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The Book of Romans Chapter Fifteen
Preface
The first part of this chapter (vss. 1-13) continues the theme from the previous chapter, which focused on righteous behavior between believers. Apparently there was tension between Christian’s who were “strong” in the faith, i.e., those who had matured spiritually and thereby understood the concept of Christian liberty, and recent converts from Judaism and pagan religions who were not strong but “weak” by continuing to hold to practices from their past. And it was the attitude towards and treatment of these “weak” Christians by the “strong” that attracted Paul’s attention.
Romans 15:1-4 We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. Let each of us please his neighbor for his good, leading to edification. For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached You fell on Me.” For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.
Again, Paul is not addressing differences believers may have regarding the major doctrinal issues of Christianity, e.g., the Trinity (the deity of Christ and of the Holy Spirit on equal footing with the Father), the resurrection, the full redemptive plan of God (eternal [spirit] salvation by grace through faith [alone in Christ alone], life [soul] salvation and its Messianic Era verities, and the eventual salvation of the body), the second advent of Christ and the establishment of the kingdom, and other key doctrines of the Bible.
He is speaking of those personal “taboos” that spiritually immature Christians often seize upon to validate, although incorrectly, their faith. In today’s world, such taboos could encompass social behavior such as the consumption of certain foods and drink, as in Paul’s day, or the appreciation of certain entertainment modes as movies, television, or music. And even today there exists those who have converted from Judaism who continue to believe that certain aspects of the law given by Moses regarding holy days and practices should still apply to the Christian’s lifestyle, e.g., the Sabbath and tithing comes to mind.
Still the principle applies, which is that Christians who are confident in their Christian liberty regarding those things that are morally indifferent should not use their liberty to please themselves when such action runs the obvious risk of offending a weaker brother and possibly stifling his maturation in the faith. Paul says essentially the same sentiments in 1 Corinthians 9:19-23.
Paul makes the point that a Christian is not to live an egocentric life, i.e., one designed to please self. This would not reflect the position of humility that is so strongly recommended for God’s children throughout His Word (Psalm 18:27; Proverbs 29:23; Matthew 23:12; Luke 14:10, 11; 22:26; Romans 12:3, 10; Ephesians 5:21; Philippians 2:3; James 4:6, 10; 1 Peter 5:5; et al.) or of servitude to Christ and to others that Paul so often spoke of in his epistles (Romans 1:1; 1 Corinthians 7:22; 2 Corinthians 4:5; Galatians 1:10; Ephesians 6:6; Philippians 1:1; et al.).
And to further “nail-down” this principle of not abusing one’s liberty, i.e., being self-centered to the detriment of others of a weaker spiritual state, Paul brings forward the best example possible, that of Jesus Christ who “made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men (Philippians 2:7).” Christ did not come to please Himself. He came “to do the will” of and “to please” the Father who sent Him (John 4:34; 5:30; 8:29). And to support his argument, Paul quotes a part of a verse from a messianic psalm (60:9), “The reproaches [insults] of those who reproached [insulted] You fell on Me.”
With this Old Testament quote in view, Paul then brings forth a major principle of biblical interpretation; which is that the Old Testament is often, if not always, necessary in understanding much of the doctrine of the New Testament. There are numerous “types” and quotations in the Old Testament that must be compared to the anti-types and assertions in the New Testament in order to facilitate correct interpretations (Romans 15:4; 1 Corinthians 10:6, 11; 2 Timothy 3:16, 17) . In fact, one’s study of Scripture should begin where God intended for it to begin, in Genesis chapter one. Without an understanding of the typological account of the children of Israel being delivered from Egypt, struggling through the wilderness, and eventually being denied entrance into Canaan; one cannot possibly understand the warnings given to Christians in the book of Hebrews.
It is often only through understanding and applying the historical examples given within the Old Testament to that which one reads in the New Testament, can one truly interpret correctly New Testament doctrine. With this in mind, Paul concludes “that we through the patience [Gk: hupomone, cheerful endurance] and comfort [i.e., “though our endurance and the encouragement”] of the Scriptures might [may] have hope [present tense, “keep on having hope”].”
Romans 15:5-7 Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ. Therefore receive one another, just as Christ also received us, to the glory of God.
