Resurrection to them his Resurrection will not only prove him to be God but the Son of God also for before his Passion he had often told the Jews that he was the Son of God but they would not believe him yea they persecuted him for this very reason because He made himself the Son of God John 19.7 But saith our Saviour when ye have lifted me up then ye shall know that I am He that is that I am he whom I have said I am and whom I have made my self to be John 8.28 And how could he better shew himself to be Him whom he had said himself to be when they had lifted him from the earth that is when they had crucified him and put him to death than by raising himself and bringing himself to Life again for that was sufficient to confirm the truth of his words when he gave that as a sign and confirmation of the truth which he then spake For to raise from the Dead must needs be the work of him that could not lie for it must needs be the work of him who is God 5. By whom we have received Grace and Apostleship i. e. Of whom I have received the Apostleship or by whom I was made an Apostle Paul mentioning the Name of Jesus Christ in the foregoing verse returneth to speak of his Office and doth here more fully explain of whom he received it and for what end He said therefore in the first verse that he was a called Apostle now he sheweth of whom he was called and of whom he received that Office he was called of Christ and of him he received the Apostleship By whom i. e. Of whom This Praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By hath that efficacy in this place to shew not onely by whose authority he was made an Apostle but also of whom he was immediately called and designed thereunto We have received Some think that Paul speaks of all the other Apostles here as well as of himself Because he speaks in the Plurall number and because he saith for the obedience of the faith among all Nations whereas he himself went not into all Nations But yet I think it most probable that he speaks only of himself Whereas therefore he saith we have received he useth a Plural for a Singular number as he doth elsewhere Gal 1. v. 8 9. Heb. 5.11 c. and this he doth out of Modesty for it may seem a kind of Arrogancy for a man to ascrib any great thing as this was to himself singularly or else he doth it because the grace of his speech requireth it Grace and Apostleship i. e. The grace or gift of Apostleship so some who would have a figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here to be used Or Grace that is to say The Apostleship so others taking the Conjunction Copulative And for a note of declaration or to signifie as much as That is to say He taketh Grace here by a Metonymie for the Effect of the grace that is of the favour and goodnesse of Jesus Christ and that it was of that favour and goodness of Jesus Christ to him to put him into this Ministery Saint Paul acknowledgeth 1 Tim. 1.12 For obedience to the Faith among all Nations i. e. That the faith may be believed among all Nations That is q. d. for this end That any Nation whatsoever might by my Ministry be brought to believe the Gospel or Doctrine of Faith He sheweth here the end of his Apostleship Note that the word Faith is taken here by a Metonymie for the Doctrine of Faith that is for the Gospel which is to be believed as it is also taken Acts 6.7 Gal. 1.23 c. And by Obedience to the Faith is meant the belief of the Faith or of the Gospel For though belief be an Act or Habit of the Vnderstanding yet that we may believe there is need of obedience and an humble and lowly submission of the Will And therefore the Apostle speaking of the Office of his Apostleship saith that he casting down imaginations and every high thing that exalteth it self against the knowledge of God bringeth every thought to the obedience of Christ 2 Cor. 10.5 And again the Apostle speaking of the unbelief of the Jewes saith that they have not submitted themselves to the Righteousness of God Rom. 10.3 That is they have not believed that Righteousness which God hath revealed Note also that when he saith all Nations he taketh all for any whatsoever for Paul preached not to all Nations yet was there no Nation whatsoever but he might have preached to for God forbade him none but made him free to all Note again that some refer these words among all Nations not to those For obedience to the Faith which went immediately before but to those We have received Grace and Apostleship q. d. We have received the Apostleship to all Nations And these interpret the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not among but to But these words may be very well referred to and cohere with those words which they do immediately follow to wit those for obedience to the Faith For his Name i. e. For this end that his Name might be known and that he may be glorified among the Gentiles See 2 Thes 1.12 The Apostles preached not themselves but Jesus Christ the Lord 2 Cor. 4.5 And when Jesus Christ died for all he died for this end that they which live should not henceforth live unto themselves but unto him which died for them and rose again 2 Cor. 5.15 Ver. 6 Among whom are ye also i. e. Among which Nations or in the number of which Nations are ye also He intimates a Reason here why he wrote unto the Romans and it was to wit because he thought it a part of his duty so to do being that he was an Apostle and Minister of the Gentiles in the number of the which the Romans were and that he was peculiarly called of Christ to bring them to the Faith See Chap. 15. ver 15.16 The Called of Jesus Christ By the Called of Jesus Christ he meaneth those which were the Servants of Jesus Christ and believed his Gospell For this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this and the like places doth not signifie such an one as hath been onely called by the preaching of the Gospel to be the Servant of Christ or to the participation of the Graces of the Gospel or such an one to whom the Gospel hath been only preached But such an one as hath in some measure embraced that to which he hath been called and believed that which the hath been preached to him So that by called here are meant those which have been called with effect So Isaiah 53.1 the Prophet crieth To whom is the Arm of the Lord revealed where by Revealed he meaneth revealed with effect The Apostle by calling the Faithfull and the Servants of Christ by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The called would put them
fitted by themselves to destruction What I say if God be angry or find fault with them for this or what if God be said to harden them because they took occasion from this his long-suffering to harden their own hearts What canst thou say to this or what unrighteousness is there in God for this And what if moreover he did this as it follows verse 23. for this end viz. that he might make known the Riches of his Glory on the Vessels of mercy which he had before prepared to Glory What canst thou say to it or what unrighteousness is there in God for it Note therefore first that the Apostle doth here give in this 22. verse a more direct answer then he did in the two foregoing verses to that saucy question which a malepart Jew made when he heard Saint Paul say of God that whom he will he hardeneth viz. Why doth he yet find fault for who hath resisted his will In which answer he shews that God might justly find fault and be angry with the hardned Jews And that God is not said to harden them because he positively wrought hardness in them but because they themselves hardened their hearts and he suffered them to harden them by his long-suffering to them Note secondly that those Jews whose hardness God is said to complain of Ver. 19. were such as sought justification otherwise than by faith and would not believe the Gospel when it was preached to them but were contentious against it For the Jews for the most part when the Gospel was preached unto them did not onely not believe it but were contentious against it as will appear by the History of the Acts of the Apostles Note thirdly that those Jews are called Vessels of Wrath in opposition to those believers which are called Vessels of mercy ver 32. And they may be called vessels in allusion to Potters Vessels of which he speaks verse 22. And Vessels of wrath because wrath and indignation was denounced against them or such as they are Chap. 2.8 to wit if they repented not Note fourthly That these Vessels of wrath may be said to be fitted to destruction because when God was long-suffering to them thereby to lead them to repentance they abused that long-suffering of God and were so far from being led to repentance as that they hardned their hearts against the Gospel and grew impenitent and by their hardness and impenitent hearts treasured up unto themselves wrath against the day of wrath Chap. 2. ver 5. This account I have given of what I conceived concerning the hardning of Pharaohs heart and of those words Rom. 9.17 Even for this same purpose have I raised thee up c. In my Commentaries But having since the printing of them read and seriously considered the Annotations of that learned industrious judicious and acute Doctor Doctor Hammond upon Rom 9. ver 17.18 who hath given much light to many dark places of Scripture And having the opportunity to do it by reason of the standing of the press since the printing of my Paraphrase and Commentaries by reason of these late sad times I would not hide that singular light which that Reverend Doctor hath given to this place but hold it out here He therefore having judiciously weighed the whole story of Pharaoh written by Moses in his book of Exodus and the severall passages thereof observeth that when God was sending Moses to Pharaoh to let his people go God foretold Moses that Paraoh would harden his heart when he sent to him in those words Exod. 3.19 I am sure that the King of Aegypt will not let you go no not by a mighty hand And he foretold him also that he the Lord would harden Pharaohs heart in those words Exod. 4.21 Do all thy wonders before Pharaoh which I have put into thy hand but I will harden his heart that he shall not let the people go But though God did early foretell that he would harden Pharoahs heart yet as he observeth God did not do it immediately For at the six first plagues or judgements which God sent upon him Pharaoh is said to have hardened his own heart and God is not said to have hardned Pharaohs heart untill the seveneth So that Pharaoh hardned his own heart six times before that God is said to have hardened it And from this observation of the time when God is said to have hardned Pharaohs heart which was not till after Pharaoh had hardned his own heart six times against Gods signs and judgements He gathereth that Gods hardning Pharaohs heart was the total withdrawing of his grace of Repentence from Pharaoh in the same manner as when one is cast into Hell which Pharaoh at that time had been had it not been more for Gods glory to continue him alive a while in that desperate irreversible condition which sure was no whit worse to him but somewhat better and more desirable then to have been adjudged