<451501> ROMANS 15:1-33
Ver. 1. – We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
WE then that are strong. — The Apostle continues here to treat of the subject of mutual forbearance among Christians, raking himself with those who are strong in the faith, and who know that under the new covenant there is no longer any distinction in the sight of God between different kinds of meat, or any sanctity in the feast days enjoined to be observed under the Jewish dispensation.
To know the mind of God, as revealed in the Scriptures, is to be strong; to be ignorant of it, is to be weak. It is not the man of the greatest intellectual vigor who is strong, nor the imbecile in understanding who is weak. Many of those who possess the greatest talents, and are most distinguished for mental acquirements, even although Christians, may be weak in respect to the things of God. And many who are of feeble intellect, may be strong in the knowledge of Divine things. Ought to bear the infirmities of the weak. — Mr. Stuart explains the word here used as signifying ‘to bear with, to endure patiently, to tolerate.’ The word, indeed, denotes both to bear and to bear with; but here it is evidently to be taken in the former signification. The allusion is to travelers assisting a weak companion, by taking a part of his burden and carrying it for him. The strong believer is to carry the weak believer’s burden, by acting as if he had the same weakness, and abstaining from whatever would cause the weak brother to sin. Strictly speaking, it is improper to speak of one believer bearing with, enduring, or tolerating the opinions of another, for over these he has no control. God only is the Lord of the conscience. The man who speaks of tolerating the belief of another speaks improperly. And not to please ourselves. — If there be not a spirit of love, there will be a proneness in men to bring forward, and to urge with vehemence anything in which they have received more light than their brethren. This is not for the good of their weak brethren, but to please themselves, and discover their own superior acquirements.
Let every one of us please his neighbor. — Though no part of the truth of God is to be sacrificed to peace, yet everything consistent with truth ought to be done to avoid giving offense, or stumbling weak brethren.
Some persons seem to value themselves on their setting at naught the opinion of their brethren; but this we see is far from the doctrine of the Apostle. We are not to gratify our own humor, but to do everything in our power, consistent with our duty, to please our brother. For his good. — Mr. Stuart renders this ‘ in respect to that which is good,’ or ‘so far as we may do so and do what is good.’ The common version is preferable, and conveys the true meaning. We are to please our brethren only for their good. It is for their good not to be urged to do what they cannot do with a good conscience; but it is not for their good to have any part of the will of God concealed from them. Besides, to abstain from meats is not a good in itself. To edification. — This is the way in which it is for their good to treat them in the manner recommended. It is for their edification. Such treatment will convince them of the love of those by whom they are so treated, and will be the surest way to lead them forward to clearer views in the points in which they are ignorant. To urge them forward with dictatorial zeal, would shut their eyes closer, and prevent them from perceiving the truth.
Ver. 3. — For even Christ pleased not Himself, but, as it is written, The reproaches of them that reproached Thee fell on Me.
For even Christ pleased not Himself — The Apostle confirms his injunctions by the example of Christ. He did not please Himself, or look for the favor of men; but instead of this, voluntarily acted in such a way as to subject Himself to every inconvenience and evil for the good of His people. If, then, our Lord Himself acted in this manner, how does it condemn a contrary practice in His people, if they indulge their own humor at the expense of those for whom Christ died! But, as it is written. — Instead of directly referring to the history of the life of Christ, the Apostle refers to the Old Testament, which testified of Him.
