Note that by word the Apostle means the preaching of the Gospel By deed he means the miracles which he wrought in confirmation of what he preached as he himself expounds himself in the subsequent words see Acts 7.22 where is the like manner of speech Ver. 19. Through mighty signs and wonders He sheweth here what he meant by the word Deed ver 18. which is to be taken there collectivè for deeds The Lord gave testimony unto the word of his grace and granted signs and wonders to be done by the hands of his Apostles Acts 14.3 Concerning these signs and wonders some make a râ—al distinction between them as though signs were lesser miracles wonders greater signes such as may be done by the force of nature though not so quickly Wonders such as exceed the reach of nature But others make signs and wonders to be the same things and say that they are called signs because by them as by strange and unwonted things some thing is signified to be from God For they are wrought to assure men of some Divine truth and wonders because they raise wonder and admiration in the beholders By the power of the spirit of God Some make this to be the sence of these words q. d. Through mighty signs and wonders which I wrought by the power of the Spirit of God Others this q. d. Through Mighty signs and wonders and by the Spirit of God And as by the mighty signs and wonders they understand the casting out of Divels healing of the sick the raising of the dead to life and the like So by the power of the Spirit of God they understand the gifts of prophesie gift of tongues and discerning of Spirits c. of which see 1 Cor. 12.10 In this sence the power of the Spirit of God is to be taken for the miraculous gifts of the Spirit which are the effects of the power of the holy Ghost by a Metonymie and they again for such particular gifts as I spake of by a Synechdoche generis Again In this second sence the power of the Spirit of God is taken for works or miracles wrought In the first sence It is taken for the means or cause by which those signs and wonders were wrought which he spoke of From Jerusalem and round about unto Illyricum Jerusalem was the chief City of Judea and Illyricum was a Countrey now called Sclavonia many hundred miles distant from it Between these two places did S. Paul travel and preach to the interiacent people not steering his course in a streight line but travelling up and down in a compass which he calls here round about S. Paul began not his preaching at Jerusalem but at Damascus yet afterwards he went to Hierusalem and preached there from whence he went North and North-west preaching the word That which the Apostle saith here in summ is particularly and largly described in the Acts of the Apostles I have fully preached the Gospel of Christ The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is so that I have filled all places with the Gospel of Christ So some who say that these words All places are here to be understood and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gospel which is of the Accusative case is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Gospel is of the Dative case in Greek which answers to the Ablative case in Qutin by an Antiptosis But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is so that I have extended or dilated or spread the Gospel of Christ So others who say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes to extend dilate propagate or spread by a Metaphor perhaps from a bladder or some such thing which is dilated and extended or stretch d out while it is filled with wind or the like A proof of this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they give by a like word out of Ecclesiasticus Chap. 24. ver 35. where we read thus in the Septagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which they render thus and extending or diffusing wisdom as Phison and Tigris do their matters in the dayes of new fruits And Ecclesi 24. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render thus And extending or diffusing understanding as Euphrates and as Jordan in the time of Harvest Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. So that I have fully perfâ—rmed the preaching of the Gospel of Christ So a third sort And thus the Gospel is put by a Metonymie for the preaching or Ministery of the Gospel And this cometh neer to our translation when it says I have fully preached the Gospel of Christ The meaning whereof is this that he had fully preached to all that lived between Jerusalem and Illyricum round about all the Mysteries of the Gospel which were necessary to Salvation That is as our Apostle saith in other words Acts 20.27 That he had declared unto them all the counsel of God And yet me thinks there is somewhat more that the Apostle aims at in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place and that is the success answering the end or intent of his preaching which was that his Gospel was also received We must therefore understand these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is So that I have fully preached the Gospel not onely of that that he preached the Gospel and all the mysteries thereof in all those places but also that he preached them effectually so that they were believed and received by all that dwelt there Ver. 20. Yea so have I strived to