Matthew 23:39
39. For I say unto you—and these were His last words to the impenitent nation, see on Mr 13:1, opening remarks.
Ye shall not see me henceforth—What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when HE finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy seat, when on the day of atonement the blood of typical expiation was sprinkled on it and in front of it—called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah—that glory, which Isaiah (Isa 6:1-13) saw in vision, the beloved disciple says was the glory of Christ (Joh 12:41). Though it was never visible in the second temple, Haggai foretold that "the glory of that latter house should be greater than of the former" (Hag 2:9) because "the Lord whom they sought was suddenly to come to His temple" (Mal 3:1), not in a mere bright cloud, but enshrined in living humanity! Yet brief as well as "sudden" was the manifestation to be: for the words He was now uttering were to be HIS VERY LAST within its precincts. till ye shall say, Blessed is he that cometh in the name of the Lord—that is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city—instead of "sore displeasing the chief priests and scribes" (Mt 21:15) —should break forth from the whole nation, as their glad acclaim to their once pierced, but now acknowledged, Messiah. That such a time will come is clear from Zec 12:10; Ro 11:26; 2Co 3:15, 16, &c. In what sense they shall then "see Him" may be gathered from Zec 2:10-13; Eze 37:23-28; 39:28, 29, &c. Acts 1:6-7
6-8. wilt thou at this time restore the kingdom to Israel?—Doubtless their carnal views of Messiah's kingdom had by this time been modified, though how far it is impossible to say. But, as they plainly looked for some restoration of the kingdom to Israel, so they are neither rebuked nor contradicted on this point.
7. It is not for you to know the times, &c.—implying not only that this was not the time, but that the question was irrelevant to their present business and future work.
Romans 11:25-31
25. For I would not . . . that ye should be ignorant of this mystery—The word "mystery," so often used by our apostle, does not mean (as with us) something incomprehensible, but "something before kept secret, either wholly or for the most part, and now only fully disclosed" (compare Ro 16:25; 1Co 2:7-10; Eph 1:9, 10; 3:3-6, 9, 10).
lest ye should be wise in your own conceits—as if ye alone were in all time coming to be the family of God. that blindness—"hardness" in part is happened to—"hath come upon" Israel—that is, hath come partially, or upon a portion of Israel. until the fulness of the Gentiles be—"have" come in—that is, not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapter, and throw the national recovery of Israel too far into the future: besides, in Ro 11:15, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world—but, "until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought in." (See Lu 21:24).26, 27. And so all Israel shall be saved—To understand this great statement, as some still do, merely of such a gradual inbringing of individual Jews, that there shall at length remain none in unbelief, is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present "remnant." (So THOLUCK, MEYER, DE WETTE, PHILIPPI, ALFORD, HODGE). Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. First, as it is written, There shall come out of Sion the Deliverer, and
shall—or, according to what seems the true reading, without the "and"—"He shall" turn away ungodliness from Jacob—The apostle, having drawn his illustrations of man's sinfulness chiefly from Ps 14:1-7 and Isa 59:1-21, now seems to combine the language of the same two places regarding Israel's salvation from it [BENGEL]. In the one place the Psalmist longs to see the "salvation of Israel coming out of Zion" (Ps 14:7); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" (Isa 59:20). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (Ps 20:2; 110:2; Isa 31:9), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He shall come "to turn away ungodliness from Jacob," this is taken from the Septuagint version, and seems to indicate a different reading of the original text. The sense, however, is substantially the same in both. Second,27. For—rather, "and" (again); introducing a new quotation.
this is my covenant with them—literally, "this is the covenant from me unto them." when I shall take away their sins—This, we believe, is rather a brief summary of Jer 31:31-34 than the express words of any prediction, Those who believe that there are no predictions regarding the literal Israel in the Old Testament, that stretch beyond the end of the Jewish economy, are obliged to view these quotations by the apostle as mere adaptations of Old Testament language to express his own predictions [ALEXANDER on Isaiah, &c.]. But how forced this is, we shall presently see.28, 29. As concerning the Gospel they are enemies for your sakes—that is, they are regarded and treated as enemies (in a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of Ro 11:11, 15.
