most precious Epistles to the Gentiles. This expression "for you Gentiles" leads him away from the subject he was about to speak of, and he goes off into a long parenthesis which closes with the passage before us. He returns to his main subject in the 13th and 14th verses. The parenthesis then forms, in fact, the Epistle for this day, and is chosen as being a digression upon the glorious subject of the call of the Gentiles. 66 If ye heard.] "If, as I suppose, ye heard," it might be rendered. A delicate mode of expressing the great work he had done during his long sojourn at Ephesus (Acts xix. 10). Of the dispensation, or stewardship, committed to me. To St. Paul, as to St. Peter, were given the keys of the Kingdom of Heaven, that he might open the treasures of God's Gospel, and dispense them to the Gentiles (Matt. xvi. 19, xiii. 52). The mystery, i. e., of the free admission of the Gentiles on equal terms with the Jew. It is called a "mystery," as having been hidden until the appointed season. As I wrote afore, namely, in the earlier portion of the Epistle (i. 9.) Whereby when ye read, i. e., by which passage, when ye turn to it. Which in other ages was not made known . . . as it is now, &c. In the ages before Christ it was revealed in part-namely, to the Prophets (Is. xlix. 6, &c.). But it was not revealed as it is now, not so fully and completely. Observe here that St. Paul claims for the Christian Apostles and Prophets an inspiration and authority equal to that of the Old Testament. (See some excellent remarks on this subject in the article "Bible," (§ II.), in Dr. Smith's 'Biblical Dictionary.' are unques That the Gentiles are fellow-heirs.] (The words "should be tionably incorrect, and have spoiled the sense.) We have seen how St. Paul asserts the heirship of both Jew and Gentile in the Epistle for the Sunday after Christmas Day. They were fellow-heirs with the Jews, though for a while the fact was "a mystery"; it was hidden from the world. But now the mystery was revealed, the wall of partition was broken down. "The opening of the mystery was committed to me," he says, "by the gift of the grace of God, according to the working of His power." Less than the least.] (Cf. 1 Cor. xv. 8.) It is a beautiful study, full of the highest instruction, to see how this man, so full of personal humility, was yet so ready, whenever there was need, to assert his apostleship for Christ. "I am nothing at all," was his continual feeling; "yet I am doing a mighty work, through Jesus Christ who worketh in me." The unsearchable riches.] Unsearchable by the power of man, without the help of that Spirit which is evermore guiding us into all truth (cf. 1 Cor. 9, 10). Who created all things.] St. Paul adds this as implying that the call of the Gentiles was not, as it were, an after-thought in God's mind. It existed from the beginning in the Divine mind. To principalities, &c., to the angels. We are distinctly told here that the Church set up in the world is revealing, to the angels and archangels, the wisdom and glory and love of God. See 1 Pet. i. 12, where the angels are described as stooping, as it were, over heaven's battlements, to behold the preaching of the Gospel to men. (Cf. also 1 Tim. iii. 16; Luke xv. 10.) Manifold, literally variegated, beautiful in its variety. The word is applied F to a rich and beautifully embroidered garment. God's wisdom is manifold, inasmuch as He "fulfils Himself in many ways," many methods of bringing men to Himself. (Matt. xi. 16-19, notes.) St. Paul never let the high and glorious thoughts of God's glory in man's redemption carry him into the clouds. "Where he is most full of rapture, he is always most practical." Accordingly, here he concludes with "in whom (namely Christ) we have boldness," &c. We poor, sinful, humble creatures have access to Him, of whose glory I have spoken, "by faith in Him." I FIRST SUNDAY AFTER EPIPHANY. Rom. xii. 1-5. BESEECH you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may 1 discern prove what is that good, and acceptable, and perfect will of God. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the some office; so we, being many, are one body in Christ, and every one members one of another. IT has already been pointed out (see Introduction, p. 15) that the directly practical part of the Epistle to the Romans begins here. The Apostle having stated at length the great doctrines of the Christian redemption, comes now to show the duty arising out of it, of the self-dedication of every soul to God. And then he shows in what this self-sacrifice consists: in humility, faithfulness, diligence in that state of life to which it has pleased God to call us; love, sincerity, hatred of evil, forgiveness of injuries, sympathy. Such is a summary of this twelfth chapter, the whole of which is comprised in the Epistles for