The chief facts in the life of Christ were in one way or other predicted, and foreshown in the law and the Prophets. The manner in which they are quoted by the Apostle at once shows their bearing, and attests their application to the great Antitype. The actions of our Lord were ordered in such a manner as to fulfill what was written concerning Him. The reproaches of them that reproached Thee fell on Me. — The reproaches of those who reproached His Father fell upon His only-begotten Son when He was in the world. This imports that all the reproaches cast upon God’s people, on account of their obedience to God, are really directed against God Himself. It imports that all the opposition made to Christ was really opposition to His Father. The reason why Christ was so much hated and opposed was, because He revealed or manifested the Father. Had He avoided this, He would have been applauded by the world. Men, even the most wicked, approve of morality and acts of kindness to the human race. They hate Christ and Christians only because of their holding forth the character of God, which they dislike. Had Christ sought to please Himself, He would have avoided whatever excited the enmity of the multitude. When, therefore, the people reproached Him, because He pleased His Father and declared His will, it was His Father whom they reproached. The great aim of the intercourse of Jesus Christ with men, as it referred to them, was their good, and not His own pleasure. He bore the infirmities of the weak, accommodating His instructions to the capacities of those whom He addressed. But because of this condescension He was reproached by others. When He was found in company with the ignorant, to teach them, He was reproached as ‘a friend of publicans and sinners.’ This appears to be the meaning and application of this quotation, which at first sight does not seem clear.
Ver. 4. — For whatsoever things were written aforetime were written for our learning; that we, through patience and comfort of the Scriptures, might have hope.
For whatsoever things were written aforetime were written for our learning. — This observation appears to refer to the Apostle’s reason for making the preceding quotation. He might have referred, as already remarked, immediately to the history of the life of Christ; but instead of this, he quotes from a passage in the Psalm. Here he justifies his doing this, and makes an observation which applies generally to the Old Testament and shows us in what manner we ought to use it. Some persons have blasphemously said that the Old Testament is now out of date. But the writers of the New Testament give no such view of the Old. Instead of this, they refer to it as proof, and treat it as of constant use to the people of God. All that is therein written, whether history, types’ prophecies, precepts, or examples, although under another dispensation, is intended for the instruction of believers, to train them to patience, and to impart the consolation which the Scriptures provide for those that have hope in God. ‘take, my brethren,’ says James, ‘the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.’
The passage quoted in the preceding verse is not only useful to us, as applicable to Christ, but it is, as the Apostle shows, useful as an example.
If the reproaches of those who reproached God fell upon Christ, the people of God ought to live and act in such a manner as the Apostle elsewhere enjoins, when he says ‘Let us go forth, therefore, unto Him without the camp, bearing His reproach.’ If Christ did not please Himself, neither ought His people to please themselves, but to please Him and His people for their edification. That we through patience and comfort of the Scriptures. — Mr. Stuart understands this of our patience, and translates the second word by admonition or exhortation: ‘That through patience, and by the exhortation of the Scriptures, we might obtain hope. But it is through the patience exhibited in example in the Scriptures that we are to have hope. And though the original word signifies exhortation as well as comfort, yet here the latter is to be preferred. In the next verse, with reference to this declaration, God is called the God of patience. Now God is the God of consolation, that is, the God who is the author of consolation to His people. But to call God the God of exhortation, would be an uncouth expression. Might have hope. — We ought to read the Scriptures with a view not to gratify our curiosity, but to increase and nourish our hope of future glory. This passage teaches that we should encourage ourselves by the example of those who, amidst similar temptations, have overcome. For this purpose, the conduct of those who obtained a good report through faith is set before us, that we may not be slothful, but followers of them who, through faith and patience, inherit the promises.
Ver. 5. — Now the God of patience and consolation grant you to be like-minded one toward another, according to Christ Jesus.
Now the God of patience and consolation. — The Apostle having in the preceding verse spoken of the patience and consolation which the Scriptures communicate, here designates God as the God of patience and consolation, and prays to Him, who is infinitely patient, and the source of all consolation, to grant that the believers at Rome might be like-minded.
