"At the close of this chapter almost all the MSS. place the doxology (ch. xvi. 25—27), and it is so placed by Griesbach. But the argument of ch. xiv. is so manifestly continued in the seven first verses of the fifteenth, that it is almost impossible to conceive this to be the proper place for the doxology. Besides, though almost all the MSS. now extant place it here, yet of those which Origen consulted, some gave it here, while others placed it at the end of the Epistled. And from the language of Origen we may infer that the latter class of MSS. was at least as numerous and respectable as the former." Terrot.

CHAPTER XV.

2. For let our rule be that every one of us please his neighbour, in all that is good for edifying; or, as Bp. Terrot explains it, that which is good for promoting the harmony, increase, and stability of the Church; compare ch. xiv. 19. 2 Cor. x. 8. Eph. iv. 12, 29. 1 Cor. ix. 20-22.

3. καὶ γὰρ ὁ Χριστός κ. τ. λ. The simple point to be illustrated is the disinterestedness of Christ, the fact that He did not please Himself. And this is most affectingly done by saying in the language of the Psalmist, Ps. lxix. 9, 'The zeal of Thine house hath eaten me up; and the reproaches of them that reproached Thee are fallen upon me;' that is, such was my zeal for Thee, that the reproaches cast on Thee I felt as if directed against myself. This psalm is so frequently

d❝Caput hoc xvi. Marcion, a quo Scripturæ Evangelicæ et Apostolicæ interpolatæ sunt, de hâc epistolâ penitus abstulit; et non solum hoc, sed et ab eo ubi scriptum est omne autem quod non ex fide est, peccatum est usque ad finem totius epistolæ cuncta dissecuit. In aliis verò exemplaribus, id est in his quæ non sunt a Marcione temerata, hoc ipsum caput [immo, ejus versus 25-27] diversè positum invenimus. In nonnullis enim codicibus post eum locum supra diximus, hoc est omne autem, &c., statim cohærens habet ei autem qui potens est cos confirmare. Alii verò Codd. in fine continent." Ruffinus' version of Origen's Comm. ad loc.

quoted and applied to Christ in the New Testament, that it must be considered as directly prophetical. Compare John ii. 17. xv. 25. xix. 28. Acts i. 20." Hodge.

4. “I thus quote the ancient Scriptures, because I wish you to be aware that, whatever they record of the religious experience and trials of holy men, was written for our instruction; that by studying the example of their patience, and observing the supports and consolations which they received, we also might have hope and consolation under our trials." So Bp. Terrot paraphrases this verse, and so (comparing ver. 5 and James v. 9—11) it seems best to connect both τῆς ὑπομονῆς and τῆς παρακλήσεως with τῶν γραφῶν: though Bengelius, on the authority, as he tells us, of many MSS., has received into the text a second diá before rns πapaKλnoɛwc, and "according to this reading the sense would be, that through patience, and through the encouragements which the Scriptures hold out to us, we may enjoy the hope of eternal happiness."

5. τὸ αὐτὸ φρονεῖν ἐν ἀλ. κ.τ.λ., to be (when compared, one with another) all alike conformed unto the mind that was in Christ Jesus-compare Phil. ii. 5. TOTO yàp ppovrío0w ¿v vμïv, ô kaì ¿v Xp. 'Ino.—that so in unity of spirit (Phil. ii. 2) ye may with one mouth glorify (i.e. be fellow-worshippers of) the God and Father of our Lord Jesus Christ. "The expression to be like-minded does not here refer to unanimity of opinion, but to harmony of feeling: see ch. viii. 5. xii. 3. According to Jesus Christ, that is [see Marginal version], agreeably to the example and command of Christ; in a Christian manner. It is, therefore, to a Christian union that he exhorts them." Hodge.

6. τὸν Θεὸν καὶ Πατέρα. “ καί is explicative, i. e. et copulat et explicat;' Bretschn. Lex. кaí, 2. b. Such is a very common idiom in the New Testament with respect to κaí: compare 1 Pet. i. 3. 2 Pet. i. 11. ii. 20. Eph. i. 3. Phil. iv. 20. Col. iii. 17. 2 Cor. i. 3. xi. 31. In all such cases, where кaí is followed by a noun in apposition with a preceding noun,

and limiting or defining it, the Article is usually omitted before the second noun." Stuart. Compare Bp. Middleton on the Greek Article, Part i. ch. iii. § 2.

7. Wherefore-neither Gentile now despising Jew, nor Jew censuring Gentile; ch. xiv. 3, 10-receive ye one another, even as Christ also hath received us all, that God may be glorified; John xvii. 1, 4, 22. Eph. i. 6, 12, 18. iii. 21. v. 27. "The words to the glory of God may be connected with the first or second clause, or with both. 'Receive ye one another, that God may be glorified;' or 'as Christ has received us in order that God might be glorified;' or, if referred to both clauses, the idea is, 'As the glory of God was illustrated and promoted by Christ's reception of us, so will it be also by our kind treatment of each other.' The first method seems most consistent with the context, as the apostle's object is to enforce the duty of mutual forbearance among Christians; for which he suggests two motives, the kindness of Christ towards us, and the promotion of the Divine glory." Hodge.