to those flames at that time When therefore God had thus hardned Pharaohs heart He said by Moses unto Pharaoh And now at this time or turn will I pour out all my plagues upon thine heart c. And now I had stretched out my hand and had smitten thee and thy people with the pestilence and thou hadst been cut off from the earth But in very deed for this cause have I made thee stand or kept thee alive to shew or make to be seen my power in thee Exod. 9. ver 16 17. For thus doth he accutely interpret these words But read his own Annotations in which are many things of this kind worthy of observation Thus as he observeth did God harden Pharaohs heart and this was as he observeth a notable and withall as far as we find in Scripture a singular example of Gods dealing with an impoenitent that had filled up his measure keeping him alive but without any Grace and consequent possibility of amending And now say I from Gods thus dealing with Phaaraoh we may conclude that God can deny mercy to whom he will and so by consequence deny remission of sins or justification to those who will not believe the Gospel yea and harden them too in the highest degree if they are obstinately contentious against it But if that passage of Saint Paul taken out of Exod. 9.16 be to be read thus Even for this same purpose have I kept thee alive that I might shew my power in thee c. It may be asked how that conclusion which Saint Paul mentioneth there verse 17. viz. Whom he will he hardeneth can be deduced from thence I answer That that conclusion Whom he will he hardeneth may be deduced from those words For this same purpose have I kept thee alive that I might shew my power in thee c. Those words For this same purpose have I kept thee alive must be considered in relation to the story of Pharaoh as it is recorded in Exodus and then they will imply an hardning For they
of men far from Righteousness that is as of men far from Justification and Remission of sins yet thou sayest that ours are the promises If therefore we are far from Righteousness or Justification that is if we are far from Remission of sins and yet thou sayest the Promises are ours Then must thou say that the word of God hath taken none effect that is That the Promise of God made to Israel concerning Remission of sins that is concerning Justification is a void promise and that God is not in that his promise as good as his word for God hath promised to remit the sins of Israel This objection the Apostle here preventeth when he saith Not as though the word of God hath taken none â—ffect The word of God That is The promise of God to wit Of pardoning the sins of the Israelites The word of God is often put by a Synechdoche Generis for the promise of God as Psal 12.6 The words of the Lord are pure words c. Isaiah 4.8 The word of the Lord shall be for ever c. Hath taken none effect i. e. Is a void word or an empty word without performance For they are not all Israel which are of Israel For all they which are born of Israel and so are called Israel or Israelites by reason of their natural descent from him are not that Israel or those Israelites to which the Promise of Remission of sins that is of Justification doth absolutely and immediately belong He gives a reason here why the word of God hath taken none effect That is why the word of God is true notwithstanding that the Jews are far from Righteousness or Justification Note here that this Promise of Remission of sins or Justification was made to all the Sons of Israel that is to all the Israelites conditionally that is upon this condition if they would believe in Christ for the promise is to you and to your children saith Saint Peter to the Jews Acts 2.32 But the absolute and immediate promise of Remission of sins that is of Justification appertaineth only to Believers that is to such as believe in Christ which are Israelites in that that they imitate the Faith of Israel and so it appertaineth not to unbelieving Jews though they are Israelites in that that they descend by true naturall Propagation from the Patriarch Jacob who was called also Israel Now our Apostle when he saith Not as though the word of God hath taken none effect He speaketh of the word of God that is of the promise of God concerning Justification or Remission of sin as it is an absolute and immediate promise and so it belongs only to the faithful which are the spiritual Israel though while it was conditional it belonged even to the Israelites which was or is Israel after the flesh They are not all Israel i. e. They are not all those Israelites or that People or those Sons of Israel to wit to whom the absolute and immediate promise of Remisssion of sins that is of Justification doth belong Israel is put here for the Israelites the Father for the Children per metonymiam efficientis Of Israel Israel is taken here in the second place for the Patriarch Jacob himself who was also called Israel It is our Apostles manner as we have observed before to teach truths and confute errors by raising objections and answering them and this hath he done especially in this Epistle Now because many of the Jews were conceited that it was enough for them that they should be justified from all their sins whereas the Gentiles should be damned for theirs that they were of the stock of Abraham or Abrahams children according to the Flesh the Apostle confutes this their errour taking occasion from an Objection which he here maketh by the by and answers I say by the by For that which the Apostle intended in the beginning of this chapter was as I said a little before to draw the Jews from that error which was most generall among them to wit that Justification was to be sought by works and not by faith which way most of them taking miss'd of what they sought for That there was an opinion among the Jews that it was enough for a Jew to be of the seed of Abraham that he might be justified appears by what John Baptist said to those which came to his Baptism Think not to say within your selves we have Abraham for our father Matth. 