holy Ghost; and that his success in the conversion of the

Gentiles would be matter of abundant glory

unto him. Here observe, 1. How the apostle, in preparing the Gentiles for the obedience of the gospel, compares himself to a Levitical priest, conversant about his sacrifice, and fitting it to be offered up to God. 2. That the Gentiles, dedicated by the apostle's ministry to the service of God, were the apostle's sacrifice and oblation. 3. That the Holy Spirit is a libamen poured and rendered acceptable unto God. 4. on this sacrifice; by which it is sanctified That such an oblation, or offering up of a people in this manner unto God, is matter of rejoicing, yea, matter of glorying, to the ministers of Jesus Christ; I have therefore whereof I may glory through Jesus

Christ.

18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, 19 Through mighty signs and wonders, by the power of the Spirit of God: so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ, 20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation : 21 But, as it is written, To whom he was not spoken of, they shall see; and they

that have not heard shall understand.

Observe here, 1. The indefatigable industry and pains of the holy apostle, in order to the conversion of the Gentiles: From Jerusalem round about unto Illy ricum, he fully preached the gospel of Christ. This, according to Parcus's computation, was little less than a thousand miles. The industry of the apostles, in planting and propagating the gospel of Christ, was almost incredible. Lord, what pains did they take; what hazards did they run; what difficulties did they contest and contend with, in that great work! Observe, 2. That although their industry was great, yet their success was greater than their industry, and beyond all human expectation. This appears by the vast spreading of the gospel in so short a space; From Jerusalem round about unto Illyricum. With in thirty years after our Saviour's death, the gospel was not only diffused through the greatest part of the Roman empire, but had reached as far as Parthia and India. Observe, 3. That the gospel or doctrine of Jesus had likewise a wonderful power and efficacy upon the lives and manners of men: the apostle tells us, that the Gentiles who were converted to christianity, were obedient by word and deed: upon the change of their religion, followed the change of their conversation, and whole course of life. Observe, 4. The reason of all this wonderful success, which St. Paul and other apostles had in preaching the gospel; and that was the extraordinary power of the Holy Ghost, in enabling them to work miracles for the confirmation of the gospel, ver. 19. Through mighty signs and wonders, by the power of the Spirit of God. Such was the miraculous power of healing diseases, of casting out devils, of inflicting corporal punishment upon scandalous per. sons; all which did serve in general for the confirmation of the gospel, and did in particular support the honour and authority of the apostles, and supply the want of the magistrates' power, which the christians could not expect whilst the Roman emperors continued heathen: not that all the miraculous powers were given to every one of the apostles, or that they which had them could exercise them at all times, or whenever they pleased; but only as was most expedient for the use and benefit of the church. Observe, 5. That the apostle, in preaching the gospel, chose to go to such dark and blind places as never heard

of the gospel before, rather than amongst them where Christ had been named, that so he might lay the foundation of chrisman's foundation: And likewise, that in his tianity himself, and not build upon another ministry the prophecy of Esaias might be fulfilled, chap. lii. 15. To whom he was not spoken of, they shall see: and they that have not heard, shall understand.

22 For which cause also I have been much hindered from coming to you. 23 But now having no more place in these parts, and having a great desire these many years to come unto you; 24 Whensoever I take my journey into Spain, I will come to you. For I trust to see you in my journey, and to be brought first I be somewhat filled with your on my way thitherward by you, if company.

Our apostle having, in the former verses, excused himself for dealing so plainly in his writings with them, doth here apologize for his not coming amongst them, affirming, that the true reason why he did not visit Rome was this: he looked upon planting of churches as more necessary than watering of them, and the preaching of Christ where he had never been named, to be the most needful work. Now at Rome there had before been a church planted, and elders ordained to build upon that foundation; for this reason he had hitherto declined coming to Rome. But now, having no more place in these parts, that is, having no more churches to plant thereabouts, he signifies both his inclinations and fixed resolutions to visit them at Rome, as he took his journey into Spain, and to stay some time with them, that they might be mutually filled and satisfied with, and refreshed by, each other's company. Here note, 1. That the Romans were very early converted and called to the christian faith, soon after Christ's ascension; for the twentieth year after it, did Paul write this epistle. But he had a desire of seeing the Romans many years before he wrote unto them, and therefore many years before, they were converted to the faith. Note, 2. That our journeying from one place to another is not according to our purpose but God's disposal. The apostle, no doubt, intended to go into Spain when he wrote this; but God overruled the matter beyond the apostle's expectation. The travels of

the apostles from place to place, in order to the planting and propagating of the christian faith, were under the special influences and direction of the Holy Ghost. Acts xvi. 7. They assayed to go into Bithynia: but the Spirit suffered them not. Note, 3. The great end why the apostle was so desirous of the sight and enjoyment of the christians at Rome; it was, that he might be refreshed, nay, filled with their company. Lord, how desirable is the communion of saints, and how beneficial the society of sincere and serious christians! Their company is filling, (not empty, vain, and frothy, as the company of most is, but) administering both grace and comfort to them that enjoy it: I desire to see you in my journey, that I may be filled with your

company.

are.

