1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
Read this as an extension of the previous verses. Hast thou faith? Are you strong? Then bear the doubts and struggles of the weak in faith (Rom 14:1), whose conscience pricks them for doing things that aren’t even sin (such as not eating meats that God has made clean). The strong Christian ought to live wisely in the presence of weaker members, giving no offence (2Cor 6:3), so as to please his neighbor (cf Rom 8:8) and thereby making him stronger and more mature.
In these chapters, the Apostle puts greater responsibility on the brother of more lenient conscience. These should practice self-denial, living not to please themselves, but in such way that they gain a brother (1Cor 9:19-22). Christ left a perfect example of living to please His followers instead of living to please Himself. He did not seek honor, wealth, comfort or fame, but suffered reproaches that should have fallen on us. The strong should suffer for the sake of the weak, denying themselves what is lawful in deference of the weaker, unenlightened conscience. Basically, this is nothing less than living according to the law of Love, which seeketh not her own will and desires (1Cor 13:5), but that others might receive praise and grace (1Cor 10:24; Php 2:4).
For his good. This modest phrase qualifies the general command. Make sure that your actions are wisely and truly for your brother’s good and aren’t mixed with selfish or ulterior motives. Correction is often facetiously masked, “I’m saying this for your own good…” On the other hand, sometimes the good, wise action will hurt. Discipline is not fun and happiness, but when wisely administered and received, it brings forth the peaceable fruit of righteousness (Heb 12:5-12).
The quotation is from the 69th chapter of Psalms, which is filled with Messianic details. The Holy Spirit moved David to write as if Jesus were speaking: For the zeal of Thine house hath eaten Me up; and the reproaches of them that reproached Thee are fallen upon Me (Ps 69:9). The Gospel of John quotes the first half of this verse as prophetically describing Jesus casting the money changers out of the temple (John 2:13-17). This helps to verify that “Thee” in the last half of the verse refers to God. Man’s reproaches against God fell upon Christ. The Jews blasphemed God by rejecting His Son; they reproached (oneidizo) Jesus in slanderous words and by putting Him to death (same Greek word in Mat 27:44; Mark 15:32).
Mankind reproaching God and Christ indicates that both the Father and the Son together suffered when Jesus was crucified. While the Son suffered in the flesh (1Pet 3:18), God suffered in the spirit. Abraham surely suffered greatly thinking about killing his son. I do not doubt that he would have preferred to have died himself – but that was not what God had asked. This prefigures God’s suffering to see His beloved Son taking upon Himself the sins of the world. The Scriptures describe the Atonement as a mutual work of the Godhead.
4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
The Apostle’s citation of the prophet Isaiah in the previous verse seems to have prompted this directive. The Old Testament Scriptures teach us much about God and His purposes in dealing with Mankind. Study them to learn, grow and increase in knowledge (1Cor 10:11; Rom 4:23-24). The Scripture of Truth (Dan 10:21) is the Authority whereunto we must conform our mind, our conscience, our life. Today we are twice blessed, having both written Testaments of God to Man in our hands. In the early years of the Apostolic church, they had only the Old Testament.
Through patience (hupomone, patient continuance in Rom 2:7) we do prove ourselves before God and men (Rom 14:18), walking not in craftiness nor deceitfully, but manifesting the Truth and commending ourselves to every man’s conscience in the sight of God (2Cor 4:2). The word comfort (paraklesis) means exhortation, consolation (1Thes 2:3; 1Tim 4:13; 2Cor 8:4), which goes with John’s special name for the Holy Spirit, the Comforter (parakletos). See note for John 14:16. The Word and the Spirit are like the two edges of one sword.
5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as Christ also received us to the glory of God.
Paul begins the summation of this epistle with a short, benedictory exhortation to all that be in Rome, “May God bring you all into unity of purpose and mind in Christ, so that with one heart, mind and voice both the Jews and the Gentiles might worship God. Wherefore, accept one another even as Christ has accepted you.” It is a heartening, positive aspiration for all of the churches of the Kingdom, for there are many different minds, cultures and consciences.
Diversity can be a stimulus to brotherly love, but it can also pose a challenge to brotherly love. In large part, it depends upon our mindset. Unity in the church body makes a beautiful testimony to the world and is a sign of spiritual maturity. (see notes for Php 2:2; 1Pet 3:8). The church we are a part of in Coyhaique, Chile, has members from 5 countries and three different mother tongues.
The God of patience and consolation. These same Greek words were used in the previous verse which spoke of the power of the Scriptures. The unifying object of unity in the church body is Jesus Christ; we arrive there through patient learning of the Holy Scriptures.
