IN the two first verses we are told what is the duty of
the strong towards the weak - which duty is an obvious practical inference from
the principles laid down in the foregoing chapter. It was that they should
please their neighbour and not themselves. And yet Paul himself was in one
sense any thing but a man-pleaser. In his Epistle to the Galatians, be appears
in wholly another character; and so tells us there - " Do I seek to please men?
for if I yet pleased men, I should not be the servant of Christ". And in a
former part of this Epistle to the Romans, he says to the commendation of those
who had not gained the approval of the Jews by submitting to circumcision, that
their praise was not of men but of God. This difference between Paul at one
time and Paul at another lay altogether in this. He never sought the praise or
pleasure of men as an end; but he often sought it as a means to an end. He
sought it when he could serve Christ by it. It would not have served Christ,
but the contrary, had he given in to the judaising Christians in the church of
Galatia; and, in compliance with their demand, laid the rite of circumcision on
their Gentile brethren - and this too on the ground that it was necessary for
their salvation. He, had it been placed on the same footing, would also have
resisted their abstinence from meats - but not, when, without the concession of
any such vital principle, this abstinence subserved the peace or extension of
the Christian Church. When these high objects were to be gained - this thing of
indifferency became a thing of duteous obligation; and then not only were the
strong taught to bear the infirmities of the weak - but every one was taught,
not to please his neighbour, but to please his neighbour for his good to
edification. Thus did Paul seek to please men in all things - because not
seeking his own profit, but the profit of many, that they might be
saved.
Ver. 3. For even Christ pleased not himself; but,as it is
written, 'The reproaches of them that reproached thee fell on me'. And here
this matter of not eating flesh, in itself a perfect trifle, is made to rank
with a virtue of the very highest order - the imitation of Christ. The
quotation here given is from Psalm lxix, 9 - the first part of which verse is
applied by the apostle John to our Saviour; and the latter in this place by the
apostle Paul. There was no pleasure in those reproaches of men, which were
borne by our blessed Lord in the cause of seeking after and saving them - when
He endured the contradiction of sinners, and despised the shame of it. But a
still more emphatic application of these words to Jesus Christ is to be found
in that vicarious sacrifice which He underwent for the sins of the world - even
those sins wherewith so much reproach and dishonour had been cast upon God.
TJte burden of all this was made to fall upon the head of our blessed Saviour,
who indeed took it upon Himself; and, by magnifying the law, took off indignity
from the Lawgiver. Truly He pleased not Himself, when under the heavy load of
the hour and the power of darkness, His soul became exceeding sorrowful, and He
became obedient unto death, even the death of the cross. Surely if Christ thus
bore the sins of the wicked, we might well bear the infirmities of the weak.
Ver. 4.' For whatsoever things were written aforetime were
written for our learning; that we through patience and comfort of the
Scriptures, might have hope'. He had just quoted from the Scriptures; and, to
enforce the lesson he had just drawn from them, he comes forth with a general
testirnony to the worth and the estimation in which these writings ought to be
held. It is true, that they are only the Scriptures of the Old Testament which
are here alluded to - or such as were written aforetime - or, immediately, for
the instruction of those who lived many centuries back; yet, distantly and
universally, for the instruction of the men of all ages. This is only one out
of many places in the New Testament, where the Scriptures, though but
consisting then of the Hebrew sacred writings, have a power and a sufficiency
ascribed to them which now-a-days we are apt to overlook. It is the illustrious
testimony of Paul himself that they are able to make us wise unto salvation
through the faith which is in Christ Jesus. There is a glory and a virtue in
these elder Scriptures, which should not be lost sight of. It were well that we
made ourselves familiar with the high ascriptions given to them by the Psalmist
of old; and still better with the attestations in their favour by Him who is
the Author and. Finisher of our faith - as repeated by His apostles after Him,
and from which we assuredly gather that they were written, not for the men of
bygone periods only, but also for our admonition on whom the latter ends of the
world have come.
