13 

13:13 Banqueting - Luxurious, elegant feasts.

13:14 But put ye on the Lord Jesus Christ - Herein is contained the whole of our salvation. It is a strong and beautiful expression for the most intimate union with him, and being clothed with all the graces which were in him. The apostle does not say, Put on purity and sobriety, peacefulness and benevolence; but he says all this and a thousand times more at once, in saying, Put on Christ.And make not provision - To raise foolish desires, or, when they are raised already, to satisfy them.

14 

14:1 Him that is weak - Through needless scruples.Receive - With all love and courtesy into Christian fellowship.But not to doubtful disputations - About questionable points.

14:2 All things - All sorts of food, though forbidden by the law.

14:3 Despise him that eateth not - As over - scrupulous or superstitious. Judge him that eateth - As profane, or taking undue liberties. For God hath received him - Into the number of his children, notwithstanding this.

1 

1:5 The course of Abia - The priests were divided into twenty - four courses, of which that of Abia was the eighth, Ch1 24:10.Each course ministered in its turn, for seven days, from Sabbath to Sabbath. And each priest of the course or set in waiting, had his part in the temple service assigned him by lot.

1:6 Walking in all the moral commandments, and ceremonial ordinances, blameless - How admirable a character! May our behaviour be thus unblamable, and our obedience thus sincere and universal!

1:10 The people were praying without, at the time of the incense - So the pious Jews constantly did. And this was the foundationof that elegant figure, by which prayer is in Scripture so often compared to incense. Perhaps one reason of ordaining incense might be, to intimate the acceptableness of the prayer that accompanied it; as well as to remind the worshippers of that sacrifice of a sweet - smelling savour, which was once to be offered to God for them, and of that incense, which is continually offered with the prayers of the saints, upon the golden altar that is before the throne, Rev 8:3-4.

1:12 Zacharias was troubled - Although he was accustomed to converse with God, yet we see he was thrown into a great consternation, at the appearance of his angelical messenger, nature not being able to sustain the sight. Is it not then an instance of the goodness is well as of the wisdom of God, that the services, which these heavenly spirits render us, are generally invisible?

1:13 Thy prayer is heard - Let us observe with pleasure, that the prayers of pious worshippers come up with acceptance before God; to whom no costly perfume is so sweet, as the fragrancy of an upright heart. An answer of peace was here returned, when the case seemed to be most helpless. Let us wait patiently for the Lord, and leave to his own wisdom the time and manner wherein he will appear for us. Thou shalt call his name John - John signifies the grace or favour of Jehovah. A name well suiting the person, who was afterward so highly in favour with God, and endued with abundance of grace; and who opened a way to the most glorious dispensation of grace in the Messiah's kingdom. And so Zacharias's former prayers for a child, and the prayer which he, as the representative of the people, was probably offering at this very time, for the appearing of the Messiah, were remarkably answered in the birth of his forerunner.

1:15 He shall be great before the Lord - God the Father: of the Holy Ghost and the Son of God mention is made immediately after. And shall drink neither wine nor strong drink - Shall be exemplary for abstemiousness and self - denial; and so much the more filled with the Holy Ghost.

1:16 And many of the children of Israel shall he turn - None therefore need be ashamed of "preaching like John the Baptist." To the Lord their God - To Christ.

1:17 He shall go before him, Christ, in the power and spirit of Elijah - With the same integrity, courage, austerity, and fervour, and the same power attending his word: to turn the hearts of the fathers to the children - To reconcile those that are at variance, to put an end to the most bitter quarrels, such as are very frequently those between the nearest relations: and the hearts of the disobedient to the wisdom of the just - And the most obstinate sinners to true wisdom, which is only found among them that are righteous before God.

1:18 Zacharias said, Whereby shall I know this? - In how different a spirit did he blessed virgin say, How shall this be? Zacharias disbelieved the fact: Mary had no doubt of the thing; but only inquired concerning the manner of it.

1:19 I am Gabriel, that stand in the presence of God - Seven angels thus stand before God, Rev 7:2; who seem the highest of all.There seems to be a remarkable gradation in the words, enhancing the guilt of Zacharias's unbelief. As if he had said, I am Gabriel, a holy angel of God: yea, one of the highest order. Not only so, but am now peculiarly sent from God; and that with a message to thee in particular. Nay, and to show thee glad tidings, such as ought to be received with the greatest joy and readiness.