God is called the God of patience and consolation, because He is the author of patience and consolation to His people. Patience is essential to a Christian, and so is consolation; but neither in himself nor from any other source, but from God, has he these graces. We cannot bear the evils of the cross without Divine support. The virtues, then, of the Christian character are as much the fruit of the Spirit of God as faith is His gift. Everything good in the man of God is of God: all his sins are his own. When, therefore, we are in straits, difficulties, or troubles, we ought to look to God for patience to bear what He may see good to lay upon us, and for consolation under the burden. The form of the expression, God of patience, shows not only that God gives patience to His people, but that He gives it abundantly, and that there is no other source of this gift. Grant you to be like-minded — Mr. Stuart understands the expression translated like-minded to relate to matters of belief. It is true that it has this signification, but it is equally true that it refers to the will and affections, and in this place, in accordance with the common version, it is to be so understood. There may be unity of sentiment in error, as well as in truth. Christians should labor to effect union of belief in all matters, because it is their duty to endeavor to know whatever God has revealed, and not merely for the purpose of union of sentiment, in order to walk together in church fellowship. It is true that union of belief in all things tends much to harmony; but it is likewise true that difference of sentiment in some things tends more to manifest the degree of advancement in the things of God. There may be harmony from perfect agreement in belief, when there is not only error, but little of the true principle of harmony; for the true principle of harmony is love to Christ’s people for Christ’s sake.
It is also true that if we look to the New Testament, we do not always find perfect agreement in sentiment among the brethren. Although, therefore, the thing is desirable, it is not always to be expected, and much less is it to be made a term of communion. Christians are to walk together in the things in which they are agreed, and to differ without condemning each other. This is quite consistent with every degree of zeal for the interest of every truth about which they may differ, Philippians 3.15,16. If there be any who think that union of sentiment among Christians is not highly desirable, they are certainly far mistaken, and not of the same mind with the Apostle, who shows such earnestness on that subject. For surely it is desirable that Christians should know all that God has revealed; and if they know this, they will have this unity. But a thing may be very desirable which is not essential to their fellowship, and, as a matter of fact, no two Christians have such an union of sentiment. There are among them babes, young men, and fathers, and they are of the same mind about Divine things, just as far as they are respectively taught by the Spirit. The faith of Christ is required absolutely in all who have a right to fellowship in a church of Christ; but fellowship is not to be refused to him whom we acknowledge that Christ has received According to Christ Jesus. — Mr. Stuart understands this as meaning ‘in accordance with the Spirit of Christ, or agreeably to what Christ or the Christian religion requires.’ It undoubtedly means, according to the example of Christ Jesus, and accords with the expression, ‘Let this mind be in you which was also in Christ Jesus,’ Philippians 2.5. Dr.
Macknight understands it of the example of Christ, but he also includes the will of Christ. But these two meanings the phrase cannot have in the same place.
Ver. 6. — That ye may wish one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
That ye may with one mind and one mouth. — With one mind means accordance in affection and heart. Union of affection is much more necessary to harmony in worship than perfect harmony in sentiment.
There may be harmony in the service of God among Christians who differ upon many things. But if any two of them are disaffected to one another, there is no harmony, though they should both have perfectly the same judgment in all matters. It is in this view that the Apostle charges Euodias and Syntyche that they should be of the same mind. Disaffection towards each other was the evil under which they labored, and not difference about any matter of belief. One mouth. — That is, this harmony should be as complete as if they all uttered their voice through one mouth. It is delightful to see a body of Christians all uniting in prayer and praise with one heart, while there may be a great variety in their attainments in the knowledge of Christ. On the other hand, there may be a professed union in everything, without having the mind that Christ here requires. The union of Christians in professed faith will not compensate for their want of union in Him. Glorify God. — God is glorified in the prayers and praises of His people.
This object, then, they should never forget. They should acknowledge Him and praise Him in every part of His character, however offensive it may be to the world. He is glorified by them literally with one mouth in prayer.
