Romans Commentary

Ver. 9. — Let love be without dissimulation. Abhor that which is evil, cleave to that which is good.

Let love be without dissimulation. — There seems to be here an indirect allusion to those hollow pretensions of love so generally manifested in society. Men pretend to have the greatest love to each other, when they not only have no love at all, but when they may really be under the influence of a contrary disposition. Calvin well observes on this passage. ‘It is difficult to give a view of the ingenuity with which a large portion of mankind assume the appearance of that love which they really do not possess. For they not only deceive others, but impose upon themselves, while they endeavor to believe that they entertain a very considerable share of love, even for those whom they not only treat with neglect, but in reality renounce and despise. Paul therefore declares that only to be genuine love which is free from all dissimulation and guile; and every person can best Judge for himself whether he entertains any feeling in the innermost recesses of his heart opposed to this noble and lasting affection.’ Christians ought to be careful that, while they use to each other the endearing language of brethren, they feel the sentiments and perform the actions which this language imports. ‘Above all things,’ says the Apostle Peter, ‘have fervent charity (love) among yourselves: for charity shall cover the multitude of sins.’ Believers ought to throw the mantle of love over the numerous faults into which their brethren may fall, in their conduct towards them, and thus to hide them from their eyes, forgiving their faults, even as God, for Christ’s sake, hath forgiven them, Ephesians 4:32. Abhor that which is evil; cleave to that which is good. — With respect to this, Calvin observes, ‘The words following in the context, good and evil, have not a general meaning; but by evil is intended that malicious iniquity which injures any person; and by good, that kindness by which are afforded to others aid and assistance.’ But it rather appears that the words in this place are to be viewed as to what is bad and good in general. We ought not only to avoid doing what is evil, but to accustom ourselves to abhor it, as the vilest and most offensive of things are abhorred To what which is good we ought to cling with all our hearts. Christians are not to be satisfied with abstaining from what is evil, and practicing what is good.

The affections of their minds should be in unison with their duty; they should hate as well as avoid what is sinful, and love as well as practice what is good. We thus learn that we are accountable to God for the state of our minds, as well as for our external conduct. We should not only not practice, but not love evil.

Ver. 10. — Be kindly affectioned one to another with brotherly love; in honor preferring one another; Be kindly affectioned one to another with brotherly love. — This appears to indicate; that in brotherly love believers ought to have that affection for one another which nature displays among those who are brothers in the flesh. Brotherhood in Christians ought not to be a mere name, but a reality, evinced by the affections of a relationship of kindred. All Christians are brethren; they are born of one Father, who hath taught them to say, ‘Our Father, who art in heaven.’ He who loves the Father, loves the Brethren. ‘Whosoever believeth that Jesus is the Christ, is born of God; and every one that loveth Him that begat, loveth Him also that is begotten of Him.’ In honor preferring one another. — Among those who derive the same meaning from these words, there is a great variety in their method of expressing it. Calvin, with many others, understood it as our translators, that each in honor prefer his brother to himself, agreeably to other texts of Scripture. But the word signifies, in general, to lead before, and has a great variety of applications. The meaning here seems to be, that in showing mutual respect they ought each to strive to take the lead. This is a thing in which they may lawfully strive with one another. While the men of the world are striving to outstrip each other in everything that respects ambition, Christians are to refrain from following their example; but they are permitted and enjoined to strive with one another in the indication of mutual respect. Dr. Macknight understands the passage to mean, ‘In every honorable action go before, and lead on one another.’ But it seems forced to understand ‘honor’ as signifying every honorable action. The word appears to have a limited reference to the honor to be shown to one another by the brethren. — ’In lowliness of mind, let each esteem other better than himself,’ Philippians 2:8.

