Pulpit Commentary - Romans 15:1

Pulpit Commentary - Romans 15:1 - 15:33

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Pulpit Commentary - Romans 15:1 - 15:33

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This Chapter Verse Commentaries:

15:1 - 15:33

EXPOSITION

Rom_16:1-24

IV. SUPPLEMENTARY. Questions have been raised and much discussed as to the connection of the last two chapters, 15. and 16., with the rest of the Epistle. The facts and the opinions founded on them may be summarized as follows.

(1) There is sufficient proof that in early times copies of the Epistle existed without these two chapters. The evidence is this—

(a) Origen (on Rom_16:25-27) speaks of some copies in his time being without the concluding doxology, and also without any part of these two chapters, attributing the omission to Marcion, for his own purposes, having mutilated the Epistle. His words are, "Caput hoc (i.e. Rom_16:25-27) Marcion, a quo scripturae evangelicae et apostolicae interpolatae sunt, de hac Epistola penitus abstulit; et non solum hoe, sod ab hoc loco ubi scriptum est, Omne autem quod non ex fide est peccatum est (i.e. Rom_14:23) usque ad finem cuncta dissecuit." Tertullian also speaks of Marcion having mutilated this Epistle, though not specifying these two chapters.

(b) In Codex Amiatinus (a manuscript of the Latin Bible of the sixth century) there is a prefixed table of contents, referring by numbers to the sections into which the Epistle was divided, and describing the subject of each section. In this table the fiftieth section is thus described: "On the peril of one who grieves his brother by his meat," plainly denoting Rom_14:15-23; and the next and concluding section is described thus: "On the mystery of the Lord kept secret before his Passion, but after his Passion revealed," which description can only refer to the doxology of Rom_16:25-27. Hence it would seem that in some Latin copy of the Epistle to which the table of contents referred, the doxology followed Rom_14:23 with nothing between.

(c) Tertullian, Irenaeus, and Cyprian. who quote largely from the Epistle, have no references to Rom_15:1-33. and 16. It may be observed, however, that mere omission to quote is not in itself conclusive, though it may be corroborative of other evidence.

(2) The concluding doxology (Rom_16:25-27), though placed, as in the Textus Receptus, at the end of Rom_16:1-27. in the uncials generally and by the Latin Fathers, is found at the end of Rom_14:1-23. in the uncial L, in most cursives, in the Greek Lectionaries, and is so referred to by the Greek commentators. Some few manuscripts have it in both places, and some few omit it altogether. Origen also (loc. cit.) says that in some copies of the Epistle which contained Rom_15:1-33. and 16., the doxology was placed at the end of Rom_16:1-27., and in others at the end of Rom_14:1-23.

(3) In one manuscript (G) all mention of Rome in the Epistle is omitted; and in one cursive (47) there is a marginal note to the effect that "some one" (i.e. probably, some commentator) makes no mention of the words ἐν Ρώμῃ either in the interpretation or the text.

In view of these facts, it may be held that the Epistle, as first written, ended at Rom_14:1-23. with the doxology appended, Rom_15:1-33. and 16. (ending at Rom_15:24 with the usual concluding benediction, "The grace," etc.) having been an addition. Baur, after his manner—and this partly on supposed internal evidence—disputes the two last chapters having been written by St. Paul at all, regarding them as an addition by a later hand. But his reasons are too arbitrary to stand against the authority of existing manuscripts, to say nothing of the internal evidence itself, which really appears to us to tell the other way. Such internal evidence will appear in the course of the Exposition. One view, put forth by Ruckert, and recently supported by Bishop Lightfoot, is that St. Paul, having originally written the whole Epistle, including the two chapters, but without the doxology, reissued it at a later period of his life in a shortened form for general circulation, having then appended the doxology. This theory, however, is but a conjecture, put forward as best accounting for all the facts of the case, including that of all mention of Rome having been apparently absent from some copies. This, however, might be accounted for by the Epistle having been issued, after St. Paul's time, in a form suited for general circulation. On the whole, we may take it as probable that the apostle, having first concluded his Epistle with Rom_14:1-23. and the doxology, felt himself urged to resume a subject which lay so near his heart, and so appended Rom_15:1-33., and then the salutations, etc., in Rom_16:1-27., before the letter was sent.

This supposition would in itself account for copies of the Epistle having got into circulation without the additions to it. Possibly Marcion took advantage of finding some such copies to deny the genuineness of the two final chapters altogether; and his doing so would be likely to promote circulation of the shorter copies. It will be observed that the Epistle, as a doctrinal treatise practically applied, is complete without the last two chapters; and also that Rom_15:1-33., though connected in thought with the end of Rom_14:1-23., might be, and indeed reads like, a resumption and further enforce-merit of its ideas. It seems, indeed, as if three appendices, or postscripts, had been added by the apostle; the first ending with the benediction of Rom_15:33; the second (commending Phoebe, who was to be the bearer of the letter, and sending salutations to persons at Rome) with the benediction of Rom_16:20; and the third (which might be added at the last moment) with that of Rom_16:24. All the benedictions are thus accounted for, being the apostle's usual concluding authentications (cf. 2Th_3:17; Col_4:18).

As to the proper position of the doxology, if the view last given be correct, its original one would be most naturally at the end of Rom_14:1-23.; since otherwise the Epistle, as first completed, would have nothing answering to the usual benedictions in conclusion. And though this is not a benediction, but a doxology, embodying in solemn terms the main idea of the preceding treatise, such a conclusion is in keeping with the peculiar character of the Epistle to the Romans.

Finally, though uncial authority is decidedly in favour of the position of the doxology at the end of Rom_16:1-27., this does not seem to be a sufficient reason for con-eluding it to have been originally there. If there existed anciently two editions, one with, and the other without, the two chapters appended, transcribers of the longer edition would be likely to place the doxology at the end of what they believed to be the true conclusion of the original Epistle.

