Romans 15 · The Lantern

Accept One Another

Now we ourselves who are strong ought to bear the weaknesses of the weak, and not to please ourselves.

But we who are stronger ought to bear the weaknesses of the infirm, and not to please ourselves. In these words Paul appears to declare himself one of the strong, just as he also says in the first Epistle to the Corinthians, that I became weak to the weak, that I might gain the weak.

If you really are strong, Paul says, do as I did and become weak in order to win the weak.

The Apostle taught above that the stronger should avoid scandalizing the weak; here he teaches that the stronger should bear with the failings of the weak. In regard to this he does two things: first, he proposes an admonition; second, he clarifies it, at let every one of you. This admonition contains two parts: the first pertains to external behavior.

Let each of us please the neighbor unto the good, for edification.

And to this — that we bear the weaknesses of the weak — we ought also to add this, that we should not please ourselves, but our neighbor, only in what is good, and unto edification. The vice of self-love (philautia), that is, of pleasing oneself, the prophet also blames elsewhere when he says: Woe to those who are wise in their own eyes, and learned in their own sight.

Let us be commended not by ourselves but by our neighbors, just as Paul sets his own example before us elsewhere when he says: "Just as I try to please all men in everything I do, not seeking my own advantage but that of many, that they may be saved." For nobody can build up another person if he has not first attracted him by his good life.

Then when he says, let every one of you, he clarifies his admonition: first, in regard to the second part; second, in regard to the first, at wherefore, receive one another. In regard to the first he does two things: first, he explains what he had said; second, he presents a reason, for Christ did not please himself.

For even Christ did not please himself, but even as it has been written: “The reproaches of those reproaching you fell on me.”

For Christ also did not please himself, but as it is written: The reproaches of those who reproached you fell upon me. In this he seems to show that Christ too, not pleasing himself, and not thinking it robbery to be equal with God, emptied himself; but wishing to please men — that is, to save men — he endured the reproaches of those who reproached, as it is written: The reproa…

An imitator and disciple of Christ does not seek his own advantage. Christ died for the salvation of others and bore the most bitter reproach.… But whatever insults are cast, not only upon Christ but also upon the saints for God's sake, are cast upon God himself.

Then when he says, for Christ, he assigns the reason for what he had said and uses the example of Christ: first, he mentions the example of Christ; second, he shows that we should imitate this example, for whatever things were written; third, he adds a prayer so that we can fulfill it, at now the God of peace.

For as much as was written in the past was written for our own instruction, so that through the endurance and through the encouragement of the Scriptures we may have the hope.

And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, "So that my bonds in Christ are become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word of God without fear,"-since martyrs' testimonies are examples of conversion gl…

That is, that we might not fall away, (for there are sundry conflicts within and without), that being nerved and comforted by the Scriptures, we might exhibit patience, that by living in patience we might abide in hope. For these things are productive of each other, patience of hope, and hope of patience. And both of them are brought about by the Scriptures.

Then when he says, for whatever things were written, he shows that we must imitate this example of Christ, saying: for whatever things were written in Sacred Scripture about Christ or his members were written for our learning.

Now may the God of endurance and of encouragement give you to be of the same mind with one another according to Christ Jesus,

so that with one accord, with one mouth, you may glorify the God and Father of our Lord Jesus Christ.

He does not say merely with one mouth, but bids us do it with one will also. See how he has united the whole body into one, and how he concludes his address again with a doxology, whereby he gives the utmost inducement to unanimity and concord.

What then is the fruit of like-mindedness? The glorification of God not only with one mouth, but also with one soul (for this is what "with one accord" means).

That, by the fact that you agree on the same things, with one mind, existing through faith and consensus of charity, as it says in a psalm: who makes men of one mind to dwell in a house (Ps 67:7), i.e., with one confession of the voice coming from unity of faith, 1 Corinthians: I appeal that all of you agree (1 Cor 1:10), that for the conformity of the heart, you may glorify Go…

Christ the Servant of Jews and Gentiles

Therefore receive one another, even as Christ also received you, to the glory of God.

After these things he says: "Wherefore receive one another, as Christ also received you unto the honor of God." What he says, "receive one another," is to be referred back to what he had set forth at the first, where, on the occasion of clean or unclean foods, those who thought differently were at variance with one another; and he says: "Receive one another, as Christ also rece…

For the sake of God's honor bear one another's burdens. … If God took us upon himself while we were ungodly, how much more should we, who are like one another, support each other!

Then when he says, wherefore, receive one another, he clarifies the first part of the admonition in which he had said that the stronger should bear with the failings of the weak.