It is important to understand that whatever “patience and comfort” a Christian may experience in his spiritual life, if it be genuine and beneficial, it can only come from God. Paul prays that the God of these gifts will grant his readers to live in unity and harmony in accordance with the example set forth by Christ for the single purpose of glorifying [present tense: “keep on glorifying”] “the God and Father of our Lord Jesus Christ.”
Paul’s then again emphasizes the goal of unity by stating that Christians should “receive one another, just as Christ also received us.” The Lord received each individual after a fashion while upon the cross when he or she was “powerless” (Romans 5:6), “ungodly” (5:6), a “sinner” (5:8), and an “enemy” (5:10). In light of the example and sacrifice of Christ, it is only proper that Christians receive others who differ with them on nonessential matters. To do this and to contribute to the spiritual growth of weaker brethren only brings glory to God.
Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion. (Romans 12:16)
Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment. (1 Corinthians 1:10)
Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous. (1 Peter 3:8)
Romans 15:8-12 Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy, as it is written: “For this reason I will confess to You among the Gentiles, and sing to Your name.” And again he says: “Rejoice, O Gentiles, with His people!” And again: “Praise the LORD, all you Gentiles! Laud Him, all you peoples!” And again, Isaiah says: “There shall be a root of Jesse; and He who shall rise to reign over the Gentiles, in Him the Gentiles shall hope.”
After pointing to the Lord as the model for Christians, Paul proceeds to discuss the ministry of Christ and its objectives. The first objective had to do with Israel. The expression that Christ became a “servant to the circumcision” is Paul’s way of stating that Jesus initially and primarily was sent to the lost sheep of the house of Israel (Matthew 15:24) for the purpose of ministering to their needs and confirming God’s promises (covenants) made to the patriarchs (Romans 9:4, 5) regarding Israel.
But even though the Lord, through continuous effort and extensive “signs,” for the Jews required a sign (Matthew 12:38; 16:1; 1 Corinthians 1:22), offered the children of Israel the “kingdom of the heavens,” they rejected this offer and rejected Him (John 1:11) even to the point of His crucifixion.
This then brought into focus the second objective of Christ’s ministry. Having been rejected by Israel, Christ then set Israel aside and turned to the Gentiles (Matthew 21:43; Acts 13:46; 28:28). But the fact that the Gentiles would be also blessed by God should have been no secret to the Israelites. The covenant initially made with Abraham included the blessing of the Gentiles (Acts 3:25, 26); therefore, the second objective of Christ’s ministry was to indeed include them in God’s redemptive plan, “that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel” (Ephesians 3:6) and so that they “might glorify God for His mercy.”
And although Israel as a nation has been set aside in this present dispensation, individual Jews may still come by faith alone in Christ alone and thereby receive God’s full benefits contained within His redemptive plan.
God’s two purposes in the ministry of Christ are being achieved now while Israel nationally has been set aside (cf. Romans 11:1-31) and the Church is being formed of both Jews and Gentiles (Ephesians 2:14-22). And it will be achieved in the future when Israel is restored to her place as head of the nations and becomes a means of blessing to everyone (cf. Deuteronomy 30:1-10). (The Bible Knowledge Commentary, New Testament, Cook Communications Ministeries, 1984)
To validate his statement concerning the ministry of Christ as it pertained to the Gentiles, the apostle Paul quotes four Old Testament passages taken from all of its three divisions, i.e., the “Law of Moses,” the “Prophets,” and the “Palms” (Luke 24:44). Paul draws from the writings of David (song of deliverance in 2 Samuel 22:50; Psalm 18:49), of Moses (valedictory song to the people of Israel in Deuteronomy 32:43), from both the shortest and the middle chapter of the Bible (Psalm 117:1), and from Isaiah’s messianic prophecy (Isaiah 11:10).
Romans 15:13-16 Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit. Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God, that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit.
Paul initiates closure to this section with a gracious benediction, praying that the God of hope will fill his readers with all joy and peace in believing, that they may abound in the hope by the power of the Holy Spirit.
In this He is again linking the power (filling) of the Holy Spirit and the results of such power, i.e., joy, peace, and hope (confidence), with the exercise of faith (“believing”). In Colossians 2:6 he demonstrates the link in a different fashion: “As you have therefore received Christ Jesus the Lord, so walk in Him.”