8. For I maintain that, while for the setting forth of God's truthfulness (ch. iii. 7) Jesus Christ in His ministerial capacity has been born of Jewish parents; in order, I mean, to fulfil the promises made to the Fathers; it was-not for this purpose only, that He was brought into the world, but-moreover, that the Gentiles might glorify God for the display of mercy towards them: in accordance with that which is written &c. &c.

This free, but faithful, translation of a most obscurelyworded sentence will at once approve itself to every attentive observer of the Apostle's argument; whilst the Greek student has but to supply (here, as in the former clause of ch. vi. 17) the suppressed μév, to discover the true relation in which yɛyevñolaι μὲν περιτομῆς κ. τ. λ. was designed to stand to τὰ δὲ ἔθνη (or, in strictness, γεγενῆσθαι δὲ ὥστε τὰ ἔθνη) ὑπὲρ ἐλέους δοξάσαι Tòv Oɛóv: whilst-duly observing, both the collocation of διάκονον, and the obvious antithesis of ὑπὲρ ἀληθείας Θεοῦ, UTÈρ ovç: as though it had been said, " If the salvation of the Jews redounds to the praise of God's truthfulness, the salvation of the Gentiles redounds yet more to the praise of

His mercy" he may compare in illustration of yeyevño0ai TEρITOμns, Judæis ortum esse, ch. i. 3. Gal. iv. 4. Gen. iv. 26. xxi. 3.

9. Aià TOUTO K. T.λ. LXX. Ps. xvii. 49. "In this and the following quotations from the Old Testament, the idea is more or less distinctly expressed, that true religion was to be extended to the Gentiles; they therefore all include the promise of the extension of the Redeemer's kingdom to them as well as to the Jews." Hodge.

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10. καὶ πάλιν λέγει κ. τ. λ. “ This passage is commonly considered as quoted from Deut. xxxii. 43, where it is found in the Septuagint precisely as it stands here—but as the Hebrew text, with the exception of some few MSS., has 'Praise His people, O ye Gentiles;' and as the sacred writer is not there speaking of the blessing of the Jews being extended to the Gentiles, but seems rather in the whole context to be denouncing vengeance on them as the enemies of God's people; Calvin and others, therefore, refer this citation to Ps. Ixvii. 3, 5, where the sentiment is clearly expressed, though not in precisely the same words." Hodge.

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11. Kaì máλiv—" viz. in Ps. cxvii. 1 (Sept. cxvi. 1). The sentiment is the same as before. The object in accumulating quotations, is additional confirmation of what the writer had advanced." Stuart.

12. "Eσraι ǹ píla K. T.λ. There shall be the root of (or in) b Ἔσται ῥίζα κ. τ. Jesse, and (compare Isa. xi. 1, 10) not less surely shall there be One to arise from it to rule over nations; on Him shall whole (or, ch. iv. 17, many) nations build their hope. May, then, the God of hope (compare vv. 5, 33)—or, may the God

a Compare John iv. 22: ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν.

b The meaning which the Apostle's argument would lead us to attach to this citation, is as though it had been written : ἔσται μὲν ἡ ῥίζα τοῦ Ἰεσσαὶ, ἔσται dè ò ávioráμevoç K. T. X. Compare ver. 8, and the use of píla in ch. xi. 16—18, as applied to the Jewish Church on which the Christian Church, consisting of both Jews and Gentiles, was to be engrafted. See also Acts xv. 16—18. Rev. xxii. 16.

from whom that hope proceeds-fill you, both Jewish and Gentile Christians, . . . that so you, with all the elect people of God, may abound in that hope, through the power of the Holy Ghost, the Sanctifier.

"Here again the Apostle follows the Septuagint, giving, however, the sense of the original Hebrew. The promise of the Prophet is, that from the decayed and fallen house of David One should arise, whose dominion should embrace all nations, and in whom Gentiles as well as Jews should trust. In fulfilment of this prophecy Christ came, and preached Salvation to those who were near, and to those who were far off. As both classes had been thus kindly received by the condescending Saviour, and united into one community, they should recognise and love each other as brethren, laying aside all censoriousness and contempt, neither judging nor despising one another." Hodge.

14. πέπεισμαι δὲ . . . . καὶ αὐτὸς ἐγώ, even I myself, who so admonish you; as if he had written εἰ καὶ οὕτως λαλῶ, or ἔγραψα : compare Heb. vi. 9, πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοὶ, τὰ κρείττονα καὶ ἐχόμενα σωτηρίας, εἰ καὶ οὕτω Лaλovμev—and notice here an internal evidence of these two Epistles having proceeded from the same pen.

- ÖTI Kaì AVTOí K.T. X., that even of yourselves, without my exhortation, ye are full of goodness and loving-kindness towards each other; compare Gal v. 22. Eph. v. 9. Nehem. ix. 25. "Paul with his wonted modesty and mildness apologizes, as it were, for the plainness and ardour of his exhortations. They were given from no want of confidence in the Roman Christians; and they were not an unwarrantable assumption of authority on his part. The former of these ideas he presents in this verse, and the latter in the next." Hodge.

15. άnò μépovç is better rendered, as in the Eng. Vers., somewhat, or in some sort (ver. 24. 2 Cor. i. 14), and so made to qualify τολμηρότερον ἔγραψα, I have written the more boldly, than connected simply with typapa (ch. xi. 25. 2 Cor. ii. 5), as though the Apostle meant to say, I have written with the