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Romans 15:2

Let each one of us please his neighbor, for his good for edification. The principle which is stated negatively at the close of the preceding verse, is here stated affirmatively. We are not to please ourselves, but others; the law of love is to regulate our conduct; we are not simply to ask what is right in itself, or what is agreeable, but also what is benevolent and pleasing to our brethren. The object which we should have in view in accommodating ourselves to others, however, is their good. For good to edification most probably means with a view to his good so that he may be edified. The latter words, to edification, are, therefore, explanatory of the former; the good we should contemplate is their religious improvement; which is the sense in which Paul frequently uses the word (οἰκοδομή) edification; Romans 14:19; 2 Corinthians 10:8; Ephesians 4:12, Ephesians 4:29. It is not therefore, a weak compliance with the wishes of others, to which Paul exhorts us, but to the exercise of an enlightened benevolence; to such compliances as have the design and tendency to promote the spiritual welfare of our neighbor.

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Romans 15:3

For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee fell on me. ‘For even Christ, so infinitely exalted above all Christians, was perfectly disinterested and condescending.’ The example of Christ is constantly held up, not merely as a model, but a motive. The disinterestedness of Christ is here illustrated by a reference to the fact that he suffered not for himself, but for the glory of God. The sorrow which he felt was not on account of his own privations and injuries, but zeal for God’s service consumed him, and it was the dishonor which was cast on God that broke his heart. The simple point to be illustrated is the disinterestedness of Christ, the fact that he did not please himself. And this is most affectingly done by saying, in the language of the Psalmist (Psalms 69:9), “The zeal of thy house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me;” that is, such was my zeal for thee, that the reproaches cast on thee I felt as if directed against myself. This Psalm is so frequently quoted and applied to Christ in the New Testament, that it must be considered as directly prophetical. Compare John 2:17; John 15:25; John 19:28; Acts 1:20.‹76›

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Romans 15:4

For whatsoever things were written aforetime were written for our learning, that we, through patience and comfort of the Scriptures might have hope. The object of this verse is not so much to show the propriety of applying the passage quoted from the Psalm to Christ, as to show that the facts recorded in the Scriptures are designed for our instruction. The character of Christ is there portrayed that we may follow his example and imbibe his spirit. The προ in προεγράφη has its proper temporal sense; before us, before our time. The reference is to the whole of the Old Testament Scriptures, and assumes, as the New Testament writers always assume or assert, that the Scriptures are the word of God, holy men of old writing as they were moved by the Holy Ghost. God had an immediate design in the Scriptures being just what they are; and that design was the sanctification and salvation of men. The words, through patience and consolation of the Scriptures, may be taken together, and mean, ‘through that patience and consolation which the Scriptures produce;’ or the words through patience may be disconnected from the word Scriptures, and the sense be, ‘that we through patience, and through the consolation of the Scriptures,’ etc. The former method is the most commonly adopted, and is the most natural.‹77› Might have hope. This may mean, that the design of the divine instructions is to prevent all despondency, to sustain us under our present trials; or the sense is, that they are intended to secure the attainment of the great object of our hopes, the blessedness of heaven. Either interpretation of the word hope is consistent with usage, and gives a good sense. The former is more natural.

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Romans 15:5

Now, the God of patience and consolation grant you to be like minded one towards another, according to Jesus Christ. ‘May God, who is the author of patience and consolation, grant,’ etc. Here the graces, which in the preceding verse are ascribed to the Scriptures, are attributed to God as their author, because he produces them by his Spirit, through the instrumentality of the truth. The patience, ὑπομονή, of which the apostle speaks, is the calm and steadfast endurance of suffering, of which the consolation, παρακλήσις, afforded by the Scriptures, is the source. This resignation of the Christian is very different from stoicism as Calvin beautifully remarks: — “Patientia fidelium non est illa durities, quam praecipiunt philosophi: sed ea mansuetudo, qua nos libenter Deo subjicimus, dum gustus bonitatis ejus paternique amoris dulcia omnia nobis reddit. Ea spem in nobis alit ac sustinet, ne deficiat.” Luther says: — “Scriptura quidem docet, sed gratia donat, quod illa docet.” External teaching is not enough; we need the inward teaching of the Holy Spirit to enable us to receive and conform to the truths and precepts of the word. Hence Paul prays that God would give his readers the patience, consolation, and hope which they are bound to exercise and enjoy. Paul prays that God would grant them that concord and ananimity which he had so strongly exhorted them to cherish. The expression (τὸ αὐτὸ φρονεῖν), to be like minded, does not here refer to unanimity of opinion, but to harmony of feeling; see Romans 8:5; Romans 12:3. According to Jesus Christ, i.e. agreeably to the example and command of Christ; in a Christian manner. It is, therefore, to a Christian union that he exhorts them.

