We then that are strong ought to bear the infirmities of the weak and not to please ourselves. Romans 15:1-3 The weak and the strong D. Thomas, D.D. This noble aphorism contains the highest philosophy and the purest religion. We have here — I. THE PRINCIPLE OF ASSOCIATION. How much has this come to the fore! We have Life, Fire, and Co-operative "Associations." Men begin to see the advantages of these things, and we should not forget that it was Christianity which gave the key-note to their existence. But Paul goes further. He would have the whole world one vast co-operative association — men and women associating in all things, and remembering that they are members of one great family, and acting as such. II. THE LAW OF ASSISTANCE. This would be a poor world if we were not to lend a helping hand one to another; the strong man is to bear the infirmities of the weak. He is to do so by advice, by bestowing alms, by giving encouragement, by kindly help. How highly does our Lord praise those who helped others (see parable of Good Samaritan), and Himself set us the example. III. THE LAW OF EQUALISATION. The inhabitants of this world are diverse; they differ in character, appearance, and position. The law of our text teaches the rich to help the poor, the strong the weak, and so adjust the inequalities of life. ( D. Thomas, D.D. )

Benson Commentary Romans 15:1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Romans 15:1-3 . We then that are strong — Who have attained a greater degree of knowledge in spiritual things, have a clearer judgment, and are free from these scruples; ought to bear the infirmities of the weak — To accommodate ourselves to their weakness, so far as not to use our liberty to their offence and hinderance in religion; and also to bear with them in their failings, consequent on their ignorance or weakness, and not to condemn or despise them; and not to please ourselves — Without any regard to others. On the contrary; let every one of us — Without exception; please his neighbour for his good — Comply with his opinion in indifferent matters, so far as may tend to his advancement in holiness. For even Christ pleased not himself — Had regard to our advantage more than his own. “Christ might in his own life-time have declared the law of Moses abrogated, and have eaten of all kinds of meat indifferently, and have freed himself from the burdensome services enjoined by the law. But because his doing so would have been premature, and, by bringing reproach on the gospel, might have marred its success among the Jews, he abstained from the meats forbidden by the law, and performed the services which it enjoined;” and thereby, as well as by many other and much greater things, showed that he did not make it an object to please himself, “but in all his actions studied to promote the honour of God, and the happiness of men.” But as it is written — In words which may well be applied to him; The reproaches of them that reproached thee fell upon me — The punishment due to the wicked, who, by their speeches and actions, had dishonoured God, was laid on me. See note on Psalm 69:9 , the verse here quoted. That this Psalm is a prophecy concerning Christ, we learn from John 19:28 , where their giving Jesus vinegar to drink on the cross is represented as a fulfilment of the 21st verse of it. In like manner, Romans 15:9 , The zeal of thy house hath eaten me up, was applied to Jesus by the disciples, John 2:17 . Paul, therefore, hath rightly interpreted Romans 15:22-23 , of the same Psalm, of the Jews who crucified Christ. See note on Romans 11:9-10 . Romans 15:2 Let every one of us please his neighbour for his good to edification. Romans 15:3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. Romans 15:4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope. Romans 15:4 . For whatsoever things were written aforetime — In the Old Testament; were written for our learning — As if he had said, Though this may seem to concern David or Christ only, yet it, and all other parts of Scripture, whether containing promises or threatenings, whether speaking of rewards or punishments, were intended to be useful to God’s people in after ages; and by this passage in particular, we may learn to bear with the infirmities of others, a matter of great importance in religion; nay, of absolute necessity, considering that we ourselves, and all around us, not excepting the wisest and holiest Christians, are compassed about with infirmity; that through patience and comfort of the Scriptures — By learning and exercising such patience as the Scriptures prescribe, especially in bearing with the infirmities of others, and by obtaining those comforts the Scriptures hold forth to us; we might have hope — Might be confirmed in our expectation of eternal life, or that through the consolation which God gives us by the Scriptures, we might have patience and a joyful hope. Romans 15:5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: Romans 15:5-7 . Now the God of patience and consolation — From whom all these gracious and seasonable provisions proceed; grant you to be like- minded one toward another — That is, to be united in peace and love; according to Christ Jesus — His doctrine, command, and example, and for his honour and glory. Or, as ?? ???? ??????? ?? ???????? may be properly rendered, to have the same disposition toward one another; the verb ??????? , signifying to care for, as well as to think, Php 2:2 : a disposition, therefore, to live in peace with one another, and to bear one another’s weaknesses, according to Christ’s precept and example, is here prayed for on behalf of the Romans. Having in the preceding verse mentioned the patience and consolation of the Scripture, the apostle here calls God the God of patience and consolation, to show that the patience and consolation of the saints proceeded from him. In like manner, having in Romans 15:12 said, In him the Gentiles shall hope, he calls God, Romans 15:13 , the God of hope, to show that the hope which the Gentiles entertained of salvation, proceeded from him. So also Romans 15:33 , the God of peace, and elsewhere, the God of glory, the God of order, &c. That ye — Both Jews and Gentiles; believing with one mind — And confessing with one mouth, or with united hearts and voices, may glorify God, even the Father of our Lord Jesus Christ — Who hath sent his beloved Son into the world, to unite our hearts in love to each other, and in gratitude to him for his unspeakable love to us. Wherefore receive ye one another — Weak and strong, into communion with mutual love, without despising or judging one another; as Christ also received us — Whether Jews or Gentiles, to be members of his body the church, and joint heirs with him of eternal felicity; to the glory of God — Namely, of his truth to the Jews and mercy to the Gentiles. Romans 15:6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Romans 15:7 Wherefore receive ye one another, as Christ also received us to the glory of God. Romans 15:8 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: Romans 15:8-12 . Now — To show more fully what I mean in saying Christ received us, I observe, that Jesus Christ was a minister of the circumcision — Or vouchsafed to be a servant of the Jews, in preaching the gospel among them; for the truth of God — To demonstrate his faithfulness in fulfilling the promises made unto the fathers — Of sending them the Messiah; and therefore, 1st, The believing Jews, though weak, ought not to be despised by the believing Gentiles, though stronger. And, 2d, It is no objection to Christ’s receiving the Gentiles, that he never preached to them, for he became a minister of the circumcision, not only in order to the salvation of the Jews, but also that, by converting them, and sending them to preach to the Gentiles, he might accomplish the promises made to the fathers