After all, the question cannot be considered as settled. It has been deemed sufficient here to state the main arguments for or against the various views that have been taken.

Rom_15:1-13

H. Renewed admonition to bear with the weak, enforced by Scripture and the example of Christ.

Rom_15:1-3

We then (rather, but we, or now we. The δὲ here certainly seems to link this chapter to the preceding section; but it is not inconsistent with the chapter being an addition to a completed letter, of which it takes up the concluding thought) that are strong (St. Paul, here as elsewhere, identifies himself with the more enlightened party) ought ( ὀφείλομεν expresses obligation of duty) to bear the infirmities of the weak (cf. Gal_6:2), and not to please ourselves. Let every one of us please his neighbour for his good (rather, for that which is good) to edification. For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. The quotation is from Psa_69:9; one in which a righteous sufferer under persecution calls on God for deliverance, and to some parts of which even the details of Christ's Passion strikingly correspond. The first part of the verse here quoted, "The zeal of thine house," etc., is applied to him in Joh_2:17.

Rom_15:4

For whatsoever things were written aforetime were written for our learning (in the old sense of teaching, or instruction), that we through patience and comfort of the Scriptures (or, as the form of the Greek rather suggests, and as is confirmed by the repetition of the words conjoined in Rom_15:5, through the patience and the comfort of the Scriptures) might have hope. This verse, introduced by γὰρ , gives the reason why the words of the ancient psalmist are adduced for the instruction of Christians. Christ, it is said, exemplified the principle of it, and it is for us to do so too. By bearing the infirmities of the weak, and submitting, if need be, to reproach, we exhibit Christ-like endurance ( ὑπομονὴ ), such as Scripture inculcates; and therewith will come comfort, such as Scripture contains and gives, and so a strengthening of our hope beyond these present troubles. The psalm quoted was peculiarly one of endurance and comfort under vexations and reproaches, and of hope beyond them. It was written afore-time for our instruction, that so it may be with us, as it was with Christ. In the next verse the apostle returns definitely to the subject in hand.

Rom_15:5-7

Now the God of patience and comfort (the same word as before, though here in the Authorized Version rendered consolation) grant you to be like-minded (see on Rom_12:16), one with another according to Christ Jesus: that ye may with one accord with one mouth glorify the God and Father of our Lord Jesus Christ (so certainly, rather than, as in the Authorized Version, "God, even the Father of," etc.). Wherefore receive ye one another (cf. Rom_14:1, and note), even as Christ also received us (or you, which is better supported, and, for a reason to be given below, more likely) to the glory of God. As in Rom_15:3, the example of Christ is again adduced. The connection of thought becomes plain if we take the admonition, "Receive ye one another," to be mainly addressed to "the strong," and these to consist principally of Gentile believers, the "weak brethren" being (as above supposed) prejudiced Jewish Christians. To the former the apostle says, "Receive to yourselves with full sympathy those Jewish weak ones, even as Christ, though sent primarily to fulfil the ancient promises to the house of Israel only (see Rom_15:8), embraced you Gentiles ( ὑμᾶς ) also within the arms of mercy" Thus the sequence of thought in Rom_15:8, seq., appears. "Unto the glory of God" means "so as to redound to his glory." Christ's receiving the Gentiles was unto his glory; and it is implied that the mutual receiving of each other by believers would be so too. The idea of God's glory being the end of all runs through the whole passage (cf. Rom_15:6, Rom_15:9, Rom_15:11).

Rom_15:8, Rom_15:9

For (the reading γὰρ is much better supported than δὲ . The essential meaning, however, of λέγω γὰρ is the same as of λέγω δὲ ) I say (i.e. what I mean to say is this; cf. 1Co_1:12; Gal_4:1 : Gal_5:16) that Jesus Christ was (rather, has been made, γεγενῆσθαι being the more probable reading than γενέσθαι ) a minister of the circumcision (i.e. of the Jews) for the truth of God, to confirm the promises made unto the fathers (literally, the promises of the fathers): and that the Gentiles might glorify God for his mercy. Observe the expressions, ὑπὲρ ἀληθείας Θεοῦ , etc., and ὑπὲρ ἐλέους , with reference respectively to the Jews and Gentiles. Christ's primary ministry was to "the house of Israel" (cf. Mat_15:24), in vindication of God's truth, or faithfulness to his promises made through the patriarchs to the chosen race: his taking in of the Gentiles was an extension of the Divine mercy, to his greater glory. The infinitive δοξάσαι , in Rom_15:9, seems best taken in the same construction with βεβαιῶσαι in Rom_15:8, both being dependent on εἰς τὸ . As it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy Name. This quotation from Psa_18:49 or 2Sa_22:50, with those that follow, are for scriptural confirmation of God's purpose, which has just been spoken of, to include the Gentiles in his covenanted mercies to Israel, so that they too might glorify him. St. Paul, after a manner usual with him; follows cut a thought suggested in the course of his argument, so as to interrupt the latter for a while, but to return to it in 2Sa_22:13. All, in fact, from the beginning of 2Sa_22:8 to the end of 2Sa_22:12, is parenthetical, suggested by "even as Christ received you,." at the end of 2Sa_22:7. All this, it may be observed, is confirmatory of Pauline authorship. The first quotation introduces David, the theocratic king, confessing and praising God, not apart from the Gentiles, but among them. The second, from Deu_32:43, calls on the Gentiles themselves to join in Israel's rejoicing; the third, from Psa_117:1, does the same; the last, from Isa_11:10, foretells definitely the reign of the Messiah over Gentiles as well as Jews, and the hope also of the Gentiles in him.

