We who are strong in faith should bear with the weaknesses of others rather than pleasing ourselves. While some Christians have strong faith free from doubts, others have weaknesses that cause doubts and objections. Those who are strong should use their gifts to help lift others up through teaching and sharing, rather than being impatient or self-centered. Christians from different backgrounds will have different customs, so we must be willing to sacrifice some freedoms for the sake of unity and not offending others.

1. ROMA S 15 COMME TARY
Written and edited by Glenn Pease
1.We who are strong ought to bear with the
failings of the weak and not to please ourselves.
Phillips: We who have strong faith ought to shoulder the burden of the doubts and
qualms of others and not just to go our own sweet way.
When you feel superior to others in any way there is the temptation to become
impatience with them, for they hold you back, and so you become very self-centered
around them and do your thing and leave them behind. The problem is that you are
forgetting that you have a gift that is greater than them for the very purpose of
being an aid to them so they can also enjoy things on a higher level than they are
gifted to achieve on their own. Every gift is for the body and not just for the
individual. If you have strength that others do not have then use it to lift them up. If
you have knowledge they do not have, then teach them. Whatever you have that
others do not have is to be used in benefit them, for that is what it means to love
your neighbor as yourself. You are enjoying a personal gift and strength, and the
only way they can enjoy the same is if you do not hoard your gift but share it.
In the context of what Paul has been writing about, this applies to the strong
Christian being willing to give up something that is really okay for him, like eating
meat offered to an idol, for the sake of not offending the weak who feel it is a sin to
do so. There are many applications where strong Christians are not bothered by
things that sensitive souls find offensive and out of place for believers. Be willing to
give up some self pleasure for the sake of the weak by sacrificing your liberty. This
does not mean all the time, but in any situation where it will offend a weak brother.
There is no point of having liberty in Christ is we can never enjoy it. The weak are
not to control our lives, but we are not to deliberately offend them. Keep in mind
that Jews would be horrified at eating meat offered to idols, but Gentiles would
think nothing of it, and so here is one of the major issues that could divide the
church that is composed of both Jews and Gentiles. There are endless applications
where Christians come together from many backgrounds. For example, Christian
girls who go to a Christian college in the Midwest will be wearing makup and
jewelry in places that girls from Iowa have never dreamed of wearing. On top of
that is the issue of tatoos. There is a clash of cultures, and this is no easy matter to
resolve to hold down the accusations and to keep peace. The point is, what Paul is

2. dealing with here is a universal problem for Christians to resolve, and the only
resolution possible is for someone to make a sacrifice in order to make fellowship
possible.
BAR ES, “We then that are strong - The apostle resumes the subject of the
preceding chapter; and continues the exhortation to brotherly love and mutual kindness
and forbearance. By the “strong” here he means the strong “in faith” in respect to the
matters under discussion; those whose minds were free from doubts and perplexities.
His own mind was free from doubt, and there were many others, particularly of the
Gentile converts, that had the same views. But many also, particularly of the “Jewish”
converts, had many doubts and scruples.
Ought to bear - This word bear properly means to “lift up,” to “bear away,” to
“remove.” But here it is used in a larger sense; “to bear with, to be indulgent to, to endure
patiently, not to contend with;” Gal_6:2; Rev_2:2, “Thou canst not bear them that are
evil.”
And not to please ourselves - Not to make it our main object to gratify our own
wills. We should be willing to deny ourselves, if by it we may promote the happiness of
others. This refers particularly to “opinions” about meats and drinks; but it may be
applied to Christian conduct generally, as denoting that we are not to make our own
happiness or gratification the standard of our conduct, but are to seek the welfare of
others; see the example of Paul, 1Co_9:19, 1Co_9:22; see also Phi_2:4; 1Co_13:5, “Love
seeketh not her own;” 1Co_10:24, “Let no man seek his own, but every man another’s
wealth; also Mat_16:24.
CLARKE, “We then that are strong - The sense of this verse is supposed to be the
following: We, Gentile Christians, who perfectly understand the nature of our Gospel
liberty, not only lawfully may, but are bound in duty to bear any inconveniences that may
arise from the scruples of the weaker brethren, and to ease their consciences by
prudently abstaining from such indifferent things as may offend and trouble them; and
not take advantage from our superior knowledge to make them submit to our judgment.
GILL, “We then that are strong,.... Meaning not only ministers of the Gospel, who
are men of strong parts, great abilities, mighty in the Scriptures, valiant for the truth on
earth, and pillars in God's house; for though the apostle includes himself, yet not merely
as such, but as expressing it to be his duty in common with other Christians; and the
rather he does this, to engage them to the practice of it: but the stronger and more
knowing part of private Christians are here intended; the Apostle John's young men, who
are strong, in distinction from little children, or new born babes, that are at present
weaklings; and from fathers who are on the decline of life, and just going off the stage;
see 1Jo_2:12; when these young men are in the bloom and flower of a profession, in the
prime of their judgment, and exercise of grace; who are strong in Christ, and not in
themselves, in the grace that is in him, out of which they continually receive; who are
strong in the grace of faith, and are established and settled in the doctrine of it; and have
a large and extensive knowledge of the several truths of the Gospel; and, among the rest,
of that of Christian liberty:

3. ought to bear the infirmities of the weak; of them that are weak in faith and
knowledge, particularly in the knowledge of their freedom from Mosaical observances:
their "infirmities" are partly their ignorance, mistakes, and errors, about things
indifferent; which they consider and insist on, and would impose upon others, as
necessary and obliging; and partly the peevishness and moroseness which they show, the
hard words they give, and the rash judgment and rigid censures they pass on their
brethren, that differ from them: such persons and their infirmities are to be borne with;
they are not to be despised for their weakness; and if in the church, are not to be
excluded for their mistakes; and if not members, are not to be refused on account of
them; since they arise from weakness, and are not subversive of the fundamental
doctrines of the Gospel: they are not to be treated as wicked men, but as weak brethren;
and their peevish tempers, morose dispositions and conduct, their hard speeches and
censorious expressions, are patiently to be endured; they should be considered as from
whence they arise, not from malice and ill will, from a malignant spirit, but from
weakness and misguided zeal, for what they take to be in force, when it is abolished:
moreover, they are to be complied with in cases not sinful, as the apostle did in
circumcising Timothy, Act_16:3, and purifying himself according to the law, Act_21:26;
and so to the weak he became weak, to gain some, 1Co_9:22, and therefore could urge
this exhortation by his own example with greater force; and which he represents, not
only as what would be honourable, and a point of good nature, and as doing a kind
action, but as what "ought" to be; what the law of love obliges to, and what the grace of
love, which "bears all things", 1Co_13:7, constrains unto; and which indeed if not done,
they that are strong do not answer one end of their having that spiritual strength they
have; and it is but complying with the golden rule of Christ, to do as we would be done
by, Mat_7:12,
and not please ourselves: either entertain pleasing thoughts of, and make pleasing
reflections on their stronger faith, greater degree of knowledge, superior light and
understanding; which being indulged, are apt to excite and encourage spiritual pride and
vanity, and generally issue in the contempt of weaker brethren; nor do those things,
which are pleasing and grateful to themselves, to the offence and detriment of others; for
instance, and which is what the apostle has reference to, to gratify their appetite, by
eating such meat as is forbidden by the law of Moses, to the grieving of the weak
brethren, wounding their consciences, and destroying their peace; these things should
not be done; stronger Christians should deny themselves the use of their Christian liberty
in things indifferent, when they cannot make use of it without offence.
HE RY, “The apostle here lays down two precepts, with reasons to enforce
them, showing the duty of the strong Christian to consider and condescend
to the weakest.
I. We must bear the infirmities of the weak, Rom_15:1. We all have our infirmities;
but the weak are more subject to them than others - the weak in knowledge or grace, the
bruised reed and the smoking flax. We must consider these; not trample upon them, but
encourage them, and bear with their infirmities. If through weakness they judge and
censure us, and speak evil of us, we must bear with them, pity them, and not have our
affections alienated from them. Alas! it is their weakness, they cannot help it. Thus
Christ bore with his weak disciples, and apologised for them. But there is more in it; we
must also bear their infirmities by sympathizing with them, concerning ourselves for
them, ministering strength to them, as there is occasion. This is bearing one another's

4. burdens.
II. We must not please ourselves, but our neighbour, Rom_15:1, Rom_15:2. We must
deny our own humour, in consideration of our brethren's weakness and infirmity.
1. Christians must not please themselves. We must not make it our business to gratify
all the little appetites and desires of our own heart; it is good for us to cross ourselves
sometimes, and then we shall the better bear others crossing of us. We shall be spoiled
(as Adonijah was) if we be always humoured. The first lesson we have to learn is to deny
ourselves, Mat_16:24.
2. Christians must please their brethren. The design of Christianity is to soften and
meeken the spirit, to teach us the art of obliging and true complaisance; not to be
servants to the lust of any, but to the necessities and infirmities of our brethren - to
comply with all that we have to do with as fare as we can with a good conscience.
Christians should study to be pleasing. As we must not please ourselves in the use of our
Christian liberty (which was allowed us, not for our own pleasure, but for the glory of
God and the profit and edification of others), so we must please our neighbour. How
amiable and comfortable a society would the church of Christ be if Christians would
study to please one another, as now we see them commonly industrious to cross, and
thwart, and contradict one another! - Please his neighbour, not in every thing, it is not
an unlimited rule; but for his good, especially for the good of his soul: not please him by
serving his wicked wills, and humouring him in a sinful way, or consenting to his
enticements, or suffering sin upon him; this is a base way of pleasing our neighbour to
the ruin of his soul: if we thus please men, we are not the servants of Christ; but please
him for his good; not for our own secular good, or to make a prey of him, but for his
spiritual good. - To edification, that is, not only for his profit, but for the profit of others,
to edify the body of Christ, by studying to oblige one another. The closer the stones lie,
and the better they are squared to fit one another, the stronger is the building. Now
observe the reason why Christians must please one another: For even Christ pleased not
himself. The self-denial of our Lord Jesus is the best argument against the selfishness of
Christians. Observe,
(1.) That Christ pleased not himself. He did not consult his own worldly credit, ease,
safety, nor pleasure; he had not where to lay his head, lived upon alms, would not be
made a king, detested no proposal with greater abhorrence than that, Master, spare
thyself, did not seek his own will (Joh_5:30), washed his disciples' feet, endured the
contradiction of sinners against himself, troubled himself (Joh_11:33), did not consult
his own honour, and, in a word, emptied himself, and made himself of no reputation:
and all this for our sakes, to bring in a righteousness for us, and to set us an example. His
whole life was a self-denying self-displeasing life. He bore the infirmities of the weak,
Heb_4:15.
JAMISO , “Rom_15:1-13. Same subject continued and concluded.
We then that are strong — on such points as have been discussed, the abolition of
the Jewish distinction of meats and days under the Gospel. See on Rom_14:14; see on
Rom_14:20.
ought ... not to please ourselves — ought to think less of what we may lawfully do
than of how our conduct will affect others.
SBC, “Against Self-pleasing.
I. We ought not to please ourselves. "We": who are the we? Christians, but not that alone.
Among Christians, the strong. "We that are strong." The strength here indicated is not

5. the general strength of the Christian character, although that in a measure is implied, but
strength in the one respect of a broad intelligent faith as to the lawfulness of all kinds of
food, and as to the complete abrogation of the Mosaic law. It is very noticeable that the
Apostle has no corresponding exhortation to the weak. I suppose he foresaw that very
few would be willing to accept the terms as descriptive of themselves and their state—
that for one who would go and stand under the inscription "the weak" there would be ten
ready to stand under the name and inscription of "the strong." As to self-pleasing, it is
never good in any case whatever. (1) It is of the essence of sin. (2) It always tends to
meanness of character. (3) It tends to corruption, just as the stagnant water becomes
unfit for use. (4) It always inflicts injury and misery on others. (5) It is enormously
difficult to the self that is always seeking to be pleased, so difficult, in fact, as to be
ultimately quite impossible of realisation.
II. If not ourselves, then whom?" Let every one of us please his neighbour." But here
comes a difficulty, and yet no great difficulty when we look at it more fully. It is this. If
the neighbour is to be pleased by me, why should not the neighbour please me in return?
If there is to be an obligation at all, it must surely be mutual. Here is the safeguard in the
passage itself. "I am to please my neighbour for his good to edification." The one of these
words explains the other. "Good to edification" means good in the spiritual sense,
religious good; the building up of the character in spiritual life. That is to be the end and
aim of any compliance with his wishes that may be made. We are both to borrow, each
from each, and then act for the best. If the spirit be good, there will be but little of
practical difficulty in settling the limits of concession—in each pleasing his neighbour for
his good to edification.
III. To help us to do this we ought to consider much and deeply the example of Christ.
When He was here He never spared Himself. He never chose the easier way, never
waited for the weather, never postponed the doing of a duty. Here is an example, high
and glorious, and yet near, and human, and touching. And we are to do as He did, and be
as He was. Even Christ pleased not Himself.
A. Raleigh, The Little Sanctuary, p. 176.
References: Rom_15:2.—S. A. Tipple, Sunday Mornings at Upper Norwood, p. 250;
H. W. Beecher, Forty-eight Sermons, vol. i., p. 22; G. Litting, Thirty Children’s
Sermons, p. 1; J. Vaughan, Children’s Sermons, 6th series, p. 39.
MEYER, “ FOLLOWING CHRIST IN PLEASING OTHERS
Rom_15:1-13
This chapter is remarkable for its threefold designation of God. The God of patience and
comfort, Rom_15:5; the God of hope, Rom_15:13; and the God of peace, Rom_15:33.
Our character may be deficient in these things, but His fullness is there for us to draw
upon. There is no stint or lack for those to whom He says, “Son, thou art ever with me,
and all that I have is thine.”
We must always be on the lookout for the weak, the heavy-laden, and the downcast. Let
us help them with their burdens, anxieties, fears, and questionings-imparting to them
something of our cheery hope. Never pleasing ourselves; merciful to others; though
merciless in the standard and criticism we apply to our own conduct; comforting
ourselves with the Word of God, that we may be able to impart these divine consolations
to others. Where such conditions are realized, life becomes a dream of heaven actualized

6. in flesh and blood. But we must fulfill the injunctions of Rom_15:9-13, rejoicing in praise
and abounding in hope. The outlook on the earth-side may be dark and depressing, but
uncurtain your windows toward God-see, the land is light.
PULPIT, “We then(rather, but we, or now we. The δὲ here certainly seems to link this chapter 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.
CALVI , “1.We then who are strong, etc. Lest they who had made more advances than others
in the knowledge of God should think it unreasonable, that more burden was to be laid on them than
on others, he shows for what purpose this strength, by which they excelled others, was bestowed
ignorant, so to those whom he makes strong he commits the duty of supporting the weak by their
strength; thus ought all gifts to be communicated among all the members of Christ. The stronger
then any one is in Christ, the more bound he is to bear with the weak. (437)
By saying that a Christian ought not to please himself, he intimates, that he ought not to be bent on
up with himself, so that he has no care for others, and follows only his own counsels and feelings.
“We then who are able ought to bear (or carry)
the infirmities of the unable.” — Ed
COFFMA , “The first 13 verses of this chapter CONTINUE without interruption the argument
of the previous chapter regarding the problem of weak brethren; but, with one thought leading to
another in typically Pauline style, there is first a summary of the arguments already presented,
followed by an especial appeal to the example of Christ, an example foretold in prophecy, and with
some statements of the apostle concerning the use of the scriptures and the peace and joy of
believing, concluding the section. With Romans 15:14, the final section of the epistle begins,
upon his behalf. Even in this strictly personal section, Paul dealt with the broad problem of aiding
the saints in Jerusalem and the principles upon which he had based the campaign for that
collection, that being the duty of Christians to share their material things with needy brethren, and
the obligation of those who, having received spiritual benefits, are, as both individuals and
communities, debtors toward those who have taught them the truth.
Now we that are strong ought to bear the infirmities of the weak, and not to PLEASE
ourselves. (Romans 15:1)
This is a recapitulation of all that was said in chapter 14 but sheds additional light upon the
obligation of the strong toward the weak through the use of the word "bear," which is used here, not
in the sense of endure, but in the sense of carry. Murray commented thus:

7. "Bear" is not to be understood in the sense of "bear with" frequent in our common speech but in the
sense of "bear up," or "carry."[1]
Thus the strong have a definite responsibility for the week and the obligation to see that they make
it. He must, in a sense, carry them in a manner like that of a strong man carrying a little child. In no
instance must his personal liberty as a Christian be allowed to interfere with duty toward the weak.
The claim which the weak brother has upon the aid and encouragement of the strong is based upon
his redemption in Christ and may not be rejected by the strong, regardless of what personal
inclinations and Christian liberties of his own should be sacrificed to the fulfillment of that duty.
ENDNOTE:
[1] John Murray, The Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing
Company, 1968), Vol. II, p. 197.
BIBLICAL ILLUSTRATOR, “We then that are strong ought to bear the infirmities
of the weak and not to please ourselves.
The weak and the strong
This noble aphorism contains the highest philosophy and the purest religion. We have
here—
I. The principle of association. How much has this come to the fore! We have Life, Fire,
and Co-operative “Associations.” Men begin to see the advantages of these things, and
we should not forget that it was Christianity which gave the key-note to their existence.
But Paul goes further. He would have the whole world one vast co-operative association
—men and women associating in all things, and remembering that they are members of
one great family, and acting as such.
II. The law of assistance. This would be a poor world if we were not to lend a helping
hand one to another; the strong man is to bear the infirmities of the weak. He is to do so
by advice, by bestowing alms, by giving encouragement, by kindly help. How highly does
our Lord praise those who helped others (see parable of Good Samaritan), and Himself
set us the example.
III. The law of equalisation. The inhabitants of this world are diverse; they differ in
character, appearance, and position. The law of our text teaches the rich to help the poor,
the strong the weak, and so adjust the inequalities of life. (D. Thomas, D.D.)
The duty of the strong to the weak
The context suggests—
1. That conscientiousness has respect often to very unimportant matters. Some
Christians in Rome had a conscientious belief concerning diet. There have always
been men in the Church who have made a conscience of trifles.
2. That the conscientiousness of one man is no rule for the conduct of another.
Because one man in the Church exalts trifles, whilst respecting his sincerity, I am not
bound to follow his example.
3. That conscientiousness directed to unimportant matters indicates great weakness
of character. Men who attach importance to trifles Paul regards as “weak” men. Now

8. what is the duty of strong men to such? Not to despise and denounce them; to force
them to renounce their trivialities nor to grant them a mere toleration; but to bear
their infirmities. This is a duty—
I. Not very pleasant to self. The language seems to imply that it would be more pleasant
to detach one’s self altogether from such. Nothing is more irritating to strong men than
the twaddlings of little souls. But Paul says, notwithstanding the disagreeableness of it,
you must come down to their little world, and be loving and magnanimous. Don’t kick at
their toys, but show them something better. The most painful thing is that they regard
themselves as strong, and that in proportion to their very feebleness is their insolence. If
they confessed their weakness there would be some pleasure in “bearing their
infirmities.”
II. Truly gratifying to the weak (Rom_15:2).
1. The weak man, by this treatment, is gratified by the reception of “good.” The
breath of a nobler spirit upon him has dispersed in some measure the fumes about
his soul, broadened his horizon, and touched him into a fresher life. He is pleased
because his moral circulation is quickened, and he feels himself a stronger man.
2. The “good” he has received is through his “edification.” Not through flattering his
prejudices, but by indoctrinating his soul with higher truths.
III. Pre-eminently Christlike (Rom_15:3). To “bear the infirmities” of others Christ
sacrificed Himself. How Christ bore with His disciples (D. Thomas, D. D.)
The duty of the strong to the weak
Christians are a band of pilgrims from the city of Destruction to the Jerusalem above.
Though none are in perfect health—none without some burden, yet some are
comparatively healthy, strong and unencumbered; others are weak and sickly, and very
heavy laden. The former class are not to form themselves into a separate band, and push
forward, regardless of what may become of their less fortunate brethren, leaving them to
follow as they may. No, they are to remain what the Lord of the pilgrims made them, one
society—a band of brothers. The strong and unencumbered are to help forward the weak
and burdened. They are not, indeed, in order that the whole company may appear alike,
to pretend that they also are weak and heavy laden; still less, if possible, are they
voluntarily to reduce themselves in these respects to a level with their brethren; but they
are patiently to submit to such inconveniences as arise out of their connection with such
companions, and while using every means to have their diseases cured, and their
strength increased, and their burdens removed or lessened, they must not at present
attempt to make them move faster than they are able, as that would be likely to produce
stumbling and falling. How happy would it have been, how happy would it be, if all the
weak were treated by the strong as Feeblemind in the “Pilgrim’s Progress,” says he was
treated by his brethren: “Indeed, I have found much relief from pilgrims, though none
was willing to go so softly as I am forced to do; yet still as they came on, they bid me be of
good cheer, and said that it was the will of the Lord that comfort should be given to the
feeble minded, and so went on their own pace.” (J. Brown, D.D.)
The strong to bear with the weak
I. There are three stages of development in human life and society.

9. (1) That in which men regulate their life by rules. Such things you may do, and
such things you may not do.
(2) The higher life of principle, when men open up a consideration of the reasons
of the why you shall do so or not do so.
(3) The higher development is reached when to rules and principles is added
intuition, the flash by which men discover right and wrong by their harmony or
their discord with their own moral faculties.
2. As men go up, along the scale, they change gradually; and men that during all the
early part of their life have been subject to rules, begin to substitute their own
intelligence for them. A little child is told, “No, you must not go there.” When,
however, the child comes to be fourteen or fifteen years of age, we no longer say,
“You shall not do this or that thing”; but “You must study the peace of the family”; or,
“You must see to it that you do nothing to interfere with health.” Instead of having
practical rules, he begins to have principles by which to guide himself. Note—
I. The dangers incident to this development.
1. Christians who are on the lower plane—where they act from rules—are strongly
inclined to believe that those who go higher and act from principles are acting from
lawlessness, because they are not acting from considerations once in force. Hence,
religious development may seem deterioration. A conscientious idolator, e.g., cannot
dissociate religion from the use of superstitious observances; and if a native near to
such an one forsakes the god of his father, and turns to Jehovah, the convert may
seem as if he was abandoning all religion. He is abandoning the only religion that this
heathen man knows anything about. And I can understand how to an honest
Romanist, when one neither will tell his beads, nor respect holy hours, nor accept the
voice of the priest, it should seem as if he abandoned all religion.
2. On the other hand, while there are dangers of this kind to those who are left
behind, there are many dangers incident to those who go up; and it was to those
especially that the apostle wrote. And this is not so strange after all.
(1) We know that sudden changes, e.g., from barbarism to civilisation do not
prove beneficial to adults. If you take a Chinaman, twenty-five or thirty years old,
and bring him into New York, he becomes a kind of neuter. He is neither a good
Chinaman nor a good American. As a tree transplanted, and shorn of roots below,
and of branches above, is slow to regain itself, and perhaps never will make its
old top again, so it is with human transplantation.
(2) Among civilised men sudden violent changes, e.g., from great poverty to great
wealth, are not beneficial.
(3) Sudden and violent moral changes carry their dangers, too. There are men
who have trained their consciences all their life long to believe that right or wrong
consisted in the performance of certain duties. But by and by it was made known
to them that being a Christian depends on love, and not on a certain routine; and
that the law is the law of freedom. And this is a new liberty; and new liberty
stands very close on to old license. And men who begin to feel their freedom are
like birds that have been long in a cage, and do not know what they can do with
their wings, and fly to where they are quickly seized by the hawk. With this sense
of intoxication comes a certain contempt for the old state. When a bean comes up
it brings up its first two leaves with it—great thick covers, full of nutriment, to
supply the stem until it begins to develop other leaves, and to supply itself. Now

10. suppose the bean, looking down, should say contemptuously, “What a great
clumsy stiff leaf that is down there! See how fine, how delicate the blossoms are
that I am having up here”—why the whole of this up here came from that down
there. And yet, how many persons, as they are developing into a higher religious
life, feel, as the first-fruits of their spiritual liberty, contempt for their past selves,
and for other people who are in that state from which they have just emerged!
Then comes almost spontaneously the air of superiority; and then the judging
men, not by comparing their conduct with their views of duty, but by comparing
their conduct with your views of duty—which is the unfairest thing you can do to
a man. In other words, dictation and despotism are very apt to go, with arrogant
natures, from a lower stage to a higher one.
II. The apostle’s prescription for this state. Superiority, he tells us, gives no right to
arrogate authority. Because I am an architect, or a statesman, or in any direction God has
given me eminent gifts, and culture to develop them, I have no right of authority over
others. Leadership does not go with these relative superior-tries; but responsibility does.
“We, then, that are strong ought … not to please ourselves”—which is generally
considered the supreme business of a man! When a man has acquired money and
education, he makes it his business to render himself happy. He fills his mansion with
luxuries, that he may not be mixed up with the noisy affairs of life. But, says the apostle,
ye that are strong have no right to do any such thing. You ought to bear the infirmities of
the weak. All human trouble ought to roll itself on to the broadest, not on the feeblest,
shoulders. Rich men are to bear the infirmities of the poor. If a rough and coarse man
meets a fine man, and the question between them is as to which shall give preference to
the other, the man that is highest up is to be the servant of the man that is lowest down.
Everywhere this is the law. “Let every one please his neighbour.” What! are we to be
mere pleasure-mongers? No; “Let every one of us please his neighbour for his good to
edification”—please him in that sense which shall make a better man of him. As a
watchmaker never can see a watch that is out of order that he does not feel instinctively
impelled to take hold of it and put it in order, so I feel like putting my hand on a man
that is too small, and making him large. Paul says that you must not do it rudely,
authoritatively, but that you must please him. And there is more—“For even Christ
pleased not Himself,” etc. Well, that is a hard task; and therefore the apostle adds, “Now
the God of patience,” etc.
1. If this seems impossible to any of you, if it even seems romantic and fanciful, I
reply that you see it every day. Not in business or in politics. But go where father and
mother have a little commonwealth of their own, and where the children are, and see
if the wisest and the strongest and the best are not absolutely the servants of the
poorest and the weakest. Now, if you can do it in the family, you can do it out of the
family.
2. If this be so, we see the application of it to those who are set free, by larger
thinking, from the narrow dogmas of the past. What is the evidence of your
superiority? Every change of latitude, as you pass towards the equator from the
poles, is marked, not by the thermometer, but by the garden and the orchard; and I
know that I am going toward the equator, not so much by what the navigator tells me
as by what the sun tells me. The evidence of going up in the moral scale is not that
you dissent from your old dogmas, and have rejected your ordinances, and given
wide berth to your Churches. If you have gone higher up, let us see that development
in you of a true Christian life which shall show that you are higher. What use is your
freedom of thought, if with that freedom you do not get half as many virtues as men
who have not the freedom of thought?

11. 3. Those who have risen above others are not at liberty to divide themselves from
those with whom they are not in sympathy. To bring the matter right home, you are
frugal, and your brother is a spendthrift. You take the air of superiority, and talk
about him, and say, “William is a sorry dog. He never could keep anything.” And the
implication of it is, “I am different.” But the apostle says, “Are you superior to him
because you are frugal? Then you are to bear with his spendthriftness.” I put on you
the responsibility of taking care of him. You are to bear with him; and you are to do it
not for your own pleasure, nor for his mere pleasure, but for his pleasure to
edification, that Christ may save his soul. Here is a man that says of his neighbour,
“He is an exacting, arrogant, brute creature.” Yes, but Christ died for him, as He died
for you; that hard man is your brother; and you are to seek his pleasure to
edification. If there is either that ought to serve the other, it is the good man. That is
what you do. Good men pay the taxes of bad men. Patriotic men pay the war bills of
unpatriotic men. The good bear up the bad, and are their subjects.
4. There is an application, also, to the various sects. A Church is nothing but a
multitude of families. All you want is, that those that are purest, those that are
“orthodox,” shall bear with those that are not orthodox. You must go down and serve
those that have a poor worship. The higher must serve the lower. (H. W. Beecher.)
The conduct of the strong towards the weak
I. Defined.
1. We must bear with their infirmities.
2. This will require the sacrifice of our own will to please others.
3. But the end is their edification.
II. Enforced.
1. By the example of Christ.
2. Who sacrificed Himself.
3. And bore our infirmities. (J. Lyth, D.D.)
Bearing the infirmities of the weak
Not very long ago a valued friend requested me to visit a young woman, lodging in an
alley in Holborn, who was dying of the most painful of all diseases. The small room was
delicately clean and neat; and on the little table stood a jar adorned with a few country
flowers, the offering of an early friend. By the bedside stood a pale young woman, with a
gentle and sympathising countenance, smoothing the sufferer’s pillow. It was scarcely
whiter than her face; the mouth and chin of which were covered by a cambric
handkerchief, to veil the ravages which her terrible disease had made. After a few
inquiries of the nurse, I spoke a little to the sufferer; and then remembering that it must
seem so easy for one in comparative health to speak to her of the goodness of God, but
how much harder it must be for her to believe it, lying there, hour after hour, in anguish,
which suffered her scarcely to sleep by night or by day, increasing during the thirteen
months past, and leaving no hope of alleviation in the future but by death, I thought it
best to tell her all that was passing in my mind. And then I added, “If you can believe that

12. the blessed Saviour, who, when He was on earth, healed all manner of disease with a
touch or a word, and who has the same healing power now, yet withholds it from you,
does so from some infinitely wise and loving reason, it would do me good to know it. If it
be so, will you just lift up your finger in assent?” She raised her pale, transparent hand,
and waved it over her head with an expression in her sunken eyes which almost glorified
her face. I could not help saying to her, when I could command my voice enough to
speak, “I believe that one wave of your hand gives more honour to your Saviour in the
sight of all the angels of heaven, than whole years of any little services which He might
permit me to render Him, in comparative health and ease; because your faith is so much
more severely tried.” It seemed a new and delightful thought to her, that patience having
its perfect work, would glorify her Saviour. She had just meekly borne, because it was His
will. The tears gathered in her eyes, and she made sign for her slate, and wrote upon it,
“This makes me so happy. How wonderful and how kind, if He will make glory for
Himself out of such a poor creature as me!” Soon after she added, “He has taught me to
say of Him, My Beloved is mine, and I am His. He has forgiven all my sins. He loves me
freely. He fills me with peace and joy in believing.” When her companion came
downstairs, I asked her if she tried to go out for a little fresh air sometimes, and had any
one to relieve her occasionally of the nursing by night. She said, “I take a turn in the alley
to get a little fresh air now and then; but I should not like to leave her for many minutes,
nor to be sleeping much, while she is suffering.” “Is she your sister?” I inquired. “No,
ma’am, we are no relations,” was her answer; “we were fellow-servants together at an
hotel in the West End. And once, when I was ill, she nursed me very kindly; so when this
terrible illness came on her, I could not let her leave her place alone to go among
strangers—for she’s an orphan; so I left with her.” “And may I venture to ask, how are
you both supported?” “She had saved a good bit, which lasted some time; and now I have
still some left of my own savings whilst I was a housemaid.” “A housemaid! a queen!” I
thought to myself, and could have laid down my hand for her to walk over, and felt it
honoured by her touch. That woman of a royal heart sent me through London that day
feeling the whole world better, because I had met with such an instance of disinterested,
self-sacrificing love. One word revealed its inner secret. “We are as good as sisters,” she
said; “we both know that our Saviour loves us, and we love Him, and want to love Him
better.” (English Hearts and English Hands.)
Bearing the infirmities of the weak
1. In the grouping of nature dissimilar things are brought together, and by serving
each other’s wants and furnishing the complement to each other’s beauty, present a
whole more perfect than the sum of all the parts. The several kingdoms of nature are
not like our political empires, enclosed with jealous boundaries. They form an
indissoluble economy; the mineral sub-doing itself with a basis for the organic, the
vegetable supporting the animal, the vital culminating in the spiritual; weak things
clinging to the strong, as moss to the oak’s trunk, and the insect to its leaf; death
acting as the purveyor of life and life playing the sexton to death. Mutual service in
endless gradation is clearly the world’s great law.
2. In the natural grouping of human life the same rule is found. A family is a
combination of opposites; the woman depending on the man, whose very strength,
however, exists only by her weakness; the child hanging on the parent, whose power
were no blessing were it not compelled to stoop in gentleness; the brother protecting
the sister, whose affections would have but half their wealth, were they not brought
to lean upon him in trustful pride; and even among seeming equals, the impetuous

13. quieted by the thoughtful, and the timid finding shelter with the brave.
3. This principle distinguishes natural society from artificial association. The
assortment of civilisation unites all elements that are alike and separates the unlike.
Instead of throwing men into harmonious groups it analyses them into distinct
classes. Life is passed in the presence not of unequals but of equals. Only those who
of the same sect, rank, or party and are found in the same society. Not that this is
entirely evil. To live among our equals teaches self-reliance and self-restraint, and
enforces a respect for other’s rights, and a vigilant guardianship of our own. But
while it invigorates the energies of purpose it is apt to blight the higher graces of the
mind; and in confirming the moralities of the will to impair the devoutness of the
affections. A man among his equals is like a schoolboy at his play, whose eager voice,
disputatious claim, defiance of wrong, and derision of the feeble, betray that self-will
is wide awake and pity lulled to sleep. But see the same child in his home, and the
deferential look, the hand of generous help, show how with beings above and beneath
him he can forget himself in gentle thoughts and quiet reference. And so it is with us
all. The world is not given to us as a playground or a school alone, where we may
learn to fight our way upon our own level; but as a domestic system, surrounding us
with weaker souls for our hand to succour, and stronger ones for our hearts to serve.
4. The faith of Christ throws together the unlike ingredients which civilisation had
sifted out from one another. Every true Church represents the unity which the world
had dissolved. The moment a man becomes a disciple his exclusive self-reliance
vanishes. He trusts another than himself; he loves a better spirit than his own; and
while living in what is human aspires to what is Divine. And in this new opening of a
world above him a fresh light comes down upon the world beneath him. Aspiration
and pity rush into his heart from opposite directions. If there were no ranks of souls
within our view; if all were upon a platform of republican equality, no royalty of
goodness and no slavery of sin; if nothing great subdued us to allegiance, and
nothing sad and shameful roused us to compassion, I believe that all Divine truth
would remain inaccessible and our existence be reduced to that of intelligent and
amiable animals.
5. A great Roman poet and philosopher was fond of defining religion as a reverence
for inferior beings: and if this does not express its nature it designates one of its
effects. True there could be no reverence for lower natures were there not to begin
with the recognition of a Supreme Mind; but from that moment we certainly look on
all beneath with a different eye. It becomes an object, not of pity and protection only,
but of sacred respect; and our sympathy, which had been that of a humane fellow-
creature, is converted into the deferential help of a devout worker of God’s will. And
so the loving service of the weak and wanting is an essential part of the discipline of
the Christian life. Some habitual association with the poor, the dependent, the
sorrowful, is an indispensable source of the highest elements of character. If we are
faithful to the obligations which such contact with infirmity must bring, it will make
us descend into healthful depths of sorrowful affection which else we should never
reach. Yea, and if we are unfaithful to our trust; if sorrows fall on some poor
dependent charge, from which it was our broken purpose to shield his head, still it is
good that we have known him. Had we hurt a superior, we should have expected
punishment; had we offended an equal, we should have looked for his displeasure;
and these things once endured the crisis would have been past. But to have injured
the weak, who must be dumb before us, and look up with only the lines of grief which
we have traced, this strikes an awful anguish into our hearts. For the weak, the child,
the outcast, they that have none to help them, raise up an Infinite Protector on their

14. side, and by their very wretchedness sustain the faith of justice ever on the throne. (J.
Martineau, LL.D.)
The survival of the weak
The text is a curt statement of one of those revolutionary principles which lean back
upon the example and teaching of Christ. No rule of living is more familiar than that we
must be ready to deny ourselves in a lesser to gain some greater good. But the rule of the
text, in many quarters, came upon the world as an utter novelty. In some languages the
very word “unselfishness” is wanting, and philanthropy in its deeper channels is
unknown, even among the most cultivated classes who know not Christ.
I. This is not law in the brute creation.
1. Beneath man all life is engaged in a fierce struggle for existence. Each is bent on
his own profit. The strong look out for themselves. The weak go to the wall. If the
fittest do not always survive, the most cunning and the strongest do. The infirm are
preyed upon or left mercilessly to perish.
2. An exception is found in the generous instinct of motherhood, but for which most
animal races would become extinct. Another exception is afforded by the domestic
animals. The dog will risk his life in his master’s service, and die of a broken heart
when he is dead. But once left to roam, these animals also seem to abandon
themselves to the brute principle of utter selfishness.
II. The law of the brute creation predominates largely among men where the power of
the gospel is not felt.
1. Human life is also a struggle for existence. Man, too, like the brute, is forced to be
continually at work to keep off hunger, disease, and death. In the rush for fame and
success the strong trample upon the feeling of the weak and increase their own
strength by preying upon their infirmities.
2. Out of this root have come all despotisms, servitudes, and inhumanities. It is the
human way to enforce the brutal principle of surviving by the sufferings and
humiliations of the weak. Wars have for the most part grown out of the
determination to exalt one’s self by the losses of another. If a nation was weak, a
stronger one would do in about the same way what the fierce king of the forest does
with the passing gazelle. All slavery was for the most part in the first instance the
outcome of the principle which the text tears to shreds. It is not so long ago that
tortures were applied to the weak on rack and in cell, which could yield no profit
except to the morbid appetite of the strong.
3. The spirit is not extinct. The refinement of the methods by which strength makes
merchandise of the weaknesses of the infirm may cover up the brutality of the
instinct, but does not change it.
III. The gospel has announced another law of life for man. Here love and not force is
supreme. Here no man liveth unto himself.
1. The struggle for self-existence goes on. The effort to survive is pressed. “Give all
diligence to make your calling and election sure.” “Work out your own salvation.”
“The kingdom of heaven suffereth violence,” etc. The obligation to help ourselves
loses none of its emphasis. But with self-care is coupled concern for others, and those
two draw the chariot of a regenerated life to the highest attainment and to the

15. approval of God. The Christian law summons each to afford to others the most
opportunity for the development of their faculties.
2. The world utters often a motto which is good as far as it goes. It is a great advance
upon brutehood—“Live and let live.” But behind this half-truth selfishness may hide
itself. “Live and help others to live” is the motto of the gospel. “Look out for Number
One” is a favourite maxim of the street, which, pushed alone, is the brutal principle in
full sway. “Do good unto all men” is a maxim coming from a different atmosphere.
3. A chief test of Christian civilisation is the consideration with which the strong
regard the infirmities of the weak. The home for the aged, the hospital, the refuge,
etc., are the glory of our civilisation, as the brothels, the gambling dens, the saloons,
etc., are its disgrace, but not its despair; for so long as the Cross lifts high its spectacle
of mercy, the principle that the “strong ought to bear the infirmities of the weak” will
go among men like a stream of waters, pure as crystal. Our literature bears witness to
the infusion of this human principle. The “Song of the Shirt” has a large circle of
sympathetic readers. Lowell’s “Sir Launfal” and a thousand other poems have their
interest from the Christly spirit of regard for the weaknesses of others which they
magnify. We read, as indicative of a great heart, the incident of Luther, who, instead
of joining in the chase, caught the hunted hare and hid it under his cloak, because the
chase reminded him of the way in which Satan hunts for souls. And we step aside
from his widely known deeds to the incident in Mr. Lincoln’s life when, on his way
with other lawyers to the court, he stopped to replace two young birds who had been
blown out of their nest, saying, “I could not have slept if I had not restored those little
birds to their mother.” It was a most noble thing, when Naples was suffering from the
ravages of cholera, for King Humbert to turn aside from the races, where he had
made appointment to be, and to hasten to the relief of his people. For the motto, “The
fittest survive,” the gospel substitutes the watchword, “The lost must be saved.”
IV. In Christ we have the full embodiment of the lofty rule. Who had better right to
please Himself than the Son of God? But of Him it is said, “Even Christ pleased not
Himself.” He humbled Himself unto the death of the Cross, that He might bear our griefs
and carry our sorrows. (P. S. Schaff, D.D.)
Bearing the infirmities of the weak
A reporter called to a little bootblack near the City Hall to give him a shine. The little
fellow came rather slowly for one of that lively guild, and planted his box down under the
reporter’s foot. Before he could get his brushes out another large boy ran up, and calmly
pushing the little one aside, said: “Here, you go sit down, Jimmy.” The reporter at once
became indignant at what he took to be a piece of outrageous bullying, and sharply told
the new-comer to clear out. “Oh, dot’s all right, boss,” was the reply; “I’m only going to
do it fur him. You see he’s been sick in the hospital for mor’n a month, and can’t do much
work yet, so us boys all turn in and give him a lift when we can. Savy?” “Is that so,
Jimmy,” asked the reporter, turning to the smaller boy. “Yes, sir,” wearily replied the
boy; and, as he looked up, the pallid, pinched face could be discerned even through the
grime that covered it. “He does it fur me, if you’ll let him.” “Certainly, go ahead!” and as
the bootblack plied the brush the reporter plied him with questions. “You say all the boys
help him in this way?” “Yes, sir. When they ain’t got no job themselves, and Jimmy gets
one, they turns in and helps him, ‘cause he ain’t very strong yet, ye see.” “What
percentage do you charge him on a job?” “Hey?” queried the youngster. “I don’t know
what you mean.” “I mean, what part of the money do you give Jimmy, and how much do

16. you keep out of it?” “You bet your life I don’t keep none. I ain’t no such sneak as that.” “
So you give it all to him, do you?” “Yes, I do. All the boys give up what they gets on his
job. I’d like to catch any fellow sneaking it on a sick boy—I would.” The shine being
completed, the reporter handed the urchin a quarter, saying, “I guess you’re a pretty
good fellow, so you keep ten cents and give the rest to Jimmy.” “Can’t do it, sir; it’s his
customer. Here, Jim!” He threw him the coin, and was off like a shot after a customer for
himself, a veritable rough diamond. In this big city there are many such lads with warm
and generous hearts under their ragged coats. (N. Y. Commercial Advertiser.)
Imperfections; why permitted
Imperfections have been Divinely appointed, that the law of human life may be effort,
and the law of human judgment mercy. (T. H. Leary, D.C.L.)
Self-pleasing
I. Whence does it arise? From the secret feeling in man that—
1. His own views are the most correct.
2. His own plans the best.
3. His own words the wisest.
4. His own doings the most excellent. In a word, that he is superior to all others.
II. What are its exhibitions?
1. A harsh judgment of others.
2. Self-adulation.
3. Forwardness.
III. How must it be overcome?
1. By bearing the infirmities of the weak.
2. By endeavouring to please others for their good.
3. By a believing contemplation of the character of Christ. (J. Lyth, D.D.)
Against self-pleasing
I. We ought not to please ourselves. “We,” i.e., strong Christians. Among Christians there
are the strong and the weak, and always will be. You notice that the apostle has no
corresponding exhortation to the weak, one reason for which may be that very few are
willing to regard themselves as such.
1. As to self-pleasing, it never is good.
(1) In its first and lowest form it is pure animality. The tiger pleases himself when
he seizes the fawn; and the fox when he carries the fowl away to his den. ‘Tis no
sin in either; it is their instinct and necessity. And if a man will do the like he has
no pre-eminence above the beast.

17. (2) It is of the essence of sin which in one form is just the enormous exaggeration
of the self. It is the little unit trying to take itself out of all relations and beyond
laws. It is the plant repudiating the soil that feeds it, insulting the air and light on
which it lives. It is the figure one presenting itself as an epitome of the whole
science of numbers. If self-pleasing were to get into the heart of the physical
world there would be no growth; for growth is secured by one part allowing
nourishment to flow through it to another, and in the joint combination of all
organs to provide for the nourishment of the whole. And it is in such a world that
man stands up and says, “I live to please myself”—man who was made to show
the greatness of service, made in the image of the God who serves all.
(3) It always tends to meanness of character. It is clean against magnanimity,
patriotism, and the charities of life.
(4) It tends to corruption, just as anything must rot when it ceases to give and
take; just as stagnant water becomes unfit for use.
(5) It always inflicts injury and misery upon others.
(6) It is so enormously difficult to the self that is always seeking to be pleased, as
to be ultimately quite impossible of realisation. More, and yet more, must be had
of this, and that, until more is not to be had.
2. So much for self-pleasing in general. But here is a peculiar form of it—the
Christian form of an unchristian thing.
(1) The beginning of Christianity in a human soul and life is the death of self
begun. But the process of dying is a lingering one—it is a crucifixion. Many and
many a time self says, “I will not die.”
(2) Christian people, then, ought to be constantly on their guard against this
thing. There is no one whom it will not beset. The vivacious will have it presented
to them in forms of excitement, which will draw them away from the duties of
daily life and of Christian service. The modest and retiring will think that it can
injure no one that they should take their rest. In fact, all the vices are but
different dresses which the old self puts on as it goes up and down the world
murmuring, “We ought to please ourselves!” Please the higher self and welcome—
your conscience, love, the powers of the Christian life—and then, not you alone,
but angels and God Himself will be pleased. But as to pleasing that other self, all
danger and all soul-death lie that way. “Let that man be crucified.” Put fresh nails
into the hands and the feet.
(3) But “the strong”—why should they, at least, not please themselves? “The
strong” here are the advanced men in the Christian community, the men of
higher intelligence and clearer faith who have come out into an ampler liberty.
Surely it were better that such men should have their way. Strength is a beautiful
thing both in the region of thought and of action. Yes, but it is beautiful no longer
when it becomes intolerant of anything that is not as strong as itself. So, then, we
who are strong ought not to drive when we find we cannot lead; nor wax
impatient of delays which are inevitable; nor lose temper—for that will show that
we ourselves are growing weaker; nor even to think ungenerous thoughts, but
rather seek to settle our strength in this—in the universal charity which “beareth
all things, believeth all things, hopeth all things, endureth all things,” and then, as
the result, achieveth all things.
II. If not ourselves, then whom? Our “neighbour.”

18. 1. “Every one of us!” Not one can be exempted. ‘Tis no use to plead peculiarity in
temperament or circumstance. You have a neighbour, and you must please him.
2. But here comes a difficulty. If the neighbour is to be pleased by me why should not
he please in return? If there be an obligation it must surely be mutual. And so we
shall end in self-pleasing after all. Besides, how do I know that to please him will
profit him? He may be self-willed, or luxurious, or cowardly; and if I please him I
may very likely nourish in him these bad qualities. But here is the safeguard, “I am to
please my neighbour for his good to edification.” It is not that one is to yield to
another simply because he wishes it. That would be childishness, and would produce
very bad fruit. And there is no room for concession in matters of vital importance. It
would be a cruel kindness to a fellow-Christian to yield to him in any matter affecting
saving truth or duty. The whole question is about things less than vital. This way may
seem best to me; may be best for me. Yet it may not be the best for all. Or it may be
abstractly the best for all, and yet it is not to be forced on them.
3. For good to edification. Why, what is that but pleasing the new, the better self in
the man, just as I seek to please it in my own breast?
III. Was not this just the behaviour of Christ Himself? “Even Christ,” “who was with
God,” “who was God,” pleased not Himself by retaining that condition, when a great
need arose, and when, by a change in His state, He could supply the need, “He was rich,
and for our sakes He became poor,” etc. And when He was here He never spared
Himself. He never chose the easier way. Shall I then please myself, and say that I am
following Him? Shall I not rather gaze anew at this great sight—a holy, happy being
denying Himself, and suffering for others through life and death? (A. Raleigh, D.D.)
The warning against selfishness
Selfishness is—
I. An ugly thing. One thing that helps to make our bodies look beautiful is when the
different parts are all of a proper size or shape. But suppose we should see a boy or girl
with a head as big as a bushel, and with feet as large as an elephant’s! And when we give
way to wrong feelings one part of the soul becomes larger than it ought to be. There is
nothing that makes a person look so ugly as selfishness.
1. Anne Dawson was a little girl, lying in bed with a fever. In the same room was her
brother, busily engaged in making a boat. The noise was very distressing, and his
sister begged him to stop. But he still went on. Presently she said, “Robbie dear,
please get me a glass of cold water? My throat is very dry, and my head aches
terribly.” But Robbie paid no attention till she asked a second time, when he called
out sharply: “Wait awhile, Anne, I am too busy now.” Again his sister pleaded for a
drink. Then he hastily poured out some water from a pitcher which had been
standing all day in the sun. “Oh I not that water, brother,” said Anne, in a gentle tone,
“please bring me some fresh and cool from the spring.” “Don’t bother me so, Anne.
You see how busy I am. I’m sure this water is good enough.” And the selfish boy went
on. “Oh, my poor head!” said Anne, as she sipped a little of the warm water, and then
lay back on her pillow. That was her last movement. She died that night. For
thousands of gold and silver I would not have had Robert’s feelings when he stood by
the grave of his sister and thought of all this. We cannot imagine anything more ugly
than this makes him appear.

19. 2. But sometimes we can understand a thing better by contrasting it with its
opposite. Some time ago an accident occurred in a coal mine. Two boys managed to
get hold of a chain, and had the hope of being saved if they could hold on till help
came. Very soon a man was lowered down, and he first came to a boy named Daniel
Harding, who said: “Don’t mind me. I can hold on a little longer; but there is Joe
Brown just below nearly exhausted. Save him first.” Joe Brown was Saved, and so
was his unselfish friend. How beautiful his unselfishness makes him appear!
II. A disagreeable thing. When the things about us mind the laws which God has made to
govern them, then they are all agreeable. The light is pleasant to see; the wind is pleasant
to hear; and the fragrance of flowers is pleasant to smell, just because the sun, wind, and
flowers act according to the laws which God has made for them. And God’s law for us is,
that “we ought not to please ourselves.” If we mind this law it will make us unselfish, and
then we shall always be agreeable. But if we do not mind this law, this will make us
disagreeable.
1. A Christian lady talking to her class, said, “When I was a little girl, my grandma,
who was dangerously ill when I was playing with my doll, asked me to bring her a
glass of water. I did not mind her at first, but when she called me again, I carried the
water to her in a very unkind way. She said, ‘ Thank you, my dear child; but it would
have given me so much more pleasure if you had only brought the water willingly.’
She never asked me to do anything for her again, for soon after she died. It is forty
years ago to-day since this took place; and yet there is a sore spot in my heart which
it left there, and which I must carry with me as long as I live.”
2. And now we may take some illustrations in the way of contrast. Two little girls
nestling together in bed one night were talking about their Aunt Bessie, who
happened to be passing at that moment. So she listened and heard Minnie say, “Do
you know what it is that makes my Aunt Bessie’s forehead so smooth?” “Why, yes,
she isn’t old enough to have wrinkles.” “Oh! she is, though; but her forehead is
smooth because she is so unselfish, and never frets. I always like to hear her read the
Bible, for she lives just like the Bible. She’s just as sweet, and kind, and unselfish as it
tells us to be. And this is what makes Aunt Bessie so pleasant.” Our next story is
about Turner, the great landscape painter, who was a member of the committee
which arranges about hanging up the pictures in the Royal Academy. On one
occasion when they were just finishing their work, Turner’s attention was called to a
picture by an unknown artist who had no friend in the Academy to watch over his
interest. “That is an excellent picture,” said Mr. Turner. “It must be hung up
somewhere for exhibition.” “That is impossible,” said the other members of the
committee. “There is no room left.” Whereupon the generous artist deliberately took
down one of his own pictures, and put the painting of this unknown artist in its place.
In what an interesting light his unselfishness presents him to our view!
III. A sinful thing. When we commit sin in most other ways we only break one of God’s
commandments at a time. But when we give way to selfishness we break six of God’s
commandments all at once. How? Well, when Jesus was explaining the ten
commandments, He said that the substance of the six on the second table was, that we
should love our neighbours as ourselves. But, if we are selfish we cannot love our
neighbours. Selfishness is the root out of which any sin may grow. It is like carrying
powder about us in a place where sparks are flying all the time. A dreadful explosion may
take place at any moment. Many years ago there lived in Egypt an old man named Amin.
A great famine came upon the land just as it once did in the days of Joseph. Amin had a
great store of wheat in his granaries. When bread began to get scarce his neighbours

20. came to him to buy grain. But he refused, saying that he was going to keep his stock till
all the rest of the grain in the land was gone, because then he would be able to get a
higher price for it. Many died of starvation, and yet this selfish man still kept his stores
locked up. At last the hungry people were willing to give him any price he asked, and
then with a cruel, selfish smile he took the iron key of his great granary. He opened the
door and went in. But in a moment all his hopes of great gain faded away like a dream.
Worms had entered and destroyed all his grain. Hungry as the people were they yet
raised a great shout of gladness for what happened to that wretched man. They saw that
it was God’s judgment which had come down upon him for his selfishness, and that it
served him right. But such was the effect of his disappointment upon the old man
himself, that he fell down dead at the door of the granary. His selfishness killed him. (R.
Newton, D.D.)
The strong helping the weak
Coleridge tells of a midshipman in his fourteenth year going into action for the first time,
knees tottering, courage failing, and a fit of fainting hastening on, when Sir Alexander
Ball saw him, touched him, and said, “Courage, my dear boy! you will recover in a minute
or so. I was just the same when I first went out in this way.” It was as if an angel spoke to
him. “From that moment I was as the oldest of the boat’s crew.” You can help one
another, and you should for your own sake.
Bearing the infirmities of the weak
We must not, however, despise them, not in heart, word, or carriage. We must rather
deny ourselves than offend them. We must support them, bear them as pillars bear the
house, as the shoulders a burden, as the walls the vine, as parents their children, as the
oak the ivy; and this because they are brethren, (P. Henry.)
EBC, “THE SAME SUBJECT: THE LORD’S EXAMPLE: HIS RELATION TO
US ALL
THE large and searching treatment which the Apostle has already given to the right use
of Christian Liberty, is yet not enough. He must pursue the same theme further; above
all, that he may put it into more explicit contact with the Lord Himself.
We gather without doubt that the state of the Roman Mission, as it was reported to St.
Paul, gave special occasion for such fulness of discussion. It is more than likely, as we
have seen from the first, that the bulk of the disciples were ex-pagans; probably of very
various nationalities, many of them Orientals, and as such not more favourable to
distinctive Jewish claims and tenets. It is also likely that they found amongst them, or
beside them, many Christian Jews, or Christian Jewish proselytes, of a type more or less
pronounced in their own direction; the school whose less worthy members supplied the
men to whom St. Paul, a few years later, writing from Rome to Philippi, refers as
"preaching Christ of envy and strife." (Php_1:15) The temptation of a religious (as of a
secular) majority is always to tyrannise, more or less, in matters of thought and practice.
A dominant school, in any age or region, too easily comes to talk and act as if all decided
expression on the other side were an instance of "intolerance," while yet it allows itself
sufficiently severe and censorious courses of its own. At Rome, very probably, this
mischief was in action. The "strong," with whose principle, in its true form, St. Paul
agreed, were disposed to domineer in spirit over the "weak," because the weak were
comparatively the few. Thus they were guilty of a double fault; they were presenting a

21. miserable parody of holy liberty, and they were acting off the line of that unselfish
fairness which is essential in the Gospel character. For the sake not only of the peace of
the great Mission Church, but of the honour of the Truth, and of the Lord, the Apostle
therefore dwells on mutual duties, and returns to them again and again after apparent
conclusions of his discourse. Let us listen as he now reverts to the subject, to set it more
fully than ever in the light of Christ.
But (it is the "but" of resumption, and of new material) we are bound, we the able,
οίδυνατοί (perhaps a sort of soubriquet for themselves among the school of "liberty," "the
capables")-to bear the weaknesses of the unable, (again, possibly, a soubriquet, and in
this case an unkindly one for a school,) and not to please ourselves. Each one of us, let
him please not himself, but his neighbour, as regards what is good, with a view to
edification.
"Please"; άρέσκειν άρεσκέτω. The word is one often "soiled with ignoble use," in classical
literature; it tends to mean the "pleasing" which fawns and flatters; the complaisance of
the parasite. But it is lifted by Christian usage to a noble level. The cowardly and
interested element drops out of it; the thought of willingness to do anything to please
remains; only limited by the law of right, and aimed only at the other’s "good." Thus
purified, it is used elsewhere of that holy "complaisance" in which the grateful disciple
aims to "meet halfway the wishes" of his Lord. (see Col_1:10) Here, it is the unselfish and
watchful aim to meet halfway, if possible, the thought and feeling of a fellow disciple, to
conciliate by sympathetic attentions, to be considerate in the smallest matters of opinion
and conduct; a genuine exercise of inward liberty.
There is a gulf of difference between interested timidity and disinterested
considerateness. In flight from the former, the ardent Christian sometimes breaks the
rule of the latter. St. Paul is at his hand to warn him not to forget the great law of love.
And the Lord is at his hand too, with His own supreme Example.
For even our Christ did not please Himself; but, as it stands written, (Psa_69:9) "The
reproaches of those who reproached Thee, fell upon Me."
It is the first mention in the Epistle of the Lord’s Example. His Person we have seen, and
the Atoning Work, and the Resurrection Power, and the great Return. The holy Example
can never take the place of anyone of these facts of life eternal. But when they are secure,
then the reverent study of the Example is not only in place; it is of urgent and
immeasurable importance.
"He did not please Himself." "Not My will, but Thine, be done." Perhaps the thought of
the Apostle is dwelling on the very hour when those words were spoken, from beneath
the olives of the Garden, and out of a depth of inward conflict and surrender which "it
hath not entered into the heart of man"-except the heart of the Man of men Himself-"to
conceive." Then indeed "He did not please Himself." From pain as pain, from grief as
grief, all sentient existence naturally, necessarily, shrinks; it "pleases itself" in escape or
in relief. The infinitely refined sentient Existence of the Son of Man was no exception to
this law of universal nature; and now He was called to such pain, to such grief, as never
before met upon one head. We read the record of Gethsemane, and its sacred horror is
always new; the disciple passes in thought out of the Garden even to the cruel tribunal of
the Priest with a sense of relief; his Lord has risen from the unfathomable to the
fathomable depth of His woes-till He goes down again, at noon next day, upon the Cross.
"He pleased not Himself." He who soon after, on the shore of the quiet water, said to
Peter, in view of his glorious and God-glorifying end, "They shall carry thee whither thou