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: 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. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
The Apostle continues his summation with a quick recital of several Old Testament prophecies that speak candidly of the Gentile entrance into the Kingdom of Christ. Jesus was born a Jew and lived under the Law of the Judaic religion (Mat 15:24). His ministry did not extend beyond the borders of Israel and excluded Gentiles and half-blooded Samaritans (Mat 15:24; John 4:9). He came to confirm the promises made unto the fathers, yet the greater plan of God was to offer salvation at this time to the Gentiles. Nevertheless, Jesus had virtually no dealings with those outside of Israel. Instead, after His resurrection He would charge His disciples with that tremendous task (John 14:12).
The Apostle Paul was one of the first ministers of Christ unto the Gentiles and certainly the foremost (Rom 15:16). These verses challenge Jews today to ponder this fact: Jesus Christ is the Jewish Messiah, sent by God to perform what He had long promised the Jewish fathers: that the Gentiles might glorify God. This had been written centuries earlier in the Scriptures. It was all done to confirm the truth of God.
The first quotation comes from Psalms 18 (or 2Sam 22), which David wrote as a song of praise to God. It could be translated: I will profess to Thee along with the Gentiles. This would better fit the Apostle’s purpose and agrees closely with the Septuagint. The Masoretic text is only slightly different, I will give thanks unto Thee, O Lord, among the heathen (Ps 18:49). Study exomologeo (confess) in Rom 14:11; 10:9). Why would David confess God among the Gentiles? It was surely a mystery to the Jews, but with God’s mercy newly extended to the Gentiles, it suddenly makes sense.
The second quotation comes from Deut 32:43 and are among the last words that Moses spoke to the children of Israel. Their prophetic context makes them particularly impactful. Notice that they are a simple rephrasing of David’s words already cited.
The third quotation comes from Psalms 117:1, which again depicts the Jews and Gentiles praising the Lord together. With these three prophecies the Apostle is saying this: the Holy Spirit, communicating through David, foretold the mission of the Messiah to bring the Gentiles to glorify God together with the Jews.
The last quotation, a prophecy in Isaiah 11:10, is a startlingly clear description of the Gentiles coming to trust in God. “A son of Jesse will rise to reign over the Gentiles, and they shall put their hope in Him” (see LXX). The word trust is elpizo, which is typically translated hope. The noun form occurs in verse 13, Now the God of hope (elpis). The figure of Jesus as a root of Jesse seems to be this: a tree grows old and dies, yet a root of that very tree will sprout and grow up a new tree (Is 53:2; Jer 33:15; Zech 6:2). See note for Romans 11:16.
With these prophetic quotations from the Pentateuch, Psalms and Prophets, the Apostle Paul summarizes a chief purpose of this epistle, that from the beginning the full Work of God was to bring into one tree all the true children of faith, Jews and Gentiles. The fact that the Son of God came to the Jews made them a blessed, privileged people; but He also came so that the Gentiles might glorify God for His mercy (v9). Both groups must accept one another as new brethren in the Covenant of Christ (cf 1Cor 12:13).
For His mercy. This is the basis for the New Covenant people of God (Eph 2:4; 1Pet 2:10). Not following the works of the Law, but obtaining the mercy that Christ is offering to those who choose to identify with Him (cf Rom 9:16). The Gentiles in particular fall in this category, for they had not even the promises of the Law. The incredible story of Ruth illustrates in types this beautiful, long-foretold truth, for Ruth was a cursed Moabite, disallowed from entering into the congregation of the Lord even to their tenth generation (Deut 23:3). Nevertheless, Ruth the Moabitess found mercy where there was literally no hope for grace from the God of Israel. God saw her humble dedication and reached down to touch her life (Ruth 2:11-12). She became one of the greatest female figures in the history of the world and her lineage sparkles with famous names like David, Solomon and Jesus (Mat 1:5). The Lord is very pitiful, and of tender mercy (James 5:11). The Jews rejoice in God’s mercy too, for their record demonstrates that salvation is only by mercy.
Here ends the didactic part of the book. In the remaining verses of this chapter, Paul gives a validation of his apostleship to add weight to the arguments he has presented in this epistle.
13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
The Apostle closes this epistle with five fervent prayers for the church in Rome, invoking the power of God to work effectively in them and on their behalf. These prayers (five is the number of grace) depict the full goodness of God’s character in His actions to benefit Man.