3.9 But see further what I said on those words Chap. 2. v. 17. Thou art called a Jew The Jews therefore for the greatest part did think to obtain Justification by works but some thought it enough for Justification that they were Abrahams or Jacobs childring according to the flesh Or if this was a General opinion among them as some say it was then the Jews thought that they had two strings to their bow or two titles to Justification though neither of them was good as the Apostle shews Ver. 7. Neither because they are the seed of Abraham are they all Children i. e. Neither are all they which are the seed of Abraham children of Abraham because they are the seed of Abraham that is neither are all they which are born of Abraham come out of his loins the children of Abraham to wit those children to which the promises of Justificatlon or remission of sins belonged though they were born of Abraham according to the flesh and came out of his loins Because they are the seed of Abraham That is because they are sprung out of the loins or seed of Abraham by natural generation as children spring out of the loins or seed of their Fathers In the word seed there is Metonymia materiae Are they all children Supple Of Abraham to wit such children as to whom the promise of Remission of sins or Justification doth immediately and absolutely belong They must needs be the Children of Abraham in some regard or other which are the seed of Abraham that is which came out of Abrahams loins therefore the Apostle doth not absolutely deny here that they which are of Abraham are all Children but only in some certain respect that is in regard of the Promise of Justification and Remission of sins made to Abraham and to his seed But in Isaac shall thy seed be called The Apostle after he had said they are not all Israel which are of Israel saith neither because they are the seed of Abraham are they all children that he might thereby bring an Argument which they call à minori to prove that all are not Israel which are of Israel For if they which are of Abrahams seed are not all the Children of Abraham much less are all they Israel which are of Israel for the promise was first made to Abraham and to his seed and it was made to Israel only as Israel was of the seed of Abraham But in Isaac shall thy seed be called That is but they which were once in the loins
it become thee thus to dispute and argue with God for hardning thy heart The Apostle seemeth here to allude to that of the Prophet Isaiah Isa 45.9 Wo to him that striveth with his Maker Let the Potsheard strive with the Potsheard of the earth shall the clay say to him that fashioned it what makâ—st thou Ver. 21. Hath not the Potter power over the Clay of the same lump to make one vessel to honour and another unto dishonour Supple If therefore the Potter hath power over the clay of the same Lump to make one Vessel to honour and another to dishonour much more hath God power over the corrupt mass of mankind where none can challenge desert to make whom he will Vessels of honour in Justifying them and others Vessels of dishonour in hardning them This as I said meets not directly with that Objection mentioned ver 19 viz. Why doth he yet find fault for who hath resisted his will But meets with the Core that lay at the Jews heart from whence this Objection sprung as the Cause thereof for this lay as a Core at the Jews heart to hear that the Children of Abraham according to the flesh would be rejected of God and have no interest in his spiritual promises by reason of their parentage and of their works And the Children of Promise that is they which believe though they were Gentiles should be received and entituled to those Promises which they could not think of without imputing unrighteousness to God and by reason of which they would often take occasion to chop Logick with God upon light grounds Thus our Sauiour Christ when the Sadduces had propounded a Question to him Matth. 22. ver 23 24 25 26 27 28. endeavours to take away that errour out of the hearts of the Sadduces which was the cause of that Question Matth. 22. ver 31 32. And now this that God hath as much power over Mankind as the Potter hath over the clay will easily vindicate God from unrighteousness in that he makes not the promise of justification to reach to all them which are the Children of Abraham and Isaac and Jacob according to the Flesh and extends it to all the Children of Primise that is to all Believers and Justifies them though they be Gentiles most of them One Vessel to honour i. e. One vessel to honourable uses as to lay our meat in or hold our drink in at our Tables Another to dishonour i. e. Another to base and dishonourable uses as to be a Chamber pot or that which is yet more base and dishonourable to hold or take away the burden of the belly Ver. 22. What if God willing to shew his wrath and to make his power known endured with much long suffering the vessels of wrath fitted to destruction Ver. 23. And that he might make known the Riches of his Glory on the vesselâ— of mercy which he had afore prâ—pared unto glory Supple What canst thou say