22. wouldest not"-along a path from which all thy manhood shall shrink-He too, as to His
Human sensibility, "would not" go to His own unknown agonies. But then, blessed be
His Name, "He would go" to them, from that other side, the side of the infinite harmony
of His purpose with the purpose of His Father, in His immeasurable desire of His
Father’s glory. So He "drank that cup," which shall never now pass on to His people. And
then He went forth into the house of Caiaphas, to be "reproached," during some six or
seven terrible hours, by men who, professing zeal for God, were all the while
blaspheming Him by every act and word of malice and untruth against His Son; and
from Caiaphas He went to Pilate, and to Herod, and to the Cross, "bearing that
reproach."
"I’m not anxious to die easy, when He died hard!" So said, not long ago, in a London
attic, lying crippled and comfortless, a little disciple of the Man of Sorrows. He had "seen
the Lord," in a strangely unlikely conversion, and had found a way of serving Him; it was
to drop written fragments of His Word from the window on to the pavement below. And
for this silent mission he would have no liberty if he were moved, in his last weeks, to a
comfortable "Home." So he would rather serve his beloved Redeemer thus, "pleasing not
himself," than be soothed in body, and gladdened by surrounding kindness, but with less
"fellowship of His sufferings." Illustrious confessor-sure to be remembered when "the
Lord of the servants cometh"! And with what an-a fortiori does his simple answer to a
kindly visitor’s offer bring home to us (for it is for us as much as for the Romans) this
appeal of the Apostle’s! We are called in these words not necessarily to any agony of body
or spirit; not necessarily even to an act of severe moral courage; only to patience,
largeness of heart, brotherly love. Shall we not answer Amen from the soul? Shall not
even one thought of "the fellowship of His sufferings" annihilate in us the miserable "self
pleasing" which shows itself in religious bitterness, in the refusal to attend and to
understand, in a censoriousness which has nothing to do with firmness, in a personal
attitude exactly opposite to love?
He has cited Psa_69:1-36 as a Scripture which, with all the solemn problems gathered
round its dark "minatory" paragraph, yet lives and moves with Christ, the Christ of love.
And now-not to confirm his application of the Psalm, for he takes that for granted-but to
affirm the positive Christian use of the Old Scriptures as a whole, he goes on to speak at
large of "the things forewritten." He does so with the special thought that the Old
Testament is full of truth in point for the Roman Church just now; full of the bright, and
uniting, "hope" of glory; full of examples as well as precepts for "patience," that is to say,
holy perseverance under trial; full finally of the Lord’s equally gracious relation to "the
Nations" and to Israel.
For all the things forewritten, written in the Scriptures of the elder time, in the age that
both preceded the Gospel and prepared for it, for our instruction were written-with an
emphasis upon "our"-that through the patience and through the encouragement of the
Scriptures we might hold our hope, the hope "sure and steadfast" of glorification in the
glory of our conquering Lord. That is to say, the true "Author behind the authors" of that
mysterious Book watched, guided, effected its construction, from end to end, with the
purpose full in His view of instructing for all time the developed Church of Christ. And in
particular, He adjusted thus the Old Testament records and precepts of "patience," the
patience which "suffers and is strong," suffers and goes forward, and of
"encouragement," παράκλησις, the word which is more than "consolation," while it
includes it; for it means the voice of positive and enlivening appeal. Rich indeed are
Pentateuch, and Prophets, and Hagiographa, alike in commands to persevere and be of
good courage, and in examples of men who were made brave and patient by the power of

23. God in them, as they took Him at His word. And all this, says the Apostle, was on
purpose, on God’s purpose. That multifarious Book is indeed in this sense one. Not only
is it, in its Author’s intention, full of Christ; in the same intention it is full of Him for us.
Immortal indeed is its preciousness, if this was His design. Confidently may we explore
its pages, looking in them first for Christ, then for ourselves, in our need of peace, and
strength, and hope. Let us add one word, in view of the anxious controversy of our day,
within the Church, over the structure and nature of those "divine Scriptures," as the
Christian Fathers love to call them. The use of the Holy Book in the spirit of this verse,
the persistent searching of it for the preceptive mind of God in it, with the belief that it
was "written for our instruction," will be the surest and deepest means to give us
"perseverance" and "encouragement" about the Book itself. The more we really know the
Bible, at first hand, before God, with the knowledge both of acquaintance and reverent
sympathy, the more shall we be able with intelligent spiritual conviction, to "persist" and
"be of good cheer" in the conviction that it is indeed not of man (though through man),
but of God. The more shall we use it as the Lord and the Apostles used it, as being not
only of God, but of God for us; His Word, and for us. The more shall we make it our
divine daily Manual for a life of patient and cheerful sympathies, holy fidelity, and "that
blessed Hope"-which draws "nearer now than when we believed." But may the God of the
patience and the encouragement. He who is Author and Giver of the graces unfolded in
His Word, He without whom even that Word is but a sound without significance in the
soul, grant you, in His own sovereign way of acting on and in human wills and affections,
to be of one mind mutually, according to Christ Jesus; "Christwise," in His steps, in His
temper, under His precepts; having towards one another, not necessarily an identity of
opinion on all details, but a community of sympathetic kindness. No comment here is
better than this same Writer’s later words, from Rome; (Php_2:2-5) "Be of one mind;
having the same love; nothing by strife, or vainglory; esteeming others better than
yourselves; looking on the things of others; with the same mind which was also in Christ
Jesus," when He humbled Himself for us. And all this, not only for the comfort of the
community, but for the glory of God: that unanimously, with one mouth, you may glorify
the God and Father of our Lord Jesus Christ; turning from the sorrowful friction worked
by self-will when it intrudes into the things of heaven, to an antidote, holy and effectual,
found in adoring Him who is equally near to all His true people, in His Son. Wherefore
welcome one another into fellowship, even as our Christ welcomed you, all the
individuals of your company, and all the groups of it, to our God’s glory. These last words
may mean either that the Lord’s welcome of "you glorified" His Father’s grace; or that
that grace will he "glorified" by the holy victory of love over prejudice among the Roman
saints. Perhaps this latter explanation is to be preferred, as it echoes and enforces the
last words of the previous verse. But why should not both references reside in the one
phrase, where the actions of the Lord and His disciples are seen in their deep harmony?
For I say that Christ stands constituted Servant of the Circumcision, Minister of divine
blessings to Israel, on behalf of God’s truth, so as to ratify in act the promises belonging
to the Fathers, so as to secure and vindicate their fulfilment, by His coming as Son of
David, Son of Abraham, but (a "but" which, by its slight correction, reminds the Jew that
the Promise, given wholly through him, was not given wholly for him) so that the
Nations, on mercy’s behalf, should glorify God, blessing and adoring Him on account of a
salvation which, in their case, was less of "truth" than of "mercy," because it was less
explicitly and immediately of covenant; as it stands written, (Psa_18:49) "For this I will
confess to Thee, will own Thee, among the Nations, and will strike the harp to Thy
Name"; Messiah confessing His Eternal Father’s glory in the midst of His redeemed
Gentile subjects, who sing their "lower part" with Him. And again it, the Scripture, says,
(Deu_32:43) "Be jubilant, Nations, with His people." And again, (Psa_117:1) "Praise the

24. Lord, all the Nations, and let all the peoples praise Him again." And again Isaiah,
(Isa_11:10) "There shall come (literally, "shall be") the Root of Jesse, and He who rises
up-"rises," in the present tense of the divine decree to rule [the] Nations; on Him [the]
Nations shall hope" with the hope which is in fact faith, looking from the sure present to
the promised future. Now may the God of that hope, "the Hope" just cited from the
Prophet, the expectation of all blessing, up to its crown and flower in glory, on the basis
of Messiah’s work, fill you with all joy and peace in your believing, so that you may
overflow in that hope, in the Holy Spirit’s power: "in His power," clasped as it were
within His divine embrace, and thus energised to look upward, heavenward, away from
embittering and dividing temptations to the unifying as well as beatifying prospect of
your Lord’s Return.
He closes here his long, wise, tender appeal and counsel about the "unhappy divisions" of
the Roman Mission. He has led his readers as it were all round the subject. With the
utmost tact, and also candour, he has given them his own mind, "in the Lord," on the
matter in dispute. He has pointed out to the party of scruple and restriction the fallacy of
claiming the function of Christ, and asserting a divine rule where He has not imposed
one. He has addressed the "strong" (with whom he agrees in a certain sense), at much
greater length, reminding them of the moral error of making more of any given
application of their principle than of the law of love in which the principle was rooted. He
has brought both parties to the feet of Jesus Christ as absolute Master. He has led them
to gaze on Him as their blessed Example, in His infinite self-oblivion for the cause of
God, and of love. He has poured out before them the prophecies, which tell at once the
Christian Judaist and the ex-pagan convert that in the eternal purpose Christ was given
equally to both, in the line of "truth," in the line of "mercy." Now lastly he clasps them
impartially to his own heart in this precious and pregnant benediction, beseeching for
both sides, and for all their individuals, a wonderful fulness of those blessings in which
most speedily and most surely the spirit of their strife would expire. Let that prayer be
granted, in its pure depth and height, and how could "the weak brother" look with quite
his old anxiety on the problems suggested by the dishes at a meal, and by the dates of the
Rabbinic Calendar? And how could "the capable" bear any longer to lose his joy in God
by an assertion, full of self, of his own insight and "liberty"? Profoundly happy and at rest
in their Lord, whom they embraced by faith as their Righteousness and Life, and whom
they anticipated in hope as their coming Glory; filled through their whole consciousness,
by the indwelling Spirit, with a new insight into Christ; they would fall into each other’s
embrace, in Him. They would be much more ready, when they met, to speak "concerning
the King" than to begin a new stage of their not very elevating discussion.
How many a Church controversy, now as then, would die of inanition, leaving room for a
living truth, if the disputants could only gravitate, as to their always most beloved theme,
to the praises and glories of their redeeming Lord Himself! It is at His feet, and in His
arms, that we best understand both His truth, and the thoughts, rightful or mistaken, of
our brethren.
Meanwhile, let us take this benedictory prayer, as we may take it, from its instructive
context, and carry it out with us into all the contexts of life. What the Apostle prayed for
the Romans, in view of their controversies, he prays for us, as for them, in view of
everything. Let us "stand back and look at the picture." Here-conveyed in this strong
petition-is St. Paul’s idea of the true Christian’s true life, and the true life of the true
Church. What are the elements, and what is the result?
It is a life lived in direct contact with God. "Now the God of hope fill you." He remits
them here (as above, ver. 5) (Rom_15:5) from even himself to the Living God. In a sense,

25. he sends them even from "the things forewritten," to the Living God; not in the least to
disparage the Scriptures, but because the great function of the divine Word, as of the
divine Ordinances, is to guide the soul into an immediate intercourse with the Lord God
in His Son, and to secure it therein. God is to deal direct with the Romans. He is to
manipulate, He is to fill, their being.
It is a life not starved or straitened, but full. "The God of hope fill you." The disciple, and
the Church, is not to live as if grace were like a stream "in the year of drought," now
settled into an almost stagnant deep, then struggling with difficulty over the stones of the
shallow. The man, and the Society, are to live and work in tranquil but moving strength,
"rich" in the fruits of their Lord’s "poverty"; (2Co_8:9) filled out of His fulness; never,
spiritually, at a loss for Him; never, practically, having to do or bear except in His large
and gracious power.
It is a life bright and beautiful; "filled with all joy and peace." It is to show a surface fair
with the reflected sky of Christ, Christ present, Christ to come. A sacred while open
happiness and a pure internal repose are to be there, born of "His presence, in which is
fulness of joy," and of the sure prospect of His Return, bringing with it "pleasures for
evermore." Like that mysterious ether of which the natural philosopher tells us, this joy,
this peace, found and maintained "in the Lord," is to pervade all the contents of the
Christian life, its moving masses of duty or trial, its interspaces of rest or silence; not.
always demonstrative, but always underlying, and always a living power.
It is a life of faith; "all joy and peace in your believing." That is to say, it is a life
dependent for its all upon a Person and His promises. Its glad certainty of peace with
God, of the possession of His Righteousness, is by means not of sensations and
experiences, but of believing; it comes, and stays, by taking Christ at His word. Its power
over temptation, its "victory and triumph against the devil, the world, and the flesh," is
by the same means. The man, the Church, takes the Lord at His word; -"I am with you
always"; "Through Me thou shalt do valiantly"; -and faith, that is to say, Christ trusted in
practice, is "more than conqueror."
It is a life overflowing with the heavenly hope; "that ye may abound in the hope." Sure of
the past, and of the present, it is-what out of Christ no life can be-sure of the future. The
golden age, for this happy life, is in front, and is no Utopia. "Now is our salvation
nearer"; "We look for that blissful (µακαρίαν) hope, the appearing of our great God and
Saviour"; "Them which sleep in Him God will bring with Him"; "We shall be caught up
together with them; we shall ever be with the Lord"; "They shall see His face; thine eyes
shall see the King in His beauty."
And all this it is as a life lived "in the power of the Holy Ghost." Not by enthusiasm, not
by any stimulus which self applies to self; not by resources for gladness and permanence
found in independent reason or affection; but by the almighty, all-tender power of the
Comforter. "The Lord, the Life Giver," giving life by bringing us to the Son of God, and
uniting us to Him, is the Giver and strong Sustainer of the faith, and so of the peace, the
joy, the hope, of this blessed life.
"Now it was not written for their sakes only, but for us also," in our circumstances of
personal and of common experience. Large and pregnant is the application of this one
utterance to the problems perpetually raised by the divided state of organisation, and of
opinion, in modern Christendom. It gives us one secret, above and below all others, as
the sure panacea, if it may but be allowed to work, for this multifarious malady which all
who think deplore. That secret is "the secret of the Lord, which is with them that fear
Him". (Psa_25:14) It is a fuller life in the individual, and so in the community, of the

26. peace and joy of believing; a larger abundance of "that blessed hope," given by that
power for which numberless hearts are learning to thirst with a new intensity, "the power
of the Holy Ghost."
It was in that direction above all that the Apostle gazed as he yearned for the unity, not
only spiritual, but practical, of the Roman saints. This great master of order, this man
made for government, alive with all his large wisdom to the sacred importance, in its,
true place, of the external mechanism of Christianity, yet makes no mention of it here,
nay, scarcely gives one allusion to it in the whole Epistle. The word "Church" is not heard
till the final chapter; and then it is used only, or almost only, of the scattered mission
stations, or even mission groups, in their individuality. The ordered Ministry only twice,
and in the most passing manner, comes into the long discourse; in the words
(Rom_12:6-8) about prophecy, ministration, teaching, exhortation, leadership; and in
the mention (Rom_16:1) of Phoebe’s relation to the Cenchrean Church. He is addressing
the saints of that great City which was afterwards, in the tract of time, to develop into
even terrific exaggerations the idea of Church Order. But he has practically nothing to
say to them about unification and cohesion beyond this appeal to hold fast together by
drawing nearer each and all to the Lord, and so filling each one his soul and life with
Him.
Our modern problems must be met with attention, with firmness, with practical purpose,
with due regard to history, and with submission to revealed truth. But if they are to be
solved indeed they must be met outside the spirit of self, and in the communion of the
Christian with Christ, by the power of the Spirit of God.
HAWKER, “Romans 15:1-7
We then that are strong ought to bear the infirmities of the weak, and not to please
ourselves. (2) Let everyone of us please his neighbor for his good to edification. (3) For
even Christ pleased not himself: but, as it is written, The reproaches of them that
reproached thee fell on me. (4) For whatsoever things were written aforetime were
written for our learning, that we through patience and comfort of the Scriptures might
have hope. (5) Now the God of patience and consolation grant you to be likeminded one
toward another according to Christ Jesus: (6) That ye may with one mind and one mouth
glorify God, even the Father of our Lord Jesus Christ. (7) Wherefore receive ye one
another, as Christ also received us to the glory of God.
It is always blessed to eye Christ. And, in the use the Apostle here makes of the Lord’s
example, as not seeking self pleasing in ease and enjoyment, but Jehovah’s glory, and his
Church’s welfare, there is somewhat very blessed, and interesting. It would be well for
the Church, if the lovely pattern of the Great Head and Husband of his people were
always in view. Both the strong and the weak, the old and the young, the rich and the
poor, in the Lord’s household, would find constant blessedness, in taking Christ for their
example. It is said, that even Christ pleased not himself. By which is not meant, that
Christ’s pleasure, differed from the Father’s. For one and the same mind was in both.
Jesus, ages before he openly tabernacled in substance of our flesh, when speaking of the
Spirit of prophecy, said: I delight to do thy will, 0 my God; yea, thy law is within my
heart. Or, as the words are rendered in the margin of the Bible, in the midst of my
bowels; meaning, as wrapped up in his Very nature; so much oneness being between
them, Psa_40:8. But, by not pleasing himself, is intended to shew, that in the
accomplishment of the great purpose for which he came upon earth, he had the great
object in view of the Father’s glory, and his people’s happiness. And nothing of self-

27. accommodation or ease was considered by the Lord Jesus, while in the pursuit of these
important designs. And, among many instances which might have been produced in
confirmation of it, (for Christ’s whole life was a life of suffering,) Paul brings forward
one, which the Scripture noticed concerning Christ, and which in its bosom
comprehended many others: but as it is written, the reproaches of them that reproached
the fell on me. Now this was happily chosen by the Apostle, in the illustration of this
great point, as well as to open to the Church, other important views of Christ. For these
are the words of Christ himself, addressed to the Father, spoken by the Spirit of
prophecy; and serve as a key, to open to the Church the whole Psalm, from whence Paul
makes the quotation of them. I beg the Reader before he proceeds further, for his
confirmation in this interesting point, to turn to Ps 69; and by comparing what is there
said, with other Scriptures, he will be led to conclude, that Christ is the sole Speaker,
through the whole of it. And a most blessed proof the whole brings to the truth as it is in
Jesus. Compare verse 9 (Psa_69:9) with Joh_2:17; Psa_119:139. Compare verse 4
(Psa_69:4) with Joh_15:25 and Psa_35:19. Compare verse 3 (Psa_69:3), with
Joh_14:28; Psa_119:82, and Psa_119:123. Compare Psa_69:21 with Mat_27:34 and
Mat_27:48. But, when the Reader hath diligently examined those Scriptures, let him not
turn away from the passage Paul hath here quoted, before that he hath first considered a
little more particularly, the blessedness of it. The reproaches which the Lord Jesus had in
contemplation when he thus expressed himself, no doubt, in the first, and principal
sense, had respect to Jehovah ; and which Christ, by the humiliation of himself, and his
sacrifice on the cross, came on earth to do away. The Church of God, as well as the whole
of mankind, in the Adam - nature of a fallen state, had reproached God, His holy name,
his attributes, his law, his sanctuary; all had been blasphemed, and polluted. When,
therefore, Jesus came to do away sin by the sacrifice of himself; these reproaches were
charged upon Christ, as the Church’s representative and surety, Isa_53:6. And, it was in
the view of this blasphemy and prophanation of the Lord in the temple, which gave
occasion for Christ to manifest his zeal for his Father’s honor, when he drave the buyers
and sellers before him; and brought to mind to the Apostles this very Scripture,
Joh_2:15-17. But God the Father was also reproached, as well as Christ’s own Person,
when He, whom God had declared by a voice from heaven, to be his beloved Son, was
charged with blasphemy, a glutton, a winebibber, the friend of publicans and sinners,
and as having a devil God was reproached in the first instance in all these, and the
reproaches fell also upon Christ. And all the reproaches of Christ’s people, in their sins
and iniquities, which justly became their reproach, fell on Christ; that is, were put upon
Christ. He, as the head of his body the Church, bore the whole in his own body on the
tree, when he died the just for the unjust to bring us unto God, 1Pe_3:18. Then it was, as
the Almighty Speaker said, in the sweet Psalm before quoted; I restored that which I took
not away. Psa_69:4. Reader! all these precious things, and no doubt much more are
included, in what Paul hath here noticed, of the reproaches which fell on Christ. Judge
you then, with what a fullness of propriety, might he recommend the strong in faith, to
accommodate themselves to their weaker brethren; when this strong One, this Gheber of
his Church, endured such a contradiction of sinners against himself that his redeemed
should not be wearied nor faint in their minds, Psa_89:19; Jer_31:22; Heb_12:3.
Largely as I have trespassed in looking at this most interesting portion of Scripture, I
must not suffer the Reader to depart from it, without first taking with him, the blessed
conclusion the Apostle hath made of it: because it not only is applicable in the present
instance, but in every other, where God the Holy Ghost leads his servants to make
quotations from his holy word, in confirmation of his doctrines. The Apostle saith, that
whatsoever things were written aforetime were written for our learning, that we through
patience and comfort of the Scriptures might have hope. And the Apostle adds a prayer,

28. that these blessed effects might follow in the Church. Now then, from hence we are
authorized, as from many other parts of Scripture to conclude, that the whole body of the
divine word, as well as the prophecy of Scripture, is not of any private interpretation,
2Pe_1:20. Every part and portion of it, is given with the express view, under the
Almighty Author’s teaching, to make the Church wise unto salvation, through the faith
which is in Christ Jesus. And God the Holy Ghost, from the continual and unceasing
ministry of it, in his Church, is to bring the Church acquainted more and more, with the
Person, character, offices, work, and glory, of her right lawful Lord. And these great
objects, God the Holy Ghost is continually accomplishing, in the hearts of the Lord’s
redeemed ones, by his gracious ministry. Reader! are you acquainted with these things?
do you give yourself wholly to them in the concerns of salvation? Is Christ in your view,
all and in all? If so, it is the Lord the Holy Ghost, which is your Teacher. For both by his
personal Ministry, as Jesus declared of him, (Joh_14:16-17.) and by his written word, he
it is, the Lord which teacheth you to profit. And you yourself become a living witness to
this very Scripture, that the God of patience and consolation hath caused these things to
be written for your learning, that you through patience and comfort of the Scriptures
might have hope.
PULPIT, “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

29. 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.

30. 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.

31. 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.
E.J. WAGGONNER, “The fourteenth chapter of Romans presented to us our duty
towards those who are weak in the faith, and who have excessively conscientious
scruples with regard to things that are in themselves of no consequence. We are not
judges of one another, but must all appear before [Christ's] judgment seat. If we have
more knowledge than our brother, we are not arbitrarily to bring him to our standard, any
more than he is to bring us down to his. Our greater knowledge rather throws upon us the
responsibility of exercising the greater charity and patience.
The sum of it all is contained in these verses: "For meat destroy not the work of God. All
things indeed are pure; but it is evil for that man who eateth with offense. It is good
neither to eat flesh, nor drink wine, nor anything whereby thy brother stumbleth, or is
offended, or is made weak. Hast thou faith? Have it to thyself before God."
The Duty of Helping One Another Romans 15:1-7
1 We then that are strong ought to bear the infirmities of the weak, and not to please
ourselves. 2 Let every one of us please his neighbor for his good to edification. 3 For
even Christ pleased not himself; but, as it is written, The reproaches of them that
reproached thee fell on me. 4 For whatsoever things were written aforetime were written
for our learning, that we through patience and comfort of the Scriptures might have hope.
5 Now the God of patience and consolation grant you to be likeminded one toward
another according to Christ Jesus; 6 that ye may with one mind and one mouth glorify
God, even the Father of our Lord Jesus Christ. 7 Wherefore receive ye one another, as
Christ also received us, to the glory of God.
Receiving One Another. The verses composing this chapter supplement the instruction
given in chapter fourteen, and are a continuation of that. Thus, that chapter opens with the
exhortation, "Him that is weak in the faith receive ye." The last verse of our present study
is, "Wherefore receive ye one another."
How Are We to Receive One Another? The answer is, "As Christ also received us." This
again emphasizes the statement that the apostle had not the slightest intention in any way

32. of depreciating any one of the Ten Commandments when in the fourteenth chapter he
said: "One man esteemeth one day above another; another esteemeth every day alike. Let
every man be fully persuaded in his own mind."
Christ did not in the slightest degree make any concessions in the commandments in
order to accommodate those whom he would receive. He said, "Think not that I came to
destroy the law, or the prophets." Matt. 5:17. Again, "If ye keep my commandments, ye
shall abide in my love; even as I have kept my Father's commandments, and abide in his
love." John 15:10. Christ's commandments and those of the Father are the same, because
he says, "I and my Father are one." John 10:30. When a young man wished to follow
him, he said to him, "Keep the commandments." Matt. 19:17. Therefore it is evident that
in making concessions for the sake of peace and harmony, no concession is to be made in
respect to keeping the commandments of God.
How to Please Others. This is still further shown by the exhortation, "Let every one of us
please his neighbor for his good to edification." We are never exhorted to aid a brother to
sin, in order to please him. Neither are we exhorted to close our eyes to a brother's sin,
and allow him to go on in it without warning him, lest we displease him. There is no
kindness in that. The exhortation is, "Thou shalt not hate thy brother in thine heart; thou
shalt in anywise rebuke thy neighbor, and not suffer sin upon him." Lev. 19:17. The
mother who would be so fearful of displeasing her child that she would not stop it from
putting its hand into the blaze, would be exhibiting cruelty instead of kindness. We are to
please our neighbors, but only for their good, not to lead them astray.
Bearing Others' Weaknesses. Going back to the first verse, we find this lesson still more
strongly emphasized: "We then that are strong ought to bear the infirmities of the weak,
and not to please ourselves." "For even Christ pleased not himself." Compare this with
Galatians 6:1, 2: "Brethren, if a man be overtaken in a fault, ye which are spiritual,
restore such on one in the spirit of meekness; considering thyself, lest thou also be
tempted. Bear ye one another's burdens, and so fulfill the law of Christ." In bearing the
infirmities of the weak, we are fulfilling the law of Christ. But to bear another's burdens
does not mean to teach him that he can safely ignore any of the commandments. To keep
the commandments of God is not a burden; for "his commandments are not grievous." 1
John 5:3.
How Christ Bears Our Burdens. Christ bears our burdens, not by taking away the law of
God, but by taking away our sins, and enabling us to keep the law. "For what the law
could not do, in that it was weak through the flesh, God sending his own Son in the
likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of

33. the law might be fulfilled in us." Rom. 8:3, 4.
He Says "Come." One blessed thing in the service of the Lord is that he does not say,
"Go," but, "Come." He does not send us away to labor by ourselves, but calls us to follow
him. He does not ask anything of us that he does not himself do. When he says that we
ought to bear the infirmities of them that are weak, we should take it as an
encouragement, instead of a task laid upon us, since it reminds us of what he does for us.
He is the mighty One, for we read, "I have laid help upon One that is mighty; I have
exalted One chosen out of the people." Ps. 89:19. "Surely he hath borne our griefs, and
carried our sorrows." "All we like sheep have gone astray; we have turned every one to
his own way; and the Lord hath laid on him the iniquity of us all." Is. 53:4, 6.
Why the Task Is Easy. This is what makes it easy to bear one another's burdens. If we
know that Christ bears our burdens, it will become a pleasure for us to bear the burdens
of others. The trouble is that too often we forget that Christ is the Burden-bearer, and,
being over powered with the weight of our own infirmities, we have still less patience
with those of others. But when we know that Christ is indeed the Burden-bearer, we cast
our own care upon him; and then when we make the burden of another our own, he bears
that too.
"The God of All Comfort." God is "the God of patience and consolation." He is "the
Father of mercies, and the God of all comfort; who comforteth us in all our tribulation,
that we may be able to comfort them which are in any trouble, by the comfort wherewith
we ourselves are comforted of God." 2 Cor. 1:3, 4. He takes upon himself all the
reproaches that fall upon men. "The reproaches of them that reproached thee fell on me."
Of the children of Israel it is said, "In all their affliction he was afflicted." Isa. 63:9. The
words of Christ are, "Thou hast known my reproach, and my shame, and my dishonor."
"Reproach hath broken my heart." Ps. 69:19, 20. Yet in all this there was no impatience,
no murmuring. Therefore, as he has already borne the burdens of the world in the flesh,
he is fully able to bear ours in our flesh, without complaining; so that we may be
"strengthened with all might, according to his glorious power, unto all patience and long-
suffering with joyfulness." Col. 1:11.
The Gospel According to Moses. It is this lesson that is taught us throughout all the
Scriptures: "For whatsoever things were written aforetime were written for our learning,
that we through patience and comfort of the Scriptures might have hope." In the book of
Job this is made manifest. "Ye have heard of the patience of Job, and have seen the end
of the Lord; that the Lord is very pitiful, and of tender mercy." James 5:11. In the
writings of Moses it is as clearly set forth. Christ says: "Had ye believed Moses, ye would

34. have believed me; for he wrote of me. But if ye believe not the writings, how shall ye
believe my words?" John 5:46, 47. If the gospel according to Moses is neglected, it will
be of no use to read the gospel according to John, because the gospel can not be divided.
The gospel of Christ, like himself, is one.
How to Receive One Another. Finally, "Receive ye one another, as Christ also received
us, to the glory of God." Whom does Christ receive? "This man receiveth sinners." How
many will he receive? "Come unto me, all ye that labor and are heavy laden, and I will
give you rest."
How will he receive them? "All day long have I stretched forth my hands unto a
disobedient and gainsaying people." And if they come, what assurance have they? "Him
that cometh to me I will in no wise cast out." Let us learn of him; and remember that,
wherever you may open the Scriptures, they are they which testify of him.
Standing on the Threshold. Our study of the book of Romans, while there have been
many articles, has not been exhaustive. Indeed, it is impossible to have an exhaustive
study of the Bible; for no matter how thoroughly we study any portion of it, we shall still
find ourselves but upon the threshold. The more we study the Bible, the more will our
best study seem to be only preliminary to further study that will be seen to be necessary.
But although we can not expect ever to exhaust the truth, so that we can say that we have
it all, we may be sure that as far as we have gone we have only the truth. And this
assurance arises not from any wisdom that we have, but solely from adhering closely to
the word of God, and not allowing the alloy of human ideas to mingle with its pure gold.
2. Each of us should please his neighbor for his
good, to build him up.
Everyone of us has something that can be used to build up a neighbor. obody is so
devoid of all potential to benefit others that they are worthless specimens of
humanity. When people feel this way they enter into depression and despair, but
there is no need to ever reach that point. Paul says each of us, and that means all of
us. Every last one of the believers has the potential of pleasing his neighbor and
building him up. Is there anyone so handicapped that they can never speak a word
of encouragement, or share some experience or thought that can add some laughter

35. or comfort to another? If you are in a coma you are released from all obligations to
obey Paul at this point, but other than that, this texts speaks to you whoever you
are. There is no escape, for you are under obligation to be a neighbor pleaser.
Who is my neighbor? Anyone near and anyone in need is a neighbor. We also give
to help the suffering across the ocean, but that is usually a monetary gift, and not a
hands on lift to help the neighbor. Everyone needs acceptance and encouragement,
and this is a gift everyone can extend to another. When you are busy uplifting
another, you are lifting yourself up as one pleasing to God. You cannot lift a brother
up a hill without going up that hill yourself. Being unselfish and sacrificing to help
others is a paradox, for by giving up self-centeredness you actually benefit yourself
in the process, and so unselfishness is a form of holy selfishness. ot even a cup of
cold water given in the name of Jesus will go unrewarded, and so imagine how well
rewarded one will be who is willing to give up some self-centered goals to serve his
neighbor’s needs.
Paul makes it clear that pastors are to build up the people by their preaching and
teaching, but all the people are to be in the building proecess. Paul reminds the
Corinthian church that "When you assemble, each one has a psalm, has a teaching,
has a revelation, has a tongue, has an interpretation. Let all things be done for
edification (oikodome) ." (1Cor 14:26) All the congragation was to be in the building
business by helping others to be stronger in their faith. I don’t see this happening
today because we have professionals to do all our study for us. We need to stress the
old fashion way by encouraging laypeople to read and come to their small groups
ready to share some insight or great truth they discovered or had clarified. All the
body is meant to be involved in edifying, and not just the pastor and teacher. I know
people are budy, but if they are not learning anything on their own, they are too
busy to be pleasing to God. Learn and share should be a motto we all follow, for you
retain far better truth that you share with others.
BAR ES, “Please his neighbour - That is, all other persons, but especially the
friends of the Redeemer. The word “neighbor” here has special reference to the members
of the church. It is often used, however, in a much larger sense; see Luk_10:36.
For his good - Not seek to secure for him indulgence in those things which Would be
injurious to him, but in all those things whereby his welfare would be promoted.
To edification - See the note at Rom_14:19.
CLARKE, “Let every one of us please his neighbor - For it should be a maxim
with each of us to do all in our power to please our brethren; and especially in those
things in which their spiritual edification is concerned. Though we should not indulge
men in mere whims and caprices, yet we should bear with their ignorance and their
weakness, knowing that others had much to bear with from us before we came to our
present advanced state of religious knowledge.

36. GILL, “Let everyone of us please his neighbour,.... Every man, particularly his
Christian friend and brother, whom he should seek to please in all things, and by all
means lawful; he should carry it affably and courteously, should make himself agreeable
to him; should condescend and accommodate himself to his weakness, and bear his
infirmities, and deny himself rather than displease him. The Vulgate Latin version and
some copies read, "let everyone of you"; but the other reading is preferable, and best
agrees with the context, Rom_15:1.
For his good; or as the Syriac renders it, ‫,בטבתא‬ "in good things"; for he is not to be pleased,
gratified, and indulged, in any thing that is evil: we are not to please any man in anything that is
contrary to the Gospel of Christ, for then we should not be faithful servants of his; nor in anything
repugnant to the commands of God, and ordinances of Christ, who are to be obeyed and pleased,
rather than men; nor in anything that is of an immoral nature, we are not to comply with, though
it may be to the displeasure of the dearest relation and friend; but in everything that is naturally,
civilly, morally, or evangelically good, we should study to please them; and in whatsoever may be
for their good, temporal, spiritual, or eternal: and
to edificationto edificationto edificationto edification: of our neighbour, brother, and Christian friend, for the establishment of his peace,
the increase of his spiritual light, and the building of him up in his most holy faith; and also of the
whole community, or church, to which each belong, whose peace and edification should be
consulted, and everything done, which may promote and secure it; and among which this is one,
every man to please his neighbour, in things lawful and laudable.
HE RY, “That herein the scripture was fulfilled: As it is written, The
reproaches of those that reproached thee fell on me. This is quoted out of
Psa_69:9, the former part of which verse is applied to Christ (Joh_2:17),
The zeal of thine house hath eaten me up; and the latter part here; for David
was a type of Christ, and his sufferings of Christ's sufferings. It is quoted to
show that Christ was so far from pleasing himself that he did in the highest
degree displease himself. Not as if his undertaking, considered on the
whole, were a task and grievance to him, for he was very willing to it and
very cheerful in it; but in his humiliation the content and satisfaction of
natural inclination were altogether crossed and denied. He preferred our
benefit before his own ease and pleasure. This the apostle chooses to
express in scripture language; for how can the things of the Spirit of God be
better spoken of than in the Spirit's own words? And this scripture he
alleges, The reproaches of those that reproached thee fell on me. [1.] The
shame of those reproaches, which Christ underwent. Whatever dishonour
was done to God was a trouble to the Lord Jesus. He was grieved for the
hardness of people's hearts, beheld a sinful place with sorrow and tears.
When the saints were persecuted, Christ so far displeased himself as to take
what was done to them as done against himself: Saul, Saul, why persecutest
thou me? Christ also did himself endure the greatest indignities; there was

37. much of reproach in his sufferings. [2.] The sin of those reproaches, for
which Christ undertook to satisfy; so many understand it. Every sin is a kind
of reproach to God, especially presumptuous sins; now the guilt of these fell
upon Christ, when he was made sin, that is, a sacrifice, a sin-offering for us.
When the Lord laid upon him the iniquities of us all, and he bore our sins in
his own body upon the tree, they fell upon him as upon our surety. Upon me
be the curse. This was the greatest piece of self-displacency that could be:
considering his infinite spotless purity and holiness, the infinite love of the
Father to him, and his eternal concern for his Father's glory, nothing could
be more contrary to him, nor more against him, than to be made sin and a
curse for us, and to have the reproaches of God fall upon him, especially
considering for whom he thus displeased himself, for strangers, enemies,
and traitors, the just for the unjust, 1Pe_3:18. This seems to come in as a
reason why we should bear the infirmities of the weak. We must not please
ourselves, for Christ pleased not himself; we must bear the infirmities of the
weak, for Christ bore the reproaches of those that reproached God. He bore
the guilt of sin and the curse for it; we are only called to bear a little of the
trouble of it. he bore the presumptuous sins of the wicked; we are called
only to bear the infirmities of the weak. - Even Christ; kai gar ho Christoskai gar ho Christoskai gar ho Christoskai gar ho Christos. Even
he who was infinitely happy in the enjoyment of himself, who needed not us
nor our services, - even he who thought it no robbery to be equal with God,
who had reason enough to pleas himself, and no reason to be concerned,
much less to be crossed, for us, - even he pleased not himself, even he bore
our sins. And should not we be humble, and self-denying, and ready to
consider one another, who are members one of another?
JAMISO , “Let every one of us — lay himself out to
please his neighbour — not indeed for his mere gratification, but
for his good — with a view
to his edification.
COFFMA , “Let each one of us please his neighbor for that which is good, unto edifying.
These two verses exhibit the positive and negative statements: (1) we should not please ourselves;
(2) we should please our neighbor. However, there is a limitation upon the meaning of PLEASING
neighbors, for Paul wrote:
If I were still pleasing men, I should not be a servant of Christ. (Galatians 1:10).
Therefore, it is not right that the Christian should always defer to the whims and wishes of others,
not even of believers, the critical issue always being the matter of the weak brother's conscience;
purpose of teaching him out of them. The last two words here, "unto edifying," provide exactly the
guidelines that are needed. As Greathouse wrote:
The neighbor may be pleased to his hurt, so Paul adds that he must be pleased for his "good to
edification." To afford him pleasure that does not build him up is not for his good.[2]
One may safely follow the rule Paul observed himself in this situation. He wrote:

38. I also please all men in all things, not seeking mine own profit, but the profit of the many, that they
may be saved. Be ye imitators of me, even as I also am of Christ (1 Corinthians 10:33; 11:1).
ENDNOTE:
[2] William M. Greathouse, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press,
1968), p. 267.
CALVI , “2.Let indeed (438) every one of us, etc. He teaches us here, that we are under
obligations to others, and that it is therefore our duty to please and to serve them, and that there is
There are here two things laid down, — that we are not to be content with our own judgment, nor
acquiesce in our own desires, but ought to strive and labor at all times to please our brethren, —
and then, that in endeavoring to accommodate ourselves to our brethren, we ought to have regard
to God, so that our object may be their edification; for the greater part cannot be PLEASED
except you indulge their humor; so that if you wish to be in favor with most men, their salvation must
not be so much regarded, but their folly must be flattered; nor must you look to what is expedient,
but to what they seek to their own ruin. You must not then strive to please those to whom nothing is
pleasing but evil.
Morris says
"Paul is not laying down a rule of conduct but enunciating a principle
of tender concern."
As regards our brothers in Christ we are to be building them up not
hurting, stumbling, destroying or tearing them down. This will probably
entail the sacrifice of some of our own welfare and pleasure. Note how life-
changing this point really is. The serious believer no longer asks if
questionable behavior is right and moral, but if is it good for his brother.
Will this thing edify and build up his brother? (Mk 12:30, 31 Jn 13:34, 35 Ro
13:10-note, Ro 14:19-note Gal 5:14 Ep 4:29-note Jas 2:8). All too often,
Christians find it easier to tear each other down instead of building each
other up; this is a classic strategy of Satan against the church that must be
resisted.
Pastor Ray Stedman writes:

39. "There are two thumbnail rules to follow when you have to make a
quick decision as to whether you ought to insist on liberty in a certain
area, or give way to someone else's qualms, or prejudices, or
differences of viewpoint. The first rule is: Choose to please your
neighbor rather than yourself. Do not insist on your way of doing
things; be quick to give in. After all, this is what love does. Love does
not insist on its own rights, Paul tells us in First Corinthians 13.
Therefore, if you are loving in your approach, love will adjust and adapt
to others....The second rule, however, says to be careful that your
giving in does not allow your neighbor to be confirmed in his
weakness, that you do not leave him without encouragement to grow,
or to re-think his position. I think this is very important, and it reflects
some of the things that Paul has said earlier in this account. We are to
seek to build one another up. As I have pointed out before, in all these
kinds of questions, if we do nothing but give way to people, and give in
to their weaknesses, the church eventually ends up living at the level of
the weakest conscience in its midst. This presents a twisted and
distorted view of Christian liberty, and the world gets false ideas about
what is important, and what Christianity is concerned about. So this
helps to balance the situation. Please your neighbor, but for his own
good, always leaving something there to challenge his thinking, or
make him reach out a bit, and possibly change his viewpoint." (Our
Great Example)
Stedman tells this story:
"In Sacramento this past week, a man made an appointment to see me.
He told me he was a teacher in a Christian school there and he had
been asked by the board of the school to enforce a rule prohibiting
students from wearing their hair long. It was a rule that he did not agree
with, so he found himself in a serious dilemma. If he did not enforce the
rule, the board had given him clear indication that he would lose his
job. If he did enforce it, he would be upsetting the students and their
parents, who felt that this was a matter that did not merit that kind of
attention. Our culture has long since changed from regarding long hair
as a symbol of rebellion, so this man found himself in between a rock
and a hard place. His plea to me was, "What shall I do?" My counsel,
whether right or wrong, in line with what we had learned here earlier in
Romans 14, was that we should not push our ideas of liberty to the
degree that they would upset the peace. So I said to him, "For the sake
of peace, go along with the school board and enforce the rule for this
year. But make a strong plea to the board to re-think their position and
to change their viewpoint. At the end of the year if they are unwilling to
do that, perhaps you might well consider moving to a different place, or
getting another position. That way you would not be upsetting things,
and creating a division or a faction within the school." (Our Great
Example)

40. Middletown Bible - Every single believer has a duty and obligation to
please his neighbor. Paul is not saying that we should be men pleasers.
"For do I now persuade men, or God? or do I seek to please men? for if I
yet pleased men, I should not be the servant of Christ" (Gal 1:10). Those
who are pleasing men are not pleasing Christ and not serving Him. The
man pleaser is actually pleasing himself. He is being nice to people for his
own selfish benefit and advantage. The "neighbor pleaser" that Paul is
describing in this verse is not seeking his own advantage, but is seeking
the good of his neighbor. He is willing to personally sacrifice for the sake
of his neighbor’s welfare. This is further explained by Paul in 1Corinthians
10:33--"Even as I please all men in all things, not seeking mine own profit,
but the profit of many, that they may be saved." Compare 1Corinthians
13:5--"love seeketh not her own." Here’s the proper attitude: "I love my
neighbor and I am seeking his good and his welfare, even God’s highest
and best for him. I want him to be edified and built up, even if this requires
great personal sacrifice on my part. I want this person to be spiritually
healthy and spiritually wealthy!" (ROMANS CHAPTER 15)
><>><>><>
HELPFUL HONKS (Romans 15:1-6) - Each fall we are visited by flocks of
migrating geese who stop off at a meadow near our home. For several
weeks those birds fly in long, wavy V-formations over our house, honking
as they go. But then, as winter approaches, they are off again on their long
flight south.
A student of mine furthered my education and my appreciation for these
visitors from the north. I learned that geese fly at speeds of 40 to 50 miles
per hour. They travel in formation because as each bird flaps its wings, it
creates an updraft for the bird behind it. They can go 70 percent farther in a
group than they could if they flew alone.
Christians are like that in a way. When we have a common purpose, we are
propelled by the thrust of others who share those same goals. We can get a
lot further together than we can alone.
Geese also honk at one another. They are not critics but encouragers.
Those in the rear sound off to exhort those up front to stay on course and
maintain their speed. We too move ahead much more easily if there is
someone behind us encouraging us to stay on track and keep going.
Is there someone flying in formation with you today to whom you might
give some “helpful honks?”— Haddon W. Robinson (Our Daily Bread,
Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All
rights reserved)
Let’s encourage one another

41. As we seek to stay on track;
If we keep our goal before us,
We will not be looking back. —Sper
We can go a lot farther together
than we can alone.
Romans 15:3 For even Christ did not please Himself; but as it is written,
"THE REPROACHES OF THOSE WHO REPROACHED YOU FELL ON ME."
Greek: kai gar o Christos ouch heauto eresen (3SAAI) alla kathos gegraptai (3SRPI): hoi
oneidismoi ton oneidizonton (PAPMPG) se epepesan (3PAAI) ep eme.
Amplified: Amplified: For Christ did not please Himself [gave no thought to His own
interests]; but, as it is written, The reproaches and abuses of those who reproached and
abused you fell on Me. [Ps. 69:9-note]
NLT: For even Christ didn't please himself. As the Scriptures say, "Those who insult you
are also insulting me."
Phillips: For even Christ did not choose his own pleasure, but as it is written: "The
reproaches of those who reproached you fell on me."
Wuest: For even the Christ did not please himself, but even as it stands written, The
reproaches of those who reproached you fell upon me.
Young's Literal: for even the Christ did not please himself, but, according as it hath been
written, 'The reproaches of those reproaching Thee fell upon me;'
Paul quotes verbatim from last half of the Septuagint (LXX) (Greek
translation of Hebrew OT) of (Psalm 69:9-note). Here is the Septuagint
translation. Note how even the tenses of the verbs are the same in the
Septuagint (LXX) and the Romans passage.
hoti o zelos tou oikou sou katephagen (3SAAI: 1st part quoted in John
2:17) me kai hoi oneidismoi ton oneidizonton (PAPMPG) se epepesan
(3PAAI) ep eme
FOR EVEN CHRIST DID NOT PLEASE HIMSELF: kai gar o Christos ouch
heauto eresen (3SAAI): (Php 2:5, 6, 7, 8 Ps 40:6, 7, 8 Mt 26:39,42 Jn 4:34;
5:30; 6:38; 8:29)
Spurgeon comments that Christ...
took the most trying place in the whole field of battle; He stood where
the fray' was hottest. He did not seek to be among His disciples as a
king is in the midst of his troops, guarded and protected in the time of
strife; but He exposed Himself to the fiercest part of all the conflict.

42. What Jesus did, that should we who are His followers do, no one of us
considering himself, and his own interests, but all of us considering
our brethren and the cause of Christ in general.
Paul is explaining why we should be willing to lay down our "rights", bear
other's weaknesses & seek to please our neighbor for his good &
edification. Christ did not please Himself but took the insults meant for
God. (Luke 22:42, Phil 2:4,5).
Speaking in Psalm 40:8-note and prophetically describing Christ's
incarnation as the fulfillment of God's purpose, Christ declares that the will
of God was not just in His head—it was inscribed in His very heart...thus
leaving us the perfect example and motivation for fulfilling the preceding
exhortation...
"I delight to do Thy will, O my God; Thy Law is within my heart."
To the very end of His life this was Jesus' example, Matthew recording that
in the garden of Gethsemane, on the eve of His crucifixion...
"He went a little beyond them (Peter, John, James), and fell on His face
and prayed, saying, “My Father, if it is possible, let this cup pass from
Me; yet not as I will, but as Thou wilt.” (Mt 26:39)
Hodge adds that Christ's example...
"is constantly held up, not merely as a model, but as a motive."
Paul wants to give us encouragement to be willing to do this.
We hear so much today about "our rights" but Paul is saying for believers
we need to take the opposite approach. The issue is not your "rights" but
your willingness to do whatever you need to for the other person.
And so he give us Jesus Christ as our Example (1Pe 2:21-note). Had Jesus
wanted to please Himself instead of His Father, He would not have divested
Himself of His glory and become a Man, certainly not a Bondservant.
Jesus' supreme purpose was to please His Father and to accomplish His
Father’s will (Jn 4:34, 17:5, 5:30, 6:38, 8:25, 27, 28, 29 Heb 3:1, 2-note). So
Paul would say (as in Php 2:5-note) for us to have the attitude that was in
Christ Jesus -- give up your rights and build up the body (don't tear down).
BUT AS IT IS WRITTEN THE REPROACHES OF THOSE WHO
REPROACHED THEE FELL UPON ME: alla kathos gegraptai (3SRPI): hoi
oneidismoi ton oneidizonton se epepesan (3PAAI) ep eme:
Written (1125) (grapho [word study]) is in the perfect tense meaning that
(Ps 69:9-note) was written in the past and stands written, which speaks of

43. the permanence of God's perfect Word.
John quoted the first part of (Ps 69:9-note) to describe Jesus' purging the
temple of the money-changers in (Jn 2:17). Here Paul quotes the last half of
this same psalm to present his readers (particularly the "strong") a "model"
to motivate them
Reproaches (3680) (oneidismos) refers insults or unjustifiable verbal
abuse inflicted by others. It describes things spoken disparagingly of a
person in manner not justified.
Reproached (3679) (oneidizo [word study]) means to assail with abusive
words, slander, false accusations.
Jesus promised
"Blessed (being fully satisfied no matter circumstances) are you when
men cast insults (oneidizo) at you, and persecute you, and say all kinds
of evil against you falsely, on account of Me." (Mt 5:11-note)
As Paul says, Jesus fulfilled the Scriptures that predicted that those who
did not like God's methods would take it out on Him. The reproaches that
were cast against God—the cursing, dishonor, unbelief, denial, hostility, all
the shame and rebellion against God—cut the heart of Christ.
He suffered reproach on our behalf and thus we should be willing to accept
reproaches for His sake. Thus Peter writes...
"If you are reviled (oneidizo) for the name of Christ (insulted and
treated unfairly for being a representative of all that Christ is, and for
the public proclamation of the name of Christ), you are blessed,
because the Spirit of glory (the Spirit who has glory or who is glorious)
and of God rests upon you (as the Shekinah glory cloud rested on the
tabernacle in the OT, indicating the presence of God - when a believer
suffers, God’s presence specially rests and lifts them to strength and
endurance beyond their physical dimension). (1Pe 4:14-note).
The point of Paul's quote from (Ps 69:9-note) is that we should also have
the willingness to please the Lord despite misunderstanding, ridicule,
slander, deprivation, persecution, and even death. Why? to please our
neighbors and build them up.
We must follow Jesus' example even though it might mean that we have to
endure insults of some who demand their rights. Paul's exhortation is not
about rights but about your willingness to do whatever one needs to do
and be whatever one needs to be for the other person...no matter what it
costs!

44. Middletown Bible comments that...
Paul now gives us the example of Christ. No better example could be
found of a man not pleasing Himself for the sake of the welfare of
others. Christ’s march to the cross was not a "self-pleasing"
experience. Paul quotes from Psalm 69:9--"For the zeal of thine house
hath eaten me up; and the reproaches [insults, revilings] of them that
reproached thee are fallen upon me." These words are addressed to
God the Father. Christ came into a God-hating and God-reviling world.
He represented the Father and took upon Himself the reviling and
expressions of hatred which were directed at the Father. Likewise, we
represent the Son and we must bear His reproach (see Hebrews 13:13).
When we are tempted to please SELF and give ourselves over to SELF-
INDULGENCE rather than to the building up of another, then let us
consider Calvary’s cross and the example of our blessed Saviour who
came not to be served, but to serve and to GIVE HIMSELF a ransom for
many (Mark 10:42-45). (ROMANS CHAPTER 15)
William Newell writes that...
Christ never "looked after" Himself: the whole world knows this! "The
foxes have holes, and the birds of the heaven have nests; but the Son
of man hath not where to lay His head." Yet His whole life, from early
morning till late at night, and often into the night, was occupied in
ministry to others! The constant drawing upon Him by the multitudes,—
upon His time, His love, His teaching, His healing, was a marvelous
proof that they could count on the absolute absence of self-pleasing, in
Him!"
Ray Stedman comments:
Jesus says, "I didn't come to do my work, but yours. But, in the doing
of it, I have met reproach. That reproach belongs to you, but it has
fallen on me." This, I think, is very indicative of the radical character of
true Christian conduct. It moves quite contrary to our natural
inclinations. We all like to please ourselves by nature, but, if we are
living in the full strength of the indwelling life of Christ, we discover
that it is quite possible to live to please our neighbor in this sense of
edifying him to his own good. The result will be that we demonstrate a
life that is upsetting and disturbing to people. They don't like it, and
sometimes we are reproached for the very liberty that we engage in and
the attitude we show of wanting to live for someone else. Have you
ever noticed that? People who are genuinely unselfish bother other
people; they bother us sometimes. We don't want them around
because they make us feel uneasy. They are a little bit too thoughtful of
others, and they bother us. That is because the animal in us is very
strong and altogether self-centered, and our initial reaction to someone

45. who challenges our liberty is to say, "What do I care what you think,"
and to go ahead and please ourselves. But if we do this, we are just
following the philosophy of the world, because this is the way that the
world lives and thinks. (Power to Please)
><>><>><>
Good Church Members (Romans 15:1-13) - Phillips Brooks (1835-1893), the
great preacher, asked the operator of a local livery stable for the best horse
he had. Brooks explained, "I am taking a good friend for a ride and I want
the very best for the occasion." As the livery man hitched up a horse to a
buggy, he said, "This animal is about as perfect as a horse could be. It is
kind, gentle, intelligent, well-trained, obedient, willing, responds instantly
to your every command, never kicks, balks, or bites, and lives only to
please its driver." Brooks then quietly said to the owner, "Do you suppose
you could get that horse to join my church?"
Yes, what a powerful church we could have if we all had those qualities! We
are naturally prone to think only of our own desires and wishes and to
forget the good of others. Paul said in Romans 15:2, "Let each of us please
his neighbor for his good, leading to edification."
The more we grow in grace, the more we will think about the needs of
others. In our church life we should not think only of ourselves but always
be willing to yield our desires for the good of the whole. Our example is the
Head of the church, Jesus Christ, for even He "did not please Himself" (Ro
15:3).
What kind of church member are you? —M. R. De Haan, M.D. (founder of
RBC Ministries) (Our Daily Bread, Copyright RBC Ministries, Grand Rapids,
MI. Reprinted by permission. All rights reserved)
To think Jesus died for me
Upon the cross of Calvary
Should move my selfish heart to pray,
"For others, Lord, I'll live each day." —DJD
What kind of church would my church be
if all its members were just like me?

46. 3.For even Christ did not please himself but, as
it is written: "The insults of those who insult
you have fallen on me." [1]
Jesus is the ideal example of all Christian virtues, and so the goal is always to be like
Jesus. He said he did not come to do his own will but the will of the Father who sent
him. He came to serve, and all his life was a sacrifice for the good of others. It is not
expected of us to be this sacrificial, and have no concern for our own welfare, but it
should be a major part of our lives to be concerned for others. We are not savior’s
like Jesus, but we are servants like him.
Paul quotes Ps. 69:9 that refers to the insults of those wicked rebels who defied the
law of God. Jesus took their contempt upon himself by representing the government
of God in the world. He took their abuse and yet still went on to serve them and do
them good. Barnes wrote, “We may see the kindness of the Lord Jesus in being
willing thus to “throw himself” between the sinner and God; to “intercept,” as it
were, our sins, and to bear the effects of them in his own person. He stood between
“us” and God; and both the reproaches and the divine displeasure due to them,
“met” on his sacred person, and produced the sorrows of the atonement - his bitter
agony in the garden and on the cross. Jesus thus showed his love of God in being
willing to bear the reproaches aimed at him; and his love to “men” in being willing
to endure the sufferings necessary to atone for these very sins. If Jesus thus bore
reproaches, “we” should be willing also to endure them. We suffer in the cause
where be has gone before us, and where he has set us the example; and as “he” was
abused and vilified, we should be willing to be so also.”
BAR ES, “For even Christ - The apostle proceeds, in his usual manner, to illustrate
what he had said by the example of the Saviour. To a Christian, the example of the Lord
Jesus will furnish the most ready, certain, and happy illustration of the nature and extent
of his duty.
Pleased not himself - This is not to be understood as if the Lord Jesus did not
voluntarily and cheerfully engage in his great work. He was not “compelled” to come and
suffer. Nor is it to be understood as if he did not “approve” the work, or see its propriety
and fitness. If he had not, he would never have engaged in its sacrifices and self-denials.
But the meaning may be expressed in the following particulars:
(1) He came to do the will or desire of God in “undertaking” the work of salvation. It
was the will of God; it was agreeable to the divine purposes, and the Mediator did not
consult his own happiness and honor in heaven, but cheerfully came to “do the will” of
God; Psa_40:7-8; compare Heb_10:4-10; Phi_2:6; Joh_17:5.
(2) Christ when on earth, made it his great object to do the will of God, to finish the
work which God had given him to do, and not to seek his own comfort and enjoyment.