Paul expresses his confidence in those to whom he is writing, that they are full of goodness, filled with all knowledge, and able to admonish (Gk. noutheteo, to caution or reprove gently) one another. In other words they were spiritually mature, a product of being grounded in God’s Word and which allowed them to discern good and evil (Hebrews 5:13, 14).
He was appointed by God to carry God’s redemptive plan to the Gentiles, and he looked upon his ministry as a priestly function in which he presented saved Gentiles (in spirit and soul) as an acceptable offering to God because they had been set apart by the Holy Spirit.
Romans 15:17-19 Therefore I have reason to glory in Christ Jesus in the things that pertain to God. For I will not dare to speak of any of those things that Christ has not accomplished through me, in word and deed, to make the Gentiles obedient — in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ.
If Paul engages in boasting, it is not in his own person that he glories, but in Christ Jesus. And it is not in his own accomplishments but in what God has been pleased to do through him. A humble servant of Christ does not engage in unseemly boasting, but rather he is conscious of the fact that God is using him to accomplish His purposes. Any temptation to pride is tempered by the realization that he is nothing in himself, that he has nothing except what he has received, and that he can do nothing for Christ except by the power of the Holy Spirit. (Believer’s Bible Commentary by William MacDonald, Thomas Nelson Publishers, 1995)
But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. (Galatians 6:14)
I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. (Galatians 2:20)
In Paul’s ministry he had fully preached the gospel of Christ, beginning in Jerusalem and round about to Illyricum (north of Macedonia, on the Adriatic Sea), which describes the geographical extent of his ministry and not the chronological order of it.
Romans 15:20-24 And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man's foundation, but as it is written: “To whom He was not announced, they shall see; and those who have not heard shall understand.” For this reason I also have been much hindered from coming to you. But now no longer having a place in these parts, and having a great desire these many years to come to you, whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.
In following the geographical route previously described, Paul’s aim was to preach the gospel of Christ in virgin territory. His audiences were composed primarily of Gentiles who had never heard of Christ and God’s redemptive plan for mankind. Thus he was not building on anyone else’s foundation. He was a pioneer in this regard and therefore fulfilled Isaiah’s prophecy (52:15) that the Gentiles who had never previously been evangelized would “see,” and that those who had never previously “heard” the good news would “consider” it.
And although Paul’s ministry had kept him from visiting Rome, even though he had a great desire for many years to visit the Roman Christians, he now believes he can make the trip when he journeys to Spain. To this end he hoped that the Roman Christians would give whatever help was needed for him to complete his trip to Spain.
Romans 15:25-29 But now I am going to Jerusalem to minister to the saints. For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.
But prior to making his journey through Rome into Spain, he must go to Jerusalem and carry the offering of the Christians in Macedonia and Achaia for those “poor among the saints” in Jerusalem. After all, those Gentiles in Macedonia had spiritually benefited by the spread of the gospel to them through Jewish believers. So it was not too much to expect that they would share with their Jewish brethren in material things. And then Paul reaffirms that he will visit the believers in Rome by way of Spain and that he would come “in the fullness of the blessing of the gospel of Christ.”
Romans 15:30-33 Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, that I may come to you with joy by the will of God, and may be refreshed together with you. Now the God of peace be with you all. Amen.
The apostle Paul recognized his need for intercessory prayer support from those in Rome and repeated ask for it from them and others to whom he corresponded (Ephesians 6:19, 20; Colossians 4:3, 4; 1 Thessalonians 5:25; 2 Thessalonians 3:1, 2; Philemon 22). His appeal for their spiritual (prayer) support is based on their mutual union with the Lord Jesus Christ and the love that comes from the Holy Spirit.
Four specific prayer requests are given:
Paul then closes the chapter with a prayer that the God who is the source of peace be the portion of the Roman Christians. In this chapter the Lord has been designated as the “God of patience and comfort (consolation, encouragement)” (vs. 5), the “God of hope” (vs. 13), and now the “God of peace.” He is the source of all that is good and holy and is more than able to meet the needs of all who are willing to place their faith in Him.
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