31 That G2443 I may be delivered G4506 from G575 them that do not believe G544 in G1722 Judaea; G2449 and G2532 that G2443 my G3450 service G1248 which G3588 I have for G1519 Jerusalem G2419 may be G1096 accepted G2144 of the saints; G40
And G2532 that G2443 we may be delivered G4506 from G575 unreasonable G824 and G2532 wicked G4190 men: G444 for G1063 all G3956 men have not G3756 faith. G4102
For G1063 as G3303 touching G4012 the ministering G1248 to G1519 the saints, G40 it is G2076 superfluous G4053 for me G3427 to write G1125 to you: G5213
And G1161 when we G2257 were come G1096 to G1519 Jerusalem, G2414 the brethren G80 received G1209 us G2248 gladly. G780 And G1161 the day following G1966 Paul G3972 went in G1524 with G4862 us G2254 unto G4314 James; G2385 and G5037 all G3956 the elders G4245 were present. G3854 And G2532 when he had saluted G782 them, G846 he declared G1834 particularly G2596 G1520 G1538 what things G3739 God G2316 had wrought G4160 among G1722 the Gentiles G1484 by G1223 his G846 ministry. G1248 And G1161 when they heard G191 it, they glorified G1392 the Lord, G2962 and G5037 said G2036 unto him, G846 Thou seest, G2334 brother, G80 how many G4214 thousands G3461 of Jews G2453 there are G1526 which G3588 believe; G4100 and G2532 they are G5225 all G3956 zealous G2207 of the law: G3551 And G1161 they are informed G2727 of G4012 thee, G4675 that G3754 thou teachest G1321 all G3956 the Jews G2453 which are among G2596 the Gentiles G1484 to G575 forsake G646 Moses, G3475 saying G3004 that they G846 ought G4059 not G3361 to circumcise G4059 their children, G5043 neither G3366 to walk G4043 after the customs. G1485 What G5101 is it G2076 therefore? G3767 the multitude G4128 must G1163 needs G3843 come together: G4905 for G1063 they will hear G191 that G3754 thou art come. G2064 Do G4160 therefore G3767 this G5124 that G3739 we say G3004 to thee: G4671 We G2254 have G1526 four G5064 men G435 which have G2192 a vow G2171 on G1909 them; G1438 Them G5128 take, G3880 and purify thyself G48 with G4862 them, G846 and G2532 be at charges G1159 with G1909 them, G846 that G2443 they may shave G3587 their heads: G2776 and G2532 all G3956 may know G1097 that those things, G3754 whereof G3739 they were informed G2727 concerning G4012 thee, G4675 are G2076 nothing; G3762 but G235 that thou thyself G846 also G2532 walkest orderly, G4748 and keepest G5442 the law. G3551 As G1161 touching G4012 the Gentiles G1484 which believe, G4100 we G2249 have written G1989 and concluded G2919 that they G846 observe G5083 no G3367 such thing, G5108 save only G1508 that they keep G5442 themselves G846 from G5037 things offered to idols, G1494 and G2532 from blood, G129 and G2532 from strangled, G4156 and G2532 from fornication. G4202 Then G5119 Paul G3972 took G3880 the men, G435 and the next G2192 day G2250 purifying himself G48 with G4862 them G846 entered G1524 into G1519 the temple, G2411 to signify G1229 the accomplishment G1604 of the days G2250 of purification, G49 until G2193 that G3739 an offering G4376 should be offered G4374 for G5228 every G1538 one G1520 of them. G846 And G1161 when G5613 the seven G2033 days G2250 were almost G3195 ended, G4931 the Jews G2453 which were of G575 Asia, G773 when they saw G2300 him G846 in G1722 the temple, G2411 stirred up G4797 all G3956 the people, G3793 and G2532 laid G1911 hands G5495 on G1909 him, G846 Crying out, G2896 Men G435 of Israel, G2475 help: G997 This G3778 is G2076 the man, G444 that teacheth G1321 all G3956 men every where G3837 against G2596 the people, G2992 and G2532 the law, G3551 and G2532 this G5126 place: G5117 and G5037 further G2089 brought G1521 Greeks G1672 also G2532 into G1519 the temple, G2411 and G2532 hath polluted G2840 this G5127 holy G40 place. G5117 (For G1063 they had G2258 seen before G4308 with G4862 him G846 in G1722 the city G4172 Trophimus G5161 an Ephesian, G2180 whom G3739 they supposed G3543 that G3754 Paul G3972 had brought G1521 into G1519 the temple.) G2411 And G5037 all G3650 the city G4172 was moved, G2795 and G2532 the people G2992 ran together: G1096 G4890 and G2532 they took G1949 Paul, G3972 and drew G1670 him G846 out of G1854 the temple: G2411 and G2532 forthwith G2112 the doors G2374 were shut. G2808 And G1161 as they went about G2212 to kill G615 him, G846 tidings G5334 came G305 unto the chief captain G5506 of the band, G4686 that G3754 all G3650 Jerusalem G2419 was in an uproar. G4797