- he prays that the God of patience and consolation might bring them to full unity and oneness of mind (v5-6)
- he prays that Jews and Gentiles together might glorify God for His mercy and truth (v8-9)
- he prays that the God of hope would fill them with all joy, peace, goodness and knowledge (v13-14)
- he prays that the God of peace would be with them (v33)
- he prays that the only wise, everlasting God of power might establish them in the truth of Jesus Christ for the obedience of faith (Rom 16:25-27).
Believing in God cannot fail to bring joy and peace to the soul, for deeper understanding of God’s love and goodness works to increase the Christian’s confidence and faith in the God of hope. This is spiritual growth by stages (see Rom 5:2-5) and the result is a hope that is solid, sure and abounding (Heb 6:19). Not just a general attitude of hope, but a specific hope; the hope of eternal life (Tit 3:7). Hope is one of the great three (1Cor 13:13) and is the immediate basis for perseverance in the faith unto salvation (Rom 8:24-25).
Who gives up their life, whether in the literal sense or in the general sense of constant self-denial, without a reason? Hope is our reason, the hope of being bodily resurrected from the dead at the end of the Age (1Cor 15:19). And that impulses us to persevere in this life, purifying ourselves (1John 3:3) and praising God for His mercy (1Pet 1:3).without a reason? Hope is our reason, the hope of being bodily resurrected from the dead at the end of the Age (1Cor 15:19). And that impulses us to persevere in this life, purifying ourselves (1John 3:3) and praising God for His mercy (1Pet 1:3).
14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. 17 I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. 18 For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
In these verses, the Apostle’s remarkable talent for motivating people to do the right thing is on display. He expresses confidence in their goodwill, ability and willingness to heed the bold admonitions he has written (cf Heb 6:9). They already had knowledge of these truths, he says, and he is just reminding them again, just performing the ministry which God had given him to do. Paul had never been to the church at Rome, but he knew quite a few of the Christians there and he desired to establish them even more in the Faith (see Rom 1:10-13).
Even before Peter’s experience with Cornelius receiving the Holy Spirit, God had called Paul to be His chosen vessel to minister the Gospel of God to the Gentiles (Acts 9:15). The Holy Spirit revealed this mystery concerning the acceptance of the Gentiles independently, while he was alone in Arabia and before he met Peter (see notes for Gal 1:15-18). The Apostle Paul had a unique, divine authority to speak frankly and earnestly on this subject. However, he says, he would do so carefully, so as not to over-step the realm of his authority to speak of other things which Christ had not wrought by him (see 2Cor 10:13-16). He calls His God-ordained ministry a grace given to him by God (v15; see note for Rom 1:7).
The Greek word for minister (leitourgos) in verse 16 is different from the standard one typically used in the New Testament (diakonos – servant, minister). Earlier we read that Jesus Christ was a minister (diakonos) of the circumcision (Rom 15:8) and later Paul will minister (diakoneo) to the saints in Jerusalem (Rom 15:25). Here though, Paul does not dare to speak of himself in the same terms. He is a menial servant ministering (hierourgeo) in the Temple of God, a servant who job is to ensure that the offering up (prosphora) of the Gentile sacrifice to God is acceptable (1Pet 2:5) and sanctified (hagiazo, made holy). Compare leitourgos, a temple servant, with hierus, a priest (Heb 10:11).
This analogy appeals gently to the Jewish mind, associating them importantly with God’s plan to save the Gentiles. Paul draws on their religious offerings without misappropriating their sacred ideals of temple and priest. The peace and sin offerings in the Law of Moses required careful rituals to make them holy and acceptable sacrifices to God and the Apostle pictures himself as a servant, working to add the required spiritual ingredients to the Gentile sacrifice of themselves to God. The meat offerings were to be seasoned with salt (Lev 2:13) and every grain offering was to receive a pouring of oil and frankincense (Lev 2:1-2). The Jews would have immediately understood Paul’s word-designs here, but the Gentiles? Not so much (Eph 5:2).
Perhaps the Apostle was putting them in mind of the astonishing prophecy of Isaiah 66, which describes the Gentiles becoming part of God’s holy mountain. In that chapter, they are called your brethren, although they come out of all nations for an offering unto the Lord, even as the children of Israel bringing clean vessel offerings into the house of the Lord (Is 66:20). The Lord would even make them to be priests and Levites in Jerusalem (Is 66:21). God’s eternal plan to include the Gentiles is found throughout the Law, Psalms and Prophets of the Old Testament.