Rom_15:10-13

And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye peoples. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust (rather, hope— ἐλπιοῦσι —which is the word in the LXX.; thus brining back the thought of the hope spoken of in Rom_15:4, with a prayer for the abundance of which to his readers, as the result of peace in the faith among each other, the apostle now concludes his exhortation). Now the God of hope fill you with all joy and peace in believing, that ye my abound in hope, through the power of the Holy Ghost.

Rom_15:14-33

I. Expression of confidence in the general disposition of the Roman Christians, and of the writer's desire to visit them, and his intentions in accordance with that desire.

Rom_15:14

And I myself also am persuaded of you, my brethren, that ye yourselves also are full of goodness, filled with all knowledge, able also to admonish one another. It is St. Paul's courteous as well as kindly way to compliment those to whom he writes on what he believes to be good in them, and to cling to a good opinion of them, even where he has some misgivings, or has had reason to find fault (cf. 1Co_1:4, seq.; 2Co_1:7; 2Co_3:1, seq.; 2Co_7:3, seq.). Here "I myself also" ( καὶ αὐτὸς ἐγὼ ) may have tacit reference to the general good report of the Roman Church (cf. Rom_1:8 and Rom_16:19), which he means to say he himself by no means doubts the truth of, notwithstanding his previous warnings. "Ye yourselves also" ( καὶ αὐτοὶ ) implies his trust that even without such warnings they would of themselves be as he would wish them to be; "full of goodness" ( ἀγαθωσύνης ), so as to be kind to one another, as they were enlightened and replete with knowledge ( γνώσεως ).

Rom_15:15

But I have written unto you the more boldly, brethren, in some measure (so, as in the Revised Version, or, in part ( ἀπὸ μέρονς ), rather than in some sort, as in the Authorized Version. The allusion seems to be to the passages in the Epistle in which he has been bold to admonish urgently; such as Rom_11:17, seq.; Rom_12:3; and especially Rom_14:1-23.), as putting yon in mind (reminding you only of what you doubtless know), because of the grace given me of God; i.e., as appears from what follows, of apostleship to the Gentries (cf. Rom_1:5, Rom_1:14; also Act_22:21 : Gal_2:9). Though the Church of Rome was not one of his own foundation, and he had no desire, there or elsewhere, to build on another man's foundation (Rom_14:20), yet his peculiar mission as apostle to the Gentiles gave him a claim to admonish them. The reason thus given is, it will be observed, a confirmation of the view, otherwise apparent, that the Roman Church consisted principally of Gentile believers.

Rom_15:16

That I should be the minister ( λειτουργὸν ) of Jesus Christ unto the Gentiles, ministering ( λειτουργοῦντα ) the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified in the Holy Ghost. As to the words λειτουργὸς and λευτουργεῖν , see on Rom_13:6; and on λατρεύω , λατρεία on Rom_1:9 and Rom_12:1. Here they are evidently used in their sacrificial meaning, but applied metaphorically; the "acceptable offering" which Paul offers to God is that of the Gentiles whom he brings to the faith. "The preaching of the gospel he calls a sacrificial service ( ἱερουργιάν ), and genuine faith an acceptable offering" (Theodoret). "This is my priesthood, to preach and to proclaim" (Chrysostom); cf Php_2:17.

Rom_15:17

I have therefore whereof I may glory through (rather, I have my boasting in) Christ Jesus in the things that pertain unto God ( τὰ πρὸς Θεόν —the same phrase as is used in Heb_5:1 with reference to priestly service). St. Paul's purpose in this and the four following verses is to allege proof of his being a true apostle with a right to speak with authority to the Gentiles. It is evident, he says, from the extent and success of my apostolic labours, and the power of God that has accompanied them. So also, still more earnestly and at length, in 2Co_11:1-33. and 12. As to his reason for frequently thus insisting on his true apostleship, and for asserting it in writing to the Romans, see note on Rom_1:1.

Rom_15:18, Rom_15:19

For I will not dare to speak of any of those things which Christ hath not wrought through me unto the obedience of the Gentiles (meaning, I will not dare to speak, of any mere doings of my own, but only of those in which the power of Christ working through my ministry has been displayed) by word and deed, by the power of signs and wonders (i.e. displays of miraculous power. It is noteworthy how St. Paul alludes incidentally in his letters to such "signs and wonders" having accompanied his ministry, as to something familiar and acknowledged, so as to suggest the idea of their having been more frequent than we might gather from the Acts of the Apostles. Had the alleged "signs and wonders" been unreal, we might have expected them to be made more of in the subsequent narrative of an admirer than in contemporary letters), by the power of the Spirit of God; so that from Jerusalem, and round about as far as Illyricum, I have fully preached (literally, I have fulfilled) the gospel of Christ. In thus designating the sphere of his ministry the apostle is denoting its local extent, rather than the course he had taken. He had, in fact, preached first at Damascus (Act_9:20), and afterwards at Jerusalem (Act_9:29); but he mentions Jerusalem first, as being the original home of the gospel in the East, and, indeed, the first scene of his own preaching in fellowship with the original apostles. Thence he had extended it in various quarters, and carried it into Europe, Illyricum being the western limit so far reached. It is true that there is no mention in the Acts of his having actually visited Illyria. In the journey of Act_17:1-34. he plainly got no further west than Betted, which is, however, not far off; and he might possibly mean here only to say that he had extended the gospel to the borders of Illyricum, but for the word πεπληρωκέναι , and his seeming to imply afterwards (Act_17:23) that he had gone as far as he could in those regions, and consequently contemplated a journey to Spain. Hence, the narrative of Acts not being an exhaustive history, it may be supposed that he had on some occasion extended his operations from Macedonia to Illyricum, as he may well have done on his visit to the latter mentioned in Act_20:1-38. 1-3, where διελθὼν τὰ μέρη ἐκεῖνα allows for a visit into Illyricum.

