Romans 15

David Lipscomb Commentary On Romans 15Romans 15:1 Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.—This is a continuation of the same subject from the last chapter. He there pointed out the danger to the weak who were liable to be led into idol­atry by seeing the “ strong” eating meat offered in sacrifice to an idol. He now speaks of those that are strong, who “ know that no idol is anything in the world, and that there is no God but one.” (1 Corinthians 8:4). We who have this knowledge could eat without conscience of the idol. “ Howbeit there is not in all men that knowledge: but some, being used until now to the idol, eat as of a thing sacrificed to an idol; and their con­science being weak is defiled.” (1 Corinthians 8:7). These are the weak, and those who are strong ought to bear the infirmities of the weak by refraining from eating meat that would lead them into idolatry. “ For if a man see thee who hast knowl­edge sitting at meat in an idol’ s temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols ?” (1 Corinthians 8:10). Thus they are led into idolatry.

To bear their infirmities is to refrain from eating on account of their weak­ness, as though we ourselves were weak. It is to put our­selves in their places, feel their weaknesses, and to act so as to lead them away from temptation.

This is an example of be­coming all things to all men that we may save some (1 Corinthians 9:22), and not to do the things that gratify ourselves.Romans 15:2 Let each one of us please his neighbor for that which is good, unto edifying.—The pleasing here is placed in contrast with grieving him. (Romans 14:15). That meant led into sin that would cause grief to him; so this refers more to doing what will help him, and so please him by edifying and instructing him in the truth of God. When he learns the truth and prac­tices it, it will bring strength and joy to him. [This wish to please our neighbor is a praiseworthy feeling, but we are to indulge it according to these two rules: (1) In ways which are right in the sight of God, and (2) which tend to our neigh­bor’ s edification— his building up in righteousness and Chris­tian character. We should note that there is a wrong way of pleasing our neighbor as well as a right one. (Galatians 1:10; 1 Thessalonians 2:4). We must strive to please him only as it will be for his good— only, too, in obedience to the divine will.]Romans 15:3 For Christ also pleased not himself;—Jesus is presented as an example which Christians should always follow. Jesus did not seek to please himself by doing what was pleasant to the flesh, but bore the infirmities of others. [The good of oth­ers was the great characteristic of his life.]but, as it is written, The reproaches of them that reproached thee fell upon me.—He took on himself the reproaches of all who accept him.

He bore the stripes that we deserved. He left heaven and suffered to help us.

He became weak after the flesh that we might become strong spiritually. He became mortal that we might become immortal. So we must forego fleshly and temporal pleasures that we may bring spiritual and eternal joys to others. [This passage is cited to bring the example of Christ to bear upon us. So far from pleasing himself, Christ did all things and endured all things for God’ s sake, even so far as to receive on himself, in his own person, the reproaches aimed at God. But when and how did Christ thus receive the reproaches aimed at God? Because the hatred with which the unbelieving Jews pursued Christ was caused by their deep-seated alienation from God, as he says: “ He that hateth me hateth my Father also.” It was because he exhibited, as no one ever before had done, the holy character of God, that he could say: “ Now have they both seen and hated both me and my Father.” (See John 15:23-24).]Romans 15:4 For whatsoever things were written aforetime were writ­ten for our learning,—The Old Testament is full of examples showing that through self-denial and patient suffering for thehonor of God and the good of man, blessings and happiness came to the servants of God.

They are recorded to teach us how God deals with men—how he applies his own laws. No man can have a clear knowledge of how God will apply his laws without studying the lessons he has given in the Old Testament.

The examples of Abraham, Isaac, Jacob, Moses, David, and Solomon are given to teach us how God deals with men under his laws. All his dealings with men are instruc­tive to us and helpful in learning our duty and how God will regard our actions under his laws. God’ s dealings with the unfaithful are just as much for our good as his dealings with the righteous. His condemnation of Cain is as instructive to us as his blessing upon Abel. That is given as a warning against serving God in a way not commanded by him; this, as encouragement to serve God as he directs. Man needs both warning against the evil and encouragement to the good.

With both, it has been impossible to keep him long in the strait and narrow path. [The Old Testament is rich indeed in commands to persevere and be of good courage, and in examples of men who were made brave and patient by the power of God in them as they took him at his word.]that through patience and through comfort of the scriptures we might have hope.—This assurance gives us hope that en­ables us with joy to bear present trials.Romans 15:5 Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus: —Now may God, who is patient and forbears long, and who gives patience and consolation in trials and self-denials, enable you to have the same mind to suffer for and help one another that Jesus Christ had to help man in sin and ruin. [Let each be so conformed to Christ that all may be of one mind among yourselves. For such, harmony, patience, and comfort are needed.

Only the God of patience and comfort can produce these, but he produces them through the Scriptures. No comment here is equal to Paul’ s own words: “ Make full my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others. Have this mind in you, which was also in Christ Jesus” (Philippians 2:2-5), when he humbled himself for us.]Romans 15:6that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ.—That, being thus united in sympathy and love for one another, the strong help­ing to bear the infirmities of the weak, the weak rejoicing in the help of the strong, you may all, as one man, with one voice and one mouth, glorify God.Romans 15:7 Wherefore receive ye one another, even as Christ also received you, to the glory of God.—Notwithstanding the dif­ference concerning things indifferent, receive ye one another, the weak, the strong, each helping the infirmities of the other, as Jesus received us despite our weaknesses and helps us in our infirmities to promote the glory of God. The succeeding verses indicate that this exhortation might apply to the one­ness and sympathy between Jew and Gentile Christians, as the preceding verses show it applies to the weak and strong. [The compassionate welcome which Christ gives to all who become obedient to the gospel individually ought to be perpetually reproduced in the welcome of good will and tenderness which they give one to another in all the relations of life. And if there are some concessions to make, some antipathy to sur­mount, some injury to forgive, one thing ought to lift us above all these annoyances— the thought that we are thereby labor­ing for the glory of God, who received us through the grace of our Lord Jesus Christ. Mutual love ought to reign supremely among the Lord’ s people.]Romans 15:8 For I say that Christ hath been made a minister of the circumcision for the truth of God,—Christ came of the seed of Abraham, Isaac, and Jacob. [He must fulfill the covenant of circumcision both in his person and in his work; he must be “ born under the law, that he might redeem them that were under the law, that we might receive the adoption of sons.” (Galatians 4:4-5).]that he might confirm the promises given unto the fathers,—[The promises to the fathers all lay within the limits of the covenant of circumcision (Genesis 17:14-21), and Christ came to confirm them.] He fulfilled all the promises God made of a Prince and a Savior to redeem and a King to reign over his people forever.Romans 15:9and that the Gentiles might glorify God for his mercy;—The Roman church was composed of both Jews and Gentiles.

He sets forth that he came in fulfillment of promises made to the Jewish fathers, but these promises extended mercy to the Gentiles. From the beginning the prophecies of the coming Messiah told that he would come also to the Gentiles (Genesis 12:3), bringing mercy and salvation to them.

It is a sad commentary on the selfishness of humanity that the Jews, with all these promises in their Scriptures of blessing to the Gen­tiles, should fail to see it, and should have been so obstinate when the door was open to the Gentiles as to refuse to admit them to the privileges of the kingdom of God.as it is written, Therefore will I give praise unto thee among the Gentiles, and sing unto thy name.—Paul felt it necessary to quote these promises and prophecies to reconcile the Jews to the reception of the Gentiles. He quotes Psalms 18:49 and applies it to Christ. David, personating Christ, says: “ I will give thanks unto thee, O Jehovah, among the nations, and will sing praises unto thy name.” Jesus, in the person of his servants among the Gentiles, would praise and honor God. [When David represents himself as among the Gentiles, as confessing to God and singing with them, he foreshadows that the time was coming when Jews and Gentiles would mutually accept each other, and that they would be so com­pletely one as to recognize the same God and sing the same songs.]Romans 15:10 And again he saith, Rejoice, ye Gentiles, with his peo­ple.—This is from the prophecy of Moses (Deuteronomy 32:43), showing that he in his last song foretold that the Gentiles should join in praise and rejoice with his people, the Jews.Romans 15:11 And again, Praise the Lord, all ye Gentiles; and let all the peoples praise him.—From the Psalms (117:1) he quotes that it was foretold that the Gentiles, in common with all his people, would be brought to praise him. [This is conclusive proof that not the Jews alone, but also all nations, were to share in the redemption of the Messiah.]Romans 15:12 And again, Isaiah saith, There shall be the root of Jesse, and he that ariseth to rule over the Gentiles; on him shall the Gentiles hope.—From Isaiah (Romans 12:10) there is a more specific promise— from the root of Jesse should come forth a Prince to rule over the Gentiles, and that in him they would put their trust and hope. All of which was quoted to prove that the Gentiles equally with the Jews were to be heirs of salvation through Christ, and that Jew and Gentile should be one in Christ.Romans 15:13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope,—Paul, having referred to the Gentiles’ hoping in Christ, with one of his characteristic divergencies, prays that God would fill all, both Jews and Gentiles, with hope and peace through their faith in God, that they may have the joy that abundant hope gives. [The Greek word for “ filled” is a very strong and graphic word, originally applied to the feeding and fattening of animals in a stall, used also of the multitudes fed with the loaves and fishes. (Matthew 14:20). It expresses complete satisfaction.]in the power of the Holy Spirit.—Through the Holy Spirit which God had given as an earnest to strengthen their faith and enable them to have hope in Jesus.Romans 15:14 And I myself also am persuaded of you, my brethren, that ye yourselves are full of goodness,—He assures them of his confidence in their goodness and knowledge and ability to instruct and admonish one another.filled with all knowledge, able also to admonish one an­other.—The various spiritual gifts bestowed upon those among them the ability to give this knowledge and instruction. Doubtless many gifted persons had gone to Rome to assist in converting the people.Romans 15:15 But I write the more boldly unto you in some measure, as putting you again in remembrance, because of the grace that was given me of God,—Notwithstanding their knowledge and goodness, he, by virtue of his being an apostle, feels at liberty and obligated to write them and remind them of these truths.

