motives, the kindness of Christ towards us, and the promotion of the divine glory.
(8) Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers. This verse follows as a confirmation or illustration of the preceding. Now 1 say, i. e. this I mean. The apostle intends to show how it was that Christ had received those to whom he wrote. He had come to ministei to the Jews, v. 8, and also to cause the Gentiles to glorify God, v. 9 The expression minister of the circumcision means a minister sent to the Jews, as ' apostle of the Gentiles' means ' an apostle sent to the Gentiles.' For the truth of God, i. e. to maintain the truth of God in the accomplish- ment of the promises made to the fathers, as is immediately added. Christ then had exhibited the greatest condescension and kindness in com- ing not as a Lord or ruler, but as an humble minister to the Jews, to accomplish the gracious promises of God. As this kindness was not confined to them, but as the Gentiles also were received into his kingdom and united with the Jews on equal terms, this example of Christ fur- nishes the strongest motives for the cultivation of mutual affection and unanimity.
(9) And that the Gentiles might glorify God for his mercy. The grammatical connexion of this sentence with the preceding is not very clear. The most probable explanation is that which makes glorify depend upon / say, in v. 8. 'I say that Jesus Christ became a minister to the Jews, and I say the Gentiles glorify God ;' it was thus he received both. The mercy for which the Gentiles were to praise God, is obviously the great mercy of being received into the kingdom of Christ, and made par- takers of all its blessings.
Jts it is written, I will confess to thee among the Gentiles, and sing unto thy name, Ps. 18 : 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, and they therefore all include the promise of the extension of the Redeemer's kingdom to them as well as to the Jews.
(10) And again. Rejoice, ye Gentiles, with his people. This passage is commonly considered as quoted from Deut. 32 : 43, where it is found in the Septuagint precisely as it stands here. The Hebrew has, " praise his people, O ye Gentiles," at least according to the common reading ; according to some few MSS. the Hebrew expresses the same sense as the Septuagint. There is another difficulty in the way of supposing that this is a quotation from Deut. 32 : 43 ; the sacred writer is not there speaking of the blessing of the Jews being extended to the Gentiles, but seems lather 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. 67 : 3, 5, where the sentiment is clearly expressed though not ia precisely the same words.
(11) And again praise the Lord, all ye Gentiles ; and laud him, all