Albert Barnes Commentary Romans 15

ROMANS Chapter 15

It may be important to state that between the last verse of the preceding chapter and the first verse of this, the Arabic version, some manuscripts, and many of the Greek fathers, such as Chrysostom, Theodoret, Theophylact, and others, have introduced Romans 16:25-27. Why this was done has been a matter of controversy. The discussion, however, is of no practical importance, and most critics concur in the opinion that the present arrangement of the Greek text is genuine.

We then that are strong. The apostle resumes the subject of the preceding chapter and continues the exhortation to brotherly love and mutual kindness and forbearance. By the strong here he means those strong in faith regarding the matters under discussion—those whose minds were free from doubts and perplexities. His own mind was free from doubt, and many others, particularly among the Gentile converts, shared the same views. However, many others, particularly among the Jewish converts, had many doubts and scruples.

Ought to bear. This word bear properly means to lift up, to bear away, to remove. But here it is used in a larger sense: to bear with, to be indulgent to, to endure patiently, not to contend with (Galatians 6:2; Revelation 2:2, Thou canst not bear them that are evil).

And not to please ourselves. This means we should not make it our main object to gratify our own wills. We should be willing to deny ourselves if by doing so we can promote the happiness of others.

This refers particularly to opinions about meats and drinks, but it can be applied to Christian conduct generally, indicating that we are not to make our own happiness or gratification the standard of our conduct, but are to seek the welfare of others.

See the example of Paul (1 Corinthians 9:19, 22); see also Philippians 2:4; 1 Corinthians 13:5, Love seeketh not her own; 1 Corinthians 10:24, Let no man seek his own, but every man another's wealth. Also see Matthew 6:24.

Please his neighbour. That is, all other persons, but especially the friends of the Redeemer. The word neighbour here has special reference to the members of the church. It is often used, however, in a much larger sense. See Luke 10:36.

For his good. Not to seek to secure for him indulgence in those things which would be injurious to him, but in all those things by which his welfare would be promoted.

To edification. See the notes on Romans 14:19.

For even Christ. The apostle proceeds, in his usual manner, to illustrate what he had said by the example of the Saviour. To a Christian, the example of the Lord Jesus will furnish the most ready, certain, and happy illustration of the nature and extent of his duty.

Pleased not himself. This is not to be understood as if the Lord Jesus did not voluntarily and cheerfully engage in his great work. He was not compelled to come and suffer. Nor is it to be understood as if he did not approve the work, or see its propriety and fitness. If he had not, he would never have engaged in its sacrifices and self-denials. But the meaning may be expressed in the following particulars:

1. He came to do the will or desire of God in undertaking the work of salvation. It was the will of God; it was agreeable to the Divine purposes. The Mediator did not consult his own happiness and honour in heaven, but cheerfully came to do the will of God (Psalms 40:7–8; Philippians 2:6; John 17:5).

2. Christ, when on earth, made it his great object to do the will of God and to finish the work which God had given him to do. He did not seek his own comfort and enjoyment. This he expressly affirms (John 6:38; John 5:30).

3. For this, he was willing to endure whatever trials and pains the will of God might demand. He did not seek to avoid them or shrink from them. See particularly his prayer in the garden (Luke 22:42).

4. In his life, he did not seek personal comfort, wealth, friends, or honours. He denied himself to promote the welfare of others. He was poor that they might be rich; he was in lonely places that he might seek out the needy and provide for them. Indeed, he did not seek to preserve his own life when the appointed time came to die, but gave himself up for all.

5. There may be another idea which the apostle had here. He bore with patience the ignorance, blindness, erroneous views, and ambitious projects of his disciples. He showed kindness to them when in error and was not harsh, censorious, or unkind when they were filled with vain projects of ambition, perverted his words, or were slow to understand. So, says the apostle, we ought to do in relation to our fellow believers.

But as it is written (Psalms 69:9). This psalm, and the former part of this verse, are referred to the Messiah (compare Psalm 69:21 with Matthew 27:34, 48).

The reproaches. The calumnies, censures, harsh, abusive speeches.

Of them that reproached thee. Of the wicked, who vilified and abused the law and government of God.

Fell on me. In other words, Christ was willing to suffer reproach and contempt in order to do good to others. He endured calumny and contempt all his life from those who by their lips and lives calumniated God or reproached their Maker. We may learn here:

1. The contempt of Jesus Christ is contempt of him who appointed him.

2. We may see the kindness of the Lord Jesus in being willing thus to throw himself between the sinner and God, to intercept, as it were, our sins, and to bear the effects of them in his own person. He stood between us and God, and both the reproaches and the Divine displeasure due to them met on his sacred Person and produced the sorrows of the atonement—his bitter agony in the garden and on the cross. Jesus thus showed his love of God in being willing to bear the reproaches aimed at him, and his love to humankind in being willing to endure the sufferings necessary to atone for these very sins.

3. If Jesus thus bore reproaches, we should be willing also to endure them. We suffer in the cause where he has gone before us and where he has set us the example; and as he was abused and vilified, we should be willing to be so also.

For whatsoever things, this is a general observation that struck the apostle's mind, from the particular case he had just specified. He had just used a striking passage in the Psalms for his purpose. The thought seems to have suddenly occurred to him that all the Old Testament was admirably adapted to express Christian duties and doctrine, and he therefore turned aside from his direct argument to express this sentiment. It should be read as a parenthesis.

Were written aforetime. That is, in ancient times; in the Old Testament.

For our learning. For our teaching or instruction. Not that this was the only purpose of the writings of the Old Testament, to instruct Christians; but that all the Old Testament might be useful now in illustrating and enforcing the doctrines and duties of piety toward God and humanity.

Through patience. This does not mean, as our translation might seem to suppose, patience of the Scriptures; but it means that by patiently enduring sufferings, in connection with the consolation which the Scriptures provide, we might have hope. The tendency of patience, the apostle tells us (Romans 5:4), is to produce hope.

And comfort of the Scriptures. By means of the consolation which the writings of the Old Testament provide. The word rendered comfort also means exhortation or admonition. If this is its meaning here, it refers to the admonitions that the Scriptures suggest, instructions that they impart, and the exhortations to patience in trials. If it means comfort, then the reference is to the examples of the saints in affliction; to their recorded expressions of confidence in God in their trials, such as those of Job, Daniel, David, etc. It is not easy to determine which is the precise meaning of the word here.

Might have hope.

We may learn here:

1. That afflictions may prove to be a great blessing.

2. That the proper tendency is to produce hope.

3. That the way to find support in afflictions is to go to the Bible. By the example of the ancient saints, by the expression of their confidence in God, by their patience, we may learn to suffer, and may not only be instructed, but may find comfort in all our trials. See the example of Paul himself in 2 Corinthians 1:3–11.

Now the God of patience. The God who is himself long-suffering, who bears patiently with the errors and faults of his children, and who can give patience, may he give you of his Spirit, that you may bear patiently the infirmities and errors of each other. The example of God here, who bears long with his children, and is not angry soon at their offenses, is a strong argument why Christians should bear with each other. If God bears long and patiently with our infirmities, we ought to bear with each other.

And consolation. Who gives or imparts consolation.

To be like-minded, etc. Greek: to think the same thing; that is, to be united, to keep from divisions and strifes.

According to Christ Jesus. According to the example and spirit of Christ; his was a spirit of peace. Or, according to what his religion requires. The name of Christ is sometimes thus used for his religion, 2 Corinthians 11:4; Ephesians 4:20. If all Christians would imitate the example of Christ, and follow his instructions, there would be no contentions among them. He earnestly sought in his parting prayer their unity and peace, John 17:21–23.