concerning the blessing of all nations. And that the Gentiles might glorify God for his mercy, as it is written, Psalm 18:49 ; where the Gentiles and Jews are spoken of as joining in the worship of the true God, the God of Israel. To explain this more fully, “Jesus Christ was born a Jew, and exercised his ministry among the Jews, in order that the truth of God’s promises to the fathers, concerning the blessing of the nations in Abraham’s seed, might be confirmed by the conversion of the Jews and Gentiles. For as the Jews were the only people on earth who worshipped the true God, and had his revelations in their hands, it was absolutely necessary that the gospel, in which all the former revelations terminated, should be first preached to them; that a sufficient number of them receiving it, might preach it to the Gentiles, as the fulfilment of the former revelations, of which their nation were the keepers. The gospel being thus offered to the Gentiles, as the word of the same God who anciently spoke to the fathers of the Jewish nation by the prophets; that circumstance, with the miracles which accompanied the first preaching of it, so powerfully demonstrated it to be from God, that multitudes of the Gentiles, receiving it, turned from idols to worship the living and true God; whereby the truth of God’s promise to the fathers, concerning the blessing of the nations in Christ, was illustriously confirmed, and the Gentiles had an opportunity of glorifying God for his mercy in their conversion.” It may be proper to observe further here, that “conversion to the true God being the mercy, or blessing, which God promised to bestow on the Gentiles, it is particularly mentioned here, not only to make the Gentiles sensible that they ought not to despise the Jews, through whom they had received so great a blessing, but also to persuade the Jews to acknowledge the Gentiles as the people of God, equally with themselves.” — Macknight. And again Moses saith, ( Deuteronomy 32:43 ,) Rejoice, ye Gentiles, with his people — Implying that the time would come when the Gentiles should become the people of God as well as the Jews, and should join with them in the worship of God, and rejoice in a sense of his goodness to them. And again, ( Psalm 117:1 ,) Praise the Lord, all ye Gentiles, for the mercy vouchsafed to you; therefore they shall know God, and obtain mercy; and Esaias saith, There shall be a root of Jesse — See note on Isaiah 11:10 . The apostle here follows the translation of the LXX., because, though it differs in expression from the Hebrew, it represents the prophet’s meaning with sufficient exactness to prove the point for which he quotes it, which was to show that the Gentiles should become the people of God by believing, and confiding in the Messiah, and therefore should be united in the same church with the believing Jews. And the apostle’s design in this part of his epistle being to persuade the Jewish and Gentile converts to a cordial union in the public worship of God, it was of great importance to show the Jews that this coalition was foretold in their own Scriptures; for which purpose the apostle, with great propriety, quotes the various passages here adduced. Romans 15:9 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. Romans 15:10 And again he saith, Rejoice, ye Gentiles, with his people. Romans 15:11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. Romans 15:12 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. Romans 15:13 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. Romans 15:13 . Now the God of hope — A glorious title of God, but till now unknown to the heathen; for their goddess Hope, like their other idols, was nothing, whose temple at Rome was burned by lightning. It was indeed built again not long after, but was again burned to the ground. It is with great propriety that Jehovah is termed the God of hope, for there Isaiah , 1 st, In his nature and attributes; 2d, In the relations in which he stands to mankind in general, as their Creator, Preserver, Benefactor, Governor, and Judge; and to his own people in particular, as their Redeemer, Saviour, Friend, and Father; 3d, In what he hath already done for them in giving his Son for their redemption, and in sending them the gospel light, and his Spirit’s aid; and, 4th, In what he hath promised still further to do for such as do not reject his counsel against themselves; — there is, in these particulars, a most sure and glorious foundation laid for the most firm, lively, enlarged, and blessed hope, for all who will be persuaded to come to it and build thereon, by true repentance, living faith, and new obedience. And we may assure ourselves beyond a doubt, that “No man too largely from his love can hope, If what he hopes he labours to secure.” He is also called the God of hope, because, by raising his Son from the dead, and bringing life and immortality to light by the gospel, he hath presented to our view the most glorious object of hope possible to be presented to us; and because, by adopting believers into his family, regenerating them by his grace, constituting them his heirs, and giving them an earnest of their future inheritance in their hearts, he hath begotten them again to a lively hope of an incorruptible inheritance, an exceeding great and eternal weight of glory. Fill you with all joy — True spiritual joy, at all times, Php 4:4 ; and in all things, 1 Thessalonians 5:16 ; 1 Thessalonians 5:18 ; joy arising from the sources mentioned in the note on Romans 14:17 : and peace, of all sorts, in believing — In or by the exercise of your faith in God and Christ, and the truths and promises of the gospel. That ye may abound in hope — In a lively expectation of eternal life, felicity, and glory, and of continued, increasing grace, to help you in every time of need — And of all things necessary for life and godliness. Through the power of the Holy Ghost — Enlightening and quickening, renewing, strengthening, and comforting you. Romans 15:14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. Romans 15:14-17 . And I myself am persuaded of you — The apology which the apostle here offers for writing to a church with which he was not personally acquainted was the more necessary, because, in his letter, he had opposed some of their strongest prejudices, and had rebuked them for certain irregularities in their conduct. But he was entitled to instruct and reprove them, by virtue of his apostolic office, ( Romans 15:15 ;) the truth of which he proved by his success in converting the Gentiles; ( Romans 15:16-17 ;) and by the miracles he had wrought among them, and by the gifts of the Spirit he had communicated to his converts, in all the Gentile countries which he had visited. That ye — Some among you, by being created anew; are full of goodness — Of kindness, so as to forbear giving unnecessary offence to, or censuring one another; filled with all knowledge — A large measure of knowledge in all needful points, through your long experience in the ways of God; able also to admonish — To instruct, and confirm; one another — In all things of importance. There are several conclusions of this epistle: the first begins at this verse; the second, Romans 16:1 ; the third, Romans 15:17 ; the fourth, Romans 15:21 ; and the fifth, Romans 15:25 . Nevertheless, brethren — Notwithstanding your grace and knowledge; I have written the more boldly unto you — Have used the greater freedom and plainness in writing; in some sort — ??? ?????? , in part, or partly; as putting you in mind — That is, setting before you, and inciting you to the practice of what you know already; because of the grace that is given to me — That is, because I am constituted an apostle of the Gentiles. Whitby thinks, that by the expression, in part, in the former clause of the verse, the apostle meant to signify the Gentile part of the