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1. The wered scriptures are designed for men in all ages of the word, and are the great source of religious knowledge and consolation, v. 4.

2. The moral excellences which we are justly required to attain, and the consolations which we are commanded to seek in the use of appropriate means, are still the gifts of God. There is, therefore, no inconsistency between the doctrines of free agency and dependence, vs. 5, 13.

3. Those are to be received and treated as Christians whom Christ himself has received. Men have no right to make terms of communion which Christ has not made, v. 7.

4. There is no distinction under the gospel between the Jew and Gentile; Christ has received both classes upon the same terms and to the same privileges, vs. 8—12.

5. The quotation of the predictions of the Old Testament by the sacred writers of the New, and the application of them in proof of their doctrines, involves an acknowledgement of the divine authority of the ancient prophets. And as these predictions are quoted indiscriminately from all parts of the Old Testament, it is evident that the apostles believed in the inspiration of all the books included in the sacred canon by the Jews, vs. 9-12.

6. Christian ministers are not priests, i. e. they are not appointed to "offer gifts and sacrifices for sins." It is no part of

their work to make atonement for the people; this Christ has done by the one offering up of himself, whereby he has for ever perfected them that are sanctified, v. 16.

7. The truth of the gospel has been confirmed by God, through mighty signs and wonders and the power of the Holy Ghost. Infidelity, therefore, is a disbelief of the testimony of God. When God has given satisfactory evidence of the mission of his servants, the sin of unbelief is not relieved by the denial that the evidence is satisfactory. If the gospel is true, therefore, infidelity will be found not merely to be a mistake, but a crime, v. 19.

8. The success of a minister in winning souls to Christ may be fairly appealed to as evidence that he preaches the truth. It is, when clearly ascertained, as decided an evidence as the performance of a miracle; because it is as really the result of a divine agency. This, however, like all other evidence, to be of any value, must be carefully examined and faithfully applied. The success may be real, and the evidence decisive, but it may be applied improperly. The same man may preach (and doubtless every uninspired man does preach) both truth and error; God may sanction and bless the truth, and men may appeal to this blessing in support of the error. This is often done. Success therefore is of itself a very difficult test for us to apply; and must ever be held subject to the authority of the scriptures. Nothing can prove that to be true which the bible pronounces to be false, vs. 18, 19.

9. Prayer (and even intercessory prayer) has a real and important efficacy; not merely in its influence on the mind of him who offers it, but also in securing the blessings for which we pray. Paul directed the Roman Christians to pray for the exercise of the divine providence in protecting him from danger, and for the Holy Spirit to influence the minds of the brethren in Jerusalem. This he would not have done were such petitions of no avail, vs. 30, 31.

Remarks.

1. The duty of a disinterested and kind regard to others in the exercise of our Christian liberty is one of the leading topics of this, as it is of the preceding chapter, vs. 1—13.

2. The desire to please others should be wisely directed, and

spring from right motives. We should not please them to their own injury, nor from the wish to secure their favour; but for their good, that they may be edified, v. 2.

3. The character and conduct of Jesus Christ are at once the most perfect model of excellence and the most persuasive motive to obedience. The dignity of his person, the greatness of his condescension, the severity of his sufferings, the fervour of his love towards us, all combine to render his example effective in humbling us in view of our own short-comings, and in exciting us to walk even as he walked, vs. 4-13.

4. We should constantly resort to the scriptures for instruetion and consolation. They were written for this purpose; and we have no right to expect these blessings unless we use the means appointed for their attainment. As God, however, by the power of the Holy Ghost, works all good in us, we should rely neither on the excellence of the means nor the vigour and diligence of our own exertions, but on his blessing, which is to be sought by prayer, vs. 4, 5, 13.

5. The dissensions of Christians are dishonourable to God. They must be of one mind, i. e. sincerely and affectionately united, if they would glorify their Father in heaven, vs. 5-7.