And G1161 when it was G1096 day, G2250 certain G5100 of the Jews G2453 banded together, G4160 G4963 and bound G332 themselves G1438 under a curse, G332 saying G3004 that they would G5315 neither G3383 eat G5315 nor G3383 drink G4095 till G2193 G3757 they had killed G615 Paul. G3972 And G1161 they were G2258 more than G4119 forty G5062 which G3588 had made G4160 this G5026 conspiracy. G4945 And they G3748 came to G4334 the chief priests G749 and G2532 elders, G4245 and said, G2036 We have bound G332 ourselves G1438 under a great curse, G331 that we will eat G1089 nothing G3367 until G2193 G3739 we have slain G615 Paul. G3972 Now G3568 therefore G3767 ye G5210 with G4862 the council G4892 signify G1718 to the chief captain G5506 that G3704 he bring G2609 him G846 down G2609 unto G4314 you G5209 to morrow, G839 as G5613 though ye would G3195 enquire G1231 something more perfectly G197 concerning G4012 him: G846 and G1161 we, G2249 or ever G4253 he G846 come near, G1448 are G2070 ready G2092 to kill G337 him. G846 And G1161 when Paul's G3972 sister's G79 son G5207 heard G191 of their lying in wait, G1749 he went G3854 and G2532 entered G1525 into G1519 the castle, G3925 and told G518 Paul. G3972 Then G1161 Paul G3972 called G4341 one G1520 of the centurions G1543 unto him, and said, G5346 Bring G520 this G5126 young man G3494 unto G4314 the chief captain: G5506 for G1063 he hath G2192 a certain thing G5100 to tell G518 him. G846 So G3767 G3303 he took G3880 him, G846 and brought G71 him to G4314 the chief captain, G5506 and G2532 said, G5346 Paul G3972 the prisoner G1198 called G4341 me G3165 unto him, and prayed me G2065 to bring G71 this G5126 young man G3494 unto G4314 thee, G4571 who hath G2192 something G5100 to say G2980 unto thee. G4671 Then G1161 the chief captain G5506 took G1949 him G846 by the hand, G5495 and G2532 went with him aside G402 privately, G2596 G2398 and asked G4441 him, What G5101 is G2076 that G3739 thou hast G2192 to tell G518 me? G3427 And G1161 he said, G2036 G3754 The Jews G2453 have agreed G4934 to desire G2065 thee G4571 that G3704 thou wouldest bring down G2609 Paul G3972 to morrow G839 into G1519 the council, G4892 as G5613 though they would G3195 enquire G4441 somewhat G5100 of G4012 him G846 more perfectly. G197 But G3767 do G3982 not G3361 thou G4771 yield G3982 unto them: G846 for G1063 there lie in wait for G1748 him G846 of G1537 them G846 more than G4119 forty G5062 men, G435 which G3748 have bound G332 themselves G1438 with an oath, G332 that they will G5315 neither G3383 eat G5315 nor G3383 drink G4095 till G2193 G3739 they have killed G337 him: G846 and G2532 now G3568 are they G1526 ready, G2092 looking for G4327 a promise G1860 from G575 thee. G4675 So G3303 G3767 the chief captain G5506 then let G630 the young man G3494 depart, G630 and charged G3853 him, See thou tell G1583 no man G3367 that G3754 thou hast shewed G1718 these things G5023 to G4314 me. G3165 And G2532 he called unto G4341 him G5100 two G1417 centurions, G1543 saying, G2036 Make ready G2090 two hundred G1250 soldiers G4757 to G3704 go G4198 to G2193 Caesarea, G2542 and G2532 horsemen G2460 threescore and ten, G1440 and G2532 spearmen G1187 two hundred, G1250 at G575 the third G5154 hour G5610 of the night; G3571 And G5037 provide G3936 them beasts, G2934 that G2443 they may set G1913 Paul G3972 on, G1913 and bring him safe G1295 unto G4314 Felix G5344 the governor. G2232