47. This he expressly affirms; Joh_6:38; Joh_5:30.
(3) He was willing for this to endure whatever trials and pains the will of God might
demand, not seeking to avoid them or to shrink from them. See particularly his prayer in
the garden; Luk_22:42.
(4) In his life, he did not seek personal comfort, wealth, or friends, or honors. He
denied himself to promote the welfare of others; he was poor that they might be rich; he
was in lonely places that he might seek out the needy and provide for them. Nay, he did
not seek to preserve his own life when the appointed time came to die, but gave himself
up for all.
(5) There may be another idea which the apostle had here. He bore with patience the
ignorance, blindness, erroneous views, and ambitious projects of his disciples. He
evinced kindness to them when in error; and was not harsh, censorious, or unkind, when
they were filled with vain projects of ambition, or perverted his words, or were dull of
apprehension. So says the apostle, “we” ought to do in relation to our brethren.
But as it is written - Psa_69:9. This psalm, and the former part of this verse, is
referred to the Messiah; compare Rom_15:21, with Mat_27:34, Mat_27:48.
The reproaches - The calumnies, censures, harsh, opprobrious speeches.
Of them that reproached thee - Of the wicked, who vilified and abused the law
and government of God.
Fell on me - In other words, Christ was willing to suffer reproach and contempt in
order to do good to others. tie endured calumny and contempt all his life, from those
who by their lips and lives calumniated God, or reproached their Maker. We may learn
here,
(1) That the contempt of Jesus Christ is contempt of him who appointed him.
(2) We may see the kindness of the Lord Jesus in being willing thus to “throw himself”
between the sinner and God; to “intercept,” as it were, our sins, and to bear the effects of
them in his own person. He stood between “us” and God; and both the reproaches and
the divine displeasure due to them, “met” on his sacred person, and produced the
sorrows of the atonement - his bitter agony in the garden and on the cross. Jesus thus
showed his love of God in being willing to bear the reproaches aimed at him; and his love
to “men” in being willing to endure the sufferings necessary to atone for these very sins.
(3) If Jesus thus bore reproaches, “we” should be willing also to endure them. We
suffer in the cause where be has gone before us, and where he has set us the example;
and as “he” was abused and vilified, we should be willing to be so also.
CLARKE, “For even Christ pleased not himself - Christ never acted as one who
sought his own ease or profit; he not only bore with the weakness, but with the insults, of
his creatures; as it is written in Psa_69:9 : The reproaches of them that reproached thee
fell on me - I not only bore their insults, but bore the punishment due to them for their
vicious and abominable conduct. That this Psalm refers to the Messiah and his sufferings
for mankind is evident, not only from the quotation here, but also from Joh_19:28,
Joh_19:29, when our Lord’s receiving the vinegar during his expiatory suffering is said
to be a fulfilling of the scripture, viz. of Psa_69:21 of this very Psalm; and his cleansing
the temple, Joh_2:15-17, is said to be a fulfillment of Psa_69:9 : For the zeal of thy house
hath eaten me up, the former part of which verse the apostle quotes here.

48. GILL, “For even Christ pleased not himself,.... He sought not his own ease,
pleasure, profit, honour, and glory, but to do his Father's will and work, Joh_4:34; and
he always did the things which pleased him, in his obedience, sufferings, and death; and
sought not his own, but his glory: moreover, what he did and suffered were not for
himself, but for us; he became incarnate for us; he obeyed, suffered, and died for us; he
came not to be ministered to, to be attended upon as an earthly prince, enjoying his own
ease and pleasure, things grateful to nature, but to minister to others, Mat_20:28; hence
he appeared in the form of a servant, did the work of one in life, and at last became
obedient to death, even the death of the cross, Phi_2:7, not but that he was well pleased
in doing and suffering all this; it was his delight to do the will of God: it was his meat and
drink to finish his work; yea, that part of it which was most disagreeable to flesh and
blood, was most earnestly desired by him, even the baptism of his sufferings; and in the
view of the salvation of his people, and of enjoying their company with him to all
eternity, he endured the cross patiently, and despised the shame with pleasure,
Heb_12:2, but then he met with many things which were far from being grateful to
human nature; such as the hardness and unbelief of the Jews, with which he was grieved,
their scoffs and insults, reproaches and jeers; the ignorance, frowardness, and
moroseness of his own disciples, whose infirmities he bore; and at last the sufferings of
death, that bitter cup, which he as man desired might pass from him; but, however, he
submitted to his Father's will, Mat_26:39; all which prove what the apostle here affirms.
This instance of Christ, the man of God's right hand, the son of man, whom he has made
strong for himself, the head of the church, the leader and commander of the people,
bearing the infirmities of the weak, and not pleasing himself, is very pertinently
produced, to enforce the above exhortations; who is an example to his people in the
exercise of every grace, and the discharge of every duty; as in beneficence, forgiving of
injuries, mutual love, meekness and humility, suffering of afflictions, and patience. The
proof of it follows,
but as it is written, in Psa_69:9;
the reproaches of them that reproached thee fell on me; which are the words of
Christ unto his Father, as the whole psalm is to be understood not of David, but of the
Messiah, as is clear from the citations out of it, and references to it in the New
Testament; see Joh_2:17, compared with Psa_69:9, and the meaning of them is, either
that the reproaches which were cast on the house, worship, and ordinances of God,
affected Christ as much as if they had been cast upon himself; which stirred up his zeal to
take the method he did, to show his resentment at such indignities; see Joh_2:15, or that
the same persons by whom the name of God was blasphemed, his sanctuary polluted,
and his ordinances reproached, also reproached him; and he bore in his bosom the
reproach of all the mighty people, which were in great plenty poured upon him; they
reproached him with being a glutton, a winebibber, a friend of publicans and sinners,
Mat_11:19; they said he was a Samaritan, and had a devil, Joh_8:48, charged him with
blasphemy and sedition, Mat_26:65; and when on the cross, mocked, reviled, and
wagged their heads at him, Mat_27:39; all which he bore patiently, and reviled not
again: moreover, by "reproaches" may be meant the sins of his people, by which the
name of God was blasphemed, his law trampled upon with contempt, and the perfections
of his nature, as his justice and holiness, dishonoured; and which fell upon Christ, not by
chance, but by the appointment of God, and according to his own voluntary agreement;
and which he bore in his own body, and made satisfaction for; which though he did

49. willingly, in order to obtain some valuable ends, the salvation of his people, and the
glorifying of the divine perfections, the honouring of the law, and satisfying of justice, yet
the bearing of them, in itself, could not be grateful to him as such; neither the charge of
sin, nor the weight of punishment; and in this respect he pleased not himself, or did that
which was grateful to his pure and holy nature.
JAMISO , “For even Christ pleased not — lived not to please
himself; but, as it is written — (Psa_69:9).
The reproaches, etc. — see Mar_10:42-45.
COFFMA , “For Christ also pleased not himself; but, as it is written, The reproaches of
them that reproached thee fell upon me.
This quotation from Psalms 69:9 is an appeal to the supreme example of love and unselfishness
exhibited by the Saviour of the world. The reference to reproaches is significant, because the
reproaches that fell upon Christ resulted from his not pleasing himself. If Christ had been willing to
please people, rather than God, he could have avoided the bitter hatreds that fell upon him; but his
living for the glory of the Father caused the enemies of God to heap all of their scorn and opposition
upon him. By contrast, the sacrifice made by the strong brethren in accommodating themselves to
examples being visible in 1 Corinthians 8:12and Philippians 2:5-8.
This appeal to Psalms 69 stamps that Psalm as Messianic, especially when it is remembered that
no less than five other New Testament passages refer to it, these being John 15:25 which
quotes Psalms 69:4; John 2:17 which quotes Psalms 69:9; Matthew 27:34 which quotes Psalms
69:21; Romans 11:9-10which quotes Psalms 69:22-23, and Acts 1:20 which quotes Psalms 69:25.
CALVI , “3.For even Christ pleased not himself, etc. Since it is not right that a servant should
refuse what his lord has himself undertaken, it would be very strange in us to wish 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 he having no regard for himself, gave up himself wholly to this service.
For in him was really verified what the Prophet declares in Psalms 69:9 : and among other things he
mentions this, that “zeal for God’s house had eaten him up,” and that “the reproaches of those who
himself, and was, as it were, absorbed with this one thought, and that 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. (439)
The second part, “the reproaches of God,” may INDEED be understood in two ways, — either
that he was not less affected by the contumelies which were heaped on God, than if he himself had
endured them, — or, that he grieved not otherwise to see the wrong done to God, 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 derogates from the glory of God does not
otherwise grieve us than if it was done to ourselves. Away then with those whose highest wish is to
gain honors from them who treat God’s name with all kinds of reproaches, tread Christ under foot,
contumeliously rend, and with the sword and the flame persecute his gospel. It is not indeed safe to
be so much honored by those by whom Christ is not only despised but also reproachfully treated.

50. 4. For everything that was written in the past was
written to teach us, so that through endurance and
the encouragement of the Scriptures we might
have hope.
Paul is pointing back to the Old Testament and saying that it was all written to
teach us, and what it teaches us is that we can endure the trials of life just as Jesus
did, and we can be encouraged by the Scriptures so that in our trials we might
always move forward with hope. There is never a reason for a believer to be
hopeless, for the whole Bible is written so that we might have hope. God never lets
people of faith down, but brings them through all trials with victory. Jesus had to
endure crucifixion and hell for us, but he had a hope that was fulfilled in his
resurrection, and so all he endured was worth it, for it led to the potential for all
sinners to be saved and have eternal life with him in heaven.
The value of studying the Old Testament is that it gives us a reason to hope. The
stories of God’s faithfulness, even in the light of his people’s unfaithfulness, give us a
reason to never lose hope. Life can never get so bad that there is no longer hope for
victory. God leads his people to victory over and over again, even though they do
not deserve it. As long as we are a part of the remnant of those who remain faithful
to God there is always hope. The stories of Job, Daniel and David are illustrations of
how God brings men through impossible situations. It is hopeless from a human
standpoint, but God brings them through to victory, and he will do so for all who
remain faithful to him. We live in hope when we live by faith and obedience to the
revelation of God.
BAR ES, “For whatsoever things ... - This is a “general” observation which struck
the mind of the apostle, from the particular case which he had just specified. He had just
made use of a striking passage in the Psalms to his purpose. The thought seems suddenly
to have occurred to him that “all” the Old Testament was admirably adapted to express
Christian duties and doctrine, and he therefore turned aside from his direct argument to
express this sentiment. It should be read as a parenthesis.
Were written aforetime - That is, in ancient times; in the Old Testament.
For our learning - For our “teaching” or instruction. Not that this was the “only”
purpose of the writings of the Old Testament, to instruct Christians; but that all the Old
Testament might be useful “now” in illustrating and enforcing the doctrines and duties of
piety toward God and man.
Through patience - This does not mean, as our translation might seem to suppose,
patience “of the Scriptures,” but it means that by patiently enduring sufferings, in
connection with the consolation which the Scriptures furnish, we might have hope. The
“tendency” of patience, the apostle tells us Rom_5:4, is to produce “hope;” see the notes

51. at this place.
And comfort of the Scriptures - By means of the consolation which the writings of
the Old Testament furnish. The word rendered “comfort” means also “exhortation” or
“admonition.” If this is its meaning here, it refers to the admonitions which the
Scriptures suggest, instructions which they impart, and the exhortations to patience in
trials. If it means “comfort,” then the reference is to the examples of the saints in
affliction; to their recorded expressions of confidence in God in their trials, as of Job,
Daniel, David, etc. Which is the precise meaning of the word here, it is not easy to
determine.
Might have hope - Note, Rom_5:4. We may learn here,
(1) That afflictions may prove to be a great blessing.
(2) That their proper tendency is to produce “hope.”
(3) That the way to find support in afflictions is to go to the Bible.
By the example of the ancient saints, by the expression of their confidence in God, by
their patience, “we” may learn to suffer, and may not only be “instructed,” but may find
“comfort” in all our trials; see the example of Paul himself in 2Co_1:2-11.
CLARKE, “For whatsoever things were written aforetime - This refers not only
to the quotation from the 69th Psalm, but to all the Old Testament scriptures; for it can
be to no other scriptures that the apostle alludes. And, from what he says here of them,
we learn that God had not intended them merely for those generations in which they
were first delivered, but for the instruction of all the succeeding generations of mankind.
That we, through patience and comfort of the scriptures - that we, through those
remarkable examples of patience exhibited by the saints and followers of God, whose
history is given in those scriptures, and the comfort which they derived from God in their
patient endurance of sufferings brought upon them through their faithful attachment to
truth and righteousness, might have hope that we shall be upheld and blessed as they
were, and our sufferings become the means of our greater advances in faith and holiness,
and consequently our hope of eternal glory be the more confirmed. Some think that the
word παρακλησις, which we translate comfort, should be rendered exhortation; but there
is certainly no need here to leave the usual acceptation of the term, as the word comfort
makes a regular and consistent sense with the rest of the verse.
GILL, “For whatsoever things were written aforetime,.... In the books of the Old
Testament; the apostle says this, to vindicate the pertinency of the above citation, and to
prevent any objection that might be made against it; since whatsoever was written in that
psalm did not belong personally to David, but to Christ; and what is written concerning
him, is designed for the use and instruction of his people; yea, whatever is written
anywhere in the sacred Scriptures,
were written for our learning; to instruct in the knowledge of Christ, of his person,
offices, grace, righteousness, obedience, sufferings, death, resurrection, and ascension;
and of the great salvation and redemption he came to obtain, and has obtained; and to
teach us the doctrines of grace, of pardon through the blood of Christ, atonement by his

52. sacrifice, justification by his righteousness, acceptance in his person, and eternal life
through him; as also to inform us of our duty, and how we ought to behave both towards
God and men:
that we, through patience and comfort of the Scriptures, might have hope;
the Scriptures are not only written for our present instruction, but for the ingenerating,
encouraging, and establishing, an hope of eternal Life in another world; which they are
the means of, under the influence of divine grace; since they give us a clear account of
eternal life; of the promise of it in Christ; of its being procured by him, and secured in
him; of the means of enjoying it, through his blood and righteousness; of the
declarations of God's free grace and mercy to sinners, and of the various instances of
persons who have been made partakers of it; all which encourage to hope in the Lord,
and to rejoice in hope of the glory of God; believing we also may have and enjoy the thing
hoped for, "through patience and comfort of the Scriptures"; both which are encouraged
thereby: the "patience of the Scriptures" is not a stoical apathy, a stupid indolence; and is
of a different kind from that patience the writings of the Heathen philosophers define
and recommend: the Scripture gives an account of the true nature of patience, in bearing
all sorts of evils for Christ's sake; of the excellency and usefulness of it; and do strongly
exhort unto it upon the best principles, and with the best motives; and are full of
promises to the exercise of it, and furnish out the best examples of suffering affliction,
and patience: "the comfort of the Scriptures" is such as is not to be met with elsewhere.
These writings abound with exceeding great and precious promises, and excellent
doctrines, big with consolation to the saints; and both serve much to cherish, support,
and maintain an hope of eternal happiness; all which prove the divine authority,
excellency, and usefulness of the sacred writings, and recommend the reading of them by
us, and the hearing of them explained by others.
HE RY, “ That therefore we must go and do likewise: For whatsoever
things were written aforetime were written for our learning. [1.] That
which is written of Christ, concerning his self-denial and sufferings, is
written for our learning; he hath left us an example. If Christ denied
himself, surely we should deny ourselves, from a principle of ingenuousness
and of gratitude, and especially of conformity to his image. The example of
Christ, in what he did and said, is recorded for our imitation. [2.] That
which is written in the scriptures of the Old Testament in the general is
written for our learning. What David had said in his own person Paul had
just now applied to Christ. Now lest this should look like a straining of the
scripture, he gives us this excellent rule in general, that all the scriptures of
the Old Testament (much more those of the New) were written for our
learning, and are not to be looked upon as of private interpretation. What
happened to the Old Testament saint happened to them for ensample; and
the scriptures of the Old Testament have many fulfillings. The scriptures are
left for a standing rule to us: they are written, that they might remain for
our use and benefit. First, For our learning. There are many things to be
learned out of the scriptures; and that is the best learning which is drawn
from these fountains. Those are the most learned that are most mighty in
the scriptures. We must therefore labour, not only to understand the literal
meaning of the scripture, but to learn out of it that which will do us good;
and we have need of help therefore not only to roll away the stone, but to
draw out the water, for in many places the well is deep. Practical

53. observations are more necessary than critical expositions. Secondly, That
we through patience and comfort of the scriptures might have hope. That
hope which hath eternal life for its object is here proposed as the end of
scripture-learning. The scripture was written that we might know what to
hope for from God, and upon what grounds, and in what way. This should
recommend the scripture to us that it is a special friend to Christian hope.
Now the way of attaining this hope is through patience and comfort of the
scripture. Patience and comfort suppose trouble and sorrow; such is the lot
of the saints in this world; and, were it not so, we should have no occasion
for patience and comfort. But both these befriend that hope which is the life
of our souls. Patience works experience, and experience hope, which
maketh not ashamed, Rom_5:3-5. The more patience we exercise under
troubles the more hopefully we may look through our troubles; nothing
more destructive to hope than impatience. And the comfort of the
scriptures, that comfort which springs from the word of God (that is the
surest and sweetest comfort) is likewise a great stay to hope, as it is an
earnest in hand of the good hoped for. The Spirit, as a comforter, is the
earnest of our inheritance.
JAMISO , “For whatsoever things were written aforetime were written for
our learning — “instruction”
through, etc. — “through the comfort and the patience of the Scriptures”
might have hope — that is, “Think not that because such portions of Scripture relate
immediately to Christ, they are inapplicable to you; for though Christ’s sufferings, as a
Savior, were exclusively His own, the motives that prompted them, the spirit in which
they were endured, and the general principle involved in His whole work - self-sacrifice
for the good of others - furnish our most perfect and beautiful model; and so all Scripture
relating to these is for our instruction; and since the duty of forbearance, the strong with
the weak, requires ‘patience,’ and this again needs ‘comfort,’ all those Scriptures which
tell of patience and consolation, particularly of the patience of Christ, and of the
consolation which sustained Him under it, are our appointed and appropriate nutriment,
ministering to us ‘hope’ of that blessed day when these shall no more be needed.” See on
Rom_4:25, Note 7. (For the same connection between “patience and hope” see on
Rom_12:12, and see on 1Th_1:3).
repetition of the words conjoined in Rom_15:5, through the patience and the comfort of the
Scriptures) mighthave 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
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

54. verse the apostle returns definitely to the subject in hand.
COFFMA , “For whatsoever things were written aforetime were written for our learning,
that through patience and through comfort of the scriptures we might have hope.
This verse has left a mighty impact upon the minds of all who ever contemplated it. Adam Clarke,
the great scholar of the 19th century, made this the motto of his life's work of a commentary on the
entire Bible. The immediate APPLICATION of the first clause in this verse is to the things writhed
in Psalms 69, just cited; but it has a wider scope of application to all of the sacred scriptures,
showing that the Old Testament, no less than the New Testament, bears a precious freight of
relevance to all people of all ages; and, although many of the forms and shadows of the old order
have been replaced by the realities of the new institution of Christ, a proper understanding of those
glorious principles which, in the New Testament, have supplanted the types of the Old Testament, is
surely promoted and enhanced by the study of the Old Testament as well as the New
Testament. John 5:39; 1 Corinthians 10:11, and many other New Testament passages affirm such
to be the case, as well as the hundreds of New Testament quotations from the Old Testament, as
The patience of the Old Testament heroes of faith provides strong encouragement for Christians
who must struggle with many of the problems and situations which confronted them. Glorious
careful student of the Old Testame
CALVI , “4.For whatsoever things, etc. This is an application of the example, lest any one
This is an interesting passage, by which we understand that there is nothing vain and unprofitable
contained in the oracles of God; and we are at the same time taught that it is by the reading of the
Scripture that we make progress in piety and holiness of life. Whatever then is delivered in Scripture
we ought to strive to learn; for it were a reproach OFFERED to the Holy Spirit to think, that he
has taught anything which it does not concern us to know; let us also know, that whatever is taught
us conduces 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 like itself,
there is no doubt but 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 vaunt that the Old Testament is abolished, and that it belongs not in any degree to
Christians; for with what front can they turn away Christians 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,(441) he does not include the whole of that benefit which is to be derived from God’s word; but
he briefly points out the main end; for the Scriptures are especially serviceable 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. (442) The word consolation some render
exhortation; and of this I do not disapprove, only that consolation is more suitable to patience, for
taste of his goodness and paternal love renders all things sweet to us: this nourishes and sustains
hope in us, so that it fails not.
In our version it is “comfort” in Romans 15:4, and “consolation” in Romans 15:5; but it would have
been better to have retained the same word. — Ed.

55. BIBLICAL ILLUSTRATOR, “For whatsoever things were written aforetime
were written for our learning.
The Holy Scriptures
I. What were the scriptures given us for?
1. “Our learning.” They are God’s gift of light to a dark world when it had lost its way
and was groping for the wall like the blind.
(1) As an intellectual boon alone we should prize them. They answer man’s
inquiries as to the origin and history of the world, etc., in a way which meets the
anticipations of a reasoning and reflective mind.
(2) For our learning also on great moral subjects; how, e.g., it comes that there
are found in man such strange contrarieties of good and evil; and how, even while
hedged in by influences which bind him to the present world, he is conscious of
unextinguishable aspirations after a higher and unseen life.
(3) For our learning, as respects God Himself. “The world by wisdom knew not
God.” My mind pants for information about Him in the relations of parent,
benefactor, judge. But all this must come from Himself alone. Neither nature, nor
reason, nor observation, nor conscience could ever have helped us to it.
2. That through the patience and comfort which these Scriptures afford to the
troubled soul we might have hope. We rejoice in hope of the glory of God; that is, of
the glory which shall be revealed hereafter—the mighty developments of the world
unseen. And this hope comes to us, is strengthened and kept alive by patience and
comfort of the Word. The Word is our hope, especially in all times of affliction. Over
and over again, in the 119th Psalm, does David back up his petitions for all good with
the argument, “according to Thy Word,” and he well knew his warrant. The
Scriptures were given for that very end.
II. The feelings with which we should approach the study of the Scriptures.
1. Deep reverence. God will have His name hallowed, for it is holy; but His Word He
seems to make holier still—“Thou hast magnified Thy Word above all Thy name.” We
are to receive it, not as the word of man, but as it is in truth, the Word of God.
2. Diligence, earnest effort, a high appreciation of its worth. “I rejoice at Thy Word as
one that findeth great spoil,” says David. As in prayer, we have not, because we are
not; so in our Scripture reading, it is to be feared, we find not because we seek not. Is
there any human science in which proficiency would ever be obtained if its first
principles were to be studied with no more of concentration and of thought than
most men give to the study of the Bible? If we will not be at the pains to learn, we can
have no claim either to the comfort or the hope.
3. Strong faith, large expectations, a deep persuasion of the sufficiency of Scripture
for all its ordained and appointed ends. A book is commonly nothing more than just
an assemblage of words which move not, neither do they speak; but the Word of God
has all the properties of the most active and powerful agents in the universe. It is a
spirit, and can breathe; it is a fire, and can consume; it is a hammer, and can crush; it
is a sword, and can cleave; it is a rain, and can soften; it is leaven, and can spread; it
has a vitality which can be claimed by nothing else. The only limit which can be put
to its power is that imposed by our own unbelief. If not restrained by this, every
promise becomes endorsed with a yea and amen. (D. Moore, M.A.)

56. Inspiration
The connection between the different parts of the text is this: First, the apostle lays down
a Christian’s duty (Rom_15:1-2). After that he brings forward, as the sanction of that
duty, the spirit of the life of Christ (Rom_15:3). Next he adds an illustration of that
principle by a quotation from Psa_69:1-36. Lastly, he explains and defends that
application (verse 4). So we have the principle upon which the apostles used the Old
Testament, and we are enabled to understand their view of inspiration. This is the
deepest question of our day. In the text we find two principles.
I. That Scripture is of universal application.
1. This passage quoted was evidently spoken by David of himself. Nevertheless, Paul
applies it to Christ. Nay, more, he uses it as belonging to all Christians (verse 4). “No
prophecy of Scripture is of any private interpretation.” Had the Psalm applied only to
David, then it would have been of private interpretation; instead of which, it belongs
to humanity. Take, again, the prophecy of the destruction of Jerusalem. That seemed
limited to Jerusalem; but had it ended there, then you would have had a prophecy of
private—i.e., peculiar, limited—interpretation: whereas our Redeemer’s principle was
this: that this doom pronounced on Jerusalem was but a specimen of God’s
judgments. The judgment coming of the Son of Man takes place wherever there is
evil grown ripe, whenever corruption is complete.
2. Promises and threatenings are made to individuals, because they are in a
particular state of character; but they belong to all who are in that state, for “God is
no respecter of persons.”
(1) Take an instance of the state of blessing. There was blessing pronounced to
Abraham; but the whole argument in this Epistle is, that it was made, not to his
person, but to his faith. “They who are of faith, are blessed with faithful
Abraham.”
(2) Take the case of threatening. Jonah went through Nineveh, proclaiming its
destruction; but that prophecy was true only while it remained in its evil state;
and therefore, as they repented, and their state was thus changed, the prophecy
was left unfulfilled. In 1Co_10:1-33 the apostle tells of the state of the Jews in the
wilderness, and shows that whosoever shall imitate them, the same judgments
must fall upon them. “All these things happened unto them for ensamples.”
“There hath no temptation taken you but such as is common to man.”
(3) Take a case, applied not to nations,but to individuals. Heb_13:1-25 quotes
from the Old Testament, “I will never leave thee, nor forsake thee”; and the
apostle’s inference is, that we may boldly say, “The Lord is my helper,” etc. Now
this was a promise made to Jacob; but the apostle does not hesitate to
appropriate it to all Christians; for it was made, not to Jacob as a person, but to
the state in which Jacob was; to all who, like Jacob, are wanderers and pilgrims
in the world. The promises made to the meek belong to meekness; the promises
made to the humble belong to humility.
3. And this it is which makes this Bible our Book. The teachers, the psalmists, the
prophets, and the lawgivers of this despised nation spoke out truths that have struck
the key-note of the heart of man; and this not because they were of Jewish, but just
because they were of universal application. The orator holds a thousand men for half

57. an hour breathless; but this Word of God has held a thousand nations for thrice a
thousand years spell-bound; held them by an abiding power, even the universality of
its truth; and we feel it to be no more a collection of books, but the Book.
II. That all Scripture bears towards Jesus Christ.
1. St. Paul quotes these Jewish words as fulfilled in Christ. “The testimony of Jesus is
the spirit of prophecy.” We must often have been perplexed at the way in which the
apostles quote passages in reference to Christ, which originally had no reference to
Him. In our text, e.g., David speaks only of himself; and yet St. Paul refers it to
Christ. Promises belong to persons only so far as they are what they are taken to be;
and, consequently, all unlimited promises made to individuals can only be true of
One in whom that is fulfilled which was unfulfilled in them. Take the magnificent
destinies Balaam promised to the people whom he was called to curse. Those
promises have never been fulfilled, nor does it seem likely that they ever will be
fulfilled in their literal sense. To whom, then, are they made? To Israel? Yes; so far as
they developed God’s own conception. Balaam says, “God hath not beheld iniquity in
Jacob, neither hath He seen perverseness in Israel.” Is this the character of Israel, an
idolatrous and rebellious nation? Jesus is that pure and spotless One. Christ is
perfectly all that every saint was partially. Consequently St. Paul would not read the
Psalm he quotes as spoken only of David. The promises are to the Christ within
David; therefore they are applied to the Christ when He comes.
2. Now, let us extract from that this application. Scripture is full of Christ. From
Genesis to Revelation everything breathes of Him—not every letter of every sentence,
but the spirit of every chapter. Get the habit of referring all to Christ. How did He
feel?—think?—act? So then must I feel, and think, and act. Observe how Christ was a
living reality in St. Paul’s mind. “Should I please myself?” “For even Christ pleased
not Himself.” “It is more blessed to give than to receive.” (F. W. Robertson, M.A.)
Scripture the birthright of all
I. The argument for the universal study of the Scriptures.
1. There are different modes in which God might be pleased to reveal Himself to
mankind.
(1) In creation God hath disclosed His power, wisdom, and love. This is an open
Volume, which all men may read.
(2) God has revealed Himself in Providence. And here, too, the revelation is
plainly intended for all. This Book, so far as it goes, is unsealed.
2. Observe at this point, however, that neither volume discloses what it is most
essential for a human being, such as man actually is, to be informed of. And therefore
it was quite to be expected beforehand that God should make some clear revelation of
His will and design respecting our race. This revelation we have in His Word.
(1) Now, would it not be an anomalous thing if, unlike the other and less perfect
disclosures, this were to be stamped with exclusiveness?
(2) If the Scriptures were intended for only partial perusal, we might surely
expect that this limitation would be clearly defined in the Scriptures themselves.
(a) The Scriptures have been in use from the earliest times by the people, as

58. well as by the priesthood (Deu_17:18; Deu 31:11, etc.).
(b) The people were commended for studying them, and sometimes rebuked
for the neglect of them. How repeatedly Christ, in addressing the people,
presupposes them to have read the records of inspiration! “Have ye not
read?” or, “Have ye never read?” The New Testament Scriptures contain not
one single intimation to any other effect than that they were to be universally
studied. In the Acts we find the Bereans commended for the study of them.
When St. Paul “charges” the Thessalonians, “by the Lord, that this Epistle be
read unto all the holy brethren,” and tells the Colossians, “when this Epistle is
read among you, cause that it be read also in the Church of the Laodiceans,
and that ye likewise read the Epistle from Laodicea.” The Revelation opens
with, “Blessed is he that readeth, and they that hear the words of this
prophecy, and keep those things which are written therein.”
II. The objections that are alleged against the universal study of the Scriptures.
1. The best that Rome has to allege is, “the evil which has in some instances arisen,
and may again arise, from the indiscreet use of God’s Word.” We freely admit that
many have drawn from the Scriptures doctrines opposed to God’s truth, and
pernicious to man’s welfare. But what if some few have perverted a blessing into a
curse? Is that any reason for withholding the blessing from others? Who made the
Romish Church the guardian to step in and prevent the Scriptures from working
injury? We know that in support of this objection the Romanists will appeal to the
assertion of St. Peter, that in Paul’s Epistles “are some things hard to be understood,
which they that are unlearned and unstable wrest, as they do also the other
Scriptures, to their own destruction.” But this proves that in Peter’s time the
Scriptures were in free use, or how could the abuse of them have arisen? But if they
are “unlearned and unstable” persons who wrest the Scriptures, surely it were a
strange mode of rectifying the mischief to keep them still in a state of ignorance. And
the apostle does not throw out the shadow of a hint that the Scriptures were not to be
used.
2. But the objection referred to is not the real secret of Romish opposition to the free
use of the Bible. That Church dares not let her doctrines and her practices be brought
to the standard of Scripture. She knows that if people are allowed to read the Holy
Scriptures otherwise than by the permission of, and under colour of the
interpretation of the priest, they will find the doctrine of justification stated very
differently from the way in which it is put forth in her teaching. They will find far less
made of outward means, and a vast deal more of the inward and spiritual grace; far
less of human, and a vast deal more of a Saviour’s merits. (Bp. R. Bickersteth.)
Dispositions for reading the Scripture
The book of nature obscured by the Fall. Philosophy from it could not find out God. The
Scriptures given to reveal Him. Let us consider—
I. The grand design of the Scripture.
1. For the communication of knowledge of
(1) God.
(2) Ourselves.

59. (3) The invisible world.
2. For our comfort in every state of mind and condition of life.
3. For our hope. The hope of eternal life, founded on true faith as a solid foundation.
Knowledge, consolation, and hope constitute the things for which we should look.
II. The dispositions with which we should read them.
1. Attention.
(1) The mind should be free from vain and worldly thoughts and disordered
passions.
(2) The most convenient seasons should be chosen to answer this end.
(3) To secure attention, we should consider it is God who speaks.
(4) Read with deliberation.
(5) Not read too long a time. Historical books an exception.
2. Frequently, regularly, and diligently, they should be read. This will—
(1) Give familiarity.
(2) Enable us to meditate on them.
(3) Increase our relish for them.
(4) Enlarge and confirm our knowledge.
Thus, as we take food for nourishment every day, so shall the soul receive its proper
aliment which will nourish it unto life eternal.
3. With judgment and discrimination.
(1) Distinguish what is God’s Word. Malachi quotes a speech of the wicked, “It is
in vain to serve God, and what profit is it that we have kept His ordinances?” St.
Paul quotes the Epicureans, “Let us eat and drink, for to-morrow we die.” Job’s
friends were wrong, and “God was wroth with them because they had not spoken
the thing that was right.”
(2) Put no forced construction on any part that will contradict other portions. As
—“The Lord hardened Pharaoh’s heart.” “Christ has delivered us from the law.”
“No man liveth and sinneth not.” “By the deeds of the law no flesh living can be
justified.’’ “God cannot tempt any man” to evil. “We are under the law to Christ.”
“He that is born of God doth not commit sin.” Faith must produce the fruit of
good works.
(3) Consider the speaker; the characters spoken to; the occasion; the allusion;
the end; the connection; the meaning in similar passages. Instance of mistake, St.
Paul’s advice against marriage in 1Co_7:1-40, whereas he only speaks in
reference to a peculiar time of persecution (verse 26).
(4) Above all, the improvement must be observed. “These things are written that
ye might believe.” Also St. James, “If any man be a hearer of the Word and not a
doer, he is like unto a man,” etc.
4. We must read them with faith and submission.
(1) Receive them as if we saw everything with our eyes, or heard God speak.

60. (2) Avoid vain reasonings, needless curiosity, and rash inquiries, which often
terminate in doubt and infidelity.
(3) We must receive precepts and promises, commands and threatenings,
however contrary to our passions.
5. We must read them with piety and prayer.
(1) Pious intention, a love of truth, a disposition to believe and obey. “An honest
and good heart, which hears the word and keeps it, and brings forth fruit with
patience.”
(2) Prayer before reading, accompanying it, and ending. This disposition will
make us attentive, diligent, discriminating, thoughtful, and faithful. (D.
Macafee.)
That we, through, patience and comfort of the Scriptures, might have hope.
—
The twofold genealogy of hope
There is a river in Switzerland fed by two uniting streams, bearing the same name, one of
them called the “white,” one of them the “grey,” or dark. One comes down from the
glaciers, and bears the half-melted snow in its white ripple; the other flows through a
lovely valley, and is discoloured by its earth. They unite in one common current. So in
these two verses (4 and 13) we have two streams, a white and a black, and they both
blend together and flow out into a common hope. So both halves of the possible human
experience are meant to end in, the same blessed result.
I. We have, first of all, the hope that is the child of the night, and born in the dark.
“Whatsoever things,” says the apostle, “were written aforetime, were written for our
learning, that we, through patience”—or rather the brave perseverance—“and
consolation”—or rather, perhaps, encouragement—“of the Scriptures might have hope.”
The written word is conceived for the source of patient endurance which acts as well as
suffers. This grace Scripture works in us through the encouragement which it ministers
in manifold ways, and the result of both is hope. So, you see, our sorrows and difficulties
are not connected with, nor do they issue in, bright hopefulness, except by reason of this
connecting link. We cannot pass from the black frowning cliffs on one side of the gorge to
the sunny tablelands on the other without a bridge—and the bridge for a poor soul from
the blackness of sorrow to the smiling pastures of hope, with all their half-open
blossoms, is builded in that book, which tells us the meaning and purpose of them all,
and is full of the histories of those who have overcome, have hoped and not been
ashamed. Scripture is given, among other reasons, that it may encourage us:, and so may
produce in us this great grace of active patience, if we may call it so. The first thing to
notice, then, is how Scripture gives encouragement—for such, rather than consolation, is
the meaning of the word. It seeks to make us strong and brave to face and to master our
sorrows, and to infuse into us a high-hearted courage. It would be a poor aim to comfort
only; but to encourage—to make strong in heart, resolved in will, and incapable of being
crushed in spirit by any sorrows—that is a purpose worthy of the Book, and of the God
who speaks through it. This purpose, we may say, is effected by Scripture in two ways. It
encourages us by its records, and by its revelation of principles. Who can tell how many
struggling souls have taken heart again as they pondered over the sweet stories of sorrow
subdued which stud its pages, like stars in its firmament? We are all enough of children

61. to be more affected by the living examples than by dissertations however true. But
Scripture has another method of ministering encouragement to our often fainting heart.
It cuts down through all the complications of human affairs, and lays bare the innermost
motive power. It not only shows us in its narratives the working of sorrow and the power
of faith, but it distinctly lays down the source and the purpose, the whence and the
whither of all suffering. They all come from my Father, and they all come for my good.
With that double certitude clear before us, we can face anything. The slings and arrows
that strike are no more flung blindly by an “outrageous fortune,” but each bear an
inscription, like the fabled bolts, which tells what hand drew the bow, and they come
with His love. Then, further, the courage thus born of the Scriptures produces another
grand thing—patience, or rather perseverance. It is something to endure, and even while
the heart is breaking, to submit unmurmuring; but, transcendent as it is, it is but half of
the lesson which we have to learn and to put in practice. For if all our sorrows have a
disciplinary purpose, we shall not have received them aright unless we have tried to
make that purpose effectual by appropriating whatsoever spiritual teaching: they each
have for us. Nor does our duty stop there. It is that dogged persistence in plain duty, that
tenacious continuance in our course, which is here set forth as the result of the
encouragement which Scripture gives. Many of us have all our strength exhausted in
mere endurance, and have let obvious duties slip from our hands, as if we had done all
that we could do when we had forced ourselves to submit. Submission would come easier
if you took up some of those neglected duties, and you would be stronger for patience if
you used more of your strength for service. Take the encouragement which Scripture
gives, that it may animate you to bate no jot of heart or hope, but still bear up and steer
right onward. And let the Scripture directly minister to you perseverance as well as
indirectly supply it through the encouragement which it gives. It teaches us a solemn
scorn of ills. It summons us to diligence by the visions of the prize, and glimpses of the
dread fate of the slothful, by all that is blessed in hope and terrible in foreboding, by
appeals to an enlightened self-regard, and by authoritative commands to conscience, by
the pattern of the Master, and by the tender motives of love to Him to which He Himself
has given voice. All these call on us to be followers of them who, through faith and
perseverance, inherit the promises. But we have yet another step to take. These two, the
encouragement and perseverance produced by the right use of Scripture, will lead to
hope. The lion once slain houses a swarm of bees, who lay up honey in its carcase. If we
can look back and say, “Thou hast been with me in six troubles,” it is good logic to look
forward and say, “and in seven Thou wilt not forsake me.”
II. So much then for the genealogy of one form of the Christian hope. But we have also a
hope that is born of the day, the child of sunshine and gladness. “The God of hope fill you
with all joy and peace in believing, that ye may abound in hope.” So then “the darkness
and the light are both alike” to our hope, in so far as each may become the occasion for
its exercise. We have seen that the bridge by which sorrow led to hope was perseverance
and courage; in this second analysis of the origin of hope, joy and peace are the bridge by
which faith passes over into it. Paul has found, and if we only put it to the proof we shall
also find, that the simple exercise of simple faith fills the soul with “all joy and peace.”
Gladness in all its variety, and in full measure, calm repose in every kind, and abundant
in its still depth, will pour into my heart as water does into a vessel, on condition of my
taking away the barrier and opening my heart through faith. “Trust and thou shalt be
glad.” In the measure of thy trust shall be the measure of thy joy and peace. Notice,
further, how indissolubly connected the present exercise of faith is with the present
experience of joy and peace. It is only while we are looking to Jesus that we can expect to
have joy and peace. There is no flashing light on the surface of the mirror, but when it is
turned full to the sun. Any interruption in the electric current is registered accurately by

62. an interruption in the continuous line, perforated on the telegraph-ribbon; and so every
diversion of heart and faith from Jesus Christ is recorded by the fading of the sunshine
out of the heart, and the silencing of all the song-birds. Always believe and you will
always be glad and calm. Observe, again, how accurately the apostle defines for us the
conditions on which Christian experience would be joyful and tranquil. It is “in
believing,” not in certain other exercises of mind, that these blessings are to be realised.
And the forgetfulness of that plain fact leads to many good people’s religion being very
much more gloomy and disturbed than God meant it to be. For a large part of it consists
in sadly proving their spiritual state, and gazing at their failures and imperfections.
There is nothing cheerful and tranquillising in grubbing among the evils of your own
heart, and it is quite possible to do that too much and too exclusively. Then, the second
step in this tracing of the origin of the hope which has the brighter source, is the
consideration that the joy and peace which spring from faith, in their turn produce that
confident anticipation of future and progressive good. Herein lies the distinguishing
blessedness of the Christian joy and peace, and that they carry in themselves the pledge
of their own eternity. It is not true of this gladness that “Hereof cometh in the end
despondency and madness,” but its destiny is to “remain” as long as the soul in which it
unfolds shall exist, and “to be full” as long as the source from which it flows does not run
dry. So that the more we experience the present blessedness, which faith in Christ brings
us, the more shall we be sure that nothing in the future, either in or beyond time, can put
an end to it; and hence a hope that looks with confident eyes across the gorge of death to
the “shining tablelands” on the other side, and is as calm as certitude, shall be ours. I
saw, not long since, in a wood a mass of blue wild hyacinths, that looked like a little bit of
heaven dropped down upon earth. You and I may have such a tiny bit of heaven itself
lying amidst all the tangle of our lives, if only we put our trust in Christ, and so get into
our hearts some little portion of that joy that is unspeakable, and that peace that passeth
understanding. (A. Maclaren, D.D.)
Patience, comfort, and hope from the Scriptures
1. This is the text from which old Hugh Latimer was wont to preach continually in his
latter days. Certainly it gave him plenty of sea room.
2. The apostle declares that the Old Testament Scriptures are meant to teach New
Testament believers. Things written aforetime were written for our time. The Old
Testament is not outworn; apostles learned from it. Nor has its authority ceased; it
still teaches with certainty. Nor has its Divine power departed; for it works the graces
of the Spirit in those who receive it—patience, comfort, hope.
3. In this verse the Holy Ghost sets His seal upon the Old Testament, and for ever
enters His protest against all undervaluing of that sacred volume.
4. The Holy Scriptures produce and ripen the noblest graces. Let us carefully
consider—
I. The patience of the Scriptures.
1. Such as they inculcate. Patience—
(1) Under every appointment of the Divine will.
(2) Under human persecution and satanic opposition.
(3) Under brotherly burdens (Gal_6:2).
(4) In waiting for Divine promises to be fulfilled.
2. Such as they exhibit in examples.

63. (1) Job under divers afflictions triumphantly patient.
(2) Abraham, Isaac, and Jacob patiently waiting as sojourners with God,
embracing the covenant promise in a strange land.
(3) Joseph patiently forgiving the unkindness of his brethren, and bearing the
false accusation of his master.
(4) David, in many trials and under many reproaches, patiently waiting for the
crown, and refusing to injure his persecutor.
(5) Our Saviour patient under all the many forms of trial.
3. Such as they produce by their influence.
(1) By calling us to the holiness which involves trial.
(2) By revealing the design of God in our tribulations, and so sustaining the soul
in steadfast resolve.
(3) By declaring to us promises as to the future which make us cheerfully endure
present griefs.
II. The comfort of the Scriptures.
1. Such as they inculcate.
(1) They bid us rise above fear (Psa_46:1-3).
(2) They urge us to think little of all transient things.
(3) They command us to find our joy in God.
(4) They stimulate us to rejoice under tribulations, because they make us like the
prophets of old.
2. Such as they exhibit.
(1) Enoch walking with God.
(2) Abraham finding God his shield and exceeding great reward.
(3) David strengthening himself in God.
(4) Hezekiah spreading his letter before the Lord. Many other cases are recorded,
and these stimulate our courage.
3. Such as they produce.
(1) The Holy Spirit, as the Comforter, uses them to that end.
(2) Their own character adapts them to that end.
(3) They comfort us by their gentleness, certainty, fulness, graciousness,
adaptation, personality, etc.
(4) Our joyous experience is the best testimony to the consoling power of the
Holy Scriptures.
III. The hope of the Scriptures. Scripture is intended to work in us a good hope. A people
with a hope will purify themselves, and will in many other ways rise to a high and noble
character. By the hope of the Scriptures we understand—
1. Such a hope as they hold forth.

64. (1) The hope of salvation (1Th_5:8).
(2) “The blessed hope, and the appearing of “our Lord” (Tit_2:13).
(3) The hope of the resurrection of the dead (Act_23:6).
(4) The hope of glory (Col_1:27). There is a good hope, a lively hope, the hope set
before us in the gospel.
2. Such a hope as they exhibit in the lives of saints. A whole martyrology will be
found in Heb_11:1-40.
3. Such a hope as they produce.
(1) We see what God has done for His people, and therefore hope.
(2) We believe the promises through the Word, and therefore hope.
(3) We enjoy present blessing, and therefore hope.
Let us hold constant fellowship with the God of patience and Consolation, who is also the
God of hope; and let us rise from stage to stage of joy as the order of the words suggests.
(C. H. Spurgeon.)
The Holy Scriptures a source of comfort
There is much in this text as to the Scriptures.
1. Written for our learning.
2. Help to patience.
3. Full of comfort.
4. Support of hope.
Let us take one branch—the “comfort of the Scriptures.” Whatever are our burdens, there
is comfort here.
I. Are we burdened under a sense of sin? Many are so, like David (Psa_51:1-19). The
Bible does not make light of this, but rather reveals the greatness and number of our
sins. Yet it is full of comfort, telling of the way of forgiveness, pointing to the fountain
opened. It is a proclamation of mercy, a message—yea, many messages—from a loving
Father.
II. Are we troubled by difficulties of christian life and conflict? There is “comfort in the
Scriptures.”
1. The Bible tells of “grace sufficient for thee.”
2. It points to One who can be touched in our behalf, who is our Captain and
Deliverer.
3. It gives bright examples, too, of many who “out of weakness were made strong.”
III. Are we anxious about temporal affairs? How many words of direction and
encouragement meet us! Promises in the sermon on the mount, and lessons from the
lilies and the fowls. Invitations to cast every care on Him who careth for us in the
Scriptures also the veil over the future is uplifted, and the better and enduring
inheritance exhibited.

65. IV. Are we suffering from bereavement? With our Bible in hand we suffer not as others
who have no hope. Our minds are diverted from second causes to “It is the Lord.” We
read the eleventh chapter of John, and are soothed by the sympathy there manifested.
V. Are we burdened with fear of death? There is still comfort in the Scriptures. Only let
us come to Him in whom is salvation, and then the last enemy is destroyed. They
promise victory (1Co_15:1-58.); a house not made with hands (2Co_5:1-21.); a prepared
place (Joh_14:1-31). No evil to be feared (Psa_23:1-6), and from the Apocalypse gleams
of glory to be seen. (J. Lancaster, M.A.)
The Scriptures the foundation of Christian hope, and patience a means of it
These words in their connection show us that Christ and the great truths of Christianity
are to be found where a superficial observer would not expect to find them. The
preceding verse, quoted from Psa_69:9, would appear to be meant only of David; and yet
the apostle was taught to consider them as also referring to Christ, of whom David was a
type. We have similar instances in Psa_22:8; Psa 22:18; Psa 69:21; Psa 11:6-7; Psa
102:25-26. Indeed, our Lord Himself intimates that He is the great subject of the Old
Testament (Joh_5:39).
I. What is the “hope” of which the apostle speaks, and how it appears that it is of
importance we should possess it.
1. It will be readily allowed that spiritual and eternal, not carnal and temporal, things
are the objects of a Christian’s hope—viz., God and His salvation (Lam_3:26), or the
privileges and blessings of the gospel.
2. But as the subjects of this hope are already believers in Christ (Eph_1:3-7;
Col_1:13), the attainment of these things is not properly the object of their hope, for
these are already possessed; but a continuance of these blessings, together with
guidance, protection, succour, and consolation in all difficulties and trials, timely
deliverance from them, perfect holiness and meetness for heaven (Gal_5:5),
perseverance in grace, and, especially, eternal life (Tit_1:2), or the glory of God
(1Ch_5:2).
3. The Christian hope is an earnest desire after this, in consequence of a discovery of
its great excellency, by the Holy Spirit (1Co_2:9-10). Thus the first Christians
(Php_1:23; 2Co_5:4-8), and even pious Jews, expressed their desire (Psa_17:15; Psa
73:24).
4. It is, moreover, a well-grounded and lively expectation of it, arising from our being
entitled to it—
(1) As justified (Tit_3:7).
(2) As being children and heirs (Rom_8:17).
(3) As being, in a measure at least, prepared for it, in proportion to our
sanctification and recovery of God’s image (Col_1:12).
(4) As having an earnest of it (Eph_1:14), and being in the way to it.
5. The fruits of this hope are joy (Rom_5:1-2), gratitude (1Pe_1:3), humility, and
patience (1Th_1:3), not being weary of well-doing (Gal_6:9; 1Co_15:58), aspiring
after complete purity (1Jn_3:3).
6. Hence we learn the vast importance of this hope; it is closely connected with the

66. whole of religion.
(1) The Christian life is a voyage, and hope an anchor (Heb_6:19), which we may
not seem to want when wind and tide are for us; but when they are against us, it
will be necessary to preserve us from losing the way we have made, from getting
aground on the sand-banks of this world, from being dashed on the rocks of pride
and self-confidence, or swallowed up in the whirlpools of despondency.
(2) Christianity is a warfare: if righteousness be a breastplate, etc., hope is a
helmet; it defends the head, where any injury received would be peculiarly
dangerous.
II. The provision God has made for our attaining this hope in giving us the Scriptures.
1. The Scriptures reveal the great object of this hope, and bring life and immortality
to light, which neither the light of nature nor any other religion can do.
2. They discover the foundation on which we must build it—the death and
resurrection of Christ.
(1) These seal the doctrine which informs us about, eternal life and the way to it,
and so remove the first great hindrance to our hope—our ignorance, and unbelief.
(2) They expiate sin and procure our forgiveness, and so remove the second
hindrance—our guilt and condemnation.
(3) They procure for us the Holy Spirit, which removes the third hindrance—our
depravity.
(4) Christ, as “the first-fruits of them that sleep,” is our forerunner, giving us an
example of immortality being destined for man.
3. They furnish the seed and ground, as of faith, so of hope, in their doctrines,
precepts, and promises, laying a foundation for faith, the root of hope, and showing
us the way in which we may arrive at the object of it.
4. They furnish us with many and very bright examples (Heb_11:13; Heb 11:16; Heb
11:26).
III. The means through which we may retain as well as attain it. “Through patience,” etc.
1. In one point of view patience is the effect of hope; in another it is a cause. An
appetite for food is an effect of health, and yet a cause of it; an inclination and ability
to use exercise and be active is an effect of health, and yet a cause thereof. And thus
may we say of patience. Thus it is mentioned as a fruit of hope (1Th_1:3) and as a
cause of it (Rom_5:2).
2. As to the respects in which patience is necessary, there must be—
(1) A patient investigation and study of the Scriptures.
(2) A patient progress through the various parts of Christian experience; we
cannot step at once from our first awakening into glory.
(3) A patient exercise of all our Christian graces as occasions call them forth.
(4) A patient performance of all Christian duties (Rom_2:7; Mat_7:21; Heb_5:9;
Rev_22:14).
(5) Above all, a patient endurance of afflictions, which are chastisements of our
faults, trials of our grace, purifying fires; in this respect especially we have need of

67. patience (Heb_10:36).
(6) But the word here used also means enduring, persevering to the end. In all
these respects patience must minister to hope, and be a cause of an increase and
confirmation of it.
3. But how shall this “patience have its perfect work” in us? Through the consolation
of the Scriptures. They must be the medicine and food, the strength and refreshment
of our souls. (J. Benson.)
The Bible is
1. A lesson book of instruction.
2. A school of patience.
3. A well-spring of comfort.
4. A solid foundation of hope. (J. Lyth, D.D.)
The Bible
In it—
I. We converse with the past—acquiring lessons of—
1. Instruction.
2. Patience.
3. Experience.
II. We finn comfort for the present.
III. We derive hope for the future. (J. Lyth, D. D.)
The value and use of the Bible
I. The Bible comes to us with three great powers, each of which is a guarantee of its
truth, and should cause us to value it above all other books. It comes to us with the power
of—
1. Tradition. Sayings that are handed on byword of mouth become altered; and so
doubtless it would have been with God’s words had He not caused them to be
written, and then to be delivered to appointed guardians, charged to keep them
inviolate. We should thank God, then, that He has given us His holy Church, Jewish
and Christian, to be—“a witness and keeper” of His Word, thereby enabling us to
know that, in believing it, we are not following “cunningly devised fables.”
2. Prophecy. The Bible contains the history not only of the past and present, but also
of the future. And we feel sure that all that is predicted will be fulfilled, just because
all that was prophesied concerning the Jews, and Jerusalem, and Christ has been
fulfilled. And then, if the prophecies of the Bible are true, all else which it contains,
we may be sure, is true.

68. 3. Edification. Parts of the Bible may be hard to understand, but none, however
unlearned, ever yet studied it, prayerfully and humbly, without finding that it built
them up in faith and love. Did ever you find any other book like it in this respect?
II. How, then, should we use the Bible so as to prove that we really value it?
1. We should read it every day. Although we talk much about the blessing of an “open
Bible,” yet to a large number the Bible is kept like some rare treasure to be looked at,
not used. It is a very good thing to read the Bible through continuously, endeavouring
to grasp the teaching as a whole. But it is a good thing also every day to read a few
verses, that all day long we may have in our minds some word of God to rest upon.
And if we can commit them to memory, so much the better. Then, in time, we should
have our minds stored with holy thoughts, and when Satan approached, “the sword
of the Spirit” would be ready to our hand.
2. We should read with the definite desire of hearing God’s voice. And this implies
that we must read in a humble and teachable spirit; not approaching the Bible with
our minds prejudiced, or that we may find some confirmation for our own theories
and practices, but saying simply, “Lord, what wouldest Thou have me to do?”
3. In order that, in the reading of the Bible, we may thus listen for and respond to the
voice of God, we must prepare our hearts and minds by earnest prayer.
4. As the Bible is the best book of private devotions, use it as such.
5. Do not be perplexed because there are some things in the Bible which you cannot
understand. “If any man will do His will, he shall know of the doctrine.”
6. Try to see Jesus there, and to realise the work that He accomplished and the
example that He set. (J. Beeby.)
The Old Testament: its trustworthiness, value, and purpose
The apostle’s purpose in making the quotation of verse 3 was to bring about a more
brotherly feeling between the two great divisions of the Roman Church (verse 1). He
might have illustrated his point by referring to many acts in our Lord’s life, but he refers
to a passage in Psa_69:1-36. instead. But although David in it is describing his own
troubles, a Jewish Christian would not have been surprised at St. Paul’s applying the
words to our Lord, for he would have known that some Jewish books already understood
these words of the promised Messiah; but a convert from heathenism would have had
many difficulties to get over in accepting this. “Why should a psalm written by David,
and referring to David’s circumstances more than a thousand years before, be thus used
to pourtray the life and character of Jesus?” This difficulty Paul meets by laying down a
broad principle which includes a great deal else besides. “Whatsoever things,” etc.
Consider some of the truths which this statement seems to imply.
I. The trustworthiness of the Old Testament.
1. Unless a book or a man be trustworthy, it is impossible to feel confidence in it or in
him, and confidence is the very first condition of receiving instruction to any good
purpose. Just as wilful sin is incompatible with the indwelling of the Holy Spirit in
the soul, so inveracity is incompatible with the claim of a book to have been inspired
by the Author of all truth. Thus in the Book of Deuteronomy, long addresses are
ascribed to Moses, and Moses describes a series of events of which he claims to have
been an eyewitness. If, then, these addresses and narratives were composed by some

69. Jew, who lived many centuries after Moses, and imposed the book upon the
conscience of the Jewish people as the work of Moses himself, such a representation
is irreconcilable with the veracity of the book. Or if a striking prediction in Dan_8:1-
27 about Antiochus Epiphanes was really written after the event, the book in which it
occurs is not a trustworthy book. Unless there be such a thing as inspiration of
inveracity we must choose between the authority of some of our modern critics and
any belief in inspiration—nay, more, any belief in the permanent value of the
Scriptures as source of Christian instruction. Nobody now expects to be instructed by
the false Decretals. Certainly every trustworthy book is not inspired; but a book
claiming inspiration ought at least to be trustworthy, and a literature which is said to
be inspired for the instruction cf the world must not fall below the level which is
required for the ordinary purposes of human intercourse.
2. For Christians it will be enough to know that our Lord has set the seal of His
infallible sanction on the whole of the Old Testament. He found the Hebrew canon
just as we have it, and He treated it as an authority which was above discussion. Nay,
more, He went out of His way to sanction not a few portions of it which our modern
scepticism too eagerly rejects. When He would warn His hearers against the dangers
of spiritual relapse, He bade them remember Lot’s wife; when He would point out
how worldly engagements might blind the soul to the coming judgment, He reminds
them how men ate and drank, etc., until the day that Noah entered the Ark; when He
would put His finger on that fact in past Jewish history which, by its admitted reality,
would warrant belief in His own coming resurrection, He points to Jonah three days
and nights in the whale’s belly; when standing on the Mount of Olives with the Holy
City at His feet, He would quote that prophecy, the fulfilment of which would mark
for His followers that this impending doom had at last arrived, He desires them to
flee to the mountains, when they shall see “the abomination of desolation spoken of
by Daniel the prophet standing in the Holy Place.” The trustworthiness of the Old
Testament is inseparable from the trustworthiness of our Lord.
II. That the Jewish Scriptures have a world-wide and enduring value. Some instruction,
no doubt, is to be gathered from the literature of every people, but on the other hand,
there is a great deal in the very finest uninspired literature that cannot be described as
permanently or universally instructing; and, therefore, when the apostle says of a great
collection of books of various characters and dates, and on various subjects, that
whatsoever was contained in them had been set down for the instruction of men of
another faith and a later age, we think it an astonishing assertion. Clearly, if the apostle
is to be believed, these books cannot be like any other similar collections of national
laws, records, poems, and proverbs. There must be in them some quality or qualities
which warrant this lofty estimate. And here we may observe that as books rise in the
scale of excellence, they tend towards exhibiting a permanence and universality of
interest. They rise above the local and personal incidents of their production; they show
qualities which address themselves to the minds and heart of the human race. This is the
case within limits of our own Shakespeare. And yet by what an interval is Shakespeare
parted from the books of the Hebrew Scriptures! His great dramatic creations we feel are
only the workmanship of a very shrewd human observer, with the limitation of a human
polar of view, and with the restrictive moral authority which is all that the highest human
genius can claim. But here is a Book which provides for human nature as a whole, which
makes this profession with aa insight and faithfulness that does not belong to the most
gifted. Could any moral human author ever have stood the test which the Old Testament
has stood? For what has it been to the Jewish people through the tragic vicissitudes of
their wonderful history—to Christendom for nineteen centuries? It has formed the larger

70. part of the religious note-book of the Christian Church, it has shaped Christian hopes,
largely governed Christian legislation, supplied the language for Christian prayer and
praise; the noblest and the saintliest souls have fed their souls on it. Throughout the
Christian centuries the Old Testament has been a mine constantly worked, and far to-day
from being exhausted. Its genealogies, apparently so long and so dry, may remind us
when we examine the names attentively of the awful responsibility which attaches to the
transmission of the gift of life, of a type of character which we had ourselves perchance
modified, to another, and, perhaps, a distant generation; or sometimes they suggest the
care with which all that bears upon the human ancestry of our Lord and Saviour was
treasured up in the records of the people of revelation. Those minute ritual directions of
the law should bring before us first one and then another aspect of that to which
assuredly they point—the redeeming worth of our Lord Jesus Christ.
III. That a second or deeper sense of Scripture constantly underlies the primary literal,
superficial sense.
1. Nobody, of course, would ever expect to find the second sense in an uninspired
book, however well written. In Macaulay’s History, e.g., we read what he has to say
about the events which he describes, and there is an end to it. But this is not true of
the Old Testament Scriptures. In the account in Genesis of Abraham’s relations with
Hagar, Sara, Ishmael, and Isaac, the apostle bids us see the Jewish and the Christian
Covenants, and the spiritual slaves of the Mosaic law, and the enfranchised sons of
the mother of us all. And in like manner St. Paul teaches the Corinthians in his First
Epistle to see in the Exodus and in the events which followed it, not a bare series of
historical occurrences, but the fellowship of Christian privileges and of Christian
failings.
2. The neglect of this secondary and spiritual sense of Scripture has sometimes led
Christians to mis-apply the Old Testament very seriously. Thus, for instance, both
the soldiers of Raymond of Toulouse and the Puritans appealed to the early wars of
the Israelites as a sanction for indiscriminate slaughter. Dwelling on the letter of the
narrative they missed its true and lasting but deeper import, the eternal witness that
it bears to God’s hatred of moral evil, and the duty of making war upon those
passions which too easily erect their Jericho or their Ai within the Christian soul
itself, and are only conquered by resolute perseverance and courage.
3. This second sense of Scripture is especially instructive as a guide to the knowledge
and love of Christ, who is the end as of the law, so of the whole of the Old Testament,
to every one that believeth. Prophecies such as Isaiah’s of the virginal birth, and of
the Man of Sorrows, or of Psa_22:1-31; Psa 110:1-7, can properly be referred to no
one else. But there is much which has a primary reference to some saint, or hero, or
event of the day, which yet in its deeper significance points on to Him. All this great
deliverance from Egypt and Babylonia, foreshadowed a greater deliverance beyond;
all these elaborate rights of purification and sacrifice, which have no meaning apart
from the one sacrifice for the sins of the whole world, and that succession of saints
and heroes who, with all their imperfections, point onwards and upwards to One who
dignifies their feebler and broken lives by making them in not a few respects
anticipations of His glorious self. (Canon Liddon.)
The Bible meets life’s deepest necessities
The psalmists never hesitated to say that the Bible, as they had it, met all life’s deepest

71. necessities: “This is my comfort in my affliction, for Thy word hath quickened me”
(Psa_119:50); “I remember Thy judgments of old, O Lord, and have comforted myself “
(Psa_119:52); “Unless Thy law had been my delight, I should then have perished in my
affliction” (Psa_119:92); “Trouble and anguish have taken hold on me: yet Thy
commandments are my delights” (Psa_119:143). A book of which all this can be said the
world will not willingly let die. Whatever is held by the heart is held longest. The friend
that will sit up all night when we are in pain and weariness is not a friend we can easily
cast off. Many a summer-holiday acquaintance we can well dismiss; but the friend that
knows us, that sticketh closer than a brother, that is the same in winter and in summer,
that is tenderer in affliction even than in joy, is a friend whose name will stand at the top,
and will survive the going away of many whose affection was superficial, and whose
relation to us, though ostentatious, was flimsy. If the psalmists could say all this, what
can we say? If the dawn was so beautiful, what of the mid-day? If the spring was so trim,
what of the harvest? (J. Parker, D.D.)
Comfort of the Scriptures
The best commentary upon the Bible is experience. The man who can stand up and say,
“I have been in affliction, sorrow, darkness, weakness, poverty, and the Bible has proved
itself to be a counsellor and light and guide and friend,” is one of the best annotators the
Bible ever had. (J. Parker, D. D.)
Patience, comfort, hope
Among the manifold changes and chances of this mortal life, there are three things which
we all need, and which, the more we have, the happier we shall be. These are patience,
comfort, and hope. The three are closely connected. Hope produces patience, and in the
patience of hope there is comfort amid all the trials of life. All these three are to be
sought from God.
1. Patience. How much need we all have of it! How it sweetens life and lessens its ills!
On the other hand, what mischief impatience does! Patience finds difficulties in
God’s Word, mysteries too deep for human intellect. Impatience turns away in a rage
from these and takes refuge in the dreary darkness of unbelief. But patience waits in
quiet trust upon God for mysteries to be unfolded. Patience is not blind to the many
dark problems in the history of the world and in human nature. It sees them. It
grieves over the slow progress of good, the seeming triumph of evil. But impatience
scoffingly denies that there can be a God and a superintending Providence.
2. Comfort. Ah, what a rich store of that is to be found in the Scriptures of God!
There the soul that is weighed down by the burden of its sin, the heart that is broken
learns how though its sins be as scarlet they shall be as white as snow. There the
afflicted learn that they are not suffering under the strokes of an angry God, but that
“whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”
They see the Captain of their salvation made perfect through sufferings.
3. Hope. Ah, how richly hope is sustained by the glorious promises of which the
Scriptures are full! (J. E. Vernon.)
SBC, “What is the true purpose of Holy Scripture? Why was it written? St.