preach the Gospel not whâ—re Christ was named c. i. e. Yea I have with a kind of ambition strived and chosen to preach the Gospel after this manner to wit in word and deed with signs and wonders by the power of the Spirit of God not in those places where Christ was named lest I should build upon another mans Foundation But in those places where Christ was not so much as named before so that that which is written c. Now for the connexion of this with the former verse the Apostle prevents an objection here For whereas he had said in the former verse that he had fully preached the Gospel of Christ from Hierusalem to Illyricum it might be objected that that was no great matter for him to do or glory of For it might be that others had preached there before and instructed them in the knowledge of the Gospel This objection the Apostle prevents saying Yea so have I strived to preach the Gospel not where Christ was named but where he was never so much as named before So have I strived to preach the Gospel This particle so relates not to that word strived but to that word Preach q. d. Yea I have strived to preach the Gospel so And this particle so signifies after that manner that is after that manner to wit that he had spoke of that is by word and deed through mighty signs and wonders c. Have I strived to preach the Gospel
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
said of the law and notwithstanding what perverse men would draw from thence the whole law is holy and that commandment of the law to wit Thou shalt not covet is holy and just and good holy in that it forbids that which is injurious to God just in that it forbids that which is injurious to our neighbours and good in that it forbids that which is injurious to and unbeseeming our own selves 13. Was then that which is good made death unto me God forbid But sin that it might appear sin working dâ—ath in me by that which is good that sin by the commandment might become exceeding sinful 13. Was then the law or was then that commandment of the law which is holy and just and good made to me a genuine cause or author of the spiritual death by which I died to innocency and of that by which I am become guilty of eternal death God forbid But sin was the cause thereof so that sin did appear to be sin indeed in that that it wrought in me a death to innocency and a guilt of everlasting death by the commandment which is good So that sin by the abuse of the commandment became and shewed her self to be what she was indeed exceeding sinful 14. For we know that the law is spiritual but I am carnal sold under sin 14. Far be it therefore from us to think that the law is the cause of our sins for we know that the law is spiritual commanding spiritual things and ordering to a spiritual life and is approved of God who is a pure spirit But I being under the law am at my best estate carnal and as very a slave to sin as he which is sold in a Market is a slave to him which bought him 15. For that which I do I allow not for what I would that do I not but what I hate that do I. 15. For that you may know that I am as very a slave to sin as he which is sold in a Market is a slave to him that bought him that which I do I like not nor do I approve of it For whereas I would do that which the law commands I do it not but what I hate and would not do because the law forbids it that do I. 16. If then I do that which I would not I consent unto the law that it is good 16. And now if I thus do that which I would not I consent to the law that it is good and spiritual for my will and the law concur in the same things 17. Now then it is no more I that do it but sin that dwelleth in me 17. And now also if it be so that I do that which I would not it is not I that do it as I am instructed by the law but sin which dwelleth in me 18 For I know that in me that is in my flesh dwelleth no good thing For to will is present with me but how to perform that which is good I find not 18. For I know by experience that there dwelleth no spiritual good in me that is in my flesh to quell sin For to will that good which I speak of is present with me and that I can do after a weak manner But yet how to perform that good which I would I find not so predominant is sin in me 19. For the good that I would I do not but the evil which I would not that I do 19. For as I said before the good that I would do because the law commands it I do not but the evil which I would not do because the law forbids it that do I. 20. Now if I do that I would not it is no more I that do it but sin that dwelleth in me 20. Now then I say again if I do that which I would not it is not I that do it as I am instructed by the law but it is sin that dwelleth and reigneth in me which doth it 21. I finde then a law that when I would do good evil is present with me 21. Yea I find by Experience not only that no such spiritual good as I speak of dwelleth in me But I find a law that is I find that when I would do good evil is present with me thwarting that my will to do good 22. For I delight in the law of God after the inward-man 22. For I delight in the Law of God after a weak manner according to the dictates of that Inward man to wit my mind 23. But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members 23. But I find evil affections in my body as another