Rom_15:20

Yea (or, but), so striving (or, earnestly desiring, or making it my aim. The word is φιλοτιμούμενον , cf. 2Co_5:1-21. 9; 1Th_4:11) to preach the gospel, not where Christ was named, lest I should build upon another man's foundation. In the compact between St. Paul and the apostles of the circumcision referred to in Gal_2:1-7, it was agreed that he should confine his apostolic ministry to the Gentiles. Consequently, we find him selecting as centres of his work the principal cities of the heathen world. But he was further careful to avoid places, wherever they might be, in which Churches were already founded. It was the function of an apostle to extend the gospel by founding new Churches, rather than to invade the provinces of others. Those founded by himself, and thus under his immediate jurisdiction, as e.g. the Corinthian Church, he visited as need arose, and addressed them in authoritative letters, commanding as well as exhorting. But his rule in this respect did not preclude his writing also letters of general encouragement and admonition to any whom his peculiar commission as apostle of the Gen- tiles gave him a claim to be heard by. Thus he wrote to the Colossians, though he had never seen them (Col_1:4; Col_2:1); and thus also to the Romans, at the same time (as we have seen, Rom_15:15, seq.) almost apologizing for doing so; and, though he proposes visiting them, it is nor with the view of staying among them long, so as to take up the superintendence of them, but only on his way to Spain for mutual comfort and edification (see Rom_1:11, Rom_1:12; Rom_15:24).

Rom_15:21-24

But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand (Isa_52:15, as in the LXX. The passage is Messianic; but St. Paul need be understood to be quoting it as predictive or directive of the rule he follows. Enough if it expresses his meaning well). For which cause also I have been much hindered (or, was for the most part, or many times hindered) from coming to you. The hindrance had been, mainly at least, as is evident from Δὼ (Rom_15:22), the obligation he was under of completing his ministry in the first place in other quarters (see on Rom_1:13). But now having no longer place in these regions (i.e., according to the context, there being no additional sphere for my activity there. He had now planted the gospel in all the principal centres, leaving disciples and converts, and probably an ordained ministry, to carry on the work and extend it in the regions round. In this his proper apostolic work consisted; cf. 1Co_1:14-17), and having a great desire these many years to come unto you; whensoever I take my journey into Spain, I will come to you: for I hope to see you on my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. The sense of this verse is no way affected by the omission of "I will come unto you," which authorities are against retaining. If "for," after this omission, be retained, the sentence is incomplete, as St. Paul's sometimes are. The omission of "for" (for which there is some little authority) leaves the sentence improved. The apostle's selection of Spain as his next intended sphere of labour might be due to the notoriety of that Roman province, and the facility of communication with it by sea. His omission of Italy, except for a passing visit, is accounted for by his principle, already enunciated, of not building on other men's foundation, there being already a flourishing Church at any rate at Rome. He hoped, as appears from this verse, that some of the members of it might join him in his mission to Spain. For the word προπεμφθῆναι would imply their going all the way in the ease of a sea-voyage. For the use of the word, cf. Act_15:3; Act_20:38; Act_21:5; 1Co_16:6; 2Co_1:16. Observe the characteristic courtesy of the concluding clause, which is literally, "should I be first in part" (i.e. not as much as I should wish, but to such extent as my short stay with you will allow) "filled with you," i.e. enjoy you.

Rom_15:25-27

But now I go to Jerusalem ministering unto the saints. For it hath pleased ( εὐδόκησανα , implying good will) Achaia and Macedonia to make a certain contribution ( κοινωνίαν , intimating the communion of Christians with each other, evinced by making others partakers of their own blessings; of Rom_12:13; 2Co_9:13; 1Ti_6:18; Heb_13:16) to the poor of the saints which are at Jerusalem. As to this collection for the poor Christians at Jerusalem, which St. Paul seems to have been intent on during his journeys, and which he was now on the point of carrying to its destination, of. Act_19:21; Act_24:17; 2Co 8:1-9:15. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister ( λειουργῆσαι ; here in the general sense of ministry; see on Rom_13:6) to them in carnal things. Here we have the same idea of salvation being derived to the Gentiles from the Jews as is prominent in Rom_11:17, Rom_11:18, and apparent in Rom_15:7, seq.

Rom_15:28, Rom_15:29

When therefore I have accomplished this, and sealed to them (i.e. ratified and assured to them) this fruit, I will come away by you into Spain. And I know that when I come to you ( ὑμᾶς here is intended emphatically) I shall come in the fulness of the blessing of Christ. How different from his anticipations were the circumstances of his first visit to Rome we know from the Acts. So man proposes, but God disposes, and all for final good (cf. Php_1:12, seq.). That he afterwards carried out his intention of visiting Spain cannot be alleged with certainty, though there is distinct evidence of an early tradition that he did so (Canon Muratori, Eusebius, Jerome, Theodoret. Cf. Clem. Romans, Eph_1:1-23, who speaks of St. Paul having gone to "the boundaries of the West"). Certainly before the end of his detention at Rome he had given up any idea he might have had of going thence at once to Spain; for cf. Php_2:19; Phm_1:22; which Epistles are believed, on good grounds, to have been written during that detention. Still, he may have gone during the interval between his release and his final captivity at Rome, during which the pastoral Epistles were probably written.

In what follows (verses 30-32) some apprehension of dangers attending his visit to Jerusalem, which might possibly thwart his intentions, already appears; sounding like an undertone allaying the confidence of the hope previously expressed. In the course of his progress to Jerusalem this apprehension appears to have grown upon him; for see Act_20:22, Act_20:23, Act_20:28; Act_21:4, Act_21:11-14). It may be here observed that such signs, evidently unintentional, of conflicting feelings in the letter, and such consistency between the letter and the narrative, are strong confirmations of the genuineness of both.