72. Paul replies, "Whatsoever things were written aforetime were written for
our learning." And what kind of learning? we ask. St. Paul answers again,
"That we through patience and comfort of the Scriptures might have, not
merely information, but hope." Scripture, then, is a manual of moral or
spiritual learning. It is addressed to the heart and to the will, as well as, or
rather than, to the intellect.
I. We need hope. Hope is the nerve—it is the backbone—of all true life, of all serious
efforts to battle with evil, and to live for God. For the majority of men, especially as the
years pass, life is made up of the disheartening; the sunshine of the early years has gone.
The evening is shrouded already with clouds and disappointment. Failure, sorrow, the
sense of a burden of past sin, the presentiment of approaching death—these things weigh
down the spirit of multitudes. Something is needed which shall lift men out of this circle
of depressing thought—something which shall enlarge our horizon, which shall enable us
to find in the future that which the present has ceased to yield. And here the Bible helps
us as no other book can. It stands alone as the warrant and the stimulant of hope; it
speaks with a Divine authority; it opens out a future which no human authority could
attest. There are many human books which do what they can in this direction; but they
can only promise something better than what we have at present on this side the grave.
The Bible is pre-eminently the book of hope. In it God draws the veil which hangs
between man and his awful future, and bids him take heart and arise and live.
II. Those who will may find, in Holy Scripture, patience, consolation, hope, not in its
literary or historical features, but in the great truths which it reveals about God, about
our incarnate Lord, about man—in the great examples it holds forth of patience and of
victory, in the great promises it repeats, in the future which it unfolds to the eye of faith,
is this treasure to be found.
H. P. Liddon, Penny Pulpit, No. 848.
Romans 15:4
Practical Use of the Old Testament.
Consider some of the departments of Christian knowledge, for which the study of the Old
Testament Scriptures is requisite.
I. The history of the chosen people of God is very full of needful instruction for us. The
seed of Abraham were selected as the vehicle of God’s will, and ultimately of the
blessings of redemption to the world. But they were also selected for the great lesson to
be read to all ages, that the revelation of a moral law of precepts and ordinances never
could save mankind. And this fact is one abundantly commented on in the New
Testament. A man is equally incapacitated from reading the Gospels and the Acts to
much purpose—from appreciating the relative position of our Lord and the Jews in the
one, or the Apostles and the Jews in the other—without being fairly read in the Old
Testament.
II. Again, one very large and important region of assurance of our faith will be void
without a competent knowledge of the prophetical books of the Old Testament. It is only
by being familiar with such portions of God’s Word that we have any chance of
recognising their undoubted fulfilment, when it arrives as a thing announced to us for
our instruction and caution. If God has really given these announcements of futurity to
His Church, it cannot be for us who are lying in His hands—the creatures of what a day

73. may bring forth—to neglect them or cast them aside.
III. As an example of life the ancient Scriptures are exceedingly rich and valuable to the
Christian.
IV. The direct devotional use of the ancient Scriptures is no mean element in the nurture
of the Christian spirit. They are full of the breathings of the souls of holy men of God; full
also of the words of life, spoken by Him to the soul. Search the Old Testament Scriptures,
for they are they that testify of Christ. To find Him in them is the true and legitimate end
of their study. To be able to interpret them as He interpreted them is the best result of all
Biblical learning.
H. Alford, Quebec Chapel Sermons, vol. v., p. 260.
The Scriptures Bearing Witness.
St. Paul is here speaking of things in the Old Testament respecting Christ. They are there
written, he says, that we may dwell and ponder on the same, as seeing how they have
been fulfilled in Him; and, so being supported and comforted by them, may have hope.
But as the inspired Scriptures are of no avail unless God Himself, who gave them,
enlighten us, he takes up the same words of "patience and consolation," and proceeds:
"Now the God of patience and consolation grant you to be likeminded one toward
another according to Christ Jesus: that ye may with one mind and one mouth glorify
God, even the Father of our Lord Jesus Christ," that God may shed abroad His peace in
our hearts, and that His peace may make us at peace with each other; and so, having love
to each other, we may render to God acceptable praise and united worship. This, the
firstfruits of the Word and of the Spirit, must be by brotherly kindness, uniting Jew and
Gentile, bond and free, rich and poor, fragrant as the sacred ointment, and, as the dew
from heaven, rich in blessing. "Wherefore receive ye one another," he adds, "as Christ
also received us to the glory of God."
II. St. Paul then returns to the fulfilment of the Scriptures, showing how the law and the
prophets were in Christ altogether accomplished; inasmuch as He fulfilled the
righteousness of the law, was the object of its types, the substance of its shadows, and as
such the Apostle and High Priest to the Hebrews; and, according to the same Scripture
throughout, was to bring the Gentiles to the obedience of faith, that there might be one
fold and one Shepherd. The Epistle for the day ends as it begins, with hope as resting on
the Scriptures, as strengthened by the fulfilment of them, as imparted by the God of all
hope; and this hope is that blessed hope of seeing Christ soon return, and of being
accepted by Him. Many and various are the signs of approaching summer, and manifold,
in like manner, will be the tokens of Christ’s last Advent which the good will notice—will
notice with joy and comfort, as a sick man does the coming on of summer. No light hath
been as the light of that day will be; no darkness that we know of will be like that which it
brings. O day of great reality and truth! all things are shadows and dreams when
compared to thee, and the falling of sun, moon, and stars in the great tribulation will be
but as a light affliction, which is but for a moment, compared with thee, like clouds that
break away when the sun appears!
I. Williams, The Epistles and Gospels, vol. i., p. 1.

74. I. There is no book which requires such constant, such daily study, as the Bible. Regard it
first merely on what one might call its human side, and quite apart from the fact that it is
the wisdom not of man but of God. Scripture is not a hortus siccus, where you can at
once find everything you want to find, labelled and ticketed and put away into our
drawers; it is a glorious wilderness of sweets, in which under higher guidance you must
gradually learn to find your way and discover one by one the beauties it contains, but
which is very far from obtruding upon every careless observer. Assume for an instant
that Scripture differs in no essential thing from the highest works of human intellect and
genius, and then, as other books demand patience and study before they give up their
secrets, can it be expected that this book, or rather this multitude of books, should not
demand the same?
II. But regard the Scripture in its proper dignity with those higher claims which it has
upon us as the message of God to sinful man, and then it will be still more manifest that
only the constant and diligent student can hope to possess himself of any considerable
portion of the treasures which it contains. For what indeed is Scripture? Men uttered it,
but men who were moved thereto by the Holy Ghost. It is the wisdom of God. If all
Scripture is by inspiration of God, and all Scripture profitable for instruction in
righteousness, must not all Scripture, putting aside a very few chapters indeed, be the
object of our most diligent search?
III. Let us read, (1) looking for Christ—Christ in the Old Testament quite as much as in
the New. (2) With personal application, for Scripture is like a good portrait, which
wherever we move appears to have eyes on us still. (3) Whatever we learn out of God’s
Holy Word, let us seek in our lives to fulfil the same and strive to bring both the outward
course and inward spirit of our lives into closer and more perfect agreement with what
there we search.
R. C. Trench, Sermons New and Old, p. 267.
References: Rom_15:4.—H. P. Liddon, Advent Sermons, vol. i., p. 248; G. Brooks,
Five Hundred Outlines, p. 204.
Romans 15:4
Rom_15:4, Rom_15:13
The Twofold Genealogy of Hope.
I. We have here the hope that is the child of the night and born in the dark. "Whatsoever
things," says the Apostle, "were written aforetime, were written for our learning, that we
through patience"—or rather, the brave perseverance—"and consolation"—or rather,
perhaps encouragement—"of the Scriptures might have hope." The written word is
conceived to be the source of patient endurance which acts as well as suffers. This grace
Scripture works in us through the encouragement it ministers in manifold ways, and the
result of both is hope. Scripture encourages us, (1) by its records, and (2) by its revelation
of principles. Hope is born of sorrow; but darkness gives birth to the light, and every
grief blazes up a witness to a future glory. Sorrow has not had its perfect work unless it
has led us by the way of courage and perseverance to a stable hope. Hope has not pierced
to the rock and builds only on things that can be shaken, unless it rests on sorrows borne

75. by God’s help.
II. We have also a hope that is born of the day, the child of sunshine and gladness, and
that is set before us in the second of the two verses which we are considering. "The God
of hope fill you with all joy and peace in believing, that ye may abound in hope." (1) Faith
leads to joy and peace. Paul has found, and if we only put it to the proof we shall also
find, that the simple exercise of simple faith fills the soul with all joy and peace. (2) The
joy and peace which spring from faith in their turn produce the confident anticipation of
future and progressive good. Herein lies the distinguishing blessedness of the Christian
joy and peace, in that they carry in themselves the pledge of their own eternity. Here, and
here only, the mad boast which is doomed to be so miserably falsified when applied to
earthly gladness is simple truth. Here "tomorrow shall be as this day, and much more
abundant." Such joy has nothing in itself which betokens exhaustion, as all the less pure
joys of earth have. It is manifestly not born for death, as are they. It is not fated, like all
earthly emotions or passions, to expire in the moment of its completeness, or even by
sudden revulsion to be succeeded by its opposite. Its sweetness has no after-pang of
bitterness. It is not true of this gladness that "Hereof cometh in the end despondency and
madness," but its destiny is to remain as long as the soul in which it unfolds shall exist,
and to be full as long as the source from which it flows does not run dry.
A. Maclaren, Christian Commonwealth, June 24th, 1886.
Reference: Rom_15:13.—G. Brooks, Five Hundred Outlines, p. 240.
5. May the God who gives endurance and
encouragement give you a spirit of unity among
yourselves as you follow Christ Jesus,
Barclay wrote, “The Christian fellowship should be marked by harmony. However
ornate a church may be, however perfect its worship and its music, however liberal
its giving, it has lost the very first essential of a Christian fellowship if it has lost
harmony. That is not to say that there will not be differences of opinion; it is not to
say that there will be no argument and debate; but it means that those who are
within the Christian fellowship will have solved the problem of living together. They
will be quite sure that the Christ who unites them is greater by far than the
differences which may divide them.”
It is a prayer of Paul that these people might have more than endurance and
encouragement which comes from reading the Scriptures. He wants them to have
the added value of unity in Christ Jesus. This is a community virtue and not just an
individual virtue like endurance and encouragement. The spirit of unity is an over
all spirit that makes the group of believers feel their onness because of their

76. common behavior of following Jesus. We are all as one army marching behind our
commander, the Lord Jesus. He leads the way, and we all in unison march behind
him, and we sense our oneness as a people committed to one leader. We may have
hundreds of differences in personalities, and in convictions and tastes, but we are
one in following our Lord. Any group of soldiers needs to be committed to their
commander to be effective, for without this loyalty there is only chaos, and they will
fail of their objective. So it is with believers, for only as they have this common
loyalty to follow Jesus will they be able to achieve objectives that please him.
BAR ES, “Now the God of patience - The God who is “himself” long-suffering, who
bears patiently with the errors and faults of his children, and who can “give” patience,
may he give you of his Spirit, that you may bear patiently the infirmities and errors of
each other. The example of God here, who bears long with his children, and is not angry
soon at their offences, is a strong argument why Christians should bear with each other.
If God bears long and patiently with “our” infirmities, “we” ought to bear with each
other.
And consolation - Who gives or imparts consolation.
To be like-minded ... - Greek To think the same thing; that is, to be united, to keep
from divisions and strifes.
According to Christ Jesus - According to the example and spirit of Christ; his was a
spirit of peace. Or, according to what his religion requires. The name of Christ is
sometimes thus put for his religion; 2Co_11:4; Eph_4:20. If all Christians would imitate
the example of Christ, and follow his instructions, there would be no contentions among
them. He earnestly sought in his parting prayer their unity and peace; Joh_17:21-23.
CLARKE, “Now the God of patience and consolation - May that God who
endued them with patience, and gave them the consolation that supported them in all
their trials and afflictions, grant you to be like-minded - give you the same mode of
thinking, and the same power of acting towards each other, according to the example of
Christ.
GILL, “Now the God of patience and consolation,.... These titles and characters of
God are manifestly used on account of what is before said concerning the Scriptures, and
to show, that the efficacy and usefulness of them, in producing and promoting patience
and comfort, entirely depend upon God the author of them: from exhorting, the apostle
proceeds to petitioning; well knowing that all his exhortations would be of no avail
without the power of divine grace accompanying them. The words are a prayer. The
object addressed is described as "the God of patience", because he is the author and giver
of that grace: it is a fruit of his Spirit, produced by the means of his word, called the word
of his patience. The Heathens themselves were so sensible that this is a divine blessing,
that they call patience θεων ευρηµα, "the invention of the gods" (w). God is the great
pattern and exemplar of patience; he is patient himself, and bears much and long with
the children of men; with wicked men, whose patient forbearance and longsuffering
being despised by them, will be an aggravation of their damnation; but his longsuffering

77. towards his elect issues in their salvation: he waits to be gracious to them before
conversion, and after it bears with their infirmities, heals their backslidings, forgives
their iniquities, patiently hears their cues, requests, and complaints, relieves and
supports them, and carries them even to hoary hairs; and is in all a pattern to be imitated
by his people. He is also the object of this grace; he it is on whom and for whom saints
should and do patiently wait, until he is pleased to manifest himself, and communicate to
them for the supply of their wants of every sort; and upon whose account and for whose
sake they patiently suffer reproach and persecution; the exercise of patience is what he
requires, and calls for, and is very grateful and well pleasing to him; to all which add,
that he it is who strengthens to the exercise of it, and increases it; and which he does
sometimes by tribulation; faith and other graces, being thereby tried, produce patience;
and which at length, through divine grace, has its perfect work. Moreover, the object of
prayer is described, as "the God of consolation"; all true, real, solid comfort springs from
him, which he communicates by his son, the consolation of Israel; by his Spirit, the
comforter; by his word, the doctrines and promises of which afford strong consolation to
the heirs of promise, sensible sinners and afflicted souls; by the ordinances of the Gospel,
which are breasts of consolation; and by the faithful ministers of Christ, who are
"Barnabases", sons of consolation, Act_4:36. The petition follows,
grant you to be like minded one towards another; which does not respect
sameness of judgment in the doctrines of faith; though this is very necessary to an
honourable and comfortable walking together in church fellowship; much less an
agreement in things indifferent: the apostle's meaning is not, that they should all abstain
from meats forbidden by the law of Moses, or that they should all eat every sort of food
without distinction; nor that they should all observe any Jewish day, or that they should
all observe none; rather, that everyone should enjoy his own sentiment, and practise as
he believed: but this request regards a likeness of affection, the sameness of mutual love,
that they be of one heart, and one soul; that notwithstanding their different sentiments
about things of a ceremonious kind, yet that they should love one another, and cease
either to despise or judge each other; but think as well and as highly of them that differ
from them, as of themselves, and of those of their own sentiments, without preferring in
affection one to another; but studying and devising to promote and maintain, as the
Syriac here reads it, ‫,שויותא‬ "an equality" among them; showing the same equal affection and
respect to one as to the other, and to one another; the Jew to the Gentile, and the Gentile to the
Jew; the strong to the weak, and the weak to the strong. This is what is greatly desirable. It is
grateful to God; it is earnestly wished for by the ministers of the Gospel: and is pleasant and
delightful to all good men; but it is God alone that can give and continue such a Spirit: this the
apostle knew, and therefore prays that he would "grant" it: and for which request there is a
foundation for faith and hope concerning it; since God has promised he will give his people one
heart, and one way, as to fear him, so to love one another. The rule or pattern, according to which
this is desired, is next expressed,
according to Christ Jesusaccording to Christ Jesusaccording to Christ Jesusaccording to Christ Jesus; according to the doctrine of Christ, which teaches, directs, and
engages, as to sameness of judgment and practice, so to mutual love and affection; and according
to the new commandment of Christ, which obliges to love one another; and according to the

78. example of Christ, who is the great pattern of patience and forbearance, of meekness and
humility, of condescension and goodness, and of equal love and affection to all his members.
HE RY, “The apostle, having delivered two exhortations, before he
proceeds to more, intermixes here a prayer for the success of what he had
said. Faithful ministers water their preaching with their prayers, because,
whoever sows the seed, it is God that gives the increase. We can but speak to
the ear; it is God's prerogative to speak to the heart. Observe,
I. The title he gives to God: The God of patience and consolation, who is both the
author and the foundation of all the patience and consolation of the saints, from whom it
springs and on whom it is built. He gives the grace of patience; he confirms and keeps it
up as the God of consolation; for the comforts of the Holy Ghost help to support
believers, and to bear them up with courage and cheerfulness under all their afflictions.
When he comes to beg the pouring out of the spirit of love and unity he addresses
himself to God as the God of patience and consolation; that is, 1. As a God that bears with
us and comforts us, is not extreme to mark what we do amiss, but is ready to comfort
those that are cast down - to teach us so to testify our love to our brethren, and by these
means to preserve and maintain unity, by being patient one with another and
comfortable one to another. Or, 2. As a God that gives us patience and comfort. He had
spoken (Rom_15:4) of patience and comfort of the scriptures; but here he looks up to
God as the God of patience and consolation: it comes through the scripture as the
conduit-pipe, but from God as the fountain-head. The more patience and comfort we
receive from God, the better disposed we are to love one another. Nothing breaks the
peace more than an impatient, and peevish, and fretful melancholy temper.
JAMISO , “Now the God of patience and consolation — Such beautiful names of
God are taken from the graces which He inspires: as “the God of hope” (Rom_15:13),
“the God of peace” (Rom_15:33).
grant you to be likeminded — “of the same mind”
according to Christ Jesus — It is not mere unanimity which the apostle seeks for
them; for unanimity in evil is to be deprecated. But it is “according to Christ Jesus” -
after the sublimest model of Him whose all-absorbing desire was to do, “not His own
will, but the will of Him that sent Him” (Joh_6:38).
PULPIT 5-7, “Now the God of patience andcomfort(the same word as before, though here in
the Authorized Version rendered consolation) grantyouto be like-minded(see on Rom_12:16),
one withanotheraccordingto Christ Jesus: thatye maywithone accordwithone mouth
glorifythe God andFatherof ourLordJesus Christ (so certainly, rather than, as in the
Authorized Version, "God, even the Father of," etc.). Whereforereceive 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 gloryof 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

79. 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).
COFFMA , “Now the God of patience and of comfort grant you to be of the same mind
one with another according to Christ Jesus: that with one ACCORD ye may with one
mouth glorify the God and Father of our Lord Jesus Christ.
This is another of several doxologies in Romans. Romans 11:33-36 is a very SPECIAL doxology
which closed the great doctrinal section of this epistle; and this one seems to have been prompted
by Paul's reflections upon the patience and comfort afforded the children of God through the study
of the sacred scriptures, making God, therefore, to be the God "of patience and of comfort." Of
course, he is also the God of hope, and the apostle threw in another doxology a little later (Romans
15:13), hailing him so. Both this doxology and the one in Romans 15:13 were therefore prompted by
the words patience, comfort, and hope, as used in Romans 15:4.
Of the same mind one with another ... is the ideal of unity among brethren in Christ, a state of
harmony which is mandatory for Christians, since it is "according to Jesus Christ," that is, according
to his will and commandment. The purpose of such unity is that the praise and glorification of God
should be uncorrupted by strife and division. "One mouth" and "one accord" are expressions
forbidding that strife and contradictions should mar the praise of God by his children, and
demanding that absolute unity should be the badge of their loving service.
CALVI , “5.And the God of patience, etc. God is so called from what he produces; the same
thing has been before very fitly 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 is true consolation, and what
is true patience; and then he instills and plants this doctrine in our hearts.
But after having admonished and exhorted the Romans as to what they were to do, he turns to pray
for them: for he fully understood, that to speak of duty was to no purpose, except God inwardly
effected by his Spirit what he spoke by the mouth of man. The sum of his prayer is, — that he would
Christ Jesus Miserable indeed is the union which is unconnected with God, and that is unconnected
with him, which alienates us from his truth. (443)
And 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. There is then no reason for any to boast that he will give glory to God after his
own manner; for the unity of his servants is so much esteemed by God, that he will not have his
glory sounded forth amidst discords and contentions. This one thought ought to be sufficient
to CHECK the wanton rage for contention and quarreling, which at this day too much possesses
the minds of many.
What confirms the former, in addition to the general import of the context, is the clause which
follows, “according to Christ Jesus,” which evidently means, “according to his example,” as
mentioned in verse 3.
Then in the next verse, the word ὁµοθυµαδὸν refers to the unity of feeling and of action, rather
than to that of sentiment. It occurs, besides here, in these places, Acts 1:14; Acts 4:24; Acts
7:57; Acts 12:20;Acts 18:12. It is used by the Septuagint for ‫יחד‬, which means “together.” It is
rendered “unanimiter— unanimously,” [Beza ]; “with one mind,” by [Doddridge ]; and “unanimously,”
by [Macknight ]. It is thus paraphrased by [Grotius ], “with a mind full of mutual love, free from
contempt, free from hatred.” — Ed

80. BIBLICAL ILLUSTRATOR, “Now the God of patience and consolation grant
you to be likeminded.
The God of patience
When we say God is patient four things are implied.
I. Provocation. Where there is nothing to try the temper there can be no patience.
Humanity provokes God. The provocation is great, universal, constant. Measure His
patience by the provocation.
II. Sensibility. Where there is no tenderness or susceptibility of feeling, there may be
obduracy and stoicism, but no patience. Patience implies feeling. God is infinitely
sensitive. “Oh, do not this abominable thing,” etc.
III. Knowledge. Where the provocation is not known, however great, and however
sensitive the being against whom it is directed, there can be no patience. God knows all
the provocations.
IV. Power. Where a being has not the power to resent aa insult or to punish a
provocation though he may feel it and know it, his forbearing is not patience, it is simply
weakness. He is bound by the infirmity of his nature to be passive. God is all powerful.
He could damn all His enemies in one breath. (D. Thomas, D.D.)
Patience of God
(text and Nah_1:3):—
I. The nature of this patience, or slowness to anger.
1. It is a modification of the Divine goodness. While goodness respects all creatures,
patience has as its object only the sinner.
2. This patience is not the result of ignorance. Every transgression is in full view of
Him who is one Eternal Now. And yet the Lord delays His thunders!
3. This perfection does not result from impotence (chap. 9:22; Num_14:17).
4. Neither does it result from a connivance at sin, or a resolution to suffer it with
impunity.
5. It is grounded on the everlasting covenant, and the blood of Jesus. Why was not
patience exercised to the fallen angels? Because Jesus had not engaged to atone for
them, as He had engaged to become the surety of man.
II. Some of the most illustrious manifestations of it.
1. When our first parents sinned, patience held them in being, gave them an
opportunity of securing a better Eden, and pointed them to that Messiah who should
repair the ruins of the fall.
2. When the old world had corrupted its way before God, for 120 years He bore with
its enormities, sent His Spirit to strive with them, and His messengers to warn them.
3. When the Canaanites indulged in every abomination, He delayed for four hundred
years to inflict on them the punishments they deserved.
4. When the Gentile nations, instead of adoring the God of heaven, had placed the
vilest passions and the grossest vices in the seat of the Divinity, the Lord “left not

81. Himself without witness” (Act_14:17).
5. When the Israelites, notwithstanding His numberless miracles and amazing
mercies, rebelled against Him, did He not bear with them? But why do I mention
particular examples? There is not a spot on our globe, there is not an instant that has
elapsed, there is not a human being that has existed, that does not prove the
forbearance of our God. Consider the number, the greatness, and the continuance of
the provocations against Him by His creatures whom He hath surrounded with
blessings, for whose redemption He gave His Son.
6. Consider the conduct of God towards those whom He is compelled ultimately to
punish. Before the judgment He solemnly and affectionately warns them. If they are
still obstinate, He delays, gives new mercies, that their souls at last may be touched.
If He must punish, He does it by degrees (Psa_78:38). If at last He must pour out His
vengeance upon the incorrigible sinner, He does it with reluctance. “Why wilt thou
die?” “How shall I give thee up, Ephraim?”
III. The reasons why he exercises such long-suffering. Lovely as is this attribute, its
exercise has often appeared mysterious to the pious, and has been abused by the sinner.
Yet a little reflection would have convinced them that in this, as in all the other
proceedings of His providence, the manifold wisdom of God is shown. He is patient—
1. From His nature (Lam_3:33).
2. That this perfection may be glorified. There can be no exercise of it in heaven,
since there will be nothing to require it; none in hell, since there will be nothing but
wrath (Isa_48:9).
3. In consequence of the prayers of pious ancestors, and of the promises made to
them and their offspring after them. Ah! careless children of pious parents, you know
not how much you are indebted to them.
4. From the mixture of the wicked with the pious, and the near relations subsisting
between them. From love to His dear children, He spares His enemies (2Ki_22:18;
2Ki 22:20).
5. Because the number of His elect is not yet completed, and because many of the
descendants of these wicked men shall be trophies of His grace. Had a wicked Ahaz
been cut off at once, a pious Hezekiah would never have lived and pleaded the cause
of God.
6. Because the measure of their sins is not yet filled up (Zec_5:6, etc.).
7. That sinners may be brought to repentance (2Pe_3:15).
8. That sinners who continue impenitent may at last be without excuse.
9. That God’s power may be displayed; the greatness of His protection and
providence be manifested in preserving the Church in the midst of her enemies.
10. That He may exercise the trust of His servants in Him, and the “patience of His
saints”; that He may call forth the graces of the righteous, and try their sincerity.
IV. Inferences. Is God infinitely patient?
1. With what love to Him should the consideration of this attribute inspire us?
2. What a motive to the deepest repentance (Rom_2:4).
3. Let us imitate Him in this perfection of His nature.

82. 4. What a source of comfort is this to believers.
5. Then how patient should we be in all the afflictions with which He visits us?
6. Who, then, will not grieve at the reproaches and insults that are cast upon him?
(H. Kollock, D.D.)
The grace of patience
“It takes a brave soul to bear all this so grandly,” said a tender-hearted doctor, stooping
over his suffering patient. She lifted her heavy eyelids, and looking into the doctor’s face,
replied, “It is not the brave soul at all; God does it all for me.”
Paul’s prayer
I. The title he gives to God. “The God of patience and consolation,” i.e., a God that—
1. Bears with us.
2. Gives us patience and comfort.
II. The mercy he begs of God.
1. The foundation of Christian love and peace is laid in likemindedness.
2. This likemindedness must be according to Christ.
3. It is the gift of God.
III. The end of his desire. That God may be glorified—
1. By Christian unity.
2. As the Father of Christ. (M. Henry.)
Unity
I. Its nature. “Likeminded.”
II. Its motives.
1. The character of God.
2. The mind and will of Christ.
III. Its source. God. (J. Lyth, D.D.)
Christian unity
1. Flows from the God of patience and consolation.
2. Is conformable to the mind and will of Christ.
3. Finds expression in the united praises of God, even the Father of Christ. (J. Lyth,
D. D.)

83. According to Christ Jesus.—
Jesus’ view of life
How did the Christ look upon the lives of men? We may be sure that He saw all the
strange minglings of comedies and tragedies which so confuse and exhaust us. If we feel
at times the myriad multiplicity and infinite confusions of life, and wonder what it all
means and is worth, we may be perfectly sure that the most sensitive and receptive soul
that ever was found in fashion as a man felt life as we never have. He measured in His
own experience our temptations, and His life took in Cana of Galilee, a sick room in
Capernaum, the market-place before the temple, the streets of the city, the country towns
by the sea, the Master in Israel, the multitude of the people, the whole world of His day
and of all days—our world-age and God’s eternity. Remembering thus that Jesus lived as
never poet, philosopher, or novelist has lived, in the real world of human motives and
hearts, with our real human life a daily transparency before His eye, open now these
Gospels and see if you can find there in Jesus’ view of our life, in His thought of us, any
such sense of the emptiness, vanity, strangeness of life, as we have often felt resting like a
shadow over our thoughts. Did not He look upon things as contradictory to goodness and
God as anything we have ever seen under the sun? And with purer eyes? Did not He feel
with larger sympathy and warmer heart the broken, tangled, bleeding lives of men? Did
not He bear the sin of the world? Where, then, is our human word of doubt among His
words? Where is the echo of man’s despair among the sayings of our Lord? He could
weep with those who mourned; but He spake and thought of life and the resurrection
before the grave of Lazarus. You cannot say that He did not understand our sense of life’s
mystery and brokenness. He saw it all in Mary’s tears. He read it in the thoughts of
disciples’ hearts. Why, then, did He never reproduce our common human weariness and
doubt in His thought of life? It is not an endless wonder to Him. He sees our life
surrounded by the living God. He sees, beneath our world, undergirding it, God’s mighty
purpose. He sees above the righteous Father. He sees the calm of eternity. And knowing
life better than you or I do, knowing such things as you may have heard yesterday or may
experience tomorrow—enough sometimes to make men wonder whether there be a God,
or truth, or anything of worth—Jesus Christ, in full, open view of all life, said, “Let not
your heart be troubled, neither let it be afraid. Ye believe in God; believe also in Me.” We
begin to come now in sight of the conclusion to which I wish to lead. The evangelists
could not possibly have omitted this common human characteristic if the character of
Jesus had been the creation of their own imaginations. You will find shadow after
shadow of our human questioning crossing the path of Buddha, and lingering upon the
heights of human genius, but not the shadow of a passing doubt or fear over all Jesus’
conversation with men. How could the Son of man look thus in the joy and triumph of a
God upon such a strange thing as our life is? It was because He saw the coming order
and the all-sufficient grace for life. It was because He knew that He was Lord of the
creation from before the foundation of the world, and the world sooner or later is to be
according to Christi According to Christi This is the keyword for the interpretation of the
creation. Everything comes right, as it takes form and being according to Christ.
Everything in life or death shall be well, as it ends in accordance with Christ. This is the
keynote for the final harmony—According to Christ! We shall understand life at last, we
shall find all its shadows turned to light by and by, if we take up our lives and seek to live
them day by day according to Christ. Every man who can read the New Testament can
begin, if he chooses, to order his life according to Christ. He may not understand the
doctrines. But when he goes down to his office or store, and looks his brother-man in the
face, he may know what things are honest and of good report according to Jesus Christ.
When he goes to his home he may know what manner of life there is according to Christ.

84. Yes, and when trouble comes, or sickness, or we near “the end, then we may know how
we need not fear, nor be troubled, according to Christ. In our churches, too, we may be of
many minds on many subjects, but we ought to know also how to be of the same mind, if
we are willing to think and to judge all things by this one infallible rule—According to
Christ. (Newman Smyth, D.D.)
That ye may with one mind and one mouth glorify God.
The elements of unity
1. One God and Father.
2. One Lord and Saviour.
3. One heart and mind.
4. One mouth and language.
5. One object and aim. (J. Lyth, D.D.)
Christian unanimity
With our mind we must think the same things, ere with our mouth we can speak the
same things. Were we then more slow to speak of the things on which we differ, and
more ready to speak of the things on which we agree, it would mightily conduce to the
peace and unity of the visible Church. The members of the Church at Rome differed in
regard both to meats and days; and Paul as good as enjoined silence about these, when
he bade, them receive each other, but not to doubtful disputations. But, on the other
hand, he bids them join with one mouth, as well as one mind, in giving glory to God. (T.
Chalmers, D. D.)
Christians and the glory of God
In explanation of the command to glorify God—it may seem strange and presumptuous
to speak of such poor, sinful, worthless beings as we are, as glorifying, or as capable of
glorifying God. But the perfect Christian may be compared to a perfect mirror, which,
though dark and opaque of itself, being placed before the sun reflects his whole image,
and may be said to increase his glory by increasing and scattering his light. In this view,
we may regard heaven, where God is perfectly glorified in His saints, as the firmament,
studded with ten thousand times ten thousand, and thousands of thousands of mirrors,
every one of them reflecting a perfect image o,f God, the sun in the centre, and filling the
universe with the blaze of His glory. (H. G. Salter.)
The glory of God the end of man’s creation
I have a clock on my parlour mantelpiece. A very pretty little clock it is, with a gilt frame,
and a glass case to cover it. Almost every one who sees it, says, “What a pretty clock!” But
it has one great defect—it will not run; and therefore, as a clock, it is perfectly useless.
Though it is very pretty, it is a bad clock, because it never tells what time it is. Now, my
bad clock is like a great many persons in the world. Just as my clock does not answer the

85. purpose for which it was made—that is, to keep time—so, many persons do not answer
the purpose for which they were made. What did God make us for? “Why,” you will say,
“He made us that we might love Him and serve Him.” Well, then, if we do not love God
and serve Him, we d o not answer the purpose for which He made us: we may be, like the
clock, very p retry, and be very kind, and very obliging; but if we do not answer the
purpose for which God made us, we are just like the clock—bad. Those of my readers who
live in the country, and have seen an apple-tree in full blossom, know what a beautiful
sight it is. But suppose it only bore blossoms, and did not produce fruit, you would say it
is a bad apple-tree. And so it is. Everything is bad, and every person is bad, and every boy
and girl is bad, if they do not answer the purpose for which God made them. God did not
make us only to play and amuse ourselves, but also that we might do His will.
Glorifying God
The time when Venn passed from the state of nature into the state of grace seems to have
been, not when he threw away his cricket bat, but when, in the exercise of his ministerial
function, he was arrested by an expression in the Form of Prayer, which he had been
accustomed to employ, without, however, apprehending its true import. “That I may live
to the glory of Thy name,” was the expression. As he read it, the thought forcibly struck
him, “What is it to live to the glory of God’s name? Do I live as I pray? What course of life
ought I to pursue to glorify God?” The prosecution of the inquiries thus suggested led to
a juster conception of “the chief end of man,” which, with characteristic conscientious
energy, he straightway followed out by a corresponding change in his mode of life. We
can imagine with what depth of sympathy and interest this circumstance would be
listened to by Lady Glenorchy, who, at a later period of his life, was Venn’s intimate
friend, and whose religious life, like his, was dated from her serious attention to the
noble answer given to the question which stands first in the Assembly’s Shorter
Catechism, “Man’s chief end is to glorify God, and to enjoy Him for ever.”
Wherefore receive ye one another as Christ also received us.—
Mutual conciliation enforced by the example of Christ
I. How Christ received us.
1. When we were weak and guilty.
2. Freely and heartily.
3. To fellowship in glory.
II. How we should receive one another.
1. Kindly, overlooking all infirmities and differences of opinion.
2. Sincerely, with the heart.
3. Into brotherly fellowship, as heirs together of the grace of God. (J. Lyth, D.D.)
Christian fellowship
I. The reasonableness of this practice, whereby it will appear to be the duty of those who
profess the religion of Christ to agree together, and form themselves into particular
societies.
1. Without such an agreement to unite together in the practice of Christianity, there
can be no such thing as public worship regularly maintained among Christians, nor

86. public honours paid to God in the name of Jesus.
2. Without an agreement to keep up such societies for worship, the doctrines of
Christ and His gospel could not be so constantly and extensively held forth to the
world, and there would be no rational hope of the continuance or increase of
Christianity among men.
II. The advantages of such an agreement for Christian fellowship.
1. It gives courage to every Christian to profess and practise his religion when many
persons are engaged by mutual agreement in the same profession and practice.
2. It is more for the particular edification of Christians that such societies should be
formed, where the Word of Christ is constantly preached, where the ordinances of
Christ are administered, and the religion of Christ is held forth in a social and
honourable manner to the world.
3. Such a holy fellowship and agreement to walk together in the ways of Christ is a
happy guard against backsliding and apostacy, it is a defence against the temptations
of the world and the defilements of a sinful age.
4. Christians thus united together by mutual acquaintance and agreement can give
each other better assistance in everything that relates to religion, whether public or
private.
III. The persons who should thus receive one another in the Lord, or join together in
Christian fellowship. All that Christ has receipted to partake of His salvation (Rom_14:1-
3; Rom 14:17-18). This is the general rule: but it must be; confessed that there are some
Christians whose sentiments are so directly contrary to others in matters of discipline or
doctrine, that it is hardly possible they should unite in public worship. But let every
person take heed that he does not too much enlarge, nor too much narrow the principles
of Christianity, that he does not make any article of faith or practice more or less
necessary than Scripture has made it, and that he does not raise needless scruples in his
own breast, nor in the hearts of others, by too great a separation from such as our
common Lord has received.
IV. The duties which plainly arise from such an agreement of Christians to walk and
worship together for the support of their religion.
1. All the duties which the disciples of Christ owe to their fellow Christians
throughout; the world are more particularly incumbent upon those who are united by
their own consent in the same religious society (Gal_6:10).
2. Those who are united by such an agreement ought to attend on the public
assemblies and ministrations of that Church, where it can be done with reasonable
convenience; for we have joined ourselves in society for this very purpose.
3. It is the duty cf persons thus united to maintain their Church or society by
receiving in new members amongst them by a general consent.
4. In order to keep the Church pure from sin and scandal, they should separate
themselves from those that walk disorderly, who are guilty of gross and known sins
(2Th_2:6; 1Co_5:4-5; 1Co 5:7; 1Co 5:11; 1Co 5:13).
5. It is necessary that officers be chosen by the Church to fulfil several offices in it
and for it.
6. It is the duty of those whose circumstances will afford it, to contribute of their
earthly substance toward the common expenses of the society. And each one should

87. give according to his ability: this is but a piece of common justice.
7. Everything of Church affairs ought to be managed with decency and order, with
harmony and peace (1Co_14:40; 1Co 16:14).
V. Reflections.
1. How beautiful is the order of the gospel and the fellowship of a Christian Church.
How strong and plain are the foundations and the ground of it. It is built on eternal
reason and the relations of things, as well as on the Word of God.
2. How little do they value the true interests of Christian religion, the public honour
of Christ and His gospel, or the edification and comfort of their own souls, who
neglect this holy communion.
3. How criminal are those persons who break the beautiful order and harmony of a
Church of Christ for trifles.
4. When we behold a society of Christians flourishing in holiness, and honourably
maintaining the beauty of this sacred fellowship, let us raise our thoughts to the
heavenly world, to the Church of the first-born, who are assembled on high, where
everlasting beauty, order, peace, and holiness are maintained in the presence of
Jesus our common Lord. And when we meet with little inconveniences, uneasiness,
and contest, in any Church of Christ on earth, let us point our thoughts and our
hopes still upward to that Divine fellowship of the saints and the spirits of the just
made perfect, where contention and disorder have no place. (I. Watts, D.D.)
PINK, “The verses we are about to consider supply another illustration of how the apostle
was wont to mingle prayer with instruction. He had just issued some practical
exhortations; then he breathed a petition to God that He would make the same effectual.
In order to enter into the spirit of this prayer it will be necessary to attend closely to its
setting: the more so because not a few are very confused about the present-day bearing of
the context. The section in which this passage is found begins at Romans 14:1 and
terminates at Romans 15:13. In it the apostle gave directions relating to the maintenance
of Christian fellowship and the mutual respect with which believers are to be regarded
and treat one another, even where they are not entirely of one accord in matters
pertaining to minor points of faith and practice. Those who do not see eye to eye with
each other on things where no doctrine or principle is involved are to dwell together in
unity, bearing and forbearing in a spirit of meekness and love.
Two Classes of Believers in Rome
In the Christian company at Rome, as in almost all the churches of God beyond the
bounds of Judea at that time, there were two classes clearly distinguished from each
other. The one was composed of Gentile converts and the more enlightened of their
Jewish brethren, who (rightly) viewed the institutions of the Mosaic law as annulled
by the new and better covenant. The other class comprised the great body of Jewish
converts, who, while they believed in the Lord Jesus as the promised Messiah and
Savior, yet held that the Mosaic law was not and could not be repealed, and
therefore continued zealous for it—not only observing its ceremonial requirements

88. themselves but desirous of imposing the same on the Gentile Christians. The
particular points here raised were abstinence from those "meats" which were
prohibited under the old covenant, and the observance of certain "holy" days
connected with the feasts of Judaism. The epistle of Hebrews had not then been
written, and little explicit teaching was given on the subject. Until God allowed the
overthrow of Judaism in A.D. 70, He tolerated slowness of understanding on the
part of many Jewish Christians.
It can be easily understood, human nature being what it is, what evil tendencies
such a situation threatened, and how real was the need for the apostle to address
suitable exhortations to each party; for differences of opinion are liable to lead to
alienation of affections. The first party mentioned above was in danger of despising
the other, looking down upon them as narrow-minded bigots, as superstitious. On
the other hand, the party of the second part was in danger of judging the first
harshly, viewing them as latitudinarians, lax, or as making unjust and unloving use
of their Christian liberty. The apostle therefore made it clear that, where there is
credible evidence of a genuine belief of saving truth, where the grand fundamentals
of the faith are held, then such differences of opinion on minor matters should not in
the slightest degree diminish brotherly love or mar spiritual and social fellowship. A
spirit of bigotry, censoriousness, and intolerance is utterly foreign to Christianity.
The Particular Controversy
The particular controversy which existed in the apostle’s time and the ill feelings it
engendered have long since passed away, but the principles in human nature which
gave rise to them are as powerful as ever. In companies of professing Christians
there are diversities of endowment and acquirement (some have more light and
grace than others), and there are differences of opinion and conduct. Therefore the
things here recorded will, if rightly understood and legitimately applied, be found
"written for our learning." Through failure to understand exactly what the apostle
was dealing with, the most childish and unwarrantable applications of the passage
have been made, many seeming to imagine that if their fellow Christians refuse to
walk by their rules, they are guilty of acting uncharitably and of putting a stumbling
block in their way. We know of a sect which deems it unscriptural for a married
woman to wear a wedding ring, and of another that considers it wrong for a
Christian man to shave. And these people condemn those who do not adhere to their
ideas.
The cases just mentioned are not only entirely foreign to the scope of Romans 14
and 15 but they involve an evil which it is the duty of God’s servants to resist and
denounce. That such cases as the ones we have alluded to are in no wise analogous to
what the apostle was dealing with should be clear to anyone who attentively
considers these simple facts. Under Judaism certain meats were divinely prohibited
and designated "unclean" (e.g., Leviticus 11:4-8). But such prohibitions have been
divinely removed (Acts 10:15; 1 Timothy 4:4), hence there is no point in abstaining
from things which God has never forbidden. If some people wish to do so, if they

89. think well to deprive themselves of some of the things which God has given us to
enjoy (1 Tim. 6:17), that is their privilege; but when they demand that others should
do likewise out of respect to their ideas, they exceed their rights and attack the God-
given liberty of their brethren.
But there are not a few who go yet farther. They not only insist that others should
walk by the rule they have set up (or accept the particular interpretation of certain
scriptures which they give and the specific application of the term "meat" which
they make) but stigmatize as "unclean," "carnal," and "sinful" the conduct of those
differing from them. This is a very serious matter, for it is a manifest and flagrant
commission of that which this particular portion of God’s Word expressly
reprehends. "Let not him which eateth not judge him that eateth . . . Who art thou
that judgest another man’s servant? . . . Why dost thou judge thy brother? . . . Let
us not therefore judge one another any more" (Rom. 14:3-4, 10, 13). Thus the very
ones who are so forward in judging their brethren are condemned by God. It is
surely significant that there is no other portion of Holy Writ which so strongly and
so repeatedly forbids passing judgment on others as this chapter to which appeal is
so often (wrongly) made by those who condemn their fellows for things which
Scripture has not prohibited.
The Right of Private Judgment
One of the grand blessings won for us by the fierce battle of the Reformation was
the right of private judgment. ot only had the Word of God been withheld but no
man had been at liberty to form any ideas on spiritual things for himself. If anyone
dared to do so, he was anathematized; and if he remained firm in refusing bondage,
he was cruelly tortured and then murdered. But in the mercy of God, Luther and
his fellows defied Rome, and by divine providence the holy Scriptures were restored
to the common people and translated into their own language. Every man then had
the right to pray directly to God for enlightenment and to form his own judgment of
what the Word taught. Alas that such an inestimable privilege is now so little prized,
and that the vast majority of Protestants are too indolent to search the Scriptures
for themselves, preferring to take their views from others.
Because many of those who enjoyed this dearly bought privilege had so little
courage or wisdom to resist modem encroachments on personal liberty, those who
sought to lord it over their brethren have made so much headway during the last
two or three generations. The whirlwind has followed the "sowing of the wind," and
that spirit which was allowed to domineer in the churches is now being more and
more adumbrated in the world. We are aware of militant forces seeking to invade
the right of conscience, the right each man has to interpret the Word according to
the light God has given him.
When commenting on Romans 14, John Brown said, "It is to be hoped,
notwithstanding much that still indicates, in some quarters, a disposition to exercise
over the minds and consciences of men an authority and an influence which belong

90. to God only, that the reign of spiritual tyranny—the worst of all tyrannies—is
drawing to a close. Let us determine neither to exercise such domination, nor to
submit to it even for an hour. Let us ‘call no man master,’ and let us not seek to be
called masters by others. One is our Master, who is Christ the Lord, and we are His
fellow servants. Let us help each other, but leave Him to judge us. He only has the
capacity, as He only has the authority, for so doing." Let us heed that apostolic
injunction "Stand fast therefore in the liberty wherewith Christ hath made us free,
and be not entangled again with the yoke of bondage" (Gal. 5:1), refusing to heed
the "touch not; taste not; handle not... after the commandments and doctrines of
men" (Col. 2:21-22). "Him that is weak in the faith receive ye, but not to doubtful
disputations" (Rom. 14:1).
The reference was not to one of feeble faith, beset by doubts, but rather to one who
was imperfectly instructed in the faith, who had not yet grasped the real meaning of
Christian liberty, who was still in bondage to the prohibitions of Judaism.
otwithstanding his lack of knowledge, the saints were to receive him into their
affections, treat him kindly (cf. Acts 28:2 and Philemon 15, 17 for the force of the
word receive). He was neither to be excommunicated from Christian circles nor
looked upon with contempt because he had less light than others. "But not to
doubtful disputations" means that he was not to be disturbed about his own
conscientious views and practices, nor on the other hand was he to be allowed to
pester his brethren by seeking to convert them to his views. There was to be a
mutual forbearance and amity between believers. Matthew Henry stated, "Each
Christian has and ought to have the judgment of discretion, and should have his
senses exercised to the discerning between good and evil, truth and error."
But does the above verse mean that no effort is to be made to enlighten one who has
failed to lay hold of and enter into the benefits Christ secured for His people?
Certainly not; Rome may believe that "ignorance is the mother of devotion," but
not so those who are guided by the Word. As Aquila and Priscilla took Apollos "and
expounded unto him the way of God more perfectly" (Acts 18:26), so it is both our
duty and privilege to pass on to fellow Christians the light God has given us. Yet
that instruction must be given humbly and not censoriously, in a spirit of meekness
and not with contention. Patience must be exercised. "He that winneth [not
‘browbeateth’] souls is wise." The aim should be to enlighten his mind rather than
force his will, for unless the conscience be convicted, uniformity of action would be
mere hypocrisy. A spirit of moderation must temper zeal, and the right of private
judgment must be fully respected: "Let every man be fully persuaded in his own
mind." If we fail to win such a man it would be sinful to attribute it to his
mulishness.
The Gospel Dispensation
Space will allow us to single out only one other weighty consideration: "The
kingdom of God is not meat and drink; but righteousness, and peace, and joy in the
Holy Ghost" (Rom. 14:17). "The kingdom of God," or the gospel dispensation, does

91. not consist of such comparative trivialities as using or abstaining from meat and
drink (or other indifferent things); it gives no rule either one way or the other. The
Jewish religion consisted much in such things (Heb. 9:10), but Christianity consists
of something infinitely more important and valuable. Let us not be guilty of the sin
of the Pharisees, who paid tithes of "mint and anise" but "omitted the weightier
matters of the law, judgment, mercy, and faith" (Matthew 23:23). John Brown
stated, "You give a false and degrading view of Christianity by these contentions,
leading men to think that freedom from ceremonial restrictions is its great privilege,
while the truth is, justification, peace with God, and joy in God, produced by the
Holy Spirit, are the characteristic privileges of the children of the kingdom."
But another principle is involved here, a most important and essential one, namely,
the exercise of brotherly love. Suppose I fail to convince my weaker brother, and he
claims to be stumbled by my allowing myself things he cannot conscientiously use?
Then what is my duty? If he be unable to enter into the breadth of Christian liberty
which I perceive and exercise, how far does the law of Christian charity require me
to forgo my liberty and deny myself that which I feel free before God to use? That is
not an easy question to answer, for there are many things which have to be taken
into consideration. If it were nothing but a matter of deciding between pleasing
myself and profiting my brethren, there would be no difficulty. But if it is merely a
matter of yielding to their whims, where is the line to be drawn? We have met some
who consider is wrong to drink tea or coffee because it is injurious. The one who sets
out to try and please everybody is likely to end by pleasing nobody.
Moderation and Abstinence
A sharp distinction is to be drawn between moderation and abstinence. To be
"temperate in all things" (1 Cor. 9:25) is a dictate of prudence—to put it on the
lowest ground. "Let your moderation be known unto all men" (Phil. 4:5) is a divine
injunction. It is not the use but the abuse of many things which marks the difference
between innocence and sin. But because many abuse certain of God’s creatures, that
is no sufficient reason why others should altogether shun them. As Spurgeon once
said, "Shall I cease to use knives because some men cut their throats with them?"
Shall, then, my wife remove her wedding ring because certain people profess to be
"stumbled" at the sight of one on her finger? Does love to them require her to
become fanatical? Would it really make for their profit, their edification, by
conforming to their scruples? Or would it not be more likely to encourage a spirit of
self-righteousness? We once lived for two years in a small place where there was a
church of these people, but we saw few signs of humility in those who were
constantly complaining of pride in others.
There are some professing Christians (by no means all of them Romanists) who
would consider they grievously dishonored Christ if they partook of any animal
meat on Friday. How far would the dictates of Christian love require me to join with
them in such abstinence were I to reside in a community where these people
preponderated? Answering for himself, the writer would say it depends upon their

92. viewpoint. If it was nothing more than a sentiment he would probably yield, though
he would endeavor to show them there was nothing in Scripture requiring such
abstinence. But if they regarded it as a virtuous thing, as being necessary to
salvation, he would unhesitatingly disregard their wishes, otherwise he would be
encouraging them in fatal error. Or, if they said he too was sinning by eating animal
meat on Friday, then he would deem it an unwarrantable exercise of brotherly love
to countenance their mistake, and an unlawful trespassing upon his Christian
liberty.
It is written, "Give none offense, neither to the Jews, nor to the Gentiles, nor to the
church of God" (1 Cor. 10:32); yet, like many another precept, that one cannot be
taken absolutely without any qualification. For example, if I be invited to occupy an
Arminian pulpit it would give great offense should I preach upon unconditional
election; yet would that warrant my keeping silent thereon? Hyper-Calvinists do not
like to hear about man’s responsibility; but should I therefore withhold what is
needful to and profitable for them? Would brotherly love require this of me? one
was more pliable and adaptable than he who wrote, "Unto the Jews I became as a
Jew, that I might gain the Jews . . . To the weak became I as weak, that I might gain
the weak" (1 Cor. 9:20-22); yet when Peter was to be blamed because he acceded to
those who condemned eating with the Gentiles, Paul "withstood him to the face"
(Gal. 2:11-12); and when false brethren sought to bring Paul into bondage he
refused to have Titus circumcised (Gal. 2:3-5).
Another incident much to the point before us is found in connection with our Lord
and His disciples. "The Pharisees, and all the Jews, except they wash their hands
oft, eat not, holding the tradition of the elders. And when they come from the
market, except they wash, they eat not" (Mark 7:3-4). First a tradition, this had
become a religious practice, a conscientious observance, among the Jews. Did our
Lord then bid His disciples to respect the scruples of the Jews and conform to their
standard? o, indeed; for when the Pharisees "saw some of his disciples eat bread
with defiled [ceremonially defiled], that is to say, with unwashen hands, they found
fault" (Mark 7:2). On another occasion Christ Himself was invited by a certain
Pharisee to dine with him, "and he went in, and sat down to meat. And when the
Pharisee saw it, he marveled that he had not first washed before dinner" (Luke
11:37-38). Even though He knew it would give offense, Christ declined to be bound
by man-made laws.
Christian Charity a Duty
The exercise of Christian charity is an essential duty, yet it is not to override
everything else. God has not exercised love at the expense of righteousness. The
exercising of love does not mean that the Christian himself is to become a nonentity,
a mere straw blown hither and thither by every current of wind he encounters. He is
never to please his brethren at the expense of displeasing God. Love is not to oust
liberty. The exercise of love does not require the Christian to yield principle, to
wound his own conscience, or to become the slave of every fanatic he meets. Love

93. does enjoin the curbing of his own desires and seeking the good, the profit, the
edification, of his brethren; but it does not call for subscribing to their errors and
depriving himself of the right of personal judgment. There is a balance to be
preserved here: a happy medium between cultivating unselfishness and becoming
the victim of the selfishness of others.
Under the new covenant there is no longer any distinction in the sight of God
between different kinds of "meat" or sacred "days" set apart for religious exercise
which obtained under the Jewish economy. Some of the early Christians perceived
this clearly; others either did not or would not acknowledge such liberty. This
difference of opinion bred dissensions and disrupted fellowship. To remove this evil
and to promote good, the apostle laid down certain rules which may be summed up
thus. First, "Let every man be fully persuaded in his own mind" (Rom. 14:5) and
not blindly swayed by the opinions or customs of others. Second, Be not censorious
and condemn not those who differ from you (Rom. 14:13). Third, Be not occupied
with mere trifles, but concentrate on the essentials (Rom. 14:17). Fourth, Follow
after those things which make for peace and mutual edification (Rom. 14:19) and
quibble not over matters which are to no profit. Fifth, Make not an ostentatious
display of your liberty, nor exercise the same to the injury of others (Rom. 14:19-
21).
Variety and Diversity Among Saints
There is great variety and diversity among the saints. This is true of their natural
makeup, temperament, manner, and thus in their likeableness or unlikeableness.
This fact also holds good spiritually: Christians have received varying degrees of
light, measures of grace, and different gifts. One reason why God has ordered things
thus is to try their patience, give opportunity for the exercise of love, and provide
occasion to display meekness and forbearance. All have their blemishes and
infirmities. Some are proud, others peevish; some are censorious, and others
backboneless, or in various ways difficult to get on with. Opinions differ and
customs are by no means uniform. Much grace is needed if fellowship is to be
maintained. If the rules above had been rightly interpreted and genuinely acted
upon through the centuries, many dissensions would have been prevented, and
much that has marred the Christian testimony in public would have been avoided.
"We then that are strong ought to bear the infirmities of the weak, and not to please
ourselves" (Rom. 15:1). The "then" is argumentative, pointing out a conclusion
from the principles laid down in the foregoing chapter. The preceding chapter was
necessary for some understanding of these principles. Let it be duly noted that the
pronouns are in the plural number: it was not only individual differences of opinion
and conduct, with the personal ill-feelings they bred, which the apostle had been
reprehending, but also the development of the same collectively into party spirit and
sectarian prejudice, which could rend asunder the Christian company. This too
must be borne in mind when making a present-day application. "The weak" here
signifies those who had a feeble grasp of that freedom which Christ obtained for His

94. people, as reference to Romans 14:1 makes clear; the "strong" indicates those who
had a better apprehension of the extent of their Christian privileges, fully discerning
their liberation from the restrictions imposed by the ceremonial law and the
traditions of men—such as the austerities of the Essenes.
The Greek word here rendered "bear" signifies "to take up." It was used of porters
carrying luggage, assisting travelers. It is found again in Galatians 6:2, only the
apostle there mentioned "burdens" rather than infirmities (see also Luke 14:27).
The term also helps to determine the interpretation of what is in view, and thus fixes
the proper application. We are not here enjoined to bear with the petty whims or
scruples of one another, but to render practical aid to those who lag behind the rest.
A "burden" is something which is apt to cause its carrier to halt or faint by the way,
incapacitating him in his pilgrimage. The strong are bidden to help these weak ones.
As charity requires us to ascribe their weakness to lack of understanding, it becomes
the duty of the better instructed to seek to enlighten them. o doubt it would be
easier and nicer to leave them alone, but we are "not to please ourselves."
Apparently the Gentile believers had failed on this point, for while the Jewish
Christians were aggressive in seeking to impose their view on others, the Gentiles
seem to have adopted a negative attitude.
It is ever thus: Fanatics and extremists are not content to deprive themselves of
things which God has not prohibited but are zealous in endeavoring to press their
will upon all; whereas others who use them temperately are content to mind their
own business and leave in peace those who differ from them. For instance, it is not
the use of wine but the intemperate abuse of the same which Scripture forbids (see
John 2:1-11; Ephesians 5:18; 1 Timothy 3:8). It was the ex-Pharisees "which
believed" who insisted that "it was needful to circumcise" converted Gentiles and
"to command them to keep the law of Moses" (Acts 15:5) and thereby bring them
into bondage—a thing which the Apostle Paul steadfastly resisted and condemned.
Bearing the Infirmities of the Weak
In the passage before us the Roman saints were exhorted to desist from their
negative attitude, however much easier and more congenial it might be to continue
in the same. "And please not ourselves" (Rom. 15:1) signifies not an abstention from
something they liked, but the performing of a duty which they disliked—how men
do turn the things of God upside down! This is quite evident from the preceding
part of the verse where the "strong" (or better instructed) were bidden to "bear the
infirmities of the weak." How would their abstaining from certain "meats" be a
compliance with such an injunction? o, it was not something they were told to
forgo out of respect for others’ scruples, but a bearing of their "infirmities," a
rendering of assistance to their fellow pilgrims (Gal. 6:2) which they were called
upon to do. And how was this to be done? Well, what were their "infirmities"?
Why, self-imposed abstinences because of ignorance of the truth. Thus it was the
duty of the Gentile Christians to expound to their Jewish brethren "the way of God
more perfectly" (Acts 18:26).

