Romans 9-10

Bountifulness, the More Shall Be the Return of Blessing to Them, and Thanksgiving to God.

For--connected with 2Co 8:16: "Show love to the messengers of the churches; for as concerns the ministration for the saints, it is superfluous for me to write to you who are so forward already." write--emphatical: It is superfluous to "write," for you will have witnesses present [Bengel].

Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, &c.--The emphatic "yet" is intended to note the remarkable fact, that up to this moment his blind persecuting rage against the disciples of the Lord burned as fiercely as ever. (In the teeth of this, Neander and Olshausen picture him deeply impressed with Stephen's joyful faith, remembering passages of the Old Testament confirmatory of the Messiahship of Jesus, and experiencing such a violent struggle as would inwardly prepare the way for the designs of God towards him. Is not dislike, if not unconscious disbelief, of sudden conversion at the bottom of this?) The word "slaughter" here points to cruelties not yet recorded, but the particulars of which are supplied by himself nearly thirty years afterwards: "And I persecuted this way unto the death" (Ac 22:4); "and when they were put to death, I gave my voice [vote] against them. And I punished them oft in every synagogue, and compelled them to [did my utmost to make them] blaspheme; and being exceedingly mad against them, I persecuted them even unto strange [foreign] cities" (Ac 26:10, 11). All this was before his present journey.

Stumbling-block in a Brother's Way (1Co 8:13) BY His Own Example in Not Using His Undoubted Rights as an Apostle, so as to Win Men to Christ.

Am I not an apostle? am I not free?--The oldest manuscripts read the order thus, "Am I not free? am I not an apostle?" He alludes to 1Co 8:9, "this liberty of yours": If you claim it, I appeal to yourselves as the witnesses, have not I also it? "Am I not free?" If you be so, much more I. For "am I not an apostle?" so that I can claim not only Christian, but also apostolic, liberty. have I not seen Jesus--corporeally, not in a mere vision: compare 1Co 15:8, where the fact of the resurrection, which he wishes to prove, could only be established by an actual bodily appearance, such as was vouchsafed to Peter and the other apostles. In Ac 9:7, 17 the contrast between "the men with him seeing no man," and "Jesus that appeared unto thee in the way," shows that Jesus actually appeared to him in going to Damascus. His vision of Christ in the temple (Ac 22:17) was "in a trance." To be a witness of Christ's resurrection was a leading function of an apostle (Ac 1:22). The best manuscripts omit "Christ." ye my work in the Lord--Your conversion is His workmanship (Eph 2:10) through my instrumentality: the "seal of mine apostleship" (1Co 9:2).

Destiny of the Chosen People--Election--The Calling of the Gentiles. Too well aware that he was regarded as a traitor to the dearest interests of his people (Ac 21:33; 22:22; 25:24), the apostle opens this division of his subject by giving vent to his real feelings with extraordinary vehemence of protestation.

I say the truth in Christ--as if steeped in the spirit of Him who wept over impenitent and doomed Jerusalem (compare Ro 1:9; 2Co 12:19; Php 1:8). my conscience bearing me witness in the Holy Ghost--"my conscience as quickened, illuminated, and even now under the direct operation of the Holy Ghost."

ready a year ago--to send off the money, owing to the apostle's former exhortation (1Co 16:1, 2). your zeal--Greek, "the zeal from you," that is, on your part; propagated from you to others. provoked--that is, stimulated. very many--Greek, "the greater number," namely, of the Macedonians.

desired ... letters--of authorization. to Damascus--the capital of Syria and the great highway between eastern and western Asia, about one hundred thirty miles northeast of Jerusalem; the most ancient city perhaps in the world, and lying in the center of a verdant and inexhaustible paradise. It abounded (as appears from Josephus, Wars of the Jews, 2.20,2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and Saul, flushed with past successes, undertakes to crush it out. that if he found any of this way, whether men or women--Thrice are women specified as objects of his cruelty, as an aggravated feature of it (Ac 8:3; 22:4; and here).

yet doubtless--yet at least I am such to you. seal of mine apostleship--Your conversion by my preaching, accompanied with miracles ("the signs of an apostle," Ro 15:18, 19; 2Co 12:12), and your gifts conferred by me (1Co 1:7), vouch for the reality of my apostleship, just as a seal set to a document attests its genuineness (Joh 3:33; Ro 4:11).

That I have, &c.--"That I have great grief (or, sorrow) and unceasing anguish in my heart"--the bitter hostility of his nation to the glorious Gospel, and the awful consequences of their unbelief, weighing heavily and incessantly upon his spirit.

have I sent--we should say, "I send"; whereas the ancients put it in the past, the time which it would be by the time that the letter arrived. the brethren--(2Co 8:18, 22)--Titus and the two others. should be in vain in this behalf--"should be proved futile in this particular," however true in general (2Co 7:4). A tacit compliment, softening the sharp monition. as I said--as I was saying (2Co 9:2).

he came near Damascus--so Ac 22:6. Tradition points to a bridge near the city as the spot referred to. Events which are the turning points in one's history so imprint themselves upon the memory that circumstances the most trifling in themselves acquire by connection with them something of their importance, and are recalled with inexpressible interest. suddenly--At what time of day, it is not said; for artless simplicity reigns here. But he himself emphatically states, in one of his narratives, that it was "about noon" (Ac 22:6), and in the other, "at midday" (Ac 26:13), when there could be no deception. there shined round about him a light from heaven--"a great light (he himself says) above the brightness of the sun," then shining in its full strength. 4-6. he fell to the earth--and his companions with him (Ac 26:14), who "saw the light" (Ac 22:9). and heard a voice saying unto him--"in the Hebrew tongue" (Ac 26:14). Saul, Saul--a reduplication full of tenderness [De Wette]. Though his name was soon changed into "Paul," we find him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not daring to alter, in the smallest detail, the overpowering words addressed to him. why persecutest thou me?--No language can express the affecting character of this question, addressed from the right hand of the Majesty on high to an infuriated, persecuting mortal. (See Mt 25:45, and that whole judgment scene).

to them that ... examine me--that is, who call in question mine apostleship. is this--namely, that you are the seal of mine apostleship.

For I could wish that myself were accursed from Christ for--"in behalf of" my brethren, my kinsmen according to the flesh--In proportion as he felt himself severed from his nation, he seems to have realized all the more vividly their natural relationship. To explain away the wish here expressed, as too strong for any Christian to utter or conceive, some have rendered the opening words, "I did wish," referring it to his former unenlightened state; a sense of the words too tame to be endured: others unwarrantably soften the sense of the word "accursed." But our version gives the true import of the original; and if it be understood as the language rather of "strong and indistinct emotions than of definite ideas" [Hodge], expressing passionately how he felt his whole being swallowed up in the salvation of his people, the difficulty will vanish, and we shall be reminded of the similar idea so nobly expressed by Moses (Ex 32:32).

if they of Macedonia--rather as Greek, "if Macedonians." unprepared--with your collection; see 2Co 9:2, "ready," Greek, "prepared." we, not to say ye--Ye would naturally feel more ashamed for yourselves, than we (who boasted of you) would for you. confident boasting--The oldest manuscripts read simply "confidence," namely, in your liberality.

Have we not power--Greek, "right," or lawful power, equivalent to "liberty" claimed by the Corinthians (1Co 8:9). The "we" includes with himself his colleagues in the apostleship. The Greek interrogative expresses, "You surely won't say (will you?) that we have not the power or right," &c. eat and drink--without laboring with our hands (1Co 9:11, 13, 14). Paul's not exercising this right was made a plea by his opponents for insinuating that he was himself conscious he was no true apostle (2Co 12:13-16).

Who are Israelites--See Ro 11:1; 2Co 11:22; Php 3:5. to whom pertaineth--"whose is" the adoption--It is true that, compared with the new economy, the old was a state of minority and pupilage, and so far that of a bond-servant (Ga 4:1-3); yet, compared with the state of the surrounding heathen, the choice of Abraham and his seed was a real separation of them to be a Family of God (Ex 4:22; De 32:6; Isa 1:2; Jer 31:9; Ho 11:1; Mal 1:6). and the glory--that "glory of the Lord," or "visible token of the Divine Presence in the midst of them," which rested on the ark and filled the tabernacle during all their wanderings in the wilderness; which in Jerusalem continued to be seen in the tabernacle and temple, and only disappeared when, at the Captivity, the temple was demolished, and the sun of the ancient economy began to go down. This was what the Jews called the "Shekinah." and the covenants--"the covenants of promise" to which the Gentiles before Christ were "strangers" (Eph 2:12); meaning the one covenant with Abraham in its successive renewals (see Ga 3:16, 17). and the giving of the law--from Mount Sinai, and the possession of it thereafter, which the Jews justly deemed their peculiar honor (De 26:18, 19; Ps 147:19, 20; Ro 2:17). and the service of God--or, of the sanctuary, meaning the whole divinely instituted religious service, in the celebration of which they were brought so nigh unto God. and the promises--the great Abrahamic promises, successively unfolded, and which had their fulfilment only in Christ; (see Heb 7:6; Ga 3:16, 21; Ac 26:6, 7).

that they would go before--Translate, "that they should," &c. whereof ye had notice before--rather, "promised before"; "long announced by me to the Macedonians" (2Co 9:2) [Bengel]. "Your promised bounty" [Ellicott and others]. not as of covetousness--Translate, "not as matter of covetousness," which it would be, if you gave niggardly.

Who art thou, Lord?--"Jesus knew Saul ere Saul knew Jesus" [Bengel]. The term "Lord" here is an indefinite term of respect for some unknown but august speaker. That Saul saw as well as heard this glorious Speaker, is expressly said by Ananias (Ac 9:17; 22:14), by Barnabas (Ac 9:27), and by himself (Ac 26:16); and in claiming apostleship, he explicitly states that he had "seen the Lord" (1Co 9:1; 15:8), which can refer only to this scene. I am Jesus whom thou persecutest--The "I" and "thou" here are touchingly emphatic in the original; while the term "Jesus" is purposely chosen, to convey to him the thrilling information that the hated name which he sought to hunt down--"the Nazarene," as it is in Ac 22:8--was now speaking to him from the skies, "crowned with glory and honor" (see Ac 26:9). It is hard for thee to kick against the pricks--The metaphor of an ox, only driving the goad deeper by kicking against it, is a classic one, and here forcibly expresses, not only the vanity of all his measures for crushing the Gospel, but the deeper wound which every such effort inflicted upon himself.

lead about a sister, a wife--that is, "a sister as a wife"; "a sister" by faith, which makes all believers brethren and sisters in the one family of God: "a wife" by marriage covenant. Paul implies he did not exercise his undoubted right to marry and "lead about" a believer, for the sake of Christian expediency, as well to save the Church the expense of maintaining her in his wide circuits, as also that he might give himself more undistractedly to building up the Church of Christ (1Co 7:26, 32, 35). Contrast the Corinthians' want of self-sacrifice in the exercise of their "liberty" at the cost of destroying, instead of edifying, the Church (1Co 8:9, Margin; 1Co 8:10-13). as other apostles--implying that some of them had availed themselves of the power which they all had, of marrying. We know from Mt 8:14, that Cephas (Peter) was a married man. A confutation of Peter's self-styled followers, the Romanists, who exclude the clergy from marriage. Clement of Alexandria [Miscellanies, 7.63] records a tradition that he encouraged his wife when being led to death by saying, "Remember, my dear one, the Lord." Compare Eusebius [Eccleiastical History, 3.30]. brethren of the Lord--held in especial esteem on account of their relationship to Jesus (Ac 1:14; Ga 1:9). James, Joses, Simon, and Judas. Probably cousins of Jesus: as cousins were termed by the Jews "brethren." Alford makes them literally brothers of Jesus by Joseph and Mary. Cephas--probably singled out as being a name carrying weight with one partisan section at Corinth. "If your favorite leader does so, surely so may I" (1Co 1:12; 3:22).

Whose are the fathers--here, probably, the three great fathers of the covenant--Abraham, Isaac, and Jacob--by whom God condescended to name Himself (Ex 8:6, 13; Lu 20:37). and--most exalted privilege of all, and as such, reserved to the last. of whom as concerning the flesh--(See on Ro 1:3). Christ came--or, "is Christ" who is over all, God--rather, "God over all." blessed for ever. Amen--To get rid of the bright testimony here borne to the supreme divinity of Christ, various expedients have been adopted: (1) To place a period, either after the words "concerning the flesh Christ came," rendering the next clause as a doxology to the Father--"God who is over all be blessed for ever"; or after the word "all"--thus, "Christ came, who is over all: God be blessed.", &c. [Erasmus, Locke, Fritzsche, Meyer, Jowett, &c.]. But it is fatal to this view, as even Socinus admits, that in other Scripture doxologies the word "Blessed" precedes the name of God on whom the blessing is invoked (thus: "Blessed be God," Ps 68:35; "Blessed be the Lord God, the God of Israel," Ps 72:18). Besides, any such doxology here would be "unmeaning and frigid in the extreme"; the sad subject on which he was entering suggesting anything but a doxology, even in connection with Christ's Incarnation [Alford]. (2) To transpose the words rendered "who is"; in which case the rendering would be, "whose (that is, the fathers') is Christ according to the flesh" [Crellius, Whiston, Taylor, Whitby]. But this is a desperate expedient, in the face of all manuscript authority; as is also the conjecture of Grotius and others, that the word "God" should be omitted from the text. It remains then, that we have here no doxology at all, but a naked statement of fact, that while Christ is "of" the Israelitish nation "as concerning the flesh," He is, in another respect, "God over all, blessed for ever." (In 2Co 11:31 the very Greek phrase which is here rendered "who is," is used in the same sense; and compare Ro 1:25, Greek). In this view of the passage, as a testimony to the supreme divinity of Christ, besides all the orthodox fathers, some of the ablest modern critics concur [Bengel, Tholuck, Stuart, Olshausen, Philippi, Alford, &c.]

I say--Ellicott and others supply the ellipsis thus: "But remember this." bountifully--literally, "with," or "in blessings." The word itself implies a beneficent spirit in the giver (compare 2Co 9:7, end), and the plural implies the abundance and liberality of the gifts. "The reaping shall correspond to the proportions and spirit of the sowing" [Bengel]. Compare Eze 34:26, "Showers of blessing."