against that Or what injustice or unrighteousness is there in that Willing to shew his wrath To wit against the Vessels of wrath And to make his power known To wit in the everlasting destruction or damnation of the vessels of Wrath for that they would not obey the Gospel and believe But persist in their disobedience and unbelief Endured with much long suffering i. e. Hardned and yet not positively but privatively that is by suffering them for a long time together to walk on in their pervicacious wayes without punishment Yet the Apostle saith that the long suffering of God leadeth men to Repentance Though they after their hardness and impenitent heart treasure up unto themselves wrath against the day of wrath Rom. 2. ver 4.5 So that God in wrath remembreth Mercy Hab. 3.2 He sheweth here by the way how and by which of the many wayes of hardning God hardneth the hearts of the unbelieving Jews and gives the exposition as it were of that word hardneth which he used ver 18. The vessels of wrath The Vessels on which he will shew his wrath or the Vessels which deserve his wrath By Vessels he meaneth Men which he calls Vessels in allusion to Potters vessels of which he spoke ver 22. Fitted to destruction i. e. Fit for damnation or everlasting destruction that is which deserve destruction and everlasting damnation He persists still in the Allusion to a Potters pot yet think not that God did otherwise fit or make those men fit for destruction than by suffering them and permitting them to walk in their own ways without punishing them for it The Vessels of wrath fitted for destruction I conceive that the Apostle doth in a special manner mean here such as he speaks of Chap. 2.8 That is Such as are contentious and obey not the truth but obey unrighteousness for unto them he saith there that God will at length render indignation and wrath though they be children of Abraham according to the flesh and seek justification by their works They are such as believed not the Gospel when it was preached unto them which the Apostle here aims at as appeareth by the tenour of his speech and among them especially the Jews whom God rejected from justification because they would not believe the Gospel when it was preached to them And indeed the Jews for the most part when the Gospel was preached to them did not only not barely believe it but were contentious against it and persecuted the Preachers of it As will appear by the History of the Acts of the Apostles Ver. 23. And that he might make known the Riches of his glory c And what if God that he might make known the abundance of his goodness to those whom he decreed to prepare to Glory hath prepared them to glory What canst thou say to that or what unrighteousness is in that The Apostle by the word Riches useth to signifie an abundance as Chap. 2.4 Chap. 11.33 2 Cor. 8.2 Ephes 1.7 and Chap. 2.7 and so he doth here And by Glory he meaneth here the goodness of God So that by the Riches of his glory we may understand the abundance of his goodness as Ephes 3.16 Every attribute of God is glorious and may by a Metonymy be called his Glory Many Interpreters do joyn the 22. and 23. verses together as though their were nothing defective here and that the Apostle would give us to know here that God endured with much long suffering the Vessels of wrath fitted to destruction and so hardened them for two reasons First that he might shew his wrath and make his power known in the destruction of those vessels of wrath And Secondly that by his severity shewed on the Vessells of Wrath He might make his mercy more conspicuous and higher to be valued which he sheweth to the Vessels of Mercy for a Contrary sets off and illustrates its Contrary And that which is common to many is not so much esteemed of as that which appertains to few Yet notwithstanding I
say that the Apostle takes this testimony not out of Isaiah but out of Deut. 29.4 Where Moses saith to Israel The Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day Ver. 9. And David saith To wit of them that believed not or were not of the Election Psal 69 ver 22.23 Let their table be made a snare and a trap and a stumbling block c. The Table is put here Metonymically And therefore may be taken by a Metonymy either for the meat or dishes set upon the Table for food or else for talk used at the table such as we usually call table-talk in this place where the Apostle useth the words of the Prophet David in the Second or Mysticall sence I conceive that the word Table is most fitly taken for the talke which they use at their table It is usual for men to talk of that which seems news to them and of which they are full at their Tables one to another And so might the Jews and especially the chief among them such as were the Scribes and Priests and Elders which were most troubled and vexed at the first preaching of the Gospel talk of the Gospel yea and talking of it speak against it and by their talking and speaking against it whet on another to oppose it and so become every day more blinded toward it than other and every day more obdurate against it than other The words which are here taken out of the Prophet David Psal 69.12 The Prophet speaks of his own enemies in the first and literal sence But in the Second and Mysticall sence in which the Apostle here useth them of such as believed not and so were enemies to Christ Where note that as David was a type of Christ So were the Enemies of David a type of the Enemies of Christ such as are all they which believe not the Gospel preached to them And oftentimes that which is spoken of the