Bible Commentaries
Romans 15

Verses 1-33

XV 1-13 Let the Strong in their Relations with the Weak Imitate Christ’s Example of Unselfishness— St Paul continues his exhortation to the Strong, 1, 8-12; but there are sentences in this paragraph which can be applied also to the Weak, 7a, 2? 4-6? The ambiguity arises from the main object of this exhortation which is to impress the duty of preserving peace and unity in the Church, 5, 6, 7a, 13; cf. 14:19. Enlarging and insisting on this duty, the Apostle could hardly exclude the Weak, but there can be no doubt that he puts the main burden on the shoulders of the Strong.

In addition to the reasons given in 14:13-23 let the Strong remember the example of Christ’s humility during his earthly life in general, 1-6. He, our Lord, did not follow the principle of pleasing himself, but submitted for our salvation to all kinds of humiliations —well described in Psalms 68:10.

Now if Christ acted thus to save and help us, though we were infinitely inferior to him, we too ought to do the same to help those who are weaker than ourselves. No doubt, it is humiliating for the Strong to humble themselves and live like the Weak. But it is equally true that this kind of humiliation is hallowed by Christ’s example, 3, approved of by the Scriptures, 4, and deserves to be blest in prayer, 5

In particular, 7-12, let the Strong bear in mind the unselfishness of Christ in submitting to circumcision and all it implied, 8a, though his mission was not only for Israel, 8b, but also for the Gentiles as the Scriptures abundantly prove, 9-12. Christ submitted to circumcision and lived according to the law of Moses in order to work for the greater glory of God among the Israelites as well as among the Gentiles—among the Israelites by making them see the faithfulness of God to his promises; among the Gentiles by causing them to acknowledge and praise the mercy of God. Thus, by aiming at the greater glory of God in everything rather than by thinking of his own case and pleasure, Christ overcame the difference between Israelites and Gentiles, a difference much greater than the difference between the Strong and the Weak in Rome. If the Strong follow this example and go the humbler way, making the honour of God their rule as Christ did, then the present trouble between the two parties at Rome will soon pass. In brief: as in Philippians 2:5-11 our Lord is described as the model of obedience so in Romans 15:1-13 as the model of all peace-making by unselfishness and charity to the greater glory of God.

The connexion with what precedes is so close that the beginning of a new paragraph at first must seem more disturbing than helpful. On the other hand, 1-13 could stand by itself without 14:13-23. What binds the passage 1-13 together is—and this explains why it is generally treated as a new paragraph—the new motive on which Paul dwells in this exhortation to peace and unity, viz. the example of Christ’s unselfishness.

One of the more important points on which commentators disagree in this paragraph concerns the place which the difference between Israelites and Gentiles in 8-12 holds in the main argument. Some assign to it a central place in the discussion by taking Israelites and Gentiles as the true name for the Weak and the Strong in the whole section 14:1-15:13, Others treat it as no more than an illustration of the argument for peace and unity beginning with 15:1.

3. Why does St Paul quote a text from OT prophecy rather than facts from NT history to illustrate Christ’s self-sacrificing charity? For a refutation of the answer which sees the reason in Paul’s ignorance of or indifference to the historical Christ see Prat II 22 f.; 154 ff. The true explanation seems to be: (1) the OT text recommended itself as a suitable summary of all the relevant historical facts in our Lord’s life; (2) since a Christian cannot be expected to imitate Christ in everything St Paul by quoting the OT gained the scriptural proof that imitating Christ in this matter is an indisputable duty of every Christian.

5. ’According to Jesus Christ’: has been explained as in accordance with Christ’s (1) will or precept, (2) Gospel or doctrine, (3) spirit, character or example, (4) union with us. Nr 3 suits the context best, cf. 15:3, 7. 7. ’Wherefore’ = (1) because of the principle stated in 15:1 f. and explained in 3-6; or (2) in view of the example of Christ, last mentioned in 5, cf. 7b; or (3) for the sake of unity in the Church, stressed in 6.

8 f. The simplest construction of this difficult sentence is: Christ submitted to circumcision (1) that he might confirm the promises of the fathers, (2) that the Gentiles might glorify God for his mercy. 9-12. The purpose of the four quotations is to prove the statement of ga from the Scriptures. Though Christ lived like an Israelite, he aimed at and achieved the glory of God among the Gentiles.

XV 14-XVI 27 Conclusion— In the matter of greetings, 16:3-16, 21-24, the conclusion of Rom follows the custom of the time. The rest is peculiar to this epistle. Its chief interest lies in what it tells us about St Paul personally.

Plan. (1) 15:14-21, Explanatory comments to avoid misunderstandings. (2) 15:22-33, The immediate purpose of this letter. (3) 16:1-2, Recommendation of Phoebe. (4) 16:3-16, Greetings. (5) 16:17-20, Warning against heresies. (6) 16:21-24, Greetings. (7) 16:23-27, Concluding sentence.

XV 14-21 A Retrospect with Apologies and Explanations— Paul has come to the end of his letter and he begins the customary conclusion by looking back on what he has written, and to whom he has written. As for the contents: the letter before him has grown far beyond the size of an ordinary letter, and much in it may sound bold and daring when read at Rome. As for his readers: why should he have put all this into a letter to Rome, a place where he had never preached? Why did he not leave the care of the Romans to the Apostle(s) of Rome?