And G1161 after G3326 five G4002 days G2250 Ananias G367 the high priest G749 descended G2597 with G3326 the elders, G4245 and G2532 with a certain G5100 orator G4489 named Tertullus, G5061 who G3748 informed G1718 the governor G2232 against G2596 Paul. G3972 And G1161 when he G846 was called forth, G2564 Tertullus G5061 began G756 to accuse G2723 him, saying, G3004 Seeing that by G1223 thee G4675 we enjoy G5177 great G4183 quietness, G1515 and G2532 that very worthy deeds G2735 are done G1096 unto this G5129 nation G1484 by G1223 thy G4674 providence, G4307 G5037 We accept G588 it always, G3839 and G2532 in all places, G3837 most noble G2903 Felix, G5344 with G3326 all G3956 thankfulness. G2169 Notwithstanding, G1161 that G3363 I be G4119 not G3363 G1909 further G4119 tedious G1465 unto thee, G4571 I pray G3870 thee G4571 that thou wouldest hear G191 us G2257 of thy G4674 clemency G1932 a few words. G4935 For G1063 we have found G2147 this G5126 man G435 a pestilent G3061 fellow, and G2532 a mover G2795 of sedition G4714 among all G3956 the Jews G2453 throughout G2596 the world, G3625 and G5037 a ringleader G4414 of the sect G139 of the Nazarenes: G3480 Who G3739 also G2532 hath gone about G3985 to profane G953 the temple: G2411 G2532 whom G3739 we took, G2902 and G2532 would G2309 have judged G2919 according G2596 to our G2251 law. G3551 But G1161 the chief captain G5506 Lysias G3079 came G3928 upon us, and with G3326 great G4183 violence G970 took him away G520 out of G1537 our G2257 hands, G5495 Commanding G2753 his G846 accusers G2725 to come G2064 unto G1909 thee: G4571 by examining G350 of G3844 whom G3739 thyself G846 mayest G1410 take knowledge G1921 of G4012 all G3956 these things, G5130 whereof G3739 we G2249 accuse G2723 him. G846 And G1161 the Jews G2453 also G2532 assented, G4934 saying G5335 that these things G5023 were G2192 so. G3779
And G2532 Festus G5347 said, G5346 King G935 Agrippa, G67 and G2532 all G3956 men G435 which G3588 are here present G4840 with us, G2254 ye see G2334 this man, G5126 about G4012 whom G3739 all G3956 the multitude G4128 of the Jews G2453 have dealt G1793 with me, G3427 both G5037 at G1722 Jerusalem, G2414 and G2532 also here, G1759 crying G1916 that he ought G1163 not G3361 to live G2198 any longer. G3371
Who both G2532 killed G615 the Lord G2962 Jesus, G2424 and G2532 their own G2398 prophets, G4396 and G2532 have persecuted G1559 us; G2248 and G2532 they please G700 not G3361 God, G2316 and G2532 are contrary G1727 to all G3956 men: G444
Notwithstanding G1161 the Lord G2962 stood G3936 with me, G3427 and G2532 strengthened G1743 me; G3165 that G2443 by G1223 me G1700 the preaching G2782 might be fully known, G4135 and G2532 that all G3956 the Gentiles G1484 might hear: G191 and G2532 I was delivered G4506 out of G1537 the mouth G4750 of the lion. G3023
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Romans 15
Commentary on Romans 15 Commentary Critical and Explanatory on the Whole Bible
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.
3. For even Christ pleased not—lived not to please
himself; but, as it is written—(Ps 69:9).
The reproaches, &c.—see Mr 10:42-45.
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).
6. That, &c.—rather, "that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ"; the mind and the mouth of all giving harmonious glory to His name. What a prayer! And shall this never be realized on earth?
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.
9. that the Gentiles might glorify God for his mercy—A number of quotations from the Old Testament here follow, to show that God's plan of mercy embraced, from the first, the Gentiles along with the Jews.
as it is written—(Ps 18:49).
I will confess to—that is, glorify
thee among the Gentiles.
10. And again—(De 32:43, though there is some difficulty in the Hebrew).
Rejoice, ye Gentiles—along
with his people—Israel.
11. And again—(Ps 117:1).
Praise the Lord, all ye Gentiles; and laud him, all ye people—"peoples"—the various nations outside the pale of Judaism.