law warring against the law or dictates in my mind and overcoming me and taking me as a Prisoner and bringing me Captive to sin which dwelleth and ruleth in me 24. O wretched man that I am who shall deliver me from the body of this death 24. O wretched and miserable man as I am who shall deliver me from this Company of deadly enemies which do thus war against me and make me a Captive to sin 25. I thank God through Jesus Christ our Lord. So then with the mind I my self serve the law of God but with the flesh the law of sin 25. I Paul that I may speak this in my own person as I am a Servant of Christ thank God that he hath delivered me from these deadly Enemies by Christ Jesus So then that I may bring up what I have said from the fourteenth verse hitherto to a conclusion and speak in the person of one which is under the Law but hath attained to the highest degree of goodness in that estate as I spake before I my self though I am carnal and sold under sin I serve the law of God with my mind in that I approve of with my mind what the law commands and do propound her commands to my will to be followed by her and so I proclaim and acknowledge that the law is spiritual but yet with my flesh that is with the other faculties and powers of my soul I serve sin And thereby acknowledge and proclaim my self to be carnal and as very a slave to sin as he which is sold in a Market is a slave to him which bought him which was the Position which I laid down ver 14. CHAP. VII Ver. 1. Know ye not brethren for I speak to them which know the law how that the law c. The Apostle said Chap. 6. ver 14. ye are not under the law but under Grace And he spoke that as I said particularly to the believing Jews for many Jews lived at Rome as will appear Act. 28. Now because the Jews though they believed were zealous of the Law Act. 21.20 and therefore might doubt of what S. Paul said Chap. 6.14 of their not being under the law but under grace He shews here tha the Jew might lawfully take
is an Ellipsis in these words The words therefore may be made up thus q. d. I thank God that he hath delivered me from this deadly body that is from this company of deadly enemies through our Lord Jesus Christ If we take these words in this sence then we must say that the Apostle speaks these words in his own person as he was regenerated and delivered from the Law and then they are to be read as it were with a Parenthesis He that sees the misery of other men how grievious it is and was in the same misery once himself or liable thereunto and is delivered from it will break out in thanks to God for his great goodness in delivering him upon sense of that mercy The aforesaid words of the Apostle may also be made up thus q. d. I thank God that he hath shewed me a way how to be delivered from this deadly body or from this body of deadly enemies For he hath made away to deliverance by Jesus Christ our Lord. And this may he speak which is under the Law and yet hath so well profited as that seeing no hope of salvation by the Law sees salvation in Christ though he be not as yet engrafted into Christ for the Law was a Schoolmaster to bring us to Christ that we may be justified by faith saith our Apostle Gal. 3.24 Such a one though he be yet under the Law I account not to be altogether under the imperfection of the Law though he be not yet engrafted into Christ and Regenerate So then with my mind I my self serve the Law of God q. d So then I my self though I am carnal do with my mind serve the Law of God and by so doing do acknowledge that the Law of God is spiritual This hath its immediate connexion with the 21 or 23 verses And he speaks it in the person of such a man as I told of v. 14. He saith that he serves the Law of God with his mind because he approves of the Law of God as good with his mind and propounds it with his mind to his will to be embraced and followed by her as a real good which is the duty of the mind to do and in which the mind by so doing is subservient to the Law of God whose duty is to teach men what they should do and to stir them up to the doing of it But with the flesh the Law of sin What is meant here by flesh See ver 18. By the Law of sin he means sin it self which he calls the Law of sin that it may answer those words The Law of God And because it doth as a Law incite men to follow her lusts which are as it were her commands See ver 21. They serve sin which follow the lusts and desires of sin and put those things in practice which she allureth or inciteth to By saying But with the flesh I serve the Law of sin he acknowledgeth that he is Carnal and sold under sin So that in this last verse he brings up his Conclusion which he draweth from his discourse from the 14. verse hitherto to that which he said in the 14 verse viz. We know that the Law is spiritual but I am carnal sold under sin CHAP. VIII 1. THere is therefore now no condemnation to them which are in Christ Jesus who walk not after the flesh but after the spirit 1. I said Chap. 5. ver 20 21. That when sin abounded grace did much more abound so that as sin hath reigned unto death even so grace might reign through righteousness unto eternal life by Jesus Christ our Lord Wherefore that being so there is now no Condemnation to them which are engrafted by faith into Christ Jesus who are such as walk