There are two ministries in this chapter, that in the 8th verse was a ministry to the circumcision, in the person of Jesus Christ “for the truth of God, to confirm the promises made unto the fathers, and that the Gentiles might glorify God for His mercy.”
This ministry was rejected by the Jews when Jesus and His disciples preached the kingdom, and presented it in His own person. The verses 9 to 12 are descriptive of God’s earthly order of blessing, and are consequently suspended by the nation’s unbelief, but will be reintroduced and set up in millennial blessing, when the Messiah comes again, and “the people shall be willing in the day of his power.”
Whilst this ministry is in abeyance, the 16th verse describes another, which is set up by the Lord in heaven, and introduced by Paul, “that I should be the minister of Jesus, Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.” This is the present action of God, “calling out from the Gentiles, a people for his name—and this company takes the place on earth, as suited to a rejected Christ in heaven. “ They are not of the world, even as I am not of the world.” However, the apostle of the Gentiles offers them up in his priestly order, as Moses and Aaron presented the Levites for Israel in former days; but with this further and remarkable difference, “being sanctified by the Holy Ghost.” A new offering to God, fruit of Christ’s work, and of God’s sovereignty in electing love toward us, while Israel is broken off because of unbelief. Further, our apostle declares, “I have therefore whereof I may glory through Jesus Christ in those things which pertain to God, for I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentiles obedient by word and deed, through mighty signs and wonders by the power of the Spirit of God.”
Chapter 16 is properly a postscript to the epistle, and recognizes not merely the new offering up of the Gentiles, “sanctified by the Holy Ghost,” but consistently therewith, knows “no one after the flesh.” We therefore find an entirely new genealogy for the people who compose this offering up, and another mode of salutation, suited to “new creatures in CHRIST.” “Salute Andronicus and Junia my kinsmen and my fellow-prisoners, who are of note among the apostles, who also were in Christ before me.”
“Salute Rufus chosen in the Lord—salute the beloved Persis which labored much in the Lord. Greet them which be of the household of Narcissus, which are in the Lord.”
Take another form of connection which recognizes these not only as in Christ, but in Church, connection.
“I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea; that ye receive her in the Lord.” “Greet Priscilla and Aquila my helpers in Christ Jesus, who have for my life laid down their own necks, likewise greet the church which is in their house.
Lastly, as regards labor, salute Tryphena and Tryphoas, who labor in the Lord. Salute the beloved Persis, which labored much in the Lord.
The Jews could rightly boast of descent, and had whereof to glory, as their genealogy proves “of whom as concerning THE FLESH— Christ came;”—but we Gentiles date our genealogy from the end of man in the flesh, and refuse to know a Christ after this order. We begin when descent and succession have no place nor register. “The offering up of the Gentiles” is one with a risen Christ and Lord. We date at a new starting point, the Man in glory, at the right hand of God, “where there is neither Jew nor Greek, circumcision nor uncircumcision, barbarian, Scythian, bond, nor free, but Christ is all and in all.” “O the depths of the riches, both of the wisdom and knowledge of God; how unsearchable are his judgments and his ways past finding out!” We may well say, who are sanctified by the Holy Ghost on earth, and one with a risen glorified Christ in heaven. May we remember our new elevation and walk worthy of it, as “the epistle of Christ,” known and read of all men.
Fragment.
God could not be said to be “the truth,” because He is not the expression of some other thing, it is God become a man—it is Christ who is the “the truth,” and the measure of all things!