They had the lower order of gifts that revealed the truth to them, but, like Timothy, needed to be reminded to stir up the gift that was in them, lest it rust out and they lose it. Spirit­ual gifts grow if used, but weakened and were lost if not used.Romans 15:16that I should be a minister of Christ Jesus unto the Gen­tiles,—The grace given him, which made him bold to write them, was that he was endowed as the apostle to the Gentiles.ministering the gospel of God,—That he should preach the gospel to the Gentiles and so prepare them that they might be an offering acceptable to God, approved, and sanctified by the Holy Spirit bestowed upon them.that the offering up of the Gentiles might be made accept­able, being sanctified by the Holy Spirit.—They offered them­selves to God through believing in Christ. [Paul proclaimed the gospel unto men, and to those who obeyed it God gave the Holy Spirit (Acts 5:32), and thereby they became a fit offer­ing to God.]Romans 15:17I have therefore my glorying in Christ Jesus in things pertaining to God.—As an apostle to the Gentiles through the work Jesus Christ had enabled him to accomplish among them in the things pertaining to their conversion to God, he had somewhat in which he might glory in Christ Jesus.Romans 15:18 For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed,—Before showing the work for which he glories in Christ Jesus he says he will not speak of the things that God hath not wrought by him both through word and deed to make the Gentiles obedient to God.

The others of whose work he would not boast are thought to be his converts, who had gone out and done much work in which he might have claimed a part, but he would not. [He confined himself strictly to his own work.]Romans 15:19in the power of signs and wonders, in the power of the Holy Spirit;—Through the power bestowed upon him by the Holy Spirit which he exerted upon the souls of men by per­forming signs and wonders he proved that the cause he was pleading was from God. [By the three terms—“ powers,” “ signs,” and “ wonders”— Paul does not mean three classes of actions, but they are used to describe the same phenomena. The miracles which he wrought were mighty powers, because wrought by the immediate power of God; signs, because they signified God’s approval of what Paul did in connection with them; and wonders, because they excited wonder in those who witnessed them.]so that from Jerusalem, and round about even unto Illyri­cum,— [Jerusalem is especially mentioned from its being the center, according to the Lord’ s directions (Luke 24:47), where the apostles began their work and where Paul himself was first received into their fellowship (Acts 9:26-27). Illyricum is a district lying along the eastern coast of the Adriatic Sea. There is no mention in Acts of Paul’s preaching in that country; but in describing the circuit of Paul’ s labors in Mace­donia, Luke employs the comprehensive expression, “ when he had gone through those parts.” (Acts 20:1-2). We may conclude, therefore, that one of the “ parts” was Illyricum, which was adjacent to Macedonia— and so much the more because the chronology of this portion of Paul’ s life allows us to assign the ample time of three or four months to just these labors in that part before he proceeded to Corinth. Thus the apostle and the history, so incomplete and obscure apart from each other, form a perfect whole when brought together, and that by a combination of circumstances of which Paul and Luke could have had no thought when they wrote their differ­ent accounts.]I have fully preached the gospel of Christ;—He had preached the gospel in all its fullness of truth wherever he had gone.

In reporting his work, Luke says: “ Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the scriptures, opening and alleging that it be­hooved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom, said he, I proclaim unto you, is the Christ.” (Acts 17:2-3). To the elders at Ephesus he said: “I shrank not from declaring unto you anything that was profitable, and teaching you publicly, and from house to house, testifying both to Jews and to Greeks repentance to­ward God, and faith toward our Lord Jesus Christ. . . .

Wherefore I testify unto you this day, that I am pure from the blood of all men. For I shrank not from declaring unto you the whole counsel of God.” (Acts 20:20-27). That is what it is to fully preach the gospel.Romans 15:20yea, making it my aim so to preach the gospel, not where Christ was already named,—He had endeavored to preach the gospel in places where it had not gone. Paul evinced the spirit that the greater the destitution, the stronger the call for him to preach the gospel. In verse 23 he states that all the places around him at Corinth had heard the gospel was the reason why he desired to leave there and go into fields that had not heard it. Paul’ s spirit is the one that should be emulated by all who know the gospel now.

The greater the destitution where the people are willing to hear, the stronger the obligation to go. Unlike this, most modern preachers seek the strongest churches and the places that have been most fully converted.that I might not build upon another man’ s foundation;—Where Christ’ s name was unknown was the place that had the strongest claim upon Paul.

He was like Christ in this. If all preachers had that spirit, the church would have peace and the whole world would soon have the gospel.Romans 15:21but, as it is written, They shall see, to whom no tidings of him came, and they who have not heard shall understand.—Isaiah 52:15 foretold that the spirit of the gospel would be to go to those in the darkness that they might have the truth, and Paul’ s course was in harmony with the will of God.Romans 15:22 Wherefore also I was hindered these many times from coming to you:—This determination on his part to preach to those ignorant of the truth had called him to so many be­nighted fields that he had been hindered from going to Rome, as he had often proposed to do.Romans 15:23 But now, having no more any place in these regions, and having these many years a longing to come unto you,—But the gospel having been proclaimed in all the regions around Corinth by Paul and his fellow laborers, he was now ready to visit them at Rome, as he had for many years desired to do.Romans 15:24whensoever I go unto Spain—It was the purpose of Paul to make a tour into Spain as a new mission field. [It was quite natural that this Roman province, where many Jews lived and whither, perhaps, no teacher but himself was likely to go, should claim his attention.](for I hope to see you in my journey,—On his way thither he hoped to pass through Rome to see them.and to be brought on my way thitherward by you,—This may mean that he expected them to assist him in the expenses of the journey, and perhaps be accompanied on the way by members of the Roman church. (See Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6; 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; 2 John 1:6).if first in some measure I shall have been satisfied with your company)—He anticipated being spiritually refreshed by their companionship [but in the words “ some measure” he intimates that he may not be able to stay long enough to be fully satisfied with such delightful fellowship]. We have no evidence that Paul ever made this journey to Spain. This, with his visit to Rome as a prisoner instead as he now an­ticipated, shows that the Spirit did not reveal these matters concerning his personal labors to him.Romans 15:25but now, I say, I go unto Jerusalem, ministering unto the saints.—He was now in Corinth on his way to Jerusalem with alms sent to the poor saints. (See Acts 19:21; Acts 24:17). [This very journey to Jerusalem was in fact, in God’ s purpose, his way to Rome.]Romans 15:26 For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem.—The churches in Achaia and Macedonia had contributed means for the poor of the saints in Judea. Timothy and Erastus (Acts 19:22) had been sent to urge the collection of this fund. The facts are presented more fully in 1 Corinthians 16:1-2; 2 Corinthians 8:1; 2 Corinthians 9:2-15.

The churches of Galatia and Asia also engaged in this work; and when Paul and his companions reached these points on their journey to Jerusalem, they were joined by those sent of the churches with their contributions who accompanied them to Jerusalem. Some of these remained with him in his imprison­ment and accompanied him to Rome. (Acts 21:29; comp.

Acts 19:29).Romans 15:27 Yea, it hath been their good pleasure; and their debtors they are.—The Gentile churches were glad to help their Jew­ish brethren in their need. It was due them, because through the instrumentality of the Jews the Gentiles had first received the gospel.For if the Gentiles have been made partakers of their spirit­ual things, they owe it to them also to minister unto them in carnal things.—The giving unto them the knowledge of the gospel was a far greater benefit than temporal help, no matter how pressing the need.Romans 15:28 When therefore I have accomplished this, and have sealed to them this fruit,—This gift carried to the churches in Judea was the fruit of the Christian religion. This spirit of help­fulness is a peculiarity of the religion of Jesus Christ. No general teaching of sacrificing for the good of others is foundelsewhere than among the people under the influence of the teaching of Jesus Christ. He calls it the seal of the fruit— the proof of the love of the Gentile Christians for their Jewish brethren and for God.I will go on by you unto Spain.—Paul’ s purpose was, when he completed this work of delivering to the churches in Judea the offering of the Gentiles in their behalf, to go thence to Spain, and would pass through Rome on the way.Romans 15:29 And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ.—This was intended both as a compliment to their spiritual condition as well as a prom­ise of a higher degree of spiritual power. He was ready to bestow a higher degree of the Spirit upon them than they had received, but in order to its bestowal they must be fitted for it.