And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said--(The most ancient manuscripts and versions of the New Testament lack all these words here [including the last clause of Ac 9:5]; but they occur in Ac 26:14 and Ac 22:10, from which they appear to have been inserted here). The question, "What shall I do, Lord?" or, "Lord, what wilt Thou have me to do?" indicates a state of mind singularly interesting (see on Ac 2:37). Its elements seem to be these: (1) Resistless conviction that "Jesus whom he persecuted," now speaking to him, was "Christ the Lord." (See on Ga 1:15, 16). (2) As a consequence of this, that not only all his religious views, but his whole religious character, had been an entire mistake; that he was up to that moment fundamentally and wholly wrong. (3) That though his whole future was now a blank, he had absolute confidence in Him who had so tenderly arrested him in his blind career, and was ready both to take in all His teaching and to carry out all His directions. (For more, see on Ac 9:9). Arise, and go into the city, and it shall be told thee, &c.--See on Ac 8:26-28.

Barnabas--long the associate of Paul, and, like him, in the habit of self-denyingly forbearing to claim the maintenance which is a minister's right. So Paul supported himself by tent-making (Ac 18:3; 20:34; 1Th 2:9; 2Th 3:8).

Not as though the word of God had taken none effect--"hath fallen to the ground," that is, failed: compare Lu 16:17, Greek. for they are not all Israel which are of Israel--better, "for not all they which are of Israel are Israel." Here the apostle enters upon the profound subject of Election, the treatment of which extends to the end of the eleventh chapter--"Think not that I mourn over the total loss of Israel; for that would involve the failure of God's word to Abraham; but not all that belong to the natural seed, and go under the name of 'Israel,' are the Israel of God's irrevocable choice." The difficulties which encompass this subject lie not in the apostle's teaching, which is plain enough, but in the truths themselves, the evidence for which, taken by themselves, is overwhelming, but whose perfect harmony is beyond human comprehension in the present state. The great source of error here lies in hastily inferring (as Tholuck and others), from the apostle's taking tip, at the close of this chapter, the calling of the Gentiles in connection with the rejection of Israel, and continuing this subject through the two next chapters, that the Election treated of in the body of this chapter is national, not personal Election, and consequently is Election merely to religious advantages, not to eternal salvation. In that case, the argument of Ro 9:6, with which the subject of Election opens, would be this: "The choice of Abraham and his seed has not failed; because though Israel has been rejected, the Gentiles have taken their place; and God has a right to choose what nation He will to the privileges of His visible kingdom." But so far from this, the Gentiles are not so much as mentioned at all till towards the close of the chapter; and the argument of this verse is, that "all Israel is not rejected, but only a portion of it, the remainder being the 'Israel' whom God has chosen in the exercise of His sovereign right." And that this is a choice not to mere external privileges, but to eternal salvation, will abundantly appear from what follows. 7-9. Neither, because they are the seed of Abraham, are they all children--"Not in the line of mere fleshly descent from Abraham does the election run; else Ishmael, Hagar's child, and even Keturah's children, would be included, which they were not." but--the true election are such of Abraham's seed as God unconditionally chooses, as exemplified in that promise. in Isaac shall thy seed be called--(Ge 21:12). 10-13. And not only this; but when Rebecca, &c.--It might be thought that there was a natural reason for preferring the child of Sarah, as being Abraham's true and first wife, both to the child of Hagar, Sarah's maid, and to the children of Keturah, his second wife. But there could be no such reason in the case of Rebecca, Isaac's only wife; for the choice of her son Jacob was the choice of one of two sons by the same mother and of the younger in preference to the elder, and before either of them was born, and consequently before either had done good or evil to be a ground of preference: and all to show that the sole ground of distinction lay in the unconditional choice of God--"not of works, but of Him that calleth."

according as he purposeth in his heart--Let the full consent of the free will go with the gift [Alford]. Opposed to "of necessity," as "grudgingly" is opposed to "a cheerful giver" (Pr 22:9; 11:25; Isa 32:8).

the men ... stood speechless--This may mean merely that they remained so; but if the standing posture be intended, we have only to suppose that though at first they "all fell to the earth" (Ac 26:14), they arose of their own accord while Saul yet lay prostrate. hearing a--rather "the" voice--Paul himself says, "they heard not the voice of Him that spake to me" (Ac 22:9). But just as "the people that stood by heard" the voice that saluted our Lord with recorded words of consolation and assurance, and yet heard not the articulate words, but thought "it thundered" or that some "angel spake to Him" (Joh 12:28, 29)--so these men heard the voice that spake to Saul, but heard not the articulate words. Apparent discrepancies like these, in the different narratives of the same scene in one and the same book of Acts, furnish the strongest confirmation both of the facts themselves and of the book which records them.

The minister is spiritually a soldier (2Ti 2:3), a vine-dresser (1Co 3:6-8; So 1:6), and a shepherd (1Pe 5:2, 4). of the fruit--The oldest manuscripts omit "of."

all grace--even in external goods, and even while ye bestow on others [Bengel]. that--"in order that." God's gifts are bestowed on us, not that we may have them to ourselves, but that we may the more "abound in good works" to others. sufficiency--so as not to need the help of others, having yourselves from God "bread for your food" (2Co 9:10). in all things--Greek, "in everything." every good work--of charity to others, which will be "your seed sown" (2Co 9:10).

Saul arose ... and when his eyes were opened, he saw no man--after beholding the Lord, since he "could not see for the glory of that light" (Ac 22:11), he had involuntarily closed his eyes to protect them from the glare; and on opening them again he found his vision gone. "It is not said, however, that he was blind, for it was no punishment" [Bengel].

as a man--I speak thus not merely according to human judgment, but with the sanction of the divine law also.

As it is written--realizing the highly blessed character portrayed in Ps 112:9. He--the "good man" (Ps 112:5). dispersed--as seed sown with full and open hand, without anxious thought in what direction each grain may fall. It is implied also that he has always what he may disperse [Bengel]. So in Ps 112:9. the poor--The Greek word is found here only in New Testament, "one in straitened circumstances, who earns his bread by labor." The word usually employed means "one so poor as to live by begging." his righteousness--Here "beneficence": the evidence of his being righteous before God and man. Compare De 24:13; Mt 6:1, "alms"; Greek, "righteousness." remaineth--unexhausted and unfailing.

And he was three days without sight, and neither did eat nor drink--that is, according to the Hebrew mode of computation: he took no food during the remainder of that day, the entire day following, and so much of the subsequent day as elapsed before the visit of Ananias. Such a period of entire abstinence from food, in that state of mental absorption and revolution into which he had been so suddenly thrown, is in perfect harmony with known laws and numerous facts. But what three days those must have been! "Only one other space of three days' duration can be mentioned of equal importance in the history of the world" [Howson]. Since Jesus had been revealed not only to his eyes but to his soul (see on Ga 1:15, 16), the double conviction must have immediately flashed upon him, that his whole reading of the Old Testament hitherto had been wrong, and that the system of legal righteousness in which he had, up to that moment, rested and prided himself was false and fatal. What materials these for spiritual exercise during those three days of total darkness, fasting, and solitude! On the one hand, what self-condemnation, what anguish, what death of legal hope, what difficulty in believing that in such a case there could be hope at all; on the other hand, what heartbreaking admiration of the grace that had "pulled him out of the fire," what resistless conviction that there must be a purpose of love in it, and what tender expectation of being yet honored, as a chosen vessel, to declare what the Lord had done for his soul, and to spread abroad the savor of that Name which he had so wickedly, though ignorantly, sought to destroy--must have struggled in his breast during those memorable days! Is it too much to say that all that profound insight into the Old Testament, that comprehensive grasp of the principles of the divine economy, that penetrating spirituality, that vivid apprehension of man's lost state, and those glowing views of the perfection and glory of the divine remedy, that beautiful ideal of the loftiness and the lowliness of the Christian character, that large philanthropy and burning zeal to spend and be spent through all his future life for Christ, which distinguish the writings of this chiefest of the apostles and greatest of men, were all quickened into life during those three successive days? 10-16. a certain disciple ... named Ananias--See on Ac 22:12. to him said the Lord--that is, Jesus. (See Ac 9:13, 14, 17).

ox ... treadeth ... corn--(De 25:4). In the East to the present day they do not after reaping carry the sheaves home to barns as we do, but take them to an area under the open air to be threshed by the oxen treading them with their feet, or else drawing a threshing instrument over them (compare Mic 4:13). Doth God ... care for oxen?--rather, "Is it for the oxen that God careth?" Is the animal the ultimate object for whose sake this law was given? No. God does care for the lower animal (Ps 36:6; Mt 10:29), but it is with the ultimate aim of the welfare of man, the head of animal creation. In the humane consideration shown for the lower animal, we are to learn that still more ought it to be exercised in the case of man, the ultimate object of the law; and that the human (spiritual as well as temporal) laborer is worthy of his hire.

Translate, as in Isa 55:10, "He that ministereth (supplieth) seed to the sower and bread for food" (literally, "bread for eating"). minister--rather future, as the oldest manuscripts, "Shall minister (supply) and multiply." your seed--your means for liberality. the fruits of your righteousness--the heavenly rewards for your Christian charity (Mt 10:42). Righteousness shall be itself the reward, even as it is the thing rewarded (Ho 10:12; Mt 5:6; 6:33).

altogether--Join this with "saith." "Does he (the divine lawgiver) by all means say it for our sakes?" It would be untrue, that God saith it altogether (in the sense of solely) for our sakes. But it is true, that He by all means saith it for our sakes as the ultimate object in the lower world. Grotius, however, translates, "mainly" or "especially," instead of altogether. that--"meaning that" [Alford]; literally, "because." should plough--ought to plough in hope. The obligation rests with the people not to let their minister labor without remuneration. he that thresheth in hope should be partaker of his hope--The oldest manuscript versions and Fathers read, "He that thresheth (should or ought to thresh) in the hope of partaking" (namely, of the fruit of his threshing). "He that plougheth," spiritually, is the first planter of a church in a place (compare 1Co 3:6, 9); "he that thresheth," the minister who tends a church already planted.

Compare 2Co 9:8. bountifulness--Greek, "single-minded liberality." Translated "simplicity," Ro 12:8. causeth through us--literally, "worketh through us"; that is, through our instrumentality as the distributors. thanksgiving--on the part of the recipients.

go into the street ... called Straight--There is still a street of this name in Damascus, about half a mile in length, running from east to west through the city [Maundrell]. and inquire in the house of Judas for one called Saul of Tarsus--There is something touching in the minuteness of these directions. Tarsus was the capital of the province of Cilicia, lying along the northeast coast of the Mediterranean. It was situated on the river Cydnus, was a "large and populous city" (says Xenophon, and see Ac 21:39), and under the Romans had the privilege of self-government. behold, he prayeth--"breathing out" no longer "threatenings and slaughter," but struggling desires after light and life in the Persecuted One. Beautiful note of encouragement as to the frame in which Ananias would find the persecutor.

we ... we--emphatical in the Greek. We, the same persons who have sown to you the infinitely more precious treasures of the Spirit, may at least claim in return what is the only thing you have to give, namely, the goods that nourish the flesh ("your carnal things").

Greek, "The ministration of this public service (on your part) is not only still further supplying the wants of the saints (besides the supplies from other quarters), but is abounding also (namely, in respect to relieving the necessities of others in poverty) through many thanksgivings to God."

And hath seen in a vision a man named Ananias, &c.--Thus, as in the case of Cornelius and Peter afterwards, there was a mutual preparation of each for each. But we have no account of the vision which Saul had of Ananias coming unto him and putting his hands upon him for the restoration of his sight, save this interesting allusion to it in the vision which Ananias himself had.

others--whether true apostles (1Co 9:5) or false ones (2Co 11:20). we rather--considering our greater labors for you (2Co 11:23). suffer all things--without complaining of it. We desire to conceal (literally, "hold as a water-tight vessel") any distress we suffer from straitened circumstances. The same Greek is in 1Co 13:7. lest we ... hinder ... gospel--not to cause a hindrance to its progress by giving a handle for the imputation of self-seeking, if we received support from our flock. The less of incumbrance and expense caused to the Church, and the more of work done, the better for the cause of the Gospel (2Ti 2:4).

by--through occasion of. experiment--Translate, "the experience" [Ellicott and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration." they--the recipients. for your professed subjection--Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession. your liberal distribution--Greek, "the liberality of your contribution in relation to them," &c.

Ananias answered, Lord, I have heard by many of this man, &c.--"The objections of Ananias, and the removal of them by the Lord, display in a very touching manner the childlike relation of the believing soul to its Redeemer. The Saviour speaks with Ananias as a man does with his friend" [Olshausen]. how much evil he hath done to thy saints--"Thy saints," says Ananias to Christ; therefore Christ is God [Bengel]. So, in Ac 9:14, Ananias describes the disciples as "those that called on Christ's name." See on Ac 7:59, 60; and compare 1Co 1:2.

minister about holy things--the Jewish priests and Levites. The Greek especially applies to the former, the priests offering sacrifices. partakers with the altar--a part of the victims going to the service of the altar, and the rest being shared by the priests (Le 7:6; Nu 18:6, &c.; De 18:1, &c.).

and in the New Testaments (Mt 10:10; Lu 10:7).

Translate, "Themselves also with prayer for you, longing after you on account of the exceeding grace of God (resting) upon you." English Version is, however, good sense: They glorify God (2Co 9:13) by the experimental proof, &c., "and by their prayer for you." But the Greek favors the former.

here he hath authority, &c.--so that the terror not only of the great persecutor's name, but of this commission to Damascus, had travelled before him from the capital to the doomed spot.

Even so--The only inference to be drawn from this passage is, not that the Christian ministry is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the contributions of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord's Supper. At the love-feast preceding it every believer, according to his ability, offered a gift; and when the expense of the table had been defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally [Tertullian, Apology, 39]. The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons [Cyprian, c. 4, ep. 6]. preach ... gospel--plainly marked as the duty of the Christian minister, in contrast to the ministering about sacrifices (Greek) and waiting at the altar of the Jewish priesthood and Levites (1Co 9:13). If the Lord's Supper were a sacrifice (as the Mass is supposed to be), this fourteenth verse would certainly have been worded so, to answer to

What shall we say then? Is there unrighteousness with God? God forbid--This is the first of two objections to the foregoing doctrine, that God chooses one and rejects another, not on account of their works, but purely in the exercise of His own good pleasure: "This doctrine is inconsistent with the justice of God." The answer to this objection extends to Ro 9:19, where we have the second objection.

his unspeakable gift--the gift of His own Son, which includes all other inferior gifts (2Co 8:9; Ro 8:32). If we have received from God "His unspeakable gift," what great thing is it, if we give a few perishing gifts for His sake?

Go thy way--Do as thou art bidden, without gainsaying. he is a chosen vessel--a word often used by Paul in illustrating God's sovereignty in election (Ro 9:21-23; 2Co 4:7; 2Ti 2:20, 21 [Alford]. Compare Zec 3:2).

