Romans 15:1-3 – Romans 15:4-6

Chapter 15

CHAPTER 15

Note 436. Introduced here, as the conclusion of the last chapter, by Griesbach and other collators of MSS., are the three last verses of the Epistle, 25-27. It appears that the largest number of copies is in favor of this arrangement, countenanced by the Greek fathers, and the Syriac and Arabic versions. In favor of the present order, as in our version, there are some good MSS., the Latin fathers, and the Vulgate, etc. What strongly favors and decidedly confirms the order which we have, is the evident connection as to matter between this and the last chapter, which shows the impropriety of having those verses intervening between them. — Ed.

Romans 15:1-3

Romans 15:1-3

1. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

1. Debemus autem nos qui potentes sumus, infirmitates impotentium portare, et non placere nobis ipsis:

2. Let every one of us please his neighbour for his good to edification.

2. Unusquisque enim nostrum proximo placeat in bonum, ad aedificationem.

3. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.

3. Etenim Christus non placuit sibi ipsi; sed quemadmodum scriptum est, Opprobria exprobrantium tibi, ceciderunt super me.

1. We then who are strong, etc. Lest they who had made more advances than others in the knowledge of God should think it unreasonable, that more burden was to be laid on them than on others, he shows for what purpose this strength, by which they excelled others, was bestowed on them, even that they might so sustain the weak as to prevent them to fall. For as God has destined those to whom he has granted superior knowledge to convey instruction to the ignorant, so to those whom he makes strong he commits the duty of supporting the weak by their strength; thus ought all gifts to be communicated among all the members of Christ. The stronger then any one is in Christ, the more bound he is to bear with the weak.

Note 437. The word for “strong” is δυνατοὶ, “able,” which Calvin renders potentes, powerful, or able. They were the more advanced in knowledge and in piety. They were to “bear,” βαστάζειν, in the sense of carrying or sustaining the infirmities of the weak, impotentium, “the unable,” ἀδυνάτων, such as were unable to carry their own burdens. The duty is not merely to bear with or tolerate weaknesses, (for this is not the meaning of the verb,) but to help and assist the weak and the feeble to carry them. The most literal rendering is — “We then who are able ought to bear (or carry)
the infirmities of the unable.” — Ed.

By saying that a Christian ought not to please himself, he intimates, that he ought not to be bent on satisfying himself, as they are wont to be, who are content with their own judgment, and heedlessly neglect others: and this is indeed an admonition most suitable on the present subject; for nothing impedes and checks acts of kindness more than when any one is too much swallowed up with himself, so that he has no care for others, and follows only his own counsels and feelings.

2. Let indeed every one of us, etc. He teaches us here, that we are under obligations to others, and that it is therefore our duty to please and to serve them, and that there is no exception in which we ought not to accommodate ourselves to our brethren when we can do so, according to God’s word, to their edification.

Note 438. The γὰρ in this verse is considered by Griesbach as wholly spurious; and Beza has left it out. — Ed.

There are here two things laid down, — that we are not to be content with our own judgment, nor acquiesce in our own desires, but ought to strive and labor at all times to please our brethren, — and then, that in endeavoring to accommodate ourselves to our brethren, we ought to have regard to God, so that our object may be their edification; for the greater part cannot be pleased except you indulge their humor; so that if you wish to be in favor with most men, their salvation must not be so much regarded, but their folly must be flattered; nor must you look to what is expedient, but to what they seek to their own ruin. You must not then strive to please those to whom nothing is pleasing but evil.