For I say Christ to have become a servant of the circumcision for the truth of God, in order to confirm the promises given to the fathers,

For I say that Christ was a minister of the circumcision for the sake of God's truth, to establish the promises of the Fathers. In what way Christ was a minister of the circumcision to establish the promises of the Fathers can be understood in a twofold manner.

Once more Paul urges both Jews and Gentiles to unity with each other. He agrees with the Jews that Christ was promised to them and came to them first and that the Gentiles were called later on, because of God's mercy. Nevertheless, both peoples have now been made into one.

Second, when he says, for I say that Christ, he clarifies what he had said: first, with respect to the Jews; second, with respect to the gentiles, at but that the gentiles. First, therefore, he says: it has been stated that Christ welcomed you who are assembled in the unity of faith composed of Jews and gentiles.

and for the Gentiles to glorify God for mercy, even as it has been written: “Because of this I will praise you among the Gentiles, and to your name will I sing.”

But the Gentiles honor God for his mercy, as it is written: "Therefore I will confess to you among the Gentiles, and I will sing to your name." And again he says: "Rejoice, you Gentiles, with his people." And again: "Praise the Lord, all you Gentiles, and magnify him, all you peoples." And Isaiah again says: "There shall be the root of Jesse, and he who shall arise to rule the…

Paul deprives the Jews of presumption when he teaches that it was foretold that the Gentiles would be saved, even though this was not announced to them. Christ accepts those Gentiles who have received mercy because they too belong to his body.

Then when he says, but that the gentiles, he shows that even the gentiles were accepted by Christ: first, he states his proposition; second, he confirms it with an authority, at as it is written. First, therefore, he says: It has been stated that Christ accepted the Jews in order that the promises made to the patriarchs be fulfilled.

And again it says: “Rejoice, you Gentiles, with his people.”

In the one hundred and sixteenth Psalm he shows that God had long ago decreed, through his mercy, to unite Jews and nations in harmony, so that the Gentiles, having obtained grace, would become companions of the Jews, who themselves had once been called his people by God's gift.

These Gentiles have been brought to salvation along with God's people, the Jews.

The second authority contains the coalescence of gentiles and Jews. Hence, he says: and again he says: O gentiles, once alienated from the commonwealth of Israel (Eph 2:12); rejoice, you gentiles, with his people, i.e., adopt a common joy together with the Jews, who were once his people: they rejoice before you as with joy at the harvest (Isa 9:3); there shall be one flock and…

And again: “Praise the Lord, all you who are Gentiles, and let all the peoples praise him.”

And again Isaiah says: “There will be the root of Jesse, and the one arising to rule over Gentiles; in him the Gentiles will hope.”

But when the same prophet represents to us even nations sometimes estimated as "the small dust of the balance," and as "less than nothing, and vanity," and sometimes as about to hope and "trust in the name" and arm of the Lord, are we at all misled respecting the Gentile nations by the diversity of statement?

Jesse was the father of David, from whose seed, through Mary, Christ was born [cf. 1:3].… It is thus proved to the Jews that their Messiah has already come, because it is clear that all the Gentiles hope in Christ.

The fourth authority contains the reverence of the gentiles toward Christ. Hence he continues: and again Isaiah says: the root of Jesse shall come (Isa 11:10). Here he foretells the origin of Jesus, that he will be born of the seed of Jesse. For Jesse was David's father.

And may the God of hope fill you with all joy and peace in the believing, for you to abound in the hope, in the power of the Holy Spirit.

Paul the Minister to the Gentiles

Now I myself also have been persuaded concerning you, my brothers, that you yourselves also are full of goodness, filled with all the knowledge, being able also to admonish one another.

Such shall he be "who cleaves to that which is good," according to the apostle, "who hates evil, having love unfeigned; for he that loveth another fulfilleth the law." If, then, this God, to whom we bear witness, be as He is, the God of hope, we acknowledge our hope, speeding on to hope, "saturated with goodness, filled with all knowledge."

As a good teacher Paul rouses the people to further progress by praising them, so that they might blush for not being the sort of people the apostle thought they were. He is careful not to appear as if he has sternly rebuked the quarrelsome, the dissident or the foolish.

After instructing the Romans with general admonitions, the Apostle now begins to write certain familiar matters to them. First, matters pertaining to himself; second, matters pertaining to others, at but I commend to you Phoebe (Rom 16:1).

But more boldly I have written to you in part, as reminding you, because of the grace having been given to me by God,

These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behooves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times.

Paul means: "I had greater confidence to write because I knew that you were sensible people, ready to accept a reasonable argument." … Paul wrote to them not because of earthly obligations or to earn praise but to discharge the task he had received.