6. A monitor or instructer should be full of goodness and knowledge. The human heart resists censoriousness, pride, and ill feeling in an admonisher; and is thrown into such a state by the exhibition of these evil dispositions, that the truth is little likely to do it any good. As oil poured on water smooths its surface and renders it transparent; so does kindness calm the minds of men, and prepares them for the ready entrance of the truth. Besides these qualifications, he who admonishes others should be entitled thus to act. It is not necessary that this title should rest on his official station; but there should be superiority of some kind, of age, excellence, or knowledge, to give his admonitions due effect. Paul's peculiar modesty, humility and mildness, should serve as an example to us, vs. 14, 15.

7. We should be careful not to build improperly on another man's foundation. Pastors and teachers must of course preach Christ where he had before been known; but they should not appropriate to themselves the results of the labours of others, or boast of things which Christ has not wrought by them. The

man who reaps the harvest, is not always he who sowed the seed. One plants and another waters, but God giveth the increase. So then neither is he that planteth any thing, neither he that watereth, but God that giveth the increase, vs. 19, 20.

8. It is the duty of those who have the means, to contribute to the necessities of others, and especially to the wants of those from whom they themselves have received good, vs. 26, 27.

9. The fact that men are prejudiced against us, is no reason why we should not do them good. The Jewish Christians were ready to denounce Paul and to cast out his name as evil; yet he collected contributions for them, and was very solicitous that they should accept of his services, v. 31.

10. Danger is neither to be courted nor fled from; but encountered with humble trust in God, v. 31.

11. We should pray for others in such a way as really to enter into their trials and conflicts; and believe that our prayers, when sincere, are a real and great assistance to them. It is a great blessing to have an interest in the prayers of the righteous.

CHAPTER XVI.

Contents.

In this concluding chapter, Paul first commends to the church at Rome the deaconess Phebe, vs. 1, 2. He then sends his salutations to many members of the church, and other Christians who were then at Rome, vs. 3—16. He earnestly exhorts his brethren to avoid those who cause contentions; and after commending their obedience, he prays for God's blessing upon them, vs. 17-21. Salutations from the apostle's companions, vs. 22-24. The concluding doxology, vs. 25-27.

CHAP. 16:1-27.

Commentary.

(1) I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea. Corinth, being situated on a narrow isthmus, had two ports, one towards Europe,

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and the other towards Asia. The latter was called Cenchrea, where a church had been organized, of which Phebe was a servant (dáxovos), i. e. deaconess. It appears that in the apostolic church, elderly females were selected to attend upon the poor and sick of their own sex. Many ecclesiastical writers suppose there were two classes of these female officers; the one (ger Búrides, corresponding in some measure in their duties to the elders), having the oversight of the conduct of the younger female Christians; and the other whose duty was to attend to the sick and the poor. See Suicer's Thesaurus, under the word diάxovos, and Bingham's Ecclesiastical Antiquities, 11, 12. Augusti's Denkwürdigkeiten der christl. Archäologie.

(2) That ye receive her in the Lord. The words in the Lord may be connected either with receive, 'receive her in a religious manner and from religious motives;' or with the pronoun, her in the Lord, her as a Christian. The apostle presents two considerations to enforce this exhortation; first, regard for their Christian character; and, secondly, the service which Phebe had rendered to others. As becometh saints; this expression at once describes the manner in which they ought to receive her, and suggests the motive for so doing. And that ye assist her in whatsoever business she hath need of you. They were not only to receive her with courtesy and affection, but to aid her in any way in which she required their assistance. The words (väv gáyμarı) in whatsoever business, are to be taken very generally, in whatever matter, or in whatever respect. For she hath been a succourer of many and of myself also. The word (goorάrı) succourer means a patroness, a benefactor; it is a highly honourable title. As she had so frequently aided others, it was but reasonable that she should be assisted.

(3) Salute Priscilla* and Aquila, my helpers in Christ Jesus, i. e my fellow labourers in the promotion of the gospel. Aquila and Priscilla are mentioned in Acts 18: 2, as having left Rome in consequence of the edict of Claudius. After remaining at Ephesus a long time, it seems that they had returned

* Instead of II gioxiλλav, Igioxav is read in the MSS. A. C. D. E. F. G., and in many codd. minusc; and this reading is adopted in the editions of Bengel, Mill, Wetstein, Griesbach, Knapp, Lachmann.

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