3. For even Christ pleased not himself, etc. Since it is not right that a servant should refuse what his lord has himself undertaken, it would be very strange in us to wish an exemption from the duty of bearing the infirmities of others, to which Christ, in whom we glory as our Lord and King, submitted himself; for he having no regard for himself, gave up himself wholly to this service. For in him was really verified what the Prophet declares in Psalm 69:9,10: and among other things he mentions this, that “zeal for God’s house had eaten him up,” and that “the reproaches of those who reproached God fell on him.” By these words it is intimated, that he burned with so much fervor for God’s glory that he was possessed by such a desire to promote his kingdom, that he forgot himself, and was, as it were, absorbed with this one thought, and that he so devoted himself to the Lord that he was grieved in his soul whenever he perceived his holy name exposed to the slandering of the ungodly.

Note 439. The intention of producing Christ’s example here is to enjoin disinterestedness. He denies himself for the sake of glorifying God in the salvation of men: so his followers ought to show the same spirit; they ought to inconvenience themselves, and undergo toil, trouble, suffering, and reproaches, if necessary, in order to help and assist their fellow-Christians. — Ed.

The second part, “the reproaches of God,” may indeed be understood in two ways, — either that he was not less affected by the contumelies which were heaped on God, than if he himself had endured them, — or, that he grieved not otherwise to see the wrong done to God, than if he himself had been the cause. But if Christ reigns in us, as he must necessarily reign in his people, this feeling is also vigorous in our hearts, so that whatever derogates from the glory of God does not otherwise grieve us than if it was done to ourselves. Away then with those whose highest wish is to gain honors from them who treat God’s name with all kinds of reproaches, tread Christ under foot, contumeliously rend, and with the sword and the flame persecute his gospel. It is not indeed safe to be so much honored by those by whom Christ is not only despised but also reproachfully treated.

Romans 15:4-6

Romans 15:4-6

4. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

4. Quaecunque enim ante scripta sunt, in nostram doctrinam sunt scripta, ut per patientain et consolationem Scripturarum spem habeamus.

5. Now the God of patience and consolation grant you to be likeminded one toward another, according to Christ Jesus:

5. Deus autem patientiae et consolationis det vobis idem mutuo cogitare secundum Christum Iesum;

6. That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

6. Ut uno animo, uno ore, glorificetis Deum et Patrem Domini nostri Iesu Christi.

4. For whatsoever things, etc. This is an application of the example, lest any one should think, that to exhort us to imitate Christ was foreign to his purpose; “Nay,” he says, “there is nothing in Scripture which is not useful for your instruction, and for the direction of your life.”

Note 440. “The object of this verse is not so much to show the propriety of applying the passage quoted from the Psalms to Christ, as to show that the facts recorded in the Scriptures are designed for our instruction.” — Hodge

This is an interesting passage, by which we understand that there is nothing vain and unprofitable contained in the oracles of God; and we are at the same time taught that it is by the reading of the Scripture that we make progress in piety and holiness of life. Whatever then is delivered in Scripture we ought to strive to learn; for it were a reproach offered to the Holy Spirit to think, that he has taught anything which it does not concern us to know; let us also know, that whatever is taught us conduces to the advancement of religion. And though he speaks of the Old Testament, the same thing is also true of the writings of the Apostles; for since the Spirit of Christ is everywhere like itself, there is no doubt but that he has adapted his teaching by the Apostles, as formerly by the Prophets, to the edification of his people. Moreover, we find here a most striking condemnation of those fanatics who vaunt that the Old Testament is abolished, and that it belongs not in any degree to Christians; for with what front can they turn away Christians from those things which, as Paul testifies, have been appointed by God for their salvation?

But when he adds, that through the patience and the consolation of the Scriptures we might have hope, he does not include the whole of that benefit which is to be derived from God’s word; but he briefly points out the main end; for the Scriptures are especially serviceable for this purpose — to raise up those who are prepared by patience, and strengthened by consolations, to the hope of eternal life, and to keep them in the contemplation of it. The word consolation some render exhortation; and of this I do not disapprove, only that consolation is more suitable to patience, for this arises from it; because then only we are prepared to bear adversities with patience, when God blends them with consolation. The patience of the faithful is not indeed that hardihood which philosophers recommend, but that meekness, by which we willingly submit to God, while a taste of his goodness and paternal love renders all things sweet to us: this nourishes and sustains hope in us, so that it fails not.