He had said to them: “ For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established. . . . Oftentimes I purposed to come unto you (and was hindered hitherto), that I might have some fruit in you also, even as in the rest of the Gentiles.” (Romans 1:11-13).Romans 15:30 Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me;—In this Paul expresses his confidence in the efficacy of the prayers of the brethren.

He continually, in labors and dangers in which he was exposed, felt the need of and asked the prayers of his brethren in his behalf. He besought them, as they loved the Lord Jesus Christ and his cause and were moved by the love the Spirit inspired in their hearts, to pray for him. The Spirit aroused love in their hearts by teaching the love Jesus had shown them. If Paul, the inspired apostle, felt the need of the prayers of the brethren in his behalf and for the furtherance of his work, how much more should Christians feel the need of receiving and offering prayers one for another!Romans 15:31that I may be delivered from them that are disobedient in Judaea,—The first point on which he desired their prayers was that he might be delivered from them that did not believe in Judea. He was on his way with the offerings of the Gentile Christians in behalf of their Jewish brethren; and while the long, fearful trials which he was called upon to endure were not opened to him, still he apprehended that the unbelieving would persecute him bitterly when he reached Judea. Hence, he asked the prayers of the brethren in Rome that he might be delivered from their fury.and that my ministration which I have for Jerusalem may be acceptable to the saints;—He was fearful that the strong Jewish feeling existing among the Christians of Judea might lead them to reject the offering of the Gentile Christians that he and his companions brought.

This would have been dis­appointing, as he was anxious to perfect the bond of fraternal brotherhood between the Jewish and Gentile Christians. The cheerful sending of this offering (2 Corinthians 8:1-24) was the seal of the brotherly love on the part of the Gentiles.

The accept­ance of it would be the seal of the bond of brotherhood on the part of the Jews. Paul was exceedingly anxious that it might be accepted. He asked the prayers of the Christians at Rome in the attainment of this end. The gift was accepted gladly. (Acts 21:17-20).[If Paul called thus earnestly for the prayers of the church in Rome, how much more must he have enlisted those of the churches in Achaia and Macedonia, who were immediate par­ticipants in the ministering to the saints in Judea! We have the spectacle of a man who was regarded with suspicion by a large portion of his brethren, securing from others, who were involved with him in the same reproach, a self-denying con­tribution for the temporal wants of the disaffected party; and then, fearing lest their disaffection was so great as to cause them to reject the gift, he calls upon all the donors to unite in persistent prayer that it might not be rejected. No nobler example of disinterested benevolence can be found in the his­tory of men.

The prosecution of the enterprise was in keep­ing with the magnanimity of its inception.]Romans 15:32that I may come unto you in joy through the will of God,—Paul intimates that the failure of the Jewish brethren to receive in a Christian spirit the offering of the Gentile breth­ren would hinder his joy and destroy the blessing he antici­pated. It would so distress him that he could not heartily enjoy his visit to the church in Rome, composed of both Jewish and Gentile Christians.

The making and receiving of this offering would be the seal of the unity in Christ of Jew and Gentile.and together with you find rest.—[He evidently looked for­ward to his interview with the Christians at Rome as a season of relief from conflict and labor. In Jerusalem he was beset by unbelieving Jews and harassed by Judaizing Christians; in most other places he was burdened with the care of the churches; but at Rome, which he looked upon as a resting place rather than a field of labor, he hoped to gather strength for the prosecution of his apostolic labors in still more dis­tant lands.]Romans 15:33 Now the God of peace be with you all. Amen.—He prays that God, who dwells in peace and bestows his peace upon his servants, might be with them.

“THE EPISTLE TO THE ROMANS”

Chapter Fifteen IN THIS CHAPTER1) To see further the importance of being considerate of weak brethren

2. To be impressed with the example of the churches in Macedonia and Achaia in their liberality toward the church in Jerusalem

SUMMARY Paul continues his discussion on how those who are strong are to receive and bear with the infirmities of the weak. Encouraging the strong to be concerned with uplifting the weak, he reminds them of Christ and His unselfishness (Romans 15:1-3). Reminding them of the value of the Old Testament Scriptures, he pleads for patience so that with one mind and one mouth they may glorify God (Romans 15:4-6). Finally, he calls for them to receive one another to the glory of God, just as Christ served both Jews and Gentiles in fulfilling the prophets of old (Romans 15 :Romans 15:7-12). Paul then offers a prayer that God might fill them with joy and peace in believing, so that they may abound in hope with the help of the Holy Spirit (Romans 15:13).

At this point, Paul begins to draw this epistle to a close by making remarks concerning his apostleship and plans to see them. Recognizing their own abilities in the faith, he still felt it appropriate to write to them as he did (14-16). Speaking of his design not to preach where Christ had already been received (Romans 15:17-21), Paul tells of his plan to come to Rome on his way to Spain (Romans 15:22-24). But first, he is going to the poor saints in Jerusalem with a contribution from the saints in Macedonia and Achaia (Romans 15:25-29). Realizing the danger such a trip entails, he asks to be remembered in their prayers (Romans 15:30-33).

OUTLINE I. TO STRONG (Romans 15:1-13) A. BEAR WITH THE OF THE WEAK (Romans 15:1-6)1. Try to please your brethren, as Christ did (Romans 15:1-3) 2. With the help of God and Scripture, be patient, so you may with one mind and mouth glorify God (Romans 15:4-6)

B. RECEIVE ONE ANOTHER (Romans 15:7-12)1. As Christ received us, to the glory of God (Romans 15:7) 2. As Christ served Jews and Gentiles, in fulfillment of prophecy (Romans 15:8-12)

C. PAUL’S PRAYER FOR THEM (Romans 15:13)1. That God might fill them with all joy and peace in believing (Romans 15:13 a) 2. That they might abound in hope by the power of the Holy Spirit (Romans 15:13 b)

II. PAUL’S PLANS TO SEE THEM (Romans 15:14-33) A. THE REASON FOR WRITING THEM (Romans 15:14-21)1. He is well aware of their own abilities (Romans 15:14) 2. Simply reminding them, as is appropriate from one who is a “minister to the Gentiles” (Romans 15:15-16) 3. Though he normally aims to preach where Christ has not been named (Romans 15:17-21)

B. HIS TRAVEL PLANS (Romans 15:22-29)1. To go to Spain via Rome (Romans 15:22-24) 2. But first, to Jerusalem with a contribution from those in Macedonia and Achaia (Romans 15:25-29)

C. REQUEST FOR PRAYER, AND PRAYER FOR THEM (Romans 15:30-33)1. His request for their prayers for his safe journeys (Romans 15:30-32) 2. His prayer that God be with them (Romans 15:33)

WORDS TO PONDER edification - to build up; “used only figuratively in the NT..the promotion of spiritual growth” (VINE)

REVIEW FOR THE CHAPTER

1. List the main points of this chapter- Concluding Admonitions To Strong Brethren (Romans 15:1-13)

• Paul’s Plans To See Them (Romans 15:14-33)

2. Whose example are we to follow in bearing the weakness of others? (Romans 15:1-3)- Christ’s

3. What value is the Old Testament to Christians? (Romans 15:4)- To learn, to find patience and comfort, to increase hope

4. Why is it important that we be of one mind? (Romans 15:5-6)- So we may in unity of mind and mouth glorify God

5. To what degree are we to receive one another? (Romans 15:7)- As Christ received us; to the glory of God

6. In his preaching, what did Paul try to avoid? (Romans 15:20)- Preaching where Christ had already been preached

7. Where did Paul hope to go after passing through Rome? (Romans 15:24)- Spain

8. Where was he headed for at the time he wrote this epistle? Why? (Romans 15:25)- Jerusalem; to minister the contribution from Macedonia and Achaia for the poor saints in Jerusalem