1:20 Thou shalt be dumb - The Greek word signifies deaf, as well as dumb: and it seems plain, that he was as unable to hear, as he was to speak; for his friends were obliged to make signs to him, that he might understand them, Luk 1:62.

1:21 The people were waiting - For him to come and dismiss them (as usual) with the blessing.

1:24 Hid herself - She retired from company, that she might have the more leisure to rejoice and bless God for his wonderful mercy.

1:25 He looked upon me to take away my reproach - Barrenness was a great reproach among the Jews. Because fruitfulness was promised to the righteous.

9 In this chapter St. Paul, after strongly declaring his love and esteem for them, sets himself to answer the grand objection of his countrymen; namely, that the rejection of the Jews and reception of the gentiles was contrary to the word of God. That he had not here the least thought of personal election or reprobation is manifest,

1. Because it lay quite wide of his design, which was this, to show that God's rejecting the Jews and receiving the gentiles was consistent with his word
2. Because such a doctrine would not only have had no tendency to convince, but would have evidently tended to harden, the Jews;
3. Because when he sums up his argument in the close of the chapter, he has not one word, or the least intimation, about it.

9:18 So then - That is, accordingly he does show mercy on his own terms, namely, on them that believe. And whom he willeth - Namely, them that believe not. He hardeneth - Leaves to the hardness of their hearts.

9:19 Why doth he still find fault - The particle still is strongly expressive of the objector's sour, morose murmuring. For who hath resisted his will - The word his likewise expresses his surliness and aversion to God, whom he does not even deign to name.

9:20 Nay, but who art thou, O man - Little, impotent, ignorant man. That repliest against God - That accusest God of injustice, for himself fixing the terms on which he will show mercy? Shall the thing formed say to him that formed it, Why hast thou made me thus - Why hast thou made me capable of honour and immortality, only by believing?

9:21 Hath not the potter power over the clay - And much more hath not God power over his creatures, to appoint one vessel, namely, the believer, to honour, and another, the unbeliever, to dishonour?

If we survey the right which God has over us, in a more generalway, with regard to his intelligent creatures, God may be considered in two different views, as Creator, Proprietor, and Lord of all; or, as their moral Governor, and Judge.

God, as sovereign Lord and Proprietor of all, dispenses his giftsor favours to his creatures with perfect wisdom, but by no rules or methods of proceeding that we are acquainted with. The time when we shall exist, the country where we shall live, our parents, our constitution of body and turn of mind; these, and numberless other circumstances, are doubtless ordered with perfect wisdom, but by rules that lie quite out of our sight.But God's methods of dealing with us, as our Governor and Judge, are dearly revealed and perfectly known; namely, that he will finally reward every man according to his works: "He that believeth shalt be saved, and he that believeth not shall be damned."

Therefore, though "He hath mercy on whom he willeth, andwhom he willeth he hardeneth," that is, suffers to be hardened in consequence of their obstinate wickedness; yet his is not the will of an arbitrary, capricious, or tyrannical being. He wills nothing but what is infinitely wise and good; and therefore his will is a most proper rule of judgment. He will show mercy, as he hath assured us, to none but true believers, nor harden any but such as obstinately refuse his mercy. Jer 18:6-7

9:22 What if God, being willing - Referring to Rom 9:18-19. That is, although it was now his will, because of their obstinate unbelief, To show his wrath - Which necessarily presupposes sin. And to make his power known - This is repeated from the seventeenth verse. Yet endured - As he did Pharaoh. With much longsuffering - Which should have led them to repentance.The vessels of wrath - Those who had moved his wrath by still rejecting his mercy. Fitted for destruction - By their own wilful and final impenitence. Is there any injustice in this ?

9:23 That he might make known - What if by showing such longsuffering even to "the vessels of wrath," he did the more abundantly show the greatness of his glorious goodness, wisdom, and power, on the vessels of mercy; on those whom he had himself, by his grace, prepared for glory. Is this any injustice?

9:24 Even us - Here the apostle comes to the other proposition, of grace free for all, whether Jew or gentile.Of the Jews - This he treats of, Rom 9:25.Of the gentiles - Treated of in the same verse.