95. Try and place yourself in their position, my reader. Imagine yourself to be Lydia or
the Philippian jailer. All your past life had been in the darkness and idolatry of
heathenism; then, unsought by you, the sovereign grace of God opened your heart to
receive the gospel. You are now a new creature in Christ Jesus, and have been
enabled to perceive your standing and liberty in Him. Living next door to you,
perhaps, is a family of converted Jews. All their past lives they have read the
Scriptures and worshiped the true God; though they have now received Christ as
the promised Messiah and as their personal Savior, yet they are still in bondage to
the restrictions of the Mosaic law. You marvel at their dullness, but consider it none
of your concern to interfere. Then you receive a copy of this epistle and ponder
Romans 15:1. You now see that you have a duty toward your Jewish sister and
brother, that God bids you make the effort to pass on to her or him the light He has
granted you. The task is distasteful. Perhaps so, but we are "not to please
ourselves"!
Pleasing Our eighbor
The next verse unequivocally establishes that what we have sought to set forth above
brings out, or at least points to, the real meaning of Romans 15:1. "Let every one of
us please his neighbor for his good to edification" (Rom. 15:2). This is obviously the
amplification in positive form of the negative clause in the verse before. To "edify" a
brother—here called "neighbor" according to Jewish terminology—is to build him
up in the faith; and the appointed means is to instruct him by and enlighten him
with the truth. It should be carefully noted that this "pleasing our neighbor" is no
mere yielding to his whims, but an industrious effort to promote his knowledge of
divine things, particularly in the privileges which Christ has secured for him. It may
prove a thankless task, but it ought to be undertaken, for concern for his good
requires it. If he resents your efforts and insults you, your conscience is clear and
you have the satisfaction of knowing that you have honestly attempted to discharge
your duty.
"For even Christ pleased not himself; but, as it is written, The reproaches of them
that reproached thee fell on me"
(Rom. 15:3). This verse supplies further proof of the soundness of our interpretation
of the previous verses. The meaning of "we . . . ought . . . not to please ourselves" is
placed beyond all uncertainty by what is here said of our Lord. In His case it
signifies something vastly different than abstaining from things that He liked, and
certainly the very opposite of attempting to ingratiate Himself in the esteem of men
by flattering their prejudices. Rather, Christ was in all things regulated by the
divine rule: not His own will but the will of His Father was what governed Him. ot
attempting to obtain the approval of His fellows, but rather seeking their "good"
and the "edification" of His brethren was what uniformly actuated Christ. And in
the exercise of disinterested charity, far from being appreciated for the same, He
brought upon Himself "reproaches." And if the disciple follows His example he
must not expect to fare any better.

96. Remarks by Charles Hodge
In his closing remarks on Romans 14, Charles Hodge pointed out, "It is often
necessary to assert our Christian liberty at the expense of incurring censure and
offending good men in order that right principles of duty may be preserved. Our
Savior consented to be regarded as a Sabbath-breaker and even a ‘wine-bibber’ and
‘friend of publicans and sinners’; but wisdom was justified of her children. Christ
did not in those cases see fit to accommodate His conduct to the rules of duty set up
and conscientiously regarded as correct by those around Him. He saw that more
good would arise from a practical disregard of the false opinion of the Jews as to the
manner in which the Sabbath was to be kept and as to the degree of intercourse
which was allowed with wicked men, than from concession to their prejudices."
Better then to give offense or incur obloquy than sacrifice principle or disobey God.
"For whatsoever things were written aforetime were written for our learning, that
we through patience and comfort of the scriptures might have hope" (Rom. 15:4).
This statement seems to be made for a double reason. First, to inform the saints that
though the Mosaic law was abrogated and the Old Testament treated of a past
dispensation, they must not conclude that the Old Testament was now out of date.
The uniform use which the ew Testament writers made of it, frequently appealing
to it in proof of what they advanced, proves otherwise. All of it is intended for our
instruction today, and the examples of piety contained therein will stimulate us (see
James 5:10). Second, a prayerful pondering of the Old Testament will nourish that
very grace which will most need to be exercised when complying with the foregoing
exhortations—"patience" in dealing with those who differ from us; further, it will
minister "comfort" to us if we are reviled for performing our duty.
Prejudice of Heart to Be Overcome
" ow the God of patience and consolation grant you to be like-minded one toward
another according to Christ Jesus" (Rom. 15:5). By his example the apostle here
teaches us that if we are to discharge the aforesaid duty acceptably to God we must
have recourse to prayer. God alone can grant success in it, and unless His aid be
definitely and earnestly sought, failure is almost certain to be the outcome. There
are few things which the majority of people more resent than to have their religious
beliefs and ways called into question. More is involved than perfectly informed
understanding: there is prejudice of heart to be overcome as well, for "convince a
man against his will, and he is of the same opinion still." Moreover, much grace is
required on the part of the one who undertakes to deal with the mistaken scruples of
another lest, acting in the energy of the flesh, he gives place to the devil, sowing
seeds of discord and causing "a root of bitterness" to spring up, thus making
matters worse rather than better. Such grace needs to be personally and fervently
sought.
Zeal ot According to Knowledge

97. There is a zeal which is not according to knowledge. There is an ardor which is
merely of nature and not prompted by the Holy Spirit. If then it should become my
duty to pass on to a brother a measure of that light which God has granted me and
which I have reason to believe he does not enjoy, I need to ask help from Him for
the execution of such a task. I need to ask Him to impress my heart afresh with the
fact that I have nothing but what I received from Him (1 Cor. 4:7) and to beg Him
to subdue the workings of pride that I may approach my brother in a humble spirit.
I need to ask for wisdom that I may be guided in what to say. I need to ask for love
that I may truly seek the good of the other. I need to be shown the right time to
approach him. Above all, I need to ask that God’s glory may be my paramount
concern. Furthermore, I need to request God to go before me and prepare the soil
for the seed, graciously softening the heart of my brother, removing the prejudice,
and making him receptive to the truth.
Observe the particular character in which the apostle addressed the Deity: as "the
God of patience and consolation." He eyed those attributes in God which were most
suited to the petition he presented, namely, that He would grant like-mindedness
and mutual forbearance where there was a difference in judgment. The grace of
patience was needed among dissenting brethren. Consolation too was required to
bear the infirmities of the weak. As another has said, "If the heart be filled with the
comforts of the Almighty, it will be as oil to the wheels of Christian charity." The
Father is here contemplated as "the God of patience and consolation" because He is
the Author of these graces, because He requires the exercise of the same in us (Eph.
5:1), and because we are to constantly seek the quickening and strengthening of
these graces in us. In the preceding verse we are shown that "patience and comfort"
are conveyed to believing souls through the Scriptures, which are the conduit; but
here we are taught that God Himself is the Fountainhead.
The Mercy to Be Sought
Consider now the mercy sought: that the God of patience and consolation would
"grant you to be like-minded one to another." As Charles Hodge rightly pointed
out, the like-mindedness here "does not signify uniformity of opinion but harmony
of feeling." This should be apparent to those who possess no knowledge of the
Greek. How can "babes" in Christ be expected to have the same measure of light on
spiritual things as mature Christians! o, the apostle’s petition went deeper than
that the saints might see eye to eye on every detail—which is neither to be expected
nor desired in this life. It was that affection one toward another might obtain, even
where difference of opinion upon minor matters persisted. Paul requested that
quarreling should cease, ill feelings be set aside, patience and forbearance be
exercised, and mutual love prevail. He requested that such a state of unity might
obtain that notwithstanding difference of view the saints might enjoy together the
delights and advantages of Christian fellowship.
"According to Christ Jesus" (Rom. 15:5). The margin renders it "after the example
of," which is certainly included; yet the meaning is not to be restricted thereto. We

98. regard this like-mindedness "according to Christ Jesus" as having a threefold force.
First, according to the precept, command, or law of Christ: "By this shall all men
know that ye are my disciples, if ye have love one to another" (John 13:35). "Bear ye
one another’s burdens, and so fulfill the law of Christ" (Gal. 6:2). Second, according
to Christ’s example. Remember how He dealt with the dullness and bickering of His
disciples. Remember how He stooped to wash their feet. Third, by making Christ
the Center of their unity. To quote Matthew Henry, "Agree in the truth, not in any
error. It was a cursed concord and harmony of those who were of one mind to give
their power and strength to the Beast (Rev. 17:13): that was not a like-mindedness
according to Christ, but against Christ." Thus "according to Christ Jesus" signifies
"in a Christian manner." Let the reader ponder carefully Philippians 2:2-5, for it
furnishes an inspired comment on our present verse.
The Fullness of Scripture
Yet there is such a fullness in the words of Scripture that the threefold meaning of
"according to Christ Jesus" given above by no means exhausts the scope of these
words. They need also to be considered in the light of what immediately precedes,
and pondered as a part of this prayer. The apostle made request that God would
cause this Christian company (composed of such different elements as believing
Jews and Gentiles) to be "like-minded," which, of course, implies that they were not
so. Titus 3:3 describes what we are by nature. Observe that the blessing sought,
however desirable, was not something to be claimed, but something to be hoped that
God would "grant." By adding "according to Christ Jesus" we may therefore
understand those words as the ground of appeal: grant it according to the merits of
Christ. Finally, we may also regard this clause as a plea: grant it for the honor of
Christ—that unity and concord may obtain for the glory of His name.
"That ye may with one mind and one mouth glorify God, even the Father of our
Lord Jesus Christ" (Rom. 15:6). This is the grand end in view: that such brotherly
love may be exercised, such mutual forbearance shown, such unity and concord
maintained, that the spirit of worship be not quenched. The God who will not
receive an offering while one is alienated from his brother (Matthew 5:23-24) will
not accept the praise of a company of believers where there are divisions among
them. Something more is required than coming together under the same roof and
joining in the same ordinance (1 Cor. 11:18-20). There cannot truly be "one mouth"
unless there first be "one mind." Tongues which are used to backbite one another in
private cannot blend together in singing God’s praises. The "Father" is mentioned
here as an emphatic reminder of the family relationship: all Christians are His
children and therefore should dwell together in peace and amity as brethren and
sisters. "Of our [not ‘the’] Lord Jesus Christ" intensifies the same idea.
J. M. Stifler states, "They may be divided in their dietary views: this in itself is a
small matter; but they must not be divided in their worship and praise of God. For
the patient and comforted mind can join in praise with those from whom there is
dissent of opinion. This is true Christian union." "Wherefore receive ye one

99. another, as Christ also received us to the glory of God" (Rom. 15:7). This is not an
exhortation to one class only, but to the "strong" and the "weak" alike. They are
here bidden to ignore all minor differences. And inasmuch as Christ accepts all who
genuinely believe His gospel, whether they be Jews or Gentiles, we are to receive
into fellowship and favor all whom He has received. We again quote J. M. Stifler:
"If He accepts men in all their weakness and without any regard to their views
about secondary things, well may we." Thereby God is glorified, and for this we
should pray and act.
6.so that with one heart and mouth you may
glorify the God and Father of our Lord Jesus
Christ.
Paul is saying we are a chorus, but we are to be singing like a soloist, for it is to
sound like only one mouth bringing forth praise to the God and Father of our Lord
Jesus Christ. Perfect unity in our devotion and worship of God is to characterize the
ideal body of believers.
BAR ES, “That ye may with one mind - The word used here is translated “with one
accord;” Act_1:14; Act_2:1; Act_4:24. It means unitedly, with one purpose, without
contentions, and strifes, and jars.
And one mouth - This refers, doubtless, to their prayers and praises. That they
might join without contention and unkind feeling, in the worship of God. Divisions,
strife, and contention in the church prevent union in worship. Though the “body” may be
there, and the church “professedly” engaged in public worship, yet it is a “divided”
service; and the prayers of strife and contention are not heard; Isa_58:4.
Glorify God - Praise or honor God. This would be done by their union, peace, and
harmony; thus showing the tendency of the gospel to overcome the sources of strife and
contention among people, and to bring them to peace.
Even the Father ... - This is an addition designed to produce love.
(1) He is “a Father;” we then, his children, should regard him as pleased with the union
and peace of his family.
(2) He is the Father of our Lord; our “common” Lord; our Lord who has commanded
us to be united, and to love one another. By the desire of honoring “such” a Father, we
should lay aside contentions, and be united in the bands of love.

100. CLARKE, “That ye - Jews and Gentiles - may with one mind - Thinking the
same things, and bearing with each other, after the example of Christ; and one mouth, in
all your religious assemblies, without jarring or contentions, glorify God for calling you
into such a state of salvation, and showing himself to be your loving compassionate
Father, as he is the Father of our Lord Jesus Christ.
It is very likely that the apostle refers here to religious acts in public worship, which
might have been greatly interrupted by the dissensions between the converted Jews and
the converted Gentiles; these differences he labors to compose; and, after having done all
that was necessary in the way of instruction and exhortation, he now pours out his soul
to God, who alone could rule and manage the heart, that he would enable them to think
the same things, to be of the same judgment, and that all, feeling their obligation to him,
might join in the sweetest harmony in every act of religious worship.
GILL, “That ye may with one mind and one mouth;.... This is the end for which
the above request is made, and shows, that a cordial and sincere affection for one
another is necessary to the worshipping of God with one consent, to a joining together in
acts of religious service, both in praying to God, and in praising of him, which latter
seems here chiefly designed; for how should there be an agreement of heart and voice, of
mind and mouth, in praising God, unless there is a singleness of heart, and oneness of
affection? This is necessary in order to
glorify God, even the Father of our Lord Jesus Christ. The Syriac and Arabic
versions read, God "the Father of our Lord Jesus Christ"; leaving out, the copulative,
which we translate "even", but may as well be rendered "and"; and be read, as by some,
"the God and Father of our Lord Jesus Christ". God is the God of Christ, as Christ is man;
who prepared the human nature for him, anointed it with the Holy Spirit, supported it in
life, in sufferings and death, and glorified it at his own right hand; and in which nature
Christ exercised every grace on him, as faith, hope, and love; discharged every duty to
him, worshipped him, prayed unto him, and was in all things obedient to his will: and
God is the Father of Christ, as Christ is God; for as man he had no father. Now he is
"glorified" when the perfections of his nature are ascribed unto him; when notice is taken
of the works of his hands, and the glory of his majesty, which appears in them; when
praise is offered up, and thanks given for all mercies, temporal and spiritual, he bestows
on his people; when they join together in the solemn worship of him, presenting their
bodies, and giving up their hearts unto him; when they unite in praying to him, and
singing his praise; and when their lives and conversations are agreeable to their
profession of him.
HE RY, “ The mercy he begs of God: Grant you to be like-minded one
towards another, according to Christ Jesus. 1. The foundation of Christian
love and peace is laid in like-mindedness, a consent in judgment as far as
you have attained, or at least a concord and agreement in affection. To autoTo autoTo autoTo auto
phroneinphroneinphroneinphronein - to mind the same thing, all occasions of difference removed, and

101. all quarrels laid aside. 2. This like-mindedness must be according to Christ
Jesus, according to the precept of Christ, the royal law of love, according to
the pattern and example of Christ, which he had propounded to them for
their imitation, Rom_15:3. Or, “Let Christ Jesus be the centre of your unity.
Agree in the truth, not in any error.” It was a cursed concord and harmony
of those who were of one mind to give their power and strength to the beast
(Rev_17:13); this was not a like-mindedness according to Christ, but against
Christ; like the Babel-builders, who were one in their rebellion, Gen_11:6.
The method of our prayer must be first for truth, and then for peace; for
such is the method of the wisdom that is from above: it is first pure, then
peaceable. This is to be like-minded according to Christ Jesus. 3. Like-
mindedness among Christians, according to Christ Jesus, is the gift of God;
and a precious gift it is, for which we must earnestly seek unto him. He is the
Father of spirits, and fashions the hearts of men alike (Psa_33:15), opens
the understanding, softens the heart, sweetens the affections, and gives the
grace of love, and the Spirit as a Spirit of love, to those that ask him. We are
taught to pray that the will of God may be done on earth as it is done in
heaven - now there it is done unanimously, among the angels, who are one
in their praises and services; and our desire must be that the saints on earth
may be so too.
III. The end of his desire: that God may be glorified, Rom_15:6. This is his plea with
God in prayer, and is likewise an argument with them to seek it. We should have the
glory of God in our eye in every prayer; therefore our first petition, as the foundation of
all the rest, must be, Hallowed be thy name. Like-mindedness among Christians is in
order to our glorifying God, 1. With one mind and one mouth. It is desirable that
Christians should agree in every thing, that so they may agree in this, to praise God
together. It tends very much to the glory of God, who is one, and his name one, when it is
so. It will not suffice that there be one mouth, but there must be one mind, for God looks
at the heart; nay, there will hardly be one mouth where there is not one mind, and God
will scarcely be glorified where there is not a sweet conjunction of both. One mouth in
confessing the truths of God, in praising the name of God - one mouth in common
converse, not jarring, biting, and devouring one another - one mouth in the solemn
assembly, one speaking, but all joining. 2. As the Father of our Lord Jesus Christ. This is
his New Testament style. God must be glorified as he has now revealed himself in the
face of Jesus Christ, according to the rules of the gospel, and with an eye to Christ, in
whom he is our Father. The unity of Christians glorifies God as the Father of our Lord
Jesus Christ, because it is a kind of counter-part or representation of the oneness that is
between the Father and the Son. We are warranted so to speak of it, and, with that in our
eye, to desire it, and pray for it, from Joh_17:21, That they all may be one, as thou,
Father, art in me, and I in thee: a high expression of the honour and sweetness of the
saints' unity. And it follows, The the world may believe that thou hast sent me; and so
God may be glorified as the Father of our Lord Jesus Christ.
JAMISO , “That, etc. — rather, “that with one accord ye may with one mouth glorify
the God and Father of our Lord Jesus Christ”; the mind and the mouth of all giving
harmonious glory to His name. What a prayer! And shall this never be realized on earth?

102. 7. Accept one another, then, just as Christ
accepted you, in order to bring praise to God.
We are so far out of his league, and yet Jesus accepted us into his fellowship, and
into his family as his brothers and sisters. How can we dare not to accept another
believer in Christ? It is true that believer differ in personalities, and we do not get
along with all of them equally well, but there is no basis for not accepting them as
brothers and sisters in the family of God. Many believers fail to obey this verse due
to prejudices against certain characteristics of some Christians that they do not feel
comfortable with. Maybe it is the way they worship that bothers them, for they may
be too formal, or too wild and emotional. Maybe it is the racial differences that hold
them back from acceptance. It could be some doctrinal differences like that of the
Calvinists and the Arminians. There is no end to the ways believers differ, but the
fact is, if a person loves Jesus Christ as his Lord and Savior, it is a sin against the
clear word of God to not accept them. We need to accept all who are in Christ, and
then give praise to God that people so diverse can be a part of his great family. Jews
and gentiles had much they did not like about each other, but in Christ they became
one body. You may think it is hard to accept people who are so different from you,
but what about a perfect person accepting corrupted sinners? That is what Jesus
did with you, and so for you to accept someone different from you is no big deal in
comparison.
BAR ES, “Wherefore - In view of all the considerations tending to produce unity and
love, which have been presented. He refers to the various arguments in this and the
preceding chapter.
Receive ye one another - Acknowledge one another as Christians, and treat one
another as such, though you may differ in opinion about many smaller matters; see
Rom_14:3.
As Christ also received us - That is, received us as his friends and followers; see
Rom_14:3.
To the glory of God - In order to promote his glory. He has redeemed us, and
renewed us, in order to promote the honor of God; compare Eph_1:6. As Christ has
received us in order to promote the glory of God, so ought we to treat each other in a
similar manner for a similar purpose. The exhortation in tiffs verse is to those who had
been divided on various points pertaining to rites and ceremonies; to those who had
been converted from among “Gentiles” and “Jews;” and the apostle here says that Christ
had received “both.” In order to enforce this, and especially to show the “Jewish”

103. converts that they ought to receive and acknowledge their “Gentile” brethren, he
proceeds to show, in the following verses, that Christ had reference to “both” in his work.
He shows this in reference to the “Jews” Rom_15:8, and to the “Gentiles” Rom_15:9-12.
Thus, he draws all his arguments from the work of Christ.
CLARKE, “Wherefore receive ye one another - Προσλαµβανεσθε Have the most
affectionate regard for each other, and acknowledge each other as the servants and
children of God Almighty.
As Christ also received us - Καθως και ᆇ Χριστος προσελαβετο ᅧµας· In the same
manner, and with the same cordial affection, as Christ has received us into communion
with himself, and has made us partakers of such inestimable blessings, condescending to
be present in all our assemblies. And as Christ has received us thus to the glory of God,
so should we, Jews and Gentiles, cordially receive each other, that God’s glory may be
promoted by our harmony and brotherly love.
GILL, “Wherefore receive ye one another,.... Into your hearts and affections;
embrace one another cordially, the Jew the Gentile, the Gentile the Jew, the strong
brother the weak, the weak the strong:
as Christ also received us. The Alexandrian copy, the Vulgate Latin, Syriac, and
Arabic versions, read "you". Both Jews and Gentiles, as appears from the following
verses. Christ received all the chosen ones into his heart's love and affection from
eternity; he received them in the council of peace, and when the covenant of grace was
made at his Father's hands, in the most tender manner, in order to take the care of them,
preserve and save them; he assumed their nature, took upon him their sins, and
sustained their persons in time, when he became incarnate, and suffered and died for
them; and he receives them in the effectual calling on their coming to him, which he
encourages by assuring them, that he will in no wise cast them out; so far is he from it,
that he embraces them with open arms, and in the most affectionate manner receives
them, though sinners, and eats with them; and notwithstanding all their unworthiness,
sins, and transgressions:
to the glory of God: that is, either in order to bring them to the enjoyment of eternal
life and happiness; which is sometimes so called, because of the glory that shall be
beheld by the saints, be revealed in them, and put upon them, both in soul and body; and
which is all of God's preparing and bestowing, and will lie in the vision and enjoyment of
him: for this they were chosen in Christ, given to him, and received by him before the
world began; and that they might enjoy it, Christ came into this world, took on him their
persons, and died in their stead; and to this they are called by his grace with an holy
calling; and when he has guided them with his counsel through this world, he will receive
them to this glory: or else by "the glory of God" is meant the glorifying of God, the
perfections of God, as his wisdom, power, faithfulness, truth, justice, holiness, love,
grace, and mercy, and the like; which is done by Christ's becoming the surety, and
Mediator of the new covenant, Heb_7:22, by his assumption of human nature, by his
obedience, sufferings, and death, and by obtaining redemption for his people: and the

104. force of the apostle's exhortation and argument is, that as Christ has received his people
both in eternity and time, in so tender a manner, though unworthy, whereby he has
glorified God, which was the principal end in view, and next to that the glorifying of
them; so it becomes them to be like minded to one another, Rom_15:5, and
affectionately receive and embrace each other, that so they may join together in
glorifying the God and Father of Christ also, Rom_15:6.
HE RY, “The apostle here returns to his exhortation to Christians. What he
says here (Rom_15:7) is to the same purport with the former; but the
repetition shows how much the apostle's heart was upon it. “Receive one
another into your affection, into your communion, and into your common
conversation, as there is occasion.” He had exhorted the strong to receive
the weak (Rom_14:1), here, Receive one another; for sometimes the
prejudices of the weak Christian make him shy of the strong, as much as the
pride of the strong Christian makes him shy of the weak, neither of which
ought to be. Let there be a mutual embracing among Christians. Those that
have received Christ by faith must receive all Christians by brotherly love;
though poor in the world, though persecuted and despised, though it may be
matter of reproach and danger to you to receive them, though in the less
weighty matters of the law they are of different apprehensions, though there
may have been occasion for private piques, yet, laying aside these and the
like considerations, receive you one another. Now the reason why
Christians must receive one another is taken, as before, from the
condescending love of Christ to us: As Christ also received us, to the glory
of God. Can there be a more cogent argument? Has Christ been so kind to us,
and shall we be so unkind to those that are his? Was he so forward to
entertain us, and shall we be backward to entertain our brethren? Christ has
received us into the nearest and dearest relations to himself: has received us
into his fold, into his family, into the adoption of sons, into a covenant of
friendship, yea, into a marriage-covenant with himself; he has received us
(though we were strangers and enemies, and had played the prodigal) into
fellowship and communion with himself. Those words, to the glory of God,
may refer both to Christ's receiving us, which is our pattern, and to our
receiving one another, which is our practice according to that pattern.
I. Christ hath received us to the glory of God. The end of our reception by Christ is that
we might glorify God in this world, and be glorified with him in that to come. It was the
glory of God, and our glory in the enjoyment of God, that Christ had in his eye when he
condescended to receive us. We are called to an eternal glory by Christ Jesus, Joh_17:24.
See to what he received us - to a happiness transcending all comprehension; see for what
he received us - for his Father's glory; he had this in his eye in all the instances of his
favour to us.
II. We must receive one another to the glory of God. This must be our great end in all
our actions, that God may be glorified; and nothing more conduces to this than the
mutual love and kindness of those that profess religion; compare Rom_15:6, That you
may with one mind and one mouth glorify God. That which was a bone of contention
among them was a different apprehension about meats and drinks, which took rise in
distinction between Jews and Gentiles. Now, to prevent and make up this different, he
shows how Jesus Christ has received both Jews and Gentiles; in him they are both one,
one new man, Eph_2:14-16. Now it is a rule, Quae conveniunt in aliquo tertio, inter se
conveniunt - Things which agree with a third thing agree with each other. Those that

105. agree in Christ, who is the Alpha and the Omega, the first and the last, and the great
centre of unity, may well afford to agree among themselves. This coalescence of the Jews
and Gentiles in Christ and Christianity was a thing that filled and affected Paul so much
that he could not mention it without some enlargement and illustration.
JAMISO , “Wherefore — returning to the point
receive ye one another ... to the glory of God — If Christ received us, and bears
with all our weaknesses, well may we receive and compassionate one with another, and
by so doing God will be glorified.
COFFMA , “Wherefore receive ye one another, even as Christ also received you, to the
glory of God.
Paul wrote in 14:2 that "God hath received him," and here that "Christ also received you," the same
being another example of the manner in which Paul used the terms God and Christ almost
interchangeably, and making it absolutely clear that Paul received Christ as deity. (See
under Romans 14:10).
The same ground of appeal is stressed here that was stressed in the preceding chapter, namely,
that since Christ has received us all as Christians, the least that we can do is to receive each other,
at the same time being willing to overlook the mistakes and ERRORS of the weak, just as Christ
has forgiven us. Such a toleration of weakness and errors, with special reference to things
unessential and secondary, will inhibit strife and division in the church and result in greater glory to
God.
CALVI , “7.Receive ye then, etc. He returns to exhortation; and to strengthen this he still retains
bosom. Only thus then shall we confirm our calling, that is, if we separate not ourselves from those
whom the Lord has bound together.
The words,to the glory of God, may be applied to us only, or to Christ, or to him and us together: of
the last I mostly approve, and according to this import, — “As Christ has made known the glory of
the Father in receiving us into favor, when we stood in need of mercy; so it behooves us, in order to
make known also the glory of the same God, to establish and confirm this union which we have in
Christ.” (444)
8. For I tell you that Christ has become a servant
of the Jews [2] on behalf of God's truth, to
confirm the promises made to the patriarchs

106. Paul is making it clear that Jesus accepts both Jews and Gentiles, and if Jesus
accepts people, then it is an obligation for us to do the same. If we do not, we are not
following Jesus at all. If we really profess to follow Jesus, then we will see it clearly
that we must accept people that we formerly rejected. Jews and Gentiles had much
history of hating each other, but now, in Christ they have to forget the past and
begin a new history of unity of Jews and Gentiles as one body united by their
common faith in Jesus as Savior. All the prejudices that you grew up with that made
you think of the Jews as your enemies are to be overcome by seeing them as objects
of God’s plan and promises, and the love of Christ. Forget your Gentile teachings
about the Jews, and take your orders from Jesus who commands you to love them.
He is their promised Messiah, and you as Gentiles only have hope because this
Jesish Messiah has opened the doors to let Gentiles into the kingdom of God..
BAR ES, “Now I say - I affirm, or maintain. I, a “Jew,” admit that his work had
reference to the Jews; I affirm also that it had reference to the Gentiles.
That Jesus Christ - That “the Messiah.” The force of the apostle’s reasoning would
often be more striking if he would retain the word “Messiah,” and not regard the word
“Christ” as a mere surname. It is the name of his “office;” and to “a Jew” the name
“Messiah” would convey much more than the idea of a mere proper name.
Was a minister of the circumcision - Exercized his office - the office of the
Messiah - among the Jews, or with respect to the Jews, for the purposes which he
immediately specifies. He was born a Jew; was circumcised; came “to” that nation; and
died in their midst, without having gone himself to any other people.
For the truth of God - To confirm or establish the truth of the promises of God. He
remained among them in the exercise of his ministry, to show that God was “true,” who
had said that the Messiah should come to them.
To confirm the promises ... - To “establish,” or to show that the promises were
true; see the note at Act_3:25-26. The “promises” referred to here, are those particularly
which related to the coming of the Messiah. By thus admitting that the Messiah was the
minister of the circumcision, the apostle conceded all that the Jew could ask, that he was
to be peculiarly “their” Messiah; see the note at Luk_24:47.
CLARKE, “Jesus Christ was a minister of the circumcision - To show the
Gentiles the propriety of bearing with the scrupulous Jews, he shows them here that they
were under the greatest obligations to this people; to whom, in the days of his flesh,
Jesus Christ confined his ministry; giving the world to see that he allowed the claim of
the Jews as having the first right to the blessings of the Gospel. And he confined his
ministry thus to the Jews, to confirm the truth of God, contained in the promises made
unto the patriarchs; for God had declared that thus it should be; and Jesus Christ, by
coming according to the promise, has fulfilled this truth, by making good the promises:
therefore, salvation is of the Jews, as a kind of right conveyed to them through the
promises made to their fathers. But this salvation was not exclusively designed for the

107. Jewish people; as God by his prophets had repeatedly declared.
GILL, “Now I say,.... Or affirm that Christ has received both Jews and Gentiles: that he
has received the Jews, and therefore they are not to be despised, though they are weak,
appears from hence,
that Jesus Christ was a minister of the circumcision; he is rightly called a
minister, for this was the end of his coming into the world, and the whole of his work in
it was not to be ministered unto, but to minister to others, Mat_20:28, both in life and at
death. This character agrees with him in all his offices; as King he ministers judgment to
the people; and as priest he is the minister of the true tabernacle of the human nature,
Heb_8:2, in which he offered himself a sacrifice for the sins of his people, and now in it
makes intercession for them; but here it is expressive of his prophetic office, in which he
is such a minister as never was before, or since, or ever will be; if we consider the dignity
of his person, being the Son of God; the greatness of his qualifications, having the Spirit
without measure; the nature of his doctrines, which were amazing words of grace and
truth; and the manner of his delivery, which was with authority; and that all other
ministers receive their mission, qualifications, doctrine and success from him: he is
styled a minister of "the circumcision", not literally considered, as if he administered
circumcision to any, which he did not; he was indeed subject to it as a son of Abraham,
as a Jew by birth, as under the law, and in order to fulfil all righteousness, Mat_3:15, and
to show that he was truly man, and that he had regard to the people and ordinances of
the Old Testament, as he showed by baptism he had to those of the New, and to signify
our cleansing and atonement by his blood; but circumcision is either to be understood in
a spiritual sense of circumcision in the Spirit, and not in the flesh, with which the true
circumcision, or believers in Christ, are circumcised in him, through his circumcision; or
rather the word here is to be taken metonymically, for the uncircumcised Jews, as it
often is in this epistle; see Rom_2:26. So that the meaning is, that Christ was their
minister and preacher, just as Peter is said to have the apostleship of the circumcision,
Gal_2:8, or to be the apostle of the Jews; as Paul was of the Gentiles, Rom_11:13, and to
have the Gospel of the circumcision committed to him, it being his province to preach it
to them, Gal_2:7, Christ as a minister or preacher in the personal discharge of his
prophetic office, was sent only to the Jews; among them he lived, and to them he only
preached; nor did he allow his apostles to preach to any other till after his resurrection;
and which is a manifest proof that he received the Jews, and took them under his care,
and showed a particular regard unto them: the ends of his being a minister to them were,
for the truth of God; to preach the Gospel of salvation, the word of truth unto them,
for which he was promised and sent; and in doing of which he declared the
righteousness, faithfulness, loving kindness, and truth of God unto them:
and to confirm the promises made unto the fathers; the fathers of the world,
Adam, Noah, &c. or rather the Jewish fathers, Abraham, Isaac, Jacob, Moses, David, and
others; concerning the Messiah's being the seed of the woman, and of Abraham, and of
David; concerning the coming of Shiloh, the raising up of the great prophet among the
Jews, &c. all which promises are yea and amen in Christ, ratified and fulfilled in him.

108. HE RY, “He received the Jews, Rom_15:8. Let not any think hardly or
scornfully therefore of those that were originally Jews, and still, through
weakness, retain some savour of their old Judaism; for, (1.) Jesus Christ
was a minister of the circumcision. That he was a minister, diakonosdiakonosdiakonosdiakonos - a
servant, bespeaks his great and exemplary condescension, and puts an
honour upon the ministry: but that he was a minister of the circumcision,
was himself circumcised and made under the law, and did in his own person
preach the gospel to the Jews, who were of the circumcision - this makes the
nation of the Jews more considerable than otherwise they appear to be.
Christ conversed with the Jews, blessed them, looked upon himself as
primarily sent to the lost sheep of the house of Israel, laid hold of the seed
of Abraham (Heb_2:16, margin), and by them, as it were, caught at the
whole body of mankind. Christ's personal ministry was appropriated to
them, though the apostles had their commission enlarged. (2.) He was so for
the truth of God. That which he preached to them was the truth; for he came
into the world to bear witness to the truth, Joh_18:37. And he is himself the
truth, Joh_14:6. Or, for the truth of God, that is, to make good the promises
given to the patriarchs concerning the special mercy God had in store for
their seed. It was not for the merit of the Jews, but for the truth of God, that
they were thus distinguished - that God might approve himself true to this
word which he had spoken. - To confirm the promises made unto the
fathers. The best confirmation of promises is the performance of them. It
was promised that in the seed of Abraham all the nations of the earth should
be blessed, that Shiloh should come from between the feet of Judah, that out
of Israel should he proceed that should have the dominion, that out of Zion
should go forth the law, and many the like. There were many intermediate
providences which seemed to weaken those promises, providences which
threatened the fatal decay of that people; but when Messiah the Prince
appeared in the fulness of time, as a minister of the circumcision, all these
promises were confirmed, and the truth of them was made to appear; for in
Christ all the promises of God, both those of the Old Testament and those of
the New, are Yea, and in him Amen. Understanding by the promises made
to the fathers the whole covenant of grace, darkly administered under the
Old Testament, and brought to a clearer light now under the gospel, it was
Christ's great errand to confirm that covenant, Dan_9:27. He confirmed it
by shedding the blood of the covenant.
JAMISO , “Now — “For” is the true reading: the apostle is merely assigning an
additional motive to Christian forbearance.
I say that Jesus Christ was — “hath become”
a minister of the circumcision — a remarkable expression, meaning “the Father’s
Servant for the salvation of the circumcision (or, of Israel).”
for the truth of God — to make good the veracity of God towards His ancient
people.
to confirm the — Messianic
promises made unto the fathers — To cheer the Jewish believers, whom he might
seem to have been disparaging, and to keep down Gentile pride, the apostle holds up
Israel’s salvation as the primary end of Christ’s mission. But next after this, Christ was

109. sent.
PULPIT, “For(the reading γὰρ is much better supported than δὲ . The essential meaning,
however, of λέγω γὰρ is the same as of λέγω δὲ ) Isay (i.e. what I mean to say is
this; cf. 1Co_1:12; Gal_4:1 :Gal_5:16) thatJesus Christ was (rather, has
been made, γεγενῆσθαι being the more probable reading than γενέσθαι ) aministerof the
circumcision(i.e. of the Jews) for the truthof God, to confirmthe promises madeunto the
fathers (literally, the promises of the fathers): andthatthe Gentiles mightglorifyGod 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 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.
COFFMA , “For I say that Christ hath been made a minister of the circumcision for the
fathers" refers to God's sending, at last, the Messiah, the true "seed" promised to Abraham. Thus,
again, the long discussion of the relationship of Jews and Gentiles to God in earlier chapters of
Romans came vividly to Paul's mind, suggesting that the problem relating to scruples was related to
the long conflict between Jews and Gentiles; and therefore, as a further reinforcement of his
commandments here, he returned to the fact of God's purpose of containing both Jews and Gentiles
in one body in Christ.
This thought appears also in this comment by Barrett:
The coming of Christ may be viewed in two ways. On the one hand, he came to vindicate God's
promises which had been made within Judaism. On the other hand, he came that the Gentiles
might, be included with Israel among the people of God. As the Jews glorify God for his faithfulness,
so the Gentiles will glorify him for his mercy.[3]
The Old Testament quotation Paul used here is FOUND twice, in 2 Samuel 22:50 and Psalms
18:49, and shows that the Gentiles, the heathen, or nations, as non-Jews were variously described,
were certainly included in God's ultimate purpose of redemption, "that he might create in himself of
the two one new man, so making peace" (Ephesians 2:15).
ENDNOTE:

110. [3] C. K. Barrett, A Commentary on the Epistle to the Romans (New York: Harper and Row,
Publishers, 1957), p. 273.
CALVI , “8.Now I say, that Jesus Christ, etc. He now shows that Christ has
embraced us all, so that he leaves no difference between the Jews and the
Gentiles, except that in the first place he was promised to the Jewish
nation, and was in a manner peculiarly destined for them, before he was
revealed to the Gentiles. But he shows, that with respect to that which was
the seed of all contentions, there was no difference between them; for he
had gathered them both from a miserable dispersion, and brought them,
when gathered, into the Father’s kingdom, that they might be one flock, in
one sheepfold, under one shepherd. It is hence right, he declares, that they
should CONTINUE united together, and not despise one another; for
Christ despised neither of them. (445)
He then speaks first of the Jews, and says, that Christ was sent to them, in
order to accomplish the truth of God by performing the promises given to
the Fathers: and it was no common honor, that Christ, the Lord of heaven
and earth, put on flesh, that he might procure salvation for them; for the
more he humbled himself for their sake, the greater was the honor he
conferred on them. But this point he evidently assumes as a thing
indubitable. The more strange it is, that there is such effrontery in some
fanatical heads, that they hesitate not to regard the promises of the Old
Testament as temporal, and to confine them to the present world. And lest
the Gentiles should claim any excellency above the Jews,
Paulexpressly declares, that the salvation which Christ has brought
belonged by covenant to the Jews; for by his coming he fulfilled what the
Father had formerly promised to Abraham, and thus he became the
minister of that people. It hence follows that the old covenant was in reality
spiritual, though it was annexed to earthly types; for the fulfillment, of
which Paul now speaks, must necessarily relate to eternal salvation. And
further, lest any one should cavil, and say, that so great a salvation was
promised to posterity, when the covenant was DEPOSITED in the hand of
Abraham, he expressly declares that the promises were made to the
Fathers. Either then the benefits of Christ must be confined to temporal
things, or the covenant made with Abraham must be extended beyond the
things of this world.
8.I further say this, that Christ became a minister of the circumcision for
the truth of God, that he might CONFIRM the promises made to
9.the fathers, and that the Gentiles might glorify God for his mercy, as it is
written, “I will therefore confess thee among the nations, and to thy name
will I sing.”
The reasons for this rendering are given in the next note. — Ed.

111. BIBLICAL ILLUSTRATOR 8-13, “Now … Jesus Christ was a minister of the
circumcision.
Christ a minister of the Old Testament
I. He ministered under it.
1. As a Jew.
2. In conformity with the law.
3. To the Jews.
II. Unfolded its meaning. As the truth of God.
III. Confirmed its promises, (J. Lyth, D.D.)
Christ the bond of union between
1. Old and New Testaments.
2. Jew and Gentile.
3. God and man. (J. Lyth, D. D.)
What is Christ?
I. To the jew.
1. The example of perfect righteousness.
2. The witness of the truth of God.
3. The Fulfiller of the Old Testament.
II. To the gentile.
1. The personal manifestation of God’s mercy.
2. The reconciler of Jew and Gentile in one brotherhood.
3. The Mediator of the New Covenant.
III. To all mankind.
1. The source of hope.
2. The Prince of joy and peace.
3. The dispenser of the Holy Ghost. (J. Lyth, D. D.)
That the Gentiles might glorify God for His mercy.
God’s mercy to the Gentiles
1. Part of God’s original purpose.
2. Predicted by the prophets.

112. 3. Accomplished in Christ. (J. Lyth, D. D.)
Mercy
I. Wherein it consists.
II. For whom it is designed.
III. How must it be made known?
IV. What is its effect?
1. Glory to God.
2. Joy among men. (J. Lyth, D. D.)
The praises of the Gentiles
1. Respect the mercy of God.
2. Are elicited by its proclamation.
3. Shall be universal—rising from many hearts—in many tongues.
4. Are especially due to Christ. (J. Lyth, D. D.)
Rejoice, ye Gentiles, with His people.—
“Rejoice, ye Gentiles”
In certain circumstances it is necessary to commit particular privileges to the custody of
the few, in order that when the fulness of time shall have come such advantages may be
the heritage of the many. It is not in human nature, however, to desire to share great
blessings with the multitude. The spirit of monopoly is more or less natural to us all. It is
one of the many ugly forms of selfishness showing itself wherever there is an advantage,
say—power, territory, wealth, position, fame, knowledge—which the hand of man can
grasp. Now, the extraordinary privileges which the children of Abraham possessed
during many centuries made them selfish and exclusive. They did not desire that the
Gentiles should be fellow-heirs. It was reserved to the Son of God to make that common
which had been exclusive and that universal which had been local. Referring to this the
apostle saith in our text, quoting from one of the prophets, “Rejoice, ye Gentiles, with His
people.” The day upon which the angels sang, “Peace on earth and goodwill amongst
men,” the day upon which God’s Son said, “God so loved the world that He gave His only
begotten Son,” the day on which He charged the apostles to go into all the world, the day
when Philip met the eunuch, and Peter visited Cornelius, and Paul turned his steps
towards the Gentiles, were as early spring days in the history of the nations, giving
promise that the dark and barren times of ignorance were well nigh gone, and that the
desert should rejoice and blossom as the rose.
I. The duty of Christian exaltation’. What are our characteristic advantages as
Christians?
1. To live under no ban or system of exclusion, as far as God’s providence is
concerned, is cause for rejoicing. Jerusalem is no longer the place where men ought

113. to worship. Palestine is no longer the chosen land. All the earth is hallowed ground.
2. To be turned from idols to the one true and living God is cause for rejoicing. He
who worships the God who is Light becomes light. He who worships the Holy
becomes holy. He who worships the God who is Love becomes love.
3. To have God speaking to us is cause for rejoicing. And God doth speak to us,
Christians, by His Holy Spirit and by His Word.
4. To have a sin-offering which we may appropriate as for our sins is also cause for
rejoicing.
5. To have God not only permit our worship, but seek it, is also cause for joy.
6. Moreover, not less should we rejoice in this, that Gentiles as well as Jews have
become the people of God.
II. This position involves certain obligations. What are they? All men need the power
and the riches of the Christian dispensation. No man is above the need of Christianity.
No man is below its reach. Civilisation cannot take the place of the Christian
dispensation. No being can make the Gentile rejoice but Jesus Christ. It strikes me that
before we can pray more, give more, do more, we must rejoice more in our own
privileges. Our advantages, as Christians, must be more real to us. There is great danger,
not only of our underrating our own Christian advantages, but of our selfishly resting in
the enjoyment of our privileges. Oh! exorcise the Jewish exclusive spirit. Exclusiveness
and Christianity are as inconsistent as any two things can be. Say to others, “Rejoice with
me.” (S. Martin.)
And again Esaias saith, There shall be a root of Jesse … in Him shall the
Gentiles trust.—
Jesus Christ the proper object of trust to the Gentiles
The Messiah, in prophecy, was to have dominion over the whole earth. In the preceding
sentences the apostle quotes several passages relative to the admission of the Gentiles,
with a view to conciliate the Jews. God, as he had previously argued, is the God, not of
the Jews only, but of the Gentiles also; and Isaiah had distinctly predicted the Messiah as
“a root of Jesse,” which, though it might appear as “a root in a dry ground,” spoiled of its
branches, and without appearance of its vegetating, should yet “stand for an ensign to
the people.” “He that shall rise to reign over the Gentiles, in Him shall the Gentiles
trust.” Consider—
I. The principle of trust.
1. This is necessary to the existence of society. The evidence of character is not the
cause of our confidence in others: the first instance of trust cannot be accounted for,
but as the result of Divinely implanted instinct. Children instinctively confide in their
parents. All our information concerning external objects is matter of trust. The
patient trusts his physician, the subject his governor; all are always trusting each
other. Nothing can be more anti-social or mischievous than the violation of trust.
2. Trust supposes our own inferiority. We trust, for instruction or protection, in one
whom we regard as our superior in respect to each: our reliance on him is the
measure of our self-distrust.
3. What, then, is it for which the Gentiles trust the Messiah? Not for any present

114. interest, but for our eternal destiny: it is that we may escape an evil and attain a
good, not otherwise possible.
II. The qualifications that justify our trust. Three things are required as the basis of our
confidence in any being: his voluntary engagement? his probity and goodness; and his
ability to fulfil the promised undertaking. Each of these exists perfect in Christ.
1. He has entered into a voluntary engagement; He has held Himself forth as the
object of our trust. “I give unto My sheep,” He says, “eternal life.” “Every one that
believeth in Me, I will raise him up at the last day.”
2. His probity and goodness cannot be questioned. He bears all the marks of perfect
ingenuousness; as when we find Him entreating His hearers to count the cost of
becoming His disciples; or when He says, “If it were not so, I would have told you.”
He looked upon our race with a Divine compassion, put on our flesh, toiled,
agonised, bled, and died. He was free to have left such a work alone; but He engaged
in it that God might be just and sinners justified. We cannot question His sincerity or
benignity.
3. Nor can we distrust His power. Can He who calmed the winds, walked the waves,
raised the dead, etc., be supposed insufficient here? He who foretold the destruction
of Jerusalem, the sufferings of His people, the triumph of His cause, must Himself be
King of kings and Lord of lords. By rising from the dead, He proves that He has all
power in earth and heaven.
III. Some leading properties of this trust in Jesus. To be valid and saving it must be—
1. A solemn, deliberate act; the effect of “seeing the Son,” recognising in Him those
qualities which justify unlimited confidence. You should “know whom you have
believed,” etc.
2. Exclusive, centred in Christ alone (Jer_17:5). Trust not in any qualities or works of
your own. He will never divide His glory with another. It was the ruin of the Jews,
that they went about to establish their own righteousness, while the Gentiles,
ignorant of the whole business, found Him whom they sought not.
3. Humble and penitential. We must acknowledge and feel our utter unworthiness;
otherwise we contradict our profession. Humility and confidence dwell together in
perfect harmony.
4. Submissive and obedient. They are the foremost to fulfil the law of Christ, who
place their entire affiance in Him: constrained by His love, which constrained Him to
die for them, they bind His precepts on their hearts. It is a practical trust, that sets in
motion all the springs of action, purifies all the powers and affections: for Christ
saves by His merit those only whom He rules by His authority. (R. Hall, M.A.)
The world trusting in Christ
I. The grand tendency of the races. To trust.
1. What creature is more dependent on nature than man? Birds, beasts, and fishes
can do without him, but he is dependent upon them.
2. What creature is more dependent upon his own species? Man comes into the
world the most helpless of all creatures. For years he lives by the help of others. No
one is independent of his fellow.

115. 3. What creature is more dependent on God? All live in and by Him; but man
requires more from Him than any other creature, viz., spiritual illumination,
strength, salvation. No wonder, then, that a being so dependent should crave for
objects on which to rely. This tendency to trust explains—
(1) The reign of imposture. The power of Mahomet, Confucius, the Pope, and
priestcraft is begotten and nourished by man’s tendency to trust.
(2) The prevalence of disappointments. Why otherwise is every heart the grave of
so many frustrated hopes, broken plans, and wrecked friendships? The great
need of the world, therefore, is a trustworthy object.
II. The evangelic provision for the race.
1. What attributes ought He to have to make all happy who trust in Him?
(1) He should be all perfect in excellence. If we trust our being and destiny to the
keeping of one in whom we discover moral imperfections, we shall soon grow
wretched in the exercise of such trust.
(2) He should be all-sufficient in resources. If we trust unboundingly in one who
is not capable of taking care of us, our trust will end in agony.
(3) He should be unalterable in being, character, and capacity. If we trust one
who is given to change, there will be constant misgiving.
2. Now, where is the being who answers these conditions? Only in the gospel.
(1) Is not Christ all-perfect, the incarnation of virtue itself?
(2) Has He not all-sufficient resources? He is all-wise to guide, all-powerful to
guard, all-good to bless. He is able to do “exceedingly abundant,” etc.
(3) Is He not unchangeable, “the same yesterday, to-day, and for ever”?
III. The blessed future of the race. “In Him shall the Gentiles trust.” This prediction has
been partially fulfilled. Since Peter’s sermon in the house of Cornelius down to this hour
Gentiles have been trusting in Him. The partial fulfilment is a pledge that all men shall
trust in Him. What harvests have already sprung from the one grain. When all men trust
in Him, three things will be secured.
1. Spiritual peace. “He will keep them in perfect peace,” etc.
2. Social unity. All men will be united to each other by being thus united to Christ.
No more domestic broils, social animosities, national conflicts, or ecclesiastical
strifes.
3. Moral elevation. All men being thus vitally connected with Christ, will become
more and more assimilated to His moral attributes.
Conclusion: Learn—
1. The world’s need of the gospel. If men’s destiny depends upon the object of their
trust and Christ is the only object of trust that can render them happy, then is not the
gospel a necessity?
2. The way to preach the gospel. It is to hold Him forth, not yourself, nor your
notions and theologies, hut Christ as the object of the world’s trust. The hungry world
does not want your analysis of bread, but the “bread of life” itself. Humanity does not
want our speculation about Christ, but Christ Himself. (D. Thomas, D.D.)