Rom_15:30-33

Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me; that I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be acceptable to the saints. Here he seems to imply a possibility of even the Jewish Christians not receiving him, with the alms he brought them, kindly. In 2 Oct. Rom_8:18, seq., he had shown signs of being anxious to avoid any possible suspicion of malversation with regard to the contribution. The danger probably arose from the suspicions against himself, his authority, and his motives, entertained by the Judaistic faction. That this faction was then strong at Jerusalem appears from the precautions he was advised to take on his arrival there (see Act_21:20-24). That I may come unto you with joy by the will of God, and may with you be refreshed. Now the God of peace be with you all Amen.

HOMILETICS

Rom_15:1-3

Self-pleasing and self-denial.

The controversy which gave rise to this statement of Christian principle was local and temporary, and seems to us somewhat trivial. It was, however, the occasion for an inspired publication of important, practical moral truths and precepts, of world-wide and lasting application. When a difference arises between two parties, who are accustomed to think and act together, there is danger of each party becoming bitter and overbearing, and resolving to thrust its own convictions and preferences upon the other. Paul teaches us that the true remedy for this evil is unselfishness, and that the true motive to unselfishness is to be found in the cross of Christ.

I. THE MORAL PRECEPT. The authoritative counsel of the apostle is both negative and positive, dissuasive and persuasive.

1. Selfishness is forbidden. It need scarcely be said that undue opinion of self, an undue confidence in one's own judgment, an undue regard to one's own interest, are common faults. We are all naturally prone to please self, even when to do so is injurious to others and displeasing to God. The unrenewed man is in the habit of following the lead of his own appetites, tastes, and inclinations, though these be worldly and sinful. This is not to be wondered at. Of the wandering sheep it is said, "They have turned every one to his own way." Few are the sins, vices, crimes, which cannot be traced to the action of this powerful principle, which induces men to prefer their own gratification to all beside. But it must not be supposed that this is a fault from which the disciples of Christ are universally or generally free. They are not only tempted to please themselves in worldly pursuits; they are in danger of carrying selfishness into their very religion. How often do we find Christians trying to thrust their own views, their own tastes, their own practices, upon their neighbours, whether these are willing or unwilling! There may be a want of consideration and forbearance within Christian societies, and in the relation of such societies to one another. And there are too many whose one idea of religion is this—how they may themselves be saved and made happy. Let it be remembered that the admonition of the text was addressed to Christians. If these Romans needed it, perhaps we may likewise.

2. Unselfishness is enjoined. This passage reminds us that this self-denying posture of mind is to be maintained with regard to a special class. Suppose that you are strong; yet it must not be lost sight of that some are weak. Are their infirmities to be despised? The apostle enjoins us to consider them, and to bear with them. There may be those whose infirmity is owing to youth and inexperience, and those whose infirmity is that of age. There are some who are weak physically, and who perhaps are therefore irritable Many are weak mentally; their ability is small, their education has been neglected. And some are weak spiritually—babes in Christ, though perhaps men in years. Such are not to be despised or derided by such as are strong. Deal patiently, tenderly, forbearingly with such as these. The admonition is more general. We are to please our neighbour, i.e. every one we have to do with, whether weak or strong. This does not mean that we are to gratify all his foolish whims and caprices—to try, as some do, to please everybody, at all costs; to flatter the vain, and cajole the ignorant, and humour the petulant. By "pleasing here we may understand benefiting and serving. If there be any doubt about this, the limitation here introduced by the apostle solves such doubt; it is "for that which is good," and "unto edifying." As regards our fellow-Christians, our service will naturally take the form of helpfulness to them in their need, and spiritual ministrations according to our capacity and opportunity, with effort for their elevation and happiness. As regards our irreligious neighbours, our unselfish service will be mainly effort for their enlightenment and salvation. Probably such effort will displease, rather than please, the careless and self-indulgent, whom we seek to awaken to a better life. Yet the time may come when even such will look back with thankfulness and delight upon benevolent effort and earnest prayer, by which they have received imperishable good. Selfishness, then, is the curse of the world and the bane of the Church; whilst, on the other hand, they obey their Lord, and promote their own welfare and that of society, who are considerate and forbearing towards the weak, and who aim at pleasing and benefiting all who come within the range of their influence.

II. THE RELIGIOUS GROUND FOR THE PRECEPT. Christianity bases every duty. upon a Divine foundation.

1. The virtue of unselfishness is for Christians a virtue springing from their relation to their Lord. Sympathy is in its rudiments a natural principle; but this stands a poor chance when it comes into conflict with natural self-love. Both these principles are good, and virtue lies in their proper adjustment. It is the sacrifice, the spirit, the example of our Divine Saviour, which assure victory to unselfish benevolence.

2. In Christ we observe the sublimest illustration of self-denial and self-sacrifice. We cannot fail to see these qualities in his giving up his own ease and pleasure, and accepting a life of poverty and homelessness. He would not accept an earthly kingdom or worldly honours. In carrying out the purposes of his mission, he set himself against the powerful and the influential among his countrymen. There was no day and no act of his public ministry which was not a proof of the assertion, "Even Christ pleased not himself."

3. We remark in the Lord Jesus perfect obedience to the Father. Prophecy put into his lips the language, "Lo, I come to do thy will, O my God." He himself declared that he came to do the will of him that sent him, and he was conscious that this purpose was carried out. "I do always those things that please him." He even shaped this principle into the remarkable prayer, "Not my will, but thine, be done." Consider that the only way to make sure that life is not self-seeking and self-pleasing is to consecrate it to the high end of pleasing God.

4. Our Saviour endured reproaches and wrongs in the procuring of human salvation. These revilings and injuries were inflicted by sinners, and they came upon the innocent. He "endured the contradiction of sinners against himself;" he endured the cross, despising the shame." And this he did willingly and without a murmur. For "with his stripes we are healed." The "joy that was set before him" reconciled him to hardship and privation, to insult and mocking, to anguish and death. Thus the pleasing of self was utterly absent; the mortification and crucifixion of self were conspicuously present; reproaches were welcomed, that the reproachers might be redeemed.