Verse 1 The first 13 verses of this chapter continue without interruption the argument of the previous chapter regarding the problem of weak brethren; but, with one thought leading to another in typically Pauline style, there is first a summary of the arguments already presented, followed by an especial appeal to the example of Christ, an example foretold in prophecy, and with some statements of the apostle concerning the use of the scriptures and the peace and joy of believing, concluding the section. WithRomans 15:14, the final section of the epistle begins, wherein Paul wrote a number of personal things concerning himself, his plans, reasons for his hope of coming at last to Rome, also including a request for the prayers of the Christians of Rome upon his behalf. Even in this strictly personal section, Paul dealt with the broad problem of aiding the saints in Jerusalem and the principles upon which he had based the campaign for that collection, that being the duty of Christians to share their material things with needy brethren, and the obligation of those who, having received spiritual benefits, are, as both individuals and communities, debtors toward those who have taught them the truth. Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. (Romans 15:1) This is a recapitulation of all that was said in chapter 14 but sheds additional light upon the obligation of the strong toward the weak through the use of the word “bear,” which is used here, not in the sense of endure, but in the sense of carry. Murray commented thus: “Bear” is not to be understood in the sense of “bear with” frequent in our common speech but in the sense of “bear up,” or “carry."[1]Thus the strong have a definite responsibility for the week and the obligation to see that they make it. He must, in a sense, carry them in a manner like that of a strong man carrying a little child. In no instance must his personal liberty as a Christian be allowed to interfere with duty toward the weak. The claim which the weak brother has upon the aid and encouragement of the strong is based upon his redemption in Christ and may not be rejected by the strong, regardless of what personal inclinations and Christian liberties of his own should be sacrificed to the fulfillment of that duty. ENDNOTE: [1] John Murray, The Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1968), Vol. II, p. 197. Verse 2 Let each one of us please his neighbor for that which is good, unto edifying.These two verses exhibit the positive and negative statements: (1) we should not please ourselves; (2) we should please our neighbor. However, there is a limitation upon the meaning of pleasing neighbors, for Paul wrote: If I were still pleasing men, I should not be a servant of Christ. (Galatians 1:10). Therefore, it is not right that the Christian should always defer to the whims and wishes of others, not even of believers, the critical issue always being the matter of the weak brother’s conscience; and, even when deferring to him upon that basis, the requirement is that such a yielding to his scruples should be practiced not merely for the purpose of confirming him in them, but for the purpose of teaching him out of them. The last two words here, “unto edifying,” provide exactly the guidelines that are needed. As Greathouse wrote: The neighbor may be pleased to his hurt, so Paul adds that he must be pleased for his “good to edification.” To afford him pleasure that does not build him up is not for his good.[2]One may safely follow the rule Paul observed himself in this situation. He wrote: I also please all men in all things, not seeking mine own profit, but the profit of the many, that they may be saved. Be ye imitators of me, even as I also am of Christ (1 Corinthians 10:33 1 Corinthians 11:1). ENDNOTE: [2] William M. Greathouse, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1968), p. 267. Verse 3 For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me.This quotation from Psalms 69:9 is an appeal to the supreme example of love and unselfishness exhibited by the Saviour of the world. The reference to reproaches is significant, because the reproaches that fell upon Christ resulted from his not pleasing himself. If Christ had been willing to please people, rather than God, he could have avoided the bitter hatreds that fell upon him; but his living for the glory of the Father caused the enemies of God to heap all of their scorn and opposition upon him. By contrast, the sacrifice made by the strong brethren in accommodating themselves to the weak are extremely petty and trivial. The apostle’s use of the most exalted and supreme example of Christ for the enforcement of practical duty is characteristic of his writings, other examples being visible in 1 Corinthians 8:12 and Philippians 2:5-8. This appeal to Psalms 69 stamps that Psalm as Messianic, especially when it is remembered that no less than five other New Testament passages refer to it, these being John 15:25 which quotes Psalms 69:4; John 2:17 which quotes Psalms 69:9; Matthew 27:34 which quotes Psalms 69:21; Romans 11:9-10 which quotesPsalms 69:22-23, and Acts 1:20 which quotes Psalms 69:25. Verse 4 For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope.This verse has left a mighty impact upon the minds of all who ever contemplated it. Adam Clarke, the great scholar of the 19th century, made this the motto of his life’s work of a commentary on the entire Bible. The immediate application of the first clause in this verse is to the things writhed in Psalms 69, just cited; but it has a wider scope of application to all of the sacred scriptures, showing that the Old Testament, no less than the New Testament, bears a precious freight of relevance to all people of all ages; and, although many of the forms and shadows of the old order have been replaced by the realities of the new institution of Christ, a proper understanding of those glorious principles which, in the New Testament, have supplanted the types of the Old Testament, is surely promoted and enhanced by the study of the Old Testament as well as the New Testament. John 5:39; 1 Corinthians 10:11, and many other New Testament passages affirm such to be the case, as well as the hundreds of New Testament quotations from the Old Testament, as here, and throughout the New Testament. Matthew alone quoted the Old Testament 66 times; and practically all of Hebrews is written with the Old Testament in view. The patience of the Old Testament heroes of faith provides strong encouragement for Christians who must struggle with many of the problems and situations which confronted them. Glorious comfort is provided in the record of their ultimate triumph. It is a mistake, therefore, for Christians to confine their studies to the New Testament alone. There is many a cup of joy awaiting the careful student of the Old Testament. Verse 5 Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus: that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ.This is another of several doxologies in Romans. Romans 11:33-36 is a very special doxology which closed the great doctrinal section of this epistle; and this one seems to have been prompted by Paul’s reflections upon the patience and comfort afforded the children of God through the study of the sacred scriptures, making God, therefore, to be the God “of patience and of comfort.” Of course, he is also the God of hope, and the apostle threw in another doxology a little later (Romans 15:13), hailing him so. Both this doxology and the one in Romans 15:13 were therefore prompted by the words patience, comfort, and hope, as used inRomans 15:4. Of the same mind one with another … is the ideal of unity among brethren in Christ, a state of harmony which is mandatory for Christians, since it is “according to Jesus Christ,” that is, according to his will and commandment. The purpose of such unity is that the praise and glorification of God should be uncorrupted by strife and division. “One mouth” and “one accord” are expressions forbidding that strife and contradictions should mar the praise of God by his children, and demanding that absolute unity should be the badge of their loving service. Verse 7 Wherefore receive ye one another, even as Christ also received you, to the glory of God.Paul wrote in 14:2 that “God hath received him,” and here that “Christ also received you,” the same being another example of the manner in which Paul used the terms God and Christ almost interchangeably, and making it absolutely clear that Paul received Christ as deity. (See under Romans 14:10). The same ground of appeal is stressed here that was stressed in the preceding chapter, namely, that since Christ has received us all as Christians, the least that we can do is to receive each other, at the same time being willing to overlook the mistakes and errors of the weak, just as Christ has forgiven us. Such a toleration of weakness and errors, with special reference to things unessential and secondary, will inhibit strife and division in the church and result in greater glory to God. Verse 8 For I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers, and that the Gentiles might glorify God for his mercy; as it is written, Therefore will I give praise to thee among the Gentiles, And sing unto thy name.Circumcision … means the Jews; and the confirmation of “the promises given to the fathers” refers to God’s sending, at last, the Messiah, the true “seed” promised to Abraham. Thus, again, the long discussion of the relationship of Jews and Gentiles to God in earlier chapters of Romans came vividly to Paul’s mind, suggesting that the problem relating to scruples was related to the long conflict between Jews and Gentiles; and therefore, as a further reinforcement of his commandments here, he returned to the fact of God’s purpose of containing both Jews and Gentiles in one body in Christ. This thought appears also in this comment by Barrett: The coming of Christ may be viewed in two ways. On the one hand, he came to vindicate God’s promises which had been made within Judaism. On the other hand, he came that the Gentiles might, be included with Israel among the people of God. As the Jews glorify God for his faithfulness, so the Gentiles will glorify him for his mercy.[3]The Old Testament quotation Paul used here is found twice, in 2 Samuel 22:50 and Psalms 18:49, and shows that the Gentiles, the heathen, or nations, as non-Jews were variously described, were certainly included in God’s ultimate purpose of redemption, “that he might create in himself of the two one new man, so making peace” (Ephesians 2:15). ENDNOTE: [3] C. K. Barrett, A Commentary on the Epistle to the Romans (New York: Harper and Row, Publishers, 1957), p. 273. Verse 10 And again he said, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; And let all the peoples praise, him. And again, Isaiah saith, There shall be the root of Jesse, And he that riseth to rule over the Gentiles; On him shall the Gentiles hope.These three quotations from Deuteronomy 32:43; Psalms 117:1, and Isaiah 11:10, all make mention of the Gentiles, further strengthening Paul’s biblical evidence presented for the purpose of showing that God’s purpose always had envisioned the redemption of Gentiles as well as Jews. Behold here the manner of Christianity’s greatest preacher in the use of scripture. Paul did not hesitate to pile verse on top of verse and to marshal scripture after scripture in support of his thesis. His greatest writings were liberally salted with verses from the word of God; and the deduction would appear to be justified that God’s preachers today should base their sermons upon the sacred word and reinforce their every thought by repeated appeals to a “thus saith the Lord.” Failing to do this does not elevate men above the supreme preacher Paul, but, on the other hand, exhibits their weakness and ineffectiveness. Hope … at the end of the quotations in this verse seems to have reminded Paul of what he had just written inRomans 15:4; and this possibly accounts for the fact that the closing doxology of this section on the strong and weak brethren (next verse) begins with the expression, “Now the God of hope.” Verse 13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Spirit.The Christian era was ushered in with the double promise of peace and joy, the peace being prophesied by Zacharias, thus: The Dayspring from on high shall visit us … to guide our feet unto the way of peace (Luke 1:78-79); and the joy having been announced by the angel of the Lord to the shepherds: Behold I bring you tidings of great joy which shall be to all people (Luke 2:10). Such a glorious peace and joy are available from no other source than the life of faith in Jesus Christ. These priceless endowments of the soul are the Christian’s badge of eternal inheritance, his true credentials of heavenly citizenship, and his impregnable defense against all the tribulations and temptations of life. Having peace with God and the joy of the Spirit in his soul, the Christian is redeemed indeed. Wilbur M. Smith wrote on this subject, thus: As a result of such a redemption, accomplished with such a sacrifice, the hearts and minds of Christians may forever be kept with the peace of God that passeth understanding. There is absolutely nothing in all the biographies of unbelievers, or rationalists, or modern skeptics, which can present any such testimony to the reality of peace and joy in the human heart, promised in the New Testament. Professor Robert Flint was right when he wrote, in his famous work on Theism, “The heart can find no secure rest except on an infinite God. If less than omnipotent, he may be unable to help us in the hour of sorest need. If less than perfectly benevolent, we cannot fully love him. The whole soul can only be devoted to One who is believed to be absolutely good."[4]The same author devoted a full chapter to the exposition of this verse; and the paragraph regarding the means of procuring peace and joy has this: This joy can come only through believing, and I pray you, brothers and sisters, never be drifted away from the child-like faith in what God hath said. It is very easy to obtain a temporary joy and peace through your present easy experience, but how will you do when all things take a troublous turn? Those who live by feelings change with the weather. If you ever put aside your faith in the finished work to drink from the cup of your own inward sensations, you will find yourself bitterly disappointed. Your honey will turn to gall, your sunshine into blackness; for all things which come to man are fickle and deceptive. The God of hope fill you with joy and peace; but it will only be through believing.