Then when he says, but I have written to you, he gives the true cause why he had admonished and corrected them. In regard to this he does two things: first, he shows that this belongs to the authority committed to him by his apostolate; second, he shows how he used this power, at I have, therefore, glory.

for me to be a minister of Christ Jesus to the Gentiles, administering the sacred service of the gospel of God, so that the offering of the Gentiles may become acceptable, sanctified in the Holy Spirit.

And we, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first-begotten Son, of the filthy garments, i.e., of our sins; and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sac…

By his example Paul was showing that what he performed with so much fear is holy. For some pass off as human what they proclaim as divine, with the result that what is holy seems to be unholy, since it is not done in a holy way.… Following Paul, however, the Gentiles become an acceptable sacrifice to God, sanctified and exalted not by fire but by the Holy Spirit.

First, he describes the author of this grace when he says: which was given me by God. As if to say: not by men: Paul an apostle, not from men nor through men (Gal 1:1).

I have therefore the boasting in Christ Jesus in the things pertaining to God;

for I will not dare to speak anything except of what Christ has accomplished through me unto the obedience of the Gentiles, by word and by deed,

in the power of signs and wonders, in the power of the Spirit of God — so as for me from Jerusalem and around unto Illyricum to have fully proclaimed the gospel of Christ,

and thus being ambitious to evangelize not where Christ was named, so that I may not build upon another’s foundation,

And he preached this Gospel in such a way that he did not insert his own discourses as an addition to another's labors or another's preaching, lest he should himself set the building of his own preaching upon foundations of faith laid by another, and should seem to filch the glory of another's work.

A man who builds on someone else's foundation is not doing anything wrong, as long as he builds with gold and such. Here Paul is referring to those false apostles who always went to converts and never to the Gentiles because they could not work miracles. Paul also shows that he had done a good job, for he both laid the foundation and also built on top of it.

Then when he says, and I have so preached, he shows how difficult it is to produce this fruit, for it is difficult to convert those entirely ignorant to the faith.

but even as it has been written: “To whom it was not proclaimed concerning him, they will behold; and those that have not heard will understand.”

Therefore also I was being hindered many times from coming to you;

Paul’s Travel Plans

but now, no longer having a place in these regions, and having had a great desire for many years to come to you,

"But now, having no further place in these regions, and having a desire to come to you now for many preceding years, when I set out for Spain, I hope that as I pass through I may see you, and be sent on my way there by you, when first I shall have enjoyed you in part." He seems to say these things while situated in Achaia, at Corinth, as we have already shown so far as our stre…

Where all the people have already heard the gospel, Paul has no reason for laying a foundation. Observe from this that there are some desires which are good!

Then when he says, but now, he clarifies his intention to visit them: first, he promises to visit them; second, he tells why he must delay, at but now I shall go; third, he mentions the goal of his visit, when therefore I shall have accomplished this.

whenever I shall go to Spain — for I hope, going through, to see you and to be equipped by you for there, if first I shall be filled with you in part.

But now I am going to Jerusalem, ministering to the saints.

For Macedonia and Achaia were pleased to make a certain contribution for the poor among the saints in Jerusalem;

for they were pleased, and they are their debtors. For if the Gentiles shared in their spiritual things, they ought also to minister to them in the material things.

Indeed, Paul calls them debtors to the believing Jews, so that just as they have become partakers of their spiritual things, so they too may share in their bodily needs; that, rejoicing, the believing Jews may praise together the providence of God for their salvation through their ministry.

In this, he says, there is nothing new if they wished to make a contribution to the saints: they are their debtors. In what way? Christ comes from the Jews, He came for them; from thence the apostles, the prophets, all good things. But the whole world became a partaker of all this.

Third, he assigns the reasons, the first of which is good pleasure; hence he says: for it has pleased them: each must do as he has made up his mind, not reluctantly or under compulsion (2 Cor 9:7). The second cause is debt; hence he adds: render therefore to all men their dues (Rom 13:7).

Therefore, having finished this and having sealed to them this fruit, I will set off through you into Spain.

After these things he says: "When therefore I shall have completed this, and shall have consigned to them this fruit, I shall set out by way of you into Spain. For I know that coming to you, I shall come in the abundance of the blessing of Christ." See with how great caution he promises that he will seal the fruit of those who offer.

One poor man, already old, preached from Jerusalem all the way to Illyricum, and swiftly runs his word. Since, then, it had come from Jerusalem all the way to Illyricum, and his word had run swiftly, next it follows, and that very word which had said, From Jerusalem all the way to Illyricum, says: But I wish to go even to the Spains. This the apostle Paul speaks.