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Romans 15:6

That ye may with one mind and with one mouth glorify God, even the Father of our Lord Jesus Christ. This harmony and fellowship among Christians is necessary, in order that they may glorify God aright. To honor God effectually and properly, there must be no unnecessary dissensions among his people. God, even the Father of our Lord Jesus Christ, means either that God who is the Father of the Lord Jesus, or the God and Father of Christ. This expression occurs frequently in the New Testament; see 2 Corinthians 1:3; 2 Corinthians 11:31; Ephesians 1:3; 1 Peter 1:3. Most commonly the genitive τοῦ κυρίου is assumed to belong equally to the two preceding nouns, God and Father. Many of the later commentators restrict it to the latter, and explain kai& as exegetical: ‘God, who is the Father of the Lord Jesus Christ.’ In favor of this explanation, reference is made to such passages as 1 Corinthians 15:24; Ephesians 5:20, and others, in which ὁ θεὸς καὶ πατήρ occurs without the genitive τοῦ κυρίου κ.τ.λ.

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Romans 15:7

Wherefore receive ye one another; as Christ also received us,‹78› to the glory of God. Wherefore, i.e. in order that with one heart they may glorify God. This cannot be done, unless they are united in the bonds of Christian fellowship. The word (προσλαμβάνεσθε) receive, has the same sense here that it has in Romans 14:1 : ‘Take one another to yourselves, treat one another kindly, even as Christ has kindly taken us to himself;’ προσελάβετο, sibi sociavit. The words, to the glory of God, may be connected with the first or second clause, or with both: ‘Receive ye one another, that God may be glorified;’ or, ‘as Christ has received us in order that God might be glorified;’ or, if referred to both clauses, the idea is, ‘as the glory of God was illustrated and promoted by Christ’s reception of us, so also will it be exhibited by our kind treatment of each other.’ The first method seems most consistent with the context, as the object of the apostle is to enforce the duty of mutual forbearance among Christians, for which he suggests two motives, the kindness of Christ towards us, and the promotion of the divine glory. If instead of “received us,” the true reading is, “received you,” the sense and point of the passage is materially altered. Paul must then be considered as exhorting the Gentile converts to forbearance towards their Jewish brethren, on the ground that Christ had received them, though aliens, into the commonwealth of Israel.

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Romans 15:8

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 I 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 minister to the Jews, Romans 15:8, and also to cause the Gentiles to glorify God, Romans 15:9. The expression, minister, or servant, 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 accomplishment of the promises made to the fathers, as is immediately added. The truth of God is his veracity or fidelity. Christ had exhibited the greatest condescension and kindness in coming, 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 furnishes the strongest motives for the cultivation of mutual affection and unanimity.

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Romans 15:9

And that the Gentiles might glorify God for his mercy. Might glorify, δοξάσαι, have glorified. The effect is considered as accomplished. The apostle’s language is, as usual, concise. There are two consequences of the work of Christ which he here presents; the one, that the truth of God has been vindicated by the fulfillment of the promises made to the Jews; and the other, that the Gentiles have been led to praise God for his mercy. The grammatical connection of this sentence with the preceding is not very clear. The most probable explanation is that which makes (δοξάσαι) glorify depend upon (λέγω) I say, in Romans 15:8 : ‘I say that Jesus Christ became a minister to the Jews, and I say the Gentiles have glorified God;’ it was thus he received both. Calvin supplies δεῖν, and translates, “The Gentiles ought to glorify God for his mercy;” which is not necessary, and does not so well suit the context. 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 partakers of all its blessings.

As it is written, I will confess to thee among the Gentiles, and sing unto thy name, Psalms 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. In Psalms 18:49, David is the speaker. It is he that says: “I will praise thee among the Gentiles.” He is contemplated as surrounded by Gentiles giving thanks unto God, which implies that they were the worshippers of God. Our version renders ἐξομολογήσομαι, I will confess, make acknowledgment to thee. The word in itself may mean, to acknowledge the truth or sin, or God’s mercies; and therefore it is properly rendered, at times, to give thanks, or to praise, which is an acknowledgment of God’s goodness.

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