Church of Rome to whom he wrote, to put them in mind of God’s great goodness to them. But it seems more probable he intended thereby to insinuate, that his design in writing was, besides calling things to their remembrance which they knew, to instruct them in some things which they did not know. That I should be the minister — The servant; of Jesus Christ to the Gentiles, ministering, preaching, the gospel of God — In order to their conversion and edification; that the offering up of the Gentiles — To him, as living sacrifices; might be acceptable — In his sight; being sanctified by the Holy Ghost — Plentifully communicated to them, not only in a rich variety of gifts, but in his regenerating, purifying, and comforting influences; making them wise and good, holy toward God, and useful to their fellow-creatures. I have therefore — Having, by the blessing of God upon my labours, been instrumental in converting many of them, whereof I may glory through Jesus Christ — In and through whom all my glorying is; in those things which pertain to God — In the success of my ministry, wherein the glory of God is so much concerned. Romans 15:15 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, Romans 15:16 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. Romans 15:17 I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. Romans 15:18 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, Romans 15:18-19 . For I will not dare to speak, &c. I will not glory of more than is true and has been really done by my ministry; to make the Gentiles obedient — To bring them to the faith, and to the worship and service of the true God; by word and deed — By preaching and miracles. The apostle would not speak of what Christ had not wrought by him, but by his disciples, for making the Gentiles obedient; though he might have claimed some praise also from their success. But he would speak only of what Christ had wrought by him personally; namely, that he had preached the gospel with the greatest success, in many of the Gentile countries. Through mighty signs and wonders — It does not appear that the apostle intended by these different names to express different things, as some have supposed, namely, that the ?????? , signs, were the miracles intended to prove the truth of the doctrine asserted, or message brought by the miracle-worker; and that ?????? , wonders, were such miracles as were intended to astonish, and terrify, and draw the attention of beholders; of which sort was the punishment of Ananias and Sapphira with death, and of Elymas with blindness: he doubtless meant miracles in general, by both expressions. In the gospels, the miracles of Christ are commonly called ???????? , powers, or mighty works, to express the great power exerted in the performance of them. By the power of the Spirit of God — Enlightening men’s minds, and changing their hearts, and thereby rendering the miracles wrought, and the word preached, effectual to their conviction and conversion. So that I have fully preached the gospel of Christ — Have made a full declaration thereof, not shunning to declare the whole counsel of God; not keeping back any thing that I had reason to believe would be profitable to my hearers: from Jerusalem, round about unto Illyricum — This phraseology implies, that he had propagated the gospel, not in a direct line from Jerusalem to Illyricum, but far and wide, on every hand, through the interjacent countries. “Illyricum was a country in Europe, lying between Pannonia and the Adriatic sea. It is now called Sclavonia. In the history of the Acts, there is no mention made of Paul’s preaching the gospel in Illyricum. Nevertheless, as that country, on the south, bordered on Macedonia, where Paul often preached, he may, on some occasion, have gone from Macedonia into Illyricum. Yet this supposition is not necessary, as the apostle does not say he preached the gospel in, but only as far as Illyricum: which country, it appears, at the time he wrote this epistle, was the boundary of his preaching westward.” — Macknight. Romans 15:19 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. Romans 15:20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: Romans 15:20-22 . Yea, so have I strived to preach — Greek, ???? ?? ?????????????? ?????????????? , literally, being ambitious; or, it being the object of my ambition; namely, so far as Providence would permit me to indulge it; to preach the gospel, not where Christ was named — Had been preached before by others: that is, This way I took, as to my choice of places where to preach, lest I should build on another man’s foundation, and so decline the difficulties which attend the settlement of new churches, or should assume to myself the credit due to others. He generally, though not altogether, declined preaching where others had preached, having a holy ambition to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and danger that attended the doing of it. And the providence of God seemed, in a special manner, to prevent his preaching where others had preached, (though not entirely,) lest his enemies, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting churches himself, but only for preaching where others had prepared his way; or that he declined the more difficult part of the ministry. But as it is written — According to that prophecy which is now fulfilling in my ministry; to whom he was not spoken of — Namely, the Gentiles; they shall see — See on Isaiah 52:15 . And they that have not heard — In former times; shall understand — And obey the gospel. For which cause — That I might not build on another man’s foundation; I have been much hindered from coming to you — Among whom Christ had been named. Or he means, that he had been hindered by the important work of planting the gospel elsewhere. Romans 15:21 But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. Romans 15:22 For which cause also I have been much hindered from coming to you. Romans 15:23 But now having no more place in these parts, and having a great desire these many years to come unto you; Romans 15:23-24 . But now, having no more place in these parts — Where Christ has now been preached in every city; and having a great desire — On various accounts; to come to you — I will attempt to put it in execution. Whensoever — At whatever time; I take my journey into Spain — Greek, ??? ????????? ??? ??? ??????? , if I go into Spain; I will come to you — Namely, if God shall so permit. But this zealous design, it seems, was hindered by his imprisonment. It appears probable, from hence, considering the principle that Paul chose to govern himself by, of not building on another man’s foundation, that no apostle had yet planted any church in Spain. For I trust — I hope; to see you in my journey thither — But he was not assured hereof by any divine revelation. Indeed this, among other instances, is a proof that, in speaking of what he meant to do afterward, the apostle did not make known any determinations of God revealed to him by the Spirit, but his own resolutions and opinions only. For there is no evidence that he ever went to Spain. And be brought on my way thitherward by you — By some of your church; if first I be somewhat filled — Satisfied and refreshed; with your company — Your society and fellowship. The Greek is only, with you. How remarkable is the modesty with which he speaks! They might rather desire to be satisfied with his company. He says, somewhat satisfied, intimating the shortness of his stay, or perhaps that the presence of Christ alone can thoroughly satisfy the soul. Romans 15:24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company . Romans 15:25 But now I go unto Jerusalem to minister unto the saints. Romans 15:25-27 . But now I go unto Jerusalem — Of this journey the apostle gave an account to Felix, Acts 24:17 ; to minister unto the saints — To