Then when he says, when, therefore, he mentions the place from which he will come to them, saying: when, therefore, I shall have accomplished this, namely, ministering to the saints, and consigned to them this fruit, i.e., the alms of the gentiles, which is a fruit of their conversion: Israel is an abundant vine that yields its fruit (Hos 10:1); I shall come by you into Spain.

And I know that, coming to you, I will come in the fullness of the blessing of Christ.

Wherefore instruction, which reveals hidden things, is called illumination, as it is the teacher only who uncovers the lid of the ark, contrary to what the poets say, that "Zeus stops up the jar of good things, but opens that of evil." "For I know," says the apostle, "that when I come to you, I shall come in the fulness of the blessing of Christ;" designating the spiritual gift…

If the Romans behave well, Paul will be full of good teaching for them, for the teacher is incited to teach to the extent that the student shows progress.

Then when he says, but I know, he foretells the fruit of his visit, saying: but I know, namely, from my confidence in God's grace, that when I come to you, I shall come in the abundance of the blessing of Christ, i.e., Christ will give his blessing more abundantly to you in my coming, about which it says in a psalm: they shall go from strength to strength (Ps 84:7), and which L…

Now I encourage you, brothers, through our Lord Jesus Christ and through the love of the Spirit, to strive together with me in the prayers to God for me,

I beseech you therefore, brethren, through our Lord Jesus Christ, and through the love of the Spirit, that you help me in your prayers to God, that I may be delivered from the unbelievers who are in Judaea, and that this my ministry may be made acceptable to the saints in Jerusalem, so that coming to you in joy by the will of God, I may find rest together with you.

Paul asks the whole church to pray for him, because he knows that when many people pray together their prayers have great effect. When James was killed, Peter was set free from prison by the prayers of the brethren, who prayed not so much for his good as for their own, so that they could be strengthened by his teaching. Spiritual love leads us to pray for one another.

Then when he says, I beseech you, therefore, he asks them for the favor of their prayers: first, he seeks their prayers; second, he prays for them, at now the God of peace. In regard to the first he does three things: first, he urges them to pray for him for three reasons.

so that I may be delivered from those refusing to be persuaded in Judea, and that my service which is in Jerusalem may become acceptable to the saints,

"That I may be delivered from them that do not believe in Judea." A great struggle then lies before him. And this too is why he calls for their prayers. And he does not say that I may be engaged in it, but "I may be delivered," as Christ commanded, to "pray that we enter not into temptation." (Matt. xxvi.

He did not say: to enter into a contest and defeat them, but: "to be delivered," fulfilling the divine law that commands us to pray not to fall into temptation (Matt. 26:41).

Third, he mentions things he wishes to be obtained by him, the first of which pertains to the enemies he had in Judea; hence he says: that I may be delivered from the unbelievers that are in Judea, who particularly attacked and hated Paul, because he confidently preached the end of the legal observances: they have been told about you that you teach that Moses should be forsaken…

so that, having come to you in joy through the will of God, I may be refreshed with you.

Paul also says that this should be prayed for: that the ministry of his gifts may be accepted by the saints in Jerusalem, and that he may show himself to do all things according to the will of God; that, because his heart is devoted to bearing the gifts, he also wishes their attitude toward him to correspond to God's judgment; that, having understood his love toward them, they…

Paul has no desire to do the right thing apart from God's will.

The third pertains to those to whom he was writing: hence he adds: so that I may come to you with joy, and this by God's will, against which he wanted to do nothing: making request, if by any means now at length I may have a prosperous journey, by the will of God, to come unto you (Rom 1:10), and may be refreshed with you, i.e., that from your presence I may receive refreshment…

And may the God of peace be with all of you. Amen.

"Now the God of peace be with you all. Amen." He endows the Romans with an immense blessing, that the God of peace may be with them — that is, that the peace of God, which surpasses all understanding, may guard their hearts in Christ Jesus, who is our peace.

The God of peace dwells only in those who are peaceable. It is good that he has concluded with peace, because the two parties are here called back to peaceful agreement with each other.

Then when he says, now the God of peace, he shows that he is praying for them, saying: now the God, i.e., the giver of peace, be with you all, by the fact that you are at peace with one another: agree with one another and the God of peace will be with you (2 Cor 13:11). He adds, amen, i.e., let it be so: let the people say: amen (Ps 106:48).

Romans15

Accept One Another

Christ the Servant of Jews and Gentiles

Paul the Minister to the Gentiles

Paul’s Travel Plans