'That we through patience and comfort of the
Scriptures might have hope' - through the comfort which they directly give, and
through the patience which both Scripture examples and Scripture ex.hortations
are fitted to inspire. The connection of hope with comfort is quite obvious -
seeing that hope is the best and likeliest of all topics for minitering
consolation to those who may at present have much to bear; and also of hope
with patience - seeing that patience worketh experience, and experience hope.
The pertinency of this whole consideration to the argument which the apostle is
now holding, will appear more distinctly if we recollect, that when he asked
the dissentient parties of the church that he was addressing to give up their
controversies, they were carrying their differences so far, as to refuse one
another the hopes and privileges of their common salvation. There were
judaising teachers, we know, who taught that except men were circumcised after
the manner of Moses, they could not be saved. And it would seem as if from the
apostle's reasoning, that at least the weak brethren, were apt to look on their
opponents as so auy reprobates who had forfeited their claims to a blissful
immortality; and also that the strong brethren made too little account of the
spiritual well-being, and so the ultimate safety of their adversaries, in this
contention - wounding their consciences, and perhaps caring not although
destroyed by their meats, those disciples should perish for whom Christ died.
The great object of the apostle was to convince them that the question now so
keenly agitated need not affect the everlasting condition of either party; that
both might alike stand unto God and be alike accepted of Him; and that, after
having passed through the ordeal of the last judgment, both might be admitted
to life everlasting with Him who is Lord of the dead and the living He
therefore bids them cherish both for themselves and others the hope of their
common salvation -looking on each other as heirs and expectants now, and to be
partakers hereafter of the same glorious inheritance - when they shall ever be
at rest, and all their partial and temporary differences here will be lost and
forgotten in the reign of an endless and universal charity here they speak, and
understand, and think, as children; but there, where they shall have attained
to manhood, and all shall have become strong, they will put away the childish
things - the trifles of their present vain and fruitless controversy.
Ver. 5. Now the God of patience and consolation grant you to be like
minded one toward another, according to Christ Jesus.'
The God of patience
and consolation - the expression varied here from comfort to consolation,
though not in the original - where the reference therefore to the very terms of
the last verse is all the more distinct in the ascription given to God, as the
God of patience and comfort - or as the Giver of these graces, which He is,
when He strengthens us "with all might according to his glorious power unto all
patience and long-suffering with joyfulness." We are here reminded of what is
said of God the Father in 2 Cor. i, 4 - " The Father of mercies and the God of
all comfort; who comforteth us in all our tribulations, that we may be able to
comfort them which are in any trouble by the comfort wherewith we ourselves are
comforted of God." The sympathy of a common hope begetting the sense of a
common interest, within every good and Christian mind, beget also the
fellowship of a common or mutual charity, and so make them "like-minded one to
another;" and it, is added, "according to Christ Jesus," of after the example
of Christ Jesus - even the example which he had already quoted in the third
verse. The patience and comfort, it might have been said, though from God, are
nevertheless through the Scriptures - the one being the Source of all our
graces, the other their channel of conveyance. And the like-mindedness of this
verse has certainly in it as one ingredient at least, that of which in
Philippians, ii, 2, this like-mindedness is said to consist - even in having
the same love, of one accord, of one mind - under the influence of which spirit
nothing would be done through strife or vainglory; but in lowliness of mind
each would esteem other better than themselves.
Ver. 6. But it
is evident from this verse, that "the like-mindedness here does not lie
exclusively in this fellowship of a mutual charity one for another. It points
also to the common direction of their minds towards one and the same object -
that object being the glory of God. They may differ in certain observances; but
what he wants of them is that they shall agree in this. Let him that regardeth
the day regard it unto the Lord; and he that regardeth not the day, to the Lord
let him not regard it. In like manner, let him who eateth, and him who eateth
not, agree in giving God thanks, and in giving God glory. This they should do
with one mind; and, he adds, with one mouth. With our mind we must think the
same things, ore with our mouth we can speak the same things. Were we then more
slow to speak of the things on which we differ, and more ready to speak of the
things on which we agree, it would mightily conduce to the peace and unity of
the visible church. The members of the church at Rome differed in regard both
to meats and days; and Paul as good as enjoined silence about these, when he
bade them receive eaoh other, but not to doubtful disputations. But, on the
other hand, he bids them join with one mouth, as well as one mind, in giving
glory to God. "Nevertheless, whereto we have already attained, let us walk by
the same rule, let us mind the same thing."