116. Trusting in Christ
1. Man must have an object of trust.
2. Christ is the only ground of trust.
3. Shall become the trust of the world. (J. Lyth, D.D.)
HAWKER 8-13, “Now I say that Jesus Christ was a minister of the circumcision for the
truth of God, to confirm the promises made unto the fathers: (9) And that the Gentiles
might glorify God for his mercy; as it is written, For this cause I will confess to thee
among the Gentiles, and sing unto thy name. (10) And again he saith, Rejoice, ye
Gentiles, with his people. (11) And again, Praise the Lord, all ye Gentiles; and laud him,
all ye people. (12) And again, Isaiah saith, There shall be a root of Jesse, and he that shall
rise to reign over the Gentiles; in him shall the Gentiles trust. (13) 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.
There is somewhat very striking in what the Apostle here saith of our Lord, when he calls
him, a Minister of the circumcision. He was indeed a Minister. For, as he saith himself,
he came not to be ministered unto, but to minister, and to give his life a ransom for
many, Mat_20:28. Reader! have you ever considered the grace and condescension of the
Lord Jesus, in taking this humble title? Fallen as we are in the world, into the very dregs
of time, the ministry is considered as only suited for the humbler capacities of men. It is
almost an adage with some, when providing as they call it for their younger branches:
"Anything will do for a Parson." Awful proofs of awful times. As if the care of souls was of
the smallest concern in the world. Jesus the Son of God, had different views. Paul his
servant, esteemed it his highest honor. I thank Jesus our Lord (said he) who hath
enabled me, for that he counted me faithful, putting me into the ministry, 1Ti_1:12. Yea,
God himself hath honored the ministry, above all employments. For his only Son, the
brightness of his Father’s glory, and the express image of his Person; heir of all things,
and by whom he made the worlds: Him he made a Minister.
By a minister of the circumcision, we are not to apprehend is meant, that Christ
administered circumcision to any; though for the purpose of redeeming his Church from
the curse of the law, he himself was circumcised, that he might become a debtor to fulfil
the law, which he did. But I rather conceive, that the reason wherefore Christ is called a
minister of the circumcision, is in a spiritual sense, and what Paul elsewhere calls: we are
the circumcision which worship God in spirit, and rejoice in Christ Jesus, and have no
confidence in the flesh, Php_3:3. Christ therefore is himself the minister of the
circumcision: to shew, that both Jew and Gentile in him, are alike interested in the whole
work of salvation. And indeed, the quotations which the Apostle makes from several
Scriptures, seem to be intended to confirm this view of Christ, Psa_18:49; Gen_17:7;
2Sa_23:1-5; Deu_32:43; Psa_117:1.
I admire the gracious benediction with which the Apostle closeth this paragraph, for the
consolation of the Church, in all ages. And, it is not only most blessedly timed, after what
the Apostle had before said of the Gentiles, but also most sweetly worded, with an eye to
Christ, whose well-known character is, that He is the hope of Israel and Savior thereof,
Jer_14:8. The God of hope! as if in direct opposition to those, who having no hope, are
without God in the world, Eph_2:12. And there is a very great blessedness in the prayer,
or invocation, on another account also; because the whole Three Persons of the Godhead

117. are considered in it. For, as Christ is the hope of Israel, and the Savior thereof: so, God
the Father hath given the Church everlasting consolation, and a good hope, through
grace. And all the aboundings of hope are the immediate work and agency of God the
Holy Ghost. Reader! shall not you and I put our hearty Amen, to this sweet, and
affectionate prayer of the Apostle; and beg of God for the unceasing aboundings of all
joy, and peace, in believing through God the Holy Ghost?
WAGGO ER 8-14, “"A Minister of the Circumcision." Jesus Christ was a
minister of the circumcision. Bear this in mind. Shall we learn from it that he saves
only the Jews? By no means, but we must learn from it that "salvation is of the
Jews." John 4:22. "Jesus Christ our Lord" was "made of the seed of David
according to the flesh." Rom. 1:3. He is the "root of Jesse," which stands "for an
ensign of the people," to which the Gentiles seek. Isa. 11:10; Rom. 15:12. The
Gentiles who find salvation must find it in Israel. one can find it anywhere else.
"The Commonwealth of Israel." In writing to the brethren at Ephesus, Paul refers
to the time before they were converted as the time when they were "Gentiles in the
flesh," and says, "At that time ye were without Christ, being aliens from the
commonwealth of Israel, and strangers from the covenants of promise, having no
hope, and without God in the world." Eph. 2:11, 12.
That is, outside of Israel there is no hope for mankind. They who are "aliens from
the commonwealth of Israel" are "without Christ," and "without God in the
world." In Christ Jesus we are brought to God. But being brought to God we are
"no more strangers and foreigners, but fellow-citizens with the saints, and of the
household of God." Vss. 18, 19. Therefore we have two things most clearly and
positively taught, namely, That none are saved unless they are of the house of Israel;
and, That none are of the house of Israel except those who are in Christ.
Confirming the Promises. "Jesus Christ was a minister of the circumcision for the
truth of God, to confirm the promises made unto the fathers." That shows that all
the promises of God to the fathers were made in Christ. "For all the promises of
God in him are yea, and in him Amen." 2 Cor. 1:20. "To Abraham and his seed
were the promises made. He saith not, And to seeds, as of many; but as of one, And
to thy seed, which is Christ." Gal. 3:16. There was therefore never any promise
made to the fathers which was not to be obtained only through Christ, and therefore
through the righteousness which is by him.
Christ ot Divided. Jesus Christ is declared to be a minister of the circumcision.
Suppose now we hold that the promises to the fathers mean the natural descendants
of Abraham, Isaac, and Jacob; we should then be shut up to the conclusion that only
those natural descendants, those who are circumcised, can be saved. Or, at least, we
should be driven to the conclusion that Christ does something for them that he does
not do for the rest of mankind.
But Christ is not divided. All that he does for one man he does for every man. All

118. that he does for any he does through his cross; and he is crucified but once. "God so
loved the world, that he gave his only-begotten Son, that whosoever believeth in
him should not perish, but have everlasting life."
Therefore since Christ is the minister of the circumcision to confirm the promises
made unto the fathers, it is evident that those promises included all mankind.
"There is no difference between the Jew and the Greek; for the same Lord over all
is rich unto all that call upon him" Rom. 10:12. "Is he the God of the Jews only? Is
he not also of the Gentiles? Yes, of the Gentiles also; seeing it is one God, which shall
justify the circumcision by faith, and uncircumcision through faith." Rom. 3:29, 30.
The "Tabernacle of David." At the time when the apostles and elders were
assembled in Jerusalem, Peter told how he had been used by the Lord to carry the
gospel to the Gentiles. Said he, "God, which knoweth the hearts, bare them witness,
giving them the Holy Ghost, even as he did unto us; and put no difference between
us and them, purifying their hearts by faith." Acts 15:8, 9.
Then James added, "Simeon hath declared how God at the first did visit the
Gentiles, to take out of them a people for his name. And to this agree the words of
the prophets; as it is written, After this I will return, and will build again the
tabernacle of David, which is fallen down; and I will build again the ruins thereof,
and I will set it up; that the residue of men might seek after the Lord, and all the
Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.
Known unto God are all his works from the beginning of the world." Acts 15:14-18.
That is, the house of David is to be built up only by the preaching of the gospel to
the Gentiles, and the taking from them of a people for God. And this was the
purpose of God from the beginning, as the prophets witness, that through his name
whosoever believeth in him shall receive remission of sins." Acts 10:43.
"The Blessing of Abraham." Again we read that "Christ hath redeemed us from the
curse of the law, being made a curse for us; . . . that the blessing of Abraham might
come on the Gentiles through Jesus Christ; that we might receive the promise of the
Spirit through faith." Gal. 3:13, 14. The curse that Christ was made for us, was the
cross, as is stated in the words omitted from the text just quoted.
Therefore we learn that the promises to the fathers were assured only by the cross
of Christ. But Christ tasted death for every man. Heb. 2:9. He was "lifted up, that
whosoever believeth in him should not perish, but have eternal life." John 3:14, 15.
Therefore the promises made to the fathers were simply the promises of the gospel,
which is "to every creature." By the cross, Christ confirms the promises made to the
fathers, in order "that the Gentiles might glorify God for his mercy."
"One Fold, and One Shepherd." In the tenth chapter of John we find some of the
most beautiful, tender, and encouraging words of the Lord Jesus. He is the Good
Shepherd. He is the gate by which the sheep enter into the fold. He gives his life to

119. save them. Then he says, "And other sheep I have, which are not of this fold; them
also I must bring, and they shall hear my voice; and there shall be one fold, and one
Shepherd." Vs. 16. Therefore when his work is completed, there will be but one fold,
and he will be the Shepherd. Let us see who will compose that flock.
The Lost Sheep. In the fifteenth chapter of Luke, that wonderful bouquet of blessed
illustrations of the love and mercy of the Saviour, Jesus represents his work as that
of the shepherd going to seek the lost and wandering sheep. ow who are the sheep
that he is seeking? He himself gives the answer: "I am not sent but unto the lost
sheep of the house of Israel." Matt. 15:24. This is emphatic. Therefore it is evident
that all the sheep whom he finds, and whom he brings back to the fold, will be
Israel. And so it is just as evident that the "one fold" will be the fold of Israel. There
will be no other fold, since it is to be "one fold." And he will be the Shepherd. To-
day, as well as in the days of old, we may pray, "Give ear, O Shepherd of Israel,
thou that leadest Joseph like a flock; thou that dwellest between the cherubim,
shine forth." Ps. 80:1.
The Characteristic of the Sheep. Those who are following Christ are his sheep. But
he has "other sheep." There are many who are not now following him, who are his
sheep. They are lost and wandering, and he is seeking them.
What determines who are his sheep? Hear him tell: "The sheep hear his voice."
"Other sheep I have, which are not of this fold; them also I must bring, and they
shall hear my voice." "Ye believe not, because ye are not of my sheep, as I said unto
you. My sheep hear my voice." John 10:3, 16, 26, 27. When he speaks, those who are
his sheep will hear his voice, and come to him. The word of the Lord is the test as to
who are his sheep. Every one therefore who hears and obeys the word of the Lord is
of the family of Israel; and those who reject or neglect the word, are eternally lost.
"If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."
Gal. 3:29.
"One Faith." We may now stop to see how this that the apostle has said connects
with what he has said in the fourteenth chapter, about Christ's being the minister of
the circumcision, to confirm the promises made to the fathers, in order that the
Gentiles might glorify God.
"Him that is weak in the faith receive ye, but not to doubtful disputations." Mark
this: They who are to be received "as Christ also received us to the glory of God,"
are those who have the faith. ow there is but "one faith," as there is but "one
Lord." Eph. 4:5. And faith comes by hearing the word of God. Rom. 10:17.
Since there is to be but one fold, and Christ, the one Shepherd, is not divided, there
must be no division in the fold. Disputings, which come from human wisdom and
human human ideas, are to be left out, and the word of God alone followed. That
allows of no disputing, since it tells ever one and the same thing. This is the rule:
"Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and

120. all evil speakings, as newborn babes, desire the sincere milk of the word, that ye
may grow thereby; if so be ye have tasted that the Lord is gracious." 1 Pet. 1:1-3.
Faith, Hope, Joy, and Peace. " ow 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." Here
we have faith and hope, joy and peace. The God of hope is to fill us with all joy and
peace in believing, and this is to be by the power of the Holy Ghost. This connects
the present instruction with that of the fourteenth chapter, where we are told that
"the kingdom of God is not meat and drink; but righteousness, and peace, and joy
in the Holy Ghost."
9.so that the Gentiles may glorify God for his
mercy, as it is written: "Therefore I will
praise you among the Gentiles; I will sing
hymns to your name." [3]
Barclay wrote, “Paul cites four passages from the Old Testament; he quotes them
from the Septuagint, the Greek version of the Old Testament, which is why they
vary from the translation of the Old Testament as we know it. The passages are Ps.
18:50; Deut. 32:43; Ps. 117:1; Isa. 11:10. In all of them Paul finds ancient forecasts
of the reception of the Gentiles into the faith. He is convinced that, just as Jesus
Christ came into this world to save all men, so the Church must welcome all men, no
matter what their differences may be. Christ was an inclusive Saviour, and
therefore his Church must be an inclusive Church.”
If the Old Testament makes it clear that God was going to include the Gentiles in his
plan of salvation, how can you Jews fail to accept Gentiles into your fellowship, and
into your lives as brothers and sisters in the family of God? Paul is making it clear
that both Jews and Gentiles are a focus in God’s plan of salvation, and it follows
that Jews and Gentiles are obligated to accept one another as equals in their local
body of believers. Paul is seeking to undermine all of the pre-salvation prejudices of
both Jews and Gentiles. This was no easy task, for negative feeling would linger just
as they do today with Christians raised in the South with strong prejudices against
African Americans. The feelings produced by years of false teaching in the home,
school, and even the church is not easy to overcome, but it is an obligation for all in
Christ. The past has to be blocked from being in control of one’s conduct and
attitudes. This may be harder for those raised with prejudice, but it is still an

121. obligation. If Christ rather than your culture is to be your guide, you will accept all
who are accepted by Christ, for in him there is no Jew or Greek, no male or female,
no white or black, to rich or poor, but all are one and equal in the Savior who died
for all. We must be able to say to all former enemies, “If you love Jesus, then I
choose to love you in obedience to our common Lord. Let us join in singing our
great redeemers praise.”
BAR ES, “And that the Gentiles ... - The benefits of the gospel were not to be
confined to “the Jews;” and as God “designed” that those benefits should be extended to
the “Gentiles,” so the Jewish converts ought to be willing to admit them and treat them
as brethren. That God “did” design this, the apostle proceeds to show.
Might glorify God - Might “praise,” or give thanks to God. This implies that the
favor shown to them was a “great” favor.
For his mercy - Greek, On account of the mercy shown to them.
As it is written - Psa_18:49. The expression there is one of David’s. He says that he
will praise God for his mercies “among” the pagan, or when surrounded “by” the pagan;
or that he would confess and acknowledge the mercies of God to him, as we should say,
“to all the world.” The apostle, however, uses it in this sense, that the “Gentiles” would
“participate” with the Jew in offering praise to God, or that they would be united. This
does not appear to have been the original design of David in the psalm, but the “words”
express the idea of the apostle.
And sing ... - Celebrate thy praise. This supposes that “benefits” would be conferred
on them, for which they would celebrate his goodness.
CLARKE, “And that the Gentiles might glorify God for his mercy - As the Jews
were to glorify God for his truth, so the Gentiles were to glorify God for his mercy. The
Jews received the blessings of the Gospel by right of promise, which promise God had
most punctually and circumstantially fulfilled. The Gentiles had received the same
Gospel as an effect of God’s mere mercy, having no right in consequence of any promise
or engagement made with any of their ancestors, though they were originally included in
the covenant made with Abraham; and the prophets had repeatedly declared that they
should be made equal partakers of those blessings with the Jews themselves; as the
apostle proceeds to prove.
I will confess to thee among the Gentiles - This quotation is taken from
Psa_18:49, and shows that the Gentiles had a right to glorify God for his mercy to them;
and we shall see the strength of this saying farther, when we consider a maxim of the
Jews delivered in Megillah, fol. 14: “From the time that the children of Israel entered into
the promised land, no Gentile had any right to sing a hymn of praise to God. But after
that the Israelites were led into captivity, then the Gentiles began to have a right to
glorify God.” Thus the Jews themselves confess that the Gentiles have a right to glorify
God; and this on account of being made partakers of his grace and mercy. And if, says
Schoettgen, we have a right to glorify God, then it follows that our worship must be
pleasing to him; and if it be pleasing to him, then it follows that this worship must be
good, otherwise God could not be pleased with it.
Dr. Taylor gives a good paraphrase of this and the three following verses: As you Jews
glorify God for his truth, so the Gentiles have a right to join with you in glorifying God
for his mercy. And you have Scripture authority for admitting them to such fellowship;

122. for instance, David says, Psa_18:49, Therefore will I give thanks unto thee, O Lord,
among the Gentiles, and sing praises unto thy name. And again, Moses himself says,
Deu_32:43, Rejoice, O ye Gentiles, with his people. And again, it is evident, from
Psa_117:1, Psa_117:2, that praise to God is not to be confined to the Jews only, but that
all people, as they all share in his goodness, should also join in thanks to their common
benefactor: O praise the Lord, all ye nations, (Gentiles), praise him all ye people; for his
merciful kindness is great towards us; and the truth of the Lord endureth for ever. Again
the Prophet Isaiah expressly and clearly declares, Isa_11:10, There shall be a root of
Jesse, (that is, the Messiah), and he shall rise to reign over the Gentiles, and in him shall
the Gentiles hope: ελπιουσιν· And thus the apostle proves, both to the Jews and to the
Gentiles, who were probably unwilling to join with each other in religious fellowship,
that they had both an equal right to glorify God, being equally interested in his mercy,
goodness, and truth; and that, from the evidence of the above scriptures, the Gentiles
had as much right to hope in Christ, for the full enjoyment of his kingdom, as the Jews
had: and, taking occasion from the last word hope, ελπιουσιν, which we improperly
translate trust, he pours out his heart in the following affectionate prayer.
GILL, “And that the Gentiles might glorify God for his mercy,.... In choosing
them in Christ as vessels of mercy, and in redeeming them by Christ as well as the Jews,
and in regenerating and calling them by his abundant grace; and which as they clearly
show that Christ has received them, and therefore are not to be censured and judged as
irreligious persons, because of the use of their Christian liberty; so these things lay them
under obligations to glorify God, to show forth his praise both by lip and life, since what
they enjoy is not by promise, as the Jews, but of mere mercy; not but that promises arise
from grace and mercy, though the accomplishment of them is owing to truth and
faithfulness; but the Gentiles had no promises made to them, and yet obtained mercy,
though there were many promises made concerning them, and many oracles and
predictions in favour of them stood on divine record; some of which the apostle here
produces to prove what he had asserted, that Christ had received them, and they were
bound to glorify God on that account:
as it is written, in Psa_18:49;
for this cause I will confess to thee among the Gentiles, and sing unto thy
name; which words are not spoken unto God by David, literally, considered, but as
representing the Messiah; for David when he penned this Psalm, was in the decline of
life; the next account after this is of his last dying words, 2Sa_23:1; nor could he hope to
praise God among the Gentiles, nor did he in person, but in his Son the Messiah. These
words are the words of Christ unto his Father, who in the title of the psalm is called "the
servant of God", he being the Mediator eminently; he is represented as encompassed
with the sorrows and snares of death and the grave, which agree with Jesus when in the
garden, and on the cross. God is all along in it spoken as his helper and deliverer, as he
was to Christ in his human nature, having promised to be so, and on which he depended;
and the person, the subject of the psalm, is a victorious person, one that has got the
conquest over all enemies, which is in the fullest sense true of the Messiah, who has
overcome the world, made an end of sin, destroyed Satan, spoiled principalities and
powers, and abolished death; and particularly is said to be the head of the Heathen, and
they to be voluntary subjects to him, Psa_18:43, which is expressed in much the same

123. language as the like things are in Isa_55:4; which is so manifest a prophecy of the
Messiah; add to all which, that the Lord's anointed, the King Messiah, and who is called
David, is expressly mentioned in the words following these that are cited, and which are
applied by the Jews (x) themselves to the Messiah; as is Psa_18:32 paraphrased of him,
by the Targumist upon it: what is here said by the Messiah to God, is that he would
"confess to him among the Gentiles"; which is to be understood not of confession of sin,
or of a confession of faith in him; but of praise and thanksgiving, a celebration of his
perfections, particularly his, race, mercy, and goodness; ascribing honour and glory to
him, either for the conversion of the Gentiles, as he did in the believing Jews, Act_11:18,
or by the mouth of the Gentiles, for what God had done in bringing the Gospel to them,
Act_13:48, or among them, by his apostles and ministers of the Gospel being made very
successful among them, and made to triumph in Christ, whilst they diffused the savour
of his knowledge in every place. The word "Lord" is omitted in this citation, though it
appears in the Vulgate Latin and Arabic versions, and in the Complutensian edition, and
two of Stephens's copies: "and sing unto thy name"; psalms, hymns, and spiritual songs
to the glory of his grace, as in all the churches of the Gentiles, to which they are directed
by the Spirit of Christ, Eph_5:19.
HE RY, “He received the Gentiles likewise. This he shows, Rom_15:9-12.
(1.) Observe Christ's favour to the Gentiles, in taking them in to praise God - the work
of the church on earth and the wages of that in heaven. One design of Christ was that the
Gentiles likewise might be converted that they might be one with the Jews in Christ's
mystical body. A good reason why they should not think the worse of any Christian for
his having been formerly a Gentile; for Christ has received him. He invites the Gentiles,
and welcomes them. Now observe how their conversion is here expressed: That the
Gentiles might glorify God for his mercy. A periphrasis of conversion. [1.] They shall
have matter for praise, even the mercy of God. Considering the miserable and deplorable
condition that the Gentile world was in, the receiving of them appears more as an act of
mercy than the receiving of the Jews. Those that were Lo-ammi - not a people, were Lo-
ruhama - not obtaining mercy, Hos_1:6, Hos_1:9; Hos_2:23. The greatest mercy of God
to any people is the receiving of them into covenant with himself: and it is good to take
notice of God's mercy in receiving us. [2.] They shall have a heart for praise. They shall
glorify God for his mercy. Unconverted sinners do nothing to glorify God; but converting
grace works in the soul a disposition to speak and do all to the glory of God; God
intended to reap a harvest of glory from the Gentiles, who had been so long turning his
glory into shame.
(2.) The fulfilling of the scriptures in this. The favour of God to the Gentiles was not
only mercy, but truth. Though there were not promises directly given to them, as to the
fathers of the Jews, yet there were many prophesies concerning them, which related to
the calling of them, and the embodying of them in the church, some of which he
mentions because it was a thing that the Jews were hardly persuaded to believe. Thus, by
referring them to the Old Testament, he labours to qualify their dislike of the Gentiles,
and so to reconcile the parties at variance. [1.] It was foretold that the Gentiles should
have the gospel preached to them: “I will confess to thee among the Gentiles
(Rom_15:9), that is, thy name shall be known and owned in the Gentile world, there
shall gospel grace and love be celebrated.” This is quoted from Psa_18:49, I will give
thanks unto thee, O Lord, among the heathen. A thankful explication and
commemoration of the name of God are an excellent means of drawing others to know
and praise God. Christ, in and by his apostles and ministers, whom he sent to disciple all
nations, did confess to God among the Gentiles. The exaltation of Christ, as well as the

124. conversion of sinners, is set forth by the praising of God. Christ's declaring God's name
to his brethren is called his praising God in the midst of the congregation, Psa_22:22.
Taking these words as spoken by David, they were spoken when he was old and dying,
and he was not likely to confess to God among the Gentiles; but when David's psalms are
read and sung among the Gentiles, to the praise and glory of God, it may be said that
David is confessing to God among the Gentiles, and singing to his name. He that was the
sweet psalmist of the Gentiles. Converting grace makes people greatly in love with
David's psalms. Taking them as spoken by Christ, the Son of David, it may be understood
of his spiritual indwelling by faith in the hearts of all the praising saints. If any confess to
God among the Gentiles, and sing to his name, it is not they, but Christ and his grace in
them. I live, yet not I, but Christ liveth in me; so, I praise, yet not I, but Christ in me.
JAMISO , “that the Gentiles might glorify God for his mercy — A number of
quotations from the Old Testament here follow, to show that God’s plan of mercy
embraced, from the first, the Gentiles along with the Jews.
as it is written — (Psa_18:49).
I will confess to — that is, glorify
thee among the Gentiles.
CALVI , “.The Gentiles also, (446) etc. This is the second point, on proving which he dwells
longer, because it was not so evident. The first testimony he quotes is taken from Psalms 18:0;
which psalm is recorded also in 2 Samuel 22:0, where no doubt a prophecy is mentioned
concerning the kingdom of Christ; and from it Paul proves the calling of the Gentiles, because it is
there promised, that a confession to the glory of God should be made among the Gentiles; for we
cannot really make God known, except among those who hear his praises while they are sung by
us. Hence that God’s name may be known among the Gentiles, they must be favored with the
knowledge of him, and come into communion with his people: for you may observe this everywhere
in Scripture, that God’s praises cannot be declared, except in the assembly of the faithful, who have
ears capable of hearing his praise.
confess thee.” — Ed.
10. Again, it says, "Rejoice, O Gentiles, with his
people." [4]
God invited the Gentiles to join the Jews in rejoicing because of his goodness and
grace to all peoples. God gained a following among the Gentiles because of the
marvelous things he did for his people. Rahab the prostitute was already a believer
in the God of Israel when the spies came to her from the Jews. She knew he had to
be the one true God,and many other Gentiles could see this reality as well, and

125. many Gentiles did become converts to Israel. Many such came out of Egypt with the
Jews, and after that others would join God’s people just like Ruth the Moabitess
who became a Gentile in the blood line to Jesus.
BAR ES, “And again ... - ; Deu_32:43. In this place the “nations” or Gentiles are
called on to rejoice with the Jews, for the interposition of God in their behalf. The design
of the quotation is to show that the Old Testament speaks of the Gentiles as called on to
celebrate the praises of God; of course, the apostle infers that they are to be introduced
to the same privileges as his people.
GILL, “And again he saith,.... God or Christ, in Deu_32:43;
rejoice ye Gentiles with his people; which from the Hebrew text are by some
rendered, "rejoice his people O ye Gentiles"; to which agree the Targums of Onkelos and
Jonathan, who render it, "praise O ye nations his people"; or as some copies of the
former, "the judgment of his people"; and the latter adds, the house of Israel. The note of
R. Sol. Jarchi on the text is,
"at that time the nations shall praise Israel; see what is the praise of this people that
cleave unto the Lord, &c.''
But the design of this song is to praise God, and not the people of Israel; who in it are
severely reproved for their many iniquities, and especially their very great ingratitude to
God, and are threatened with the heaviest judgments. This is seen by other Jewish
writers, who interpret the words accordingly, as R. Aben Ezra does, whose note is
"then shall they praise him, when God shall avenge their blood;''
and to this sense is the Jerusalem Targum,
"praise before him O ye people, praise him O his people of the house of Israel;''
but the words may be better translated either thus, "rejoice O ye nations, his people";
that is, ye Gentiles who are his people, whom God has taken into his covenant, and
whom he will declare as such in his own time, which time was now come, and therefore
had reason to rejoice; see 1Pe_2:9; or thus, "rejoice ye Gentiles, and his people"; let both
Jews and Gentiles rejoice; let them rejoice together when they come to be fellow heirs,
and of the same body, and partakers of the same promises and privileges; when they
shall be together in one fold, under one shepherd; and especially when the fulness of
each of them is brought in, and God has avenged himself of his and their enemies; and
which agrees with the apostle's sense, and whose version is supported by the Septuagint
interpreters; and his supplement is to be justified, there only wanting a copulative in the
Hebrew text, which is often the case in that language, and which may easily be supplied
by "and" or "with"; as it is with the latter by the apostle, in perfect agreement with the
sense of the words.
HE RY, “That the Gentiles should rejoice with his people, Rom_15:10. This

126. is quoted from that song of Moses, Deu_32:43. Observe, Those who were
incorporated among his people are said to rejoice with his people. No
greater joy can come to any people than the coming of the gospel among
them in power. Those Jews that retain a prejudice against the Gentiles will
by no means admit them to any of their joyful festivities; for (say they) a
stranger intermeddleth not with the joy, Pro_14:10. But, the partition-wall
being taken down, the Gentiles are welcome to rejoice with his people. Being
brought into the church, they share in its sufferings, are companions in
patience and tribulation, to recompense which they share in the joy.
JAMISO , “And again — (Deu_32:43, though there is some difficulty in the Hebrew).
Rejoice, ye Gentiles — along
with his people — Israel.
COFFMA , “And again he said, Rejoice, ye Gentiles, with his people. And again, Praise
the Lord, all ye Gentiles; And let all the peoples praise, him. And again, Isaiah saith, There
shall be the root of Jesse, And he that riseth to rule over the Gentiles; On him shall the
Gentiles hope.
These three quotations from Deuteronomy 32:43; Psalms 117:1, and Isaiah 11:10, all make mention
of the Gentiles, further strengthening Paul's biblical evidence presented for the purpose of showing
that God's purpose always had envisioned the redemption of Gentiles as well as Jews. Behold here
the manner of Christianity's greatest preacher in the use of scripture. Paul did not hesitate to pile
verse on top of verse and to marshal scripture after scripture in support of his thesis. His greatest
writings were liberally salted with verses from the word of God; and the deduction would appear to
be justified that God's preachers today should base their sermons upon the sacred word and
reinforce their every thought by repeated appeals to a "thus saith the Lord." Failing to do this does
not elevate men above the supreme preacher Paul, but, on the other hand, exhibits their weakness
and ineffectiveness.
Hope ... at the end of the quotations in this verse seems to have reminded Paul of what he had just
written in Romans 15:4; and this possibly ACCOUNTS for the fact that the closing doxology of
this section on the strong and weak brethren (next verse) begins with the expression, "Now the God
of hope."
CALVI , “10Exult, ye Gentiles, with his people This verse is commonly considered as if it was
taken from the song of Moses; but with this I cannot AGREE ; for Moses’ design there was to
terrify the adversaries of Israel by setting forth his greatness, rather than to invite them to a common
joy. I hence think that this is quoted from Psalms 47:5, where it is written, “Exult and rejoice let the
Gentiles, because thou judgest the nations in equity, and the Gentiles on the earth thou guidest.”
And Paul adds, with his people, and he did this by way of explanation; for the Prophet in that psalm
no doubt CONNECTS the Gentiles with Israel, and invites both alike to rejoice; and there is no
joy without the knowledge of God. (447)

127. 11. And again, "Praise the Lord, all you
Gentiles, and sing praises to him, all you
peoples." [5]
Paul is using their own Bible to persuade Jews to recognize that God has always
accepted the Gentiles as potential children equal to his own chosen people. God’s
heart has always been open to all peoples to come to him in worship. He never shut
out other peoples just because he chose the Jews for a special role in his plan of
salvation. God promised that Abraham would produce a people who would bring a
blessing on all the peoples of the world, and that was fullfilled in Jesus. The Gentiles
were always a part of his plan. The chosen people were chosen in order to bring
about a plan of salvation for those who were not chosen. God’s choice of one people
was not for their exclusive salvation,but for the salvation of all who were not chosen
as well. All of this is to help Jews overcome their age old teaching about Gentile dogs
that might make it hard for them to consider them equals in their faith.
BAR ES, “And again - Psa_117:1. The object in this quotation is the same as before.
The apostle accumulates quotations to show that it was the common language of the Old
Testament, and that he was not depending on a single expression for the truth of his
doctrine.
All ye Gentiles - In the psalm, “all ye nations;” but the original is the same.
And laud him - “Praise” him. The psalm is directly in point. It is a call on “all”
nations to praise God; the very point in the discussion of the apostle.
GILL, “And again,.... It is written in Psa_117:1,
praise the Lord all ye Gentiles, and laud him all ye people; that is, praise him
both Jews and Gentiles, for his merciful kindness and truth, as in Rom_15:2; the
Gentiles for his mercy in choosing, redeeming, and calling them, as before; and the Jews
for his truth and faithfulness in the fulfilment of his praises. R. David Kimchi on this
psalm observes, that
"it consists of two verses only, and that it belongs ‫המשיח‬ ‫,לימות‬ "to the days of the Messiah";
and intimates, by the composition of it in two verses only, that all people shall be divided into two
parts, or be on two sides, Israel shall be in their law, and all the nations in seven precepts,''
i.e. of Noah.
HE RY, “That they should praise God (Rom_15:11): Praise the Lord, all ye

128. Gentiles. This is quoted out of that short psalm, Psa_117:1. Converting grace
sets people a praising God, furnishes with the richest matter for praise, and
gives a heart to it. The Gentiles had been, for many ages, praising their idols
of wood and stone, but now they are brought to praise the Lord; and this
David in spirit speaks of. In calling upon all the nations to praise the Lord, it
is intimated that they shall have the knowledge of him. [4.] That they should
believe in Christ (v. 12), quoted from Isa_11:10, where observe, First, The
revelation of Christ, as the Gentiles' king. He is here called the root of Jesse,
that is, such a branch from the family of David as is the very life and
strength of the family: compare Isa_11:1. Christ was David's Lord, and yet
withal he was the Son of David (Mat_22:45), for he was the root and
offspring of David, Rev_22:16. Christ, as God, was David's root; Christ, as
man, was David's offspring. - And he that shall rise to reign over the
Gentiles. This explains the figurative expression of the prophet, he shall
stand for an ensign of the people. When Christ rose from the dead, when he
ascended on high, it was to reign over the Gentiles. Secondly, The recourse
of the Gentiles to him: In him shall the Gentiles trust. Faith is the soul's
confidence in Christ and dependence on him. The prophet has it, to him
shall the Gentiles seek. The method of faith is first to seek unto Christ, as to
one proposed to us for a Saviour; and, finding him able and willing to save,
then to trust in him. Those that know him will trust in him. Or, this seeking
to him is the effect of a trust in him; seeking him by prayer, and pursuant
endeavours. We shall never seek to Christ till we trust in him. Trust is the
mother; diligence in the use of means the daughter. Jews and Gentiles being
thus united in Christ's love, why should they not be united in one another's
love?
JAMISO , “And again — (Psa_117:1).
Praise the Lord, all ye Gentiles; and laud him, all ye people — “peoples” - the
various nations outside the pale of Judaism.
CALVI , “11.Praise God, all ye Gentiles, etc. This passage is not inaptly APPLIED ; for how
can they, who know not God’s greatness, praise him? They could no more do this than to call on his
name, when unknown. It is then a prophecy most suitable to prove the calling of the Gentiles; and
this appears still more evident from the reason which is there added; for he bids them to give thanks
for God’s truth and mercy. (Psalms 117:1.)
12. And again, Isaiah says, "The Root of Jesse will
spring up, one who will arise to rule over the

129. nations; the Gentiles will hope in him." [6]
The Root of Jesse is a reference to Jesus who is called “root and the offspring of
David;” Rev_22:16; Rev_5:5. Barnes wrote, “He that shall rise - That is, as a sprout springs
up from a decayed or fallen tree. Jesus thus “rose” from the family of David, that had fallen
into poverty and humble life in the time of Mary……..The design of this quotation is the
same as the preceding, to show that it was predicted in the Old Testament that the Gentiles
should be made partakers of the privileges of the gospel. The argument of the apostle is,
that if this was designed, then converts to Christianity from among the “Jews” should lay
aside their prejudices, and “receive” them as their brethren, entitled to the same privileges
of the gospel as themselves. The “fact” that the Gentiles would be admitted to these
privileges, the apostle had more fully discussed in Rom. 10–11.”
BAR ES, “Esaias saith - Isa_11:1, Isa_11:10.
There shall be a root - A descendant, or one that should proceed from him when he
was dead. When a tree dies, and falls, there may remain a “root” which shall retain life,
and which shall send up a sprout of a similar kind. So Job says Job_14:7, “For there is
hope of a tree, if it be cut down, that it will sprout again, and that the tender branch
thereof will not cease.” So in relation to Jesse. Though he should fall, like an aged tree,
yet his name and family should not be extinct. There should be a descendant who should
rise, and reign over the Gentiles. The Lord Jesus is thus called also the “root and the
offspring of David;” Rev_22:16; Rev_5:5.
Of Jesse - The father of David; 1Sa_17:58. The Messiah was thus descended from
Jesse.
He that shall rise - That is, as a sprout springs up from a decayed or fallen tree.
Jesus thus “rose” from the family of David, that had fallen into poverty and humble life
in the time of Mary.
To reign over the Gentiles - This is quoted from the Septuagint of Isa_11:10. The
Hebrew is, “Which shall stand up for an ensign of the people;” that is, a standard to
which they shall flock. Either the Septuagint or the Hebrew would express the idea of the
apostle. The “substantial” sense is retained, though it is not literally quoted. The idea of
his “reigning” over the Gentiles is one that is fully expressed in the second psalm.
In him ... - Hebrew, “To it shall the Gentiles seek.” The sense, however, is the same.
The design of this quotation is the same as the preceding, to show that it was predicted in
the Old Testament that the Gentiles should be made partakers of the privileges of the
gospel. The argument of the apostle is, that if this was designed, then converts to
Christianity from among the “Jews” should lay aside their prejudices, and “receive” them
as their brethren, entitled to the same privileges of the gospel as themselves. The “fact”
that the Gentiles would be admitted to these privileges, the apostle had more fully
discussed in Rom. 10–11.
GILL, “And again Esaias saith,.... In Isa_11:10;

130. there shall be a root of Jesse. This prophecy is applied to the Messiah by the Jews
(y), who say,
"that when the King Messiah is revealed, there shall be gathered to him all the nations of
the world, so that that Scripture shall be fulfilled which is written, "there shall be a root
of Jesse", &c.''
This character, "the root of Jesse", may be understood of Christ with respect to his divine
nature, who, as God, was before Jesse, and the author of his being, as of all creatures;
just in such sense as he is called "the root and offspring of David", Rev_5:5; the root of
David, as he is God, and the offspring of David, as he is man; unless both are to be
interpreted of his human nature, as the phrase here also may be, and denote his descent
from Jesse as man; and so the Jewish writers interpret it as well as some Christian ones.
This is R. David Kimchi's comment;
""and there shall be a root of Jesse"; the meaning is, ‫ישי‬ ‫משרש‬ ‫,היוצא‬ "which goes out from
the root of Jesse", according to Isa_11:1, for "Jesse" is the root. And so the Targum of Jonathan,
‫דישי‬ ‫בריה‬ ‫,בר‬ "the son's son of Jesse";''
that is, David's son, the King Messiah, who sprung from Jesse's family, when that family was very
low and mean, like to a tree cut down to, its roots, and to a root in a dry ground; out of which
sprung the man the branch, David's son and Lord. This character may be applied to Christ as
Mediator, who as a root is unseen and unknown to carnal men, and mean, abject, and of no
account in the eyes of the world; the root that not only bears Jesse, David, and other good men,
but all the branches of God's elect, from whom they have their beings, both in a natural and
spiritual sense; which communicates life and nourishment to them; in whom their life is hid, and
is safe when scarcely to be discerned in them; and from whom they have all their fruitfulness, and
to whom is owing their perseverance in faith and holiness.
And he that shall rise to reign over the GentilesAnd he that shall rise to reign over the GentilesAnd he that shall rise to reign over the GentilesAnd he that shall rise to reign over the Gentiles; or, as the Syriac version, "and he that shall rise
shall be a prince unto the Gentiles"; or, as the Arabic, "and he that shall rise out of it", the root,
"shall rule over the Gentiles". In the Hebrew text in Isaiah, this is said of the root, and to be read
thus, "which shall stand for an ensign of the people", Isa_11:10; because mention is made of a
root, the apostle expresses the standing of it by rising out of it, which signifies both the
incarnation and exaltation of Christ; and because an ensign is a token of power and government,
therefore he has rendered it to "reign", agreeably enough to the sense; since upon Christ's
exaltation, and setting up his ensign or standard, the Gospel, in the Gentile world, multitudes
became voluntary subjects to him, and still do; over whom he rules by his grace and Spirit, and

131. will more largely and manifestly in the latter day, when the kingdoms of this world shall be his. In
like manner R. Aben. Ezra explains the words of the Messiah.
"Says he, this may be understood, for all the whole world shall be ‫רשותו‬ ‫,תחת‬ "under his power", or
government.''
And so the Targum of Jonathan paraphrases them, "and kingdoms shall obey him"; so that the
Jew can have no reason to complain of the apostle's version.
In him shall the Gentiles trustIn him shall the Gentiles trustIn him shall the Gentiles trustIn him shall the Gentiles trust, or "hope"; this in the Hebrew text is, "to him shall the Gentiles
seek"; which cannot be truly done without faith and hope; see Heb_11:6; for the hope and faith of
enjoying what is sought for, put persons upon seeking: so that the apostle here gives us the true
sense of the words, and most fully describes the affection of the Gentiles to Christ; who having
some knowledge of him, seek unto him for life and salvation, prostrate themselves at his feet,
venture upon him, commit themselves to him, and hope and trust in him. This part of the
prophecy is by the Jews understood of the Messiah.
"All the Gentiles (says R. David Kimchi on the text) shall seek ‫המשיח‬ ‫,אל‬ "to the Messiah", and
shall go after him to do what he commands; all of them shall obey him.''
But why no mention made of the Israelites seeking to the Messiah? hear what they say, and which
still confirms the sense of these words (z).
"The Israelites will have no need of the doctrine of the King Messiah in future time, as it is said,
"to him shall the Gentiles seek", and not the Israelites.''
True enough! The apostle dwells on the proof of this point, it not being so easy of belief with the
Jews, but makes it clear from the law, psalms, and prophets, which is the threefold division of the
writings of the Old Testament; see Luk_24:44.
JAMISO , “And again, Esaias saith — (Isa_11:10).
There shall be a — “the”
root of Jesse — meaning, not “He from whom Jesse sprang,” but “He that is sprung
from Jesse” (that is, Jesse’s son David) - see Rev_22:16.
and he that shall rise, etc. — So the Septuagint in substantial, though not verbal,

132. agreement with the original.
CALVI , “12.And again, Isaiah, etc., This prophecy is the most illustrious of them all: for in that
passage, the Prophet, when things were almost past hope, comforted the small remnant of the
faithful, even by this, — that there would arise a shoot from the dry and the dying trunk of David’s
read here, arise, while in Hebrew it is stand for a sign, which is the same; for he was to appear
conspicuous like a sign. What is here hope, is in Hebrew seek; but according to the most common
Christ was to be raised up as a sign, and he reigns among the faithful alone, — and by the
declaration, that they shall hope in Christ, which cannot take place without the preaching of the
word and illumination of the Spirit. With these things corresponds the song of Simeon. It may be
further added, that hope in Christ is an evidence of his divinity.
13. May the God of hope fill you with all joy and
peace as you trust in him, so that you may
overflow with hope by the power of the Holy
Spirit.
Again, Paul is praying for God to fill them with joy and peace by trusting his
judgment to include all peoples in his plan of salvation. If they can do this it will
lead them to overflow with hope by the power of the Holy Spirit. It may have
seemed hopless to many that the church could ever survive with the combining of
Jews and Gentiles. This would seem like the combining of gas and fire for some who
had strong prejudices, but Paul says it is not hopeless, for God is a God of hope, and
it is possible for this hope to so fill people that they can overcome the deep negative
feelings they have had all their lives. It is possible for these people who once hated
each other to have a joyful time of peace and praise together. It is possible for them
to be filled with hope that this relationship of Jews and Gentiles can actually work,
and be an enormous witness to the world of what the Gospel of Christ can do in the
human heart and mind.

133. BAR ES, “Now the God of hope - The God who “inspires,” or “produces” the
Christian hope.
All joy and peace - Rom_14:17. If they were filled with this, there would be no strife
and contention.
In believing - The effect of believing is to produce this joy and peace.
That ye may abound ... - That your hope may be steadfast and strong.
Through the power ... - By means of the powerful operation of the Holy Spirit. It is
by his power alone that the Christian has the hope of eternal life; see Eph_1:13-14;
Rom_8:24.
CLARKE, “Now the God of hope, etc. - ᆍ δε Θεος της ελπιδος, May the God of this
hope - that God who caused both Jews and Gentiles to hope that the gracious promises
which he made to them should be fulfilled; and who, accordingly, has fulfilled them in
the most punctual and circumstantial manner;
Fill you with all joy - Give you true spiritual happiness; peace in your own hearts,
and unity among yourselves; in believing not only the promises which he has given you,
but believing in Christ Jesus, in whom all the promises are yea and amen.
That ye may abound in hope - That ye may be excited to take more enlarged views
of the salvation which God has provided for you, and have all your expectations fulfilled
by the power of the Holy Ghost, enabling you to hope and believe; and then sealing the
fulfillment of the promises upon your hearts.
GILL, “Now the God of hope,.... This character is taken from the latter part of
Rom_15:12, and is occasioned by it, "in him shall the Gentiles trust", or "hope"; and is
proper to God as he is the author and giver of this grace; for naturally men are without it;
that which is a good hope is the gift of God, and through his grace, and is wrought in the
heart in regeneration; for to this are the children of God begotten again. Moreover, God
is the object of it; not wealth and riches, nor works of righteousness, but Jehovah,
Father, Son, and Spirit, particularly Christ, is called the believer's hope; that is, the object
of it, in whom the Gentiles hope and trust. Likewise, it is God that encourages to the
exercise of it by the proclamations of his grace, and mercy, and plenteous redemption; by
the discoveries of his love, and views of interest in him; and by bringing to mind the past
experiences of his goodness: he preserves and maintains this grace useful and lively, firm
and steadfast, at least in being, which sometimes seems almost perished and gone; he
increases it, and causes his people to abound in the exercise of it, and continues it even
unto death. The Ethiopic version reads, "the God of our promises", which are what hope
has respect unto, and builds upon:
fill you with all joy and peace in believing. This is a petition to the God of hope.
The apostle has recourse again to prayer, knowing that all his exhortations would be
useless, without the grace of God accompanying them: and it is observable, that he prays
for the same things mentioned in the above prophecies and promises, as joy, peace, and

134. hope; for though God has promised ever so great things concerning his people, he will be
inquired of by them to do them for them. One part of this petition is, that God would "fill
them with all joy"; not with every kind of joy; not with worldly joy, or with the joy of
hypocrites, who rejoice in sin, or in their own boastings, which is evil; but with spiritual
joy, joy in God as a covenant God and Father; in Christ, in his person, righteousness, and
salvation; and in the Holy Ghost, the author of it, whose fruit it is; and in the Gospel,
doctrines, blessings, and promises of it; and in the view and hope of the heavenly glory,
amidst various afflictions and tribulations: and it designs an abundance of it, even a
fulness thereof; though the petition implies, that as yet it is not full; it is frequently
interrupted and broke in upon by the corruption of nature, and falls into sin, by the
temptations of Satan, through divine desertions, and various trials and exercises; yet it
supposes it may be increased, as by the renewed discoveries of the love of God, of
interest in Christ, and through the gracious influences of the Spirit; and even made full
and complete, though not in this, yet in the other world: another branch of the petition
is, that God would fill with "peace", with a sense of their peace with him, made by the
blood of Christ; with a conscience peace in their own breasts, arising from a view of their
justification by the righteousness of Christ, and from the sprinklings of his blood upon
them; and also with peace one among another, which was much wanting, and the apostle
was very desirous of: and all this he asks, that it might come to them "in believing"; in
the way of faith, and the exercise of that grace; for joy comes this way; faith and joy go
together; where one is, the other is also; and as the one increases, so does the other; a
believing view of interest in Christ is attended with joy unspeakable, and full of glory:
and so peace comes in at the door of faith: there is no true peace till a soul is brought to
believe in Christ; and that is promoted and increased by repeated acts of faith on Christ,
or by a constant living by faith on him; see Isa_26:3. The end for which this petition is
made is,
that ye may abound in hope through the power of the Holy Ghost. By hope is
meant that grace which God is the author, object, and promoter of; and the Syriac
version reads it, ‫,בסברה‬ "in his hope", or "the hope of him"; of enjoying him, of meeting with
him, and having communion with him in his house and ordinances; of having fresh supplies of
grace from him, and of being favoured with all the blessings of grace laid up in an everlasting
covenant, and at last with eternal life and glory: to "abound" herein, is to be in the free and
frequent exercise of this grace, being encouraged by the grace of God, and an enlarged
experience of it, and supported by faith, the substance of things hoped for: and this "through the
power of the Holy Ghost"; not by might or power of man, but by that same divine power which
first began the good work, and must fulfil it; which at first implanted the grace of hope, and must
perform the work of that, as of faith. The same power is requisite to cause grace to abound, or
saints to abound in the exercise of it, as was to the first production of it. The Vulgate Latin reads,
"that ye may abound in hope, and in the power of the Holy Ghost"; but there is no copulative in
the Greek text.
HE RY, “Here is another prayer directed to God, as the God of hope; and it
is, as the former (Rom_15:5, Rom_15:6), for spiritual blessings: these are

135. the blest blessings, and to be first and chiefly prayed for.
I. Observe how he addresses himself to God, as the God of hope. It is good in prayer to
fasten upon those names, titles, and attributes of God, which are most suitable to the
errand we come upon, and will best serve to encourage our faith concerning it. Every
word in the prayer should be a plea. Thus should the cause be skilfully ordered, and the
mouth filled with arguments. God is the God of hope. He is the foundation on which our
hope is built, and he is the builder that doth himself raise it: he is both the object of our
hope, and the author of it. That hope is but fancy, and will deceive us, which is not
fastened upon God (as the goodness hoped for, and the truth hoped in), and which is not
of his working in us. We have both together, Psa_119:49. Thy word - there is God the
object; on which thou hast caused me to hope - there is God the author of our hope,
1Pe_1:3.
II. What he asks of God, not for himself, but for them.
1. That they might be filled with all joy and peace in believing. Joy and peace are two
of those things in which the kingdom of God consists, Rom_14:17. Joy in God, peace of
conscience, both arising from a sense of our justification; see Rom_5:1, Rom_5:2. Joy
and peace in our own bosoms would promote a cheerful unity and unanimity with our
brethren. Observe, (1.) How desirable this joy and peace are: they are filling. Carnal joy
puffs up the soul, but cannot fill it; therefore in laughter the heart is sad. True, heavenly,
spiritual joy is filling to the soul; it has a satisfaction in it, answerable to the soul's vast
and just desires. Thus does God satiate and replenish the weary soul. Nothing more than
this joy, only more of it, even the perfection of it in glory, is the desire of the soul that
hath it, Psa_4:6, Psa_4:7; Psa_36:8; Psa_63:5; Psa_65:4. (2.) How it is attainable. [1.]
By prayer. We must go to God for it; he will for this be enquired of. Prayer fetches in
spiritual joy and peace. [2.] By believing; that is the means to be used. It is vain, and
flashy, and transient joy, that is the product of fancy; true substantial joy is the fruit of
faith. Believing, you rejoice with joy unspeakable, 1Pe_1:8. It is owing to the weakness
of our faith that we are so much wanting in joy and peace. Only believe; believe the
goodness of Christ, the love of Christ, the promises of the covenant, and the joys and
glories of heaven; let faith be the substance and evidence of these things, and the result
must needs be joy and peace. Observe, It is all joy and peace - all sorts of true joy and
peace. When we come to God by prayer we must enlarge our desires; we are not
straitened in him, why should we be straitened in ourselves? Ask for all joy; open thy
mouth wide, and he will fill it.
2. That they might abound in hope through the power of the Holy Ghost. The joy and
peace of believers arise chiefly from their hopes. What is laid out upon them is but little,
compared with what is laid up for them; therefore the more hope they have the more joy
and peace they have. We do then abound in hope when we hope for great things from
God, and are greatly established and confirmed in these hopes. Christians should desire
and labour after an abundance of hope, such hope as will not make ashamed. This is
through the power of the Holy Ghost. The same almighty power that works grace begets
and strengthens this hope. Our own power will never reach it; and therefore where this
hope is, and is abounding, the blessed Spirit must have all the glory.
JAMISO , “Now, etc. — This seems a concluding prayer, suggested by the whole
preceding subject matter of the epistle.
the God of hope — (See on Rom_15:5).
fill you with all joy and peace in believing — the native truth of that faith which

136. is the great theme of this epistle (compare Gal_5:22).
that ye may abound in hope — “of the glory of God.” (See on Rom_5:1).
through the power of the Holy Ghost — to whom, in the economy of redemption,
it belongs to inspire believers with all gracious affections.
On the foregoing portion, Note,
(1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus,
having to decide questions of duty and liberty solely with reference to himself. As
Christians are one body in Christ, so the great law of love binds them to act in all things
with tenderness and consideration for their brethren in “the common salvation”
(Rom_15:1, Rom_15:2).
(2) Of this unselfishness Christ is the perfect model of all Christians (Rom_15:3).
(3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in
its most trying and delicate features (Rom_15:4).
(4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the
whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption,
so it is the last end of God in it (Rom_15:5-7).
sbc, “The Twofold Genealogy of Hope.
I. We have here the hope that is the child of the night and born in the dark. "Whatsoever
things," says the Apostle, "were written aforetime, were written for our learning, that we
through patience"—or rather, the brave perseverance—"and consolation"—or rather,
perhaps encouragement—"of the Scriptures might have hope." The written word is
conceived to be the source of patient endurance which acts as well as suffers. This grace
Scripture works in us through the encouragement it ministers in manifold ways, and the
result of both is hope. Scripture encourages us, (1) by its records, and (2) by its revelation
of principles. Hope is born of sorrow; but darkness gives birth to the light, and every
grief blazes up a witness to a future glory. Sorrow has not had its perfect work unless it
has led us by the way of courage and perseverance to a stable hope. Hope has not pierced
to the rock and builds only on things that can be shaken, unless it rests on sorrows borne
by God’s help.
II. We have also a hope that is born of the day, the child of sunshine and gladness, and
that is set before us in the second of the two verses which we are considering. "The God
of hope fill you with all joy and peace in believing, that ye may abound in hope." (1) Faith
leads to joy and peace. Paul has found, and if we only put it to the proof we shall also
find, that the simple exercise of simple faith fills the soul with all joy and peace. (2) The
joy and peace which spring from faith in their turn produce the confident anticipation of
future and progressive good. Herein lies the distinguishing blessedness of the Christian
joy and peace, in that they carry in themselves the pledge of their own eternity. Here, and
here only, the mad boast which is doomed to be so miserably falsified when applied to
earthly gladness is simple truth. Here "tomorrow shall be as this day, and much more
abundant." Such joy has nothing in itself which betokens exhaustion, as all the less pure
joys of earth have. It is manifestly not born for death, as are they. It is not fated, like all
earthly emotions or passions, to expire in the moment of its completeness, or even by
sudden revulsion to be succeeded by its opposite. Its sweetness has no after-pang of
bitterness. It is not true of this gladness that "Hereof cometh in the end despondency and
madness," but its destiny is to remain as long as the soul in which it unfolds shall exist,
and to be full as long as the source from which it flows does not run dry.

137. A. Maclaren, Christian Commonwealth, June 24th, 1886.
Reference: Rom_15:13.—G. Brooks, Five Hundred Outlines, p. 240.
COFFMA , “Now the God of hope fill you with all joy and peace in believing, that ye may
abound in hope, in the power of the Holy Spirit.
The Christian era was ushered in with the double promise of peace and joy, the peace being
prophesied by Zacharias, thus:
The Dayspring from on high shall visit us ... to guide our feet unto the way of peace (Luke 1:78,79);
and the joy having been announced by the angel of the Lord to the shepherds:
Behold I bring you tidings of great joy which shall be to all people (Luke 2:10).
Such a glorious peace and joy are available from no other source than the life of faith in Jesus
Christ. These priceless endowments of the soul are the Christian's badge of eternal inheritance, his
true credentials of heavenly citizenship, and his impregnable defense against all the tribulations and
temptations of life. Having peace with God and the joy of the Spirit in his soul, the Christian is
redeemed INDEED .
Wilbur M. Smith wrote on this SUBJECT , thus:
As a result of such a redemption, accomplished with such a sacrifice, the hearts and
minds of Christians may forever be kept with the peace of God that passeth
understanding. There is absolutely nothing in all the biographies of unbelievers, or
rationalists, or modern skeptics, which can present any such testimony to the reality of
peace and joy in the human heart, promised in the New Testament. Professor Robert
unable to help us in the hour of sorest need. If less than perfectly benevolent, we
cannot fully love him. The whole soul can only be devoted to One who is believed to be
absolutely good."[4]
The same author devoted a full chapter to the exposition of this verse; and the paragraph regarding
the means of procuring peace and joy has this:
This joy can come only through believing, and I pray you, brothers and sisters, never be drifted
away from the child-like faith in what God hath said. It is very easy to obtain a temporary joy and
peace through your present easy experience, but how will you do when all things take a troublous
turn? Those who live by feelings change with the weather. If you ever put aside your faith in the
finished work to drink from the cup of your own inward sensations, you will find yourself bitterly
disappointed. Your honey will turn to gall, your sunshine into blackness; for all things which come to
man are fickle and deceptive. The God of hope fill you with joy and peace; but it will only be through
believing. You will have to stand as a poor sinner at the foot of the cross, trusting to complete
atonement. You will never have peace and joy unless you do. If you once begin to say, I am a saint;
there is something good in me, and so on, you will find joy evaporate and peace depart.[5]
Wonderful as are Smith's words, as regards the necessity of believing it is not by this "alone" that
people shall receive the blessing. As Smith said, one must stand at the foot of the cross, etc., and
Paul's writings seems to have gone through many minds without having made any impression at all!