not after their sensual and carnal appetite and affections but walk after the spirit to wit the spirit of Regeneration with which we are endued and follow her inclinations and so serve not sin 2. For the Law of the spirit of life in Christ Jesus hath made me free from the law of sin and death 2. And let not any one which is in Christ Jesus say nay but I cannot but serve sin For the spirit of Regeneration which giveth life the spirit which we have received by Christ hath made us free from sin which bringeth unto death so that sin hath now no power or dominion over us whereby to make us to obey her will 3. For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh 3. I say that the spirit of Regeneration that spirit which giveth life and which we received by Christ I say not that the Law hath made us free from sin For by reason of the impotency of the Law in that it was weak in comparison of sin which dwelt and reigned in us God sending his own Son in the likeness of sinful man and for this end that he might destory sin hath destroyed sin by his body which was crucified for us by which also he purchased and gave us the Spirit of Regeneration 4. That the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the spirit 4. That by the spirit of Regeneration which he purchased for us and which he hath given us the Righteousness which the Law prescribes should be fulfilled in us which are justifyed and are engrafted into Christ by faith who are such as walk not after our carnal or sensual appetite and affections But such as walk after the spirit of Regeneration with which we are endued and follow her inclinations 5 For they that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit 5. I say who are such who walk not after our sensual or carnal appetite or affection but such as do walk after the spirit of Regeneration with which we are endued and follow her inclinations For though they which are carnal love and follow after their sensual and carnal appetite and affections they that are spiritual do love follow after and delight themselves in these things to which the spirit which is in them inclineth them to 6. For to be carnally minded is death but to be spiritually minded is life and peace 6. And not without cause for to love follow and delight in those things which the sensual or carnal appetite or affection moveth to will certainly bring everlasting death But to love follow and delight in those things which the spirit of Regeneration inclineth is that which brings everlasting life and peace 7. Because the carnal mind is enmity againsh God for it is not subject to the Law of God neither indeed can be 7. For the man which loves follows after and delights in those things to which his sensual or carnal appetite and affections tempt him to is an
thought worthy of the honour of a glorious and happy resurrection at the last Day because they were Temples of the Holy Ghost in this life The spirit is called the Earnest to wit of our resurrection 2 Cor. 5.5 That which he saith here in this verse is a Comfort against that which he said ver 10. viz. The body is dead because of sin And an Explication of that which he said ver 6. To be spiritually minded is life Though death seize upon the bodies of the faithful and regenerate yet it shall not alwayes keep their bodies under her power as death Eternal shall the bodies of those which are carnally minded For at the last Day Christ shall raise up their bodies to a life of glory of which the spirit of God and of Christ which is in them is a sure pledge and earnest Ver. 12. Therefore Brethren we are debtors not to the Flesh to live after the Flesh Supple But to the spirit to live after the spirit Note that these words But to the spirit to live after the spirit are here to be understood and the Apostle leaves them to us to understand out of those opposite words viz. Not to the Flesh to live after the Flesh He takes Flesh here for our sensual or carnal appetite or affections And the spirit which he here leaveth to be understood must we take for that spirit which he called the spirit of life and the spirit of God and of Christ and righteousness a little before of both which he speaks as of Persons yea Mistresses by a Prosopopoeia That which the Apostle here gathers he gathers especially from the sixth verse To be carnally minded is death but to be spiritually minded is life and peace as will appear by what he saith ver 13. where he doth repeat as it were and amplifie what he there said The Apostle in this Corrollary or Conclusion doth dehort the Romans from following the Flesh and exhort them to follow the spirit and sheweth them that they ought so to do And this he doth so often as occasion serves that Novices in Christianity may not take to themselves a liberty to sin and that those which are enemies to Christianity might not have any cause to asperse Christians with so foul a thing as this is viz. That they taught or held that they might walk securely after the Flesh We are debtors not to the Flesh to live after the Flesh Supple but to the spirit to live after the spirit q. d. We ought in wisdom and in love to our selves not to live after the Flesh but to live after the spirit The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here Debtors is not to be taken here for Debtors in the strict sence