He who prays is to be considered as uttering the prayer of the whole multitude of disciples, and each of them should follow in spirit, praying with him as he utters the words. Even the Father of our Lord Jesus Christ. — God is the God and Father of our Lord Jesus Christ. He is the God of Christ as man, and He is the Father of Christ as God. The titles Father and Son, as applied to Christ and His heavenly Father, most evidently apply to relation in Godhead. Great efforts have been made by some to overturn this view; but their efforts have been without success, and they have been most mischievous in taking away one of the strongest proofs of the deity of Christ and one which the Scriptures most frequently use. The dignity of the character of Christ is most frequently asserted in calling Him the Son of God. But if He be the Son of God in a lower sense, or one corresponding with that in which it is applicable to every good man, no definite view of His character is given when He is called the Son of God.
Ver. 7. — Wherefore receive ye one another as Christ also received us to the glory of God . Wherefore. — That is, since Christians ought not to please themselves, but to act in everything for the edification of each other, they ought to receive one another, notwithstanding differences of sentiment among them. Receive. — Mr. Stuart understands this as signifying to show kindness.
But the word means only receive. It expresses nothing of kindness. It refers to the reception of each other as Christians to the fellowship of the Church. They ought, indeed, to manifest kindness with respect to all who are thus received, but the word does not express this. This method of giving, as is thought, a more emphatic meaning to words than usually belongs to them, is attended with the worst effects. Here it conceals a most important part of the will of God respecting the grounds or which Christians should receive each other to church fellowship. The command to receive into fellowship is turned into a command to show kindness. As Christ also received us. — The manner in which Christians are to receive one another to church fellowship is as Christ has received them. As, or according as. — Now Christ has received, and does receive, all who believe the truth even in the feeblest manner. He accepts those who have the lowest degree of faith in Him. Thus He received the afflicted father, who said, ‘Lord, I believe, help Thou mine unbelief.’ Christ receives those who are ignorant of many things — indeed of everything but faith in Himself. The most ungodly is saved by Him the moment he believes; and Christians are received by Him, and live upon Him by faith, while they are in error as to many parts of His will. If Christ receives His people, notwithstanding their ignorance of many parts of His will, ought they to reject those whom He hath received? To the glory of God. — Some understand this of the glory which God shall bestow upon His people. But this cannot be the meaning here, as we are not yet received to His glory; whereas the glory here spoken of is already manifested. The glory which God will confer upon His people is future. ‘By whom, also, we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God,’ Romans 5.2. We have present access into the favor and grace of God, but we have now only the glory of God in hope. The glory of God, then, here means the glory that belongs to God’s character. It is to the glory of God that Christians are received and saved by His Son.
Ver. 8. — Now I say that Jesus Christ was a minister of the circumcision for the truth of God to confirm the promises made unto the fathers:
Now I say. — The Apostle proceeds to reconcile the Jews and Gentiles to each other, by showing them the reason why Jesus Christ, who was equally the Lord of the Jews and the Gentiles, was born a Jew, as a minister of the circumcision. Jesus Christ was made under the law and ministered among the Jews; and though He gave some examples of His purpose of mercy to the Gentiles, yet He did not go out to preach to the nations. But this exclusive service among the Jews is not to be understood as indicating an exclusion of His mercy from the nations. It was for the truth of God. It was to fulfill the predictions and promises of Scripture, to confirm the promises made to the fathers. His ministry was the fulfillment of the promises that God had made to His ancient servants.
Ver. 9. — And that the Gentiles might glorify God for His mercy; as it is written, For this cause I will confess to Thee among the Gentiles, and sing unto Thy name.
And that the Gentiles might glorify God for His mercy. — Though Christ’s personal ministry was limited to the Jews, yet the efficacy of His work was not confined to them. The Old Testament itself contains evidence that the Gentiles were to be interested in His redemption. It was the purpose of Christ’s work that Gentiles as well as Jews might glorify God on account of His mercy. The glory of God is therefore exhibited as the reason of Christ’s work. This is the highest object of all God’s works.