12. And again, Esaias saith—(Isa 11:10).
There shall be a—"the"
root of Jesse—meaning, not "He from whom Jesse sprang," but "He that is sprung from Jesse" (that is, Jesse's son David)—see Re 22:16.
and he that shall rise, &c.—So the Septuagint in substantial, though not verbal, agreement with the original.
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.
15. Nevertheless, I have written the more boldly unto you in some sort—"measure"
as putting you in mind, because of the grace that is given to me of God—as an apostle of Jesus Christ.
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.
19. Through mighty—literally, "in the power of"
signs and wonders—that is, glorious miracles.
by the power of the Spirit of God—"the Holy Ghost," as the true reading seems to be. This seems intended to explain the efficacy of the word preached, as well as the working of the miracles which attested it.
so that from Jerusalem, and round about unto—"as far as"
Illyricum—to the extreme northwestern boundary of Greece. It corresponds to the modern Croatia and Dalmatia (2Ti 4:10). See Ac 20:1, 2.
I have fully preached the gospel of Christ.
20, 21. Yea, &c.—rather, "Yet making it my study (compare 2Co 5:9; 1Th 4:11, Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.
22. For which cause—"Being so long occupied with this missionary work, I have been much (or, 'for the most part') hindered," &c. (See on Ro 1:9-11.)
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).
24. whensoever I take my journey into Spain—Whether this purpose was ever accomplished has been much disputed, as no record of it nor allusion to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course hold that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion.
I will come to you—If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement.
in my journey, &c.—"as I pass through by you, to be set forward on my journey thither, if first I be somewhat filled with your company": that is, "I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have my fill of your company."
25-27. But now I go to Jerusalem to minister—"ministering"
to the saints—in the sense immediately to be explained.
26. For, &c.—better, "For Macedonia and Achaia have thought good to make a certain contribution for the poor of the saints which are at Jerusalem." (See Ac 24:17). "They have thought it good; and their debtors verily they are"; that is, "And well they may, considering what the Gentile believers owe to their Jewish brethren."
27. For if the Gentiles have been made partakers of their spiritual things, their duty is also—"they owe it also"
to minister unto them in carnal things—(Compare 1Co 9:11; Ga 6:6; and see Lu 7:4; Ac 10:2).
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).
29. And I am sure—"I know"
that … I shall come in the fulness of the blessing of Christ—Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any manuscripts of antiquity and authority. Nor was the apostle mistaken in this confidence, though his visit to Rome was in very different circumstances from what he expected. See Ac 28:16-31.
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; Heb 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.
33. Now the God of peace be with you all. Amen—The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant" (Heb 13:20; 1Th 5:23; 2Th 3:16; Php 4:9); then the peace which that reconciliation diffuses among all the partakers of it (1Co 14:33; 2Co 13:11; and see on Ro 16:20); more widely still, that peace which the children of God, in beautiful imitation of their Father in Heaven, are called and privileged to diffuse far and wide through this sin-distracted and divided world (Ro 12:18; Mt 5:9; Heb 12:14; Jas 3:18).
Note, (1) Did "the chiefest of the apostles" apologize for writing to a Christian church which he had never seen, and a church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance" (2Pe 1:13; 3:1); and did he put even this upon the sole plea of apostolic responsibility (Ro 15:14-16)? What a contrast is thus presented to hierarchical pride, and in particular to the affected humility of the bishop of this very Rome! How close the bond which the one spirit draws between ministers and people—how wide the separation produced by the other! (2) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that Ro 15:16 should have been expressed as it is. Paul's only priesthood and sacrificial offerings lay, first, in ministering to them as "the apostle of the Gentiles," not the sacrament with the "real presence" of Christ in it, or the sacrifice of the mass, but "the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful offering, "being sanctified [not by sacrificial gifts, but] by the Holy Ghost." (See Heb 13:9-16). (3) Though the debt we owe to those by whom we have been brought to Christ can never be discharged, we should feel it a privilege when we render them any lower benefit in return (Ro 15:26, 27). (4) Formidable designs against the truth and the servants of Christ should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls all events; and the darker the cloud, the more resolutely should all to whom Christ's cause is dear "strive together in their prayers to God" for the removal of it (Ro 15:30, 31). (5) Christian fellowship is so precious that the most eminent servants of Christ, amid the toils and trials of their work, find it refreshing and invigorating; and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ (Ro 15:24, 32).