of the words but more loosely for such as are any way bound whether in gratitude or in wisdom or in love to themselves to do any thing so that they which ought or whom it behoveth to do any thing upon any account may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Debtors in the Apostles sence here The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh hath such a kind of signification with it and Euripides useth the Foeminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the same manner But note that though I say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken here in the strict sence of the word I say it not because we are not bound in the strictest sence to forsake the Flesh and follow the spirit but because that that is all which can be gathered from what Saint Paul hath here said Wherefore what Saint Paul saith here is as if he should say Wherefore being that to be carnally minded is death and to be spiritually minded is life and peace If ye be wise and have any love to your own selves ye ought not to live after the Flesh but after the spirit To live after the Flesh To live after the Flesh is to live after the will of the Flesh that is to embrace and follow the motions of the Flesh that is of our sensual or carnal appetite and affections Ver. 13. Ye shall die Supple Eternally Note the Enallage of the Person here how he changeth the first into the second Person If ye through the spirit do mortifie the deeds of the body i. e. If ye through the spirit that is in you and which doth enable you to mortifie the deeds of the body I say if ye through that spirit do mortifie the deeds of the body according to that that the spirit shall enable you thereunto Do mortifie the deeds of the body By the deeds of the body are not here to be understood all those actions which are exercised by the body for Chap. 6. ver 13. He would have us to yield our members as instruments of Righteousness unto God but such deeds are to be understood by the deeds of the body here which he calls the works of the flesh Galat. chap. 5. ver 19. We are then said to mortifie the deeds of the body by the spirit when by the help of the spirit and the power thereof we do not consent to but resist the evil motions of the body or of the flesh that is of our carnal affections when they incite us to evil deeds which the more we resist the more shall we find their strength to die in us and the less power shall they have over us Ye shall live i. e. Ye shall live a life happy and eternal and that not only in your souls which shall never die but also in your bodies which though they die yet shall be raised up to an immortal life at the last Day Ver. 14. For as many as are led by the spirit of God they are the sons of God The Apostle proveth here what he said ver 13. viz. That if they through the spirit do mortifie the deeds of the body they shall live For they which through the spirit do mortifie the deeds of the body are such as are led by the spirit of God and they which are led by the spirit of God they are the sons of God by Adoption and they which are the sons of God by doption are the Heirs of God ver 17. Heirs to the inheritance of Eternal life As many as are led by the spirit of God i e. As many as follow the leading of the spirit of God This is the same spirit which he spoke of before ver 2. He speaks of this spirit as of a Person by a Prosopopoeia And men are said to be led by the spirit of God when they follow the motions and inclinations thereof As many as are led by the spirit of God do give no consent to the motions of the flesh but they resist them and walk another way for the motions and inclinations of the Flesh and of the Spirit are contrary one to the other As many therefore as are led by the spirit of God so
Lord Jesus Christ 6. That being of the like affection when ye meet together in the holy Congregation ye may with one heaâ—t and one mouth glorifie God even the Father of our Lord Jesus Christ which will be yet a greater blessing to you 7. Wherefore receive ye one another as Christ also received us to the glory of God 7. Wherefore receive and embrace ye one anothe in a loving and respectful manner as Christ also received and embraced us that God may be thereby glorified 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 8. And that ye may so receive and embrace one another I say to you Gentiles that Christ Jesus was himself in person a minister of the Jews and that he was so to shew the truth and veracity of God and to confirm the promises which God made to their fore-fathers of sending the Messiah in person to them so that being that the Jews were so highly honoured of God and of his Christ ye ought also to love honour respect and receive them 9. And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confess to thee among the Gentiles and sing unto thy name 9. And I say to you Jews that the Gentiles have received such mercies by Christ as that they have cause to praise and glorifie God for them And that which I say concerning the Gentiles is no other than what was prophesied of them of old For Psalm 18.49 David saies in the person of Christ For this cause I will confess to thee among the Gentiles and sing praises unto thy name 10. And again he saith Rejoyce ye Gentiles with his people 10. And again Moses by a prophetick