but as touching, the election—of Abraham and his seed. they are beloved—even in their state of exclusion for the fathers' sakes.29. For the gifts and calling—"and the calling"
of God are without repentance—"not to be," or "cannot be repented of." By the "calling of God," in this case, is meant that sovereign act by which God, in the exercise of His free choice, "called" Abraham to be the father of a peculiar people; while "the gifts of God" here denote the articles of the covenant which God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable; and as the point for which he refers to this at all is the final destiny of the Israelitish nation, it is clear that the perpetuity through all time of the Abrahamic covenant is the thing here affirmed. And lest any should say that though Israel, as a nation, has no destiny at all under the Gospel, but as a people disappeared from the stage when the middle wall of partition was broken down, yet the Abrahamic covenant still endures in the spiritual seed of Abraham, made up of Jews and Gentiles in one undistinguished mass of redeemed men under the Gospel—the apostle, as if to preclude that supposition, expressly states that the very Israel who, as concerning the Gospel, are regarded as "enemies for the Gentiles' sakes," are "beloved for the fathers' sakes"; and it is in proof of this that he adds, "For the gifts and the calling of God are without repentance." But in what sense are the now unbelieving and excluded children of Israel "beloved for the fathers' sakes?" Not merely from ancestral recollections, as one looks with fond interest on the child of a dear friend for that friend's sake [DR. ARNOLD]—a beautiful thought, and not foreign to Scripture, in this very matter (see 2Ch 20:7; Isa 41:8) —but it is from ancestral connections and obligations, or their lineal descent from and oneness in covenant with the fathers with whom God originally established it. In other words, the natural Israel—not "the remnant of them according to the election of grace," but THE NATION, sprung from Abraham according to the flesh—are still an elect people, and as such, "beloved." The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God.30, 31. For as ye in times past have not believed—or, "obeyed"
God—that is, yielded not to God "the obedience of faith," while strangers to Christ. yet now have obtained mercy through—by occasion of their unbelief—(See on Ro 11:11; Ro 11:15; Ro 11:28).31. Even so have these—the Jews.
now not believed—or, "now been disobedient" that through your mercy—the mercy shown to you. they also may obtain mercy—Here is an entirely new idea. The apostle has hitherto dwelt upon the unbelief of the Jews as making way for the faith of the Gentiles—the exclusion of the one occasioning the reception of the other; a truth yielding to generous, believing Gentiles but mingled satisfaction. Now, opening a more cheering prospect, he speaks of the mercy shown to the Gentiles as a means of Israel's recovery; which seems to mean that it will be by the instrumentality of believing Gentiles that Israel as a nation is at length to "look on Him whom they have pierced and mourn for Him," and so to "obtain mercy." (See 2Co 3:15, 16). Romans 15:1-32
1. We then that are strong—on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on Ro 14:14; Ro 14:20.
ought . . . not to please ourselves—ought to think less of what we may lawfully do than of how our conduct will affect others.2, 3. Let every one of us—lay himself out to
please his neighbour—not indeed for his mere gratification, but for his good—with a view to his edification.3. For even Christ pleased not—lived not to please
himself; but, as it is written— (Ps 69:9). The reproaches, &c.—see Mr 10:42-45.4. For whatsoever things were written aforetime were written for our learning—"instruction"
through, &c.—"through the comfort and the patience of the Scriptures" might have hope—that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work—self-sacrifice for the good of others—furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on Ro 4:7, Note 7. (For the same connection between "patience and hope" see on Ro 12:12, and 1Th 1:3).5, 6. Now the God of patience and consolation—Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" (Ro 15:13), "the God of peace" (Ro 15:33).
grant you to be likeminded—"of the same mind" according to Christ Jesus—It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"—after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" (Joh 6:38).6. That, &c.—rather, "that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ"; the mind and the mouth of all giving harmonious glory to His name. What a prayer! And shall this never be realized on earth?
7. Wherefore—returning to the point
receive ye one another . . . to the glory of God—If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.8-12. Now—"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.
I say that Jesus Christ was—"hath become" a minister of the circumcision—a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)." for the truth of God—to make good the veracity of God towards His ancient people. to confirm the—Messianic promises made unto the fathers—To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.9. that the Gentiles might glorify God for his mercy—A number of quotations from the Old Testament here follow, to show that God's plan of mercy embraced, from the first, the Gentiles along with the Jews.
as it is written— (Ps 18:49). I will confess to—that is, glorify thee among the Gentiles.10. And again— (De 32:43, though there is some difficulty in the Hebrew).
Rejoice, ye Gentiles—along with his people—Israel.11. And again— (Ps 117:1).
Praise the Lord, all ye Gentiles; and laud him, all ye people—"peoples"—the various nations outside the pale of Judaism.12. And again, Esaias saith— (Isa 11:10).
There shall be a—"the" root of Jesse—meaning, not "He from whom Jesse sprang," but "He that is sprung from Jesse" (that is, Jesse's son David)—see Re 22:16. and he that shall rise, &c.—So the Septuagint in substantial, though not verbal, agreement with the original.13. Now, &c.—This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.
the God of hope—(See on Ro 15:5). fill you with all joy and peace in believing—the native truth of that faith which is the great theme of this epistle (compare Ga 5:22). that ye may abound in hope—"of the glory of God." (See on Ro 5:1). through the power of the Holy Ghost—to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" (Ro 15:1, 2). (2) Of this unselfishness CHRIST is the perfect model of all Christians (Ro 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (Ro 15:4). (4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (Ro 15:5-7).
