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Romans 15:1. We then that are strong, &c.— According to our translation, one would suppose that this verse is an inference from the latter part of the foregoing chapter:—as if it were, We therefore who are strong, &c. whereas it is in the Greek, But we who are strong: and it stands in immediate connection with the last verse of the former chapter, by way of opposition; thus: "The weak brother, who puts a difference between meats, is condemned, if he eateth without observing a distinction: But we who are strong,—meaning the Gentile Christians,—are so far from being condemned, if we bear the infirmities of the weak, that we are bound in duty to do it." Therefore these two verses cannot be separated without destroying the sense. To please ourselves, signifies, to follow our own humours. See Locke, Heylin, and the last note.

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Romans 15:3. As it is written— In Psalms 69:9. That this psalm was undoubtedly spoken of the Messiah, we learn from Rom 15:22 applied to Christ, Joh 19:28-29 and from the former part of the verse here cited; namely, The zeal of thine house hath confirmed me, applied to Christ, John 2:17. And the Jews themselves confess that the things contained in this psalm shall be accomplished in the days of the Messiah. The passage maybe paraphrased respecting our Saviour, "I have placed myself in a world, where I have been afflicted with the wickedness of mankind; which I have continually seen and heard about me, and which has been, through the whole course of my life, my continual grief and burden." See Whitby, and on Psalms 69:9.

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Romans 15:5. Grant you to be like-minded— The original properly signifies, "To agree in an harmonious and affectionate manner;" and might be read, Grant you or give you the same mutual affection, according to the example of Jesus Christ. See Raphelius, and Galatians 4:28, 1 Peter 1:15, Ephesians 4:24.

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Romans 15:6. That ye may with one mind, &c.— It does not appear how this can be otherwise understood than of public worship; and it shews, that glorifying or praising God for his grace in Christ Jesus, is a principal part of Christian worship, in which all should join with one mind and one mouth.

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Romans 15:7. Wherefore receive ye one another— This cannot mean, "Receive one another into church communion;" for there is no appearance that the convert Jews and Gentiles separated communion in Rome, on account of differences about meats and drinks, and days. We should have heard more of it from St. Paul, if there had been two separate congregations; that is, two churches of Christians in Rome divided about these indifferent things. Besides, directions cannot be given to private Christians to receive one another in that sense; therefore the receiving here, must be understood of receiving, as a man does another into his company, converse, and familiarity. He would have them, Jews and Gentiles, lay aside all distinction, coldness, and reserve, in their conversation one with another; and, as domestics of the same family, live friendly and familiar, notwithstanding their different judgments about those ritual observances. Hence, Rom 15:5 he exhorts them, "Be united in friendship one to another; that, with one heart and one voice, ye may conjointly glorify God; and receive one another with the same good-will that Christ has received us, the Jews,— εις δοξαν του Θεου, to the glorifying God for his truth, in fulfilling the promises he made to the patriarchs;—and has received the Gentiles, to glorify God for his mercy to them: so that we have reason, both Jews and Gentiles, laying aside these little differences about things indifferent, to join together heartily in glorifying God." The phrase, glory of God, for glorifying God, is of the same kind with that used ch. Romans 3:22; Rom 3:26 where he uses the faith of Jesus, for believing in Jesus. The thing to which St. Paul here exhorts them, is, to the glorifying of God with one accord, as is evident from the words immediately preceding; and what follows, Rom 15:9-11 is to the same purpose: so that there is no room to doubt that his meaning in these words is, "Christ received or took us, believing Jews, to himself, that we might magnify the truth of God; and took the Gentiles thatbelieve, to himself, that they might magnify his mercy." See Locke.

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Romans 15:8. Now I say that Jesus Christ, &c.— The connection of this and the next verse is evident, by only repeating in our own minds the words,I say, at the beginning of the 9th, Now I say that Jesus Christ was a minister of the circumcision, on account of the truth of God, to confirm, or make good the promises given to the fathers: Romans 15:9. And I say that the Gentiles, on account of mercy, should glorify God; meaning in union with the Christian Jews. The Gentile must allow the Jew a primary and eminent right to all the glory and privileges of the Gospel; because the truth of God was engaged, by the promises to Abraham, &c. to send the Messiah to the Jewish nation, to make his appearance, and to exercise his ministry among them for their salvation: therefore the believing Gentile had undeniable reason to own and receive the believing Jew, and to join with him in the divine praise; Romans 15:5-6. And as God had extended his mercy in Christ Jesus to the believing Gentiles, how could the Jews refuse the Gentiles a share in solemn thanksgivings to God for so great a favour? Could the Jews stint or deny the mercy of God to the Gentile world? And if he allowed God's mercy to them in the Redeemer, must he not allow them to bear a part in solemn acknowledgments of his goodness; especially, considering that the Scriptures do expressly foretel, that the Gentiles should have their share in this joyful work?—Accordingly, as it would be more difficult to persuade the Jew, he lays before him several quotations from Scripture to that purpose. What it was that Christ ministered to the Jews, we may see by the like expression of St. Paul applied to himself, Rom 15:16 where he calls himself a minister of Jesus Christ to the Gentiles, ministering the Gospel of God. See Matthew 15:24. What is said, Rom 15:9-11 confirms what we have observed upon Rom 15:6 namely, that praise and thanksgiving to God for his mercy in Jesus Christ is a principal part of Christian worship. See Hebrews 13:15. Locke.

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Romans 15:10. And again he saith, Rejoice, &c.— It would have been better to have rendered these words impersonally; Again it is said: for according to our version, it seems as if the words quoted in this verse were written by the same person as those in the preceding verse; whereas the former are from the book of Psalms, the latter from Deuteronomy.

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Romans 15:12. In him shall the Gentiles trust— Rather hope, says Mr. Locke: not that there is any material difference in the signification of trust and hope, but the better to express and answer St. Paul's way of writing; with whom it is familiar, when he has been speaking of any virtue or grace, whereof God is the author, to call God thereupon the God of that virtue or grace. So, Romans 15:13, he calls God the God of hope. See also Romans 15:4-5.

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