9:25 Beloved - As a spouse. Who once was not beloved - Consequently, not unconditionally elected. This relates directly to the final restoration of the Jews. Hos 2:23

9:26 There shall they be called the sons of God - So that they need not leave their own country and come to Judea. Hos 1:10

9:27 But Isaiah testifies, that (as many gentiles will be accepted, so) many Jews will be rejected; that out of all the thousands of Israel, a remnant only shall be saved. This was spoken originally of the few that were saved from the ravage of Sennacherib's army. Isa 10:22-23

9:28 For he is finishing or cutting short his account - In rigorous justice, will leave but a small remnant. There will be so general a destruction, that but a small number will escape.

9:29 As Isaiah had said before - Namely, Isa 1:9, concerning those who were besieged in Jerusalemby Rezin and Pekah.Unless the Lord had left us a seed - Which denotes,

1. The present paucity:
2. The future abundance.

9:30 What shall we say then - What is to be concluded from all that has been said but this, That the gentiles, who followed not after righteousness - Who a while ago had no knowledge of, no care or thought about, it. Have attained to righteousness - Or justification. Even the righteousness which is by faith. This is the first conclusion we may draw from the preceding observations. The second is, that Israel - The Jews Although following after the law of righteousness - That law which, duly used, would have led them to faith, and thereby to righteousness. Have not attained to the law of righteousness - To that righteousness or justification which is one great end ofthe law

9:32 And wherefore have they not? Is it because God eternally decreed they should not? There is nothing like this to be met with but agreeable to his argument the apostle gives us this good reason for it, Because they sought it not by faith - Whereby alone it could be attained.But as it were - In effect, if not professsedly, by works. For they stumbled at that stumblingstone - Christ crucified.

9:33 As it is written - Foretold by their own prophet.Behold, I lay in Sion - I exhibit in my church, what, though it is in truth the only sure foundation of happiness, yet will be in fact a stumblingstone and rock of offence - An occasion of ruin to many, through their obstinate unbelief. Isa 8:14; Isa 28:16

11 

11:2 He sent two of his disciples - Not because he doubted himself; but to confirm their faith. Luk 7:18.

11:3 He that is to come - The Messiah.

11:4 Go and tell John the things that ye hear and see - Which are a stronger proof of my being the Messiah, than any bare assertion can be.

11:5 The poor have the Gospel preached to them - The greatest mercy of all. Isa 29:18; Isa 35:5.

11:6 Happy is he who shall not be offended at me - Notwithstanding all these proofs that I am the Messiah.

11:7 As they departed, he said concerning John - Of whom probably he would not have said so much when they were present. A reed shaken by the wind? - No; nothing could ever shake John in the testimony he gave to the truth. The expression is proverbial.

11:8 A man clothed in soft, delicate raiment - An effeminate courtier, accustomed to fawning and flattery? You may expect to find persons of such a character in palaces; not in a wilderness.

11:9 More than a prophet - For the prophets only pointed me out afar off; but John was my immediate forerunner.

11:10  Mal 3:1.

11:11 But he that is least in the kingdom of heaven, is greater than he - Which an ancient author explains thus: - "One perfect in the law, as John was, is inferior to one who is baptized into the death of Christ. For this is the kingdom of heaven, even to be buried with Christ, and to be raised up together with him.John was greater than all who had been then born of women, but he was cut off before the kingdom of heaven was given." [He seems to mean, that righteousness, peace, and joy, whichconstitute the present inward kingdom of heaven.] "He was blameless as to that righteousness which is by the law; but he fell short of those who are perfected by the spirit of life which is in Christ. Whosoever, therefore, is least in the kingdom of heaven, by Christian regeneration, is greater than any who has attained only the righteousness of the law, because the law maketh nothing perfect." It may farther mean, the least true Christian believer has a more perfect knowledge of Jesus Christ, of his redemption and kingdom, than John the Baptist had, who died before the full manifestation of the Gospel.

11:12 And from the days of John - That is, from the time that John had fulfilled his ministry, men rush into my kingdom with a violence like that of those who are taking a city by storm.

11:13 For all the prophets and the law prophesied until John - For all that is written in the law and the prophets only foretold as distant what is now fulfilled. In John the old dispensation expired, and the new began. Luk 16:16.

11:14  Mal 4:5.

11:15 He that hath ears to hear, let him hear - A kind of proverbial expression; requiring the deepest attention to what is spoken.