19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. 20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation: 21 But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
Paul’s formal commission began while he was part of the church in Antioch, when the Holy Spirit spoke and sent him on the first mission trip in Christianity (Acts 13:1-4). And what a remarkable journey it was! Traveling far and wide throughout Asia, and in spite of constant perils and persecutions, Paul preached the Gospel of Christ with success that has no parallel in all history. His message was powerfully confirmed by mighty signs and wonders which he performed by the power of the Spirit (1Cor 2:4). He preached to both Jews and Gentiles (Acts 18:4), never staying for more than a couple years at one place, but ordaining elders in each new church before setting out for new territory.
Paul’s method was to preach the Gospel to strangers who had never even heard of Christ, working to lay the foundation and let others build thereon (1Cor 3:10). He took Jesus’ command completely to heart, willing to witness of Him unto the uttermost part of the earth (Acts 1:8). Illyricum was apparently the farthest post from Jerusalem that the Apostle Paul visited. Amazingly, some of the churches that he had founded began to reject his apostleship and follow charismatic, prideful teachers. Just like the children of Israel in the wilderness, the miracles could not maintain their faith in God.
The quotation is from Isaiah 52:15, which is a part of that prophecy called, “the suffering servant,” which is one of the most detailed descriptions of Jesus the Messiah in all of the Old Testament. For centuries God spoke to Mankind through the Israelite Covenant, but at the coming of the Messiah, people who had not seen or heard of the works of the Lord would suddenly understand.
22 For which cause also I have been much hindered from coming to you. 23 But now having no more place in these parts, and having a great desire these many years to come unto you; 24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.
Paul had not yet visited Rome because he was too busy evangelizing in other regions, to people that had never heard the name of Jesus. Now however, having fully preached the Gospel of Christ (v19) in these parts (v23), he was eager to journey farther – Spain was in his sights – and hoped to visit the Christians in Rome on his way there. During these many years, Paul had hoped to one day see Rome (see Rom 1:13; Acts 19:21), for he had heard of their obedience to the faith (Rom 16:19, 26). The opportunity to visit the church at Rome was natural, for a journey into Spain would pass through that city. And so Paul anticipated a time of encouragement with the Christians in Rome, after which he would head out into new, un-evangelized regions of the Empire.
The Scriptures do not say if Paul made it to Spain or not. Clement of Rome, an early church writer (ca A.D. 96), says that he “reached the farthest bounds of the West,” a term that refers to the area of Spain. Many believe that the book of Acts does not end with Paul’s death, but that his appeal to Caesar was successful and that he was released from prison (Acts 28:19). This would create time and place for Paul to travel into Spain. Only a couple years later he would be martyred in Rome.
25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
Paul’s current mission was to travel to Jerusalem with a gift of money for the poor Christians there. This may have been the same offering of money mentioned in 2Cor 8-9, or it could have been a separate one. The Jewish Christians in Jerusalem experienced much suffering and difficulties on account of their unbelieving countrymen, such that the churches of the Gentiles, out of sincere concern and sympathy for them, decided to send them an offering of money. It is an excellent example of brothers in Christ preferring one another (Rom 12:10).
These offerings to the first church at Jerusalem were a way of connecting the Gentile churches with the Jewish churches. And Paul says, the Gentiles are actually indebted to the Jews, for through them new spiritual blessings unto salvation had come to all nations and bloods (Acts 17:26). It is thus appropriate that Gentile Christians should share from their physical belongings and wealth. Being willing to share financially with those in need is a definite duty of Christians (1Tim 6:18; Heb 13:16).
30 Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; 31 That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; 32 That I may come unto you with joy by the will of God, and may with you be refreshed. 33 Now the God of peace be with you all. Amen.
This petition to pray for protection during his trip to Jerusalem was not just a passing wish, but an urgent weight upon the Apostle’s mind. The rabid, radical Jews of the Old Covenant hated Paul, and were constantly trying to have him put to death (see the book of Acts). The Apostle concludes his epistle to the Thessalonians with a similar request (2Thes 3:2). Perhaps this trip to Jerusalem was even that one which several Christian prophets warned would end in his capture (Acts 21:10-15). If so, Paul’s journey to Rome took place under quite different circumstances – delayed by a year or two and as a Roman prisoner. However, we do not have a detailed history of Paul’s journeys and experiences. All that is known must be pieced together from certain parts of his epistles and the book of Acts.
The early benediction of verse 33 seems given to close the main content of the epistle, so that the former part of the book could be used in other churches too. Chapter sixteen is comprised of salutations and personal greetings to the Christians in Rome, and would have been of lessor value elsewhere. A longer, beautiful benediction ends the book.