perform the office of carrying some contributions to them for their relief. For it hath pleased them — That is, the Christians; of Macedonia and Achaia, particularly the brethren at Philippi, Thessalonica, Beræa, Corinth, and in every other city of these provinces, where churches were planted by the apostle; to make a certain contribution — ????????? ???? , literally, some communication, namely, of money; for the poor saints — For their believing brethren; which are at Jerusalem — Exposed to peculiar persecution and affliction. It hath pleased them, I say, and their debtors they are — That is, they are bound in justice, as well as mercy. “This repetition is very emphatical, especially as the apostle immediately explains the obligation under which the Christians in Macedonia and Achaia lay to make these collections for the poor of the brethren at Jerusalem. And his intention in this, no doubt, was to show the brethren in Rome that they ought to follow the example of the Macedonians and Achaians in that matter.” For if the Gentiles have been made partakers of their spiritual things — That is, the gospel, and the blessings of it, which were first declared to the Jews, and were spread abroad from Jerusalem to the Gentiles, throughout the world, Acts 1:4-8 . Their duty is also — They are under an obligation by the great benefit received from them to recompense them in some sort, and (which is the only way they can recompense them) to minister unto them carnal things — Things needful for the body. “By calling the knowledge of the gospel, which was imparted to the Gentiles by the Jewish preachers, spiritual things, and the money, which the Gentiles were sending to the Jews, carnal things, the apostle hath declared the true nature of both, and showed the great excellence of the one above the other; money procures conveniences only for the flesh; but the gospel improves the spirit, and fits it for a blessed immortality.” — Macknight. Romans 15:26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. Romans 15:27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. Romans 15:28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. Romans 15:28-29 . When, therefore, I have performed this journey and service, and have sealed to them — Safely delivered to them, without diminution, as a treasure under a seal; this fruit — This contribution, which is a fruit of their brethren’s faith and love; I will come by you into Spain — Such was his design, though it seems it was never accomplished. There are often holy purposes in the minds of good men, which are overruled by the providence of God, so as never to take effect; and yet they are precious in the sight of God. And I am sure — ???? , I know; that when I come to you, I shall come to you in the fulness, &c. — I shall be a means of communicating to you abundance of gospel blessings. It is evident from this, and from the 28th verse, as well as from Romans 1:10-11 , that Paul wrote this epistle while he was at liberty, and before Christ had told him, as is mentioned Acts 23:11 , that he must testify of him at Rome; and before he was constrained to appeal to Cesar, as is related Acts 25:11 ; for in this epistle he speaks still of his journey to Rome as of a voluntary undertaking, not supposing that he should be sent thither as a prisoner. Romans 15:29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ. Romans 15:30 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; Romans 15:30-33 . Now I beseech you for the Lord Jesus Christ’s sake — That is, by all which he has done for you; and for the love of the Spirit — That is, by the love to God, and Christ, and his saints and servants, which is the fruit of the Spirit: that ye strive — ?????????????? , that you agonize together with me; or, as Doddridge renders it, that you join your utmost strength with mine — In your prayers to God for me; the original expression being derived from a word which signifies exerting the greatest strength and agility, such as the combatants exerted in the Grecian games. They must pray for themselves, who would have others strive together with them in prayer. Of all the apostles, Paul alone is recorded as desiring the prayers of the faithful for himself; and this he generally does in the conclusions of his epistles; yet not without making a difference. For, he speaks in one manner to them whom he treats as his children, with the gravity, or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews. That I may be delivered from them that do not believe in Judea — “The unbelieving Jews at Jerusalem had got notice of Paul’s success in converting the Gentiles, to whom he preached salvation, without requiring them to obey the law of Moses. And being falsely informed that he taught all the Jews which were among the Gentiles to forsake Moses, &c., ( Acts 21:21 ,) they were exceedingly enraged against him.” Of this the apostle being well apprized, and knowing of what importance the preservation of his life was to the church, is thus urgent in his requests for the continued, fervent prayers of the brethren at Rome, that he might be preserved from the power of these enemies of Christ and his servants; and that his service in making the collections might be well received by the saints there. These were evidently the grand reasons why he was so earnest in desiring the prayers of the faithful for him; for, had his own personal safety alone been the object of his solicitude, independent of the prosperity of God’s work, and the salvation of the souls of the Gentiles, he doubtless would have desired to depart, and be with Christ, which he knew would be far better than remaining longer in the body, in this world of sin and sorrow. That I may come unto you with joy — “As the apostle proposed to visit the Romans after delivering the collections at Jerusalem, he earnestly wished that that service might be acceptable to the brethren there; because, if it was well received, it would have great influence in producing that happy union of the Jews with the Gentiles, which he had so much at heart to accomplish, and make him come to Rome in great joy. But how much he was disappointed in his generous design, and in what disadvantageous circumstances he came to Rome, the history of the Acts informs us.” See chap. 21.-26. Now the God of peace — Who is at peace with us, being reconciled to us in Christ, and causes us to know, by experience, that the fruit of the Spirit is peace, — even a peace passing understanding, — be with you all — Whether I am present or absent. Amen. Romans 15:31 That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; Romans 15:32 That I may come unto you with joy by the will of God, and may with you be refreshed. Romans 15:33 Now the God of peace be with you all. Amen. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Romans 15:1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Chapter 30 THE SAME SUBJECT: THE LORD’S EXAMPLE: HIS RELATION TO US ALL Romans 15:1-13 THE large and searching treatment which the Apostle has already given to the right use of Christian Liberty, is yet not enough. He must pursue the same theme further; above all, that he may put it into more explicit contact with the Lord Himself. We gather without doubt that the state of the Roman Mission, as it was reported to St. Paul, gave special occasion for such fulness of discussion. It is more than likely, as we have seen from the first, that the bulk of the disciples were ex-pagans; probably of very various nationalities, many of them Orientals, and as such not more favourable to distinctive Jewish claims and tenets. It is also likely that they found amongst them, or beside them, many Christian Jews, or Christian Jewish proselytes, of a type more or less pronounced in their own direction; the school whose less worthy members supplied the men to whom St. Paul, a few years later, writing from Rome to Philippi, refers as "preaching Christ of envy and strife." { Php 1:15 } The temptation of a religious (as of a secular) majority is always to tyrannise, more or less, in matters of thought and practice. A dominant school, in any age or region, too easily comes to talk and act as if all decided expression on the other side were an instance of "intolerance," while yet it allows itself sufficiently severe and censorious courses of its own. At Rome, very probably, this mischief was in action. The "strong," with whose principle, in its true form, St. Paul agreed, were disposed to domineer in spirit over the "weak," because the weak were comparatively the few. Thus they were guilty of a double fault; they were presenting a miserable parody of holy liberty, and they were acting off the line of that unselfish fairness which is essential in the Gospel character. For the sake not only of the peace of the great Mission Church, but of the honour of the Truth, and of the Lord, the Apostle therefore dwells on mutual duties, and returns to them again and again after apparent conclusions of his discourse. Let us listen as he now reverts to the subject, to set it more fully than ever in the light of Christ. But (it is the "but" of resumption, and of new material) we are bound, we the able, ????????? (perhaps a sort of soubriquet for themselves among the school of "liberty," "the capables")-to bear the weaknesses of the unable, (again, possibly, a soubriquet, and in this case an unkindly one for a school,) and not to please ourselves. Each one of us, let him please not himself, but his neighbour, as regards what is good, with a view to edification. "Please"; ???????? ???????? . The word is one often "soiled with ignoble use," in classical literature; it tends to mean the "pleasing" which fawns and flatters; the complaisance of the parasite. But it is lifted by Christian usage to a noble level. The cowardly and interested element drops out of it; the thought of willingness to do anything to please remains; only limited by the law of right, and aimed only at the other’s "good." Thus purified, it is used elsewhere of that holy "complaisance" in which the grateful disciple aims to "meet halfway the wishes" of his Lord. {see Colossians 1:10 } Here, it is the unselfish and watchful aim to meet halfway, if possible, the thought and feeling of a fellow disciple, to conciliate by sympathetic attentions, to be considerate in the smallest matters of opinion and conduct; a genuine exercise of inward liberty. There is a gulf of difference between interested timidity and disinterested considerateness. In flight from the former, the ardent Christian sometimes breaks the rule of the latter. St. Paul is at his hand to warn him not to forget the great law of love. And the Lord is at his hand too, with His own supreme Example. For even our Christ did not please Himself; but, as it stands written, { Psalm 69:9 } "The reproaches of those who reproached Thee, fell upon Me." It is the first mention in the Epistle of the Lord’s Example. His Person we have seen, and the Atoning Work, and the Resurrection Power, and the great Return. The holy Example can never take the place of anyone of these facts of life eternal. But when they are secure, then the reverent study of the Example is not only in place; it is of urgent and immeasurable importance. "He did not please Himself." "Not My will, but Thine, be done." Perhaps the thought of the Apostle is dwelling on the very hour when those words were spoken, from beneath the olives of the Garden, and out of a depth of inward conflict and surrender which "it hath not entered into the heart of man"-except the heart of the Man of men Himself-"to conceive." Then indeed "He did not please Himself." From pain as pain, from grief as grief, all sentient existence naturally, necessarily, shrinks; it "pleases itself" in escape or in relief. The infinitely refined sentient Existence of the Son of Man was no exception to this law of universal nature; and now He was called to such pain, to such grief, as never before met upon one head. We read the record of Gethsemane, and its sacred horror is always new; the disciple passes in thought out of the Garden even to the cruel tribunal of the Priest with a sense of relief; his Lord has risen from the unfathomable to the fathomable depth of His woes-till He goes down again, at noon next day, upon the Cross. "He pleased not Himself." He who soon after, on the shore of the quiet water, said to Peter, in view of his glorious and God-glorifying end, "They shall carry thee whither thou wouldest not"-along a path from which all thy manhood shall shrink-He too, as to His Human sensibility, "would not" go to His own unknown agonies. But then, blessed be His Name, "He would go" to them, from that other side, the side of the infinite harmony of His purpose with the purpose of His Father, in His immeasurable desire of His Father’s glory. So He "drank that cup," which shall never now pass on to His people. And then He went forth into the house of Caiaphas, to be "reproached," during some six or seven terrible hours, by men who, professing zeal for God, were all the while blaspheming Him by every act and word of malice and untruth against His Son; and from Caiaphas He went to Pilate, and to Herod, and to the Cross, "bearing that reproach." "I’m not anxious to die easy, when He died hard!" So said, not long ago, in a London attic, lying crippled and comfortless, a little disciple of the Man of Sorrows. He had "seen the Lord," in a strangely unlikely conversion, and had found a way of serving Him; it was to drop written fragments of His Word from the window on to the pavement below. And for this silent mission he would have no liberty if he were moved, in his last weeks, to a comfortable "Home." So he would rather serve his beloved Redeemer thus, "pleasing not himself," than be soothed in body, and gladdened by surrounding kindness, but with less "fellowship of His sufferings." Illustrious confessor-sure to be remembered when "the Lord of the servants cometh"! And with what an-a fortiori does his simple answer to a kindly visitor’s offer bring home to us (for it is for us as much as for the Romans) this appeal of the Apostle’s! We are called in these words not necessarily to any agony of body or spirit; not necessarily even to an act of severe moral courage; only to patience, largeness of heart, brotherly love. Shall we not answer Amen from the soul? Shall not even one thought of "the fellowship of His sufferings" annihilate in us the miserable "self pleasing" which shows itself in religious bitterness, in the refusal to attend and to understand, in a censoriousness which has nothing to do with firmness, in a personal attitude exactly opposite to love? He has cited Psalm 69:1-36 as a Scripture which, with all the solemn problems gathered round its dark "minatory" paragraph, yet lives and moves with Christ, the Christ of love. And now-not to confirm his application of the Psalm, for he takes that for granted-but to affirm the positive Christian use of the Old Scriptures as a whole, he goes on to speak at large of "the things forewritten." He does so with the special thought that the Old Testament is full of truth in point for the Roman Church just now; full of the bright, and uniting, "hope" of glory; full of examples as well as precepts for "patience," that is to say, holy perseverance under trial; full finally of the Lord’s equally gracious relation to "the Nations" and to Israel. For all the things forewritten, written in the Scriptures of the elder time, in the age that both preceded the Gospel and prepared for it, for our instruction were written-with an emphasis upon "our"-that through the patience and through the encouragement of the Scriptures we might hold our hope, the hope "sure and steadfast" of glorification in the