'Even the Father of our Lord
Jesus Christ'.
This is the peculiar aspect which, as Christians, we regard
God. Did we but view Him as the God of Natural Theology - apart from Christ,
and out of Christ - there might be a fearfulness toward God, but no fellowship.
It is our looking to Him, and so trusting in Him, as the Father of our Lord
Jesus Christ - it is this, which, specifically and characteristically, marks
our entrance on the religion of the gospel. Then begins our fellowship with the
Father and with the Son - the best of all preparatives, according to the
apostle John, for our having fellowship one with another. And so it follows
in
Ver. 7. 'Wherefore receive ye one another, as Christ also
received us, to the glory of God.'
He winds up his argument on this topic,
by re-echoing what he had said at the outset of it. He bids them receive one
another, even by bearing one another. Surely if Christ made our sins no
obstacle in the way of our reception, and that too at the time when we were
enemies, we should make their infirmities no obstacle to the reception of those
who are our brethren - weak brethren, they may be; but it will make us all the
liker to our Saviour, who was meek and lowly in heart, if we bear ourselves
with a peculiar gentleness towards them, seeing that we are required not to
strive, but to be gentle towardt all men. He had compassion on them who were
out of the way; and far more grievously out of it, than those erring or
over-scrupulous disciples, in whose behalf and for whose indulgence Paul is now
pleading. Surely if Christ adopted is into God's family, we should adopt one
another into our fellowship. And to the glory of God too. He effected peace on
earth in the way that brought glory to God in the highest. He reconciled us
sinners unto God- yet so as to exalt His authority, and make all the glories of
His character stand out in brighter manifestation than ever, to the eyes both
of angels and of men. He received and recognised us as the children of His own
Father, and so as His own brethren; but on such a footing as nevertheless
redounded to the vindication and honour of the divine perfections: And it was
indeed a signal triumph over difficulties insuperable to all but He - when out
of such materials as the guilty aliens of the human race, both Jews and
Gentiles, He gained such large accessions to the spiritual household of the
faithful. Let us not impair this household, or narrow its limits - whether in
reality, or in our own imaginations - whether by offences, on the one hand, as
when we wound the consciences of the weak, and perhaps destroy those for whom
Christ died; or by our intolerant and exclusive sectarianism on the other, as
when we say that without certain ceremonial observances men cannot be
saved.
Let us not thus defeat the sacred policy of Him, who opened the
door of admission for the world at large. Let Gentiles give up their contempt,
and Jews give up their bigotry; and as Christ received both, let both receive
one another. Let us do nothing to break off this fellowship; or to mutilate
that church, by which is shown to the universe the manifold wisdom of God. It
is therefore well added - that we should receive each other to the glory of God
- for it were indeed a minishing of His glory, thus to abridge the extent and
entireness of that great temple, the materials whereof are gathered out of all
nations, and of which Christ Himself is the chief corner-stone.
Ver.
8 - 12. 'Now I say that Jesus Christ was a minister of the circumcision for
the truth of God, to confirm the promises made unto the fathers: and that the
Gentiles might glorify God for his mercy; as it is written, For this cause I
will confess to thee among the Gentiles, and sing unto thy name. And again he
saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all
ye Gentiles; and laud him, all ye people. And again, Esaias saith, There shall
be a root of Jesse, and he that shall rise to reign over the Gentiles; in him
shall the Gentiles trust.'