Ro 15:14-33. CONCLUSION: IN WHICH THE APOSTLE APOLOGIZES FOR THUS WRITING TO THE ROMAN CHRISTIANS, EXPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HIS FUTURE PLANS, AND ASKS THEIR PRAYERS FOR THE COMPLETION OF THEM.
14, 15. And, &c.—rather, "Now I am persuaded, my brethren, even I myself, concerning you"
that ye also yourselves are full of goodness—of inclination to all I have been enjoining on you filled with all knowledge—of the truth expounded and able—without my intervention. to admonish one another.15. Nevertheless, I have written the more boldly unto you in some sort—"measure"
as putting you in mind, because of the grace that is given to me of God—as an apostle of Jesus Christ.16. that I should be the—rather, "a"
minister—The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken. of Jesus Christ—"Christ Jesus," according to the true reading. to the Gentiles—a further proof that the Epistle was addressed to a Gentile church. (See on Ro 1:13). ministering the gospel of God—As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God." that the offering up of the Gentiles—as an oblation to God, in their converted character. might be acceptable, being sanctified by the Holy Ghost—the end to which the ancient offerings typically looked.17. I have therefore whereof I may glory—or (adding the article, as the reading seems to be), "I have my glorying."
through—"in" Christ Jesus in those things which pertain to God—the things of the ministry committed to me of God.18-22. For I will not dare to speak of any—"to speak aught"
of those things which Christ hath not wrought by me—a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"—in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him. by word and deed—by preaching and working; which latter he explains in the next clause.19. Through mighty—literally, "in the power of"
signs and wonders—that is, glorious miracles. by the power of the Spirit of God—"the Holy Ghost," as the true reading seems to be. This seems intended to explain the efficacy of the word preached, as well as the working of the miracles which attested it. so that from Jerusalem, and round about unto—"as far as" Illyricum—to the extreme northwestern boundary of Greece. It corresponds to the modern Croatia and Dalmatia (2Ti 4:10). See Ac 20:1, 2. I have fully preached the gospel of Christ.20, 21. Yea, &c.—rather, "Yet making it my study (compare 2Co 5:9; 1Th 4:11, Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.
22. For which cause—"Being so long occupied with this missionary work, I have been much (or, 'for the most part') hindered," &c. (See on Ro 1:9-11.)
23, 24. But now having no more place—"no longer having place"—that is, unbroken ground, where Christ has not been preached.
and having a great desire—"a longing" these many years to come unto you—(as before, see on Ro 1:9-11).24. whensoever I take my journey into Spain—Whether this purpose was ever accomplished has been much disputed, as no record of it nor allusion to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course hold that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion.
I will come to you—If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement. in my journey, &c.—"as I pass through by you, to be set forward on my journey thither, if first I be somewhat filled with your company": that is, "I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have my fill of your company."25-27. But now I go to Jerusalem to minister—"ministering"
to the saints—in the sense immediately to be explained.26. For, &c.—better, "For Macedonia and Achaia have thought good to make a certain contribution for the poor of the saints which are at Jerusalem." (See Ac 24:17). "They have thought it good; and their debtors verily they are"; that is, "And well they may, considering what the Gentile believers owe to their Jewish brethren."
27. For if the Gentiles have been made partakers of their spiritual things, their duty is also—"they owe it also"
to minister unto them in carnal things—(Compare 1Co 9:11; Ga 6:6; and see Lu 7:4; Ac 10:2).28, 29. When therefore I have . . . sealed—that is, delivered over safely
to them this fruit—of the faith and love of the Gentile converts I will come—"come back," or "return" by you into Spain—(See on Ro 15:24).29. And I am sure—"I know"
that . . . I shall come in the fulness of the blessing of Christ—Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any manuscripts of antiquity and authority. Nor was the apostle mistaken in this confidence, though his visit to Rome was in very different circumstances from what he expected. See Ac 28:16-31.30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit—or, "by the Lord Jesus Christ, and by the love of the Spirit"—not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all—I beseech you."
that ye strive together with me in your prayers to God for me—implying that he had his grounds for anxious fear in this matter.31. That I may be delivered from them that do not believe—"that do not obey," that is, the truth, by believing it; as in Ro 2:8.
in Judea—He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions. and that my service which I have for Jerusalem—(See on Ro 15:25-28). may be accepted of—"prove acceptable to" the saints—Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.32. That I may come unto you with—"in"
joy by the will of God— (Ac 18:21; 1Co 4:19; 16:7; Heb 6:3; Jas 4:15) and may with you be refreshed—rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.