Paul's special gift of continency, which enabled him to abstain from marriage, and his ability to maintain himself without interrupting seriously his ministry, made that expedient to him which is ordinarily inexpedient; namely, that the ministry should not be supported by the people. What to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support. I have used none of these things--none of these "powers" or rights which I might have used (1Co 9:4-6, 12). neither--rather, "Yet I have not written." so done unto me--literally, "in my case": as is done in the case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest (1Co 9:7, 10, 13). make my glorying void--deprive me of my privilege of preaching the Gospel without remuneration (2Co 11:7-10). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives (2Co 12:17, 18), Paul would "die" of hunger. Compare Abraham's similar disinterestedness (Ge 14:22, 23).

For he saith to Moses--(Ex 33:19). I will have mercy on whom I will have--"on whom I have" mercy, and I will have compassion on whom I will have--"on whom I have" compassion--"There can be no unrighteousness in God's choosing whom He will, for to Moses He expressly claims the right to do so." Yet it is worthy of notice that this is expressed in the positive rather than the negative form: not, "I will have mercy on none but whom I will"; but, "I will have mercy on whomsoever I will."

I will show him--(See Ac 20:23, 24; 21:11). how great things he must suffer for my name--that is, Much he has done against that Name; but now, when I show him what great things he must suffer for that Name, he shall count it his honor and privilege. 17-19. Ananias went his way, and putting his hands on him, said, Brother Saul--How beautifully childlike is the obedience of Ananias to "the heavenly vision!" the Lord, even Jesus--This clearly shows in what sense the term "Lord" is used in this book. It is Jesus that is meant, as almost invariably in the Epistles also. who appeared unto thee in the way--This knowledge by an inhabitant of Damascus of what had happened to Saul before entering it, would show him at once that this was the man whom Jesus had already prepared him to expect. and be filled with the Holy Ghost--which Ananias probably, without any express instructions on that subject, took it for granted would descend upon him; and not necessarily after his baptism [Baumgarten, Webster and Wilkinson]--for Cornelius and his company received it before theirs (Ac 10:44-48)--but perhaps immediately after the recovery of his sight by the laying on of Ananias' hands.

though I preach ... I have nothing to glory of--that is, If I preach the Gospel, and do so not gratuitously, I have no matter for "glorying." For the "necessity" that is laid on me to preach (compare Jer 20:9, and the case of Jonah) does away with ground for "glorying." The sole ground for the latter that I have, is my preaching without charge (1Co 9:18): since there is no necessity laid on me as to the latter, it is my voluntary act for the Gospel's sake.

So then it is not of him that willeth--hath the inward desire nor of him that runneth--maketh active effort (compare 1Co 9:24, 26; Php 2:16; 3:14). Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy." See on Php 2:12, 13, "Work out your own salvation with fear and trembling: for it is God which, out of His own good pleasure, worketh in you both to will and to do."

Translate, "If I be doing this (that is, preaching) of my own accord (which I am not, for the 'necessity' is laid on me which binds a servant to obey his master), I have a reward; but if (as is the case) involuntarily (Ac 9:15; 22:15; 26:16); not of my own natural will, but by the constraining grace of God; (Ro 9:16; 1Ti 1:13-16), I have had a dispensation (of the Gospel) entrusted to me" (and so can claim no "reward," seeing that I only "have done that which was my duty to do," Lu 17:10, but incur the "woe," 1Co 9:16, if I fail in it).

For the scripture saith to Pharaoh--observe here the light in which the Scripture is viewed by the apostle. Even for this same--"this very" purpose have I raised--"raised I" thee up, &c.--The apostle had shown that God claims the right to choose whom He will: here he shows by an example that God punishes whom He will. But "God did not make Pharaoh wicked; He only forbore to make him good, by the exercise of special and altogether unmerited grace" [Hodge]. that I might--"may" show my power in thee--It was not that Pharaoh was worse than others that he was so dealt with, but "in order that he might become a monument of the penal justice of God, and it was with a view to this that God provided that the evil which was in him should be manifested in this definite form" [Olshausen]. and that my name might--"may" be declared--"proclaimed" in all the earth--"This is the principle on which all punishment is inflicted, that the true character of the Divine Lawgiver should be known. This is of all objects, where God is concerned, the highest and most important; in itself the most worthy, and in its results the most beneficent" [Hodge].

there fell from his eyes as it were scales--"This shows that the blindness as well as the cure was supernatural. Substances like scales would not form naturally in so short a time" [Webster and Wilkinson]. And the medical precision of Luke's language here is to be noted. was baptized--as directed by Ananias (Ac 22:16).

What is my reward?--The answer is in 1Co 9:19; namely, that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might "win the more." of Christ--The oldest manuscripts and versions omit these words. abuse--rather "that I use not to the full my power." This is his matter for "glorying"; the "reward" ultimately aimed at is the gaining of the more (1Co 9:19). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the "reward" is that which is the ultimate aim of his preaching without charge, namely, that he may gain the more; it was for this end, not to have matter of glorying, that he did so.

Therefore hath he--"So then he hath." The result then is that He hath mercy on whom he will have mercy, and whom he will he hardeneth--by judicially abandoning them to the hardening influence of sin itself (Ps 81:11, 12; Ro 1:24, 26, 28; Heb 3:8, 13), and of the surrounding incentives to it (Mt 24:12; 1Co 15:38; 2Th 2:17). Second objection to the doctrine of Divine Sovereignty:

when he had received meat, he was strengthened--for the exhaustion occasioned by his three days' fast would not be the less real, though unfelt during his struggles. (See on Mt 4:2). Then was Saul certain days with the disciples at Damascus--making their acquaintance, in another way than either he or they had anticipated, and regaining his tone by the fellowship of the saints; but not certainly in order to learn from them what he was to teach, which he expressly disavows (Ga 1:12, 16). 20-22. preached Christ ... that he is the Son of God--rather, "preached Jesus," according to all the most ancient manuscripts and versions of the New Testament (so Ac 9:21, "all that call on this name," that is, Jesus; and Ac 9:22, "proving that this Jesus is very Christ").

free from all men--that is, from the power of all men. gain the more--that is, as many of them ("all men") as possible. "Gain" is an appropriate expression in relation to a "reward" (1Th 2:19, 20); he therefore repeats it frequently (1Co 9:20-22).

Thou shalt say then unto me, Why--"Why then" is the true reading. doth he yet find fault? for who hath resisted--"Who resisteth" his will?--that is, "This doctrine is incompatible with human responsibility"; If God chooses and rejects, pardons and punishes, whom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This objection shows quite as conclusively as the former the real nature of the doctrine objected to--that it is Election and Non-election to eternal salvation prior to any difference of personal character; this is the only doctrine that could suggest the objection here stated, and to this doctrine the objection is plausible. What now is the apostle's answer? It is twofold. First: "It is irreverence and presumption in the creature to arraign the Creator."

I became as a Jew--in things not defined by the law, but by Jewish usage. Not Judaizing in essentials, but in matters where there was no compromise of principle (compare Ac 16:3; 21:20-26); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness. to them that are under the law, as under the law--in things defined by the law; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from the former is that Paul himself belonged nationally to "the Jews," but did not in creed belong to the class of "them that are under the law." This view is confirmed by the reading inserted here by the oldest manuscripts, versions, and Fathers, "not being (that is, parenthetically, 'not that I am') myself under the law."

Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made--"didst thou make" me thus?--(Isa 45:9).

To them ... without law--that is, without revealed law: the heathen (compare Ro 2:12 with 1Co 9:15). as without law--not urging on them the ceremonies and "works of the law," but "the hearing of faith" (Ga 3:2). Also discoursing in their own manner, as at Athens, with arguments from their own poets (Ac 17:28). being not without law to God--"While thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (literally, "IN LAW") in relation to Christ." This is the Christian's true position in relation to the world, to himself, and to God. Everything develops itself according to its proper law. So the Christian, though no longer subject to the literal law as constraining him from without, is subject to an inward principle or law, the spirit of faith in Christ acting from within as the germ of a new life. He does not in the Greek (as in English Version) say "under the law (as he does in 1Co 9:20) to Christ"; but uses the milder term, "in ... law," responsible to law. Christ was responsible to the law for us, so that we are no longer responsible to it (Ga 3:13, 24), but to Him, as the members to the Head (1Co 7:22; Ro 8:1-4; 1Pe 2:16). Christians serve Christ in newness of spirit, no longer in oldness of the letter (that is, the old external law as such), Ro 7:4-6. To Christ, as man's Head, the Father has properly delegated His authority (Joh 5:22, 27); whence here he substitutes "Christ" for "God" in the second clause, "not without law to God, but under the law to Christ." The law of Christ is the law of love (Ga 6:2; compare Ga 5:13).

Hath not the potter power over the clay; of the same lump to make one vessel unto honour, and another to dishonour?--"The objection is founded on ignorance or misapprehension of the relation between God and His sinful creatures; supposing that He is under obligation to extend His grace to all, whereas He is under obligation to none. All are sinners, and have forfeited every claim to His mercy; it is therefore perfectly competent to God to spare one and not another, to make one vessel to honor and another to dishonor. But it is to be borne in mind that Paul does not here speak of God's right over His creatures as creatures, but as sinful creatures: as he himself clearly intimates in the next verses. It is the cavil of a sinful creature against his Creator that he is answering, and be does so by showing that God is under no obligation to give His grace to any, but is as sovereign as in fashioning the clay" [Hodge]. But, Second: "There is nothing unjust in such sovereignty."

gain the weak--that is, establish, instead of being a stumbling-block to inexperienced Christians (1Co 8:7) Ro 14:1, "Weak in the faith." Alford thinks the "weak" are not Christians at all, for these have been already "won"; but those outside the Church, who are yet "without strength" to believe (Ro 5:6). But when "weak" Christians are by the condescending love of stronger brethren kept from falling from faith, they are well said to be "gained" or won. by all means ... some--The gain of even "some" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all he might gain some.

What if God, willing to show--"designing to manifest" his wrath--His holy displeasure against sin. and to make his power--to punish it known endured with much long-suffering the vessels of wrath--that is, "destined to wrath"; just as "vessels of mercy," in Ro 9:23, mean "vessels destined to mercy"; compare Eph 2:3, "children of wrath." fitted for destruction--It is well remarked by Stuart that the "difficulties which such statements involve are not to be got rid of by softening the language of one text, while so many others meet us which are of the same tenor; and even if we give up the Bible itself, so long as we acknowledge an omnipotent and omniscient God we cannot abate in the least degree from any of the difficulties which such texts make." Be it observed, however, that if God, as the apostle teaches, expressly "designed to manifest His wrath, and to make His power (in the way of wrath) known," it could only be by punishing some, while He pardons others; and if the choice between the two classes was not to be founded, as our apostle also teaches, on their own doings but on God's good pleasure, the decision behooved ultimately to rest with God. Yet, even in the necessary punishment of the wicked, as Hodge observes, so far from proceeding with undue severity, the apostle would have it remarked that God "endures with much long-suffering" those objects of His righteous displeasure.

And after many days were fulfilled, the Jews took counsel to kill him--Had we no other record than this, we should have supposed that what is here related took place while Saul continued at Damascus after his baptism. But in Ga 1:17, 18 we learn from Paul himself that he "went into Arabia, and returned again unto Damascus," and that from the time of his first visit to the close of his second, both of which appear to have been short, a period of three years elapsed; either three full years, or one full year and part of two others. (See on Ga 1:16-18). That such a blank should occur in the Acts, and be filled up in Galatians, is not more remarkable than that the flight of the Holy Family into Egypt, their stay there, and their return thence, recorded only by Matthew, should be so entirely passed over by Luke, that if we had only his Gospel, we should have supposed that they returned to Nazareth immediately after the presentation in the temple. (Indeed in one of his narratives, Ac 22:16, 17, Paul himself takes no notice of this period). But wherefore this journey? Perhaps (1) because he felt a period of repose and partial seclusion to be needful to his spirit, after the violence of the change and the excitement of his new occupation. (2) To prevent the rising storm which was gathering against him from coming too soon to a head. (3) To exercise his ministry in the Jewish synagogues, as opportunity afforded. On his return, refreshed and strengthened in spirit, he immediately resumed his ministry, but soon to the imminent hazard of his life.

partaker thereof--Greek, "fellow partaker": of the Gospel blessings promised at Christ's coming: "with" (not as English Version, "you": but) them, namely, with those thus "gained" by me to the Gospel.

And that he might make known the riches of his glory on the vessels of mercy--that "glorious exuberance of Divine mercy" which "was manifested in choosing and eternally arranging for the salvation of sinners."

they watched the gates night and day to kill him--The full extent of his danger appears only from his own account (2Co 11:32): "In Damascus, the governor under Aretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me"; the exasperated Jews having obtained from the governor a military force, the more surely to compass his destruction.

Know ye not--The Isthmian games, in which the foot race was a leading one, were of course well known, and a subject of patriotic pride to the Corinthians, who lived in the immediate neighborhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness. in a race--Greek, "in a race course." all ... one--Although we knew that one alone could be saved, still it Would be well worth our while to run [Bengel]. Even in the Christian race not "all" who enter on the race win (1Co 10:1-5). So run, that ye may obtain--said parenthetically. These are the words in which the instructors of the young in the exercise schools (gymnasia) and the spectators on the race course exhorted their pupils to stimulate them to put forth all exertions. The gymnasium was a prominent feature in every Greek city. Every candidate had to take an oath that he had been ten months in training, and that he would violate none of the regulations (2Ti 2:5; compare 1Ti 4:7, 8). He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The "prize" awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for which parsley leaves were temporarily substituted (1Co 9:25). The Greek for "obtain" is fully obtain. It is in vain to begin, unless we persevere to the end (Mt 10:22; 24:13; Re 2:10). The "so" expresses, Run with such perseverance in the heavenly course, as "all" the runners exhibit in the earthly "race" just spoken of: to the end that ye may attain the prize.

even us, whom he hath called, &c.--rather, "Whom he hath also called, even us," &c., in not only "afore preparing," but in due time effectually "calling us." not of the Jews, &c.--better, "not from among Jews only, but also from among Gentiles." Here for the first title in this chapter the calling of the Gentiles is introduced; all before having respect, not to the substitution of the called Gentiles for the rejected Jews, but to the choice of one portion and the rejection of another of the same Israel. Had Israel's rejection been total, God's promise to Abraham would not have been fulfilled by the substitution of the Gentiles in their room; but Israel's rejection being only partial, the preservation of a "remnant," in which the promise was made good, was but "according to the election of grace." And now, for the first time, the apostle tells us that along with this elect remnant of Israel, it is God's purpose to "take out of the Gentiles a people for His name" (Ac 28:14); and that subject, thus introduced, is now continued to the end of the eleventh chapter.

