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Ch. Romans 15:1-7. The same subject: the Lord’s example in the matter

1. We then, &c.] This chapter and the next have been suspected and discussed by some foreign critics, as either (a) out of place—written by St Paul, but not originally for Roman Christians; or (b) as being, in whole or part, later additions to the Epistle. It is not too much to say of these theories, (as Meyer says of one of them, in his long prefatory note to this chapter), that “they result from assumptions and combinations which are either purely arbitrary, or lack, in the exposition of details, all solid ground and support.” The connexions of thought between cch. 14 and 15, and between passage and passage to the close of the Epistle, are either so obviously or so minutely natural, that the most difficult of all literary theories is that which accounts for them by designing imitation or accidental addition. Such things, seventeen or eighteen centuries ago, not to speak of the present day, were practically sure to betray themselves by manifest and startling incongruities.—See further, Introduction, ii. § 3.

We then that are strong] Lit. We then [that are] the able. The word rendered “able” is the same word as that rendered “mighty” in E. V. of e.g. Luke 24:19; Acts 18:24; 1 Corinthians 1:26; and “strong” in E. V. of 2 Corinthians 12:10. It seems to convey the thought of strength and something more; the resources and opportunities of strength. Able thus best represents it. Bp Lightfoot (on Php 2:15) suggests that it may have been a favourite title for themselves amongst the persons here contemplated; and so that there is irony in its use here.—“Then:”—lit. but, or now. The word marks an added fact or argument. The connexion of thought with the close of ch. 14 is manifest.

ought] We owe it to Him who has set us free.

to bear] Lit. to carry; i.e. as a burthen, a trial, which needs patience. Same word as Revelation 2:2-3.

the weak] Lit. the unable; in contrast to “the able” just above. Same word as Acts 14:8, (E. V. “impotent.”)

2. for his good to edification] These words taken together perfectly define the principle of Christian complaisance. Cp. 1 Corinthians 10:33, and contrast Galatians 1:10, where St Paul treats the case of radically false doctrine, not, as here, a question of secondary practice.—“Edification:”—see on Romans 14:19. The Christian’s aim in “pleasing his neighbour” was to be the harmony, advance, and strength, of the “blessed company of the faithful” as a united aggregate.

3. For even Christ] Here first in the Epistle St Paul explicitly quotes the Lord’s Example. He soon repeats the reference, Romans 15:7. The main burthen of the Epistle has been His Sacrifice; but the more the Sacrifice is apprehended, the more powerful will the Example be felt to be. It will emphatically be “not merely a model, but a motive.”

pleased not himself] “Not My will, but Thine be done.”

To Messiah Himself, as to His people, suffering was in itself “not joyous, but grievous;” and, in that sense, it was against His will. The doing of His Father’s will involved sufferings; and in those sufferings He “pleased not Himself,” while yet He unutterably “delighted to do the will of Him that sent Him.” (Psalm 40:8; John 4:34.)

as it is written] Psalms 69 (LXX. 68):9. The quotation is verbatim with LXX.—It has been doubted whether we are meant in this passage to view the Saviour as preferring the Father’s pleasure, or Man’s salvation, to His “own will.” The context (Romans 15:1-2) favours the latter; the words of the quotation favour the former. But as the two objects were inseparable in our Lord’s work, both may well be in view here. His “bearing reproach” was the necessary path, alike to “finishing His Father’s work,” and to saving the lost.

Does not St Paul here allude specially to the conflict of Gethsemane, and to the outrages which our Lord patiently bore just afterwards? He had scarcely said “Thy will be done,” when the awful “reproaches” of His night of shame and insult began.

reproached thee] God was “reproached” in effect, by those who, while claiming to act in His Name, were teaching and practising all that was alien to His love and holiness.—Such persons, when they beheld His true Likeness in His Son, inevitably hated and rejected it.

4. For whatsoever things, &c.] St Paul takes occasion from his last quotation to state a great principle; namely, that the O. T. was throughout designed for the instruction and establishment of N. T. believers. “Our,” just below, is emphatic.

On the principle, cp. 2 Timothy 3:15-17. It is almost needless to remark on the witness borne to the O. T. in such passages as this.

aforetime] Before our time; under the Elder Dispensation.

learning] i.e. teaching. Cp. Prayer-Book Version of Psalm 25:8; “them shall He learn His way;” and the present use of “learnèd” as an adjective.

through patience, &c.] Lit. through the patience and the comfort of the Scriptures may have the hope.—“The hope” is not hope in general, but the special hope of glory through Christ. (ch. Romans 5:2)—“The patience, &c. of the Scriptures” is the patience and comfort taught by the Scriptures, whether in precept or example. Here, for instance, the Lord’s blessed “patience,” His unwearied bearing of the burthen He had undertaken, forms, both in itself and as an example, a part of the “comfort” of His followers. (Cp. 1 Peter 2:19-21; 1 Peter 4:13.) It cheers them on to tread in His track; to “gird up the loins of their mind;” to “hope to the end.”

On the word “patience,” see on ch. Romans 5:3.

5. Now the God of patience, &c.] Lit. of the patience, &c.; i.e. that now in question.—Here is a subtle and beautiful sequence of thought. From patience and comfort, and the hope of glory, St Paul passes at once to the duty of affectionate unanimity. The stronger was the sense of peace and hope in each individual believer, the more would the believing community be lifted above the bitterness and littleness of secondary controversies. Cp. perhaps Colossians 1:4-5; “the love which ye have to all the saints, by reason of the hope laid up for you in heaven.”

according to Christ Jesus] As taught by His precept and example.

6. that ye may—glorify God] Whose praise is the ultimate aim of all His gifts to His people. Cp. on Romans 11:33-36.—See, on the holy unanimity enjoined here, Php 3:15-16.

God, even the Father] Far better, the God and Father. Same words as 2 Corinthians 1:3; Ephesians 1:3; 1 Peter 1:3. See John 20:17; Hebrews 1:8-9.

7. receive ye, &c.] See on Romans 14:1. Cp. Colossians 3:13.

as Christ also received us] “He receiveth sinners,” to be His “brethren.”—Better, perhaps, received you.

to the glory of God] Christ received us “to the praise of the glory of His Father’s grace;” Ephesians 1:6. But possibly a comma should stand after “received us:” q. d., “receive one another, (as Christ received us;) for this will, by its holy effects, bring praise to God.” This certainly fits the context somewhat more closely; see Romans 15:6.

8. Now I say] Better, on documentary evidence, For I say. St Paul here expounds the words “Christ received you,” by shewing the bearing of the Lord’s Work on the salvation alike of Jewish and Gentile believers. And in so doing he reminds the two Sections of the holy Bond in which they stood united.

Jesus Christ] Better, simply, Christ.

a minister of the circumcision] i.e. One who came to serve the circumcision; to labour for Israel. See His own words, Matthew 15:24.

St Paul mentions first the Lord’s work for Israel, then His work for the Gentiles. Cp. Romans 1:16.

for the truth of God] for the sake of it; to secure its vindication. “The Truth” had foretold that the Redeemer should be of the seed of Abraham, Judah, David.

to confirm] By being their Fulfilment.

8–13. The Lord’s example enforced by a view of the equal bearing of His work on Jewish and Gentile believers