glory of our conquering Lord. That is to say, the true "Author behind the authors" of that mysterious Book watched, guided, effected its construction, from end to end, with the purpose full in His view of instructing for all time the developed Church of Christ. And in particular, He adjusted thus the Old Testament records and precepts of "patience," the patience which "suffers and is strong," suffers and goes forward, and of "encouragement," ?????????? , the word which is more than "consolation," while it includes it; for it means the voice of positive and enlivening appeal. Rich indeed are Pentateuch, and Prophets, and Hagiographa, alike in commands to persevere and be of good courage, and in examples of men who were made brave and patient by the power of God in them, as they took Him at His word. And all this, says the Apostle, was on purpose, on God’s purpose. That multifarious Book is indeed in this sense one. Not only is it, in its Author’s intention, full of Christ; in the same intention it is full of Him for us. Immortal indeed is its preciousness, if this was His design. Confidently may we explore its pages, looking in them first for Christ, then for ourselves, in our need of peace, and strength, and hope. Let us add one word, in view of the anxious controversy of our day, within the Church, over the structure and nature of those "divine Scriptures," as the Christian Fathers love to call them. The use of the Holy Book in the spirit of this verse, the persistent searching of it for the preceptive mind of God in it, with the belief that it was "written for our instruction," will be the surest and deepest means to give us "perseverance" and "encouragement" about the Book itself. The more we really know the Bible, at first hand, before God, with the knowledge both of acquaintance and reverent sympathy, the more shall we be able with intelligent spiritual conviction, to "persist" and "be of good cheer" in the conviction that it is indeed not of man (though through man), but of God. The more shall we use it as the Lord and the Apostles used it, as being not only of God, but of God for us; His Word, and for us. The more shall we make it our divine daily Manual for a life of patient and cheerful sympathies, holy fidelity, and "that blessed Hope"-which draws "nearer now than when we believed." But may the God of the patience and the encouragement. He who is Author and Giver of the graces unfolded in His Word, He without whom even that Word is but a sound without significance in the soul, grant you, in His own sovereign way of acting on and in human wills and affections, to be of one mind mutually, according to Christ Jesus; "Christwise," in His steps, in His temper, under His precepts; having towards one another, not necessarily an identity of opinion on all details, but a community of sympathetic kindness. No comment here is better than this same Writer’s later words, from Rome; { Php 2:2-5 } "Be of one mind; having the same love; nothing by strife, or vainglory; esteeming others better than yourselves; looking on the things of others; with the same mind which was also in Christ Jesus," when He humbled Himself for us. And all this, not only for the comfort of the community, but for the glory of God: that unanimously, with one mouth, you may glorify the God and Father of our Lord Jesus Christ; turning from the sorrowful friction worked by self-will when it intrudes into the things of heaven, to an antidote, holy and effectual, found in adoring Him who is equally near to all His true people, in His Son. Wherefore welcome one another into fellowship, even as our Christ welcomed you, all the individuals of your company, and all the groups of it, to our God’s glory. These last words may mean either that the Lord’s welcome of "you glorified" His Father’s grace; or that that grace will he "glorified" by the holy victory of love over prejudice among the Roman saints. Perhaps this latter explanation is to be preferred, as it echoes and enforces the last words of the previous verse. But why should not both references reside in the one phrase, where the actions of the Lord and His disciples are seen in their deep harmony? For I say that Christ stands constituted Servant of the Circumcision, Minister of divine blessings to Israel, on behalf of God’s truth, so as to ratify in act the promises belonging to the Fathers, so as to secure and vindicate their fulfilment, by His coming as Son of David, Son of Abraham, but (a "but" which, by its slight correction, reminds the Jew that the Promise, given wholly through him, was not given wholly for him) so that the Nations, on mercy’s behalf, should glorify God, blessing and adoring Him on account of a salvation which, in their case, was less of "truth" than of "mercy," because it was less explicitly and immediately of covenant; as it stands written, { Psalm 18:49 } "For this I will confess to Thee, will own Thee, among the Nations, and will strike the harp to Thy Name"; Messiah confessing His Eternal Father’s glory in the midst of His redeemed Gentile subjects, who sing their "lower part" with Him. And again it, the Scripture, says, { Deuteronomy 32:43 } "Be jubilant, Nations, with His people." And again, { Psalm 117:1 } "Praise the Lord, all the Nations, and let all the peoples praise Him again." And again Isaiah, { Isaiah 11:10 } "There shall come (literally, "shall be") the Root of Jesse, and He who rises up-"rises," in the present tense of the divine decree to rule [the] Nations; on Him [the] Nations shall hope" with the hope which is in fact faith, looking from the sure present to the promised future. Now may the God of that hope, "the Hope" just cited from the Prophet, the expectation of all blessing, up to its crown and flower in glory, on the basis of Messiah’s work, fill you with all joy and peace in your believing, so that you may overflow in that hope, in the Holy Spirit’s power: "in His power," clasped as it were within His divine embrace, and thus energised to look upward, heavenward, away from embittering and dividing temptations to the unifying as well as beatifying prospect of your Lord’s Return. He closes here his long, wise, tender appeal and counsel about the "unhappy divisions" of the Roman Mission. He has led his readers as it were all round the subject. With the utmost tact, and also candour, he has given them his own mind, "in the Lord," on the matter in dispute. He has pointed out to the party of scruple and restriction the fallacy of claiming the function of Christ, and asserting a divine rule where He has not imposed one. He has addressed the "strong" (with whom he agrees in a certain sense), at much greater length, reminding them of the moral error of making more of any given application of their principle than of the law of love in which the principle was rooted. He has brought both parties to the feet of Jesus Christ as absolute Master. He has led them to gaze on Him as their blessed Example, in His infinite self-oblivion for the cause of God, and of love. He has poured out before them the prophecies, which tell at once the Christian Judaist and the ex-pagan convert that in the eternal purpose Christ was given equally to both, in the line of "truth," in the line of "mercy." Now lastly he clasps them impartially to his own heart in this precious and pregnant benediction, beseeching for both sides, and for all their individuals, a wonderful fulness of those blessings in which most speedily and most surely the spirit of their strife would expire. Let that prayer be granted, in its pure depth and height, and how could "the weak brother" look with quite his old anxiety on the problems suggested by the dishes at a meal, and by the dates of the Rabbinic Calendar? And how could "the capable" bear any longer to lose his joy in God by an assertion, full of self, of his own insight and "liberty"? Profoundly happy