Chú giải Kinh Thánh

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.

3. For even Christ pleased not--lived not to please

himself; but, as it is written--

(Ps 69:9).

The reproaches, &c.--see

Mr 10:42-45.

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).

6. That, &c.--rather, "that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ"; the mind and the mouth of all giving harmonious glory to His name. What a prayer! And shall this never be realized on earth?

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.