this and the two following Sundays. I beseech you therefore, i.e. because of the state in which God's loving mercy in Christ has placed you. By the mercies of God. The love of God is the strongest motive to obedience (cf. Ch. xv. 30; 1 Cor. 1, 10; 2 Cor. x. 1; 2 Thess. iii. 12). To present your bodies a living sacrifice.] Christ is here to be understood as the High Priest who offers up acceptable sacrifices to God. Just as a Jew brought his sacrifice to the priest, so St. Paul exhorts us to bring our bodies, our whole selves, and lay them before Jesus, that He may present them to His Father, making the sacrifice acceptable through His blood. "Your bodies," he says, showing thereby that religion is no mere sentimental feeling; it requires self-denial and rigorous obedience in daily life. A living sacrifice, not like the sacrifice of slain beasts made under the Law; holy, set apart for God's service, therefore not to be put to any unholy uses; acceptable unto God, (a very favourite phrase of St. Paul, being ten times used by him,) which [understand self-sacrifice] is your reasonable service. The Jewish sacrifices were but types of that which was to come; they had no power in themselves: the Christian's sacrifice is the offering of his whole life, body, soul, and spirit, to his Father. And be not conformed to this world, i. e. do not wear the same fashion or shape with the age that now is; let not your habit, either of soul or body, be that of men who look upon this present visible state of things as their home, and who do not look forward for the world unseen and eternal. The present passes swiftly away; a new heaven and a new earth shall be made manifest when Christ appeareth,-seek to place your home there. Be ye transformed by the renewing of your mind.] The word "transformed" signifies in the original, thoroughly changed, changed within and without, not altered in outward position or manner, but down to the very root of your being. The transformation is to begin in the mind; the Holy Spirit of God dwelling there must regenerate and dwell in it, and then, by means of this renewing, the whole life will be affected and changed. The Spirit will be the root of life; pure and holy life will be the fruit of it (cf. Gal. v. 22). That ye may prove (by your own experience) what is the . . . . will of God. "You have been told," he implies, "that the will of God is good and holy; but put it into practice, and then you will know it for yourselves, you will have proved it." The Apostle proceeds to mention special points of duty: for I say, through the grace given unto me (i. e. through the power which lies in my apostolic office) to every one that is among you, not to be high-minded but to be sober-minded, according as God hath dealt to each one a measure of faith. That is, no one is to pride himself on the gifts which the Holy Spirit has bestowed upon him, and to regard his own as superior to the gifts of those around him; but to remember that God has dealt to each of us our measure,one to this, and another to that (cf. Eph. iv. 7). The same duty with regard to gifts is inculcated very strongly in the Epistles to the Corinthians. Then the Apostle gives the great illustration of what he has been teaching. In the natural human body there are many members, each with its own office; so in the body of Christ we are all members, and each of us must minister one to another. The eye, the hand, the foot, are not independent of each other,one is powerless without the other; so it is with the members of Christ's body. We are not isolated, independent creatures, but all mutually dependent on one another. HA SECOND SUNDAY AFTER EPIPHANY. Rom. xii. 6-16. AVING then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil, cleave to that which is good. Be 1 zeal; i kindly affectioned one to another with Bless them which persecute you; bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one towards another. Mind not high things, but condescend to men 2 of low estate. THE passage before us is full of matter for consideration. It embraces a vast number of topics, and it is not easy-perhaps not possible-always to see the connexion between them. It is more to our purpose to learn the lesson conveyed in each. 66 The opening words are closely connected with what we considered last Sunday : namely, the unity of the body, the variety of members. Seeing then," he continues, "that we are one, and yet have each our own gifts, which differ according to the good pleasure of God, let us use these gifts to the best of our power." And then he enumerates some of them. I. Prophecy.] Next to the Apostleship, this was the greatest of the spiritual gifts (see 1 Cor. xii. 28, xiv. 1-5, 22, 24, 25, 39). From this latter chapter we gather concerning this gift that it does not ordinarily signify the power of predicting, but