Then the disciples ... by night let him down--"through a window" (2Co 11:33). by the wall--Such overhanging windows in the walls of Eastern cities were common, and are to be seen in Damascus to this day.

striveth--in wrestling: a still more severe contest than the foot race. is temperate--So Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," namely, to "gain the more" (1Co 9:18, 19). corruptible--soon withering, as being only of fir leaves taken from the fir groves which surrounded the Isthmian race course or stadium. incorruptible--(1Pe 1:4; 5:4; Re 2:10). "Crown" here is not that of a king (which is expressed by a different Greek word, namely, "diadem"), but a wreath or garland.

As he saith also in Osee--"Hosea." I will call them my people, which were not my people; and her beloved, which was not beloved--quoted, though not quite to the letter, from Ho 2:23, a passage relating immediately, not to the heathen, but to the kingdom of the ten tribes; but since they had sunk to the level of the heathen, who were "not God's people," and in that sense "not beloved," the apostle legitimately applies it to the heathen, as "aliens from the commonwealth of Israel and strangers to the covenants of promise" (so 1Pe 2:10).

And--another quotation from Ho 1:10. it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children--"called sons" of the living God--The expression, "in the place where ... there," seems designed only to give greater emphasis to the gracious change here announced, from divine exclusion to divine admission to the privileges of the people of God. 27-29. Esaias also crieth--"But Isaiah crieth"--an expression denoting a solemn testimony openly borne (Joh 1:15; 7:28, 37; 12:44; Ac 23:6; 24:21). concerning Israel, Though the number of the children--"sons" of Israel be as the sand of the sea, a--"the" remnant--that is, the elect remnant only shall be saved.

And when Saul was come to Jerusalem--"three years after" his conversion, and particularly "to see Peter" (Ga 1:18); no doubt because he was the leading apostle, and to communicate to him the prescribed sphere of his labors, specially to "the Gentiles." he assayed to join himself to the disciples--simply as one of them, leaving his apostolic commission to manifest itself. they were all afraid of him, &c.--knowing him only as a persecutor of the faith; the rumor of his conversion, if it ever was cordially believed, passing away during his long absence in Arabia, and the news of his subsequent labors in Damascus perhaps not having reached them.

I--Paul returns to his main subject, his own self-denial, and his motive in it. run, not as uncertainly--not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But I, for my part, in all my acts, whether in my becoming "all things to all men," or in receiving no sustenance from my converts, have a definite end in view, namely, to "gain the more." I know what 1 aim at, and how to aim at it. He who runs with a clear aim, looks straightforward to the goal, makes it his sole aim, casts away every encumbrance (Heb 12:1, 2), is indifferent to what the by-standers say, and sometimes even a fall only serves to rouse him the more [Bengel]. not as one that beateth the air--instead of beating the adversary. Alluding to the sciamachia or sparring in the school in sham-fight (compare 1Co 14:9), wherein they struck out into the air as if at an imaginary adversary. The real adversary is Satan acting on us through the flesh.

But Barnabas ... brought him to the apostles--that is, to Peter and James; for "other of the apostles saw I none," says he fourteen years after (Ga 1:18, 19). Probably none of the other apostles were there at the time (Ac 4:36). Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this [Howson]. What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (Ac 11:24), and with the name "son of consolation," given him by the apostles (Ac 4:36); and after Peter and James were satisfied, the disciples generally would at once receive him. how he had seen the Lord ... and he--the Lord. had spoken to him--that is, how he had received his commission direct from the Lord Himself.

keep under--literally, "bruise the face under the eyes," so as to render it black and blue; so, to chastise in the most sensitive part. Compare "mortify the deeds of the body," Ro 8:13; also 1Pe 2:11. It is not ascetic fasts or macerations of the body which are here recommended, but the keeping under of our natural self-seeking, so as, like Paul, to lay ourselves out entirely for the great work. my body--the old man and the remainders of lust in my flesh. "My body," so far as by the flesh it opposes the spirit [Estius] (Ga 5:17). Men may be severe to their bodies and yet indulge their lust. Ascetic "neglect of the body" may be all the while a more subtile "satisfying of the flesh" (Col 2:23). Unless the soul keep the body under, the body will get above the soul. The body may be made a good servant, but is a bad master. bring it into subjection--or bondage, as a slave or servant led away captive; so the Greek. preached--literally, "heralded." He keeps up the image from the races. The heralds summoned the candidates for the foot race into the race course [Plato, Laws, 8.833], and placed the crowns on the brows of the conquerors, announcing their names [Bengel]. They probably proclaimed also the laws of the combat; answering to the preaching of the apostles [Alford]. The The Christian herald is also a combatant, in which respect he is distinguished from the herald at the games. a castaway--failing shamefully of the prize myself, after I have called others to the contest. Rejected by God, the Judge of the Christian race, notwithstanding my having, by my preaching, led others to be accepted. Compare the equivalent term, "reprobate," Jer 6:30; 2Co 13:6. Paul implies, if such earnest, self-denying watchfulness over himself be needed still, with all his labors for others, to make his own calling sure, much more is the same needed by the Corinthians, instead of their going, as they do, to the extreme limit of Christian liberty.

For he will finish the work, and cut--"is finishing the reckoning, and cutting it" it short in righteousness; because a short work--"reckoning" will the Lord make upon the earth--(Isa 10:22, 23), as in the Septuagint. The sense given to these words by the apostle may seem to differ from that intended by the prophet. But the sameness of sentiment in both places will at once appear, if we understand those words of the prophet, "the consumption decreed shall overflow with righteousness," to mean that while a remnant of Israel should be graciously spared to return from captivity, "the decreed consumption" of the impenitent majority should be "replete with righteousness," or illustriously display God's righteous vengeance against sin. The "short reckoning" seems to mean the speedy completing of His word, both in cutting off the one portion and saving the other.

And he was with them, coming in and going out at Jerusalem--for fifteen days, lodging with Peter (Ga 1:18).

And as Esaias said--"hath said" before--that is, probably in an earlier part of his book, namely, Isa 1:9. Except the Lord of Sabaoth--that is, "The Lord of Hosts": the word is Hebrew, but occurs so in the Epistle of James (Jas 5:4), and has thence become naturalized in our Christian phraseology. had left us a seed--meaning a "remnant"; small at first, but in due time to be a seed of plenty (compare Ps 22:30, 31; Isa 6:12, 13). we had been--"become" as Sodom, &c.--But for this precious seed, the chosen people would have resembled the cities of the plain, both in degeneracy of character and in merited doom.

disputed against the Grecians--(See on Ac 6:1); addressing himself specially to them, perhaps, as being of his own class, and that against which he had in the days of his ignorance been the fiercest. they went about to slay him--Thus was he made to feel, throughout his whole course, what he himself had made others so cruelly to feel, the cost of discipleship.

What shall we say then?--"What now is the result of the whole?" The result is this--very different from what one would have expected. That the Gentiles, which followed not after righteousness, have attained--"attained" to righteousness, even the righteousness of faith--As we have seen that "the righteousness of faith" is the righteousness which justifies (see on Ro 3:22, &c.), this verse must mean that "the Gentiles, who while strangers to Christ were quite indifferent about acceptance with God, having embraced the Gospel as soon as it was preached to them, experienced the blessedness of a justified state."

they brought him down to Cæsarea--on the coast (see on Ac 8:40); accompanying him thus far. But Paul had another reason than his own apprehension for quitting Jerusalem so soon. "While he was praying in the temple, he was in a trance," and received express injunctions to this effect. (See on Ac 22:17-21). and sent him forth to Tarsus--In Ga 1:21 he himself says of this journey, that he "came into the regions of Syria and Cilicia"; from which it is natural to infer that instead of sailing direct for Tarsus, he landed at Seleucia, travelled thence to Antioch, and penetrated from this northward into Cilicia, ending his journey at Tarsus. As this was his first visit to his native city since his conversion, so it is not certain that he ever was there again. (See on Ac 11:25). It probably was now that he became the instrument of gathering into the fold of Christ those "kinsmen," that "sister," and perhaps her "son," of whom mention is made in Ac 23:16, &c.; Ro 16:7, 11, 21 [Howson].

But Israel, which followed--"following" after the law of righteousness, hath not attained--"attained not" unto the law of righteousness--The word "law" is used here, we think, in the same sense as in Ro 7:23, to denote "a principle of action"; that is, "Israel, though sincerely and steadily aiming at acceptance with God, nevertheless missed it."

Then had all the churches rest--rather, "the Church," according to the best manuscripts and versions. But this rest was owing not so much to the conversion of Saul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of Jerusalem [Josephus, Antiquities, 18.8.1, &c.]. throughout all Judea, and Galilee, and Samaria--This incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to test the facts on which the whole preaching of the apostles was based, is extremely interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Ghost," their "peace and joy in believing," under the silent operation of the blessed Comforter.

Wherefore? Because they sought it not by faith, but as it were--rather simply, "as" by the works of the law--as if it were thus attainable, which justification is not: Since, therefore, it is attainable only by faith, they missed it. for--it is doubtful if this particle was originally in the text. they stumbled at that stumbling-stone--better, "against the stone of stumbling," meaning Christ. But in this they only did.

Joppa. The historian now returns to Peter, in order to introduce the all-important narrative of Cornelius (Ac 10:1-48). The occurrences here related probably took place during Saul's sojourn in Arabia. 32-35. as Peter passed throughout all quarters--not now fleeing from persecution, but peacefully visiting the churches. to the saints which dwelt at Lydda--about five miles east of Joppa.

As it is written--(Isa 8:14; 28:16). Behold, &c.--Two Messianic predictions are here combined, as is not unusual in quotations from the Old Testament. Thus combined, the prediction brings together both the classes of whom the apostle is treating: those to whom Messiah should be only a stone of stumbling, and those who were to regard Him as the Cornerstone of all their hopes. Thus expounded, this chapter presents no serious difficulties, none which do not arise out of the subject itself, whose depths are unfathomable; whereas on every other view of it the difficulty of giving it any consistent and worthy interpretation is in our judgment insuperable. Note, (1) To speak and act "in Christ," with a conscience not only illuminated, but under the present operation of the Holy Ghost, is not peculiar to the supernaturally inspired, but is the privilege, and ought to be the aim, of every believer (Ro 9:1). (2) Grace does not destroy, but only intensify and elevate, the feelings of nature; and Christians should study to show this (Ro 9:2, 3). (3) To belong to the visible Church of God, and enjoy its high and holy distinctions, is of the sovereign mercy of God, and should be regarded with devout thankfulness (Ro 9:4, 5). (4) Yet the most sacred external distinctions and privileges will avail nothing to salvation without the heart's submission to the righteousness of God (Ro 9:31-33). (5) What manner of persons ought "God's elect" to be--in humility, when they remember that He hath saved them and called them, not according to their works, but according to His own purpose and grace, given them in Christ Jesus before the world began (2Ti 1:9); in thankfulness, for "Who maketh thee to differ, and what hast thou that thou didst not receive?" (1Co 4:7); in godly jealousy over themselves; remembering that "God is not mocked," but "whatsoever a man soweth that shall he also reap" (Ga 6:7); in diligence "to make our calling and election sure" (2Pe 1:10); and yet in calm confidence that "whom God predestinates, and calls, and justifies, them (in due time) He also glorifies" (Ro 8:30). (6) On all subjects which from their very nature lie beyond human comprehension, it will be our wisdom to set down what God says in His word, and has actually done in His procedure towards men, as indisputable, even though it contradict the results at which in the best exercise of our limited judgment we may have arrived (Ro 9:14-23). (7) Sincerity in religion, or a general desire to be saved, with assiduous efforts to do right, will prove fatal as a ground of confidence before God, if unaccompanied by implicit submission to His revealed method of salvation (Ro 9:31-33). (8) In the rejection of the great mass of the chosen people, and the inbringing of multitudes of estranged Gentiles, God would have men to see a law of His procedure, which the judgment of the great day will more vividly reveal that "the last shall be first and the first last" (Mt 20:16).

And Peter said unto him, Eneas, Jesus Christ maketh thee whole--(See on Ac 3:6). make thy bed--(See on Joh 5:8).

all that dwelt at Lydda and Saron--(or "Sharon," a rich vale between Joppa and Cæsarea). saw him, and turned to the Lord--that is, there was a general conversion in consequence. 36-39. at Joppa--the modern Jaffa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-five miles to the northwest. Tabitha ... Dorcas--the Syro-Chaldaic and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women [Meyer, Olshausen]. Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her--how well her character answered to her name. full of good works and alms-deeds--eminent for the activities and generosities of the Christian character.

when they had washed--according to the custom of civilized nations towards the dead. in an--rather, "the" upper chamber--(compare 1Ki 17:19).

the disciples sent unto Peter--showing that the disciples generally did not possess miraculous gifts [Bengel].

all the widows--whom she had clad or fed. stood by him weeping, and showing the coats and garments which Dorcas had made--that is, (as the tense implies), showing these as specimens only of what she was in the habit of making. 40-43. Peter put them all forth, and kneeled down--the one in imitation of his Master's way (Lu 8:54; and compare 2Ki 4:33); the other, in striking contrast with it. The kneeling became the lowly servant, but not the Lord Himself, of whom it is never once recorded that he knelt in the performance of a miracle. opened her eyes, and when she saw Peter, she sat up--The graphic minuteness of detail here imparts to the narrative an air of charming reality.

he gave her his hand, and lifted her up--as his Lord had done to his own mother-in-law (Mr 1:31).

with one Simon a tanner--a trade regarded by the Jews as half unclean, and consequently disreputable, from the contact with dead animals and blood which was connected with it. For this reason, even by other nations, it is usually carried on at some distance from towns; accordingly, Simon's house was "by the seaside" (Ac 10:6). Peter's lodging there shows him already to some extent above Jewish prejudice.

and the Gentiles to Find It.

Brethren, my heart's desire--The word here expresses "entire complacency," that in which the heart would experience full satisfaction. and prayer--"supplication." to God for Israel--"for them" is the true reading; the subject being continued from the close of the preceding chapter. is, that they may be saved--"for their salvation." Having before poured forth the anguish of his soul at the general unbelief of his nation and its dreadful consequences (Ro 9:1-3), he here expresses in the most emphatic terms his desire and prayer for their salvation.

Depreciated Him for His Personal Appearance. He Will Make His Power Felt When He Comes. He Boasts Not, as They, Beyond His Measure.