and at rest in their Lord, whom they embraced by faith as their Righteousness and Life, and whom they anticipated in hope as their coming Glory; filled through their whole consciousness, by the indwelling Spirit, with a new insight into Christ; they would fall into each other’s embrace, in Him. They would be much more ready, when they met, to speak "concerning the King" than to begin a new stage of their not very elevating discussion. How many a Church controversy, now as then, would die of inanition, leaving room for a living truth, if the disputants could only gravitate, as to their always most beloved theme, to the praises and glories of their redeeming Lord Himself! It is at His feet, and in His arms, that we best understand both His truth, and the thoughts, rightful or mistaken, of our brethren. Meanwhile, let us take this benedictory prayer, as we may take it, from its instructive context, and carry it out with us into all the contexts of life. What the Apostle prayed for the Romans, in view of their controversies, he prays for us, as for them, in view of everything. Let us "stand back and look at the picture." Here-conveyed in this strong petition-is St. Paul’s idea of the true Christian’s true life, and the true life of the true Church. What are the elements, and what is the result? It is a life lived in direct contact with God. "Now the God of hope fill you." He remits them here (as above, ver. 5) { Romans 15:5 } from even himself to the Living God. In a sense, he sends them even from "the things forewritten," to the Living God; not in the least to disparage the Scriptures, but because the great function of the divine Word, as of the divine Ordinances, is to guide the soul into an immediate intercourse with the Lord God in His Son, and to secure it therein. God is to deal direct with the Romans. He is to manipulate, He is to fill, their being. It is a life not starved or straitened, but full. "The God of hope fill you." The disciple, and the Church, is not to live as if grace were like a stream "in the year of drought," now settled into an almost stagnant deep, then struggling with difficulty over the stones of the shallow. The man, and the Society, are to live and work in tranquil but moving strength, "rich" in the fruits of their Lord’s "poverty"; { 2 Corinthians 8:9 } filled out of His fulness; never, spiritually, at a loss for Him; never, practically, having to do or bear except in His large and gracious power. It is a life bright and beautiful; "filled with all joy and peace." It is to show a surface fair with the reflected sky of Christ, Christ present, Christ to come. A sacred while open happiness and a pure internal repose are to be there, born of "His presence, in which is fulness of joy," and of the sure prospect of His Return, bringing with it "pleasures for evermore." Like that mysterious ether of which the natural philosopher tells us, this joy, this peace, found and maintained "in the Lord," is to pervade all the contents of the Christian life, its moving masses of duty or trial, its interspaces of rest or silence; not. always demonstrative, but always underlying, and always a living power. It is a life of faith; "all joy and peace in your believing." That is to say, it is a life dependent for its all upon a Person and His promises. Its glad certainty of peace with God, of the possession of His Righteousness, is by means not of sensations and experiences, but of believing; it comes, and stays, by taking Christ at His word. Its power over temptation, its "victory and triumph against the devil, the world, and the flesh," is by the same means. The man, the Church, takes the Lord at His word; -"I am with you always"; "Through Me thou shalt do valiantly"; -and faith, that is to say, Christ trusted in practice, is "more than conqueror." It is a life overflowing with the heavenly hope; "that ye may abound in the hope." Sure of the past, and of the present, it is-what out of Christ no life can be-sure of the future. The golden age, for this happy life, is in front, and is no Utopia. "Now is our salvation nearer"; "We look for that blissful ( ???????? ) hope, the appearing of our great God and Saviour"; "Them which sleep in Him God will bring with Him"; "We shall be caught up together with them; we shall ever be with the Lord"; "They shall see His face; thine eyes shall see the King in His beauty." And all this it is as a life lived "in the power of the Holy Ghost." Not by enthusiasm, not by any stimulus which self applies to self; not by resources for gladness and permanence found in independent reason or affection; but by the almighty, all-tender power of the Comforter. "The Lord, the Life Giver," giving life by bringing us to the Son of God, and uniting us to Him, is the Giver and strong Sustainer of the faith, and so of the peace, the joy, the hope, of this blessed life. "Now it was not written for their sakes only, but for us also," in our circumstances of personal and of common experience. Large and pregnant is the application of this one utterance to the problems perpetually raised by the divided state of organisation, and of opinion, in modern Christendom. It gives us one secret, above and below all others, as the sure panacea, if it may but be allowed to work, for this multifarious malady which all who think deplore. That secret is "the secret of the Lord, which is with them that fear Him". { Psalm 25:14 } It is a fuller life in the individual, and so in the community, of the peace and joy of believing; a larger abundance of "that blessed hope," given by that power for which numberless hearts are learning to thirst with a new intensity, "the power of the Holy Ghost." It was in that direction above all that the Apostle gazed as he yearned for the unity, not only spiritual, but practical, of the Roman saints. This great master of order, this man made for government, alive with all his large wisdom to the sacred importance, in its, true place, of the external mechanism of Christianity, yet makes no mention of it here, nay, scarcely gives one allusion to it in the whole Epistle. The word "Church" is not heard till the final chapter; and then it is used only, or almost only, of the scattered mission stations, or even mission groups, in their individuality. The ordered Ministry only twice, and in the most passing manner, comes into the long discourse; in the words { Romans 12:6-8 } about prophecy, ministration, teaching, exhortation, leadership; and in the mention { Romans 16:1 } of Phoebe’s relation to the Cenchrean Church. He is addressing the saints of that great City which was afterwards, in the tract of time, to develop into even terrific exaggerations the idea of Church Order. But he has practically nothing to say to them about unification and cohesion beyond this appeal to hold fast together by drawing nearer each and all to the Lord, and so filling each one his soul and life with Him. Our modern problems must be met with attention, with firmness, with practical purpose, with due regard to history, and with submission to revealed truth. But if they are to be solved indeed they must be met outside the spirit of self, and in the communion of the Christian with Christ, by the power of the Spirit of God. Chapter 31 ROMAN CHRISTIANITY; ST. PAUL’S COMMISSION; HIS INTENDED ITINERARY; HE ASKS FOR PRAYER Romans 15:14-33 THE Epistle hastens to its close. As to its instructions, doctrinal or moral, they are now practically written. The Way of Salvation lies extended, in its radiant outline, before the Romans, and ourselves. The Way of Obedience, in some of its main tracks, has been drawn firmly on the field of life. Little remains but the Missionary’s last words about persons and plans, and then the great task is done. He will say a warm, gracious word about the spiritual state of the Roman believers. He will justify, with a noble courtesy, his