Ver. 11. — Not slothful in business; fervent in spirit; serving the Lord; Not slothful in business. — It does not appear that the word in the original can bear to be translated business. It denotes eagerness, earnestness, zeal, urgency, etc. The meaning appears to be, that in doing everything with respect to things both temporal and spiritual believers are not to be slothful or indulge in indolence; but in every duty to use exertion and manifest earnestness. Fervent in Spirit. — A fervent spirit is the reverse of sloth, and always prompts to diligence and vigor of action. Christians ought to possess such a spirit in doing all their business, especially in the things of the Lord. Earnestness in doing good, says Calvin, requires a zeal and ardor, lighted up in our breasts by the Spirit of God, Acts 18:25. Serving the Lord — Christians are here exhorted to consider themselves as the servants or slaves of the Lord Jesus Christ. They are so in the fullest sense of the word as concerns Christ’s right to them, and authority over them, and the duty of their being solely devoted to Him. They have none of the disagreeable feelings of slavery, because Christ’s service is their delight, their honor, and their interest. Though the precept applies generally, yet it appears to have a particular reference, from the connection to the duty of fervency of spirit which precedes it.

Christians should consider themselves as wholly and at all times the servants of the Lord, and, remembering that His eye is ever upon them, do all things as in His presence. It is not merely in acts of worship, or on particular occasions, that they are to be considered as serving Him, but in all their lives and all their actions. They are in their worldly employments and engagements to do all with a view to the authority of their Master.

Even in eating and drinking, they are exhorted by the Apostle to act for the glory of God. If Christians would keep this at all times before their minds, how much would their happiness be increased! For we may be assured that an increase in our obedience to our heavenly Master will always be accompanied with an increase of true happiness.

Ver. 12. — Rejoicing in hope; patient in tribulation; continuing instant in prayer; Again and again it is enjoined on believers to rejoice in the Lord — in the contemplation of His person, His offices, His power, His love, and in their union with Him. Here, in the midst of exhortations to attend to various duties, they are commanded to rejoice in hope. Hope is founded on faith, and faith on the Divine testimony. Hope, then, respects what God has declared in His word. We are here exhorted to exercise hope with respect to future glory, and to rejoice in the contemplation of the objects of hope.

What can be better calculated to promote joy than the hope of obtaining blessings so glorious in a future world? Were this hope kept in lively exercise, it would raise believers above the fear of man and a concern for the honors of this world. It would also enable them to despise the shame of the cross.

The objects, then, of the believer’s hope are the spiritual and celestial: blessings which are yet future, to which his eyes should constantly be directed, and which are calculated to fill him with the greatest joy. It is not the prospect of terrestrial possessions in which he is to rejoice, but of a house eternal in the heavens. ‘In Thy presence is fullness of joy; at Thy right hand there are pleasures for evermore.’ It is that glorious communion with Jesus Christ of which the Apostle speaks, when he says, ‘Having a desire to depart, and to be with Christ; which is far better.’ It is that state in which believers shall be like Him, for they shall see Him as He is. ‘As for me, I will behold Thy face in righteousness; I shall be satisfied when I awake with Thy likeness.’ It is the hope of righteousness for which through the Spirit, believers wait, Galatians 5:5. This hope is founded on the unchangeable promise of God — on His promise accompanied by His oath — on the blood of Christ with which He has sealed His promise — on Him who was not only dead, but is risen again, who is even at the right hand of God, who also maketh intercession for His people. This hope, then, is both sure and steadfast, and entereth into that within the vail, whither the forerunner, even Jesus, is for us entered.