As he draws towards the close of his
epistle, he seems as if to redouble his strenuousness for the fulfilment of its
main object - which was the establishment of a common understanding between
Jews and Gentiles - a full settlement of all the unhappy differences betwixt
them. To effectuate this his favourite design, on which it is obvious that his
whole heart was set, he puts forth all his powers of persuasion; and he
evidently feels that his chief attempt must be to soften the prejudices of the
Jewish understanding - or that his most necessary, as well as hardest task, was
to propitiate and reconcile the minds of his own countrymen, all whose
partialities had been violently thwarted by the free admission of Gentiles into
the church, and more especially when accompanied with the indulgence of being
exempted from the obligations of the ceremonial law. We can fancy as if it were
in the spirit of his own characteristic policy, and to appease the wounded
vanity of the Jews, that in the 8th verse he sets forth Jesus Christ Himself as
being in His own person the direct minister of the circumcision - whereas
afterwards he puts himself forward as being the humble minister under Christ
for the conversion of the Gentiles. Certain it is that our Saviour, while on
earth, very much restricted His ministrations to the lost sheep of the house of
Israel. But the great instrumentality employed by our apostle, and which he
most wielded for gaining over the Jews, was a plentiful quotation of their own
Scriptures. This was precisely what our Saviour Himself did, when, to do away
another of their national antipathies, even the revolt which they all felt in
the notion of a crucified Messiah - He argued from Moses and the Prophets, that
Christ ought to have suffered these things, expounding "in all the Scriptures
the things concerning himself." And thus too Paul has recourse to a scriptural
demonstration; and brings both psalms and prophecies to witness that the truth
of God was as much committed to the admission of the Gentiles within the pale
of gospel mercy, as to the fulfilment of the promises made on behalf of the
Jews in the ears of those patriarchs from whom they had descended.
Ver. 13.'Now the God of hope fill you with all joy and peace in
believing, that ye may abound in hope, through the power of the Holy Ghost.'
Having thus merged the distinction between these two classes, he makes
them both the objects of a common invocation - and this in one of the most
pregnant and precious verses of the Bible. The God whom he thus calls upon is
designed by him the God of hope - just because He is the Author of this grace,
making us to abound in hope - even as a little before He is called the God of
patience and comfort, because He works in us these graces also - strengthening
us "with all might, according to his glorious power, unto all patience and
longsuffering with joyfulness."
There are certain weighty lessons
enveloped in the brief but emphatic sentence now before us, and some of whlch
we shall slightly touch upon.
Our first remark is founded on the comparison
of the 4th and 13th verses - whence we are made to perceive the identity of
that effect which is scribed to the Scriptures on the one hand, and o the Holy
Ghost upon the other. In the first of these the apostle directs the attention
of his disciples to the, things which were written aforetime, that through the
Scriptures they might have hope. In the second, he prays for the same
disciples, that they. may abound in hope through the power of the Holy Ghost.
The respective functions of the Word and Spirit are thus brought into view; and
more especially this important truth - that, though perfectly distinct from
each other, their joint operation on. the soul of man issues, not in two
different results, but in one and the same result. The reason is, that the one
is the agent, and the other the instrument, of one and the same service. And so
the word of God is called the sword of the Spirit, that which He works by. When
He enlightens, it is by opening the understanding to understand the Scriptures;
and when He impresses, it is by giving the influence and power of moral suasion
to the lessons of Scripture. It might help perhaps to alleviate the
mysteriousness of certain passages in the Bible if the comparing of spiritual
things with spiritual, we understand to be the comparing of scriptural things
with scriptural, and the things of the Spirit were regarded as the things of
Scripture spiritually, discerned. We should then be at no loss to harmonise the
saying that we are born again of the Spirit, with the saying that we are born
again by the word of God. And as both co-operate work of our regeneration, so
both co-operate in the production of. such special grace that belongs to the
new creature in Jesus Christ our Lord.
The joy and peace here spoken of
are both to be understood objectively - or in the sense of mental affections,
wherewith it is the prayer of the apostle that his disciples should be filled.