own authoritative attitude as their counsellor. He will talk a little of his hoped for and now seemingly approaching visit, and matters in connection with it. He will greet the individuals whom he knows, and commend the bearer of the Letter, and add last messages from his friends. Then Phoebe may receive her charge, and go on her way. But I am sure, my brethren, quite on my own part, about you, that you are, yourselves, irrespective of my influence, brimming with goodness, with high Christian qualities in general, filled with all knowledge, competent in fact to admonish one another. Is this flattery, interested and insincere? Is it weakness, easily persuaded into a false optimism? Surely not; for the speaker here is the man who has spoken straight to the souls of these same people about sin, and judgment, and holiness; about the holiness of these everyday charities which some of them (so he has said plainly enough) had been violating. But a truly great heart always loves to praise where it can, and discerningly, to think and say the best. He who is Truth itself said of His imperfect, His disappointing followers, as He spoke of them in their hearing to His Father, "They have kept Thy word"; "I am glorified in them." { John 17:6 ; John 17:10 } So here his Servant does not indeed give the Romans a formal certificate of perfection, but he does rejoice to know, and to say, that their community is Christian in a high degree, and that in a certain sense they have not needed information about Justification by Faith, nor about principles of love and liberty in their intercourse. In essence, all has been in their cognisance already; an assurance which could not have been entertained in regard of every Mission, certainly. He has written not as to children, giving them an alphabet, but as to men, developing facts into science. But with a certain boldness I have written to you, here and there, just as reminding you; because of the grace, the free gift of his commission and of the equipment for it, given me by our God, given in order to my being Christ Jesus’ minister sent to the Nations, doing priest work with the Gospel of God, that the oblation of the Nations, the oblation which is in fact the Nations self-laid upon the spiritual altar, may be acceptable, consecrated in the Holy Spirit. It is a startling and splendid passage of metaphor. Here once, in all the range of his writings (unless we except the few and affecting words of Php 2:17 ,) the Apostle presents himself to his converts as a sacrificial ministrant, a "priest" in the sense which usage (not etymology) has so long stamped on that English word as its more special sense. Never do the great Founders of the Church, and never does He who is its foundation, use the term ?????? , sacrificing, mediating, priest, as a term to designate the Christian minister in any of his orders; never, if this passage is not to be reckoned in, with its ?????????? , its "priest work," as we have ventured to translate the Greek. In the distinctively sacerdotal Epistle, the Hebrews, the word ?????? comes indeed into the foreground. But there it is absorbed into the Lord. It is appropriated altogether to Him in His self-sacrificial Work once done, and in His heavenly Work now always doing, the work of mediatorial impartation, from His throne, of the blessings which His great Offering won. One other Christian application of the sacrificial title we have in the Epistles: "Ye are a holy priesthood," "a royal priesthood". { 1 Peter 2:5 ; 1 Peter 2:9 } But who are "ye"? Not the consecrated pastorate, but the consecrated Christian company altogether. And what are the altar sacrifices of that company? "Sacrifices spiritual"; "the praises of Him who called them into His wonderful light". { 1 Peter 2:5 ; 1 Peter 2:9 } In the Christian Church, the pre-Levitical ideal of the old Israel reappears in its sacred reality. He who offered to the Church of Moses { Exodus 19:6 } to be one great priesthood, "a kingdom of priests, and a holy nation," found His favoured nation unready for the privilege, and so Levi representatively took the place alone. But now, in His new Israel, as all are sons in the Son, so all are priests in the Priest. And the sacred Ministry of that Israel, the Ministry which is His own divine institution, the gift { Ephesians 4:11 } of the ascended Lord to His Church, is never once designated, as such, by the term which would have marked it as the analogue to Levi, or to Aaron. Is this passage in any degree an exception? No; for it contains its own full inner evidence of its metaphorical cast. The "priest working" here has regard, we find, not to a ritual, but to "the Gospel." "The oblation" is-the Nations. The hallowing Element, shed as it were upon the victims, is the Holy Ghost. Not in a material temple, and serving at no tangible altar, the Apostle brings his multitudinous converts as his holocaust to the Lord. The Spirit, at his preaching and on their believing, descends upon them; and they lay themselves "a living sacrifice" where the fire of love shall consume them, to His glory. I have therefore my right to exultation, in Christ Jesus, as His member and implement, as to what regards God; not in any respect as regards myself, apart from Him. And then he proceeds as if about to say, in evidence of that assertion, that he always declines to intrude on a brother Apostle’s ground, and to claim as his own experience what was in the least degree another’s; but that indeed through him, in sovereign grace, God has done great things, far and wide. This he expresses thus, in energetic compressions of diction: For I will not dare to talk at all of things which Christ did not work out through me (there is an emphasis on "me") to effect obedience of [the] Nations to His Gospel, by word and deed, in power of signs and wonders, in power of God’s Spirit; a reference, strangely impressive by its very passingness, to the exercise of miracle-working gifts by the writer. This man, so strong in thought, so practical in counsel, so extremely unlikely to have been under an illusion about a large factor in his adult and intensely conscious experience, speaks direct from himself of his wonder works. And the allusion, thus dropped by the way and left behind, is itself an evidence to the perfect mental balance of the witness; this was no enthusiast, intoxicated with ambitious spiritual visions, but a man put in trust with a mysterious yet sober treasure. So that from Jerusalem, and round about it, { Acts 26:20 } as far as the Illyrian region, the highland seaboard which looks across the Adriatic to the long eastern side of Italy, I have fulfilled the Gospel of Christ, carried it practically everywhere, satisfied the idea of so distributing it that it shall be accessible everywhere to the native races. But this I have done with this ambition, to preach the Gospel not where Christ was already named, that I might not build on another man’s foundation; but to act on the divine word, as it stands written, { Isaiah 52:15 } "They to whom no news was carried about Him, shall see; and those who have not heard, shall understand." Here was an "ambition" as far-sighted as it was noble. Would that the principle of it could have been better remembered in the history of Christendom, and not least in our own age; a wasteful overlapping of effort on effort, system on system, would not need now to be so much deplored. Thus as a fact I was hindered for the most part-hindrances were the rule, signals of opportunity the exception-in coming to you; you, whose City is no untrodden ground to messengers of Christ, and therefore not the ground which had a first claim on me. But now, as no longer having place in these regions, eastern Roman Europe yielding him no longer an unattempted and accessible district to enter, and having a homesick feeling for coming to yon, these many year