Spirit saith Rejoyce ye Gentiles with his people Deut. 32.43 11. And again Praise the Lord all ye Gentiles and laud him all ye people 11. And again David saith Psalm 117.1 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 12. And again Isaiah saith Isa 11.10 There shall be a a root of Jesse and he that shall rise to reign over the Gentiles in him shall the Gentiles trust Being therefore that the Gentiles have received such mercies of God as that they may justly praise and glorifie God for them according to the prophesies which went of them of old ye Jews ought also to love honour respect and receive them 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 13. Now that I have told you Gentiles these things concerning the Jews and you Jews these things concerning the gentiles the God of hope grant that ye may believe them that he may fill you with all joy and peace by believing and that ye may have thereby abundant hope of eternal life through the powerful operation of the holy Ghost 14. And I my sâ—lf also am perswaded of you my brethren that ye also are full of goodness filled with all knowledge able also to admonish one another 14. But perhaps some of you will say unto me Paul by this your writing to us you think that there is little goodness in us and that we are such babes or fools as that we know not what is amiss and are not able to admonish one another in a brotherly way when any of us erreth But whatsoever you think yet others think that we are full of goodness and knowledge and that we are able to admonish one another But in answer to this I say I Paul also even I my self am perswaded as much of you brethren that ye also as well as other Christians are full of goodness filled with knowledge able also 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 15. But yet notwithstanding my brethren I have written somewhat boldly unto you in some sort not that I might teach you what ye know not but that I might put you in mind of and call to your remembrance what ye know And this I do because the grace or office which is given to me of God requireth this of me 16. That I should be the minister of Jesus Christ to the Gentiles ministring the gospel of God that the offering up of the Gentiles might be acceptable being sanctified by the holy Ghost 16. For I have this grace or office of God that I should be the Minister or Servant of Jesus Christ to the Gentiles performing the holy function of a Priest in the Ministery of the gospel of God that the Gentiles being made as a sacrifice or oblation might become such a sacrifice or oblation as is acceptable unto God being sprinkled and sanctified by the gifts of the holy Ghost through my ministery 17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God 17. But perhaps some of you Romans will say But Paul if thou hast this grace given thee of God that thou shouldst be the Minister of Jesus Christ to the Gentiles why dost thou not make use of this Ministery why hast thou not come to Minister the gospel of Christ to us Gentiles which live at Rome Thou lets this thy gift to lie Idle Know ye therefore that this grace or office which I received of God was not bestowed upon me in vain for by the exercise of that office and stirring up of that grace in me I have done that in those holy things which appertain to God 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 18. For for I will not dare to speak of any of those things which Christ hath not wrought by me Christ hath wrought effectually by me 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 19. By mighty signs and wonders by the power of the holy Ghost to make the Gentiles obedient to the Gospel So that from Jerusalem and round about Illyricum I have fully preached the Gospel of Christ with happy success 20. Yea so have I strived to preach the gospel not where Christ was named lest I should build upon another mans foundation 20. And I have with a kind of Ambition endeavoured thus to preach the Gospel Not where Christ had been named before lest I should build as it were upon the foundation which another man had laid and enter upon his
of Hierusalem and Judaea those Alms which I have gathered for them in the Churches of Macedonia and Achaia and to distribute them among them To the Saints i. e. To those Christians That is to those Jews which are turned to Christ and believe the Gospel Christians are among other titles called by the name of Saints not because all that profess the name of Christ are Saints that is are truly holy but because every Church of Christ is called a Congregation of Saints from the principal members thereof which are truly Saints As also because the Doctrine which Christians profess is an holy Doctrine and the life required of them and which they profess is an holy life Ver. 26. For it hath pleased them of Macedonia and Achaia i. e. For it hath pleased the Saints that is the Christians or Brethren which live in Macedonia and Achaia c. To make a certain contribution for the poor Saints which are at Hierusalem The Jews which believed were persecuted by the unbelieving Jews and spoiled of their goods as appeareth Heb. 10.34 1 Thes 2.14 And this was one great cause of the poverty of these Saints of Hierusalem The Apostle commends the Churches of Macedonia and Achaia here that he might thereby tacitely