Rom 15:16, 1Th 2:2, 8-9, 1Pe 4:17 | JFB | STEP | 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 ). 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.

Romans 15:16

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.

1 Thessalonians 2:2

2. even after that we had suffered before—at Philippi (Ac 16:11-40): a circumstance which would have deterred mere natural, unspiritual men from further preaching.

shamefully entreated—ignominiously scourged (Ac 16:22, 23).

bold— (Ac 4:29; Eph 6:20).

in our God—The ground of our boldness in speaking was the realization of God as "OUR God."

with much contention—that is, literally, as of competitors in a contest: striving earnestness (Col 1:29; 2:1). But here outward conflict with persecutors, rather than inward and mental, was what the missionaries had to endure (Ac 17:5, 6; Php 1:30).

1 Thessalonians 2:8-9

8. So—to be joined to "we were willing"; "As a nurse cherisheth . . . so we were willing," &c. [ALFORD]. But BENGEL, "So," that is, seeing that we have such affection for you.

being affectionately desirous—The oldest reading in the Greek implies, literally, to connect one's self with another; to be closely attached to another.

willing—The Greek is stronger, "we were well content"; "we would gladly have imparted," &c. "even our own lives" (so the Greek for "souls" ought to be translated); as we showed in the sufferings we endured in giving you the Gospel (Ac 17:1-34). As a nursing mother is ready to impart not only her milk to them, but her life for them, so we not only imparted gladly the spiritual milk of the word to you, but risked our own lives for your spiritual nourishment, imitating Him who laid down His life for His friends, the greatest proof of love (Joh 15:13).

ye were—Greek, "ye were become," as having become our spiritual children.

dear—Greek, "dearly beloved."

9. labour and travail—The Greek for "labor" means hardship in bearing; that for "travail," hardship in doing; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue [GROTIUS]. ZANCHIUS refers the former to spiritual (see 1Th 3:5), the latter to manual labor. I would translate, "weariness (so the Greek is translated, 2Co 11:27) and travail" (hard labor, toil).

for—omitted in the oldest manuscripts.

labouring—Greek, "working," namely, at tent-making (Ac 18:3).

night and day—The Jews reckoned the day from sunset to sunset, so that "night" is put before "day" (compare Ac 20:31). Their labors with their hands for a scanty livelihood had to be engaged in not only by day, but by night also, in the intervals between spiritual labors.

because we would not be chargeable—Greek, "with a view to not burdening any of you" (2Co 11:9, 10).

preached unto you—Greek, "unto and among you." Though but "three Sabbaths" are mentioned, Ac 17:2, these refer merely to the time of his preaching to the Jews in the synagogue. When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) "a great multitude believed" (Ac 17:4, where the oldest manuscripts read, "of the devout [proselytes] and Greeks a great multitude"); then after he had, by labors continued among the Gentiles for some time, gathered in many converts, the Jews, provoked by his success, assaulted Jason's house, and drove him away. His receiving "once and again" supplies from Philippi, implies a longer stay at Thessalonica than three weeks (Php 4:16).

1 Peter 4:17

17. Another ground of consolation to Christians. All must pass under the judgment of God; God's own household first, their chastisement being here, for which they should glorify Him as a proof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall find disobedient to the Gospel.

the time—Greek, "season," "fit time."

judgment must begin at the house of God—the Church of living believers. Peter has in mind Eze 9:6; compare Am 3:2; Jer 25:29. Judgment is already begun, the Gospel word, as a "two-edged sword," having the double effect of saving some and condemning others, and shall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and the wicked; not only so, but he begins first at the righteous" [WETSTEIN from Rabbins]. But God limits the destroyer's power over His people.

if . . . at us, what shall the end be of them, &c.—If even the godly have chastening judgments now, how much more shall the ungodly be doomed to damnatory judgments at last.

gospel of God—the very God who is to judge them.