You will have to stand as a poor sinner at the foot of the cross, trusting to complete atonement. You will never have peace and joy unless you do. If you once begin to say, I am a saint; there is something good in me, and so on, you will find joy evaporate and peace depart.[5]Wonderful as are Smith’s words, as regards the necessity of believing it is not by this “alone” that people shall receive the blessing. As Smith said, one must stand at the foot of the cross, etc., and this is only another way of saying that one must accept and obey God’s terms of justification, entering the body of Christ; for it is “in Christ” that all spiritual blessings are bestowed (Ephesians 1:3); and let none think to receive them by any other means than that of being found “in him.” Tragically, this expression which occurs no less than 169 times in Paul’s writings seems to have gone through many minds without having made any impression at all! In the power of the Holy Spirit … is Paul’s reminder that only God’s children, the baptized true believers “in Christ” who have received the Spirit as a consequence of their sonship shall ever possess this joy and peace. People may forget to tell how they are received, but the apostle failed not to declare it. [4] Wilbur S. Smith, Therefore Stand (Boston: W. A. Wilde Company, 1945), p. 272. [5] Ibid., p. 476. Verse 14 And I myself also am persuaded of you, my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another.Just having devoted a large section of his letter to questions regarding the maintenance of unity and love in the congregation, Paul, in this verse, said with great tact and consideration that he believed the Christians in Rome were full of goodness and able to handle all such problems themselves without any special admonitions from him. Such a statement on Paul’s part was doubtless for the purpose of avoiding any impression that he was critical of their congregations, or that he had been discoursing on the sins of a church which he had never seen. Furthermore, Paul’s words here must be understood in the light of their being actually true and complimentary in a very high degree of the body of Christ in the great imperial capital, which never having enjoyed the visit Of an apostle, having come from various lands and provinces, and being a truly cosmopolitan group, had, nevertheless, maintained unity of the faith, not being deficient in any vital knowledge, and truly exhibiting all the virtues and graces of Christianity. One limitation of Paul’s word regarding “all knowledge” was noted by Lenski, thus: “All knowledge” does not mean all possible knowledge, nor does it suggest that the Romans had nothing more to learn; but that they had all necessary knowledge so that they could proceed safely and securely.[6]I myself also … shows that others had brought information to Paul regarding the Roman church and that the high opinion of such informants had been well attested to the extent that Paul was convinced of the truth of their favorable report of the Christians in Rome. With this verse, the last section of the epistle begins, in which there are many things of a personal nature, including greetings from personal friends to personal friends in the great city. This section is full of interest. ENDNOTE: [6] R. C. H. Lenski, The Interpretation of St. Paul’s Epistle to the Romans (Minneapolis, Minnesota: Augsburg Publishing House, 1963), p. 877. Verse 15 But I write the more boldly unto you in some measure, as putting you again in remembrance, because of the grace that was given me of God.This is a continuation of the tactful remarks begun in Romans 15:14 and allows for the fact that the Romans might be assumed already to know many of the things he had written; but he justified his writing on the ground that he desired to refresh their memory of those things. The same device was employed by Peter who wrote: This is now, beloved, the second epistle that I have written unto you and in both of them I stir up your pure mind by putting you in remembrance, etc. (2 Peter 3:1 f). In some measure … is capable of two meanings: (1) that of declaring such portions of the epistle as that dealing with weak brethren (14:1-15:15) were bold, and (2) that of suggesting that he had boldly gone beyond the information they already had. As Thomas observed, however: Whichever view we take of this expression, we again notice St. Paul’s courtesy and modesty. His boldness, as we shall see in a moment, is due to his position as the apostle to the Gentiles, but he was fully aware that the discussion of truths already familiar was only part of his design. The Epistle records some of the profoundest thoughts ever expressed by the human mind, and this also was “in part” his aim in writing. Yet, of this, he says nothing, for he is more than content to let them discover for themselves that in writing as he has they have unwittingly, but really, obtained unfathomable treasures of Christian truth.[7]ENDNOTE: [7] Griffith Thomas, St. Paul’s Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 394. Verse 16 That I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.The word “minister” here, as Lard noted: is a sacerdotal term borrowed from the temple service and denotes “to officiate as a priest,” or perform priestly duties; but that it is used here in any peculiar sense growing out of that circumstance is not apparent. It means simply to minister, or execute the functions of an apostle.[8]Paul’s metaphorical reference to his work of preaching the gospel is no basis at all for supposing a separate order of priests in God’s church. True, the apostle Peter wrote, “Ye are a holy priesthood, a royal priesthood” (1 Peter 2:5 1 Peter 2:9); but, in the words of Moule: Who are the “ye”? Not the consecrated pastorate, but the consecrated Christian company altogether. And what are the altar sacrifices of that company? “Sacrifices “: “the praises of him who called them into his wonderful light” (1 Peter 2:5 1 Peter 2:9).[9]When God called Israel out of Egypt, he promised that, If ye will obey my voice indeed and keep my covenant … ye shall be unto me a kingdom of priests and a holy nation (Exodus 19:5-6). But, when such a status was offered to all of Israel, the chosen people were not ready for the privilege, and thus it came about that Levi and his tribe alone took the honor representatively (Exodus 32:36). Therefore, even under the Mosaic dispensation, the permission of a separate priesthood was accommodative only (much in the manner of their later permission to have a king), and was a departure from what had been intended. In the new Israel, which is the church, as Moule observed: The pre-Levitical ideal of the old Israel reappears in its sacred reality.[10]All Christians, therefore, are priests unto God, and there is only one high priest, even the Christ himself at God’s right hand. He made the great atonement and is now enthroned with the Father himself, and is the “one mediator” between God and man (1 Timothy 2:5). In this new Israel, all are sons in the Son, and all are priests in the Priest; and never in the New Testament is there any hint or suggestion of anything that could be analogous to Levi or Aaron. As for any notion that any exception to that principle may be found in the verse before us, Moule emphatically pronounced the negative which every student of the scriptures must feel: No; for it contains its own full inner evidence of its metaphorical cast.[11]Of further interest in this connection, it should be noted that the gospel is not offered as a sacrifice to God, but preached to people, the offering being the response of people themselves who present their bodies after the manner Paul commanded in Romans 12:1. Thus, it is not the preacher, even though an apostle, who offers people to God; people offer themselves. From this, it must be plain that “ministering the gospel of God” can only mean preaching it; and any concept of Christianity that would establish a priestly office for the purpose of “offering up the gospel” or any such thing is erroneous. Being sanctified by the Holy Spirit … was commented upon thus by Macknight: According to the law, the sacrifices were sanctified, or made acceptable to God, by being salted and laid on the altar by the priest”;[12]but the Gentiles were made acceptable to God through the Spirit of God, as affirmed in this verse, that Spirit being sent by God into their hearts in consequence of their sonship through faith and obedience (Galatians 4:6). Thus, in the new Israel, no priest is needed to salt the offering. Paul performed no such service for converted Gentiles; he did not give them the Holy Spirit; and, whatever examples there are of the Holy Spirit’s being given through “the laying on of the apostles’ hands,” it was still God, and not the apostles, who gave it. [8] Moses E. Lard, Commentary on Paul’s Letter to Romans (Cincinnati, Ohio: Christian Board of Publication, 1914), p. 440. [9] H. C. G. Moule, The Epistle to the Romans (London: Pickering and Inglis, Ltd.), p. 410. [10] Ibid. [11] Ibid., p. 411. [12] James Macknight, Apostolical Epistles (Nashville: Gospel Advocate, 1960), p. 131. Verse 17 I have therefore my glorying in Christ Jesus in things pertaining to God. For I will not dare to speak any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed.I have therefore, … means, “I do have the right to tell of the things God has done through me.” Such a right derived from Paul’s desire to enlist the aid and encouragement of the brethren in Rome for his projected missionary journey to Spain. If they were to aid Paul, they were entitled to know of Paul’s success; and, therefore, Paul had a right to speak of the success God had given him. Paul freely allowed that others had labored in the conversion of Gentiles, but he would speak only of the things God had accomplished through himself. Obedience of the Gentiles … in word and deed … brings into view the true definition of Paul’s doctrine of justification by faith. It certainly was not the “faith only” of Protestant theology, but the “obedience of faith” as affirmed at the beginning and the end of this epistle (Romans 15:1-5; Romans 16:26). If Paul had entertained any part of the theory of salvation by faith only, he could never have written anything like this verse. The Gentiles were obeying God! Indeed, does anything else really matter? By word and deed … is usually edited out of this, as having no reference to Gentile obedience, and applied to Paul’s actions in preaching the gospel; but the proximity of the word to “Gentiles” and the obvious connection with their “obedience” leaves the overwhelming impression that they apply to the type of Gentile obedience which had been induced by Paul’s preaching. Verse 19 In the power and signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ.McGarvey suggested that people should: Note the calm, sane way in which Paul speaks of his miraculous powers as a trust from Christ, and a seal of his apostleship, both being mere accessories to that all-important task, the preaching of the gospel.[13]Moule also spoke of the same tranquil dignity, thus: (This is) a reference, strangely impressive by its very passingness, to the exercise of miracle-working gifts by the writer. This man, so strong in thought, so practical in counsel, so extremely unlikely to have been under an illusion about a large factor in adult and intensely conscious experience, speaks directly from himself of his wonder-works. And the allusion, thus dropped by the way and left behind, is itself an evidence to the perfect mental balance of the witness. This was no enthusiast, intoxicated with ambitious spiritual visions, but a man put in trust with a mysterious yet sober treasure.[14]Even unto Illyricum … This province, under Rome, was part of Macedonia, but it cannot be certain that Paul preached there. He could have done so on the trip mentioned in Acts 20:1; but the book of Acts makes no positive mention of it. McGarvey paraphrased Paul’s description of the extent of his labors thus: Not in any limited field, but far and wide in that great curve of the earth which begins at Jerusalem in the east and ends at Illyricum in the west.[15]I fully preached the gospel … may be taken to mean that Paul had declared the full counsel of God, that his preaching had thoroughly covered the great area he had mentioned, and that the full charge of his energies had been utilized in its accomplishment. [13] J. W. McGarvey, The Standard Bible Commentary (Cincinnati, Ohio: The Standard Publishing Company, 1916), p. 539. [14] H. C. G. Moule, op. cit., p. 412. [15] J. W. McGarvey, op. cit., p. 538. Verse 20 Yea, making it my aim so to preach the gospel, not where Christ was already named, that I might not build upon another man’s foundation; but, as it is written, They shall see, to whom no tidings came, And they that have not heard shall understand.This is a further point in Paul’s legitimate recommendation of himself to the church in Rome, namely, that he had not preached in those areas where others had already preached the gospel, but had sought out the places where the truth had not been taught. Paul had deliberately undertaken to proclaim the gospel of Christ to the entire world which he knew, evidently believing that every city on earth should hear the gospel once before any should hear it repeated. Paul’s plan of preaching only to those who had “not heard” was justified by his appeal to Isaiah 52:15, where the glory of the Messiah’s extended kingdom was that prophet’s theme. This was a wise plan; and, as McGarvey noted: Had Paul’s example been followed what needless overlapping of missionary effort might have been avoided. Sectarianism has caused and committed this sin, and it has been especially reprehensible where it has been done to foster points of difference that are matters of indifference as it is where factions of the same sect compete in the same field.[16]The manner in which Isaiah’s prophecy was fitted to Paul’s purpose of quoting it was explained thus by Whiteside: Till the gospel was preached to them no tidings came to the Gentiles. Paul was sent to open the eyes of the Gentiles to turn them from darkness to light, that they might see (Acts 26:14-20). Hence, those who had never heard were made to understand.[17][16] Ibid., p. 539. [17] Robertson L. Whiteside, A New Commentary on Paul’s Letter to Saints in Rome (Denton, Texas: Miss Inys Whiteside, 1945), p. 288. Verse 22 Wherefore also I was hindered these many times from coming to you.Paul’s apology for not already having fulfilled his purpose of visiting Rome is here made to include the fact that he had been in the business of preaching the gospel to people who had not heard it; and, of course, Rome had heard it, as evidenced by the company of true believers to whom this epistle was directed. And, moreover, even the visit projected at that late date had as its major purpose the gathering of support for the planned mission to Spain; although, to be sure, Paul welcomed the opportunity to preach in Rome and visit with the disciples there. Verse 23 But now having no more any place in these regions and having these many years a longing to come unto you.This does not mean that Paul was no more welcomed to preach in the great theater of his long and triumphal labors in the gospel, but that, under the rules Paul had laid down for himself relative to preaching the gospel only where it was not already known, he had used up all of the opportunities of the kind he sought. Therefore, he had projected the mission to Spain, including Rome as a necessary way-station, where he planned to request their aid and assistance. Paul’s remark here shows how widely the gospel had been diffused throughout the earth at that time, the marvel being that only a little more than a generation had elapsed since Pentecost. Paul could look at a map of Europe with the conviction that there was not a virgin field left in it, except for Spain. Verse 24 Whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied by your company).Did Paul ever go to Spain? None can say, actually, that he did; although it is allowed that he certainly might have done so. Hodge wrote: Whether Paul ever accomplished his purpose of rising Spain, is a matter of doubt. There is no historical record of his having done so, either in the New Testament, or in the early ecclesiastical writers; though most of those writers seem to have taken it for granted. His whole plan was probably deranged by occurrences in Jerusalem, which led to his long imprisonment in Caesarea, and his being sent in bonds to Rome.[18]Brought on my way … refers to a custom among early Christians of accompanying visitors for a part of the journey when they were departing. The Christians of Ephesus, for example, when Paul was about to leave, fell on Paul’s neck and kissed him, sorrowing most of all for the word which he had spoken, that they should behold his face no more. And they brought him on his way to the ship (Acts 20:37-38). For other examples of this same custom, see 1 Corinthians 16:6; Acts 15:3; and 2 Corinthians 1:16. In some measure … satisfied with your company … does not imply any limitation of the intensity of Paul’s anticipated pleasure of seeing the disciples in Rome, but accepts a limitation upon the endurance of it. Paul’s projected visit was to have been a passing one, not designed for any great length of time. ENDNOTE: [18] Charles Hodge, Commentary on the Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1968), p. 442. Verse 25 But now, I say, I go unto Jerusalem, ministering unto the saints. For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem.Paul could not, even at that time, go on unto Rome, for he was committed to the task of delivering the funds which he had helped to raise for the poor saints in Jerusalem. Many commentators have expressed surprise, and even such a thing as disapproval, of Paul’s interruption of his great ministry to raise money, take up collections, and personally deliver the funds to the poor in Jerusalem. Thus, Murray wrote: It may surprise us that Paul would have interrupted his primary apostolic function for what is apparently secondary and concerned with material things. We think so only when we overlook the dignity of the work of mercy.[19]This noble concern for the poor on the part of Paul was not an occasional or expedient thing with him at all. On the occasion of that confrontation in Jerusalem with Peter, James, and John, the harmonious communique which closed the disputation was summed up thus by Paul: They gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision; only they would that we should remember the poor; which very thing I was also zealous to do (Galatians 2:9-10). An implied disapproval of Paul’s fund-raising is in this: There is a note of pathos in the fact that this apostle who proclaimed so eloquently God’s acceptance apart from works should seek to secure his own place among the Jerusalem Christians with his collection for the poor.[20]Two things of great interest challenge the attention in such a remark as that just quoted. Paul did not preach acceptance “apart from works’ but apart from “works of the law of Moses” and “circumcision,” Paul’s position being exactly that of James that the “obedience of faith” is always absolutely required. Moreover, there is no cause for viewing Paul’s fund-raising for the poor as “pathetic.” It was not a mere strategy of Paul’s to try and win favor in Jerusalem. He accepted the mission of aiding the poor in that city upon the basis that the Gentiles “owed” it to them (Romans 15:2); and his undertaking the personal delivery of that bounty was in order that he might seal “this fruit” to the credit of them that had given it. Paul had long advocated, encouraged, and promoted the collection for the poverty-ridden Christians in the great Jewish capital, finally delivering the money himself; and it would be impossible to find a nobler example of the scriptural status of a man who raises money for worthy ends than the one given here. Paul was an apostle of Jesus Christ, perhaps the greatest preacher ever to set foot on earth; and he was not above the prosaic business of asking the brethren for money, not for himself, but for others. Ministers of the gospel who are loathe to touch such a thing as fund-raising forfeit all resemblance to the greatest apostle and preacher of them all. For the poor among the saints … identifies the object of Christian charity from the viewpoint of apostolic Christianity. It was not the “poor in Jerusalem” but “the poor saints in Jerusalem” who were the objects of this charity, reminding one of the words of Jesus regarding “these my brethren” (Matthew 25:40), such words are limiting the obligation of the church, at least in some degree, to the poor Christians, and not to the poor generally. Admittedly, where there is ability and opportunity to aid the alien poor, it may indeed be a righteous and effective work of the church; but, as regards the obligation, that begins with the household of God. The Gentile Christians of the ancient Roman Empire were not laid under tribute for the purpose of helping to support the relief load in the city of secular Jerusalem; and, likewise, the church of the present time should plan some nobler work than that of merely carrying the bed-pan for a sick society, a role to which some sociologists would restrict the holy mission of the church. In regard to the suggestion, already noted, that Paul was in any sense acting out of harmony with his doctrine of justification in the sight of God, apart from works, by his long and difficult fund-raising efforts for the Christian poor of Jerusalem, it must be said that Paul’s diligence in the discharge of such a Christian work, even though it seriously interfered for a time with his missionary journeys, demonstrates in the most dramatic manner possible that “faith” in Paul’s usage of it was impossible of standing “alone,” but required absolutely the type of obedience which alone could validate it as a saving experience. It was precisely for this reason that “obedience of faith” was made by Paul to be both the beginning of this epistle (Romans 1:5), and the validating seal upon its conclusion (Romans 16:26). [19] John Murray, op. cit., p. 218. [20] Richard A. Batey, The Letter of Paul to the Romans (Austin, Texas: R. B. Sweet Company, 1969), p. 183. Verse 27 Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been partakers of their spiritual things they owe it to them to minister unto them in carnal things.Paul’s collection for the poor, therefore, was initiated and executed, not solely out of respect to the needs of the poor Christians in Jerusalem, but also because of the debt of Gentile Christians who had received spiritual benefit from those same poor, thus establishing categorically the spiritual nature of the obligation to charity. The Gentiles needed to give, as much as the Christian poor of Jerusalem needed to receive. The filial bond uniting them as members of the one body in Christ was the basis of Paul’s plea for the Gentiles to give, as well as the basis of the right of the Christian poor to receive. Without that filial bond, no obligation is here imposed by apostolic authority. It was not only the need of the poor that entitled them to receive, but their status as “brethren in Christ.” This deduction is mandatory because, of the non-Christian poor in Jerusalem, it is not affirmed that the Gentile Christians “owed” them anything. Verse 28 When therefore I have accomplished this, and have sealed to them this fruit I will go on by you into Spain.The commentators differ in their interpretations of the sealed fruit. To whom was the fruit sealed, the donors or the recipients? The answer lies in determining whose fruit it was; and there can be no way of making the bounty taken up from the Gentiles to be the fruit of the Jerusalem poor. It was, on the other hand, the fruit of Gentile Christianity; and through the supervision and safe conveyance of it to its intended purpose, Paul, in a sense (for the words are admittedly metaphorical), sealed it to the heavenly credit of them that gave it. The existence of the aforementioned poor among the Christians in the city of Jerusalem in the sixth decade of the Christian era, when this letter was written, is proof that communal life was not practiced by the apostolic church. The so-called case of communal practice mentioned in Acts 4:32-35 was not really such a thing as communism at all. It was an effort of the Christian community to meet a tremendous need, upon an emergency basis, of the vast throng in Jerusalem for that first Pentecost of the Christian era, many of whom had remained in Jerusalem past the normal time of departure in order to hear the preaching of the gospel. If one should insist, to the contrary, that this incident was indeed communism, then the words of Batey are a thundering reply to it: The poverty of Jerusalem was not solved by their communal experiment but rather led to an even more serious financial crisis.[21]The view here, however, is that the so-called communism of Act 4:32-35 was nothing remotely akin to communism. There were too many differences. In the New Testament situation, each one gave; in communism, the leaders take. In the church, all were free to participate or not; in communism, confiscation is enforced upon all. In the church, they were motivated by love; in communism, fear controls everything. People who draw any kind of parallel between the generous actions of the church in Acts, as compared with modern communism, are plainly mistaken. ENDNOTE: [21] Ibid., p. 181. Verse 29 And I know that, when I come unto you, I shall come in the fullness of the blessing of Christ.This verse arouses emotions of sorrow in the heart. Paul did indeed arrive at last in Rome, and none can deny that it was in the fullness of the blessing of Christ; but what dramatic and heartbreaking circumstances marked it! How different the actual experience must have been from what Paul had hoped and intended! Paul had in mind a great thing. He planned to finish delivery of the money to the poor in Jerusalem, then proceed to Rome, preach there and enjoy the company of the famous Christian community of the great capital for a brief season, and then he planned to be off for Spain where new victories of faith would be won, more churches established, and more territory won for the Master. Paul’s plans, as made, were never realized. He was arrested and imprisoned in Jerusalem; there was a diabolical plot to murder him; there were tedious delays, dangerous journeys, confrontations with kings and governors during the years of his imprisonment; then, there was an appeal to Caesar, a shipwreck, a poisonous viper on his hand; and, at last, up the Appian Way he came, wearing a chain, as an animal is chained, and walking between the files of pagan soldiers! Was he indeed arriving in the fullness of the blessing of Christ? However it might have seemed to the grand apostle, it was true. During the years ahead of him in Rome, Paul would plant the gospel seed in the very heart of the pagan empire; that seed would germinate and grow, and at last shatter the mighty empire of the Caesars into fragments. There he would write the letters which, more than those of any other mortal, would define Christianity for all subsequent ages. There he Would indeed teach, not merely Spain, but twenty centuries of the generations of mankind. There he would baptize members of the royal establishment.