I Paul myself--no longer "we," "us," "our" (2Co 9:11): I who am represented by depreciators as "base," I, the same Paul, of my own accord "beseech you"; or rather "entreat," "exhort" you for your sake. As "I beseech you" (a distinct Greek verb, 2Co 10:2) for my sake. by the meekness and gentleness of Christ--He mentions these graces of Christ especially (Ps 18:35; Mt 11:29), as on account of his imitation of them in particular he was despised [Grotius]. He entreats them by these, in order to show that though he must have recourse to more severe measures, he is naturally inclined to gentle ones after Christ's example [Menochius]. "Meekness" is more in the mind internally; "gentleness" in the external behavior, and in relation to others; for instance, the condescending yieldingness of a superior to an inferior, the former not insisting on his strict rights [Trench]. Bengel explains it, "By the meekness and gentleness derived by me from Christ," not from my own nature: he objects to understanding it of Christ's meekness and gentleness, since nowhere else is "gentleness" attributed to Him. But though the exact Greek word is not applied to Him, the idea expressed by it is (compare Isa 40:11; Mt 12:19, 20). in presence--in personal appearance when present with you. base--Greek, "lowly"; timid, humbly diffident: opposed to "bold." "Am" stands here by ironical concession for "am reputed to be" (compare 2Co 10:10).

First-fruits of the Gentiles. We here enter on an entirely new phase of the Christian Church, the "opening of the door of faith to the Gentiles"; in other words, the recognition of Gentile, on terms of perfect equality with Jewish, discipleship without the necessity of circumcision. Some beginnings appear to have been already made in this direction (see on Ac 11:20, 21); and Saul probably acted on this principle from the first, both in Arabia and in Syria and Cilicia. But had he been the prime mover in the admission of uncircumcised Gentiles into the Church, the Jewish party, who were never friendly to him, would have acquired such strength as to bring the Church to the verge of a disastrous schism. But on Peter, "the apostle" specially "of the circumcision," was conferred the honor of initiating this great movement, as before of the first admission of Jewish believers. (See on Mt 16:19). After this, however, one who had already come upon the stage was to eclipse this "chiefest of the apostles."

Cæsarea--(See on Ac 8:40). the Italian band--a cohort of Italians, as distinguished from native soldiers, quartered at Cæsarea, probably as a bodyguard to the Roman procurator who resided there. An ancient coin makes express mention of such a cohort in Syria. [Akerman, Numismatic Illustrations of the New Testament.]

History of Israel: Such Fellowship Incompatible with Fellowship in the Lord's Supper. Even Lawful Things Are to Be Forborne, so as Not to Hurt Weak Brethren.

Moreover--The oldest manuscripts read "for." Thus the connection with the foregoing chapter is expressed. Ye need to exercise self-denying watchfulness notwithstanding all your privileges, lest ye be castaways. For the Israelites with all their privileges were most of them castaways through want of it. ignorant--with all your boasted "knowledge." our fathers--The Jewish Church stands in the relation of parent to the Christian Church. all--Arrange as the Greek, "Our fathers were all under the cloud"; giving the "all" its proper emphasis. Not so much as one of so great a multitude was detained by force or disease (Ps 105:37) [Bengel]. Five times the "all" is repeated, in the enumeration of the five favors which God bestowed on Israel (1Co 10:1-4). Five times, correspondingly, they sinned (1Co 10:6-10). In contrast to the "all" stands "many (rather, 'the most') of them" (1Co 10:5). All of them had great privileges, yet most of them were castaways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning (1Co 9:24), "They which run in a race, run all, but one receiveth the prize." under the cloud--were continually under the defense of the pillar of cloud, the symbol of the divine presence (Ex 13:21, 22; Ps 105:39; compare Isa 4:5). passed through the sea--by God's miraculous interposition for them (Ex 14:29).

For I bear them record--or, "witness," as he well could from his own sad experience. that they have a zeal of--"for" God, but not according to knowledge--(Compare Ac 22:3; 26:9-11; Ga 1:13, 14). He alludes to this well-meaning of his people, notwithstanding their spiritual blindness, not certainly to excuse their rejection of Christ and rage against His saints, but as some ground of hope regarding them. (See 1Ti 1:13).

I beseech you--Intimating that, as he can beseech in letters, so he can be severe in their presence. that I may not be--that I may not have to be bold, &c. with that confidence--that authoritative sternness. I think--I am minded to be. as if we walked according to the flesh--His Corinthian detractors judged of him by themselves, as if he were influenced by fleshly motives, the desire of favor or fear of giving offense, so as not to exercise his authority when present.

A devout man, &c.--an uncircumcised Gentile proselyte to the Jewish faith, of whom there were a very great number at this time; a distinguished proselyte, who had brought his whole household establishment under the hallowing influence of the Jewish faith and the regular observance of its principal seasons of worship. gave much alms to the people--that is, the Jewish people, on the same principle as another centurion before him (Lu 7:5); thinking it no "great thing," if they had "sown unto him spiritual things, that they should reap his carnal things" (1Co 9:11). prayed to God alway--at the stated daily seasons. (See on Ac 10:3). 3-6. saw ... evidently--"distinctly." the ninth hour of the day--three o'clock, the hour of the evening sacrifice. But he had been "fasting until that hour" (Ac 10:30), perhaps from the sixth hour (Ac 10:9).

And--"And so" [Bengel]. baptized unto Moses--the servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (Joh 1:17; Heb 3:5, 6). The people were led to believe in Moses as God's servant by the miracle of the cloud protecting them, and by their being conducted under him safely through the Red Sea; therefore they are said to be "baptized unto" him (Ex 14:31). "Baptized" is here equivalent to "initiated": it is used in accommodation to Paul's argument to the Corinthians; they, it is true, have been "baptized," but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized [Bengel]. Olshausen understands "the cloud" and "the sea" as symbolizing the Spirit and water respectively (Joh 3:5; Ac 10:44-47). Christ is the pillar cloud that screens us from the heat of God's wrath. Christ as "the light of the world" is our "pillar of fire" to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills fed Israel, so Christ, when "it pleased the Lord to bruise Him," has become our spiritual food. A strong proof of inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future.

For they being ignorant of God's righteousness--that is, for the justification of the guilty (see on Ro 1:17). and going about--"seeking" to establish their own righteousness, have not submitted themselves to the righteousness of God--The apostle views the general rejection of Christ by the nation as one act.

For--Reason why they should regard him "beseeching" them (2Co 10:2) not to oblige him to have recourse to "bold" and stern exercise of authority. "We walk IN the flesh," and so in weakness: but not "ACCORDING TO the flesh" (2Co 10:2). Moreover, though we WALK in it, we do not WAR according to it. A double contrast or antithesis. "They who accuse us of walking after the flesh, shall find [to their cost] that we do not war after the flesh; therefore compel us not to use our weapons" [Alford].

same spiritual meat--As the Israelites had the water from the rock, which answered to baptism, so they had the manna which corresponded to the other of the two Christian sacraments, the Lord's Supper. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired protest against those who lower their dignity, or deny their necessity" [Alford]. Still he guards against the other extreme of thinking the mere external possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, Paul would have alluded to them, whereas he refers to only the two. He does not mean by "the same" that the Israelites and we Christians have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (compare 1Co 10:17). It was "spiritual meat" or food; because given by the power of God's spirit, not by human labor [Grotius and Alford] Ga 4:29, "born after the Spirit," that is, supernaturally. Ps 78:24, "corn of heaven" (Ps 105:40). Rather, "spiritual" in its typical signification, Christ, the true Bread of heaven, being signified (Joh 6:32). Not that the Israelites clearly understood the signification; but believers among them would feel that in the type something more was meant; and their implicit and reverent, though indistinct, faith was counted to them for justification, of which the manna was a kind of sacramental seal. "They are not to be heard which feign that the old fathers did look only for transitory promises" [Article VII, Church of England], as appears from this passage (compare Heb 4:2).

For Christ is the end--the object or aim. of the law for--justifying righteousness to every one that believeth--that is, contains within Himself all that the law demands for the justification of such as embrace Him, whether Jew or Gentile (Ga 3:24). 5-10. For Moses describeth the righteousness which is of the law, That the man that doeth--"hath done" those things--which it commands. shall live in them--(Le 18:5). This is the one way of justification and life--by "the righteousness which is of (or, by our own obedience to) the law."

A confutation of those who try to propagate their creed by force and persecution (compare Lu 9:54-56). weapons--for punishing offending members (2Co 10:6; 1Co 4:21; 5:5, 13); boldness of speech, ecclesiastical discipline (2Co 10:8; 2Co 13:10), the power of the word, and of the sacraments, the various extraordinary gifts of the Spirit. carnal--Translate, "fleshly," to preserve the allusion to 2Co 10:2, 3. mighty through God--Greek, "mighty to God," that is, mighty before God: not humanly, but divinely powerful. The power is not ours, but God's. Compare "fair to God," that is, divinely fair (Ac 7:20, Margin). Also above (2Co 2:15), "unto God a sweet savor." "The efficacy of the Christian religion proves its truth" [Bengel]. pulling down--As the Greek is the same as in 2Co 10:5, translate, "casting down." Compare Jer 1:10: the inspired servants of God inherit the commission of the Old Testament prophets. strongholds--(Pr 21:22); namely, in which sinners entrench themselves against reproof; all that opposes itself to Christ; the learning, and eloquence, and philosophical subtleties on which the Corinthians prided themselves. So Joshua's trumpet blast was "mighty" under God to overthrow the walls of Jericho.

What is it, Lord?--language which, tremulously though it was uttered, betokened childlike reverence and humility. Thy prayers and thine alms--The way in which both are specified is emphatic. The one denotes the spiritual outgoing of his soul to God, the other its practical outgoing to men. are come up for a memorial before God--that is, as a sacrifice well-pleasing unto God, as an odor of a sweet smell (Re 8:4).

drink--(Ex 17:6). In Nu 20:8, "the beasts" also are mentioned as having drunk. The literal water typified "spiritual drink," and is therefore so called. spiritual Rock that followed them--rather, "accompanied them." Not the literal rock (or its water) "followed" them, as Alford explains, as if Paul sanctioned the Jews' tradition (Rabbi Solomon on Nu 20:2) that the rock itself, or at least the stream from it, followed the Israelites from place to place (compare De 9:21). But Christ, the "Spiritual Rock" (Ps 78:20, 35; De 32:4, 15, 18, 30, 31, 37; Isa 28:16; 1Pe 2:6), accompanied them (Ex 33:15). "Followed" implies His attending on them to minister to them; thus, though mostly going before them, He, when occasion required it, followed "behind" (Ex 14:19). He satisfied all alike as to their bodily thirst whenever they needed it; as on three occasions is expressly recorded (Ex 15:24, 25; 17:6; Nu 20:8); and this drink for the body symbolized the spiritual drink from the Spiritual Rock (compare Joh 4:13, 14; see on 1Co 10:3).

imaginations--rather, "reasonings." Whereas "thought" expresses men's own purpose and determination of living after their own pleasure [Tittmann]. high thing--So it ought to be translated (Ro 8:39). A distinct Greek word from that in Eph 3:18, "height," and Re 21:16, which belongs to God and heaven from whence we receive nothing hurtful. But "high thing" is not so much "height" as something made high, and belongs to those regions of air where the powers of darkness ::exalt themselves" against Christ and us (Eph 2:2; 6:12; 2Th 2:4). exalteth itself--2Th 2:4 supports English Version rather than the translation of Ellicott, &c., "is lifted up." Such were the high towers of Judaic self-righteousness, philosophic speculations, and rhetorical sophistries, the "knowledge" so much prized by many (opposed to "the knowledge of God"), which endangered a section of the Corinthian Church. against the knowledge of God--True knowledge makes men humble. Where there is exaltation of self, there knowledge of God is wanting [Bengel]. Arrange the words following thus: "Bringing every thought (that is, intent of the mind or will) into captivity to the obedience of Christ," that is, to obey Christ. The three steps of the apostle's spiritual warfare are: (1) It demolishes what is opposed to Christ; (2) It leads captive; (3) It brings into obedience to Christ (Ro 1:5; 16:26). The "reasonings" (English Version, "imaginations") are utterly "cast down." The "mental intents" (English Version, "thoughts") are taken willing captives, and tender the voluntary obedience of faith to Christ the Conqueror.

send to Joppa ... for one Simon, &c.--(See on Ac 9:11).

But--though they had so many tokens of God's presence. many of them--rather, "the majority of them"; "the whole part." All except Joshua and Caleb of the first generation. not--in the Greek emphatically standing in the beginning of the sentence: "Not," as one might have naturally expected, "with the more part of them was," &c. God--whose judgment alone is valid. for--the event showed, they had not pleased God. overthrown--literally, "strewn in heaps." in the wilderness--far from the land of promise.

But the--justifying righteousness which is of faith speaketh on this wise--"speaketh thus"--its language or import is to this effect (quoting in substance De 30:13, 14). Say not in thine heart, Who shall ascend into heaven? that is, to bring Christ down, &c.--that is, "Ye have not to sigh over the impossibility of attaining to justification; as if one should say, oh! if I could but get someone to mount up to heaven and fetch me down Christ, there might be some hope, but since that cannot be, mine is a desperate case."

Translate, "Having ourselves (that is, being) in readiness to exact punishment for all disobedience," &c. We have this in store for the disobedient: it will be brought into action in due time. when your obedience, &c.--He charitably assumes that most of the Corinthian Church will act obediently; therefore he says "YOUR obedience." But perhaps some will act otherwise; in order, therefore, to give all an opportunity of joining the obedient, he will not prematurely exact punishment, but wait until the full number of those gathered out to Christ has been "completed," and the remainder have been proved incorrigible. He had acted already so at Corinth (Ac 18:6-11; compare Ex 32:34; Mt 13:28-30).

were--Greek, "came to pass as." our examples--samples to us of what will befall us, if we also with all our privileges walk carelessly. lust--the fountain of all the four other offenses enumerated, and therefore put first (Jas 1:14, 15; compare Ps 106:14). A particular case of lust was that after flesh, when they pined for the fish, leeks, &c., of Egypt, which they had left (Nu 11:4, 33, 34). These are included in the "evil things," not that they are so in themselves, but they became so to the Israelites when they lusted after what God withheld, and were discontented with what God provided.

Or, Who shall descend, &c.--another case of impossibility, suggested by Pr 30:4, and perhaps also Am 9:2--probably proverbial expressions of impossibility (compare Ps 139:7-10; Pr 24:7, &c.).