138. In the power of the Holy Spirit ... is Paul's reminder that only God's children, the baptized true
believers "in Christ" who have received the Spirit as a consequence of their sonship shall ever
possess this joy and peace. People may forget to tell how they are received, but the apostle failed
not to declare it.
[4] Wilbur S. Smith, Therefore Stand (Boston: W. A. Wilde Company, 1945), p. 272.
[5] Ibid., p. 476.
CALVI , “13.And may the God, etc. He now concludes the passage, as before, with prayer; in
which he desires the Lord to give them whatever he had commanded. It hence appears, that the
Lord does in no degree measure his precepts according to our strength or the power of free-will;
and that he does not command what we ought to do, that we, relying on our own power, may gird
up ourselves to render obedience; but that he commands those things which require the aid of his
grace, that he may stimulate us in our attention to prayer.
In saying the God of hope, he had in view the last verse; as though he said, — “May then the God in
whom we all hope fill you with joy, that is, with cheerfulness of heart, and also with unity and
concord, and this by believing:” (449) for in order that our peace may be approved by God, we must
be bound together by real and genuine faith. If any one prefers taking in believing, for, in order to
believe, (450) the sense will be, — that they were to cultivate peace for the purpose of believing; for
then only are we rightly prepared to believe, when we, being peaceable and unanimous, do willingly
embrace what is taught us. It is however preferable, that faith should be CONNECTED with
peace and joy; for it is the bond of holy and legitimate concord, and the support of godly joy. And
though the peace which one has within with God may also be understood, yet the context leads us
rather to the former explanation. (451)
He further adds, that ye may abound in hope; for in this way also is hope CONFIRMED and
increased in us. The words, through the power of the Holy Spirit, intimate that all things are the gifts
of the divine bounty: and the word power is intended emphatically to set forth that wonderful energy,
by which the Spirit works in us faith, hope, joy, and peace.
Why does he mention joy before peace? It is in accordance with his usual manner, — the most
visible, the stream first, then the most hidden, the spring. — Ed.
PULPIT, “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

139. 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 hiscommission, 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

140. 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

141. 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.HOPECONCERNINGONE'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

142. 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 PROSP
ECTS. 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

143. shall desire "the edification of the body," as St. Paul phrases it. Enlightened and large-hearte
PINK, “In his preceding Prayer the Apostle Paul had made request that the God
of patience and consolation would grant the saints at Rome to be "like-minded
one toward another, according to Christ Jesus" (Rom. 15:5) so that amity and
concord might prevail among them. He had followed this by reminding them that
the Redeemer’s mission embraced not only the Jews but also the Gentiles, that
the eternal purpose of God respected an elect portion from both parts of the
human race (Rom. 15:8-9). In support of this statement he quoted no less than
four Old Testament passages, taken respectively from the Law, the Psalms, and
the Prophets (the principal sections into which the divine oracles were divided;
see Luke 24:44), each of which foretold that the Gentiles would take their place
alongside the Jews in worshiping the Lord. Thus the Hebrew Christians need
have no hesitation in welcoming believing Gentiles into their midst. The apostle
then concluded this section of his epistle, by again supplicating the throne of
grace on their behalf, thereby evidencing his deep solicitude for them, and
intimating that God alone could impart the grace necessary for obedience to the
injunctions given them.
Vital instruction is to be obtained by attending closely to the connection between
Romans 15:13 and the verses which immediately precede it. In the context Paul had
cited a number of Old Testament passages which announced the salvation of the
Gentiles and their union with believing Jews. ow the prophecies of Scripture are to
be viewed in a threefold manner. First, as proofs of their divine inspiration,
demonstrating as they do the omniscience of their Author in unerringly forecasting
things to come. Second, as revelations of the will of God, announcements of what He
has eternally decreed, which must therefore come to pass. Third, as possessing a
moral and practical bearing upon us: where they are predictions of judgment, they
are threatenings and therefore warnings of the objects to be avoided and the evils to
be shunned—as the before announced destruction of the papacy bids us have
nought to do with that system; but where they consist of predictions of divine
blessing, they are promises for faith to lay hold of and for hope to anticipate before
their actual fulfillment. Paul is viewing them in this third respect.
Our Use of the Divine Promises
Here the apostle shows us what use we are to make of the divine promises, namely,
turn them into believing prayer, requesting God to make them good. As God draws

144. near to us in promise, it is our privilege to draw near to Him in petition. Those
prophecies were infallible assurances that God intended to show mercy to the
Gentiles. o sooner had Paul quoted them than he bowed his knees before their
Giver, thereby teaching the Roman saints—and us—how to turn the promises to
practical account, instructing them what to ask for. In like manner when he would
have the Ephesian saints beg God to enlighten their understandings, that they might
know the great things of the gospel, he set them an example by praying for that very
thing (Rom. 1:17-18). So here; it was as though he said, "Thou hast promised that
the Gentiles should hope in Thee [Romans 15:12]. Thou art ‘the God of hope.’
Graciously work in these saints so that they ‘may abound in hope, through the
power of the Holy Ghost,’ and that they too may from my example be constrained to
supplicate Thee and plead this promise for the attainment of this very blessing."
That the reader may have a more definite view of the connection, we will now quote
the verse before our prayer: "And again, Esaias [Isaiah] saith, There shall be a root
of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles
trust." That is taken from one of the great Messianic prophecies, recorded in Isaiah
11. Whatever may or may not be its ultimate accomplishment, Paul was moved to
make known to us that that prediction was even then receiving fulfillment. Literally
the Greek reads, "In Him shall the Gentiles hope," and it is thus rendered correctly
in the Revised Version. Though intimately connected, as Hebrews 11:1 shows, there
is a real difference between faith and hope. Faith is more comprehensive in its
range, for it believes all that God has said concerning the past, present, and future—
the threatenings as well as the promises—but hope looks solely to a future good.
Faith has to do with the Word promising; hope is engaged with the thing promised.
Faith is a believing that God will do as He has said; hope is a confident looking
forward to the fulfillment of the promise.
The Remote Context
Having sought to point out the instructive connection between the apostle’s prayer
and the verses immediately preceding, a word now on its remoter context. This
prayer concludes that section of the epistle begun at Romans 14:1, on unhappy
division in the company of the Roman saints. Without taking sides and expressly
declaring which was in the wrong, Paul had laid down broad and simple principles
for each to act upon, so that if their conduct was regulated thereby, Christian love
and Christian liberty would alike be conserved. He set before them the example of
their Master, and then showed that both Jews and Gentiles were given equal place
in the Word of prophecy. To borrow the lovely language of Moule, "He clasps them
impartially to his own heart in this precious and pregnant benediction, beseeching
for both sides, and for all their individuals, a wonderful fullness of those blessings in
which most speedily and most surely the spirit of their strife would expire." The
closer a company of Christians are drawn to their Lord, the closer they are drawn
to one another.
" ow the God of hope fill you with all joy and peace in believing, that ye may

145. abound in hope, through the power of the Holy Ghost." The "God of hope" is both
the Object and the Author of hope. He is the One who has prepared the blessings
which are to be the objects of our hope, who has set them before us in the gospel,
and who by the power of the Spirit enables us to understand and believe the gospel,
which awakens motives and sets in action principles that ensure hope. The burden
of Paul’s prayer was that the saints might abound in this spiritual grace, and
therefore he addressed the Deity accordingly. As Matthew Henry pointed out, "It is
good in prayer to fasten upon those names, titles and attributes of God which are
most suitable to the errand we come upon and will best serve to encouragement
concerning it." A further reason why the apostle thus addressed the Deity appears
from the preceding verse, where it was announced of the Lord, "In him shall the
Gentiles hope." More literally our verse reads, " ow the God of that [or ‘the’]
hope"—the One who is the Inspirer of all expectations of blessing.
"The God of Hope"
This expression "the God of [that] hope" had special pertinency and peculiar
suitability to the Gentiles—who are mentioned by name no less than four times in
the verses immediately preceding. Its force is the more apparent if we consider it in
the light of Ephesians 2:11-12, where Gentile believers are reminded that in time
past they "were without Christ [devoid of any claim upon Him], being aliens from
the commonwealth of Israel, and strangers from the covenants of promise, having
no hope, and without God in the world"—without any knowledge of Him, without a
written revelation from Him. But the incarnation of Christ had radically altered
this. The grand design of His mission was not restricted to Palestine but was
worldwide, for He shed His atoning blood for sinners out of all peoples and tribes
and, upon the triumphant conclusion of His mission, commissioned His servants to
preach the gospel to all nations. Hence the apostle had reminded the Roman saints
that God said, "Rejoice, ye Gentiles, with his people" (Rom. 15:10). He had now
become to them "the God of hope."
If God had not revealed Himself in the Word of truth we should be without any
foundation of hope. But the Scriptures are windows of hope to us. This is evident
from the fourth verse of our chapter: "For whatsoever things were written
aforetime were written for our learning, that we through patience and comfort of
the scriptures might have hope" (Rom. 15:4). Thus the God of hope is revealed in
His living oracles with the design of inspiring hope. If we would be filled with faith,
joy, and peace it must be by believing what :is presented to us in Holy Writ. Before
we have any true inward ground of hope, God Himself as revealed in the Bible must
be our confidence. Through God’s Word the apostle discovered there was hope for
the Gentiles; and so may the most burdened heart find solid consolation therein if
he will search and believe its contents. Every divine promise is calculated to inspire
the believer with hope. Therein is to be found a sure foundation, on which to rest.
Let us now consider the petition the apostle here presented to the God of hope: that
He would "fill you with all joy and peace in believing." This is to be considered first

146. in its local bearing. The phrase "in believing" looks back to those blessed portions of
the Old Testament which had just been quoted. Paul prayed that God would
graciously enable those saints to lay hold of such promises and conduct themselves
in harmony therewith. We quote Charles Hodge: "In the fulfillment of that promise
[Romans 15:12] Christ came, and preached salvation to those who were near and to
those who were afar off (Eph. 2:17). As both classes had been thus kindly received
by the condescending Savior and united into one community, they should receive
and love each other as brethren, laying aside all censoriousness and contempt,
neither judging nor despising one another." In other words, the apostle longed that
both should be occupied alike with Christ. Let faith and hope be duly operative, and
joy and peace would displace discord and strife.
Regarding this prayer of the Apostle Paul, Handley Moule wrote: "Let that prayer
be granted, in its pure depth and height, and how could the ‘weak brother’ look
with quite his old anxiety on the problems suggested by the dishes at a meal and by
the dates of the Rabbinic calendar? And could ‘the strong’ bear any longer to lose
his joy in God by an assertion, full of self, of his own insight and liberty? Profoundly
happy and at rest in the Lord, whom they embraced by faith as their Righteousness
and Life, and whom they anticipated in hope as their coming Glory; filled through
their whole consciousness by the indwelling Spirit with a new insight into Christ,
they would fall into each other’s embrace, in Him. They would be much more ready
when they met to speak ‘concerning the King’ than to begin a new stage of their not
very elevating discussion. How many a church controversy now, as then, would die
of inanition, leaving room for living truth, if the disputants could only gravitate, as
to their always most beloved theme, to the praises and glories of their redeeming
Lord Himself!"
As our Lord’s prayer in John 17 was not confined to His disciples then but reached
forward to "them also which shall believe" (Rom. 5:20), so this prayer of Paul’s is
suited to all the children of God. "The God of hope fill you with all joy and peace in
believing." Let it be duly noted that Paul did not hesitate to ask for these particular
blessings. We make that remark because we very much fear that some of our
readers are well-nigh afraid to cry to God for such things; but they need not be.
Fullness of spiritual joy does not unfit its possessor to live his life in this world, nor
does fullness of peace produce presumption and carnal security. If such experiences
were dangerous, as Satan would fain have us conclude, the apostle would not have
sought them on behalf of his fellow Christians. From his making request for these
very blessings we learn they are eminently desirable and furnished warrant for us to
supplicate for the same, both for ourselves and our brethren.
The Apostle’s Example
The example which the apostle has here set before us evidences not only that it is
desirable for Christians to be filled with joy and peace, but also that such a
delightful experience is attainable. C. H. Spurgeon stated, "We may be filled with
joy and peace believing, and may abound in hope. There is no reason why we should

147. hang our heads and live in perpetual doubt. We may not only be somewhat
comforted, but we may be full of joy; we may not only have occasional quiet, but we
may dwell in peace, and delight ourselves in the abundance of it. These great
privileges are attainable or the apostle would not have made them the subject of
prayer . . . The sweetest delights are still grown in Zion’s gardens, and are to be
enjoyed by us; and shall they be within our reach and not be grasped? Shall a life of
joy and peace be attainable, and shall we miss it through unbelief? God forbid. Let
us as believers resolve that whatsoever of privilege is to be enjoyed we will enjoy it."
Once again we appeal to the context, for clear proof is found there that it is God’s
revealed will for His saints to be a rejoicing people. In Romans 15:10 the apostle
cited a verse from the Old Testament which says, "Rejoice, ye Gentiles, with his
people." Israel had been given no monopoly of joy; those whom God had purposed
to call from out the nations would also share therein. If there was joy for Israel
when redeemed from the house of bondage and led through the Red Sea, much
more so is there joy for those delivered from the power of Satan and translated into
the kingdom of God’s dear Son. Observe that the passage quoted is not in the form
of a promise, but is a specific precept: regenerated Gentiles are expressly bidden to
"rejoice." or did the apostle stop there. As though anticipating our slowness to
enter into our privileges, he added, "And again, Praise the Lord, all ye Gentiles"
(Rom. 15:11)—not merely the most eminent among them but all alike. Where there
is praise there is joy, for joy is a component part of it. Thus one who professes to be
a Christian and at the same time complains that he is devoid of joy and peace,
acknowledges that he is failing to obey these precepts.
Degrees of Blessing
"The God of hope fill you with all joy and peace" intimates three things. First, there
are degrees of these blessings. A few Christians enjoy them fully, but the great
majority (to their shame) experience but a taste thereof. Each of us should look to
God for the fullest communication of these privileges. Second, the breadth of the
apostle’s words, as also his "that ye may abound in hope," manifest how his heart
was enlarged toward the saints and what comprehensive supplies of grace he sought
for them. Third, thus we honor God in prayer: by counting on the freeness of His
grace. There is no straitness in Him, and there should be none in us. Since we are
coming to heaven’s King, let us "large petitions with us bring." Has He not given us
encouragement to do so? Having given His beloved Son for us and to us, "how shall
he not with him also freely give us all things" (Rom. 8:32)! Has He not invited us to
"drink, yea, drink abundantly" (Song 5:1)! Then let our requests be in accord with
His invitation; let us not approach Him as though He were circumscribed like
ourselves.
Privileges and Duties
The fact that the apostle prayed for these blessings indicated not only that they are
desirable and attainable, but also that it is incumbent upon us to enter into

148. possession of them. We cannot now attempt proof, but will here state the fact that
the things we may ask God to give us are, at the same time, obligations upon
ourselves. Privileges and duties cannot be separated. It is the duty of the Christian
to be joyous and peaceful. If any should question that statement, we would ask him
to consider the opposite; surely none would affirm that it is a spiritual duty to be
miserable and full of doubts! We do not at all deny that there is another side to the
Christian’s life, that there is much both within and without the believer to make him
mourn. or is that at all inconsistent. The apostle avowed himself to be "sorrowful,"
yet in the very same breath he added "yet alway rejoicing" (2 Cor. 6:10). Most
assuredly those who claim to be accepted in the Beloved and journeying to
everlasting bliss bring reproach on Him whose name they bear and cause His gospel
to be evil spoken of, if they are doleful and dejected and spend most of their time in
the slough of despond.
Blessings Obtained by Prayer
But we proceed one step further. The apostle here made known how these most
desirable and requisite blessings may be obtained. First, they are to be sought in
prayer, as is evident from Paul’s example. Second, they can only be attained as the
heart is occupied with "the God of hope," that is, the promising God, for the things
we are to hope for are revealed in His promises. Third, these blessings come to us
"in believing," in faith’s laying hold of the things promised. "Fill you with all joy
and peace in believing." Many seek, though vainly, to reverse that order. They will
not believe God till they feel they have joy and peace, which is like requiring flowers
before the bulb has been set in the ground. You ask, "But how can I have joy and
peace while engaged in such a conflict—mostly a losing one—with indwelling sin?"
Answer: You cannot successfully oppose indwelling sin if you are joyless and full of
doubts, for "the joy of the Lord is your strength" ( ehemiah 8:10). There is no
genuine joy and peace except "in believing," and in exact proportion to our faith
will be joy and peace.
"That ye may abound in hope." This clause gave the Roman saints and us the
reason why the apostle made the above request, or the design he had in view for
them. They were established as to the past, joyous in the present. He would have
them to be confident as to the future. The best is yet to be, for as yet the Christian
has received but an earnest of his inheritance, and the more he is occupied with the
inheritance itself the better equipped he will be to press forward to it, through all
difficulties and obstacles, for hope is one of the most powerful motives or springs of
action (Heb. 6:11-12). In our day some of the Lord’s people need to be informed that
the word hope has quite a different meaning in Scripture from that accorded to it in
everyday speech. On the lips of most people "hope" signifies little more than a bare
wish, and often with considerable fear that it will not be realized, being nothing
better than a timid and hesitant desire that something may be obtained. But in
Scripture (e.g., Romans 8: 25; Hebrews 6:18-19) hope signifies a firm expectation
and confident anticipation of the things God has promised. As joy and peace
increase "in believing" so too does hope.

149. The Power of the Holy Spirit
"Through the power of the Holy Ghost." The Father is the Giver, but the Spirit is
the Communicator of our graces. Though it is the Christian’s duty to be filled with
joy and peace in believing and to abound in hope, yet it is only by the Spirit’s
enablement such can be realized. Here, as everywhere in the Word, we find the
kindred truths of our accountableness and dependency intimately connected. The
joy, peace, and hope here are not carnal emotions or natural acquirements but
spiritual graces, and therefore they must be divinely imparted. Even the promises of
God will not produce these graces unless they be divinely applied to us. ote that it
is not merely "through the operation" but "through the power" of the Holy Spirit,
for there is much in us which opposes! or can these graces be increased or even
maintained by us in our own strength—though they can be decreased by us,
through grieving the Spirit. They are to be sought by prayer, by eyeing the
promises, and by looking for the enablement of the Holy Spirit. That hope is but a
vain fancy which is not fixed on God and inwrought by Him. "Remember the word
unto thy servant, upon which thou hast caused me to hope" (Ps. 119:49).
14. I myself am convinced, my brothers, that you
yourselves are full of goodness, complete in
knowledge and competent to instruct one another.
Barclay points out how wise Paul was in the way he communicated. “Paul reveals
himself as a man of tact. There is no rebuke here. He does not nag the brethren at
Rome nor speak to them like some angry schoolmaster. He tells them that he is only
reminding them of what they well know, and assures them that he is certain that
they have it in them to render outstanding service to each other and to their Lord.
Paul was much more interested in what a man could be than in what he was. He saw
faults with utter clarity, and dealt with them with utter fidelity; but all the time he
was thinking, not of the wretched creature that a man was, but of the splendid
creature that he might be.”
Paul is saying that he was convinced he was dealing with people mature enough, and
knowledgeable enough to not only become one with each other, but have the ability
to instruct one another so that this unity in Christ will be passed on to succeeding
generations. Children will now be taught to love their enemies, and Christians will
no longer speak in derogatory language against Jews and Gentiles. They will still
hear the only way of thinking in their schools and community, but Christians will be

150. different, and they will be breaking down walls that separate people.
BAR ES, “And I myself also - The apostle here proceeds to show them why he had
written this Epistle, and to state his confidence in them. He had exhorted them to peace;
he had opposed some of their strongest prejudices; and in order to secure their
obedience to his injunctions, he now shows them the deep interest which he had in their
welfare, though he had never seen them.
Am persuaded - He had never seen them Rom_1:10-13, but he had full confidence in
them. This confidence he had expressed more fully in the first chapter.
Of you - Concerning you. I have full confidence in you.
My brethren - An address of affection; showing that he was not disposed to assume
undue authority, or to lord it over their faith.
Are full of goodness - Filled with “kindness” or “benevolence.” That is, they were
“disposed” to obey any just commands; and that consequently any errors in their
opinions and conduct had not been the effect of obstinacy or perverseness. There was
indeed danger in the city of Rome of pride and haughtiness; and among the Gentile
converts there might have been some reluctance to receive instruction from a foreign
Jew. But the apostle was persuaded that all this was overcome by the mild and humbling
spirit of religion, and that they were disposed to obey any just commands. He made this
observation, therefore, to conciliate respect to his authority as an apostle.
Filled with all knowledge - That is, instructed in the doctrines and duties of the
Christian religion. This was true; but there might be still some comparatively
unimportant and nonessential points, on which they might not be entirely clear. On
these, the apostle had written; and written, not professedly to communicate “new” ideas,
but to “remind” them of the great principles on which they were before instructed,
Rom_15:15.
Able also ... - That is, you are so fully instructed in Christian principles, as to be able
to give advice and counsel, if it is needed. From this verse we may learn,
(1) That when it is our duty to give instruction, admonition, or advice, it should be in a
kind, conciliating manner; not with harshness, or with the severity of authority.
Even “an apostle” did not assume harshness or severity in his instructions.
(2) There is no impropriety in speaking of the good qualities of Christians in their
presence; or even of “commending” and “praising” them when they deserve it.
The apostle Paul was as far as possible from always dwelling on the faults of
Christians. When it was necessary to reprove them, he did it, but did it with tenderness
and tears. When he “could” commend, he preferred it; and never hesitated to give them
credit to the utmost extent to which it could be rendered. He did not “flatter,” but he told
the truth; he did not commend to excite pride and vanity, but to encourage, and to
prompt to still more active efforts. The minister who always censures and condemns,
whose ministry is made up of complaints and lamentations, who never speaks of
Christians but in a strain of fault-finding, is unlike the example of the Saviour and of
Paul, and may expect little success in his work; compare Rom_1:8; Rom_16:19; 1Co_1:5;
2Co_8:7; 2Co_9:2; Phi_1:3-7; Heb_6:9; 2Pe_1:12.
CLARKE, “And I - am persuaded of you - This is supposed to be an address to the
Gentiles; and it is managed with great delicacy: he seems to apologize for the freedom he

151. had used in writing to them; which he gives them to understand proceeded from the
authority he had received by his apostolical office, the exercise of which office respected
them particularly. So they could not be offended when they found themselves so
particularly distinguished.
Ye - are full of goodness - Instead of αγαθωσυνης, goodness, some MSS. of good
repute have αγαπης, love. In this connection both words seem to mean nearly the same
thing. They were so full of goodness and love that they were disposed, of themselves, to
follow any plan that might be devised, in order to bring about the most perfect
understanding between them and their Jewish brethren.
Filled with all knowledge - So completely instructed in the mind and design of
God, relative to their calling, and the fruit which they were to bring forth to the glory of
God, that they were well qualified to give one another suitable exhortations on every
important point.
Instead of αλληλους, one another, several MSS. have αλλους, others, which gives a
clearer sense: for, if they were all filled with knowledge, there was little occasion for them
to admonish one another; but by this they were well qualified to admonish others - to
impart the wisdom they had to those who were less instructed.
GILL, “And I myself also am persuaded of you,.... This is said by way of
prevention to an objection that might he made to the apostle's prayers and exhortations
by the Romans. What does the apostle mean by all this? what does he think of us, or take
us to be? men that live in malice to one another, devoid of all humanity, and mutual
respect? a parcel of fools and ignorant men, that know nothing of divine things? and
though there may be some that are much to be blamed for their conduct and carriage to
their fellow Christians, what, are there none among us fit to give advice and admonition?
To which the apostle replies, that he was far from entertaining such thoughts of them;
that though he had not seen them in person, yet he had had such an account of their faith
and practice, which were famous throughout the world, that he was thoroughly
persuaded of better things of them, though he thus spake; and therefore, to mollify them,
and abate their resentment, he adds,
my brethren; testifying his affection to them, owning the spiritual relation they stood
in to him, and declaring the great esteem he had for them, and the high opinion he had
of them: saying,
that ye also are full of goodness; not naturally, for there is no good thing in men by
nature, but what they had was from the Spirit of God, whose fruit is "goodness": and by
which may be meant, either the good gifts of the Spirit of God, or rather his graces, even
the good work of grace in general, and which is goodness itself: it comes from a good
cause, the good Spirit of God; is good in its own nature, not having the least mixture or
tincture of evil in it; and good in its effects, since it makes and denominates a man a good
man; now these saints might be said to be full of this, to denote the abundance, the
superabundance of grace in this work: or particularly beneficence, humanity, and
sympathy to fellow Christians, may be intended. The Vulgate Latin version reads, "full of
love": but the copies and eastern versions read as we do.
Filled with all knowledge; not with every sort of knowledge, with the knowledge of all

152. languages, or of all the arts and sciences, of all things, natural and political; but with all
spiritual knowledge relating to God, his nature and perfections, his mind and will; to
Christ and the work of redemption by him; to the Spirit, and the operations of his grace;
to the Gospel, and the doctrines of it; to their duty to God, fellow creatures, and fellow
Christians; in short, with all knowledge necessary to salvation, though as yet not perfect,
and which will not be in this world, but in another:
able also to admonish one another; as they must be, since they were both good and
knowing; goodness and knowledge are necessary to admonition, and qualify persons for
it: if a man is not a good man himself, he is not fit to admonish another; and if he has not
knowledge, he will not be able to do it as it should be; and without humanity and
tenderness, he will not perform it aright, and with success; but all this being in these
persons, they were able and fit for it. Some copies read it, "able also to admonish others";
so the Syriac version renders; which makes the expression still stronger, and enlarges
their praise and commendation.
HE RY, “Here, I. He commends these Christians with the highest
characters that could be. He began his epistle with their praises (Rom_1:8),
Your faith is spoken of throughout the world, thereby to make way for his
discourse: and, because sometimes he had reproved them sharply, he now
concludes with the like commendation, to qualify them, and to part friends.
This he does like an orator. It was not a piece of idle flattery and
compliment, but a due acknowledgment of their worth, and of the grace of
God in them. We must be forward to observe and commend in others that
which is excellent and praise-worthy; it is part of the present recompence of
virtue and usefulness, and will be of use to quicken others to a holy
emulation. It was a great credit to the Romans to be commended by Paul, a
man of such great judgment and integrity, too skilful to be deceived and too
honest to flatter. Paul had no personal acquaintance with these Christians,
and yet he says he was persuaded of their excellencies, though he knew them
only be hearsay. As we must not, on the one hand, be so simple as to believe
every word; so, on the other hand, we must not be so skeptical as to believe
nothing; but especially we must be forward to believe good concerning
others: in this case charity hopeth all things, and believeth all things, and (if
the probabilities be any way strong, as here they were) is persuaded. It is
safer to err on this side. Now observe what it was that he commended them
for. 1. That they were full of goodness; therefore the more likely to take in
good part what he had written, and to account it a kindness; and not only so,
but to comply with it, and to put it in practice, especially that which relates
to their union and to the healing of their differences. A good understanding
of one another, and a good will to one another, would soon put an end to
strife. 2. Filled with all knowledge. Goodness and knowledge together! A
very rare and an excellent conjunction; the head and the heart of the new
man. All knowledge, all necessary knowledge, all the knowledge of those
things which belong to their everlasting peace. 3. Able to admonish one
another. To this there is a further gift requisite, even the gift of utterance.
Those that have goodness and knowledge should communicate what they
have for the use and benefit of others. “You that excel so much in good gifts
may think you have no need of any instructions of mine.” It is a comfort to
faithful ministers to see their work superseded by the gifts and graces of

153. their people. How gladly would ministers leave off their admonishing work,
if people were able and willing to admonish one another! Would to God that
all the Lord's people were prophets. But that which is every body's work is
nobody's work; and therefore,
JAMISO , “Rom_15:14-33. Conclusion: in which the apostle apologizes for
thus writing to the Roman Christians, explains why he had not yet visited
them, announces his future plans, and asks their prayers for the
completion of them.
And, etc. — rather, “Now I am persuaded, my brethren, even I myself, concerning
you”
that ye also yourselves are full of goodness — of inclination to all I have been
enjoining on you
filled with all knowledge — of the truth expounded
and able — without my intervention.
to admonish one another.
PULPIT, “AndImyselfalso ampersuadedof you,mybrethren,thatye yourselves also are
fullof goodness, filledwithallknowledge,ablealso 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 ).
COFFMA , “And I myself also am persuaded of you, my brethren, that ye yourselves are
full of goodness, filled with all knowledge, able also to admonish one another.
Just having devoted a large section of his letter to questions regarding the MAINTENANCE of
unity and love in the congregation, Paul, in this verse, said with great tact and consideration that he
believed the Christians in Rome were full of goodness and able to handle all such problems
themselves without any special admonitions from him. Such a statement on Paul's part was
doubtless for the purpose of avoiding any impression that he was critical of their congregations, or
that he had been discoursing on the sins of a church which he had never seen. Furthermore, Paul's
words here must be understood in the light of their being actually true and complimentary in a very
high degree of the body of Christ in the great imperial capital, which never having enjoyed the visit
Of an apostle, having come from various lands and provinces, and being a truly cosmopolitan
group, had, nevertheless, maintained unity of the faith, not being deficient in any vital knowledge,
and truly exhibiting all the virtues and graces of Christianity. One limitation of Paul's word regarding
"all knowledge" was noted by Lenski, thus:
"All knowledge" does not mean all possible knowledge, nor does it suggest that the
and that the high opinion of such informants had been well attested to the extent that Paul was
convinced of the truth of their favorable report of the Christians in Rome.

154. With this verse, the last section of the epistle BEGINS , in which there are many things of a
personal nature, including greetings from personal friends to personal friends in the great city. This
section is full of interest.
ENDNOTE:
[6] R. C. H. Lenski, The Interpretation of St. Paul's Epistle to the Romans (Minneapolis, Minnesota:
Augsburg Publishing House, 1963), p. 877.
CALVI , “14.But even I myself am persuaded, etc. This was said to anticipate an objection, or it
may be deemed a kind of concession, made with the view of pacifying the Romans; in case they
thought themselves reproved by so many and so urgent admonitions, and thus unjustly treated. He
then makes an excuse for having ventured to assume towards them the character of a teacher and
of an exhorter; and he says, that he had done so, not because he had any doubt as to their wisdom,
or kindness, or perseverance; but because he was constrained by his office. Thus he removed
every suspicion of presumption, which especially shows itself when any one thrusts himself into an
office which does not belong to him, or speaks of those things which are unsuitable to him. We see
in this instance the singular modesty of this holy man, to whom nothing was more acceptable than
to be thought of no ACCOUNT , provided the doctrine he preached retained its authority.
There was much pride in the Romans; the name even of their city made the lowest of the people
proud; so that they could hardly bear a teacher of another nation, much less a barbarian and a Jew.
With this haughtiness Paul would not contend in his own private name: he however subdued it, as it
were, by soothing means; for he testified that he undertook to address them on account of his
Apostolic office.
Ye are full of goodness, being filled with knowledge, etc. Two qualifications are especially
necessary for him who gives admonitions: the first is kindness, which disposes his mind to aid his
brethren by his advice, and also tempers his countenance and his words with courtesy, — and the
admonitions than malignity and arrogance, which make us disdainfully to despise the erring, and to
treat them with ridicule, rather than to set them right. Asperity also, whether it appears in words or in
the countenance, deprives our admonitions of their fruit. But however you may excel in the feeling of
kindness, as well as in courtesy, you are not yet fit to advise, except you possess wisdom and
experience. Hence he ascribes both these qualifications to the Romans, bearing them a testimony,
— that they were themselves sufficiently competent, without the help of another, to administer
mutual exhortations: for he admits, that they abounded both in kindness and wisdom. It hence
follows, that they were able to exhort.
EBC 14-33, “ROMAN CHRISTIANITY; ST. PAUL’S COMMISSION; HIS
INTENDED ITINERARY; HE ASKS FOR PRAYER
THE Epistle hastens to its close. As to its instructions, doctrinal or moral, they are now
practically written. The Way of Salvation lies extended, in its radiant outline, before the
Romans, and ourselves. The Way of Obedience, in some of its main tracks, has been
drawn firmly on the field of life. Little remains but the Missionary’s last words about
persons and plans, and then the great task is done.
He will say a warm, gracious word about the spiritual state of the Roman believers. He
will justify, with a noble courtesy, his own authoritative attitude as their counsellor. He
will talk a little of his hoped for and now seemingly approaching visit, and matters in
connection with it. He will greet the individuals whom he knows, and commend the
bearer of the Letter, and add last messages from his friends. Then Phoebe may receive

155. her charge, and go on her way.
But I am sure, my brethren, quite on my own part, about you, that you are, yourselves,
irrespective of my influence, brimming with goodness, with high Christian qualities in
general, filled with all knowledge, competent in fact to admonish one another. Is this
flattery, interested and insincere? Is it weakness, easily persuaded into a false optimism?
Surely not; for the speaker here is the man who has spoken straight to the souls of these
same people about sin, and judgment, and holiness; about the holiness of these everyday
charities which some of them (so he has said plainly enough) had been violating. But a
truly great heart always loves to praise where it can, and discerningly, to think and say
the best. He who is Truth itself said of His imperfect, His disappointing followers, as He
spoke of them in their hearing to His Father, "They have kept Thy word"; "I am glorified
in them." (Joh_17:6; Joh_17:10) So here his Servant does not indeed give the Romans a
formal certificate of perfection, but he does rejoice to know, and to say, that their
community is Christian in a high degree, and that in a certain sense they have not needed
information about Justification by Faith, nor about principles of love and liberty in their
intercourse. In essence, all has been in their cognisance already; an assurance which
could not have been entertained in regard of every Mission, certainly. He has written not
as to children, giving them an alphabet, but as to men, developing facts into science.
But with a certain boldness I have written to you, here and there, just as reminding you;
because of the grace, the free gift of his commission and of the equipment for it, given me
by our God, given in order to my being Christ Jesus’ minister sent to the Nations, doing
priest work with the Gospel of God, that the oblation of the Nations, the oblation which
is in fact the Nations self-laid upon the spiritual altar, may be acceptable, consecrated in
the Holy Spirit. It is a startling and splendid passage of metaphor. Here once, in all the
range of his writings (unless we except the few and affecting words of Php_2:17,) the
Apostle presents himself to his converts as a sacrificial ministrant, a "priest" in the sense
which usage (not etymology) has so long stamped on that English word as its more
special sense. Never do the great Founders of the Church, and never does He who is its
foundation, use the term ίερεύς, sacrificing, mediating, priest, as a term to designate the
Christian minister in any of his orders; never, if this passage is not to be reckoned in,
with its ίερουργειν, its "priest work," as we have ventured to translate the Greek. In the
distinctively sacerdotal Epistle, the Hebrews, the word ίερεύς comes indeed into the
foreground. But there it is absorbed into the Lord. It is appropriated altogether to Him in
His self-sacrificial Work once done, and in His heavenly Work now always doing, the
work of mediatorial impartation, from His throne, of the blessings which His great
Offering won. One other Christian application of the sacrificial title we have in the
Epistles: "Ye are a holy priesthood," "a royal priesthood". (1Pe_2:5; 1Pe_2:9) But who
are "ye"? Not the consecrated pastorate, but the consecrated Christian company
altogether. And what are the altar sacrifices of that company? "Sacrifices spiritual"; "the
praises of Him who called them into His wonderful light". (1Pe_2:5; 1Pe_2:9) In the
Christian Church, the pre-Levitical ideal of the old Israel reappears in its sacred reality.
He who offered to the Church of Moses (Exo_19:6) to be one great priesthood, "a
kingdom of priests, and a holy nation," found His favoured nation unready for the
privilege, and so Levi representatively took the place alone. But now, in His new Israel,
as all are sons in the Son, so all are priests in the Priest. And the sacred Ministry of that
Israel, the Ministry which is His own divine institution, the gift (Eph_4:11) of the
ascended Lord to His Church, is never once designated, as such, by the term which
would have marked it as the analogue to Levi, or to Aaron.

156. Is this passage in any degree an exception? No; for it contains its own full inner evidence
of its metaphorical cast. The "priest working" here has regard, we find, not to a ritual, but
to "the Gospel." "The oblation" is-the Nations. The hallowing Element, shed as it were
upon the victims, is the Holy Ghost. Not in a material temple, and serving at no tangible
altar, the Apostle brings his multitudinous converts as his holocaust to the Lord. The
Spirit, at his preaching and on their believing, descends upon them; and they lay
themselves "a living sacrifice" where the fire of love shall consume them, to His glory.
I have therefore my right to exultation, in Christ Jesus, as His member and implement,
as to what regards God; not in any respect as regards myself, apart from Him. And then
he proceeds as if about to say, in evidence of that assertion, that he always declines to
intrude on a brother Apostle’s ground, and to claim as his own experience what was in
the least degree another’s; but that indeed through him, in sovereign grace, God has
done great things, far and wide. This he expresses thus, in energetic compressions of
diction:
For I will not dare to talk at all of things which Christ did not work out through me (there
is an emphasis on "me") to effect obedience of [the] Nations to His Gospel, by word and
deed, in power of signs and wonders, in power of God’s Spirit; a reference, strangely
impressive by its very passingness, to the exercise of miracle-working gifts by the writer.
This man, so strong in thought, so practical in counsel, so extremely unlikely to have
been under an illusion about a large factor in his adult and intensely conscious
experience, speaks direct from himself of his wonder works. And the allusion, thus
dropped by the way and left behind, is itself an evidence to the perfect mental balance of
the witness; this was no enthusiast, intoxicated with ambitious spiritual visions, but a
man put in trust with a mysterious yet sober treasure. So that from Jerusalem, and
round about it, (Act_26:20) as far as the Illyrian region, the highland seaboard which
looks across the Adriatic to the long eastern side of Italy, I have fulfilled the Gospel of
Christ, carried it practically everywhere, satisfied the idea of so distributing it that it shall
be accessible everywhere to the native races.
But this I have done with this ambition, to preach the Gospel not where Christ was
already named, that I might not build on another man’s foundation; but to act on the
divine word, as it stands written, (Isa_52:15) "They to whom no news was carried about
Him, shall see; and those who have not heard, shall understand." Here was an
"ambition" as far-sighted as it was noble. Would that the principle of it could have been
better remembered in the history of Christendom, and not least in our own age; a
wasteful overlapping of effort on effort, system on system, would not need now to be so
much deplored. Thus as a fact I was hindered for the most part-hindrances were the rule,
signals of opportunity the exception-in coming to you; you, whose City is no untrodden
ground to messengers of Christ, and therefore not the ground which had a first claim on
me. But now, as no longer having place in these regions, eastern Roman Europe yielding
him no longer an unattempted and accessible district to enter, and having a homesick
feeling for coming to yon, these many years-whenever I may be journeying to Spain, [I
will come to you]. For I hope, on my journey through, to see the sight of you (as if the
view of so important a Church would be a spectacle indeed), and by you to be escorted
there, if first I may have my fill of you, however imperfectly.
As always, in the fine courtesy of pastoral love, he says more, and thinks more, of his own
expected gain of refreshment and encouragement from them, than even of what he may
have to impart to them. So he had thought, and so spoken, in his opening page;
(Rom_1:11-12) it is the same heart throughout.
How little did he realise the line and details of the destined fulfilment of that "homesick

157. feeling!" He was indeed to "see Rome," and for no passing "sight of the scene." For two
long years of sorrows and joys, restraints and wonderful occasions, innumerable
colloquies, and the writing of great Scriptures, he was to "dwell in his own hired
lodgings" there. But he did not see what lay between.
For St. Paul ordinarily, as always for us, it was true that "we know not what awaits us."
For us, as for him, it is better "to walk with God in the dark, than to go alone in the light."
Did he ultimately visit Spain? We shall never know until perhaps we are permitted to ask
him hereafter. It is not at all impossible that, released from his Roman prison, he first
went westward and then-as at some time he certainly did-travelled to the Levant. But no
tradition, however faint, connects St. Paul with the great Peninsula which glories in her
legend of St. James. Is it irrelevant to remember that in his Gospel he has notably visited
Spain in later ages? It was the Gospel of St. Paul, the simple grandeur of his exposition of
Justification by Faith, which in the sixteenth century laid hold on multitudes of the
noblest of Spanish hearts, till it seemed as if not Germany, not England, bid fairer to
become again a land of "truth in the light." The terrible Inquisition utterly crushed the
springing harvest, at Valladolid, at Seville, and in that ghastly Quemadero at Madrid,
which, five-and-twenty years ago, was excavated by accident, to reveal its deep strata of
ashes, and charred bones, and all the debris of the Autos. But now again, in the mercy of
God and in happier hours, the New Testament is read in the towns of Spain, and in her
highland villages, and churches are gathering around the holy light, spiritual
descendants of the true, the primeval, Church of Rome. May "the God of hope fill them
with all peace and joy in believing."
But now I am journeying to Jerusalem, the journey whose course we know so well from
Act_20:1-38; Act_21:1-40, ministering to the saints, serving the poor converts of the
holy City as the collector and conveyer of alms for their necessities. For Macedonia and
Achaia, the northern and southern Provinces of Roman Greece, finely personified in this
vivid passage, thought good to make something of a communication, a certain gift to be
"shared" among the recipients, for the poor of the saints who live at Jerusalem; the place
where poverty seemed specially, for whatever reason, to beset the converts. "For they
thought good!"-yes; but there is a different side to the matter. Macedonia and Achaia are
generous friends, but they have an obligation too: And debtors they are to them, to these
poor people of the old City. For if in their spiritual things the Nations shared, they, these
Nations, are in debt, as a fact, in things carnal, things belonging to our "life in the flesh,"
to minister to them; to do them public and religious service.
When I have finished this then, and sealed this fruit to them, put them into ratified
ownership of this "proceed" of Christian love, I will come away by your road to Spain.
(He means, "if the Lord will"; it is instructive to note that even St. Paul does not make it a
duty, with an almost superstitious iteration, always to say so). Now I know that, coming
to you, in the fulness of Christ’s benediction I shall come. He will come with his Lord’s
"benediction" on him, as His messenger to the Roman disciples; Christ will send him
charged with heavenly messages, and attended with His own prospering presence. And
this will be "in fulness"; with a rich overflow of saving truth, and heavenly power, and
blissful fellowship.
Here he pauses, to ask them for that boon of which he is so covetous-intercessory prayer.
He has been speaking with a kind and even sprightly pleasantry (there is no irreverence
in the recognition) of those Personages, Macedonia, and Achaia, and their gift, which is
also their debt. He has spoken also of what we know from elsewhere (1Co_16:1-4) to
have been his own scrupulous purpose not only to collect the alms but to see them
punctually delivered, above all suspicion of misuse. He has talked with cheerful

158. confidence of "the road by Rome to Spain." But now he realises what the visit to
Jerusalem involves for himself. He has tasted in many places, and at many times, the
bitter hatred felt for him in unbelieving Israel; a hatred the more bitter, probably, the
more his astonishing activity and influence were felt in region after region. Now he is
going to the central focus of the enmity; to the City of the Sanhedrin, and of the Zealots.
And St. Paul is no Stoic, indifferent to fear, lifted in an unnatural exaltation above
circumstances, though he is ready to walk through them in the power of Christ. His heart
anticipates the experiences of outrage and revilings, and the possible breaking up of all
his missionary plans. He thinks too of prejudice within the Church, as well as of hatred
from without; he is not at all sure that his cherished collection will not be coldly received,
or even rejected, by the Judaists of the mother church; whom yet he must and will call
"saints." So he tells all to the Romans, with a generous and winning confidence in their
sympathy, and begs their prayers, and above all sets them praying that he may not be
disappointed of his longed for visit to them.
All was granted. He was welcomed by the Church. He was delivered from the fanatics, by
the strong arm of the Empire. He did reach Rome, and he had holy joy there. Only, the
Lord took His own way, a way they knew not, to answer Paul and his friends.
But I appeal to you, brethren, -the "but" carries an implication that something lay in the
way of the happy prospect just mentioned, - by our Lord Jesus Christ, and by the love of
the Spirit, by that holy family affection inspired by the Holy One into the hearts which
He has regenerated, to wrestle along with me in your prayers on my behalf to our God;
that I may be rescued from those who disobey the Gospel in Judaea, and that my
ministration which takes me to Jerusalem may prove acceptable to the saints, may be
taken by the Christians there without prejudice, and in love; that I may with joy come to
you, through the will of God, and may share refreshing rest with you, the rest of holy
fellowship where the tension of discussion and opposition is intermitted, and the two
parties perfectly "understand one another" in their Lord. But the God of our peace be
with you all. Yes, so be it, whether or no the longed for "joy" and "refreshing rest" is
granted in His providence to the Apostle. With his beloved Romans, anywise, let there be
"peace"; peace in their community, and in their souls; peace with God, and peace in Him.
And so it will be, whether their human friend is or is not permitted to see them, if only
the Eternal Friend is there.
There is a deep and attractive tenderness, as we have seen above, in this paragraph,
where the writer’s heart tells the readers quite freely of its personal misgivings and
longings. One of the most pathetic, sometimes one of the most beautiful, phenomena of
human life is the strong man in his weak hour, or rather in his feeling hour, when he is
glad of the support of those who may be so much his weaker. There is a sort of strength
which prides itself upon never showing such symptoms: to which it is a point of honour
to act and speak always as if the man were self-contained and self-sufficient. But this is a
narrow type of strength, not a great one. The strong man truly great is not afraid, in
season, to "let himself go"; he is well able to recover. An underlying power leaves him at
leisure to show upon the surface very much of what he feels. The largeness of his insight
puts him into manifold contact with others, and keeps him open to their sympathies,
however humble and inadequate these sympathies may be. The Lord Himself, "mighty to
save," cared more than we can fully know for human fellow feeling. "Will ye also go
away?" "Ye are they that have continued with Me in My temptations"; "Tarry ye here,
and watch with Me"; "Lovest thou Me?"
No false spiritual pride suggests it to St. Paul to conceal his anxieties from the Romans.
It is a temptation sometimes to those who have been called to help and strengthen other

159. men, to affect for themselves a strength which perhaps they do not quite feel. It is well
meant. The man is afraid that if he owns to a burthen he may. seem to belie the Gospel of
"perfect peace"; that if he even lets it be suspected that he is not always in the ideal
Christian frame, his warmest exhortations and testimonies may lose their power. But at
all possible hazards let him, about such things as about all others, tell the truth. It is a
sacred duty in itself; the heavenly Gospel has no corner in it for the maneuvers of
spiritual prevarication. And he will find assuredly that truthfulness, transparent
candour, will not really discount his witness to the promises of his Lord. It may humiliate
him, but it will not discredit Jesus Christ. It will indicate the imperfection of the
recipient, but not any defect in the thing received. And the fact that the witness has been
found quite candid against himself, where there is occasion, will give a double weight to
his every direct testimony to the possibility of a life lived in the hourly peace of God.
It is no part of our Christian duty to feel doubts and fears! And the more we act upon our
Lord’s promises as they stand, the more we shall rejoice to find that misgivings tend to
vanish where once they were always thickening upon us. Only, it is our duty always to be
transparently honest.
However, we must not treat this theme here too much as if St. Paul had given us an
unmistakable text for it. His words now before us express no "carking care" about his
intended visit to Jerusalem. They only indicate a deep sense of the gravity of the
prospect, and of its dangers. And we know from elsewhere (see especially Act_21:13) that
that sense did sometimes amount to an agony of feeling, in the course of the very journey
which he now contemplates. And we see him here quite without the wish to conceal his
heart in the matter.
In closing we note, "for our learning," his example as he is a man who craves to be prayed
for. Prayer, that great mystery, that blessed fact and power, was indeed vital to St. Paul.
He is always praying himself; he is always asking other people to pray for him. He "has
seen Jesus Christ our Lord"; he is his Lord’s inspired Minister and Delegate; he has been
"caught up into the third heaven"; he has had a thousand proofs that "all things,"
infallibly, "work together for his good." But he is left by this as certain as ever, with a
persuasion as simple as a child’s, and also as deep as his own life-worn spirit, that it is
immensely well worth his while to secure the intercessory prayers of those who know the
way to God in Christ.
BIBLICAL ILLUSTRATOR, “And I myself also am persuaded of you.
Paul’s testimony to the Church in Rome
I. Its substance. Fall of—
1. Goodness.
2. Knowledge.
3. Sanctified ability.
II. Its value.
1. Honest.
2. Inspired.
3. Kind. (J. Lyth, D.D.)

160. Christian policy
The apostle—
I. Praises, but does not flatter.
II. Humbles, but does not demean himself.
III. Magnifies his office, but not himself. (J. Lyth, D. D.)
Attributes of Christian character
Paul’s characteristic delicacy is seen in “I myself am persuaded,” etc., which corresponds
with Rom_1:8. It was no flattering compliment, but a just commendation. Exhortations
are to be accompanied with courtesy (1Pe_3:8). Christian gifts and graces are to be duly
commended. Love esteems a brother above rather than below his work (Rom_12:10).
The Romans were commended for their—
I. Goodness.
1. Moral excellence in general (Eph_5:9).
2. Kindness to one another in particular (2Th_1:11).
II. Knowledge. Spiritual knowledge is a believer’s privilege. It is the Spirit’s office to
impart it (Joh_16:13; 1Co_2:10-12; 1Jn_2:20; 1Jn 2:27). Such knowledge is to be greatly
desired (Php_1:9; Col_2:2). All treasures of wisdom and knowledge hid in Christ
(Col_2:3; 1Co_1:30). This knowledge is necessary to comfort, holiness, and usefulness,
and embraces all the subjects of revealed truth, doctrines, duties, dispensations, etc. The
deep things cf God; things freely given us of God (1Co_2:10; 1Co 2:12). Goodness and
knowledge rarely combined in the world, but both are given in and with Christ. These are
the heart and the head of the new man (Eph_4:24), and are to be taken in their fulness
(Isa_55:3; Luk_1:53). Paul’s large hearted love is seen in the terms he employs. He
delights to point to the fulness believers enjoy in Christ. They should grow in grace and
knowledge.
III. Ability to admonish one another—to put each other in mind of duty as to matter by
knowledge, as to manner by goodness. This may be done either publicly or privately
(Heb_3:13; Heb 10:25; Col_3:16). (T. Robinson, D.D.)
Essential qualifications of a Christian minister
I. He must discharge his functions with wisdom and humility.
1. Recognising good where it already exists.
2. Humbly putting those who have believed in mind of common duties and
privileges.
3. Seeking the salvation of the unconverted—in the name and for the glory of God.
II. He must have a special call.
1. Attested by the gifts and power of the Holy Ghost.
2. Approved first of all in a narrower sphere of labour.
3. Directed especially to the ignorant and unconverted. (J. Lyth, D.D.)

161. The publication of the gospel
I. Its objects.
1. To confirm those who believe in grace (verses 14, 15).
2. To save and sanctify the unbelieving (verse 16).
3. To promote the cause of God (verse 17).
II. Its success.
1. Proceeds from the power of the Spirit of Christ (verses 18, 19).
2. Reaches all who learn the knowledge of His name (verses 20, 21). (J. Lyth, D. D.)
Mutual admonition
“Of his extreme humility, I experienced an instance which at once astonished and
embarrassed me. One day, in conversation, Mr. Wilberforce kindly gave me some advice.
I expressed my thanks, and said how much I should feel indebted if, in conversation or
correspondence, he would at all times be my counsellor, and, if necessary, correct me,
and point out my faults. He suddenly stopped (for we were walking together), and
replied, ‘I will; but you must promise me one thing.’ ‘With pleasure,’ I answered, little
thinking what it was. ‘Well, then,’ continued Mr. Wilberforce, ‘in all your conversation
and correspondence with me, be candid and open, and point out my faults.’” (Memoir of
Wilberforce.)
Reproof should be judicious
Reprove mildly and sweetly, in the calmest manner, in the gentlest terms, not in a
haughty or imperious way, not hastily or fiercely; not with sour looks, or in bitter
language, for these ways do beget all the evil, and hinder the best efforts of reproof; they
do certainly inflame and disturb the person reproved; they breed wrath, disdain, and
hatred against the reprover; but do not so well enlighten the man to see his error, or
affect him with a kindly sense of his miscarriage, or dispose him to correct his fault. Such
reproofs look rather like the wounds and persecutions of enmity than as remedies
ministered by a friendly hand; they harden men with rage, and scorn to mend upon such
occasion. If reproof doth not savour of humanity it signifieth nothing; it must be like a
bitter pill wrapped in gold, and tempered with sugar, otherwise it will not go down, or
work effectually. (L Barrow.)
Nevertheless, brethren, I have written the more boldly.
St. Paul’s ministry
I. Its general nature.
1. Paul was “the minister of Jesus Christ.” The word is compounded of two words,
signifying a work and that which belongs to the public; the character described,

162. therefore, is that of one devoted to the public welfare—one called of God out of a
private into a public station, who therefore became public property, and who could
not, without manifest impropriety, make his own ease, or influence, or
aggrandisement, the objects of his pursuit.
2. Paul was employed in this ministry for “the offering up of the Gentiles to God,” in
which there is an allusion to the priestly office. He evidently considered himself an
evangelical priest; one who was to be the mouth of God to the people, and the mouth
of the people to God.
(1) He points out his duty, which was to offer the Gentiles to God.
(2) He relates his experience of success—the reward of his labour, viz., the
presenting to God those who were saved through his instrumentality.
3. The means by which he was thus enabled to prepare and to present to God such an
acceptable oblation: by the preaching of the gospel of Christ fully. The gospel is called
the gospel of God, and of Christ, both in reference to its Divine authority, and in
reference to its subject: it is of God, and it speaks concerning God.
II. Its sphere.
1. “Where Christ was not named.” Such a people—
(1) Were, of course, ignorant of Christ, of His character, relations, salvation.
(2) Could not, therefore, believe in Christ. Hence they derived no spiritual
benefit from His mediation; they had no hope of being with Him for ever.
(3) Could not, of course, be happy. All that Christians enjoy or hope for is
through Christ alone. Through Him they are justified, renewed, sanctified,
consoled, strengthened, etc. Without Christ is misery. Yet such is the miserable,
the awful condition of countless millions. Christ is not named among them. They
have no Bibles; no gospel ministry; no Christian Sabbaths.
2. The apostle preached “from Jerusalem round about to Illyricum”; places about
one thousand miles from each other. “Round about,” i.e., diverging into all the
neighbouring places, and still pushing onwards till he had filled the country with his
doctrine. This statement should be improved by us—
(1) In reference to our own country. Let those who, after mature deliberation and
earnest prayer, feel it to be their duty to confine themselves to domestic labours,
be careful to cultivate a missionary spirit. Let them not rest till in every town and
village they have “fully preached the gospel of Christ.” Negligence in this respect
will be criminally inexcusable in such a country as this, where no impediment is
presented by the existing government, but where every facility is afforded.
(2) And chiefly in reference to heathen lands. We must take care of home, but we
must not overlook other places. The gospel must be planted in place after place,
till its influence has spread over the whole earth.
III. The testimony of God by which it was accompanied. Through “mighty signs and
wonders,” and “by the power of the Spirit of God”; without which all else would have
been vain. Miracles are not absolutely necessary to the success of the Christian ministry,
and never were the direct causes of conversion. The faithful record of the miracles
wrought in attestation of the truth in the days of the apostles, answers every purpose of
miracles themselves. If the apostles had the auxiliary of miracles, we have the auxiliary of
Bibles gradually translating into every language. We have the advantage of patronising

163. governments, e.g., the Spirit of God can and does convert without miracles. The larger
outpourings of this Spirit must be sought in fervent, persevering prayer.
IV. Its effects. The Gentiles—
1. Were made obedient. Theirs was the obedience of faith, of profession, of practice.
They were Christians doctrinally, experimentally, and practically.
2. Were offered to God. The preachers made no improper use of their influence; their
only aim was to bring men to know, love, and serve God. The true missionary spirit is
not a sectarian spirit, and it is injured whenever it becomes so.
3. Were an acceptable offering to God.
V. The privilege, happiness, and honour realised by Paul in being permitted to exercise
this missionary vocation. He speaks of it as “grace given to him of God.” He accounted it
—
1. A privilege. He does not talk of the burden, danger, or expense, but the favour to
be so employed. No Christian will account it a burden to support missions, or to
engage in actual service, if it be clearly his duty. The missionary has no right to talk of
making sacrifices, he is but doing his duty; he is honoured by God in being allowed so
to labour. Mean is that man who accounts the labours of a missionary to be mean.
2. An honour. “I have whereof I may glory through Jesus Christ.”
3. A happiness. “I glory”; I exult—I rejoice greatly. Let Christians consider that a
share in all this privilege, honour and happiness is offered to their acceptance. Let
ministers beware how they keep back from such work. And let all Christians see to it
that they promote the cause by their contributions, their influence, and their prayers.
(J. Bunting, D.D.)
That I should be a minister of Jesus Christ to the Gentiles.—
The ministerial office
I. Its functions.
1. To serve Christ.
2. To offer spiritual sacrifices.
3. To preach the gospel.
II. Its acceptableness.
1. In its power.
2. In its fruits. (J. Lyth, D.D.)
The Christian ministry
I. Its nature.
1. The word “minister” imports any one who transacts the affairs consigned to his
charge, whether they be religious or civil. It is therefore used in relation to—
(1) The Jewish priesthood. “Every high priest standeth daily ministering.”