stir up the Romans to the like Contribution or Alms-deeds towards the poor Christian Jews Ver. 27 It hath pleased them q. d. It hath pleased them I say The Apostle repeats these words out of the former verse that he might add something to them And their debtors they are i. e. And the Saints of Macedonia and Achaia are debtors to the Jews of Hierusalem Viz. so to do that is to relieve them in their necessities Upon what account they are their debtors to relieve them in their necessities he tells in the next words For if the Gentiles have been partakers of their spiritual things c. For being that the Gentiles have been made partakers of the Spiritual things of the Jews c. It is not Dubitantis but Affirmantis here The spiritual things which the Apostle here speaks of are such things as conduced to a spiritual life to wit the Word of God that is the Gospel and the Sacraments c. And these he calls the things of the Jews because the Gentiles received them from the Jews and because they were deposited with the Jews at the first as the gift of God promised to them from the days of old and at last performed And of these spiritual things the Gentiles were made partakers also by the ministry of the Apostles which were Jews Their duty is also to minister unto them in carnal things i. e. Their duty it is truly and they are bound to minister unto them and relieve them in carnal things Also is as much here as Truly or it signifies a retaliation By carnal things he means such things as are requisite and necessary for the maintainance of the Flesh that is the Body or Bodily life The Apostle saith here that the Gentiles which received the Gospel and the Sacraments from the Jews were debtors to the Jews and bound to them by reason of the Gospel and the Sacraments which they received from them to relieve them in their necessities And speaks not of those Jews only which preached the Gospel and ministred the Sacraments to them which were the Apostles but of as many of the whole people or nation of the Jews from which they came out as were Christians But now the question will be whether this of the Gentiles to the Jews be a debt properly or improperly taken that is whether it be a debt such as the Jews by vertue thereof might exact in the way of justice relief of the Gentiles in their necessity Or whether it be only called a debt of the Gentiles because the Gentiles if they should not relieve the Jews in their necessity by reason of what they had received from them would not carry themselves seemly and handsomly towards them though this seemliness and handsomness ariseth not out of Justice but some other Fountain I answer It is a debt not properly but improperly taken if we speak of as many of the whole nation or people of the Jews which were Christians Though in respect of those Jews to wit the Apostles which laboured in ministring of the Gospel and the Sacraments to the Gentiles it would be a debt properly taken and properly due to them to relieve them if they stood in need because of the pains and travel which they take with them for the labourer is justly worthy of his hire Ver. 28. When therefore I have performed this When I have finished this Journey to Hierusalem and this Service which I speak of And have sealed to them this fruit i. e. And when I have delivered unto them this money whâ—ch the Gentiles have contributed to them which I will do without any deminution of it at all To Seal signifieth here to deliver as a thing which is sealed where there is no purloining nor surreption for there is an allusion here to goods or monies which are sealed up in a bag or the like which is therefore sealed up that they may come entire to them to whom they are sent and that they who receive them may know by the integrity of the Seal that nothing hath been diminished of them but that they are intire as they were sent By this the Apostle intimates how unblamably and intirely he would behave himself in this matter This fruit He calls the alms or the contribution which the Achaians and Macedonians sent to the Jews at Hierusalem Fruit because it was the fruit of their faith I will come by you into Spain Supple if God will For this to wit if God will is to be supposed to be understood by all Chrians in their speaking of their determination Whether Paul went ever into Spain as is here written is doubted Ver. 29. I am sure This assurance which the Apostle here speaks of seems to be not an assurance as they say of faith or an infallible assurance but an assurance only of hope so that when he saith I am sure it is as if he should say I hope or I am perswaded yet it may be more than an assurance of hope if the Romans themselves hindred not by their own fault the abundance of the blessing which he speaks of I shall come in the abundance of the blessing of the Gospel of Christ i. e. I shall so come as that you shall receive abundance of blessing by the Gospel which I shall preach to you at my coming In the abundance of the blessing i. e. With abundance of blessing In is put for With. The blessing of the Gospel I conceive to be nothing else here but the comfort and strength of grace which is conveyed into the hearts of the faithful by the preaching of the Gospel which he speaks of here as things subsistent by a Metaphor Ver. 30. And for the love of the spirit i. e.