This description of hope, as an anchor both sure and steadfast, confutes the erroneous doctrine of Roman Catholics, who maintain, as has been formerly observed, that the hope of the Gospel is a doubtful conjecture, instead of a firm expectation of future blessedness. They insist that the believer ought to be always in doubt as to his salvation; that he cannot know whether God loves or hates him; and that all the assurance he can have of His salvation can never go beyond conjecture. Is this, then, the anchor both sure and steadfast which enables the believer to remain firm amidst the storms and agitations of this unsettled world? Can he rejoice in a hope so uncertain and unstable? That Roman Catholics should thus reduce to doubt and uncertainty that hope which the believer is commanded to maintain perfectly ( 1 Peter 1:13), is not to be wondered at, since it is partly on their own merits, and on the satisfaction and sufferings of their saints, that their hope is founded, and not exclusively on the blood of Christ. The believer is here commanded to rejoice in hope; and if he consider that he is bound to apply to himself the other injunctions contained in this portion of the word of God, and to act upon them, he ought equally to regard it as his duty to obey this injunction, and to remember that, if he is not obeying it, it is an indication that all is not right with him. The same conclusion may also be drawn, if he is not walking according to that other express command in chapter sixth, to reckon himself to be deed indeed unto sin, but alive unto God through Jesus Christ our Lord.

The hope of the glory of God, in which the Apostle here affirms that Christians ought to rejoice, is provided as an important part of the believer’s armor, — an helmet to cover his head, to defend him against the attacks of his spiritual enemies, 1 Thessalonians 5:8. It supports him when ready to be cast down. ‘Why art thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God, for I shall yet praise Him who is the health of my countenance and my God.’ It soothes the bitterness of affliction when the believer is resting on the promises of God. In prosperity it elevates his affections, and, fixing his expectation on the glory that shall be revealed, disengages him from the love of this world. ‘My soul thirsteth for God, for the living God; when shall I come and appear before God?’ It comforts him in the prospect of death; and he says, with his Savior, ‘My heart is glad, and my glory rejoiceth, my flesh also shall rest in hope.’ His spirit at death ascends to mingle with the spirits of just men made perfect, while his body enters the grave as a place of rest, waiting for its glorious resurrection, and the day when he shall sing that song of triumph. ‘O death! where is thy sting? O grave! where is thy victory?’ It is the prayer of the Apostle, ch. 15:13, that the God of hope would fill His people with all joy and peace in believing, that they may abound in hope, through the power of the Holy Ghost. Patient in tribulation. — Since Christians have such a good hope through grace, they ought to be patient under their afflictions. Nothing is better calculated to enable us to bear calamities than the hope of a happy result.

And what can equal the prospects of the Christian when he has passed through the furnace and been tried as gold? His afflictions are not only necessary for his trial, and honorable to God, but they are for his own eternal advantage. The light afflictions of the righteous, which are but for a moment, work out for them a far more exceeding and eternal weight of glory. The trial of their faith is much more precious than that of gold, though it be tried with fire, and shall be found unto praise and honor and glory in the day of Christ. Afflictions are sent by God to His people to increase their patience. On account of remaining sin, they are their portion while in the body. ‘In the world ye shall have tribulation; but be of good cheer, I have overcome the world.’ Continuing instant in prayer. — The Christian is to ‘pray without ceasing.’ No duty can be well performed without this. It is especially necessary in the time of affliction. ‘Paul also,’ says Calvin, ‘not only excites us to prayer, but expressly requires performance; because our warfare is unceasing, and we are daily attacked by various assaults, which champions even of the greatest bravery are unable to support without an occasional supply of new vigor. Unceasing continuance in prayer is the best remedy against fatigue.’ It is impossible that believers can discharge the various duties which are here enforced, without having their eyes constantly directed to their heavenly Father, and without receiving from Him the will and the capacity necessary for their discharge Our Lord’s parable of the unjust judge, Luke 18:1, contains the strongest encouragement to perseverance and importunity in prayer. The Lord commands His disciples to pray always, on account of the power of their spiritual enemies, who are constantly seeking their destruction. The Apostle also exhorts believers to pray always with all prayer and supplication in the Spirit, and to watch thereunto with all perseverance; to continue in prayer, and watch in the same with thanksgiving; in everything giving thanks, for this is the will of God in Christ Jesus; and to be careful for nothing, but in everything, by prayer and supplication, with thanksgiving, to let their requests be made known unto God. If a Christian undertakes anything whatever without prayer, he is neglecting his duty and not acting up to his privileges. In that matter he is not walking with God, whose ears are open to the prayers of the righteous. On occasions, even, when there is not a moment to deliberate, and when an immediate decision is indispensable, there is still time for prayer and for receiving an answer, Nehemiah 2:4,8.