It is not the joy which there is in heaven over a sinner that. repenteth, but
the joy felt by the sinner himself when he comes to have the faith of the
gospel. Neither is it the peace which there is in the heart of the Godhead
towards us, when, on our acceptance of His Son as our Saviour, His purposes of
wrath and vengeance against us are turned away. But it is the peace which
enters our own hearts, when, visited by the sense of forgiveness, or by the
conviction that God hath ceased from His anger, we cease from all our
disquietudes because of it. And more than this. Not only are we relieved from
the terrors of a coming vengeance, but also from those sensations of
disquietude which might else have agonised us, amid the vexations or
vicissitudes of the life that soon pass away. Because of the glorious prospect
beyond it, we are calm - even when beset with tribulation; or are not troubled
as other men. This peace of our text is of a more negative character than the
joy of our text; yet it too admits of degrees - the strength of it being
rightly estimated by the magnitude of those trials, under which we maintain the
serenity of our spirits, notwithstanding. In the world, our Saviour tells us,
we shall have tribulation; but in Him we shall have peace: And, as a proof that
it admits of being increased and strengthened, it is said in one place to be a
peace so great that it passeth all understanding; and it is spoken of by Isaiah
as the privilege of God's reconciled children, that they will delight greatly
in the abundance of their peace - a peace of such depth and stability, that it
is Conceived of by the same prophet, as flowing through the heart like a mighty
river - the surface of which might be ruffled by the passing wind that blows
over it, while all is stillness, all is tranquil and beyond the reach of
disturbance within and below.
There is as great a complexional variety
in the experience of Christians, as there is in the natural temperaments of
men. It is because of this constitutional difference, that while the faith of
the gospel works joy in the heart of one man, it works peace in another. And so
we read of death-beds of ecstacy, and also of death-beds of calm and settled
assurance - the latter evincing, it is possible, as strong a degree of faith,
though unaccompanied by the raptures of a lively and overpowering
manifestation.
And what is worthy of our special notice is, that both
the joy and the peace may be felt in the direct exercise of believing. They may
flow, and flow immediately, from the faith of the gospel without aught to
intervene between them. Those would throw a sad obscuration on the freeness of
the gospel, and greatly embarrass the outset of an enquirer who is groping for
an entrance on the way of salvation - who insist that ere joy or peace can be
felt, there must be some subjective ground of experience on which to sustain
it. There can be no doubt that the subjective in Christianity does minister
both joy and peace to the believer - as when Paul rejoiced in the testimony of
his conscience; and John could tell that when his heart condemned him not, then
had he confidence towards God. But when one principle is admitted, must it
always be at this expence - the exclusion or extinction of another equally
legitimate, and equally indispensable to the Christian state and the Christian
character. There are a peace and a joy in the subjective - or on our finding
what good things have been worked in us.by the Spirit of God. But distinct from
this, aud I should say anterior to this, there are also a peace and a joy in
the objective - or on our believing what good things have been spoken to us by
the word of God, and to be felt immediately on our giving credence to them, a
peace and a joy which emanate directly from the sayings of Scripture; and such
sayings too as are addressed, not to disciples only, but to yet unconverted
sinners also.