Note 441. Or, That we might possess, enjoy, or retain hope. He does not describe this hope, it being sufficiently evident — the hope of the gospel. — Ed.

Note 442. Some take “patience” apart from “consolation,” — “through patience, and the consolation of the Scriptures;” but what is evidently meant is the patience and consolation which the Scriptures teach and administer, or are the means of supplying; for it is the special object of the passage to show the benefits derived from the Scriptures. Then it is no doubt “consolation,” and not exhortation, though the word has also that meaning; for in the next verse it clearly means consolation. It is thus rendered, and in connection with “patience,” by Beza, Pareus, Doddridge, Macknight, etc. In our version it is “comfort” in Romans 15:4, and “consolation” in Romans 15:5; but it would have been better to have retained the same word. — Ed.

5. And the God of patience, etc. God is so called from what he produces; the same thing has been before very fitly ascribed to the Scriptures, but in a different sense: God alone is doubtless the author of patience and of consolation; for he conveys both to our hearts by his Spirit: yet he employs his word as the instrument; for he first teaches us what is true consolation, and what is true patience; and then he instills and plants this doctrine in our hearts.

But after having admonished and exhorted the Romans as to what they were to do, he turns to pray for them: for he fully understood, that to speak of duty was to no purpose, except God inwardly effected by his Spirit what he spoke by the mouth of man. The sum of his prayer is, — that he would bring their minds to real unanimity, and make them united among themselves: he also shows at the same time what is the bond of unity, for he wished them to agree together according to Christ Jesus. Miserable indeed is the union which is unconnected with God, and that is unconnected with him, which alienates us from his truth.

Note 443. There is a difference of opinion as to the unity contemplated here, whether it be that of sentiment or of feeling. The phrase, τὸ αὐτὸ φρονεῖν, occurs in the following places, Romans 12:16; Romans 15:5; 2 Corinthians 13:11; Philippians 2:2; Philippians 3:16; Philippians 4:2 Leigh says, that the phrase signifies to be of one mind, of one judgment, of one affection, towards one another. But though the verb φρονεῖν may admit of these three significations, yet the Apostle no doubt had in view a specific idea; and when we consider that he had been inculcating the principle of toleration as to unity of sentiment with regard to the eating of meats and of observing of days, and that he has been enforcing the duty of forbearance, and of sympathy, and of love towards each other, it appears probable that unity of feeling and of concern for each other’s welfare is what is intended here. Beza, Scott, and Chalmers take this view, while Pareus, Mede, and Stuart take the other, that is, that unity of sentiment is what is meant. What confirms the former, in addition to the general import of the context, is the clause which follows, “according to Christ Jesus,” which evidently means, “according to his example,” as mentioned in verse 3. Then in the next verse, the word ὁμοθυμαδὸν refers to the unity of feeling and of action, rather than to that of sentiment. It occurs, besides here, in these places, Acts 1:14, Acts 2:1,46; Acts 4:24; Acts 5:12; Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:12; Acts 19:29. It is used by the Septuagint for יחד, which means “together.” It is rendered “unanimiter — unanimously,” Beza; “with one mind,” by Doddridge; and “unanimously,” by Macknight. It is thus paraphrased by Grotius, “with a mind full of mutual love, free from contempt, free from hatred.” — Ed.

And that he might recommend to us an agreement in Christ, he teaches us how necessary it is: for God is not truly glorified by us, unless the hearts of all agree in giving him praise, and their tongues also join in harmony. There is then no reason for any to boast that he will give glory to God after his own manner; for the unity of his servants is so much esteemed by God, that he will not have his glory sounded forth amidst discords and contentions. This one thought ought to be sufficient to check the wanton rage for contention and quarreling, which at this day too much possesses the minds of many.