The believer, too, should ever address his heavenly Father with full confidence that his prayers will be heard, not perhaps according to his wishes, but in a way that in the issue will be more advantageous. ‘This is the confidence that we have in Him, that if we ask anything according to His will, He heareth us. And if we know that He hear us whatsoever we ask, we know that we have the petitions that we desired of Him ‘Whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in My name, I will do it.’ ‘Ask and ye shall receive, that your joy may be full.’ ‘And all things whatsoever ye shall ask in Prayer, believing, ye shall receive.’ If the believer asks and does not receive, it is because he asks amiss he does not ask in faith, he asks for things that are not proper, he asks while he is indulging in sin. ‘The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is His delight.’ If I regard iniquity in my heart, the Lord will not hear me,’ Psalm 66:18. Here, however, it is proper to remark that there is a great difference between iniquity prevailing in the heart, and iniquity regarded in the heart. In the last case we cannot draw near with acceptance. God will not accept our prayers, because in that case we cannot draw near with ‘a true heart.’ But in the former case, of iniquity prevailing in the hearts we may draw near in the full assurance of faith, of which we see an example in the case of David. ‘Iniquities,’ he says, ‘prevail against me;’ but he immediately adds, ‘As for our transgressions, Thou shalt purge them away,’ Psalm 65:3.

Ver. 13. — Distributing to the necessity of saints; given to hospitality.

Distributing to the necessity of saints. — Rather ‘communicating to the necessities of the saints.’ The poor brethren are thus made joint partakers of the substance of their richer brethren; the rich make their poor brethren participators with them in their substance, by giving them what is necessary to supply their wants. ‘Observe,’ says Calvin, ‘the propriety of the expression. The apostle thus intimates that we ought to supply the wants of our brethren with as much care as if we were assisting ourselves.’

It may here be observed that this precept proves most clearly that there was no general custom among the first Christians of a community of goods. Had this been the case, the rich would not have been commanded to communicate to the necessities of the saints. It ought also to be noted that it is to the necessities of the saints that communication is to be made, not to their indolence. ‘This we commanded you, that if any would not work neither should he eat.’ So far from its being the duty of Christians to support the idle, it would be a breach of one of the laws of Christ’s kingdom. Saints. — It may also be observed that, while we are to do good unto all men, the poor saints are the peculiar care of a church of Christ. These are to be fed as children of the family who are unable to support themselves.

Here also, we may see the character of the members of the first churches.

They were such only as appeared to be saints and godly in Christ Jesus.

The term saints signify those who are separated for the service of God — sanctified in Christ Jesus. This appellation belongs to all the people of God without distinction, and not to a particular class or part of them exclusively, such as to the Apostles. The Apostles were indeed saints, and so were Noah, Abraham, Moses, and all the Prophets. If this title were indiscriminately applied to all who are sanctified in Christ Jesus, — that is, to every Christian, — as in the apostolical Epistles, it could not be misunderstood; but its exclusive application to Apostles and some others besides, leads to the supposition that all Christians are not saints. This application is one of the engines of the Man of Sin, by which he deceives.

If any plead for it as a proper distinction, it is sufficient to advert to the saying of Paul, ‘We have no such custom, neither the churches of God,’ 1 Corinthians 11:16. Here the reference is to the approved customs of the churches acting under the immediate guidance of the Apostles, which consequently are equivalent to direct precept. We find no such custom in the Scriptures, in which Prophets and Apostles name themselves, and each other, without this distinction. Given to hospitality. — This does not mean, as it is generally now applied, social intercourse and conviviality among neighbors, but it means the receiving and entertaining of strangers at a distance from their own habitations. This was a duty of peculiar necessity in the primitive times, when inns and places of entertainment were unusual. But it is a duty still; and the change of times and customs cannot set aside any of the precepts of our Lord Jesus Christ. Christians ought hospitably to receive their brethren coming from a distance, and to assist them in their business. We are here directed not only to practice hospitality, but, according to the import of the original, to follow or pursue it. Christians are to seek opportunities of this manifesting love to their brethren. In another place the Apostle enforces the same duty: ‘Be not forgetful to entertain strangers; for thereby some have entertained angels unawares.’