There he would seal with his blood the truth and sincerity of his matchless life of faith in the Lord Jesus Christ. The blessing of Christ, indeed, not merely Paul’s but that of the world for ever afterward! Verse 30 Now I beseech you brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me.Paul was well aware of the dangers and difficulties that lay ahead, especially in Jerusalem; and this is an earnest plea for the prayers of his fellow Christians. Only God could protect Paul from those enemies whose vigorous hatred made Jerusalem a place of extreme hazard for him. Paul was especially warned by the Holy Spirit through Agabus (Acts 21:10) that bonds and imprisonment awaited him; and one may not accept the proposition that Paul continued his journey because of other considerations except the highest and purest motives. There were holy reasons for that trip to Jerusalem, reasons of the greatest magnitude and importance, not merely for Paul, but for the church of all ages. Those reasons are not all clearly visible from this time and distance; but that they did truly exist is absolutely certain. This appears from the fact of Paul’s making the Lord Jesus Christ and the love of the Spirit to be the basis of his request for the prayers of fellow Christians as he moved to accomplish it. Verse 31 That I may be delivered from them that are disobedient in Judea, and that my ministration which I have for Jerusalem may be acceptable to the saints.Paul had a double concern, not merely his own safety, but the attitude of the church members themselves. Would they be willing to accept the collection which he had gathered through the expenditure of so vast a measure of time and energy? If they did trot, it would jeopardize the unity of the church and possibility destroy the Gentile missions he had worked to establish. No wonder he prayed to God and asked others to join. What if the racial prejudice in Jerusalem had caused the poor Christians to say, “We will not touch a gift from the Gentiles,”! In such a disastrous response, Paul’s gift of tears, blood, sweat and money would have been in vain.