of teaching. It was "for building up, and exhortation, and comfort;" it was "for a sign, not to unbelievers, but to believers." If an unbeliever chanced to hear it, it was calculated to show him the secrets of his heart, and so to lead him to fall down and worship God. The name was revived in this sense at the time of our Reformation, "Prophesyings" being meetings for prayer and mutual exhortation. Bishop Jeremy Taylor's admirable treatise, The Liberty of Prophesying,' was written in their defence; and it is hard to see how anyone, with the New Testament in his hand, can doubt that they may, by God's blessing, be a mighty means of spiritual good. The danger which lies in them, as in all other means of grace, is anticipated by St. Paul, who gives us the direction for avoiding it. Let us prophesy according to the proportion of faith," or, the comparison of faith, i. e. let our teaching take in every part of the faith, so that we do not press one doctrine to the exclusion of others; let every part and every side of the truth have its turn. False doctrines arise through men pressing forward some favourite doctrine or passage of Scripture, and neglecting others; and so all balance is lost (cf. 2 Tim. ii. 15; Acts xx. 26, 27). Ministering, i. e. the wants of the poor. The Greek word is "deaconship." It was for this work that the deacons were first ordained (Acts vi. 1-3). "Let us," says St. Paul, "wait on our ministering;" let us give our whole soul to it. 66 Or he that teacheth, i. e. probably, teacheth the young. He that exhorteth, i. e. apparently, undertakes some occasional work, but does not give his whole time to it. (Something like a district visitor.) He that giveth, let him do it with simplicity; that is, with singleness of aim, with no secret purpose of gaining advantage or credit from it; he that ruleth, whether in the state, or the congregation, or the family, with diligence, i. e. zcal, earnestness; he that showeth mercy (or compassion), with cheerfulness, not grudgingly, with a bad grace (cf. 2 Cor. ix, 7). 2 or. t thing Let love be without hypocrisy; not affected, but real and genuine (cf. 1 John iii. 11; 2 Cor. vi. 6). Abhor that which is evil, i. e. not merely refrain from doing it, but be far removed from it; do not, if you can help it, go within sight of it (cf. 1 Thess. v. 22). Cleave to [literally "be glued to"] that which is good, grasp it, let nothing part you from it. In (i. e. with respect to) brotherly love, preferring one another in honour, i. e. looking for occasion to praise others, for good and deserving deeds which they have done (cf. Phil. ii. 3; 1 Thess. v. 13). Not slothful in business (rather "in zeal"), that is, in energy of action. Fervent in spirit, as opposed to the preceding: let your diligence be both outward and inward, in act and in will. Serving the Lord is the summary of both the preceding: "be diligent, be zealous, doing all things as to the Lord, whose servants ye are." Then he tells us to rejoice in time of hope and prosperity, to be patient in time of affliction and adversity, to persevere in prayer (cf. Acts i. 14, ii. 42; Col. iv. 2), to impart to the wants of saints (i. e. of Christians), and to be hospitable. This latter exhortation would probably be much needed at Rome, where Christians were continually passing to and fro. Bless them that curse you, seems to be quoted from the Sermon on the Mount (Matt. v. 44; Luke vi. 28); though we cannot be certain that St. Paul knew the written Gospels. Rejoice with them that do rejoice, &c.; seek to learn sympathy with men; not merely to say words of congratulation on their success, but really to feel joy at it, to rejoice that they have, when we have not; and on the other hand, so thoroughly to feel with them, that their sorrow becomes ours too, that when we visit them in their affliction our words may not be empty of comfort, but that the sufferer may really feel consolation from the knowledge that we sorrow with them.* 66 con In the last sentence, condescend to men of low estate, it is probable that we should rather read "to things that are lowly." The word translated descend," means literally "be carried along without struggling," as by a stream, or a crowd of people. 'Do not," says St. Paul, "set your hearts always upon rising; do not seek out merely the rich, the great, the intellectual. Think of the poor and lowly as well, and seek to give pleasure to them; and seek to be contented with the circumstances in which God has placed you" (cf. Ps. cxxxi. 1-3). * Dr. Vaughan's Epiphany, Lent, and Easter,' p. 28. The uncertainty arises from the circumstance that the Greek adjective translated "lowly " may be either masculine or neuter. That translated “high," in the preceding clause, is certainly neuter; it seems, therefore, to suit the sense better to make this neuter too. |