Ver. 14. — Bless them which persecute you; bless, and curse not.

Bless them which persecute you. — Calvin justly cautions us against endeavoring to find a certain order in these precepts. It is their import, and not their connection with each other, that we ought to ascertain.

Sometimes there may be a relation; at other times there is entire independence. The precept here given cannot be obeyed in its genuine sense by any who are not born again of the incorruptible seed of the word; and even to such it is a difficult duty. In proportion to their progress in the Divine life, will there be in them a difference with respect to their attainments in that heavenly spirit which enables them to comply with this injunction. But none can justly be looked on as Christians, who do not in some measure possess this spirit, and practice this precept. If this be so, how few are the genuine disciples of Christ! ‘None,’ says Calvin, ‘can boast himself to be a son of God, or glory in the name of a Christian, who has not in part put on this mind, which was in the Lord Jesus, and does not daily wrestle against and oppose the feeling of enmity and hatred. The law of God is in all respects a law of love, and the precept here enjoined contains a peculiar characteristic of Christianity, in the exhibition of which Christians are imitators of their heavenly Father. Our Lord Jesus Christ gave a signal example of obedience to this rule, when on the cross He prayed to his Father for the pardon of those by whom He was crucified.

And Stephen, the first martyr, in imitation of his Divine Master, died in calling on His name, and praying for his murderers. This precept teaches Christians in what manner, when reviled or persecuted, they ought to act to their persecutors.’ ‘Being defamed,’ says the Apostle, ‘we entreat.’ The repetition of the precept in the following clause adds to the energy of the expression. Bless and curse not. — Paul repeats the precept to bless, on account of its importance, and its applicability to men in general, in connection with a command to curse no man. How does this condemn the Church of Rome, which so frequently manifests its antichristian character by cursing its enemies, and allowing its priests to curse from the altar those who give them offense. How many are there, who, calling themselves Christians openly and without shame utter maledictions on those who irritate them!

How few abstain from imprecations of every kind and degree! f59 Ver. 15. — Rejoice with them that do rejoice and weep with them that weep.

This precept has no doubt a peculiar importance with respect to the brethren, but it is applicable in general. We ought to sympathize with our fellow-creatures in their happiness and afflictions. The meaning of the precept is quite obvious. The prosperity of others ought to inspire us with joy. Their affliction ought to affect us with sorrow. Even the very semblance of this duty among the people of the world has a beneficial influence on society, heightening the joy of prosperity, and lessening the pain of adversity.

Ver. 16. — Be of the same mind one toward another. Mind not high things but condescend to men of low estate. Be not wise in your own conceits.

Be of the same mind one toward another. — This precept refers rather to unanimity, cordiality, and harmony in transacting all the business of the Church, than to oneness of mind as to the truth. With respect to faith, it is the word of God with which believers are to be in accordance, and not with the opinions of each other. Besides, this often-repeated precept is always introduced with others of a practical nature. Oneness of belief in everything, even the least part of the revelation of God, is of importance.

This, however, cannot be effected but by a full knowledge of the Divine word. The injunction is most important, and cautions against a captious spirit respecting the affairs of the church with which we are connected, or our intercourse one with another. Dr. Macknight has entirely mistaken the import of this passage, making it refer to what precedes. ‘Be of the same hospitable, forgiving, sympathizing disposition towards one another as towards strangers and persecutors.’ Mind not high things. — Men in general are aspiring to things above them.