Enimies of David in the first and literal sence is spoken of the Enemies of Christ such as are unbeleevers in the second and mystical sence If we consider these words as uttered by the Prophet David in the Psalms against his Enemies they may be taken as spoken by way of Imprecation But if we take them as spoken of the Enemies of Christ they must be taken prophetically for the Hebrews whom Paul imitates even while he writes or speaks in another language do often put an Imperative mood for the Future tense q. d Their Table shall be made a snare and a trap and a stumbling block and a recompence unto them A snare and a trap and a stumbling block i. e. A snare and a trape to catch them and hold them in blindness and unbelief and a stumbling block at which they may stumble into unbelief and blindness These words contain three metaphors but signifie one and the same thing The first Metaphor is taken from Birds the second from Beasts and the third from blocks or stones in our way at which men stumble or fall and so take hurt And a recompence unto them i. e. And an occasion of blindness which may recompense them for their unbelief Metonymia Ver. 10. Let their eyes be darkned By their eyes understand here by a Metaphor their mind or understanding which is as the eye of the Soul And bow down their back alway To wit that they may not look up and behold the object which is set before them By this is understood also Metaphorically by translating the Phrase from the body to the Soul an inability and indisposition to believe He that stoopeth down or hath his back bowed down by some force or weight lying upon it cannot look up and behold an object which is set before him Wherefore by a Metonymy to stoope down or to have the back bowed down may signifie not to be able to see or behold a thing and by a further Metonymy not to understand or believe Alway Understand this not of the duration of time but of the generality of persons For though all that believed not were blinded yet did not all die in that their blindness but some did through the mercy of God repent and believe and so were saved Ver. 11. I say then have they stumbled that they should fall I ask therefore whether these Jews which stumbled have stumbled so that they should fall without any hope of rising again To fall is to be taken here for to fall so that they should never rise again and so is this word taken Revel 18.2 where it is said Babylon is fallen is fallen For simple verbes do sometime signifie a duration also of that which they signifie so in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He liveth unto God Rom 6.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies he liveth signifieth he liveth for ever The stumbling and falling here is to be meant of unbelief or blindness which bringeth hurt and danger yea extream danger to the unbiliever as stumbling doth to him which Stumbleth at a stone or stumbling block while he runs in his way The Apostle prevents an objection here which might arise from what he said out of the Prophet Isaiah and David just before and out of the last words of the seventh ver To wit And the rest were blinded Through their fall To wit into unbelief and blindness He calls that a fall here which he called a stumbling before Salvation is come to the Gentiles i. e. Remission of Sins is not only preached but realy come to the Gentiles That the fall and unbelief of the Jews was an occasion of Salvation to the Gentiles we are taught out of the Acts of the Apostles where the Apostles are said to turn to the Gentiles because the Jews would not believe See Acts 13. ver 46.51 c. For to provoke them to jealousie i. e. To make them Jealous of Gods love as though he would wholly transfer his love from them to others that so they might be provoked to do those things which are acceptable to God and well pleasing to him that by so doing they might keep or regain his love to them and so be saved That which is rendred here Jealousie most render Emulation and so it is rendred ver 14. which is when a man beholding those gifts and graces which are in another and finding the want thereof in himself is grieved at himself and stirred up to use means to attain to such gifts and graces which he sees in an other Ver. 12. Now if the fall of them be the riches of the world c. The Apostle prevents an objection here For whereas he said v. 11. That through the fall of the Jews which believed not Salvation is come to the Gentiles to provoke the Jews to jealousie or Emulation that they may be saved A Gentile may object and say If it be so that Salvation is come to us Gentiles by the fall of the Jews to provoke the Jews
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
which is at Cenchrea Cenchrea was a port town or village neer that famous City of Corinth and serving thereunto or a Port of that City in which Christ had a Church that is a Company or Congregation of such as embraced his Gospel to which Church Phaebe was a Servant Which is a servant of the Church c. There were in the Primitive times women chosen as well as men to do service in the Church but not in things immediately appertaining to God called Deaconnesses which were appointed to have a care of the poor members of the Church and especially of those which were sick c. Such Saint Paul speaks of 1 Timothy 5.9 Some think that this Phaebe was such a one and therefore called here a Servant of the Church But others think and not without reason otherwise for that she is supposed to have been a Rich woman and a woman of a noble birth she is called therefore a servant of