No wonder he prayed that they would accept it! Where, ever in history, was there another prayer like this? Paul’s fears and prayers were more than justified by the swift succession of tragic events which befell his mission to Jerusalem. God, however, had indeed heard his prayers. The Christian poor accepted the bounty of their Gentile brethren; the enemies were foiled, and Paul’s life was spared. An army guarded Paul’s life as he was transported out of Jerusalem; and, in time, the battlements of Rome loomed upon his horizon.

Moreover, the Judaizing of Christianity, taking place at that very instant in Jerusalem, as evidenced by the testimony of the Jerusalem elders that: Many thousands of them (the Christians) … are all zealous for the Law (Acts 21:24);

• that Judaizing process God himself would summarily thwart by the utter destruction of Jerusalem within a few short years afterwards. Verse 32 That I may come unto you in joy through the will of God, and together with you find rest. Now the peace of God be with you all. Amen.That I may come unto you in joy … refers to the projected acceptance on the part of the poor Christians in Jerusalem of the bounty provided by the Gentiles. If they accepted it (which they did), Paul would be relieved of anxiety on that score and would come “with joy.” Hodge’s discerning words on this passage are: Paul seemed to look forward to his interview with the Christians in Rome, as a season of relief from conflict and labor. In Jerusalem, he was beset with unbelieving Jews, and harassed by Judaizing Christians; in most other places, he was burdened with the care of the churches; but at Rome, which he looked upon as a resting place, rather than a field of labor, he hoped to gather strength for the prosecution of his apostolic labors in still more distant lands.[22]Now the peace of God be with you all … Paul had asked them to pray for him; and some have thought that Paul here prays for them, not a long prayer, but one so rich and full of meaning that its single petition includes all others. Of course, this is a beautiful thought; but there are strong reasons for taking another view. This is another doxology, among many in this epistle; and a doxology differs from a prayer in three important particulars: (1) it is addressed to people, and not to God; (2) it does not contain or advocate any request or petition for the forgiveness of sins; and (3) it is not offered in the name of the Lord Jesus Christ. ENDNOTE: [22] Charles Hodge, op. cit., p. 444.

