Chapter Fifteen
Rom. 15:1. We who are strong ought to bear the infirmities of the weak, and not to please ourselves.
After the prayer he again offers exhortation and gratifies the perfect by placing them on the same level as himself and calling them strong. He did not simply say "weaknesses," but "the weaknesses of the powerless," that is, intensifying the expression in order to draw them to greater compassion. Having spoken of our obligation to bear the weaknesses of others, he teaches how to fulfill it. For this, he says, it is necessary that we seek not only our own benefit.
Rom. 15:2. Each of us must please his neighbor, for his good, unto edification.
That is, let each one do what is pleasing to his neighbor, and serve his brother, only for good. And lest any of the perfect should say: behold, I too am drawing my brother toward good, he added: "for edification." For although what you are doing now is good, yet since it is untimely, your deed turns into destruction: for untimely reproof does not edify.
Rom. 15:3. For even Christ did not please Himself, but, as it is written: "The reproaches of those who reproached You fell on Me."
The Apostle sets before us the example of Christ. For if He had wished to please Himself, that is, to seek His own interests, He could have avoided reproaches and not endured what He endured; but He did not wish this, and instead, having taken sufferings upon Himself, He was subjected to ill repute among many, was considered powerless, even a deceiver and evildoer. They said of Him: "He saved others; Himself He... cannot save" (Matt. 27:42). Thus "the reproaches of those who reproached You," the Father, in the Old Testament, "fell on Me" (Ps. 69:9), that is, on Your Son. And this is nothing new.
Rom. 15:4. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
This, he says, was written beforehand so that we might imitate it. Here he also exhorts them to patience in temptations, saying, that being strengthened by Scripture we may endure, and by endurance may show in ourselves a living and steadfast hope. For whoever endures shows that he has within himself hope in the future blessings, but whoever does not endure has lost hope.
Rom. 15:5. God of patience and consolation grant you to be likeminded one toward another according to the teaching of Christ Jesus.
He shows that along with the Scriptures, God gives us patience and consolation. Therefore he also calls Him the God of patience and consolation, as the giver and author of these good things. He also asks of Him that He would grant us "to be like-minded one toward another." For it is characteristic of love to think the same about one's neighbor as one thinks about oneself. But since there is a worldly love, he added: "according to the teaching of Jesus Christ," that is, think that which is pleasing to Jesus Christ.
Rom. 15:6. That ye may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.
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). Here the word "God" should be separated, referring it to the preceding phrase, and then read with a new beginning: "and Father of our Lord Jesus Christ." However, there will be no impropriety if these words are read together as well, that is, understanding "God and Father" in relation to One and the Same Christ; for God the Father is the God of Christ according to His humanity, and Father according to His Divinity.
Rom. 15:7. Therefore receive one another, just as Christ also received us, to the glory of God.
He repeats the previous exhortation and brings Christ as an example, so that we would accept one another, because this serves to the glory of God. For our unity above all glorifies God, as it is said: "the world will believe that You sent Me," if the disciples "are one" (Jn. 17:21-23). On the contrary, disagreements bring dishonor to God. For when the pagans see that Christians disagree among themselves, they blame the faith itself.
Rom. 15:8. I mean that Jesus Christ became a servant to the circumcised — for the sake of God's truth, in order to fulfill the promises made to the fathers.
He holds to the former subject of discourse, showing that Christ did not please Himself, but accepted everything for our sake, and he persuades the Gentiles not to exalt themselves over those who believed from among the Jews. For the Jews were saved by the promise given to their fathers, while the Gentiles were saved by mercy and love for mankind alone. The meaning of what is said is as follows. To Abraham there was a promise that his seed would inherit the world (Gen. 13:15); but those who descended from Abraham all became deserving of punishment, as transgressors of the law, and therefore unworthy of the promise. Therefore Christ came and fulfilled the law, accepting among other things circumcision as well. Having fulfilled the law, accepted circumcision, and become the seed of Abraham, He extinguished the wrath of God and made us capable of receiving the promise. He accepted circumcision so that the promise of God would not remain in vain, and not in order to establish the law. Why then do you, Judaizer, cling to the law, which has already brought you into such danger that you have been deprived of the promise?
Rom. 15:9. Gentiles, however, glorify God for His mercy.
Those who came from the Jews, although they were unworthy, nevertheless had the promises; but you, called from paganism, were saved by lovingkindness alone. Therefore you are especially obligated to glorify God. And God is glorified when you live in union and unity among yourselves, when you bear with the weak.
Rom. 15:9. As it is written: For this reason I will praise You, (O Lord), among the Gentiles, and I will sing to Your name.
Rom. 15:10. And again it is said: Rejoice, O Gentiles, with His people.
Rom. 15:11. And again: Praise the Lord, all ye Gentiles; and laud Him, all ye people.
Rom. 15:12. Isaiah also says: "There shall be a root of Jesse, and He shall rise to rule the nations; in Him shall the Gentiles hope."
He brought all these testimonies as proof that those called from among the Gentiles must live in unity and be of one mind with those who came from among the Jews; he humbles them so that they would not exalt themselves over those called from among the Gentiles, for all the prophets called them, while he again persuades those called from among the Gentiles not to be puffed up, showing that they are more indebted to God, as having received greater mercy; for they, not being a people, were united with the people. The words "I will praise You among the Gentiles" are spoken in the person of Christ, instead of: I will proclaim You, O Father, among the nations; and the words "there shall be a root of Jesse" are spoken instead of: from the root of Jesse shall grow He Who shall rise to rule the nations, that is, Christ.
Rom. 15:13. Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.