5. The passage presumes the action of the distinctively Christian principle in such a way as to influence the conduct of Christ's people. Not only. have we, in our Lord's spirit and conduct, the one perfect example of self-denial and of devotion to the cause of human welfare. We have a provision for securing that Christ's people shall resemble their Lord. His love, personally apprehended and experienced, becomes the motive to their gratitude, affection, and consecration; and is the seed of its own reproduction and growth in their renewed nature. His Spirit is the Agent by whose energy men's natural selfishness is vanquished, and the new life is fostered and sustained.

PRACTICAL LESSONS.

1. Admire the Divine wisdom in the provision made for overcoming the natural selfishness Of mankind. What inferior agency could suffice for such a task?

2. If unhappy, consider whether self-seeking is not at the root of restlessness and dissatisfaction; and fall in with the Divine plan, by seeking earnestly the welfare of your neighbours. And you shall find such action will bring its own reward.

3. Cherish the divinely justified hope for the world's future welfare. Neither interest nor philosophy can effect what Christianity is capable of doing. The prospects of humanity are bound up with the rule and the grace of him of whom we read, "Even Christ pleased not himself."

4. Let the strong please, and bear with the infirmities of, the weak, by supporting such institutions as are designed to relieve suffering and to supply need.

Rom_15:4

The Scriptures.

In many ways the New Testament lends its support and sanction to the Old. Our Lord himself bade his auditors and disciples "search the Scriptures." The evangelists support the Divine authority of Christ's ministry, by exhibiting many of its incidents as the fulfilment of Old Testament prophecy. And the Epistles abound with quotations from the ancient Hebrew writings which they approve as of inspired authority. In this passage, Paul records in explicit language his own view of the character and purposes of Old Testament Scripture.

I. THE INTENTION THAT THE SCRIPTURES SHOULD BE OF PERPETUAL USE. "These things were written for our learning," i.e. for our instruction and improvement. This may be shown to be the case with the historical lessons, the biographical examples and warnings, the moral precepts, the prophetic promises, of the Word of God. Nothing is purposeless or valueless.

II. THE METHOD IN WHICH THE SCRIPTURES PROVE SERVICEABLE. They are not like an amulet, a charm, the mere possession of which is supposed to be advantageous. They are to be used in conformity with our intellectual and moral nature. Only by entering into the soul, and acting upon its passions, principles, and powers, can the teachings of inspiration profit and help us. The apostle mentions two ways in which the Scriptures thus act.

1. By patience. That is to say, the Scriptures represent our human nature and life as exposed to suffering, temptation, and many evils, against which the power of religion alone can fortify, and from which it alone can deliver. The Scriptures contain representations of God himself which are fitted to sustain his people to endure, and to inspire them to persevere. They contain actual illustrations of the power of patience exhibited in the life of many of the saints of God.

2. By comfort. If patience is exercised by man, consolation is afforded by God. The strengthening and consolatory power of Divine grace is exhibited both in the declarations and doctrines, and also in the practical and living exhibitions and manifestations of piety, which abound in Holy Scripture.

III. THE ULTIMATE AND EXACT PURPOSE FOR WHICH THE SCRIPTURES HAVE BEEN GIVEN. That is, that we may have hope.

1. Why is this needed? Because in this life, and in our experience, there is very much to occasion depression and despondency. Our own weakness and liability to error and to sin, and the ills of human society, are such as to account for frequent discouragement.

2. How is hope awakened and fostered by the Scriptures? By their express declarations of Divine mercy, and their explicit promises of succour and guidance and blessing.

3. Whither are our hopes directed? Primarily to God: "Hope thou in God." And then also to earthly deliverance and to heavenly rest.

4. What is the moral power of hope? It both cheers and sustains the soul, and makes it brighter and more confident in fulfilling Christian service.

Rom_15:5, Rom_15:6

Unity.

Mutual forbearance and considerateness tend to true spiritual unity. In the presence of a hostile world, it was evidently of the highest practical importance that the early Christians should exhibit the power of the truth and the Spirit of God to draw them together, and to make them one. How dear this aim was to the heart of Christ, is evident alike from his frequent admonitions and from art urgent petition in his great intercessory prayer.

I. THE DIVINE SOURCE OF UNITY. That true unity is from God appears:

1. From the nature and character of God, as "the God of patience and of comfort."

2. From the apostolic prayer, "grant you to be like-minded," etc., from which it is apparent that, in the view of the inspired apostle, the true fountain of concord and brotherly love is in heaven, in the heart of the infinite Father.

3. From the mediation of Jesus Christ, whose design in redemption was first to "make peace" between a righteous Ruler and rebellious subjects; and then to break down every wall of partition that divided man from man, and to constitute one new, unbroken humanity in himself—the glorious Head.

II. THE MANIFESTATIONS OF UNITY.

1. Where this grace exists, there is one mind, with mutual love. By "the same mind" the apostle does not mean "of the same opinion." This is not possible where men think freely and independently. But he means "of similar disposition towards Christ," "of like sentiments of brotherly love one towards another." This is pleasing to the God of peace and love.

2. Where this grace exists there is "one mouth," with common praise. There is a sacrifice in which all devout souls, all holy assemblies, constantly unite—it is the sacrifice of gratitude and praise. The several voices in this offering to Heaven blend in sweetest concord, and form a Divine and exquisite harmony. The more the notes, the vaster the variety, the more marvellous and beautiful is the spiritual concert. As with one only mouth, the living Church offers to the "God and Father of our Lord Jesus Christ" the anthem of spiritual, acceptable, and unending praise—the Church on earth herein preparing for the eternal song of heaven.

