John Calvin Commentary Romans 15

We then who are strong, etc. Lest those who had made more progress than others in the knowledge of God should think it unreasonable that a greater burden was to be laid on them than on others, he shows for what purpose this strength, by which they excelled others, was given to them: namely, that they might sustain the weak in such a way as to prevent them from falling.

For as God has destined those to whom he has granted superior knowledge to convey instruction to the ignorant, so to those whom he makes strong he commits the duty of supporting the weak by their strength. Thus, all gifts ought to be shared among all the members of Christ. Therefore, the stronger anyone is in Christ, the more obligated he is to bear with the weak.

By saying that a Christian ought not to please himself, he implies that one ought not to be intent on satisfying oneself, as those are accustomed to be who are content with their own judgment and heedlessly neglect others. This is indeed a most suitable admonition on the present subject, for nothing impedes and checks acts of kindness more than when anyone is too much absorbed in himself, so that he has no concern for others and follows only his own inclinations and feelings.

Indeed, let every one of us, etc. He teaches us here that we are under obligations to others, and it is therefore our duty to please and serve them. Furthermore, we should always accommodate ourselves to our brethren, without exception, when we can do so according to God's Word, for their edification.

Two things are established here:

1. We are not to be content with our own judgment or acquiesce in our own desires, but should strive and labor at all times to please our brethren.
2. Then, in endeavoring to accommodate ourselves to our brethren, we should have regard for God, so that our aim may be their edification.

For most people cannot be pleased unless you indulge their whims. Therefore, if you wish to be in favor with most people, their salvation must not be your primary concern; instead, their folly must be flattered.

Neither should you consider what is beneficial for them, but rather what they seek to their own ruin.

Therefore, you must not strive to please those to whom nothing is pleasing but evil.

For even Christ did not please himself, etc. Since it is not right for a servant to refuse what his lord has himself undertaken, it would be very strange for us to wish for an exemption from the duty of bearing the infirmities of others, to which Christ, in whom we glory as our Lord and King, submitted himself. For having no regard for himself, he gave himself up wholly to this service. For in him was truly verified what the Prophet declares in Psalm 69:9-10: and among other things he mentions this, that zeal for God’s house had eaten him up, and that the reproaches of those who reproached God fell on him.

By these words it is intimated that he burned with so much fervor for God’s glory, and was possessed by such a desire to promote His kingdom, that he forgot himself and was, as it were, absorbed with this one thought. Furthermore, he so devoted himself to the Lord that he was grieved in his soul whenever he perceived His holy name exposed to the slandering of the ungodly.

The second part, “the reproaches of God,” may indeed be understood in two ways: either that he was no less affected by the insults which were heaped on God than if he himself had endured them, or that he grieved to see the wrong done to God no differently than if he himself had been the cause.

But if Christ reigns in us, as He must necessarily reign in His people, this feeling is also vigorous in our hearts, so that whatever detracts from the glory of God grieves us just as if it were done to ourselves.

Away then with those whose highest wish is to gain honor from those who treat God’s name with all kinds of reproaches, tread Christ under foot, scornfully attack, and with sword and flame persecute His gospel. Indeed, it is not safe to be so honored by those by whom Christ is not only despised but also treated with reproach.

For whatsoever things, etc. This is an application of the example, so that no one should think that exhorting us to imitate Christ was foreign to his purpose. “No,” he says, “there is nothing in Scripture that is not useful for your instruction and for the direction of your life.”

This is an interesting passage, from which we understand that there is nothing vain and unprofitable contained in the oracles of God. We are also taught at the same time that it is by reading Scripture that we make progress in piety and holiness of life.

Therefore, whatever is delivered in Scripture we should strive to learn, for it would be a reproach offered to the Holy Spirit to think that he has taught anything that does not concern us to know. Let us also know that whatever is taught us contributes to the advancement of religion.

And though he speaks of the Old Testament, the same thing is also true of the writings of the Apostles. For since the Spirit of Christ is everywhere consistent with itself, there is no doubt that he has adapted his teaching by the Apostles, as formerly by the Prophets, to the edification of his people.

Moreover, we find here a most striking condemnation of those fanatics who boast that the Old Testament is abolished and that it in no way belongs to Christians. For with what audacity can they turn Christians away from those things which, as Paul testifies, have been appointed by God for their salvation?

But when he adds, that through the patience and the consolation of the Scriptures we might have hope, he does not include the whole of that benefit that can be derived from God’s word; rather, he briefly points out the main purpose. For the Scriptures are especially useful for this purpose: to raise up those who are prepared by patience and strengthened by consolations to the hope of eternal life, and to keep them in the contemplation of it.

Some translate the word consolation as exhortation, and I do not disapprove of this; however, consolation is more suitable to patience, since patience arises from it. For only then are we prepared to bear adversities with patience when God blends them with consolation.

The patience of the faithful is not indeed that toughness which philosophers recommend, but that meekness by which we willingly submit to God, while a taste of his goodness and paternal love makes all things sweet to us. This nourishes and sustains hope in us, so that it does not fail.

And the God of patience, etc. God is called this from what he produces. The same attribute has previously been very fittingly ascribed to the Scriptures, but in a different sense. God alone is doubtless the author of patience and of consolation, for he conveys both to our hearts by his Spirit. Yet he employs his word as the instrument, for he first teaches us what true consolation and true patience are, and then he instills and plants this doctrine in our hearts.

But after having admonished and exhorted the Romans about what they were to do, he turns to pray for them. For he fully understood that speaking of duty served no purpose, unless God inwardly effected by his Spirit what was spoken by the mouth of man. The sum of his prayer is — that God would bring their minds to real unanimity and make them united among themselves. He also shows at the same time what is the bond of unity, for he wished them to agree together according to Christ Jesus. Indeed, miserable is the union that is unconnected with God, and that union is unconnected with him which alienates us from his truth.

And so that he might recommend to us an agreement in Christ, he teaches us how necessary it is. For God is not truly glorified by us unless the hearts of all agree in giving him praise, and their tongues also join in harmony. Therefore, there is no reason for anyone to boast that he will give glory to God in his own way, for the unity of his servants is so highly esteemed by God that he will not have his glory proclaimed amidst discords and contentions. This one thought ought to be sufficient to check the wanton rage for contention and quarreling, which today excessively possesses the minds of many.