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. So also should the strong suffer for the sake of the weak, denying 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 the benefits (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).
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 act of citing the prophet Isaiah seems to have prompted this appeal to study the Scriptures for better knowledge (1Cor 10:11; Rom 4:23-24). And how appropriate at this juncture to be reminded of that, for the Scripture of Truth (Dan 10:21) is the Authority whereunto we must conform our conscience. Today we are twice blessed, having both written Testaments of God to Man in our hands, but in the early years of the Apostolic church, they had only the Old Testament.
Through patience, or perseverance and continuance (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) carries also the idea of edifying exhortation (1Thes 2:3; 1Tim 4:13; 2Cor 8:4) and reminds us of the Apostle John’s special name for the Holy Spirit, the Comforter (parakletos). See my note for John 14:16.
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.
This short benediction sums up the Apostle’s call for Gentiles and Jews to come together in unity which has been the subject of the previous few chapters. That message remains relevant, for today Christians of different cultures and convictions continue to work out their differences in order to receive one another in the churches of the Lord.
“May God bring you all unto unity of purpose and mind in Christ, so that all with one heart and voice might worship God. Wherefore, accept one another even as Christ has accepted you.” Unity in the church body is a satisfying experience and a beautiful testimony to the world. It is a sign of spiritual maturity. See notes for Php 2:2; 1Pet 3:8.
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.
Jesus came unto the Jews and in the framework of their religion (Mat 15:24) which excluded Gentile dogs and half-blooded Samaritans (see John 4:9). His visible mission was to confirm the promises made unto the fathers, yet the greater plan of God was to offer salvation at this time to the Gentiles also. Nevertheless, Jesus had virtually no dealings with those outside of Israel. 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). Present day Jews should be challenged to mentally explore this fact: Jesus is the Jewish Messiah, sent for the truth of God, in other words, Christ was sent to prove that God is trustworthy and true in doing all that He had promised the fathers in ages past.
Seeing that they were not privileged for salvation, why would David testify to the Gentiles? (v9, cf Ps 18:49). Although he did not know it at the time, his words foretold the mission of the Messiah, as also the quotations from Deut 32:43 and Ps 117:1 (where the KJV has nations instead of Gentiles). The prophecy of Isaiah 11:10 however, is startlingly clear, describing in straightforward words how the Gentiles would enter the covenant of God: “A son of Jesse will rise to reign over the Gentiles, and they shall put their hope in Him.” 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).
With these prophetic quotations from the Pentateuch, Psalms and Prophets, Paul repeats the primary 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 (cf1Cor 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). Yet for her dedication, humility and goodwill, Ruth the Moabitess found mercy where there was literally no hope for grace from the God of Israel. She became one of the greatest female figures of history 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. The remaining verses form the benediction, along with personal salutations and future plans.
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 increases 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).
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,
The Apostle expresses confidence in the church at Rome to encourage them (cf Heb 6:9), not give them something to boast about. Actually, Paul had never been to the church at Rome, although he knew quite a few of the Christians there and desired to establish them even more in the Faith (see Rom 1:10-13). For that reason, he confesses to writing quite boldly to them concerning the Gentiles’ position in the New Covenant, and also because God had given him a mandate to be His primary minister to the Gentiles. Thus, he had reason to speak earnestly, authoritatively; yet he would be careful to not over-step his realm of authority to speak of other things (see 2Cor 10:13-16). He calls his charge a grace that was given to him by God (v15). See my note for Rom 1:7.
The Greek word for minister (leitourgos) in verse 16 is not the normal one (diakonos – servant, minister). Notice, for example, that Jesus Christ was a minister (diakonos) of the circumcision (v8). The word choice matches the picture of the verse, which paints the scene of a priest ministering in the Temple to acceptably offer up a sacrifice unto God. Paul is the ministering priest and the Gentiles are the sacrifice offering. The analogy is not, however, of the Passover lamb sacrifice (which typifies Christ), but of the many peace and sin offerings that were offered constantly in the Temple. The Law required every meat offering 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). Paul was working so that these spiritual ingredients might be added to the Gentiles’ offering of themselves to God. However, the elements actually typify the sanctifying work of the Spirit, which is also named in the picture of this verse – that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. The Jews would have immediately understood Paul’s word-designs here, but the Gentiles? Not so much.
Probably the Apostle had in mind 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). It is yet another reminder to the Jews that 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.
With backing from the church in Antioch and a divine calling, Paul began to travel far and wide throughout Asia, preaching the Gospel of Christ. He never stayed for very long at one place, but set up local leaders and then set out for new territory. He preached often to complete strangers who had never even heard of Christ, preferring to lay the foundation and let others build thereon (1Cor 3:10). From the beginning, his ministry was confirmed by mighty signs and wonders performed by the power of the Spirit (1Cor 2:4). Amazingly however, some Paul-founded churches 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.
Illyricum was apparently the farthest post from Jerusalem that the Apostle Paul visited. He took Jesus’ command completely to heart, willing to witness of Him unto the uttermost part of the earth (Acts 1:8).
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 traveled to 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 harbored the hope 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.
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.
Before going to Spain, the Apostle Paul would 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, which seems to have developed out of sincere concern and sympathy on the part of Gentile Christians in Asia for the difficulties that the Jewish Christians in Jerusalem were experiencing. It is an excellent example of brothers in Christ preferring one another (Rom 12:10).
In a way, Paul says, the Gentiles are 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 need. 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. We do not have, however, 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 little value elsewhere. A longer, beautiful benediction ends the book.