Would not the man whom we had injured, and of whom we had
good reason to be afraid - did he stand before us with an angry or menacing
countenance - would not he be the object of our dread and disquietude, and this
simply on our view of the objective! And on the other hand, did his countenance
bespeak a readiness for peace and pardon, would not terror give way to
confidence - and that simply too on our view of the objective! And does the
Lawgiver make no such exhibition of Himself in the gospel of Jesus Christ, as
when He looks compassion on the children of men, or sets forth His own Son as
the propitiation for the sins of the world! But there are sounds as well as
sights of encouragement, words which are the direct bearers of comfort to the
soul, a proclamation of amnesty as well as a flag of amnesty; and which, as
coming from without, are objective things external to ourselves, and, apart
from ourselves, fitted to light up an immediate gladness in our bosoms, did we
but open our eyes or our ears to them - as surely as when the wise men from the
east saw the star over Bethlehem, they rejoiced with exceeding great joy; or as
surely as the shepherds who first heard the proclamation of good-will from the
sky, and saw the babe in the manger, glorified and praised God for all the
things that they had heard and seen, as it was told them. We cannot well
imagine how any tidings should be designated tidings of great joy - unless they
had the property of making joyful, simply and immediately on our believing them
- and this without any thought bestowed upon ourselves, or subjective regards
cast downwardly or inwardly on our own spirit, or on the state of our own
hearts and characters. It is thus that there. are a peace and joy in believing
what we read of God, and of God in Christ, in our hearts as when He swears by
Himself that He has no pleasure in the death of a sinner, but rather that all
should come unto Him and live; or beseeches us to enter juto reconciliation;,
or assures us that whosoever cometh unto His Son shall in no wise be cast out;
and that if we so come, our sins, though as crimson, should become as wool,
though as scarlet, should be made whiter than the snow. The ministers of the
gospel are the heralds of a universal proclamation - a proclamation of mercy,
in the believing of which there are instant peace and joy.
But neither
would we exclude the subjective as being a ground of peace and joy also. Nay we
will adiult that there must be a certain harmony between the objective and the
subjective at the very outset of our Christianity. The same heavenly Teacher
and Saviour who says, Come unto me and I will receive you, says also, He who
cometh unto me must forsake all. There are here both an invitation and a
declaration. I cannot imagine, notwithstanding the perfect fulness and freeness
of the one, how any man could come confidently or rejoice in the faith - if in
the face of the other, he was not honestly desirous of forsaking all sin, and
making an entire surrender of himself to the will of Christ. If at all
conscious of this reservation or, of this duplicity, it will make him incapable
of clearly or confidently believing - or, in other words, an evil conscience
will darken faith. But this does not preclude the importance, nay even the
necessity, of setting forth in full presentation before the eye of the mind the
objective truths of Christianity, the objects that faith must have to rest
upon; and the fruit of this on all truly earnest enquirers, or in other words,
on all good and honest hearts, will be peace and joy. And this whether they be
looking inwardly on their hearts or no. Nay you must give them time to look
outwardly on the tidings from heaven ere they can rejoice; and in virtue of
their hearts being good and honest (a goodness and honesty which abide, and
stand them in stead, even when they are not looking inwardly) - in virtue of
this singleness of eye, and singleness of purpose, will their whole bodies be
full of light; and they will see clearly outward these objects of vision,
because within them there is a clear medium of vision. And there is a
counterpart to this in them who want singleness of eye, or whose hearts are
full of duplicity, and so of darkness; and to whom therefore the objects of
faith, bereft of all luminousness, might be preached or presented - but in
vain. Still it is our duty to preach at a venture - that to the good and honest
it might be the savour of life unto life, although it should be the savour of
death unto death to all other hearers. In the simple exercise of believing they
will have hope - the hope is yet of faith only, and not till afterwards the
hope of experience. But the stronger the faith is, and the hope founded upon it
- the brighter will the experience be, and the hope also which is founded upon
it. These two will work like conspiring influences, which keep pace together,
and work into each others hands. For the more vigorous the faith, the more
vigorous also will be the obedience. The faith and the good conscience will
thus grow with each others growth, and strengthen with each others strength -
whereas if we cast away our good conscience, of our faith we shall make
shipwreck.
And it is the Holy Ghost who causeth us to abound in both -
in the hope that cometh directly from the objective, by taking of the things of
Christ and showing them unto us; and in the hope that cometh reflexly from the
subjective, by working in us those personal graces, whence men take knowledge
of us, and we may also take knowledge of ourselves, that we are indeed the
disciples of Jesus. He is alike the author of the hope that springs from the
inherent, and of the hope that springs from the imputed righteousness - of the
one when experience worketh hope, by the love of God being shed abroad in our
hearts through the Holy Ghost given to us; of the other, when through the
Spirit we wait for the hope of righteousness by faith.
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