APPLICATION. Unity must be, not merely in word or in outward association, but in the spirit of love and in the tribute of grateful adoration.

Rom_15:13

The office of the Holy Spirit.

Paul was not one of those upon whom the Spirit fell on the Day of Pentecost. He was at that time a scholar; living probably in Jerusalem, and certainly studying the Law and the traditions of his nation, with all the energy of an ardent, zealous, and persevering mind. He may have known at the time of the remarkable events which occurred; but if he did, they made no great impression on him. For only two or three years afterwards, when Stephen was stoned, Saul was one of those who "consented to his death." And, as we read, he "made havoc of the Church," and "breathed out threatenings and slaughter" against the disciples of the Lord. But if for a while neither the crucifixion of Christ nor the descent of the Holy Spirit had any effect upon the Pharisee who boasted himself to be of the school of Gamaliel, the time came when the faith which he despised and persecuted laid hold upon his great heart, and assumed the lordship over his active life. And now observe two things very noticeable in Saul's history. First, when Anauias was sent to the smitten and blinded persecutor, to release him, in the name of Jesus, from his privation and doubt, and, in the same name, to commission him as the apostle to the Gentiles, the servant of the Lord declared the purport of his visit to be that, Saul might be "filled with the Holy Ghost!" And secondly, when, at Antioch, the Holy Ghost called Barnabas and Saul to a missionary enterprise, they are said by the inspired historian to have been "sent forth by the Holy Ghost." So, although Paul was not present when Peter and the rest of the brethren were made partakers of the spiritual outpouring by which the new dispensation was inaugurated, it is clear that he received, and that he knew that he received, the Holy Ghost as well as they. In his conversion, his whole nature was influenced by the Divine enlightenment and quickening; in his commission, the impulse and the authority of his missionary life were conferred by the living Spirit of God. It is not to be wondered at, then, that the apostle of the Gentiles, in his preaching and his writings, laid stress upon the office of the Divine Comforter. He could not have exalted the Spirit more constantly and gratefully even if he had listened to the Master's discourses in which the Paraclete was promised; even if he had been amongst the favoured company on the Day of Pentecost, when cloven tongues of fire sat upon the heads of the disciples of the Lord. In fact, just as the mediatorial work of Christ is at least as fully stated and explained by Paul as by the other apostles, so is he not behind them in the exposition of the offices of the Comforter, and the results of his perpetual indwelling in Christian hearts, in Christian society. It needs not be said that the offices of the Holy Spirit are not only precious, but manifold. Paul was well aware of this fact. But attention is asked especially to one result of the dispensation of the Spirit; to one valuable fruit which all Christians growingly appreciate. The Divine Spirit is set before us in the text as the Author and Inspirer of a cheerful and hopeful disposition of the mind: "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." It is often observed that, in a cultivated and reflective state of society, there is a tendency to a mournful and even desponding disposition. When people have much leisure to think, and large knowledge of human life and history, they often cherish gloomy and hopeless forebodings. Unable to resolve their own difficulties, disappointed with efforts made to improve society, they are prone to abandon themselves to scepticism, and to ask whether all things do not exist in vain, and whether the philosophy of the royal sage is not sound and just: "Vanity of vanities," saith the preacher; "all is vanity!" The Holy Spirit was given to banish such a temper of mind, and to inspire us with cheerfulness and with hope. He is the Spirit of life, quickening the spiritually dead; the Spirit of truth, revealing the realities of the Divine character and government; the Spirit of holiness, fostering in the soul of man all pure thoughts and purposes. And our text brings before us the welcome truth that the Spirit of God has power to fill us with "joy and peace in believing," and to cause us to "abound in hope." There is no broader and more obvious distinction between Christians and unbelievers than that which is suggested by our text. The Christian, speaking generally, is the man who hopes; the infidel is the man who is hopeless. The preacher has known in the course of his life, and has conversed with, many unbelievers—some of them honourable, virtuous, and, within limits, benevolent men. But they have been, without exception, neither happy nor hopeful. Their view of human life is invariably melancholy, and their forebodings for humanity's future are usually dark and despondent. At the time when our Divine faith was first preached in the world, observant and thoughtful men were under a cloud of depression. Dissatisfied with the superstitions of their fathers, disgusted with the corruptions of society, they were without any faith that could sustain and cherish a lofty hope for the race. It did not enter into their minds that any moral power could be introduced into the world capable of even attempting, far less achieving, the regeneration of society—of raising the uncivilized, and redeeming those who were civilized and cultivated, but corrupt and cynical and selfish. What a revelation must Christians—not merely Christianity, but Christians—have brought to the ancient society! Here was a sect of men, distinguished, indeed, by their beliefs and practices, their pure and beneficent life, from those around them, but in nothing more distinguished than in this—they were the men in the world who hoped! Whilst the multitude, and even many of the philosophers, were saying, "Let us eat and drink; for to-morrow we die;" whilst the thoughtful and high-minded mourned the corruptions of the times, and despised their degraded fellow-creatures, and saw no prospect of the salvation of society; the followers of Christ appeared, each one with a hope which death could not tear from him, for himself; each one with a yet sublimer hope, that no disappointment could quench, for the unhappy but not forsaken race of which he was a member. You remember the honour which was bestowed upon a patriot—that, in days of darkness and of threatening, he did not despair of his country. Of every lowly Christian the yet more remarkable eulogy would have been true, that he did not despair of his race. And this, in days when Christianity had yet its triumphs to win, its great renown to achieve! The Holy Spirit was given to reveal to the disciples of Christ a "God of hope." Men's dejection and despair arise from their want of faith in God. And nothing but a sound and rational belief in God can bring them to a better mind. What so fitted to inspire with cheerfulness as the conviction that a God of righteousness and of grace lives and reigns, takes the deepest interest in men, and provides for their true well-being? Now, when the Holy Ghost was given, on the Day of Pentecost, he was given as "the promise of the Father," as the bestowal of a gracious God. Let the truth be recognized that a good hope must begin in God. The counsel of the ancient psalmist was sound as well as pious: "Hope thou in God." Fix your hopes, as many do, upon human beings, upon human institutions, upon human plans, and their failure will involve you in cruel disappointment. But if for you the Lord liveth and reigneth, if he be the God of man, the God of salvation, then there is a sound basis for your hopes—a basis which no power on earth, and no power from hell, can overturn or even shake. It was the power of the Spirit that ratified the words and sealed the authority and authenticated the mission of Christ. Jesus had promised that, if he went away, he would" send the Comforter." He knew that the approach of his departure filled their hearts with sorrow, and he bade them rather rejoice, inasmuch as this was the condition of the gift of the Comforter. And when, in fulfilment of his assurance, he shed forth the gifts they needed for their spiritual quickening and for their qualification for apostolic service, the friends of Christ must have felt the encouraging and inspiring influence of the faithfulness and grace of their Lord. After his resurrection, the disciples were "glad when they saw the Lord" After his ascension, "they returned to Jerusalem with great joy" And when the Spirit was poured out, their confidence in their Saviour was naturally confirmed; and their habitual demeanour was that of happy and hopeful spirits. They "ate their meat with gladness and singleness of heart, praising God;" and, when persecuted, they retraced that they were counted worthy to suffer shame for his Name." It was Jesus Christ who brought hope, even as he brought every other blessing, to this benighted and unhappy world. That he cherished hope, is known full well. His parables regarding the progress of his kingdom, his assurance that when lifted up he would draw all men unto him, his prediction of his reign and his return—all show an unwavering confidence and a calm expectation regarding the future. And in order that this attitude might be shared by his disciples, he provided for the descent of his Spirit, by whose influences they should be brought into living sympathy with himself. Our hope may be said to have three main outlooks:

(1) towards our personal future;

(2) towards the prospects of Christianity and Christ's Church; and

(3) towards the progress and destiny of humanity.

In all these respects is apparent the power of the Holy Ghost to inspire us with, and to cause us to rejoice in, hope.

I. HOPE CONCERNING ONE'S SELF—concerning one's own future—is generally supposed to be matter of temperament. There are persons of a sanguine temperament, who always expect the best possible, and sometimes are confident in hope, though on the slightest ground. And others are given rather to foreboding, and their forecasts are of evil. Now, Christianity does not destroy temperament; but it gives a just bent to the outlook of the hopeful, and instils into the despondent a different spirit. Based, as the Christian life is, upon faith, it must proceed to hope. The God who has loved us With an everlasting love will never leave and never forsake us. The Saviour who has "loved his own" will "love them unto the end." The Word in which we trust is a "Word which liveth and abideth for ever." It is the office of the Spirit of God to bring these great and inspiriting truths home to the minds of Christians, to make them a power real and effective. If hope were based upon confidence in chance and good fortune, or if it were based upon the character and promises of fallible fellow-men, it would in such cases need rather to be checked and sobered than to be encouraged. But just as faith depends for its value upon the person on whom it rests, so is hope justifiable and wise only when based upon the promises of the Being whose character is unchanging, and whose word is never broken. The Christian's hope extends beyond this earthly life. There have been cases in which the followers of Jesus have been tempted to exclaim, "If in this life only we have hope in Christ, we are of all men most miserable." But nothing is more distinctive of the Christian revelation than the clearness with which it speaks of a life to come. By the resurrection of our Lord Jesus from the dead, we are begotten "unto a living hope, of an inheritance incorruptible, and undefiled, and that fadeth not away." And the hope which we have is "an anchor of the soul, sure and steadfast, that entereth into that within the veil." By the power of the Holy Spirit, this blessed hope is awakened and fostered. His gracious influences counteract the earthly and depressing powers by which we are all beset, and make the mediation and the promises of our Saviour effective and helpful to us; so that we are led to abound in hope. The text reminds us that faith, and the joy and peace which faith brings, and these in Divine fulness, are the antecedents of the abundant hope of the Christian. And this is so. The heart that knows nothing of the cheerful gladness which religion imparts to the present can know nothing of the glowing anticipations which religion inspires with reference to the future. If we are to judge the future merely by what we see now, our outlook might be dim and cheerless. But the present is beheld by the medium of faith; and the same glass, when turned towards the coming ages, affords to us the blessed prospect of Christian hope. It is instructive to observe the close connection between the joy and peace which Christians now have in believing, and the hope to which they are introduced by the gospel. The cheerful mind is likely to be the hopeful mind. The rule and the love of God have reference alike to the present and to the future. Our earthly privileges are the earnest of our immortal prospects. And these, in turn, cast something of their inspiring radiance upon the difficulties and the sorrows of the present.

"Oh, who. in such a world as this,

Could bear his lot of pain,

Did not one radiant hope of bliss

Unclouded yet remain?

That hope the Sovereign Lord has given,

Who reigns above the skies;

Hope that unites the soul to heaven

By faith's endearing ties."

II. But HOPE, THAT IS WORTHY OF THE NAME, WILL TRANSCEND OUR INDIVIDUAL PROSPECTS. We are united, by innumerable bonds, to our fellow-Christians and to our fellow-men; and our hopes must include others within their scope and range. Nothing was further from the generous heart and expansive charity of the apostle than any thought of limiting within narrow bounds the prospects and the hopes born of Christianity. Our religion is emphatically unselfish. And being so, those who come under its sway and share its spirit are constrained to take a wide, expansive view. They are members of a mystical body, and are concerned for the health and well-being of the whole. It is not enough to have a good hope of our own salvation; if the mind of Christ is in us, we shall desire "the edification of the body," as St. Paul phrases it. Enlightened and large-hearte