Rom. 15 Rom. 15:1–3 We ought, in condescension to the weak, to give up our own will for our neighbour’s good, after the example of Christ. Rom. 15:4 The intent of the Scriptures. Rom. 15:5–6 Paul prayeth for unanimity among Christians. Rom.

We then that are strong: the particle then showeth, that what followeth is inferred from what went before. By the strong, he means those who have attained to a good measure of knowledge and understanding, that are instructed in the Christian faith, and particularly in the doctrine of Christian…

Having said we must not please ourselves, he immediately subjoins, we must please others, viz. every one his neighbour: he means, that we should condescend and accommodate ourselves to others, and give them satisfaction in all things; at least so far as may tend to their good and edification.

For even Christ pleased not himself: he backs his exhortation in Rom. 14:1, with an argument taken from the practice of our Lord himself, who is our perfect pattern, and hath left us an example, that we should follow his steps: see John 13:15, John 13:34, 1 Pet. 2:21, 1 John 2:6, 1 John 4:17.

Lest any should think, that the testimony before alleged concerneth only David or Christ, he showeth that it belongeth also unto us; that we may learn by their example to bear the infirmities of the weak, and not to please ourselves.

Now the God of patience and consolation: he is called, the God of all grace, 1 Pet. 5:10, the God of hope, Rom. 15:13, the God of peace, Rom. 15:33, the God of love and peace, 2 Cor. 13:11, and here, the God of patience and consolation: the meaning is, he is the author and worker thereof.

That ye may with one mind and one mouth glorify God: q.d. I further pray, that you may not only be like-minded one towards another, but that ye may with one mouth glorify God; that whether you be Gentiles or Jews, strong or weak in the faith, you may agree and be unanimous in his worship and…

Wherefore receive ye one another: see Rom. 14:1, Rom. 14:3. He ends this discourse with the same terms in which he began it. Before, the strong only were charged to receive the weak, but here both are charged alike; the strong must receive the weak, and the weak the strong; they must all have…

He explains himself, and declares more at large, how Christ received both Jews and Gentiles, thereby to admonish them to receive one another. As for the Jews, whom he calls here the circumcision, see Rom. 3:30, Rom. 4:9, Rom. 4:12, he saith, Christ became a minister unto them; see Matt. 20:28.

Here he proves the second part, that Christ hath also received the Gentiles. There is a plain ellipsis in the words; this is understood, that there were promises made of or to the Gentiles, and Christ came to confirm them also.

This is taken out of Deut. 32:43. Here it is evidently implied, that the Gentiles should become the people of God, and join with the Jews in his worship and service, and rejoice in the sense of his goodness and mercy to them.

This is found in Ps. 117:1. There the Gentiles are willed to praise God, which they could not do unless they knew him aright, and had obtained mercy from him.

And again, Esaias saith; viz. in Isa. 11:10; see the notes there. This is a plain prophecy of the conversion of the Gentiles; their being received to mercy is implied in the former testimonies, but here it is expressed.

He finisheth here his long discourse about brotherly love and concord with a short and pithy prayer. Having said before, that the Gentiles should hope in God, he takes occasion from hence to style him, The God of hope. He is so, both objective, as being the only object of our hope, see Ps.

Here begins the epilogue or conclusion of this excellent Epistle, wherein the apostle makes an apology, first for his manner of writing to them, and then for his not coming to them himself.

q.d. Though I am thus persuaded of you, or of many of you, yet I thought good to write to you in some sort, or in part, or a little the more boldly and freely, that I may stir you up to the practise of that which you know already: see 2 Pet. 1:12–13, 2 Pet. 3:1.

He proceeds to speak more particularly of his office and calling, which he had mentioned more generally in the foregoing words. The minister of Jesus Christ to the Gentiles: see the notes on Rom. 11:13, Gal. 2:7–8, 2 Tim. 1:11. Ministering the gospel of God; i.e. preaching of it.

q.d. Having received this grace of apostleship, anti having had great success in my labours, multitudes being converted by my ministry: I have whereof to glory, or, I have matter of glorying and rejoicing.

q.d. I dare not speak of more than is true, or of any thing that was not really done by me: or else the meaning is, I dare not speak of any thing that I have done of myself, I acknowledge that, whatever good hath come to the Gentiles by my means, it was wrought by Christ, whose instrument I have…

Through mighty signs and wonders; or, by the power of signs and wonders, which served to confirm my commission from God, and the truth of what I preached, and so helped forward the obedience and conversion of the Gentiles: see 2 Cor. 12:12.

He gives a reason why he chose to preach the gospel in these places, because Christ had not been named or preached there before; this, he saith, was his ambition, and a thing that he greatly coveted; he was unwilling to build upon another man’s foundation, to put his sickle into another’s harvest,…

Hitherto he hath excused his manner of writing, now he makes an apology for his not coming unto them. They at Rome might be ready to say: If he had travelled into so many countries, why could he not all this while give us a visit? To this he answers, it was not from any want of respect or good will…

Having given the reason why he came not to them hitherto, in the following words he assures them he would do it hereafter. And here he saith he was the more inclined so to do, first: Because he had no more place in those parts, i.e.

Here he sets down the time when he would visit them, i.e. when he took his journey into Spain. He saith, he trusted he should see them then; he was not assured of it, he had no revelation from God concerning it, he could make no absolute promise. See Rom. 15:28.

Some might be ready to say: If Paul hath no more place in those parts where he is, and hath such a longing desire to see us, why then doth he not presently come to us? To this he answers, that for the present he could not come, because he had a weighty affair upon his hands, which was to go up to…

For the understanding of these words, you need only to read 2 Cor. 8:1, 2 Cor. 9:2. When he saith, it hath pleased them, it is implied, that it was not extorted or squeezed out of them; but that it proceeded from a ready and willing mind, and that they took delight therein.

It hath pleased them verily; he makes this repetition, as to commend the Grecians, so also to admonish the Romans to the like benevolence. And their debtors they are; i.e.

When therefore I have performed this, and have sealed to them this fruit; i.e. After that I have despatched this business, and safely delivered the alms of the Greek churches to the Jews, wherewith I am intrusted; it is put into my hands as a treasure sealed in a bag or chest, that it may not be…

i.e. As some expound it, I shall find you furnished with all spiritual and gospel blessings: this sense agrees with Rom. 15:14. But others rather think, that he speaks of what he should bring with him, and not of what he should find there: therefore it may better be expounded by Rom. 1:11–12.

In the conclusion, he commends himself to their prayers. This is usual with him in his other Epistles: see Eph. 6:18–20, Col. 4:3, 2 Thess. 3:1, Heb. 13:18. I beseech you, brethren, for the Lord Jesus Christ’s sake: q.d. If not for my sake, yet for his sake, who is most dear to you.

Here are two things more particularly, which he desires them to beg of God in his behalf. First: That ye may be delivered from them that did not believe, or were disobedient and refractory, in Judea.

That I may come unto you with joy by the will of God: q.d. This would be a means to make me come unto you with the more comfort, if God will, or if God grant it to our prayers. This condition, if God will, he had before inserted upon this very occasion, Rom. 1:10. See the like, 1 Cor.

The God of peace; this is a frequent title of God in Scripture; he is called the God of peace, Rom. 16:20, 2 Cor. 13:11, Phil. 4:9, 1 Thess. 5:23, 2 Thess. 3:16, Heb. 13:20.