The great efforts of life are to obtain high rank or commanding station in the world. Christians are here cautioned against setting their minds on high things. Nothing can be more opposed to progress in the Divine life, than the evil against which we are here warned. In proportion as Christians indulge it, they make their bed among thorns, turning away their eyes from the glory of their future inheritance. Condescend to men of low estate. — The word here translated condescend signifies to be led away with; and that which is rendered men of low estate may with equal propriety be rendered low or humble things; and in this way the clause is an antithesis to the one preceding. ‘Not thinking of high things,’ says Calvin, ‘by which he means that a Christian ought not to aspire, in an ambitious manner, after those things by which he may surpass others, nor indulge in haughty feelings, but meditate rather upon modesty and meekness; for our excellence, in the presence of God, consists in these virtues, not in pride or the contempt of our brethren. This precept is properly added to the former; for nothing breaks the unity mentioned by the Apostle more completely than the exalting of ourselves, and our aspiring to something still more elevated, with a view to attain a higher situation. I take the word humble in the neuter gender, that the antithesis may be more complete.’ Be not wise in your own conceits. — ’ This sentence,’ says Calvin, ‘connects with the preceding part of the context; for nothing inflates the mind more than a high opinion of our own wisdom and prudence.’ Self-conceit is an evidence of weakness of mind and of ignorance. So far as it manifests itself among Christians, it evidences low attainments in the knowledge of the things of God, and is most destructive to the harmony of a church, and the improvement of the individual under its influence.

Ver. 17. — Recompense to no man evil for evil. Provide things honest in the sight of all men.

Recompense to no man evil for evil. — It is natural to every man to return evil for evil. Those of the most indolent and passive dispositions are not without feelings of revenge. Nothing but the faith of Christ will enable any man to overcome this disposition. But faith will overcome it; and every man who believes in Christ most labor to overcome it in his heart, as well as in his practice. If Christians are tried by this test, the pretensions of the great bulk of those who usurp the name will be found groundless. Provide things honest in the sight off all men. — We are not to do our work to be seen of men, but we are to be careful that all our works are done so as to avoid anything that would bring a reproach upon the Gospel. We ought not only to abstain from what we know to be wrong, but we ought sedulously to avoid just suspicion, 1 Thessalonians 5:22. Sometimes Christians say that if they have a good conscience, they care not what any one thinks of them. But this is contrary to this precept. If we are falsely charged, we may commit ourselves to Him who judgeth righteously. But, so far as in our power, we are not only to avoid what is improper, but to avoid the blame or suspicion of what is improper. In Paul himself we see an example of solicitude in this respect. ‘Providing for honest things, not only in the sight of the Lord, but also in the sight of men,’ 2 Corinthians 8:21.

Ver. 18. — If it be possible, as much as lieth in you, live peaceably with all men.

Such is the state of human nature, that offenses must needs come, and here the Apostle, in his exhortation, proceeds on the fact of the difficulty of living at peace with all. The believer is, notwithstanding, constantly to aim at this, and to pursue it even when it seems to fly from him. He ought particularly to guard against giving occasion to any just subject of complaint against him. To live at peace with all men, as far as is attainable, without sacrificing duty, is not only duty, but for his happiness. To pursue peace, then, is to fly from misery. It is impossible to be happy in disturbance, and broils, and enmities; but it may sometimes be impossible for Christians to obtain peace. When this is the case, they must submit to it as one of the greatest afflictions; but we ought to recollect that it is God who giveth us peace with men, and to seek it from Him with ardent prayer, as well as from men, by unremitting endeavors after it. When deprived of it, we ought also to inquire whether there be not a cause of this in ourselves; for when a man’s ways please the Lord, He maketh even his enemies to be at peace with him. Calvin justly cautions us ‘not so to affect the security of the favor and esteem of men, as to refuse to incur, for the sake of Christ, the hatred of any human being, when necessary.’ As some Christians may be naturally of a contentious disposition, so others may, from a selfish desire of having the favor and good opinion and praise of men, be inclined to keep out of view whatever is most offensive in the religion of Christ. Such persons may congratulate themselves on the possession of a spirit of peace, but it is only a spirit of cowardice and selfishness, a spirit of worldly indifference to the glory of God and the salvation of men. We are never to seek to maintain peace, either with the world or with Christians, by the sacrifice of any part of Divine truth. A Christian must be willing to be unpopular, that he may be useful and faithful. To whatever obloquy or opposition it may expose him, he ought earnestly to contend for the faith which was once delivered unto the saints.

