Bible Commentaries
Romans 15

Verse 1

Romans 15:1

Romans 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.

Verse 2

Romans 15:2

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.]

Verse 3

Romans 15:3

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).]

Verse 4

Romans 15:4

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 the

honor 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.

Verse 5

Romans 15:5

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 "a natural moral balance"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.]

Verse 6

Romans 15:6

Romans 15:6

that 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.

Verse 7

Romans 15:7

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.]

Verse 8

Romans 15:8

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.

Verse 9

Romans 15:9

Romans 15:9

and 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.]

Verse 10

Romans 15:10

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.

Verse 11

Romans 15:11

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.]

Verse 12

Romans 15:12

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.

Verse 13

Romans 15:13

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.

Verse 14

Romans 15:14

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.

Verse 15

Romans 15:15

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.

Verse 16

Romans 15:16

Romans 15:16

that 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.]

Verse 17

Romans 15:17

Romans 15:17

I 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.

Verse 18

Romans 15:18

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.]

Verse 19

Romans 15:19

Romans 15:19

in 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.

Verse 20

Romans 15:20

Romans 15:20

yea, 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.

Verse 21

Romans 15:21

Romans 15:21

but, 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.

Verse 22

Romans 15:22

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.

Verse 23

Romans 15:23

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.

Verse 24

Romans 15:24

Romans 15:24

whensoever 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.

Verse 25

Romans 15:25

Romans 15:25

but 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.]

Verse 26

Romans 15:26

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).

Verse 27

Romans 15:27

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.

Verse 28

Romans 15:28

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 found

elsewhere 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.

Verse 29

Romans 15:29

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).

Verse 30

Romans 15:30

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!

Verse 31

Romans 15:31

Romans 15:31

that 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.]

Verse 32

Romans 15:32

Romans 15:32

that 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.]

Verse 33

Romans 15:33

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.