Plan. Distinguishing the explanations which St Paul here gives for writing such a letter to Rome will help to analyse the sequence of thought. (1) 14: This long letter does not imply any criticism’ of the Christians at Rome. On the contrary, Paul shares the widespread admiration of their strong faith and their exemplary Christian life, cf. 1:8. (2) 15: Bold though, the language of this letter may be in parts (e.g. 6:12-21; 8:9; 11:17 ff.; 13:3 ff., 13 f.; 14:1-15:13) Paul make no claim to have said anything new. His intention does not go beyond ’refreshing their memories’ on essential points of Christian doctrine, which is the intention of every Christian preacher. (3) 16: What he has written he has written as the Apostle and ’the priest’ of the Gentiles in accordance with his particular mission in the Church. (4) 17-19: Apart from the grace of his office as the Apostle of the Gentiles, however, there is still another reason which he could use to defend the authority assumed in writing such a letter to Rome. But to avoid any impression of self-conceit he will mention this other reason only in passing. It is based on the works he can boast of, his achievements in setting up new missions from Jerusalem to the Adriatic coast (Illyria). (5) 20 f.: What follows in these two verses is not a new point, but merely describes in scriptural language the character of Paul’s missionary activity. If looking back on his achievements he speaks with more than usual confidence, it is at all events not the empty boasting of one who had the good fortune of reaping what others had sown. In preaching the Gospel it has been one of his constant principles to go where the name of Christ had not as yet been heard of. The numerous missions he can quote to his credit are new foundations. 863b

16 is remarkable because of its liturgical (sacrificial) language in three term: (1) ’that I should be a priest of Christ Jesus unto the Gentiles, (2) that I should sacrifice in the service of God’s gospel, (3) and that my offering of the Gentiles should be acceptable, being sanctified in the Holy Spirit’, WV; cf. DV and KNT. The essential point in every explanation is to realize that the sacrificial terms used here are metaphorical, and that therefore this verse cannot be quoted against the existence of a specially consecrated priesthood in the Church when Paul wrote, cf. Prat I 342 ff. The difficulties lie in the analysis of the metaphors. How can the conversion of the Gentiles become St Paul’s sacrifice? Cornely works Out a solution by introducing the idea of baptism in which every convert dies with Christ and thus may be said to participate in. Christ’s sacrificial death. Most commentators rightly maintain that the exact method or manner of Paul’s offering the Gentiles as his sacrifice is not contemplated in the metaphor of v 16. To bring the Gentile world as a worthy sacrifice to the altar of God is probably all that Paul meant to say. For the same idea cf.Isaiah 66:19 f. For an interesting application to the foreign missions see Gore II 180.

17-19 is an involved sentence owing to two intentions in the Apostle’s mind: (a) to defend his authority, for which purpose he appeals to all he has achieved in spreading the Gospel; (b) to avoid the impression of vainglory for which purpose he transfers all the honour of his achievements to Christ. The main difficulty is the connection of the second negative in 18; cf. WV against KNT. That appealing to his labours and achievements for the Church is not out of keeping with St Paul’s character can be seen from the similar passages, 1 Corinthians 15:10; 2 Corinthians 11:1-2Co_12:18; Galatians 6:17.

22-33 St Paul’s Programme for the Immediate Future: Journey to Jerusalem-Rome-Spain—It is not before he comes to the end of his letter that the Apostle states the special occasion which caused him to write. His work east of the Adriatic Sea is done and he is preparing his long desired missionary journey to Spain. Now, on this journey he hopes to call at Rome. The immediate occasion of this letter, therefore, is Paul’s wish to prepare for this visit, 22-24. There has to be, however, a delay on account of a collection from the churches in Macedonia and Greece for the church in Jerusalem. For Paul is determined to be personally present at Jerusalem when this token of communion, goodwill, and gratitude on the part of the Gentiles is handed over to the mother-church in the Holy City, 25-29. At the same time he is under no misapprehension of the dangers such a visit implies. For the majority of the inhabitants of Jerusalem his return will mean the return of an apostate of a particularly dangerous kind, and for many of his own brethren in the faith he is still suspect on account of his battles and victories for the rights of the Gentiles in the church. Nevertheless Paul is determined to go to Jerusalem, but realizing the dangers he asks for prayers at Rome, 30-33.

The special points discussed in larger commentaries on this paragraph are: (1) the Christian community of Rome not St Paul’s foundation, cf. 20, 24, 28; (2) his collection journey to Jerusalem, cf. 25-29; Acts 24:17; 1 Corinthians 16:1-4; 2 Cor 8-9; Galatians 2:10.

23 f. is an anacoluthon which can be remedied with the textus receptus by adding the apodosis here given in brackets: ’and having been intent on coming to you for many years [I will now do so] when I make my journey to Spain. For I hope, as I pass . . .’ Differently in WV.

24. ’ Spain’: cf.

28; the earliest references in Christian literature to St Paul’s actual visit to Spain are Clement of Rome, Cor 5:6 f.; Muratorian Fragment, l. 35-9. 26 is important for fixing the date when Rom was written. It must have been after 2 Cor 8-9 when the collection for Jerusalem was still in full progress ( a.d. 57) and shortly before his journey to Jerusalem, Acts 20:1-; Acts 21:16.28. ’Having consigned’ = having sealed, which is a metaphor that can mean many things: e.g. (a) authenticated = declared genuine, (b) completed, (c) safely delivered; cf. Lagrange, Boylan.

30-33. Paul asks for prayers at Rome. For similar requests cf.2 Corinthians 1:11; Ephesians 6:18; Philippians 1:19; 1 Thessalonians 5:25; 2 Thessalonians 3:1; Phm 22. 32b. ’And with you may have a rest’.