Ver. 19. — Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.

Dearly beloved, avenge not yourselves. — As by the law in the members we are most strongly urged to take revenge on those who injure us, the Apostle introduces this dissuasive against indulging this corrupt principle, with the most endearing address. Christians will constantly have opportunities of exercising themselves in obedience to this exhortation.

There are innumerable occurrences calculated to provoke and excite them to retaliation. But they will find that to abstain from avenging their own cause will essentially promote their happiness. It is a painful thing to think of injuries, and it is most for our peace and happiness to forget them, and commit ourselves to the Lord. How opposite is this from the principles of the men of the world, and what are called the laws of honor, in obedience to which a man will, in cold blood, he; said his own life and that of his neighbor on account of some contemptuous expression or trivial injury! What gross ignorance does it manifest to consider any man a Christian, who is always prepared to act in this manner, and who would regard it as an affront if the contrary were supposed! Give place unto wrath. — Calvin, Dr. Macknight, and Mr. Stuart understand this of the wrath of God; but notwithstanding what the latter has alleged in confirmation of this, the common view of the passage is unquestionably the just one. No principle of language will justify the ellipsis that makes wrath in this connection designate the wrath of God or the Divine wrath. Among the various applications of the phrase ‘Give place,’ one of them is, to retire from the place, that it may be occupied by another, Luke 14:9. The person here referred to gives the place that he occupied to another, and retires to another place. This meaning, then, is quite in accordance with that of the common explanation of this passage.

Give place to wrath, that is, leave the place, and let wrath occupy it; or give place, as a man would do if attacked by a wild beast, stepping aside to let it rush by. Mr. Stuart, indeed, alleges that the other interpretation ‘is rendered nearly certain by the quotation which immediately follows,’ which he supposes would be wholly inapposite if wrath be understood as referring to the wrath of the enemy. This argument, however, is without force. The meaning objected to is quite consistent with the quotation. ‘Take not revenge yourselves, my brethren, but retire from the contest, for it is not you but God who has a right to take vengeance.’ It is a good reason why we should not take vengeance, that it is God’s prerogative to take vengeance. For it is written, Vengeance is Mine; I will repay, saith the Lord. — It belongs to God, and He will repay it. Those threatenings of the vengeance of God which we find in the writings of the Prophets, and especially in the Book of Psalm, are not to be viewed as proceeding from the angry spirit of the writers, but from the Holy Ghost who dictated them, who hates, and will come out of his place to punish, all workers of iniquity. If any man dare to take into his own hands the vengeance which belongeth to God, it will recoil upon himself.

From this it is evident that God will avenge the injuries done to His people. What, then, shall be the punishment of those who employ themselves in persecuting, injuring, reproaching, and slandering the disciples of Christ. We are not, however, to understand this precept as prohibiting Christians from appealing to the magistrate in case of injuries.

Calvin, indeed, justly observes, that it prohibits us from applying to the magistrate from a principle of revenge. It is quite true that to appeal to the magistrate out of a principle of revenge is indulging revenge as much as if we took revenge with our own hands. But it is often right to appeal to the laws of our country in order to secure the peace of society, and defend ourselves and others from similar injuries. To act on the principle avowed by some, that it is wrong to apply to the power of the civil magistrate, is not only mistaking this precept, but is contrary to the fundamental principle on which society rests. In many cases it would be highly sinful not to punish evil-doers. If the magistrate ought not to bear the sword in vain, the subject ought to assist him in executing vengeance.