Do ye regard mere outward appearance (mere external recommendations, personal appearance, voice, manner, oratory of teachers present face to face, such as they admired in the false teachers to the disparagement of Paul, 2Co 10:10; see on 2Co 5:12)? Even in outward bearing when I shall be present with you (in contrast to "by letters," 2Co 10:9) I will show that I am more really armed with the authority of Christ, than those who arrogate to themselves the title of being peculiarly "Christ's" (1Co 1:12). A Jewish emissary seems to have led this party. let him of himself think this again--He may "of himself," without needing to be taught it in a more severe manner, by "thinking again," arrive at "this" conclusion, "that even as," &c. Paul modestly demands for himself only an equal place with those whom he had begotten in the Gospel [Bengel].

when the angel ... was departed, he called--immediately doing as directed, and thereby showing the simplicity of his faith. a devout soldier of them that waited on him continually--of the "soldiers under him," such as the centurion at Capernaum had (Mt 8:9). Who this "devout soldier" was, can only be matter of conjecture. Da Costa [Four Witnesses] gives a number of ingenious reasons for thinking that, having attached himself henceforth to Peter--whose influence in the composition of the second Gospel is attested by the earliest tradition, and is stamped on that Gospel itself--he is no other than the Evangelist Mark. 9-16. upon the housetop--the flat roof, the chosen place in the East for cool retirement. the sixth hour--noon.

idolaters--A case in point. As the Israelites sat down (a deliberate act), ate, and drank at the idol feast to the calves in Horeb, so the Corinthians were in danger of idolatry by a like act, though not professedly worshipping an idol as the Israelites (1Co 8:10, 11; 10:14, 20, 21; Ex 32:6). He passes here from the first to the second person, as they alone (not he also) were in danger of idolatry, &c. He resumes the first person appropriately at 1Co 10:16. some--The multitude follow the lead of some bad men. play--with lascivious dancing, singing, and drumming round the calf (compare "rejoiced," Ac 7:41).

But what saith it? It saith--continuing the quotation from De 30:14. The word is nigh thee--easily accessible. in thy mouth--when thou confessest Him. and in thine heart--when thou believest on Him. Though it is of the law which Moses more immediately speaks in the passage quoted, yet it is of the law as Israel shall be brought to look upon it when the Lord their God shall circumcise their heart "to love the Lord their God with all their heart" (Ro 10:6); and thus, in applying it, the apostle (as Olshausen truly observes) is not merely appropriating the language of Moses, but keeping in the line of his deeper thought. that is, the word of faith, which we preach--that is, the word which men have to believe for salvation (compare 1Ti 4:6).

"For even if I were to boast somewhat more exceedingly (than I do, 2Co 10:3-6) of our (apostolic) authority (2Co 10:6; 2Co 13:10) ... I should not be put to shame (by the fact; as I should be if my authority proved to be without foundation: my threats of punishment not being carried into effect)." for edification ... not for ... destruction--Greek, "for building up ... not for ... CASTING DOWN" (the same Greek as in 2Co 10:5): the image of a building as in 2Co 10:4, 5. Though we "cast down reasonings," this is not in order to destroy, but really to build up ("edify"), by removing those things which are hindrances to edification, and testing what is unsound, and putting together all that is true in the building [Chrysostom].

fornication--literally, Fornication was generally, as in this case (Nu 25:1-18), associated at the idol feasts with spiritual fornication, that is, idolatry. This all applied to the Corinthians (1Co 5:1, 9; 6:9, 15, 18; 1Co 8:10). Balaam tempted Israel to both sins with Midian (Re 2:14). Compare 1Co 8:7, 9, "stumbling-block," "eat ... thing offered unto ... idol." three and twenty thousand--in Nu 25:9 "twenty and four thousand." If this were a real discrepancy, it would militate rather against inspiration of the subject matter and thought, than against verbal inspiration. The solution is: Moses in Numbers includes all who died "in the plague"; Paul, all who died "in one day"; one thousand more may have fallen the next day [Kitto, Biblical Cyclopædia]. Or, the real number may have been between twenty-three thousand and twenty-four thousand, say twenty-three thousand five hundred, or twenty-three thousand six hundred; when writing generally where the exact figures were not needed, one writer might quite veraciously give one of the two round numbers near the exact one, and the other writer the other [Bengel]. Whichever be the true way of reconciling the seeming discrepant statements, at least the ways given above prove they are not really irreconcilable.

That if thou shalt, &c.--So understanding the words, the apostle is here giving the language of the true method of justification; and this sense we prefer (with Calvin, Beza, Ferme, Locke, Jowett). But able interpreters render the words, "For," or "Because if thou shalt," &c. [Vulgate, Luther, De Wette, Stuart, Philippi, Alford, Revised Version]. In this case, these are the apostle's own remarks, confirming the foregoing statements as to the simplicity of the gospel method of salvation. confess with thy mouth the Lord Jesus--that is, probably, "If thou shalt confess Jesus [to be] the Lord," which is the proper manifestation or evidence of faith (Mt 10:32; 1Jo 4:15). This is put first merely to correspond with the foregoing quotation--"in thy mouth and in thine heart." So in 1Pe 1:10 the "calling of believers" is put before their "election," as that which is first "made sure," although in point of time it comes after it. and shalt believe in thine heart that God hath raised--"that God raised" him from the dead, &c.--(See on Ro 4:25). In Ro 10:10 the two things are placed in their natural order.

I say this lest I should seem to be terrifying you, as children, with empty threats [Bengel]. Estius explains, "I might boast more of my authority, but I forbear to do so, that I may not seem as if," &c. But this ellipsis is harsh: and 2Co 10:10, 11 confirm Bengel's view.

tempt Christ--So the oldest versions, Irenæus (264), and good manuscripts read. Some of the oldest manuscripts read "Lord"; and one manuscript only "God." If "Lord" be read, it will mean Christ. As "Christ" was referred to in one of the five privileges of Israel (1Co 10:4), so it is natural that He should be mentioned here in one of the five corresponding sins of that people. In Nu 21:5 it is "spake against God" (whence probably arose the alteration in the one manuscript, 1Co 10:9, "God," to harmonize it with Nu 21:5). As either "Christ" or "Lord" is the genuine reading, "Christ" must be "God." Compare "Why do ye tempt the Lord?" (Ex 17:2, 7. Compare Ro 14:11, with Isa 45:22, 23). Israel's discontented complainings were temptings of Christ especially, the "Angel" of the covenant (Ex 23:20, 21; 32:34; Isa 63:9). Though they drank of "that Rock ... Christ" (1Co 10:4), they yet complained for want of water (Ex 17:2, 7). Though also eating the same spiritual meat (Christ, "the true manna," "the bread of life"), they yet murmured, "Our soul loatheth this light bread." In this case, being punished by the fiery serpents, they were saved by the brazen serpent, the emblem of Christ (compare Joh 8:56; Heb 11:26). The Greek for "tempt" means, tempt or try, so as to wear out the long-suffering of Christ (compare Ps 95:8, 9; Nu 14:22). The Corinthians were in danger of provoking God's long-suffering by walking on the verge of idolatry, through overweening confidence in their knowledge.

For with the heart man believeth unto--justifying righteousness; and with the mouth confession is made unto salvation--This confession of Christ's name, especially in times of persecution, and whenever obloquy is attached to the Christian profession, is an indispensable test of discipleship. 11-13. For the scripture saith--in Isa 28:16, a glorious Messianic passage. Whosoever believeth on him shall not be ashamed--Here, as in Ro 9:33, the quotation is from the Septuagint, which renders those words of the original, "shall not make haste" (that is, fly for escape, as from conscious danger), "shall not be put to shame," which comes to the same thing.

letters--implying that there had been already more letters of Paul received by the Corinthians than the one we have, namely, First Corinthians; and that they contained strong reproofs. say they--Greek, "says one," "such a one" (2Co 10:11) seems to point to some definite individual. Compare Ga 5:10; a similar slanderer was in the Galatian Church. weak--(2Co 12:7; 1Co 2:3). There was nothing of majesty or authority in his manner; he bore himself tremblingly among them, whereas the false teachers spoke with authoritative bearing and language.

a trance--differing from the "vision" of Cornelius, in so far as the things seen had not the same objective reality, though both were supernatural.

some of them ... murmured--upon the death of Korah and his company, who themselves were murmurers (Nu 16:41, 49). Their murmurs against Moses and Aaron were virtually murmurs against God (compare Ex 16:8, 10). Paul herein glances at the Corinthian murmurs against himself, the apostle of Christ. destroyed--fourteen thousand seven hundred perished. the destroyer--THE same destroying angel sent by God as in Ex 12:23, and 2Sa 24:16.

think this--"consider this." such will we be--or "are," in general, not merely shall we be at our next visit.

Now ... these things ... ensamples--resuming the thread of 1Co 10:6. The oldest manuscripts read, "by way of example." the ends of the world--literally, "of the ages"; the New Testament dispensation in its successive phases (plural, "ends") being the winding up of all former "ages." No new dispensation shall appear till Christ comes as Avenger and Judge; till then the "ends," being many, include various successive periods (compare Heb 9:26). As we live in the last dispensation, which is the consummation of all that went before, our responsibilities are the greater; and the greater is the guilt, Paul implies, to the Corinthians, which they incur if they fall short of their privileges.

For there is no difference--or "distinction" between Jew and Greek; for the same Lord over all--that is, not God (as Calvin, Grotius, Olshausen, Hodge), but Christ, as will be seen, we think, by comparing Ro 10:9, 12, 13 and observing the apostle's usual style on such subjects. (So Chrysostom, Melville, Bengel, Meyer, De Wette, Fritzsche, Tholuck, Stuart, Alford, Philippi). is rich--a favorite Pauline term to express the exuberance of that saving grace which is in Christ Jesus. unto all that call upon him--This confirms the application of the preceding words to Christ; since to call upon the name of the Lord Jesus is a customary expression. (See Ac 7:59, 60; 9:14, 21; 22:16; 1Co 1:2; 2Ti 2:22).

"We do not presume (irony) to judge ourselves among, or in comparison with, some of them that commend themselves." The charge falsely brought against him of commending himself (2Co 3:1; 5:12), really holds good of the false teachers. The phrase, "judge ourselves of the number," is drawn from the testing of athletes and senators, the "approved" being set down on the roll [Wahl]. measuring themselves by themselves--"among themselves": to correspond to the previous verb, "judge ourselves among them." Instead of measuring themselves by the public standard, they measure themselves by one made by themselves: they do not compare themselves with others who excel them, but with those like themselves: hence their high self-esteem. The one-eyed is easily king among the blind. are not wise--with all their boasted "wisdom" (1Co 1:19-26), they are anything but "wise."

all manner of four-footed beasts, &c.--that is, the clean and the unclean (ceremonially) all mixed together.

thinketh he standeth--stands and thinks that he stands [Bengel]; that is, stands "by faith ... well pleasing" to God; in contrast to 1Co 10:5, "with many of them God was not well pleased" (Ro 11:20). fall--from his place in the Church of God (compare 1Co 10:8, "fell"). Both temporally and spiritually (Ro 14:4). Our security, so far as relates to God, consists in faith; so far as relates to ourselves, it consists in fear.

For--saith the scripture whosoever--The expression is emphatic, "Everyone whosoever" shall call upon the name of the Lord shall be saved--(Joe 2:32); quoted also by Peter, in his great Pentecostal sermon (Ac 2:21), with evident application to Christ.

not boast ... without ... measure--Greek, "to unmeasured bounds." There is no limit to a man's high opinion of himself, so long as he measures himself by himself (2Co 10:13) and his fellows, and does not compare himself with his superiors. It marks the personal character of this Epistle that the word "boast" occurs twenty-nine times in it, and only twenty-six times in all the other Epistles put together. Undeterred by the charge of vanity, he felt he must vindicate his apostolic authority by facts [Conybeare and Howson]. It would be to "boast of things without our measure," were we to boast of conversions made by "other men's labors" (2Co 10:15). distributed--apportioned [Alford]. a measure--as a measure [Alford]. to reach--"that we should reach as far as even to you": not that he meant to go no further (2Co 10:16; Ro 15:20-24). Paul's "measure" is the apportionment of his sphere of Gospel labors ruled for him by God. A "rule" among the so-called "apostolic canons" subsequently was, that no bishop should appoint ministers beyond his own limits. At Corinth no minister ought to have been received without Paul's sanction, as Corinth was apportioned to him by God as his apostolic sphere. The Epistle here incidentally, and therefore undesignedly, confirms the independent history, the Acts, which represents Corinth as the extreme limit as yet of his preaching, at which he had stopped, after he had from Philippi passed southward successively through Amphipolis, Apollonia, Thessalonica, Berea, and Athens [Paley, Horæ Paulinæ].

Consolation to them, under their temptation; it is none but such as is "common to man," or "such as man can bear," "adapted to man's powers of endurance" [Wahl]. faithful--(Ps 125:3; Isa 27:3, 8; Re 3:10). "God is faithful" to the covenant which He made with you in calling you (1Th 5:24). To be led into temptation is distinct from running into it, which would be "tempting God" (1Co 10:9; Mt 4:7). way to escape--(Jer 29:11; 2Pe 2:9). The Greek is, "the way of escape"; the appropriate way of escape in each particular temptation; not an immediate escape, but one in due time, after patience has had her perfect work (Jas 1:2-4, 12). He "makes" the way of escape simultaneously with the temptation which His providence permissively arranges for His people. to bear it--Greek, "to bear up under it," or "against it." Not, He will take it away (2Co 12:7-9).

How then shall they call on him in whom they have not believed? and ... believe in him of whom they have not heard? and ... hear without a preacher? and ... preach except ... sent?--that is, "True, the same Lord over all is rich unto all alike that call upon Him. But this calling implies believing, and believing hearing, and hearing preaching, and preaching a mission to preach: Why, then, take ye it so ill, O children of Abraham, that in obedience to our heavenly mission (Ac 26:16-18) we preach among the Gentiles the unsearchable riches of Christ?"

"We are not stretching ourselves beyond our measure, as (we should be) if we did not reach unto you: (but we do), for as far as even to you have we come in preaching the Gospel."

Not so, Lord--See Marginal reference. I have never eaten anything that is common--that is, not sanctified by divine permission to eat of it, and so "unclean." "The distinction of meats was a sacrament of national distinction, separation, and consecration" [Webster and Wilkinson].

Resuming the argument, 1Co 10:7; 1Co 8:9, 10. flee--Do not tamper with it by doubtful acts, such as eating idol meats on the plea of Christian liberty. The only safety is in wholly shunning whatever borders on idolatry (2Co 6:16, 17). The Holy Spirit herein also presciently warned the Church against the idolatry, subsequently transferred from the idol feast to the Lord's Supper itself, in the figment of transubstantiation.

as it is written--(Isa 52:7). How beautiful are the feet of them that preach the gospel of peace, &c.--The whole chapter of Isaiah from which this is taken, and the three that follow, are so richly Messianic, that there can be no doubt "the glad tidings" there spoken of announce a more glorious release than of Judah from the Babylonish captivity, and the very feet of its preachers are called "beautiful" for the sake of their message.