the Church as they say in that she willingly did many good services of her own free bounty for the Church in relieving the poor distressed members thereof and doing for all what they stood in need of to her power Ver. 2. That ye receive her i. e. That ye receive her in to your houses and entertain her In the Lord i. e. For the Lord or for the Lords sake whose servant she is and whom she serveth in ministring to his members In is put here for For after the Hebrew manner or for the sake And that ye assist her i. e. And that ye stand by her and help her To Asist or stand by one is to help him And it is as some think a millitary word As becometh Saints This phrase may be understood as well of them which receive as of those which are received For they which receive must carry themselves so as it becometh Saints and they which are received are to be entertained so as that it may appear that they are accounted of as Saints and Brethren in the Lord. Do good to all but especially to those which are of the houshold of faith saith our Apostle Galat. 6.10 The faithful therefore must be respected more than other men Saints i. e. Christians See Chap. 1 ver 1. She hath been a succouror of many She might be a succouror of many by standing between them and dangers and defending them protecting them and procuring them safety when any storms arose against them As also by entertaining them in her house and harbouring them hospitably when they were strangers and means fell out to be short with them Greet Priscilla and Aquila c. i. e. Salute Priscilla and Aquila in my name A salutation is a signification of our love whereby we wish all temporal and spiritual welfare to Him whom we salute When we desire one another to salute a third person in our name it is to desire him to signifie to that third person our wishes of his temporal and spiritual welfare Saint Paul doth desire many here to be saluted in his name and this he doth that by his courtesie he may win them to respect him and his Doctrine the more and that he might receive the better welcome from them when he cometh among them Or he may do it that the Romans might take the more notice of them whom he desires to be saluted and give them the more respect for his salutation c. Priscilla and Aquila Priscilla and Aquila were both Jews And Priscilla was the wife Aquila the husband some ask therefore why Saint Paul doth name Priscilla here before Aquila the wife before the husband And they answer that it was because Priscilla did believe and became a Christian before her Husband And grace is to be preferred in order before nature But though Priscilla be named here before Aquila yet Aquila is named before Priscilla 1 Cor. 16.19 Acts 18.26 Of Priscilla and Aquila you may read Acts 18. ver 2 3. My helpers in Christ Jesus Saint Paul calls these his helpers in Christ Jesus because they were an help to him in the Ministery and propagation of the Gospel of Christ How in particular these were Saint Pauls helpers in the Ministery or propagation of the Gospel is not here expressed but we read of Aquila and Priscilla that they took Apollos to them and expounded to him the way of God more perfectly Acts 18. ver 26. whereby they might help this way in the conversion of others In Christ Jesus i. e. In the Gospel of Christ Jesus Metonymie Ver. 4. Who have for my life laid down their own necks i. e. Who have ventured their own lives to preserve mine and free me out of danger The Apostle when he saith here that they have laid down their own necks meaning thereby that they ran the hazard of their lives seems to allude to the manner of the Romans who chopt of their necks with an ax which were condemned to die The Apostle in that which he says here seems to have an eye upon the danger in which he was in Acts 18.12 when an Insurrection was made against him with one accord at Corinth and they brought him before the Judgement seat Gallio being deputy of Achaia Vnto whom not onely I give thanks To wit for that their love in preserving my life But also all the Churches of the Gentiles The Churches of the Gentiles might all of them give thanks to Priscilla and Aquila for preserving the life of Paul out of danger because that Paul was the common Master or Doctor of the Gentiles and therefore the benefit of the presevation of his life redounded to them all There may be an Hyperbole in these words and by all the Churches of the Gentiles may be meant not all in general but only all those Churches of the Gentiles which were about Corinth who knew of this deliverance of Paul Ver. 5. Likewise greet the Church that is in their house The Church is sometimes taken in a narrow sence for the members of any family or houshold which are believers of which believe in Christ and profess his Gospel and so surely it is taken here So that the sence of this place is this Likewise greet those of their houshold who believe in Christ and have given their name to him In this sence Saint Paul saith All the saints salute you chiefly they that are of Caesars houshold Phil. 4.22 where he might have called the saints which are of Caesars houshold the Church which were in Caesars houshold as he doth here the saints of the houshold of Aquila and Priscilla the Church in their house for it is all one The Church i. e. The saints and faithful which are members of the Church of Christ Here is therefore a Synechdoche generis in the word Church as it is here used where the whole Church is put for a part or for some members only of the Church Who is the first-fruits of Achaia unto Christ i. e. Who was one of the first