Ver. 20. — Therefore, if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

If thine enemy hunger, feed him. — A Christian must be an enemy to no man, but he cannot prevent others from being enemies to him; but instead of revenging their injuries, he is bound to do good to them. Conduct so opposite to nature can never be genuinely effected by the natural man. It is only to be effected by the power of God through faith. It is the fruit of the new birth only. We are not to understand this precept as always to be fulfilled by the giving of meat and drink; but meat and drink are taken as an indication that in every possible instance good will is to be manifested. Shalt heap coals of fire. — Dr. Macknight, with many others, makes this refer to the custom of fusing metals, and supposes that it recommends this line of conduct as the most effectual way to soften or melt the enemy to repentance. This, however, is a meaning made for the words, instead of being extracted from them. Mr. Stuart makes it imply pain, but thinks that it is not the pain of punishment, but of shame or contrition. This is equally remote from the obvious meaning of the expression. Besides, it is equally unwarrantable to do anything with a view to occasion the pain of contrition, as to occasion the pain of punishment. We should desire the contrition of our enemy for his good, and not that he may endure suffering.

It is vain to force the words of the Holy Spirit. They evidently assert that the conduct recommended will have the effect of increasing the punishment of the enemies of God’s people; and though they should not rejoice in this effect as causing misery, yet they should hereby be led to adore the manifestation of Divine justice. Besides, this ought to be a warning to their enemies to abandon their wicked conduct, and finally to escape the fearful consequences which they cannot avoid if they persevere in their enmity. They ought to be informed of this part of the Divine pleasure. There can be no doubt that such conduct from the Lord’s people, if it does not overcome their enemies, will eventually add to their guilt and punishment. We should beware not to explain away the words of Scripture.

Ver. 21. — Be not overcome of evil, but overcome evil with good.

Be not overcome of evil. — Christians are here exhorted not to suffer themselves to indulge a spirit of wrath or resentment from the provocations of their enemies. In the world they will experience evil on the part of others, but they ought never to allow themselves to be drawn into the commission of evil and to be overcome by it. To yield to anger is to be conquered by an enemy. Men in general suppose that to resent an injury is only to show a proper spirit. But in the estimation of God it is the opposite, and manifests defeat. He acts as the Christian, who yields not to anger, but remains without wrath under insult and ill treatment. When the Lord commanded the disciples to forgive their offending brethren, perceiving the difficulty of acting in this manner, they immediately prayed, ‘Lord, increase our faith.’ No prayer could be more suitable, and nothing more necessary for the performance of this duty. Overcome evil with good. — This implies that the injurious person may, by repeated acts of kindness, be won over from his enmity. This, indeed, frequently happens, and there is hardly a case in which it will not have some effect. But whatever may be the success, we ought always to make the trial. If our efforts shall be lost on our enemy, they will not be lost with respect to ourselves. Our Christian character will be more perfected, our happiness will be increased, our ways will be pleasing to the Lord, and our reward will be sure. Persons who cannot be overcome with good must be in the most awful state of hardened wickedness, and their punishment will be dreadful.

In the above remarkable portion of Scripture, we learn the true tendency of the doctrine of salvation wholly by grace, established in a manner so powerful in the preceding part of this Epistle, by which men are created in Christ Jesus unto good works. How beautiful is it, and how sublime when displayed in all its practical effects in the duties which flow from it, as here described! We may search all the works of the most admired writers, and, so far as they have not borrowed from the fountain of inspired truth, we shall find in them nothing comparable to the elevated maxims contained in this chapter. Especially we shall not discover the faintest shadow of resemblance to the motives by which these duties are here inculcated. If the heavens declare the glory of God, and the firmament showeth forth His handiworks, — if the invisible things of Him from the creation of the world are clearly seen by the things that are made, even His eternal power and Godhead, so that the heathen are without excuse, — how much more clearly do the Scriptures proclaim their Divine origin, and the majesty of their Author! God hath magnified His word above all His name, <19D802> Psalm 138:2.