"Not boasting to unmeasured bounds (that is, not exceeding our own bounds by boasting) of (literally, 'in') other men's labors." when--"As your faith goes on increasing." The cause of his not yet reaching with the Gospel the regions beyond Corinth, was the weakness as yet of their faith. He desired not to leave the Corinthians before the proper time, and yet not to put off preaching to others too long. enlarged by you--Greek, "in your case." Our success in your case will give us an important step towards further progress beyond you (2Co 10:16). according to our rule--according to our divinely assigned apportionment of the area or sphere of our work; for "we stretch not ourselves beyond our measure" (2Co 10:14). abundantly--Greek, "unto exceeding abundance": so as to exceed the limits we have yet reached (2Co 10:16).

What God hath cleansed, that call not thou common--The ceremonial distinctions are at an end, and Gentiles, ceremonially separated from the chosen people (Ac 10:28), and debarred from that access to God in the visible ordinances of His Church which they enjoyed, are now on a perfect equality with them.

Appeal to their own powers of judgment to weigh the force of the argument that follows: namely, that as the partaking of the Lord's Supper involves a partaking of the Lord Himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use, but its abuse. We should the more take pains in searching the infallible word, with every aid within our reach, and above all with humble prayer for the Spirit's teaching (Ac 17:11). If Paul, an inspired apostle, not only permits, but urges, men to judge his sayings by Scripture, much more should the fallible ministers of the present visible Church do so. To wise men--refers with a mixture of irony to the Corinthian boast of "wisdom" (1Co 4:10; 2Co 11:19). Here you have an opportunity of exercising your "wisdom" in judging "what I say."

But they have not all obeyed the gospel--that is, the Scripture hath prepared us to expect this sad result. For Esaias saith, Lord, who hath believed our report?--that is,"Where shall one find a believer?" The prophet speaks as if next to none would believe: The apostle softens this into "They have not all believed."

To--that is, so as to preach ... beyond you (and) not to boast, &c. in another man's line of things made ready to our hand--Do not connect "line of things," &c.; but "boast of things," &c. To make this clearer, arrange the words thus, "Not to boast as to things (already made by the preaching of others) ready to our hand in another man's line (that is, within the line, or sphere of labor, apportioned by God to another)."

done thrice--See Ge 41:32. 17-24. while Peter doubted ... what this should mean, behold, the three men ... stood before the gate ... and asked--"were inquiring," that is, in the act of doing so. The preparations here made--of Peter for his Gentile visitors, as of Cornelius for him--are devoutly to be noted. But besides this, at the same moment, "the Spirit" expressly informs him that three men were inquiring for him, and bids him unhesitatingly go with them, as sent by Him.

The cup of blessing--answering to the Jewish "cup of blessing," over which thanks were offered in the Passover. It was in doing so that Christ instituted this part of the Lord's Supper (Mt 26:27; Lu 22:17, 20). we bless--"we," not merely ministers, but also the congregation. The minister "blesses" (that is, consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is the corporate act of the whole Church. The act of joint blessing by him and them (not "the cup" itself, which, as also "the bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, that is, the joint participation "of the blood of Christ." Compare 1Co 10:18, "They who eat ... are partakers" (joint communicants). "Is" in both cases in this verse is literal, not represents. He who with faith partakes of the cup and the bread, partakes really but spiritually of the blood and body of Christ (Eph 5:30, 32), and of the benefits of His sacrifice on the cross (compare 1Co 10:18). In contrast to this is to have "fellowship with devils" (1Co 10:20). Alford explains, "The cup ... is the [joint] participation (that is, that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour (Joh 6:53-57). It is not said, "The cup ... is the blood," or "the bread ... is the body," but "is the communion [joint-participation] of the blood ... body." If the bread be changed into the literal body of Christ, where is the sign of the sacrament? Romanists eat Christ "in remembrance of Himself." To drink literal blood would have been an abomination to Jews, which the first Christians were (Le 17:11, 12). Breaking the bread was part of the act of consecrating it, for thus was represented the crucifixion of Christ's body (1Co 11:24). The distinct specification of the bread and the wine disproves the Romish doctrine of concomitancy, and exclusion of the laity from the cup.

So then faith cometh by hearing, and hearing by the word of God--"This is another confirmation of the truth that faith supposes the hearing of the Word, and this a commission to preach it."

glorieth--Translate, to accord with 2Co 10:16, "boasteth." In contrast to his opponents' practice of boasting in another's line or sphere, Paul declares the only true boasting is in the Lord (1Co 1:31; 15:10).

one bread--rather, "loaf." One loaf alone seems to have been used in each celebration. and one body--Omit "and"; "one loaf [that is], one body." "We, the many (namely, believers assembled; so the Greek), are one bread (by our partaking of the same loaf, which becomes assimilated to the substance of all our bodies; and so we become), one body" (with Christ, and so with one another). we ... all--Greek, "the whole of us."

But I say, Have they not heard?--"Did they not hear?" Can Israel, through any region of his dispersion, plead ignorance of these glad tidings? Yes, verily, their sound went--"their voice went out" into all the earth, and their words unto the end of the world--These beautiful words are from Ps 19:4. Whether the apostle quoted them as in their primary intention applicable to his subject (as Olshausen, Alford, &c.), or only "used scriptural language to express his own ideas, as is done involuntarily almost by every preacher in every sermon" [Hodge], expositors are not agreed. But though the latter may seem the more natural since "the rising of the Sun of righteousness upon the world" (Mal 4:2), "the Dayspring from on high visiting us, giving light to them that sat in darkness, and guiding our feet into the way of peace" (Lu 1:78, 79), must have been familiar and delightful to the apostle's ear, we cannot doubt that the irradiation of the world with the beams of a better Sun by the universal diffusion of the Gospel of Christ, must have a mode of speaking quite natural, and to him scarcely figurative.

(Pr 27:2). whom the Lord commendeth--to whom the Lord has given as His "Epistle of commendation," the believers whom he has been the instrument of converting: as was Paul's case (2Co 3:1-3). is approved--can stand the test of the final trial. A metaphor from testing metals (Ro 16:10; 1Co 11:19). So on the other hand those finally rejected by the Lord are termed "reprobate silver" (Jer 6:30).

Israel after the flesh--the literal, as distinguished from the spiritual, Israel (Ro 2:29; 4:1; 9:3; Ga 4:29). partakers of the altar--and so of God, whose is the altar; they have fellowship in God and His worship, of which the altar is the symbol.

But I say, Did not Israel know?--know, from their own Scriptures, of God's intention to bring in the Gentiles? First--that is First in the prophetic line [De Wette]. Moses saith, &c.--"I will provoke you to jealousy ('against') [them that are] not a nation, and against a nation without understanding will I anger you" (De 32:21). In this verse God warns His ancient people that because they had (that is, in aftertimes would) moved Him to jealousy with their "no-gods," and provoked Him to anger with their vanities, He in requital would move them to jealousy by receiving into His favor a "no-people," and provoke them to anger by adopting a nation void of understanding.

What say I then?--The inference might be drawn from the analogies of the Lord's Supper and Jewish sacrifices, that an idol is really what the heathen thought it to be, a god, and that in eating idol-meats they had fellowship with the god. This verse guards against such an inference: "What would I say then? that a thing sacrificed to an idol is any real thing (in the sense that the heathen regard it), or that an idol is any real thing?" (The oldest manuscripts read the words in this order. Supply "Nay") "But [I say] that the things which the Gentiles sacrifice, they sacrifice to devils (demons)." Paul here introduces a new fact. It is true that, as I said, an idol has no reality in the sense that the heathen regard it, but it has a reality in another sense; heathendom being under Satan's dominion as "prince of this world," he and his demons are in fact the powers worshipped by the heathen, whether they are or are not conscious of it (De 32:17; Le 17:7; 2Ch 11:15; Ps 106:37; Re 9:20). "Devil" is in the Greek restricted to Satan; "demons" is the term applied to his subordinate evil spirits. Fear, rather than love, is the motive of heathen worship (compare the English word "panic," from Pan, whose human form with horns and cloven hoofs gave rise to the vulgar representations of Satan which prevail now); just as fear is the spirit of Satan and his demons (Jas 2:19).

But Esaias is very bold, and saith--that is, is still plainer, and goes even the length of saying. I was found of them that sought me not--until I sought them. I was made--"became" manifest unto them that asked not after me--until the invitation from Me came to them. That the calling of the Gentiles was meant by these words of the prophet (Isa 65:1) is manifest from what immediately follows, "I said, Behold Me, behold Me, unto a nation that was not called by My name."

I would not that ye ... have fellowship with devils--by partaking of idol feasts (1Co 8:10).

But to--rather, "with regard to" Israel he saith, All day--"All the day" long I have stretched out my hands--"did I stretch forth" my hands--the attitude of gracious entreaty. unto a disobedient and gainsaying people--These words, which immediately follow the announcement just quoted of the calling of the Gentiles, were enough to forewarn the Jews both of God's purpose to eject them from their privileges, in favor of the Gentiles, and of the cause of it on their own part. Note, (1) Mere sincerity, and even earnestness in religion--though it may be some ground of hope for a merciful recovery from error--is no excuse, and will not compensate, for the deliberate rejection of saving truth, when in the providence of God presented for acceptance (Ro 10:1-3; and see on Ro 9:7, Note 7). (2) The true cause of such rejection of saving truth, by the otherwise sincere, is the prepossession of the mind by some false notions of its own. So long as the Jews "sought to set up their own righteousness," it was in the nature of things impossible that they should "submit themselves to the righteousness of God"; the one of these two methods of acceptance being in the teeth of the other (Ro 10:3). (3) The essential terms of salvation have in every age been the same: "Whosoever will" is invited to "take of the water of life freely," Re 22:17 (Ro 10:13). (4) How will the remembrance of the simplicity, reasonableness, and absolute freeness of God's plan of salvation overwhelm those that perish from under the sound of it (Ro 10:4-13). (5) How piercingly and perpetually should that question--"How shall they hear without a preacher?"--sound in the ears of all churches, as but the apostolic echo of their Lord's parting injunction, "Preach the Gospel to every creature" (Mr 16:15), and how far below the proper standard of love, zeal, and self-sacrifice must the churches as yet be, when with so plenteous a harvest the laborers are yet so few (Mt 9:37, 38), and that cry from the lips of pardoned, gifted, consecrated men--"Here am I, send me" (Isa 6:8), is not heard everywhere (Ro 10:14, 15)! (6) The blessing of a covenant relation to God is the irrevocable privilege of no people and no Church; it can be preserved only by fidelity, on our part, to the covenant itself (Ro 10:19). (7) God is often found by those who apparently are the farthest from Him, while He remains undiscovered by those who think themselves the nearest (Ro 10:20, 21). (8) God's dealings even with reprobate sinners are full of tenderness and compassion; all the day long extending the arms of His mercy even to the disobedient and gainsaying. This will be felt and acknowledged at last by all who perish, to the glory of God's forbearance and to their own confusion (Ro 10:21).

I am he whom ye seek--This seems to have been said without any communication being made to Peter regarding the men or their errand.

Ye cannot drink the cup of the Lord--really and spiritually; though ye may outwardly (1Ki 18:21). cup of devils--in contrast to the cup of the Lord. At idol feasts libations were usually made from the cup to the idol first, and then the guests drank; so that in drinking they had fellowship with the idol. the Lord's table--The Lord's Supper is a feast on a table, not a sacrifice on an altar. Our only altar is the cross, our only sacrifice that of Christ once for all. The Lord's Supper stands, however, in the same relation, analogically, to Christ's sacrifice, as the Jews' sacrificial feasts did to their sacrifices (compare Mal 1:7, "altar ... table of the Lord"), and the heathen idol feasts to their idolatrous sacrifices (Isa 65:11). The heathen sacrifices were offered to idol nonentities, behind which Satan lurked. The Jews' sacrifice was but a shadow of the substance which was to come. Our one sacrifice of Christ is the only substantial reality; therefore, while the partaker of the Jew's sacrificial feast partook rather "of the altar" (1Co 10:18) than of God manifested fully, and the heathen idol-feaster had fellowship really with demons, the communicant in the Lord's Supper has in it a real communion of, or fellowship in, the body of Christ once sacrificed, and now exalted as the Head of redeemed humanity.

they said, Cornelius ... a just man, &c.--fine testimony this from his own servants. of good report among all the nation of the Jews--specified, no doubt, to conciliate the favorable regard of the Jewish apostle. to hear words of thee--(See on Ac 11:14).

Do we provoke the Lord to jealousy?--by dividing our fellowship between Him and idols (Eze 20:39). Is it our wish to provoke Him to assert His power? De 32:21 is before the apostle's mind [Alford], (Ex 20:5). are we stronger?--that we can risk a contest with Him.

called them in and lodged them--thus partially anticipating this fellowship with Gentiles. Peter went ... with them, and certain brethren--six in number (Ac 11:12). from Joppa--as witnesses of a transaction which Peter was prepared to believe pregnant with great consequences.

All things are lawful for me, &c.--Recurring to the Corinthian plea (1Co 6:12), he repeats his qualification of it. The oldest manuscripts omit both times "for me." edify not--tend not to build up the spiritual temple, the Church, in faith and love. Paul does not appeal to the apostolic decision (Ac 15:1-29), which seems to have been not so much regarded outside of Palestine, but rather to the broad principle of true Christian freedom, which does not allow us to be governed by external things, as though, because we can use them, we must use them (1Co 6:12). Their use or non-use is to be regulated by regard to edification.

Cornelius ... called together his kinsmen and near friends--implying that he had been long enough at Cæsarea to form relationships there and that he had intimate friends there whose presence he was not ashamed to invite to a religious meeting of the most solemn nature. 25-29. as Peter was coming in, Cornelius met him--a mark of the highest respect. fell down at his feet, and worshipped him--In the East this way of showing respect was customary not only to kings, but to others occupying a superior station; but among the Greeks and Romans it was reserved for the gods. Peter, therefore, declines it as due to no mortal [Grotius]. "Those who claim to have succeeded Peter, have not imitated this part of his conduct" [Alford] (therein only verifying 2Th 2:4, and compare Re 19:10; 22:9).

(1Co 10:33; 1Co 13:5; Ro 15:1, 2).

shambles--butchers' stalls; the flesh market. asking no question--whether it has been offered to an idol or not. for conscience' sake--If on asking you should hear it had been offered to idols, a scruple would arise in your conscience which was needless, and never would have arisen had you asked no questions.

The ground on which such eating without questioning is justified is, the earth and all its contents ("the fulness thereof," Ps 20:1; 50:12), including all meats, belong to the Lord, and are appointed for our use; and where conscience suggests no scruple, all are to be eaten (Ro 14:14, 20; 1Ti 4:4, 5; compare Ac 10:15).

ye be disposed to go--tacitly implying, they would be as well not to go, but yet not forbidding them to go (1Co 10:9) [Grotius]. The feast is not an idol feast, but a general entertainment, at which, however, there might be meat that had been offered to an idol. for conscience' sake--(See on 1Co 10:25).