Salvation is also represented as mercy. There is nothing here or anywhere else in Scripture to encourage the presumption of men who suppose that they can merit salvation by their own works. Salvation is of mercy. In the preceding verse, Paul had spoken of the truth of God: here he speaks of His mercy. That which was truth to the Jews, having been promised to their fathers, was mercy to the Gentiles, who were admitted to participate in the blessings promised. This the Apostle proves by the different passages he quotes, which declare that the mercy of God was to be extended to all nations. Consequently both Jews and Gentiles had the strongest reasons thus presented to them neither to condemn nor to despise one another, but, on the contrary, to regard themselves united in Christ Jesus, as well as by the common sentiment of their obligations to Him, and the love He had shown them. ‘He is our peace, who hath made both one, and hath broken down the middle wall of partition between us.’ As it is written. — Paul quotes a passage from the Old Testament to show that Christ was to be the Savior of the Gentiles as well as of the Jews. For this cause, etc. — In the passage referred to, Christ is represented as confessing or acknowledging God among the Gentiles, and singing to the praise of His name. Christ did not appear personally among the Gentile nations. This prediction, then, must be fulfilled of Him in His people, as one with Him. Than this nothing more clearly proves the unity of Christ and His people. What He does for them, they do, as they are one with Him. It is thus that believers are saved in righteousness as well as in mercy. Christ’s righteousness is their righteousness, because they are one with Him. Those who repudiate the doctrine of imputation of Christ’s righteousness, as both Dr. Macknight and Mr. Stuart have done, and that in a manner the most explicit and unreserved, not merely corrupt, but utterly overthrow the Gospel, and entirely remove the grounds of the justice of the Divine procedure in the plan of redemption. Grace reigns through righteousness unto eternal life, by Jesus Christ our Lord. In the eighteenth Psalm David speaks of himself, and the things spoken are applicable to him; yet the Apostle here quotes the words as applicable to Christ. This shows most incontrovertibly that David was a type of Christ, and that what is spoken of the type is in its ultimate sense spoken of the Antitype.
And again He saith. — That is, God saith this, but it was Moses that said it, therefore what Moses here said was dictated by God. The words are the words both of God and of Moses. Rejoice, ye Gentiles, with His people. — This quotation is from Deuteronomy 32.43. The Gentiles are there called upon to rejoice in fellowship with the people of God. This implies that they were to be converted by the Gospel, and united with the Jews in the Church of Christ. Calvin says, ‘I do not agree with those who consider this quotation to be taken from the song of Moses; for the Jewish lawgiver intends, in that part of his writings, rather to strike terror into the adversaries of Israel, than to invite them to the participation of one common joy. I take it, therefore, from Psalm 67.3,4.’ But this is a very unsafe and presumptuous mode of reasoning. We must rest on Paul’s authority, rather than on the authority of Calvin, as to what was the intention of Moses in the passage quoted. Though Moses intended to strike terror into the enemies of Israel, there is no reason why Gentile believers should be terrified with this, or should not rejoice with the Jewish people of God in the victories of the Messiah over His enemies.
The perfect applicability of the quotation is clearly obvious. Besides, the passage alleged by Calvin as the quotation, namely, Psalm 67.3,4, cannot without violence be made to correspond with the words of Paul.
Why desert a passage where the words are easily found, and have recourse to a passage where the words are not found? Is this to be done on the strength of our own views of the words of Moses? Surely we ought implicitly to bow to the authority of Paul as a commentator on Moses. In fact, the quotation is as applicable to the Gentiles as to the Jews. In the typical sense of the passage, are not the Gentiles as much interested in the extension of salvation to the nations as the Jews? Are they not much more so? Is it not to them a matter of much greater joy? The Jews ought, indeed, to rejoice in the glory of God and the happiness of men in the extension of the Gospel. But the Gentiles, in addition to this, rejoice in it as their own salvation. Even in the literal sense, as applicable to the victories of Israel over their enemies, ought not believing Gentiles to have rejoiced in them?
Did not Rahab rejoice in the victories of Israel over their enemies?
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