:

25 But now I go unto Jerusalem, to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia, to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily and their debtors they For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28 When, therefore, I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

Here the apostle acquaints them with his present intended journey to Jerusalem, as also with the occasion of it; namely, to carry the charitable contributions of the Greek churches in Macedonia and Achaia, into Judea, and up to the poor saints at Jerusalem, whose necessities required it, and unto whom they were in a sort indebted for it; the Gentiles having been made partakers of their spiritual things, (receiving the gospel from Judea) they are obliged in gratitude to minister to them in carnal things. He farther assures them, that as soon as he had finished his journey, and performed this charitable office, he would come to them, and that in the fulness of the blessing of the gospel of peace. Note here, 1. The title given to the poor

christians at Jerusalem; they are called saints: I go to Jerusalem to administer to the saints' necessities. Saints they were by baptismal dedication, by visible profession, and many, yea most of them," it is to be hoped, by inward sanctification also. Note, 2. That poverty and sanctity are not inconsistent: the saints at Jerusalem are poor, but God provided a purveyor for them; he stirs up the apostle, and the hearts of the Macedonians, to administer to the necessities of these poor saints. Note, 3. How the saints in one church did succour and relieve the poor christians in another: those in Macedonia and Achaia send relief into Judea, and to the poor saints which were at Jerusalem. Teaching us, that it is our obliged duty to extend our charity to the churches abroad and beyond the seas, when their wants and necessities require it, and our capacities enable us unto it. Note, 4. The nature of this charity declared: it was a free and cheerful contribution, performed with much pleasure. It pleased them to make a contribution; it was not extorted or squeezed from, but given with cheerfulness by them; contributions must not be compulsions, but voluntary oblations. Note, 5. How this charity is called fruit: When I have sealed this fruit; because it was the fruit of their faith, liberality, and love; because as fruit it would redound both to

the benefit of the giver and receiver. Charity and alms are fruit redounding to account in the great day of account. Note, 6. The great integrity and fidelity of the apostle in securing of this charity: When I have sealed, or secured, unto them this fruit. The church's charity is a sealed treasure, not to be diminished and embezzled, but applied to the uses to which it is devoted. Note, lastly, The assurance which he gives them, that when he comes among them, he shall come in the fulness of the blessing of the gospel of peace unto them; that is, with a full impartment of spiritual gifts and gospel-blessings, much knowledge, grace, and comfort.

30 Now I beseech, you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;

31 That

be delivered from them that may do not believe in Judea; and that ny service which I have for Jerusa

lem may be accepted of the saints; 32 That I may come unto you with joy by the will of God, and may with you be refreshed.

Here, in the close of the epistle, our aposthe most affectionately recommends himself to the prayers of the christian Romans unto whom he wrote: I beseech you, brethren, strive, &c. Where observe, 1. The apostle's courteous compellation, brethren. There is a threefold brotherhood which the scripture takes notice of: (1.) Betwixt Christ and believers, Heb. ii. 11. He is not ashamed to call them brethren. (2.) Betwixt believers themselves, they are brethren by grace, 2 Pet. ii. 17. Love the brotherhood; that is, the collective body of believers. (3.) Betwixt the ministers of Christ and their beloved people there is also a brotherhood, Rev. i. 9. I John your brother, teaching the ministers of the gospel to carry it towards their people with love and gentleness, and the people to make reciprocal returns of love and affection. Observe, 2. The manner of the apostle's request: it is by way of supplication and entreaty; I beseech you, brethren. Though as an apostle he might have enjoined them, yet for love-sake he rather entreats them. Observe, 3. The request itself, that they strive together in their prayers for him: the original word signifies to strive together as wrestlers do, who exert all their power and might in that bodily exercise. serve, 4. Our apostle's sincerity, and holy ingenuity in this request which he made unto them: he desires them to strive with him in their prayers to God for him. He doth not, with some, beg the prayers of others, and neglect to pray for himself, but is willing to draw with them in the same yoke. Observe, 5. A double argument which the apostle make use of, to enforce his supplication and request: (1.) For the Lord Jesus Christ's sake, for the sake of him who is so dear both to you and me. (2.) For the love of the Spirit: that is, if the grace of love be wrought in you by the Holy Spirit of God, show it by your fervent prayer for all saints in general, and for myself a minister of Jesus Christ in particular. Observe, 6. The particulars concerning which he desires their supplications; 1. For preservation in his journey to Ju

Ob

dea; that the unbelieving Jews, which

were prejudiced against him, might have no power to hurt him. 2. That his person and his performance for the poor saints

at Jerusalem, might find acceptance with the christian Jews, to whom he was not over acceptable; he therefore begs their prayers, that the believing Jews at Jerusalem might be reconciled both to the believing Gentiles that sent this alms, and also to himself that brought it: That my service for Jerusalem may be accepted of the saints. 3. That he might have a prosperous journey to them by the will of God. Where note, How much it is our duty always, and in all things, to refer ourselves, our intentions and actions, to the pleasure and providence, to the wisdom and will, of God. And observe, lastly, the special reason why he was so desirous to visit and come unto them, that he might be refreshed with them, and by them; that the company and conversation of each other may be to their mutual refreshment and satisfaction: That I may come unto you with joy, by the will of God, and may with you be refreshed.

33 Now the God of peace be with you all. Amen.

The apostle had desired their prayers for him: here he concludes with a fervent prayer for them. In which observe, The title or attribute given unto God, The God of peace; the lover, the author, and giver of peace. The apostle having exhorted the themselves, and not to contend about indifbelieving Romans to be at peace among ferent things, implores the dispenser of this grace to be with them, to dwell among them, and to pour out the great and invaluable blessings of peace and unity, of love and concord, upon them: The God of As we peace be with you all. Amen. honour the God of peace, whom we serve; as we love the Prince of peace, in whom we believe; as we hope for the comfort of the Spirit of peace; and as we tender the success of the gospel of peace; let us preserve it where it is, and pursue it where it flies

from us.

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