Ye know it is ... unlawful ... for ... a Jew to keep company, or come unto one of another nation, &c.--There was no express prohibition to this effect, and to a Certain extent intercourse was certainly kept up. (See the Gospel history, towards the end). But intimate social fellowship was not practiced, as being adverse to the spirit of the law.

if any man--a weak Christian at table, wishing to warn his brother. offered in sacrifice unto idols--The oldest manuscripts omit "unto idols." At a heathen's table the expression, offensive to him, would naturally be avoided. for conscience' sake--not to cause a stumbling-block to the conscience of thy weak brother (1Co 8:10-12). for the earth is the Lord's, &c.--not in the oldest manuscripts.

I ask therefore, &c.--The whole speech is full of dignity, the apostle seeing in the company before him a new brotherhood, into whose devout and inquiring minds he was divinely directed to pour the light of new truth. 30-33. Four days ago--the messengers being despatched on the first; on the second reaching Joppa (Ac 10:9); starting for Cæsarea on the third; and on the fourth arriving.

Conscience ... of the other--the weak brother introduced in 1Co 10:28. for why is my liberty judged off another man's conscience?--Paul passes to the first person, to teach his converts by putting himself as it were in their position. The Greek terms for "the other" and "another" are distinct. "The other" is the one with whom Paul's and his Corinthian converts' concern is; "another" is any other with whom he and they have no concern. If a guest know the meat to be idol meat while I know it not, I have "liberty" to eat without being condemned by his "conscience" [Grotius]. Thus the "for," &c., is an argument for 1Co 10:27, "Eat, asking no questions." Or, Why should I give occasion by the rash use of my liberty that another should condemn it [Estius], or that my liberty should cause the destruction of my weak brother?" [Menochius]. Or, the words are those of the Corinthian objector (perhaps used in their letter, and so quoted by Paul), "Why is my liberty judged by another's conscience?" Why should not I be judged only by my own, and have liberty to do whatever it sanctions? Paul replies in 1Co 10:31, Your doing so ought always to be limited by regard to what most tends "to the glory of God" [Vatablus, Conybeare and Howson]. The first explanation is simplest; the "for," &c., in it refers to "not thine own" (that is, "not my own," in Paul's change to the first person); I am to abstain only in the case of liability to offend another's conscience; in cases where my own has no scruple, I am not bound, in God's judgment, by any other conscience than my own.

For--The oldest manuscripts omit "For." by grace--rather, "thankfully" [Alford]. I ... be partaker--I partake of the food set before me. evil spoken of--by him who does not use his liberty, but will eat nothing without scrupulosity and questioning whence the meat comes. give thanks--which consecrates all the Christian's acts (Ro 14:6; 1Ti 4:3, 4).

Contrast Zec 7:6; the picture of worldly men. The godly may "eat and drink," and it shall be well with him (Jer 22:15, 16). to the glory of God--(Col 3:17; 1Pe 4:11)--which involves our having regard to the edification of our neighbor.

Give none offence--in things indifferent (1Co 8:13; Ro 14:13; 2Co 6:3); for in all essential things affecting Christian doctrine and practice, even in the smallest detail, we must not swerve from principle, whatever offense may be the result (1Co 1:23). Giving offense is unnecessary, if our own spirit cause it; necessary, if it be caused by the truth.

we are all here present before God, to hear all things that are commanded thee of God--Beautiful expression of entire preparedness to receive the expected divine teaching through the lips of this heaven-commissioned teacher, and delightful encouragement to Peter to give free utterance to what was doubtless already on his lips!

I please--I try to please (1Co 9:19, 22; Ro 15:2). not seeking mine own--(1Co 10:24). many--rather as Greek, "THE many."

Peter opened his mouth--(See on Mt 5:2). Of a truth I perceive--that is, "I have it now demonstrated before mine eyes." that God is no respecter of persons--Not, "I see there is no capricious favoritism with God," for Peter would never imagine such a thing; but (as the next clause shows), "I see that God has respect only to personal character and state in the acceptance of men, national and ecclesiastical distinctions being of no account."

But in every nation--not (observe), in every religion; according to a common distortion of these words. he that feareth him, and worketh righteousness--This being the well-known phraseology of the Old Testament in describing the truly godly man, within the pale of revealed religion, it cannot be alleged that Peter meant it to denote a merely virtuous character, in the heathen sense; and as Peter had learned enough, from the messengers of Cornelius and from his own lips, to convince him that the whole religious character of this Roman officer had been moulded in the Jewish faith, there can be no doubt that the apostle intended to describe exactly such saintship--in its internal spirituality and external fruitfulness--as God had already pronounced to be genuine and approved. And since to such "He giveth more grace," according to the law of His Kingdom (Jas 4:6; Mt 25:29), He sends Peter, not to be the instrument of his conversion, as this is very frequently called, but simply to "show him the way of God more perfectly," as before to the devout Ethiopian eunuch. 36-38. the word ... sent unto the children of Israel--for to them (he would have them distinctly know) the Gospel was first preached, even as the facts of it took place on the special theater of the ancient economy. preaching peace by Jesus Christ--the glorious sum of all Gospel truth (1Co 1:20-22). he is Lord of all--exalted to embrace under the canopy of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God (Eph 2:13-18).

That word ... ye how--The facts, it seems, were too notorious and extraordinary to be unknown to those who mixed so much with Jews, and took so tender an interest in all Jewish matters as they did; though, like the eunuch, they knew not the significance of them. which was published throughout all Judea, and began from Galilee--(See Lu 4:14, 37, 44; 7:17; 9:6; 23:5). after the baptism which John preached--(See on Ac 1:22).

Now God anointed Jesus of Nazareth--rather, "Jesus of Nazareth (as the burden of that 'published word'), how God anointed Him." with the Holy Ghost and with power--that is, at His baptism, thus visibly proclaiming Him Messiah, "the Lord's Christ." See Lu 4:18-21. For it is not His unction for personal holiness at His incarnation that is referred to--as many of the Fathers and some moderns take it--but His investiture with the insignia of the Messianic office, in which He presented Himself after His baptism to the acceptance of the people. went about doing good--holding up the beneficent character of all His miracles, which was their predicted character (Isa 35:5, 6, &c.). healing all that were oppressed of the devil--whether in the form of demoniacal possessions, or more indirectly, as in her "whom Satan had bound with a spirit of infirmity eighteen years" (Lu 13:16); thereby showing Himself the Redeemer from all evil. for God was with him--Thus gently does the apostle rise to the supreme dignity of Christ with which he closes, accommodating himself to his hearers. 39-43. we are witnesses of all ... he did--not objects of superstitious reverence, but simply witnesses to the great historical facts on which the Gospel is founded. slew and hanged--that is, slew by hanging. on a tree--So Ac 5:30 (and see on Ga 3:13). 40-41. showed him openly; Not to all the people--for it was not fitting that He should subject Himself, in His risen condition, to a second rejection in Person. but unto witnesses chosen before of God ... to us, who did eat and drink with him after he rose, &c.--Not the less certain, therefore, was the fact of His resurrection, though withholding Himself from general gaze in His risen body. he which was ordained of God to be the Judge of quick and dead--He had before proclaimed Him "Lord of all," for the dispensing of "peace" to all alike; now he announces Him in the same supreme lordship, for the exercise of judgment upon all alike. On this divine ordination, see Joh 5:22, 23, 27; Ac 17:31. Thus we have here all Gospel truth in brief. But, forgiveness through this exalted One is the closing note of Peter's beautifully simple discourse.

To him give all the prophets witness--that is, This is the burden, generally of the prophetic testimony. It was fitter thus to give the spirit of their testimony, than to quote them in detail on such an occasion. But let this apostolic statement of the evangelical import of the Old Testament writings be devoutly weighed by those who are disposed to rationalize away this element in the Old Testament. whosoever believeth in him--This was evidently said with special reference to the Gentile audience then before him, and formed a noble practical conclusion to the whole discourse.

While Peter yet spake ... the Holy Ghost fell--by visible and audible manifestation (Ac 10:46).

they of the circumcision ... were astonished ... because that on the Gentiles also was poured out, &c.--without circumcision.

heard them speak with tongues and magnify God--As on the day of Pentecost it was no empty miracle, no mere speaking of foreign languages, but utterance of "the wonderful works of God" in tongues to them unknown (Ac 2:11), so here; but more remarkable in this case, as the speakers were perhaps less familiar with the Old Testament songs of praise. 46-48. Then answered Peter, Can any man forbid water ... which have received the Holy Ghost, &c.--Mark, he does not say, They have received the Spirit, what need have they for water? but, Having the living discipleship imparted to them and visibly stamped upon them, what objection can there be to admitting them, by the seal of baptism, into the full fellowship of the Church?

which have received the Holy Ghost as well as we--and are thus, in all that is essential to salvation, on a level with ourselves.

he commanded them to be baptized--not doing it with his own hands, as neither did Paul, save on rare occasions (1Co 1:14-17; compare Ac 2:38; Joh 4:2). prayed ... him to tarry certain days--"golden days" [Bengel], spent, doubtless, in refreshing Christian fellowship, and in imparting and receiving fuller teaching on the several topics of the apostle's discourse.

Being about to discuss the rejection of the Jews and the calling of the Gentiles, and to show that the whole agrees with the sovereign electing love of God, the apostle expresses strongly his affection for his people. He solemnly appeals to Christ; and his conscience, enlightened and directed by the Holy Spirit, bore witness to his sincerity. He would submit to be treated as "accursed," to be disgraced, crucified; and even for a time be in the deepest horror and distress; if he could rescue his nation from the destruction about to come upon them for their obstinate unbelief. To be insensible to the eternal condition of our fellow-creatures, is contrary both to the love required by the law, and the mercy of the gospel. They had long been professed worshippers of Jehovah. The law, and the national covenant which was grounded thereon, belonged to them. The temple worship was typical of salvation by the Messiah, and the means of communion with God. All the promises concerning Christ and his salvation were given to them. He is not only over all, as Mediator, but he is God blessed for ever.

The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. God foresaw both Esau and Jacob as born in sin, by nature children of wrath even as others. If left to themselves they would have continued in sin through life; but for wise and holy reasons, not made known to us, he purposed to change Jacob's heart, and to leave Esau to his perverseness. This instance of Esau and Jacob throws light upon the Divine conduct to the fallen race of man. The whole Scripture shows the difference between the professed Christian and the real believer. Outward privileges are bestowed on many who are not the children of God. There is, however, full encouragement to diligent use of the means of grace which God has appointed.

Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.

The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This great truth this Scripture teaches us. Even among the vast number of professing Christians it is to be feared that only a remnant will be saved.

The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambitious to be the favourites of God. They sought, but not in the right way, not in the humbling way, not in the appointed way. Not by faith, not by embracing Christ, depending upon Christ, and submitting to the gospel. They expected justification by observing the precepts and ceremonies of the law of Moses. The unbelieving Jews had a fair offer of righteousness, life, and salvation, made them upon gospel terms, which they did not like, and would not accept. Have we sought to know how we may be justified before God, seeking that blessing in the way here pointed out, by faith in Christ, as the Lord our Righteousness? Then we shall not be ashamed in that awful day, when all refuges of lies shall be swept away, and the Divine wrath shall overflow every hiding-place but that which God hath prepared in his own Son.

The Jews built on a false foundation, and refused to come to Christ for free salvation by faith, and numbers in every age do the same in various ways. The strictness of the law showed men their need of salvation by grace, through faith. And the ceremonies shadowed forth Christ as fulfilling the righteousness, and bearing the curse of the law. So that even under the law, all who were justified before God, obtained that blessing by faith, whereby they were made partakers of the perfect righteousness of the promised Redeemer. The law is not destroyed, nor the intention of the Lawgiver disappointed; but full satisfaction being made by the death of Christ for our breach of the law, the end is gained. That is, Christ has fulfilled the whole law, therefore whoever believeth in him, is counted just before God, as much as though he had fulfilled the whole law himself. Sinners never could go on in vain fancies of their own righteousness, if they knew the justice of God as a Governor, or his righteousness as a Saviour.

The self-condemned sinner need not perplex himself how this righteousness may be found. When we speak of looking upon Christ, and receiving, and feeding upon him, it is not Christ in heaven, nor Christ in the deep, that we mean; but Christ in the promise, Christ offered in the word. Justification by faith in Christ is a plain doctrine. It is brought before the mind and heart of every one, thus leaving him without excuse for unbelief. If a man confessed faith in Jesus, as the Lord and Saviour of lost sinners, and really believed in his heart that God had raised him from the dead, thus showing that he had accepted the atonement, he should be saved by the righteousness of Christ, imputed to him through faith. But no faith is justifying which is not powerful in sanctifying the heart, and regulating all its affections by the love of Christ. We must devote and give up to God our souls and our bodies: our souls in believing with the heart, and our bodies in confessing with the mouth. The believer shall never have cause to repent his confident trust in the Lord Jesus. Of such faith no sinner shall be ashamed before God; and he ought to glory in it before men.

There is not one God to the Jews, more kind, and another to the Gentiles, who is less kind; the Lord is a Father to all men. The promise is the same to all, who call on the name of the Lord Jesus as the Son of God, as God manifest in the flesh. All believers thus call upon the Lord Jesus, and none else will do so humbly or sincerely. But how should any call on the Lord Jesus, the Divine Saviour, who had not heard of him? And what is the life of a Christian but a life of prayer? It shows that we feel our dependence on him, and are ready to give up ourselves to him, and have a believing expectation of our all from him. It was necessary that the gospel should be preached to the Gentiles. Somebody must show them what they are to believe. How welcome the gospel ought to be to those to whom it was preached! The gospel is given, not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. The beginning, progress, and strength of faith is by hearing. But it is only hearing the word, as the word of God that will strengthen faith.

Did not the Jews know that the Gentiles were to be called in? They might have known it from Moses and Isaiah. Isaiah speaks plainly of the grace and favour of God, as going before in the receiving of the Gentiles. Was not this our own case? Did not God begin in love, and make himself known to us when we did not ask after him? The patience of God towards provoking sinners is wonderful. The time of God's patience is called a day, light as day, and fit for work and business; but limited as a day, and there is a night at the end of it. God's patience makes man's disobedience worse, and renders that the more sinful. We may wonder at the mercy of God, that his goodness is not overcome by man's badness; we may wonder at the wickedness of man, that his badness is not overcome by God's goodness. And it is a matter of joy to think that God has sent the message of grace to so many millions, by the wide spread of his gospel.