Ròm 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.

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).

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.

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.

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.

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).

25-27. But now I go to Jerusalem to minister--"ministering"

to the saints--in the sense immediately to be explained.

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).

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; He 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" (He 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; He 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 He 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).