Mat 23:39, Act 1:6-7, Rom 11:25-31, 15:1-32 | JFB | STEP | 39. For I say unto you-- and these were His last words to the impenitent nation, see on , 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 ( ) saw in vision, the beloved disciple says was the glory of Christ ( ). 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" ( ) 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" ( )--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 ; ; , , &c. In what sense they shall then "see Him" may be gathered from ; Eze 37:23-28; 39:28, 29, &c.

‏ 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 (Is 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.

‏ 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; Ep 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 Psa 14:1-7 and Is 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" (Psa 14:7); in the other, the prophet announces that "the Redeemer (or, 'Deliverer') shall come to (or 'for') Zion" (Is 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 (Psa 20:2; 110:2; Is 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,

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.

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).

‏ Romans 15:1-32

CHAPTER 15 Ro 15:1-13. Same Subject Continued and Concluded.

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.

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).

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.

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.

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.

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).

25-27. But now I go to Jerusalem to minister--"ministering"

to the saints--in the sense immediately to be explained.

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).

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; He 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.