Questions by E.M. Zerr For Romans 151. To whom do strong and weak refer verse one? 2. What should be the bearing between them ? 3. State the kind of pleasure each should show the other. 4. What is your idea of edification? 5. How is Christ here shown as an example for us? 6. Who are the antecedents of “ thee” and “ me” verse 3 ? 7. For what purpose were things written aforetime? 8. That we might accomplish what? 9. How does this affect our duty to the Old Testament ? 10. Describe state of mind required to each other. 11. What divine example is given here? 12. State the teaching here given on unity. 13. Can we all see alike in divine revelation? 14. We must receive whom? 15. According to what example ? 16. What is meant by “ circumcision” verse 8 ? 17. What was Christ to confirm ? 18. Who is meant by the fathers? 19. Were the promises to benefit Jews only? 20. Why refer to Jesse in verse 12 ? 21. With what will God fill us? 22. If so what will it cause us to do ? 23. Did Paul think favorably of the brethren? 24. What were they able to do for each other? 25. Why had Paul written with boldness to them ? 26. Of what was Paul a minister? 27. To what special class of people? 28. What made the offering of Gentile acceptable? 29. When was this sanctifying done? 30. In what things would Paul glory? 31. Through whom must the glorying be done? 32. State Paul’ s attitude toward work of others. 33. By what were gentiles made obedient ? 34. Did signs have a part in the process ? 35. What power was used ? 36. From where did Paul labor ? 37. What did he preach in these regions ? 38. Tell what he endeavored to avoid. 39. What was his motive for this ? 40. How had this plan affected his travels? 41. What desire had he entertained many years ? 42. State his plans now concerning that desire. 43. For what purpose was he going to Jerusalem? 44. For whom did he receive the contribution ? 45. What special obligation had been placed on them? 46. Is such obligation still a Gospel principle ? 47. What request did Paul make of them? 48. From whom did he wish to be delivered? 49. Was he concerned only in his personal safety ? 50. Repeat the benediction he pronounced on them here.

Romans 15:1

5:1 Rom 15:1. This is virtually the same as chapter 14:21.

Romans 15:2

5:2 Rom 15:2. Please his neighbor is to be accomplished by respecting his views on the matters discussed in the preceding chapter. This will have the effect of edifying him, or building him up in his service to the Lord. Such a result would be the opposite to that set forth by the comments at verse 16 of that chapter.

Romans 15:3

5:3 Rom 15:3. None of the things Christ did for man brought Him any selfish pleasure. The quotation is from Psalms 69:9. Many of the passages of David are worded as if they pertained to his own experiences. To some extent they do so apply, but the main thought is that they are prophecies to be fulfilled in his illustrious descendant, Jesus the Christ. Thee and me in our verse means God and Christ. The reproaches that were aimed at the Father were like arrows that missed their mark and struck the Son.

Romans 15:4

5:4 Romans 15:4. Paul had just quoted from the Psalms, therefore we know his word aforetime means the things written in the Old Testament. Learning is from , and Thayer defines it, “teaching, instruction.” They were not written, then, as our law, for this whole book is in opposition to that. But by learning of God’s dealing with his servants in old time, and observing how they came through their trials by the help of God, the disciples of Christ may be encouraged to press on in their own duties, even though unpleasant sometimes, in the hope of a life of joy and freedom from trial in the world to come. If God caused these Old Testament things to be recorded for our learning, it is our duty to study and learn them.

Romans 15:5

5:5 Romans 15:5. Likeminded is similar to the thought in chapter 12:16. The brethren should be united in their care for each other, and to have that unity according to Christ Jesus. Such a mutual consideration for each other will cause them to suppress their personal preference and give their attention to the instructions of the Lord.

Romans 15:6

5:6 Romans 15:6. Being united in mind concerning the things of God and Christ, they will also be united in speech (one mouth) in their praise of the Lord.

Romans 15:7

5:7 Romas 15:7. This is the same as verse 5.

Romans 15:8

5:8 Romans 15:8. The circumcision is a term meaning the Mosaic system, Jesus was a Jew and his entire life on earth was under that dispensation. To confirm the promises. God promised Abraham that the person who was to bless all the families of the earth should be of his seed (Genesis 22:18). Had Jesus come through the Gentile nation, it would not have finned the promise to Abraham.

Romans 15:9-11

Romans 15:9-11. The Jewish birth of Jesus fulfilled the promise as to His being of Abraham’s seed, and also the offering of the Gospel to the Gentiles fulfilled that part of the promise that “all nations” would be blessed through this seed.

Romans 15:12

:12 Rom 15:12. This verse pertains to the same promise made to Abraham, but extends it on down to one of his great descendants; for David (the son of Jesse) was a lineal descendant of Abraham to whom the promise was first made. The quotation showing this promise is in Esaias (Isaiah) 11:10.

Romans 15:13

:13 Rom 15:13. No apostle had been in Rome when this epistle was written, and hence no spiritual gifts were possessed by that church. The power of the Holy Ghost (or Spirit) was exerted through the word of God which is the “sword of the Spirit” (Ephesians 6:17). By believing this word, the brethren could be filled with joy and peace, all of which would give them their hope.

Romans 15:14

:14 Romans 15:14. Paul had much confidence in the brethren at Rome, and wrote this complimentary passage for their encouragement.

Romans 15:15

:15 Romans 15:15. Notwithstanding his confidence in them, Paul thought it well to stir up their minds on the important matter. Being favored with the apostolic work under God, Paul was acting properly in thus writing to the brethren.

Romans 15:16

:16 Romans 15:16. Paul’s special mission was to the Gentiles (chapter 11:13; Acts 9:15), and most of the brethren in Rome were of that nation. Being sanctified by the Holy Ghost. Acts 11:15-18 records the giving of the Holy Ghost to the Gentiles, which was a public announcement from God that. the Gentiles would be acceptable Gospel subjects.

Romans 15:17

:17 Romans 15:17. Paul gloried (took great pleasure) in the work among the Gentiles, especially sirce that constituted the things pertaining to God.

Romans 15:18

:18 Romans 15:18. Nat dare to speak . . . not wrought by me. He would not take credit for work that had been done by others.

Romans 15:19

:19 Romans 15:19. His own field of labor had furnished him much cause for rejoicing. That work had been performed under God through the aid of the Spirit of God, inspiring him. The territory Paul mentions had not been “covered” by other preachers, hence it was virtually new territory where the apostle felt free to labor.

Romans 15:20

:20 Romans 15:20. By working in new fields he would not be building on another man’s foundation. This idea is also set forth in 2 Corinthians 10:15-16.

Romans 15:21

:21 Rom 15:21. These new fields were predicted in Isaiah 52:15.

Romans 15:22

:22 Rom 15:22. For which cause refers to his plan to confine his labors to new fields, so that he did not have time to make the journey to Rome until the present.

Romans 15:23

:23 Rom 15:23. Having no more place in these parts denotes the field had ‘been “worked out,” so he was free to go elsewhere in his labors.

Romans 15:24

:24 Romans 15:24. This purpose of Paul was never accomplished that we have any substantial account of, nor any record of labors performed in that territory.

Romans 15:25

:25 Romans 15:25. This ministering was to consist in taking some contributions from various brethren, and delivering them to the saints (disciples) at Jerusalem.

Romans 15:26

:26 Romans 15:26. This verse tells who were making the contributions, namely, the disciples in Macedonia, and those in another Greek country called Achaia.

Romans 15:27

:27 Romans 15:27. Their debtors they are means the brethren in the countries named are indebted (under obligation) to the poor saints at Jerusalem. The latter had supplied the former with spiritual things (the Gospel), now in turn they should help them with carnal (temporal) necessities of life. This is exactly the same as Galatians 6:6.

Romans 15:28

:28 Romans 15:28. See the comments at verse 24.

Romans 15:29

:29 Romans 15:29. No fuller blessing could be brought to a community, than that provided by the Gospel of Christ that Paul was preaching.

Romans 15:30

:30 Romans 15:30. Paul here teaches that the prayers of disciples in behalf of each other are one means of having a part in their labors for the Lord.

Romans 15:31

:31 Rom 15:31. Paul expected to encounter some foes in Judea. He accounts for this opposition by the fact that they were unbelievers. He also desired to be understood and received by the saints in that region.

Romans 15:32

:32 Rom 15:32. By the will of God denotes that he would be able to carry out the desire as to visiting the brethren in Rome “if the Lord will.”

Romans 15:33

:33 Rom 15:33. This is an expression of good will. There is only one God, so the expression God of peace means that he is such a God.