164. (2) Christ, the antitype of that priesthood, who hath “obtained a more excellent
ministry.”
(3) Angels. “Are they not all ministering spirits?”
(4) Civil magistrates, who “are God’s ministers.”
(5) Persons who perform acts of kindness. “If the Gentiles have been made
partakers of your spiritual things, their duty is also to minister to you in carnal
things.” “Epaphroditus … ministered to my wants.”
2. The office to which the apostle refers was emphatically a sacred office, partly
peculiar and temporal, consisting in the exercise of agencies which were strictly
miraculous; and partly general and spiritual, consisting in the proclamation of
certain truths relating to eternal interests. The former department passed away with
a single generation, but the latter is to be exercised till the end of time.
3. The office is connected with “Jesus Christ.” The mode in which Paul received it, as
recorded by himself, is one of the most wondrous events recorded in the annals of
mankind. Thenceforth, renovated by that grace of which he speaks in verse 15, he
lived as a devoted servant of Him whose cause he once laboured to destroy. It is from
Christ alone that all ministers derive their existence and authority. Every one of us
hath received grace according to the measure of the gift of Christ. Nothing can save
men from the guilt of blasphemous intrusion into this office, except their
introduction to it by a power which is itself Divine. Intellect, imagination, eloquence,
are nothing if they be not consecrated by the Spirit of the Holy One, nothing but the
trappings of the traitor.
II. Its direction. “To the Gentiles,” i.e., all nations who were not numbered amongst the
family of Israel. The Christian economy was expressly constituted that it might be
applied to the race generally. This fact had been declared in prophecy, and by the Lord
Himself.
1. This commission was directed to the Gentiles with a marked and peculiar
emphasis. “Depart; for I will send thee far hence unto the Gentiles.” Hence he
exclaims, “Inasmuch as I am the Apostle of the Gentiles, I magnify my office.” The
ministers of Christ must be always ministers of the Gentiles until the fulness of the
Gentiles be brought in. When, therefore, Christian men carry forth throughout the
nations the instrumentalities and energies of Christ’s religion, they are doing nothing
more than carrying out the essential principles of that religion.
2. This commission was needed at this period. The Gentiles were idolaters, and their
hands, in consequence, were rife with the very foulest abominations. The same
spiritual need still spreads over the vast track of the Gentile nations; God’s power has
indeed been felt over not a few. Yet, what are these among so many? Regard the
existing state of a large proportion of our own population; regard those who own the
influence of a superstition, bearing the name of Christ only to blaspheme it; regard
the state of those who own the power of the false prophet of Mecca; and then regard
the state of those over whom there still hangs the unbroken cloud of idolatry, and
what a fatal mass of need and destitution is here, pleading tenderly and powerfully
that with apostolic zeal there should go forth a ministry to the Gentiles!
III. Its theme. “The gospel”; a system which, as its chosen name imports, was glad
tidings, and one which confers on man all the blessings which are identified with the
happiness of his immortal nature. Note—
1. Its precise adaptation to the state and the wants of those to whom it comes. It is

165. adapted
(1) To the ignorance of the Gentiles, unfolding the light of the knowledge of the
Divine truth.
(2) To their guilt, setting forth the all-sufficient propitiation for sin.
(3) To their pollution, purifying and refining the heart.
(4) To their debasement, lifting up the fallen spirit so that man appears but a
little lower than the angels.
(5) To their misery, instilling the peace which passeth understanding.
2. This gospel has a certain mode of administration. It ought to be administered—
(1) Faithfully. Every one of its facts and principles should be announced in the
precise proportion in which we find them in the Word of God.
(2) Freely. Its glad tidings must be proclaimed to all men everywhere, regarding
all men as equal and inviting all to buy the great provision without money and
without price.
(3) Zealously. The famine is in the land, and it is for us to distribute the bread of
heaven; the plague is in the city, and it is for us to apply the medicine; the wreck
is upon the breakers, and it is for us to go and snatch the perishing from the
billows. Where is the chilling and heartless argument that would forbid?
IV. Its results. The labours of the apostle were exercised in the express expectation that
multitudes would embrace the gospel. Contemplating this result, he presents those in
whom it must be accomplished under a very interesting figure—that of an oblation to
God. Further, he states, this offering so presented to be “acceptable,” being sanctified by
the Holy Ghost, whose agency, working through the ministry, accomplished the
transformation and renewal of the Gentiles—being likened unto the fire, which, under
the Levitical dispensation, purified the oblation, and was at once the instrument and the
token of its acceptance with God. The language before us shows—
1. That the success of the Christian ministry is always to be ascribed to the influence
of the Holy Spirit. This is owned in the words before us, and in verses 18, 19. Nothing
is more manifest throughout the gospel than that the Word is nothing but the
instrument of the Spirit; that by the Spirit the Word is rendered effectual to renovate
and to redeem. “Not by power, nor by might,” etc.
2. That this success shall be of vast and delightful extent, The apostle clearly
anticipates that the Gentiles should receive the gospel generally, and that it should
establish a redeeming empire over all the nations. Take the series of prophecies, the
heads of which he quotes in preceding verses (Psa_18:1-50; Deu_32:1-52.; Psa_111:1-
10.; Isa_11:1-16), the application made of which by the apostle rebukes the
unauthorised application made of them by theorists of our own day to the personal
reign of Christ. But passing this by, they tell us of a period which is to come, by the
instrumentality and agency we have described, when the reign of peace and of
blessedness shall be universal (see specially Isa_11:1-16).
3. That this success is to redound in one mighty ascription to God. The presentation
of the Gentiles as a sacrifice means that in their conversion God is to be honoured,
that all the glory may be to Him.
(1) Ministers, who are the instruments of this conversion, must ever render such
a tribute, renouncing all pretensions; and when the sacrifice is laid upon the

166. altar, exclaiming, “Not unto us, O Lord, not unto us,” etc.
(2) Men, who are the subjects of this conversion, must ever render such a tribute,
acknowledging grace in all its sovereignty and freeness, and in each instance
transforming the statement of doctrine into the song of praise—“Of His own
mercy He has saved us,” etc. (J. Parsons.)
The Christian missionary
I. His work. To preach the gospel to the heathen with—
1. Priestly consecration.
2. Devotion.
3. Patience.
II. His aim. That they may become—
1. An offering to God.
2. Acceptable.
3. Holy. (J. Lyth, D.D.)
I have therefore whereof I may glory.—
Of what may a Christian glory
?—
I. Of fellowship with Christ.
1. By faith.
2. In the service of God.
II. Of the success which God gives him, because his labour—
1. Is acknowledged by God.
2. Brings glory to God.
III. Of the power of God which is in him.
1. Accomplishing what is beyond the ability of man.
2. Inspiring unselfish zeal.
3. Constraining abounding charity. (J. Lyth, D. D.)
The Christian glories
I. In Christ, as—
1. The foundation of his hope.
2. The object of his love and imitation. The Head of his profession.
II. In the service of christ as most—

167. 1. Glorious.
2. Honourable.
3. Remunerative.
III. In the things of God as most—
1. True.
2. Sublime.
3. Enduring. (J. Lyth, D. D.)
HAWKER 14-29, “And I myself also am persuaded of you, my brethren, that
ye also are full of goodness, filled with all knowledge, able also to admonish
one another. (15) Nevertheless, brethren, I have written the more boldly
unto you in some sort, as putting you in mind, because of the grace that is
given to me of God, (16) That I should be the minister of Jesus Christ to the
Gentiles, ministering the gospel of God, that the offering up of the Gentiles
might be acceptable, being sanctified by the Holy Ghost. (17) I have
therefore whereof I may glory through Jesus Christ in those things which
pertain to God. (18) For I will not dare to speak of any of those things which
Christ hath not wrought by me, to make the Gentiles obedient, by word and
deed, (19) Through mighty signs and wonders, by the power of the Spirit of
God; so that from Jerusalem, and round about unto Illyricum, I have fully
preached the gospel of Christ. (20) Yea, so have I strived to preach the
gospel, not where Christ was named, lest I should build upon another man’s
foundation: (21) But as it is written, To whom he was not spoken of, they
shall see: and they that have not heard shall understand. (22) For which
cause also I have been much hindered from coming to you. (23) But now
having no more place in these parts, and having a great desire these many
years to come unto you; (24) Whensoever I take my journey into Spain, I
will come to you: for I trust to see you in my journey, and to be brought on
my way thitherward by you, if first I be somewhat filled with your company.
(25) But now I go unto Jerusalem to minister unto the saints. (26) For it
hath pleased them of Macedonia and Achaia to make a certain contribution
for the poor saints which are at Jerusalem. (27) 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 unto them in carnal
things. (28) When therefore I have performed this, and have sealed to them
this fruit, I will come by you into Spain. (29) And I am sure that, when I
come unto you, I shall come in the fullness of the blessing of the gospel of
Christ.
I pass over the whole of Paul’s account of himself, and of his pro-posed journey, for the
sake of shortness. But I detain the Reader at this verse, to make a short observation on
the assurance he had, that when he came to the Church, he should come in the fulness of
the blessing of the Gospel of Christ. It is very sweet and blessed to those who minister in
holy things, when from the Lord’s impression upon their own souls, they have strong
faith, that the Lord will make their labors blessed to others also. Paul knew, that he had
an interest in their prayers. And his own heart had been led out in prayer for them. And
hence he drew the well-founded conclusion: I know and am sure that when I come unto
you, I shall come in the fulness of the blessing of the Gospel of Christ, Reader! depend

168. upon it, the same holds good in every age of the Church. When a faithful minister and
servant of Christ, hath his soul frequently led out in prayer for the people, and the people
are frequently led out in soul prayer for him; the Lord will bless, and doth bless, both
minister and people. And the heart of the poorest minister is encouraged, when he
knoweth that he there lives in the affections of the people; and that they are daily going
to Court to remember him, and his poor services, to the King. And the thought of this,
that the people are at prayer for him, gives a lift to his soul when he hardly knows how to
pray for himself. Paul knew that he should come in the fulness of the blessing of the
Gospel of Christ when he came to Rome, for his heart was there: and God was his
witness, that without ceasing, he was always making mention of them in his prayers,
Rom_1:9-10. And the Lord had bid him be of good cheer, for he must bear witness of
Him at Rome, Act_23:11. It is truly blessed to be thus borne up on the wings of faith, and
prayer, before the Lord!
MACLARE , “TWO FOUNTAINS, ONE STREAM
Rom_15:4, Rom_15:14
There is a river in Switzerland fed by two uniting streams, bearing the same name, one of
them called the ‘white,’ one of them the ‘grey,’ or dark. One comes down from the
glaciers, and bears half-melted snow in its white ripple; the other flows through a lovely
valley, and is discoloured by its earth. They unite in one common current. So in these two
verses we have two streams, a white and a black, and they both blend together and flow
out into a common hope. In the former of them we have the dark stream-’through
patience and comfort,’ which implies affliction and effort. The issue and outcome of all
difficulty, trial, sorrow, ought to be hope. And in the other verse we have the other valley,
down which the light stream comes: ‘The God of hope fill you with all joy and peace in
believing, that ye may abound in hope.’
So both halves of the possible human experience are meant to end in the same blessed
result; and whether you go round on the one side of the sphere of human life, or whether
you take the other hemisphere, you come to the same point, if you have travelled with
God’s hand in yours, and with Him for your Guide.
Let us look, then, at these two contrasted origins of the same blessed gift, the Christian
hope.
I. We have, first of all, the hope that is the child of the night, and born in the
dark.
‘Whatsoever things,’ says the Apostle, ‘were written aforetime, were written for our
learning, that we, through patience,’-or rather the brave perseverance-’and consolation’-
or rather perhaps encouragement-’of the Scriptures might have hope.’ The written word
is conceived as the source of patient endurance which acts as well as suffers. This grace
Scripture works in us through the encouragement which it ministers in manifold ways,
and the result of both is hope.
So, you see, our sorrows and difficulties are not connected with, nor do they issue in,
bright hopefulness, except by reason of this connecting link. There is nothing in a man’s
troubles to make him hopeful. Sometimes, rather, they drive him into despair; but at all
events, they seldom drive him to hopefulness, except where this link comes in. We
cannot pass from the black frowning cliffs on one side of the gorge to the sunny
tablelands on the other without a bridge-and the bridge for a poor soul from the
blackness of sorrow, and the sharp grim rocks of despair, to the smiling pastures of hope,

169. with all their half-open blossoms, is builded in that Book, which tells us the meaning and
purpose of them all; and is full of the histories of those who have fought and overcome,
have hoped and not been ashamed.
Scripture is given for this among other reasons, that it may encourage us, and so may
produce in us this great grace of active patience, if we may call it so.
The first thing to notice is, how Scripture gives encouragement-for such rather than
consolation is the meaning of the word. It is much to dry tears, but it is more to stir the
heart as with a trumpet call. Consolation is precious, but we need more for well-being
than only to be comforted. And, surely, the whole tone of Scripture in its dealing with the
great mystery of pain and sorrow, has a loftier scope than even to minister assuagement
to grief, and to stay our weeping. It seeks to make us strong and brave to face and to
master our sorrows, and to infuse into us a high-hearted courage, which shall not merely
be able to accept the biting blasts, but shall feel that they bring a glow to the cheek and
oxygen to the blood, while wrestling with them builds up our strength, and trains us for
higher service. It would be a poor aim to comfort only; but to encourage-to make strong
in heart, resolved in will, and incapable of being overborne or crushed in spirit by any
sorrows-that is a purpose worthy of the Book, and of the God who speaks through it.
This purpose, we may say, is effected by Scripture in two ways. It encourages us by its
records, and by its revelation of principles.
Who can tell how many struggling souls have taken heart again, as they pondered over
the sweet stories of sorrow subdued which stud its pages, like stars in its firmament? The
tears shed long ago which God has put ‘in His bottle,’ and recorded in ‘His book,’ have
truly been turned into pearls. That long gallery of portraits of sufferers, who have all
trodden the same rough road, and been sustained by the same hand, and reached the
same home, speaks cheer to all who follow them. Hearts wrung by cruel partings from
those dearer to them than their own souls, turn to the pages which tell how Abraham,
with calm sorrow, laid his Sarah in the cave at Macpelah; or how, when Jacob’s eyes were
dim that he could not see, his memory still turned to the hour of agony when Rachael
died by him, and he sees clear in its light her lonely grave, where so much of himself was
laid; or to the still more sacred page which records the struggle of grief and faith in the
hearts of the sisters of Bethany. All who are anyways afflicted in mind, body, or estate
find in the Psalms men speaking their deepest experiences before them; and the grand
majesty of sorrow that marks ‘the patience of Job,’ and the flood of sunshine that bathes
him, revealing the ‘end of the Lord,’ have strengthened countless sufferers to bear and to
hold fast, and to hope. We are all enough of children to be more affected by living
examples than by dissertations, however true, and so Scripture is mainly history,
revealing God by the record of His acts, and disclosing the secret of human life by telling
us the experiences of living men.
But Scripture has another method of ministering encouragement to our often fainting
and faithless hearts. It cuts down through all the complications of human affairs, and
lays bare the innermost motive power. It not only shows us in its narratives the working
of sorrow, and the power of faith, but it distinctly lays down the source and the purpose,
the whence and the whither of all suffering. No man need quail or faint before the most
torturing pains or most disastrous strokes of evil, who holds firmly the plain teaching of
Scripture on these two points. They all come from my Father, and they all come for my
good. It is a short and simple creed, easily apprehended. It pretends to no recondite
wisdom. It is a homely philosophy which common intellects can grasp, which children
can understand, and hearts half paralysed by sorrow can take in. So much the better.
Grief and pain are so common that their cure had need to be easily obtained. Ignorant

170. and stupid people have to writhe in agony as well as wise and clever ones, and until grief
is the portion only of the cultivated classes, its healing must come from something more
universal than philosophy; or else the nettle would be more plentiful than the dock; and
many a poor heart would be stung to death. Blessed be God! the Christian view of
sorrow, while it leaves much unexplained, focuses a steady light on these two points; its
origin and its end. ‘He for our profit, that we may be partakers of His holiness,’ is enough
to calm all agitation, and to make the faintest heart take fresh courage. With that double
certitude clear before us, we can face anything. The slings and arrows which strike are no
more flung blindly by an ‘outrageous fortune,’ but each bears an inscription, like the
fabled bolts, which tells what hand drew the bow, and they come with His love.
Then, further, the courage thus born of the Scriptures produces another grand thing-
patience, or rather perseverance. By that word is meant more than simply the passive
endurance which is the main element in patience, properly so called. Such passive
endurance is a large part of our duty in regard to difficulties and sorrows, but is never the
whole of it. It is something to endure and even while the heart is breaking, to submit
unmurmuring, but, transcendent as that is, it is but half of the lesson which we have to
learn and to put in practice. For if all our sorrows have a disciplinary and educational
purpose, we shall not have received them aright, unless we have tried to make that
purpose effectual, by appropriating whatsoever moral and spiritual teaching they each
have for us. Nor does our duty stop there. For while one high purpose of sorrow is to
deaden our hearts to earthly objects, and to lift us above earthly affections, no sorrow can
ever relax the bonds which oblige us to duty. The solemn pressure of ‘I ought,’ is as heavy
on the sorrowful as on the happy heart. We have still to toil, to press forward, in the
sweat of our brow, to gain our bread, whether it be food for our bodies, or sustenance for
our hearts and minds. Our responsibilities to others do not cease because our lives are
darkened. Therefore, heavy or light of heart, we have still to stick to our work, and
though we may never more be able to do it with the old buoyancy, still to do it with our
might.
It is that dogged persistence in plain duty, that tenacious continuance in our course,
which is here set forth as the result of the encouragement which Scripture gives. Many of
us have all our strength exhausted in mere endurance, and have let obvious duties slip
from our hands, as if we had done all that we could do when we had forced ourselves to
submit. Submission would come easier if you took up some of those neglected duties,
and you would be stronger for patience, if you used more of your strength for service.
You do well if you do not sink under your burden, but you would do better if, with it on
your shoulders, you would plod steadily along the road; and if you did, you would feel the
weight less. It seems heaviest when you stand still doing nothing. Do not cease to toil
because you suffer. You will feel your pain more if you do. Take the encouragement
which Scripture gives, that it may animate you to bate no jot of heart or hope, but still
bear up and steer right onward.
And let the Scripture directly minister to you perseverance as well as indirectly supply it
through the encouragement which it gives. It abounds with exhortations, patterns, and
motives of such patient continuance in well-doing. It teaches us a solemn scorn of ills. It,
angel-like, bears us up on soft, strong hands, lest we bruise ourselves on, or stumble
over, the rough places on our roads. It summons us to diligence by the visions of the
prize, and glimpses of the dread fate of the slothful, by all that is blessed in hope, and
terrible in foreboding, by appeals to an enlightened self-regard, and by authoritative
commands to conscience, by the pattern of the Master, and by the tender motives of love
to Him to which He, Himself, has given voice. All these call on us to be followers of them
who, through faith and perseverance, inherit the promises.

171. But we have yet another step to take. These two, the encouragement and perseverance
produced by the right use of Scripture, will lead to hope.
It depends on how sorrow and trial are borne, whether they produce a dreary
hopelessness which sometimes darkens into despair, or a brighter, firmer hope than
more joyous days knew. We cannot say that sorrow produces hope. It does not, unless we
have this connecting link-the experience in sorrow of a God-given courage which falters
not in the onward course, nor shrinks from any duty. But if, in the very press and agony,
I am able, by God’s grace, to endure nor cease to toil, I have, in myself, a living proof of
His power, which entitles me to look forward with the sure confidence that, through all
the uproar of the storm, He will bring me to my harbour of rest where there is peace. The
lion once slain houses a swarm of bees who lay up honey in its carcase. The trial borne
with brave persistence yields a store of sweet hopes. If we can look back and say, ‘Thou
hast been with me in six troubles,’ it is good logic to look forward and say, ‘and in seven
Thou wilt not forsake me.’ When the first wave breaks over the ship, as she clears the
heads and heels over before the full power of the open sea, inexperienced landsmen
think they are all going to the bottom, but they soon learn that there is a long way
between rolling and foundering, and get to watch the highest waves towering above the
bows in full confidence that these also will slip quietly beneath the keel as the others
have done, and be left harmless astern.
The Apostle, in this very same letter, has another word parallel to this, in which he
describes the issues of rightly-borne suffering when he says, ‘Tribulation worketh
perseverance’-the same word that is used here-’and perseverance worketh’ the proof in
our experience of a sustaining God; and the proof in our experience of a sustaining God
works hope. We know that of ourselves we could not have met tribulation, and therefore
the fact that we have been able to meet and overcome it is demonstration of a mightier
power than our own, working in us, which we know to be from God, and therefore
inexhaustible and ever ready to help. That is foundation firm enough to build solid
fabrics of hope upon, whose bases go down to the centre of all things, the purpose of
God, and whose summits, like the upward shooting spire of some cathedral, aspire to,
and seem almost to touch, the heavens.
So hope is born of sorrow, when these other things come between. The darkness gives
birth to the light, and every grief blazes up a witness to a future glory. Each drop that
hangs on the wet leaves twinkles into rainbow light that proclaims the sun. The garish
splendours of the prosperous day hide the stars, and through the night of our sorrow
there shine, thickly sown and steadfast, the constellations of eternal hopes. The darker
the midnight, the surer, and perhaps the nearer, the coming of the day. Sorrow has not
had its perfect work unless it has led us by the way of courage and perseverance to a
stable hope. Hope has not pierced to the rock, and builds only ‘things that can be
shaken,’ unless it rests on sorrows borne by God’s help.
II. So much then for the genealogy of one form of the Christian hope.
But we have also a hope that is born of the day, the child of sunshine and gladness; and
that is set before us in the second of the two verses which we are considering, ‘The God of
hope fill you with all joy and peace in believing, that ye may abound in hope.’
So then, ‘the darkness and the light are both alike’ to our hope, in so far as each may
become the occasion for its exercise. It is not only to be the sweet juice expressed from
our hearts by the winepress of calamities, but that which flows of itself from hearts
ripened and mellowed under the sunshine of God-given blessedness.
We have seen that the bridge by which sorrow led to hope, is perseverance and courage;

172. in this second analysis of the origin of hope, joy and peace are the bridge by which Faith
passes over into it. Observe the difference: there is no direct connection between
affliction and hope, but there is between joy and hope. We have no right to say, ‘Because
I suffer, I shall possess good in the future’; but we have a right to say, ‘Because I rejoice’-
of course with a joy in God-’I shall never cease to rejoice in Him.’ Such joy is the prophet
of its own immortality and completion. And, on the other hand, the joy and peace which
are naturally the direct progenitors of Christian hope, are the children of faith. So that we
have here two generations, as it were, of hope’s ancestors;-Faith produces joy and peace,
and these again produce hope.
Faith leads to joy and peace. Paul has found, and if we only put it to the proof, we shall
also find, that the simple exercise of simple faith fills the soul with ‘all joy and peace.’
Gladness in all its variety and in full measure, calm repose in every kind and abundant in
its still depth, will pour into my heart as water does into a vessel, on condition of my
taking away the barrier and opening my heart through faith. Trust and thou shalt be
glad. Trust, and thou shalt be calm. In the measure of thy trust shall be the measure of
thy joy and peace.
Notice, further, how indissolubly connected the present exercise of faith is with the
present experience of joy and peace. The exuberant language of this text seems a world
too wide for anything that many professing Christians ever know even in the moments of
highest elevation, and certainly far beyond the ordinary tenor of their lives. But it is no
wonder that these should have so little joy, when they have so little faith. It is only while
we are looking to Jesus that we can expect to have joy and peace. There is no flashing
light on the surface of the mirror, but when it is turned full to the sun. Any interruption
in the electric current is registered accurately by an interruption in the continuous line
perforated on the telegraph ribbon; and so every diversion of heart and faith from Jesus
Christ is recorded by the fading of the sunshine out of the heart, and the silencing of all
the song-birds. Yesterday’s faith will not bring joy to-day; you cannot live upon past
experience, nor feed your souls with the memory of former exercises of Christian faith. It
must be like the manna, gathered fresh every day, else it will rot and smell foul. A
present faith, and a present faith only, produces a present joy and peace. Is there, then,
any wonder that so much of the ordinary experience of ordinary Christians should
present a sadly broken line-a bright point here and there, separated by long stretches of
darkness? The gaps in the continuity of their joy are the tell-tale indicators of the
interruptions in their faith. If the latter were continuous, the former would be unbroken.
Always believe, and you will always be glad and calm.
It is easy to see that this is the natural result of faith. The very act of confident reliance
on another for all my safety and well-being has a charm to make me restful, so long as
my reliance is not put to shame. There is no more blessed emotion than the tranquil
happiness which, in the measure of its trust, fills every trustful soul. Even when its
objects are poor, fallible, weak, ignorant dying men and women, trust brings a breath of
more than earthly peace into the heart. But when it grasps the omnipotent, all-wise,
immortal Christ, there are no bounds but its own capacity to the blessedness which it
brings into the soul, because there is none to the all-sufficient grace of which it lays hold.
Observe again how accurately the Apostle defines for us the conditions on which
Christian experience will be joyful and tranquil. It is ‘in believing,’ not in certain other
exercises of mind, that these blessings are to be realised. And the forgetfulness of that
plain fact leads to many good people’s religion being very much more gloomy and
disturbed than God meant it to be. For a large part of it consists in sadly testing their
spiritual state, and gazing at their failures and imperfections. There is nothing cheerful

173. or tranquillising in grubbing among the evils of your own heart, and it is quite possible to
do that too much and too exclusively. If your favourite subject of contemplation in your
religious thinking is yourself, no wonder that you do not get much joy and peace out of
that. If you do, it will be of a false kind. If you are thinking more about your own
imperfections than about Christ’s pardon, more about the defects of your own love to
Him than about the perfection of His love to you, if instead of practising faith you are
absorbed in self-examination, and instead of saying to yourself, ‘I know how foul and
unworthy I am, but I look away from myself to my Saviour,’ you are bewailing your sins
and doubting whether you are a Christian, you need not expect God’s angels of joy and
peace to nestle in your heart. It is ‘in believing,’ and not in other forms of religious
contemplation, however needful these may in their places be, that these fair twin sisters
come to us and make their abode with us.
Then, the second step in this tracing of the origin of the hope which has the brighter
source is the consideration that the joy and peace which spring from faith, in their turn
produce that confident anticipation of future and progressive good.
Herein lies the distinguishing blessedness of the Christian joy and peace, in that they
carry in themselves the pledge of their own eternity. Here, and here only, the mad boast
which is doomed to be so miserably falsified when applied to earthly gladness is simple
truth. Here ‘to-morrow shall be as this day and much more abundant.’ Such joy has
nothing in itself which betokens exhaustion, as all the less pure joys of earth have. It is
manifestly not born for death, as are they. It is not fated, like all earthly emotions or
passions, to expire in the moment of its completeness, or even by sudden revulsion to be
succeeded by its opposite. Its sweetness has no after pang of bitterness. It is not true of
this gladness, that ‘Hereof cometh in the end despondency and madness,’ but its destiny
is to ‘remain’ as long as the soul in which it unfolds shall exist, and ‘to be full’ as long as
the source from which it flows does not run dry.
So that the more we experience the present blessedness, which faith in Christ brings us,
the more shall we be sure that nothing in the future, either in or beyond time, can put an
end to it; and hence a hope that looks with confident eyes across the gorge of death, to
the ‘shining tablelands’ on the other side, and is as calm as certitude, shall be ours. To
the Christian soul, rejoicing in the conscious exercise of faith and the conscious
possession of its blessed results, the termination of a communion with Christ, so real and
spiritual, by such a trivial accident as death, seems wildly absurd and therefore utterly
impossible. Just as Christ’s Resurrection seems inevitable as soon as we grasp the truth
of His divine nature, and it becomes manifestly impossible that He, being such as He is-
should be holden of death,’ being such as it is, so for His children, when once they come
to know the realities of fellowship with their Lord, they feel the entire dissimilarity of
these to anything in the realm which is subjected to the power of death, and to know it to
be as impossible that these purely spiritual experiences should be reduced to inactivity,
or meddled with by it, as that a thought should be bound with a cord or a feeling fastened
with fetters. They, and death, belong to two different regions. It can work its will on ‘this
wide world, and all its fading sweets’-but is powerless in the still place where the soul
and Jesus hold converse, and all His joy passes into His servant’s heart. I saw, not long
since, in a wood a mass of blue wild hyacinths, that looked like a little bit of heaven
dropped down upon earth. You and I may have such a tiny bit of heaven itself lying
amidst all the tangle of our daily lives, if only we put our trust in Christ, and so get into
our hearts some little portion of that joy that is unspeakable, and that peace that passeth
understanding.
Thus, then, the sorrows of the earthly experience and the joys of the Christian life will

174. blend together to produce the one blessed result of a hope that is full of certainty, and is
the assurance of immortality. There is no rainbow in the sky unless there be both a black
cloud and bright sunshine. So, on the blackest, thickest thunder-mass of our sorrows, if
smitten into moist light by the sunshine of joy and peace drawn from Jesus Christ by
faith, there may be painted the rainbow of hope, the many-coloured, steadfast token of
the faithful covenant of the faithful God.
15. I have written you quite boldly on some points,
as if to remind you of them again, because of the
grace God gave me
Paul knows he is writing about touchy issues between Jews and Gentiles, but he also
knows that it is essential to remind them of the differences that Christ is to make in
their lives and their attitudes. It was God’s calling that he be an Apostle to the
Gentiles, and is using that office to do his best to get Gentiles into a place of love and
acceptance by the Jews. He was hated for this, and the Judaisers plagued him and
fought him for this radical departure from the old tradtions of the Jews, but he
refused to give in, but boldly proclaimed their equality in Christ. Paul feels he has
been quite bold in that he has never been to Rome, and he does not know the people
as a whole, even though he knows many individuals who are there from other places
where he had encountered them.
BAR ES, “Nevertheless - Notwithstanding my full persuasion of your knowledge and
your purpose to do right. Perhaps he refers also to the fact that he was a stranger to
them.
The more boldly - More boldly than might have been expected from a stranger. The
reason why he showed this boldness in declaring his sentiments, he immediately states -
that he had been especially called to the function of instructing the Gentiles.
In some sort - ᅊπᆵ µέρος apo meros. In part. Some have supposed that he referred to
a “party” at Rome - the Gentile party (Whitby). Some refer it to different “parts” of his
epistle - on some subjects (Stuart). Probably the expression is designed to qualify the
phrase “more boldly.” The phrase, says Grotius, “diminishes” that of which it is spoken,
as 1Co_13:9, 1Co_13:12; 2Co_1:14; 2Co_2:5; and means the same as “somewhat more
freely;” that is, I have been induced to write the more freely, “partly” because I am
appointed to this very office. I write somewhat more freely to a church among the
Gentiles than I even should to one among the Jews, “because” I am appointed to this

175. very office.
As putting you in mind - Greek, Calling to your “remembrance,” or “reminding”
you; compare 2Pe_1:12-13. This was a delicate way of communicating instruction. The
apostles presumed that all Christians were acquainted with the great doctrines of
religion; but they did not command, enjoin, or assume a spirit; of dictation. How happy
would it be if all teachers would imitate the example of the “apostles” in this, and be as
modest and humble “as they were.”
Because of the grace ... - Because God has conferred the favor on me of appointing
me to this function; see the note at Rom_1:5.
CLARKE, “Nevertheless - I have written - Not withstanding I have this conviction
of your extensive knowledge in the things of God, I have made bold to write to you in
some sort, απο µερους, to a party among you, as some learned men translate the words,
who stand more in need of such instructions than the others; and I do this, because of
the grace, δια την χαριν - because of the office which I have received from God, namely, to
be the apostle of the Gentiles. This authority gave him full right to say, advise, or enjoin
any thing which he judged to be of importance to their spiritual interests. This subject he
pursues farther in the following verse.
GILL, “Nevertheless, brethren, I have written the more boldly unto you,....
Or freely, in taking notice of their party contentions and ill usage of each other, and in
reproving, advising, and exhorting them; and which he excuses by observing, that it was,
in some sort, or "in part" only; meaning either that it was only in some part of the
epistle he had took such a liberty, which is the sense of the Arabic version, which renders
it, "in some parts of the oration"; or else that he had regard not to all of them, but to
some only, to a part of the church who were most culpable; and did not design a charge
against them all, and that what he said should be applied to the whole body; or rather
that the boldness and freedom he had taken was bat in some sort, it was but in part: this
he says to mitigate it, and that it might not be thought to be so large as it might appear at
first; it was but "a little more boldly", that he wrote unto them, as the Syriac renders it;
for this clause is not to be read in connection with the word "written", as if the apostle
had only wrote of the doctrines of grace in some sort, or in part, for he declared the
whole counsel of God, and never kept back anything profitable to the churches: he adds,
as putting you in mind; which is also said to excuse his writing, and the manner of it;
he did not take upon him to be their teacher and instructor, to inform them of things
they knew nothing of; only to be their monitor, to put them in mind of and refresh their
memories with what they had been well instructed and established in before; see
2Pe_1:12;
because of the grace that is given to me of God; meaning not the doctrine of
"grace, concerning" which, as the Ethiopic version renders it, he was putting them in
mind; nor the internal grace of the Spirit, by which he was inclined and assisted to write
unto them; but the grace of apostleship, or that high office, which, by the grace of God,

176. and not because of any merits of his, he was called unto: this he mentions also to excuse
the freedom of his writing; since what he did was in consequence of, pursuant and
agreeably to, his office as an apostle; and therefore could not have answered it to God, or
them, if he had not done it; wherefore he hoped it would be took well by them.
HE RY, “He clears himself from the suspicion of intermeddling needlessly
with that which did not belong to him, Rom_15:15. Observe how
affectionately he speaks to them: My brethren (Rom_15:14), and again,
brethren, Rom_15:15. He had himself, and taught others, the art of obliging.
He calls them all his brethren, to teach them brotherly love one to another.
Probably he wrote the more courteously to them because, being Roman
citizens living near the court, they were more genteel, and made a better
figure; and therefore Paul, who became all things to all men, was willing, by
the respectfulness of his style, to please them for their good. He
acknowledges he had written boldly in some sort - tolmētolmētolmētolmēroteron apo merousroteron apo merousroteron apo merousroteron apo merous, in a
manner that looked like boldness and presumption, and for which some
might perhaps charge him with taking too much upon him. But then
consider,
1. He did it only as their remembrancer: As putting you in mind. such humble
thoughts had Paul of himself, though he excelled in knowledge, that he would not
pretend to tell them that which they did not know before, but only to remind them of
that in which they had formerly been by others instructed. So Peter, 2Pe_1:12; 2Pe_3:1.
People commonly excuse themselves from hearing the word with this, that the minister
can tell them nothing but what they knew before. If it be so, yet have they not need to
know it better, and to be put in mind of it?
JAMISO , “Nevertheless, I have written the more boldly unto you in some
sort — “measure”
as putting you in mind, because of the grace that is given to me of God — as
an apostle of Jesus Christ.
PULPIT, “ButIhave writtenunto youthe moreboldly,brethren,insome 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
puttingyoninmind(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; alsoAct_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
of the view, otherwise
apparent, that the Roman Church consisted principally of Gentile believers.
COFFMA , “But I write the more boldly unto you in some measure, as putting you again
in remembrance, because of the grace that was given me of God.

177. This is a continuation of the tactful remarks begun in Romans 15:14 and allows for the fact that the
device was employed by Peter who wrote:
This is now, beloved, the second epistle that I have written unto you and in both of
them I stir up YOUR pure mind by putting you in remembrance, etc. (2 Peter 3:1f).
In some measure ... is capable of two meanings: (1) that of declaring such portions of the epistle
as that dealing with weak brethren (14:1-15:15) were bold, and (2) that of suggesting that he had
boldly gone beyond the information they already had. As Thomas observed, however:
Whichever view we take of this expression, we again notice St. Paul's courtesy and modesty. His
boldness, as we shall see in a moment, is due to his position as the apostle to the Gentiles, but he
was fully aware that the discussion of truths already familiar was only part of his design. The Epistle
records some of the profoundest thoughts ever expressed by the human mind, and this also was "in
part" his aim in writing. Yet, of this, he says nothing, for he is more than content to let them discover
for themselves that in writing as he has they have unwittingly, but really, obtained unfathomable
treasures of Christian truth.[7]
ENDNOTE:
[7] Griffith Thomas, St. Paul's Epistle to the Romans (Grand Rapids, Michigan: Wm. B. Eerdmans
Publishing Company, 1970), p. 394.
CALVI , “15.The more boldly, however, have I written to you, etc. The excuse follows, and in
adducing this, that he might more fully show his modesty, he says, by way of concession, that he
acted boldly in interposing in a matter which they themselves were able to do; but he adds that he
was led to be thus bold on account of his office, because he was the minister of the gospel to the
Gentiles, and could not therefore pass by them who were also Gentiles. He however thus humbles
himself, that he might exalt the excellency of his office; for by mentioning the favor of God, by which
he was elevated to that high honor, he shows that he could not suffer what he did ACCORDING
to his apostolic office to be despised. Besides, he denies that he had assumed the part of a teacher,
but that of an admonisher, (452)
WAGGO ER 15-33, “The Gospel Commission. When Jesus was about to leave
this world, he told his disciples that they should first receive power by the Holy
Spirit, and then, said he, "Ye shall be witnesses unto me both in Jerusalem, and in
all Judea, and in Samaria, and unto the uttermost part of the earth." Acts 1:8. "To
the Jew first, and also to the Greek," but to all alike, and the same gospel to all. So
Paul declared that his work as a minister of the gospel consisted in "testifying both
to the Jews, and also to the Greeks, repentance toward God, and faith toward our
Lord Jesus Christ." Acts 20:21. So in our text he tells us that as "the minister of
Jesus Christ to the Gentiles, ministering the gospel of God," he had "through
mighty signs and wonders, by the power of the Spirit of God" "fully preached the
gospel of Christ" "from Jerusalem and round about unto Illyricum."
Partaking the Same Spiritual Things. The apostle, speaking of his desire to visit the
Romans, said that he hoped to see them when he took his journey into Spain. "But
now," said he, "I go unto Jerusalem to minister unto the saints. For it hath pleased
them of Macedonia and Achaia to make a certain contribution for the poor saints

178. which are at Jerusalem. 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 unto them in carnal things."
A very simple statement, but it shows that the Gentiles received nothing spiritual
except that which came from the Jews. The spiritual things of which the Gentiles
had been made partakers came from the Jews, and were ministered to them by
Jews. Both partook of the same spiritual meat, and therefore the Gentiles showed
their gratitude by ministering to the temporal necessities of the Jews. So here again
we see but one fold and one Shepherd.
The God of Israel. Many times in the Bible God is declared to be the God of Israel.
Peter, full of the Holy Spirit, immediately after the healing of the lame man, said to
the people, "The God of Abraham, and of Isaac, and of Jacob, the God of our
fathers, hath glorified his Son Jesus." Acts 3:13. Even in this age, therefore, God is
identified as the God of Abraham, Isaac, and Jacob, the God of Israel.
God desires to be known and remembered, and so we read his words, "Speak thou
also unto the children of Israel, saying, Verily my sabbaths ye shall keep; for it is a
sign between me and you throughout your generations, for a perpetual covenant. It
is a sign between me and the children of Israel forever; for in six days the Lord
made heaven and earth, and on the seventh day he rested, and was refreshed." Ex.
31:13, 16, 17. God is the God of Israel. True, he is the God of the Gentiles also, but
only as they accept him, and become Israel through the righteousness by faith. But
Israel must keep the sabbath. It is the sign of their connection with God.
16. to be a minister of Christ Jesus to the Gentiles
with the priestly duty of proclaiming the gospel of
God, so that the Gentiles might become an
offering acceptable to God, sanctified by the Holy
Spirit.
BAR ES, “The minister - λειτουργᆵν leitourgon. This is not the word which is
commonly translated “minister” διάκονος diakonos. This word is properly appropriated
to those who minister in public offices or the affairs of the state. In the New Testament it
is applied mainly to the Levitical priesthood, who ministered and served at the altar;
Heb_11:11. It is however applied to the ministers of the New Testament, as discharging

179. “substantially” the same offices toward the church which were discharged by the
Levitical priesthood; that is, as engaged in promoting the welfare of the church, occupied
in holy things, etc.; Act_13:2, “as they “ministered” to the Lord and fasted,” etc. It is still
used in a larger sense in Rom_15:27; 2Co_9:12.
To the Gentiles - Compare Rom_1:5; Act_9:15.
Ministering - ᅷερουργοሞντα hierourgounta. Performing the function of a priest in
respect to the gospel of God. The office of a “priest” was to offer sacrifice. Paul here
retains the “language,” though without affirming or implying that the ministers of the
New Testament were literally “priests” to offer sacrifice. The word used here occurs
nowhere else in the New Testament. Its meaning here is to be determined from the
connection. The question is, What is the “sacrifice” of which he speaks? It is the “offering
up” - the sacrifice of the Gentiles. The Jewish sacrifices were abolished. The Messiah had
fulfilled the design of their appointment, and they were to be done away. (See the Epistle
to the Hebrews.) There was to be no further “literal” sacrifice. But now the “offerings” of
the Gentiles were to be as acceptable as had been the offerings of the Jews. God made no
distinction; and in speaking of these offerings, Paul used “figurative” language drawn
from the Jewish rites. But assuredly he did not mean that the offerings of the Gentiles
were “literal” sacrifices to expiate sins; nor did he mean that there was to be an order of
men who were to be called “priests” under the New Testament. If this passage “did”
prove that, it would prove that it should be confined to the “apostles,” for it is of them
only that he uses it. The meaning is this: “Acting in the Christian church substantially as
the priests did among the Jews; that is, endeavoring to secure the acceptableness of the
offerings which the Gentiles make to God.”
That the offering up - The word here rendered “offering up” προσφορά prosphora
commonly means “a sacrifice” or an “expiatory” offering, and is applied to Jewish
sacrifices; Act_21:26; Act_24:17. It is also applied to the sacrifice which was made by our
Lord Jesus Christ when he offered himself on the cross for the sins of people; Eph_5:2;
Heb_10:10. It does not always mean “bloody” sacrifices, but is used to denote “any”
offering to God; Heb_10:5, Heb_10:8,Heb_10:14, Heb_10:18. Hence, it is used in this
large sense to denote the “offering” which the Gentiles who were converted to
Christianity made of themselves; their “devoting” or dedicating themselves to God. The
“language” is derived from the customs of the Jews; and the apostle represents himself
“figuratively” as a priest presenting this offering to God.
Might be acceptable - Or, approved by God. This was in accordance with the
prediction in Isa_66:20, “They shall bring all your brethren for an offering unto the Lord
out of all nations,” etc. This does not mean that it was by any merit of the apostle that
this offering was to be rendered “acceptable”; but that he was appointed to prepare the
way, so that “their” offering, as well as that of the “Jews,” might come up before God.
Being sanctified - That is, “the offering” being sanctified, or made holy. The sacrifice
was “prepared” or made fit “to be” an offering, among the Jews, by salt, oil, or
frankincense, according to the nature of the sacrifice; Lev_6:14, etc. In allusion to this,
the apostle says that the offering of the Gentiles was rendered “holy,” or fit to be offered,
by the converting and purifying influences of the Holy Spirit. They were prepared, not by
salt and frankincense, but by the cleansing influences of God’s Spirit. The same idea,
substantially, is expressed by the apostle Peter in Act_10:46; Act_11:17.

180. CLARKE, “Ministering the Gospel of God - ᅿερουργουντα, Acting as a priest. Here
is a plain allusion, says Dr. Whitby, to the Jewish sacrifices offered by the priest, and
sanctified or made acceptable by the libamen offered with them; for he compares
himself, in preaching the Gospel, to the priest performing his sacred functions -
preparing his sacrifice to be offered. The Gentiles, converted by him and dedicated to the
service of God, are his sacrifices and oblation. The Holy Spirit is the libamen poured
upon this sacrifice, by which it was sanctified and rendered acceptable to God. The words
of Isaiah, Isa_66:20, And they shall bring all your brethren for an Offering unto the
Lord, out of all Nations, might have suggested the above idea to the mind of the apostle.
GILL, “That I should be the minister of Jesus Christ,.... The office of apostleship
is here amplified and enlarged on, and the ends shown for which that grace was given to
him, that he should be a minister; not in holy things about the temple, as the priests and
Levites were; or a teacher of the law, some were fond of; but a minister of Christ, one
that was made so by him, was qualified and sent forth to minister in his name to men;
and who was a preacher of him; Jesus Christ, and him crucified, was the grand subject of
his ministrations; he adds,
to the Gentiles; for to them, though not to the exclusion of the Jews, was he appointed
a minister by Christ, and sent by him to them; among them he chiefly ministered, and
was particularly and eminently useful to them; and this is another reason why the
Romans ought to bear with a little boldness and freedom in writing to them, since he was
the apostle of the Gentiles:
ministering the Gospel of God; not the service of the temple, nor the traditions of
the elders, nor the law of Moses, nor the morality of the Heathens; but the Gospel, of
which God is the author, whose grace is the subject, and whose glory is the end; and is
good news from him to the chief of sinners; to the preaching of which the apostle was
separated by him:
that the offering up of the Gentiles; not the offering the Gentiles offered up, their
prayers, praises, or good works, though these are acceptable to God through Christ; but
the Gentiles themselves, by the offering up of whom is meant their conversion; which
was the end of the apostle's ministering the Gospel among them, and in which he was the
happy instrument. The allusion is to the priests slaying and offering up sacrifices under
the law. The apostle was a priest in a figurative and improper sense; the sacrifices he
offered up were not slain beasts, but men, the Gentiles, cut to the heart by the sword of
the Spirit, the ministry of the Gospel; whose inside being laid open to them, and they
brought to a sense of their lost condition, and need of Christ, were, through the power of
divine grace attending the word, made willing to offer, or give up themselves to the Lord,
to be saved by him, and him only: this the apostle, as an instrument, was concerned in;
and all his view was, that it
might be acceptable; that is, to God, as nothing is more so to him than a broken and a
contrite heart, or souls brought to a sense of themselves; and to believe in Christ, and
submit to his righteousness; and then both ministers and converts are unto God, a sweet
savour of Christ:

181. being sanctified by the Holy Ghost; this is said in allusion to the washing of the
sacrifices under the law; and intimates, that the Gentiles, though unclean by nature and
practice, yet being sanctified by the Spirit of God, whose proper work it is to sanctify,
become an acceptable, being an holy sacrifice to an holy God.
HE RY, “He did it as the apostle of the Gentiles. It was in pursuance of his
office: Because of the grace (that is, the apostleship, Rom_1:5) given to me
of God, to be the minister of Jesus Christ to the Gentiles, Rom_15:16. Paul
reckoned it a great favour, and an honour that God had put upon him, in
putting him into that office, Rom_1:13. Now, because of this grace given to
him, he thus laid out himself among the Gentiles, that he might not receive
that grace of God in vain. Christ received that he might give; so did Paul; so
have we talents which must not be buried. Places and offices must be filled
up with duty. It is good for ministers to be often remembering the grace that
is given unto them of God. Minister verbi es, hoc age - You are a minister of
the word; give yourself wholly to it, was Mr. Perkins's motto. Paul was a
minister. Observe here, (1.) Whose minister he was: the minister of Jesus
Christ, 1Co_4:1. He is our Master; his we are, and him we serve. (2.) To
whom: to the Gentiles. So God had appointed him, Act_22:21. So Peter and
he had agreed, Gal_2:7-9. These Romans were Gentiles: “Now,” says he, “I
do not thrust myself upon you, nor seek any lordship over you; I am
appointed to it: if you think I am rude and bold, my commission is my
warrant, and must bear me out.” (3.) What he ministered: the gospel of
God; hierourgounta to euangelionhierourgounta to euangelionhierourgounta to euangelionhierourgounta to euangelion - ministering as about holy things (so the word
signifies), executing the office of a Christian priest, more spiritual, and
therefore more excellent, than the Levitical priesthood. (4.) For what end:
that the offering up (or sacrificing) of the Gentiles might be acceptable -
that god might have the glory which would redound to his name by the
conversion of the Gentiles. Paul laid out himself thus to bring about
something that might be acceptable to God. Observe how the conversion of
the Gentiles is expressed: it is the offering up of the Gentiles; it is prosphoraprosphoraprosphoraprosphora
tōtōtōtōnnnn ethnōethnōethnōethnōnnnn - the oblation of the Gentiles, in which the Gentiles are looked
upon either, [1.] As the priests, offering the oblation of prayer and praise
and other acts of religion. Long had the Jews been the holy nation, the
kingdom of priests, but now the Gentiles are made priests unto God
(Rev_5:10), by their conversion to the Christian faith consecrated to the
service of God, that the scripture may be fulfilled, In ever place incense
shall be offered, and a pure offering, Mal_1:11. The converted Gentiles are
said to be made nigh (Eph_2:13) - the periphrasis of priests. Or, [2.] The
Gentiles are themselves the sacrifice offered up to God by Paul, in the name
of Christ, a living sacrifice, holy, acceptable to God, Rom_12:1. A sanctified
soul is offered up to God in the flames of love, upon Christ the altar. Paul
gathered in souls by his preaching, not to keep them to himself, but to offer
them up to God: Behold, I, and the children that God hath given me. And it
is an acceptable offering, being sanctified by the Holy Ghost. Paul preached
to them, and dealt with them; but that which made them sacrifices to God
was their sanctification; and this was not his work, but the work of the Holy
Ghost. None are acceptably offered to God but those that are sanctified:
unholy things can never be pleasing to the holy God.

182. JAMISO , “that I should be the — rather, “a”
minister — The word here used is commonly employed to express the office of the
priesthood, from which accordingly the figurative language of the rest of the verse is
taken.
of Jesus Christ — “Christ Jesus,” according to the true reading.
to the Gentiles — a further proof that the Epistle was addressed to a Gentile church.
(See on Rom_1:13).
ministering the gospel of God — As the word here is a still more priestly one, it
should be rendered, “ministering as a priest in the Gospel of God.”
that the offering up of the Gentiles — as an oblation to God, in their converted
character.
might be acceptable, being sanctified by the Holy Ghost — the end to which
the ancient offerings typically looked.
PULPIT, “ThatIshouldbe the minister( λειτουργὸν ) of Jesus Christ unto the Gentiles,
ministering( λειτουργοῦντα ) the gospel of God, thatthe offeringup of the Gentiles mightbe
acceptable,beingsanctifiedinthe HolyGhost. 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
"
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.
COFFMA , “That I should be a minister of Christ Jesus unto the Gentiles, ministering the
gospel of God, that the offering up of the Gentiles might be made acceptable, being
sanctified by the Holy Spirit.
The word "minister" here, as Lard noted:
is a sacerdotal term borrowed from the temple service and denotes "to officiate as a priest," or
perform priestly duties; but that it is used here in any peculiar sense growing out of that
circumstance is not apparent. It means simply to minister, or execute the functions of an apostle.[8]
priesthood, a royal priesthood" (1 Peter 2:5,9); but, in the words of Moule:
Who are the "ye"? Not the consecrated pastorate, but the consecrated Christian company
altogether. And what are the altar sacrifices of that company? "Sacrifices SPIRITUAL": "the praises
of him who called them into his wonderful light" (1 Peter 2:5,9).[9]SIZE>
When God called Israel out of Egypt, he promised that,
If ye will obey my voice INDEED and keep my covenant ... ye shall be
ready for the privilege, and thus it came about that Levi and his tribe alone took the
honor representatively (Exodus 32:36). Therefore, even under the Mosaic

183. dispensation, the permission of a separate priesthood was accommodative only (much
in the manner of their later permission to have a king), and was a departure from what
had been intended. In the new Israel, which is the church, as Moule observed:
The pre-Levitical ideal of the old Israel reappears in its sacred reality.[10]
All Christians, therefore, are priests unto God, and there is only one high priest, even
the Christ himself at God's right hand. He made the great atonement and is now
enthroned with the Father himself, and is the "one mediator" between God and man (1
Timothy 2:5). In this new Israel, all are sons in the Son, and all are priests in the Priest;
and never in the New Testament is there any hint or suggestion of anything that could
be analogous to Levi or Aaron. As for any notion that any exception to that principle
may BE FOUND in the verse before us, Moule emphatically pronounced the
negative which every student of the scriptures must feel:
No; for it contains its own full inner evidence of its metaphorical cast.[11]
Of further interest in this CONNECTION , it should be noted that the gospel is not
offered as a sacrifice to God, but preached to people, the offering being the response
of people themselves who present their bodies after the manner Paul commanded
in Romans 12:1. Thus, it is not the preacher, even though an apostle, who offers
people to God; people offer themselves. From this, it must be plain that "ministering
the gospel of God" can only mean preaching it; and any concept of Christianity that
would establish a priestly office for the purpose of "offering up the gospel" or any such
thing is erroneous.
Being sanctified by the Holy Spirit ... was commented upon thus by Macknight:
ACCORDING to the law, the sacrifices were sanctified, or made
acceptable to God, by being salted and laid on the altar by the priest";[12]
but the Gentiles were made acceptable to God through the Spirit of God, as affirmed in
this verse, that Spirit being sent by God into their hearts in consequence of their
sonship through faith and obedience (Galatians 4:6). Thus, in the new Israel, no priest
is needed to salt the offering. Paul performed no such service for converted Gentiles;
he did not give them the Holy Spirit; and, whatever examples there are of the Holy
Spirit's being given through "the laying on of the apostles' hands," it was still God, and
not the apostles, who gave it.
[8] Moses E. Lard, Commentary on Paul's Letter to Romans (Cincinnati, Ohio:
Christian Board of Publication, 1914), p. 440.
[9] H. C. G. Moule, The Epistle to the Romans (London: Pickering and Inglis, Ltd.), p.
410.
[10] Ibid.
[11] Ibid., p. 411.
[12] James Macknight, Apostolical Epistles (Nashville: Gospel Advocate, 1960), p. 131.
CALVI , “16.Consecrating the gospel, etc. This rendering I prefer to that which [Erasmus ] in the
first place adopts, that is, “Administering;” for nothing is more certain than that Paul here alludes to
the holy mysteries which were performed by the priest. He then makes himself a chief priest or a
priest in the ministration of the gospel, to offer up as a sacrifice the people whom he gained for God,
and in this manner he labored in the holy mysteries of the gospel. And doubtless this is the

184. priesthood of the Christian pastor, that is, to sacrifice men, as it were, to God, by bringing them to
obey the gospel, and not, as the Papists have hitherto haughtily vaunted, by offering up Christ to
reconcile men to God. He does not, however, give here the name of priests to the pastors of the
Church simply as a perpetual title, but intending to commend the honor and power of the ministry,
Paul AVAILED himself of the opportunity of using this metaphor. Let then the preachers of the
gospel have this end in view while discharging their office, even to offer up to God souls purified by
faith.
What [Erasmus ] afterwards puts down as being more CORRECT , “sacrificing the gospel,” is not
only improper but obscures also the meaning; for the gospel is, on the contrary, like a sword, by
which the minister sacrifices men as victims to God. (453)
He adds that such sacrifices are acceptable to God; which is not only a commendation of the
ministry, but also a singular consolation to those who surrender themselves to be thus consecrated.
Now as the ancient victims were dedicated to God, having been externally sanctified and washed,
so these victims are consecrated to the Lord by the Spirit of holiness, through whose power,
lifeless, the work of cleansing really and properly belongs to the Spirit.
17. Therefore I glory in Christ Jesus in my service
to God.
BAR ES, “I have therefore ... - I have cause of glorying. I have cause of rejoicing
that God has made me a minister to the Gentiles, and that he has given me such success
among them. The ground of this he states in Rom_15:18-22.
Glory - Of “boasting” καύχησιν kauchēsin, the word usually rendered “boasting”);
Jam_4:16; Rom_3:27; 2Co_7:14; 2Co_8:24; 2Co_9:3-4; 2Co_10:15; 2Co_11:10,
2Co_11:17. It means also “praise, thanksgiving,” and “joy;” 1Co_15:31; 2Co_1:12;
2Co_7:4; 2Co_8:24; 1Th_2:19. This is its meaning here, that the apostle had great cause
of “rejoicing” or “praise” that he had been so highly honored in the appointment to this
office, and in his success in it.
Through Jesus Christ - By the assistance of Jesus Christ; ascribing his success
among the Gentiles to the aid which Jesus Christ had rendered him.
In those things which pertain to God - Compare Heb_5:1. The things of religion;
the things which God has commanded, and which pertain to his honor and glory. They
were not things which pertained to “Paul,” but to “God:” not worked by Paul, but by
Jesus Christ; yet he might rejoice that he had been the means of diffusing so far those
blessings. The success of a minister is not for “his own” praises, but for the honor of God;
not by his skill or power, but by the aid of Jesus Christ; yet he may rejoice that “through”
him such blessings are conferred upon people.
CLARKE, “I here therefore whereof I may glory - Being sent of God on this most
honorable and important errand, I have matter of great exultation, not only in the honor

185. which he has conferred upon me, but in the great success with which he has crowned my
ministry.
GILL, “I have therefore whereof I may glory,.... Not in himself, for he that taught
others not to glory in men, would not glory in himself; not in his carnal descent and
fleshly privileges; nor in his knowledge of, and compliance with, the ceremonies of the
law; nor in his legal, moral, and civil righteousness before God; nor in his gifts and
attainments, as merited and procured by himself; nor in his labours in the ministry, and
the success of it, as of himself: but
through Jesus Christ; or "in Jesus Christ", as read the Vulgate Latin, Syriac, and
Arabic versions; in what Christ was unto him, wisdom, righteousness, sanctification, and
redemption: he could boast of what he had from him, and through him, even of all
spiritual blessings in him; and of a large measure of grace he had received from him; and
of great and eminent gifts Christ had bestowed on him; he gloried in his cross, and
boasted of a crucified Jesus, whom others despised; and whom he made the subject of
his ministry, and took delight in preaching: and freely owned that all he did was through
Christ strengthening him; and that all his success in his work was owing to him, and of
this he had to glory: and which was
in those things which pertain to God; not "with God", as the Syriac reads it; for
though in some cases it may be lawful to glory before men, yet not before God, or in his
presence: nor is it anything a man may glory in, not in his own things, but in the things
of God; in things relating to the Gospel of God, to the pure preaching of it, to the
furtherance and spread of it, and the recommending of it to others; to the worship and
ordinances of God, and a spiritual attendance on them; to the grace of God, and the
magnifying of that in the business of salvation; and to the glory of God, which ought to
be the chief end of all actions, natural, moral, and religious, and whether private or
public. The apostle has chiefly reference to his ministerial function, and the things of
God relating to that, in which he was employed; see Heb_5:1.
HE RY, “The apostle here gives some account of himself and of his own
affairs. Having mentioned his ministry and apostleship, he goes on further
to magnify his office in the efficacy of it, and to mention to the glory of God
the great success of his ministry and the wonderful things that God had
done by him, for encouragement to the Christian church at Rome, that they
were not alone in the profession of Christianity, but though, compared with
the multitude of their idolatrous neighbours, they were but a little flock, yet,
up and down the country, there were many that were their companions in
the kingdom and patience of Jesus Christ. It was likewise a great
confirmation of the truth of the Christian doctrine that it had such strange
success, and was so far propagated by such weak and unlikely means, such
multitudes captivated to the obedience of Christ by the foolishness of
preaching. Therefore Paul gives them this account, which he makes the
matter of his glorying; not vain glory, but holy gracious glorying, which
appears by the limitations; it is through Jesus Christ. Thus does he centre
all his glorying in Christ; he teaches us so to do, 1Co_1:31. Not unto us,

186. Psa_115:1. And it is in those things which pertain to God. The conversion of
souls is one of those things that pertain to God, and therefore is the matter
of Paul's glorying; not the things of the flesh. Whereof I may glory, echōechōechōechō ounounounoun
kauchēkauchēkauchēkauchēsin ensin ensin ensin en Christō lēChristō lēChristō lēChristō lēsou ta pros Theonsou ta pros Theonsou ta pros Theonsou ta pros Theon. I would rather read it thus: Therefore I
have a rejoicing in Christ Jesus (it is the same word that is used, 2Co_1:12,
and Phi_3:3, where it is the character of the circumcision that they rejoice -
kauchōkauchōkauchōkauchōmenoimenoimenoimenoi, in Christ Jesus) concerning the things of God; or those things
that are offered to God - the living sacrifices of the Gentiles, Rom_15:16.
Paul would have them to rejoice with him in the extent and efficacy of his
ministry, of which he speaks not only with the greatest deference possible to
the power of Christ, and the effectual working of the Spirit as all in all; but
with a protestation of the truth of what he said (Rom_15:18): I will not dare
to speak of any of those things which Christ hath not wrought by me. He
would not boast of things without his line, nor take the praise of another
man's work, as he might have done when he was writing to distant
strangers, who perhaps could not contradict him; but (says he) I dare not do
it: a faithful man dares not lie, however he be tempted, dares be true,
however he be terrified. now, in this account of himself, we may observe,
JAMISO , “I have therefore whereof I may glory — or (adding the article, as the
reading seems to be), “I have my glorying.”
through — “in”
Christ Jesus in those things which pertain to God — the things of the ministry
committed to me of God.
PULPIT, “Ihave thereforewhereofImayglorythrough(rather, I have my boasting
in) Christ Jesus inthe things thatpertainunto 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
COFFMA , “I have therefore my glorying in Christ Jesus in things pertaining to God. For I
will not dare to speak any things save those which Christ wrought through me, for the
obedience of the Gentiles, by word and deed.
I have therefore, ... means, "I do have the right to tell of the things God has done through me."
Such a right derived from Paul's desire to enlist the aid and encouragement of the brethren in Rome
for his projected missionary journey to Spain. If they were to aid Paul, they were entitled to know of
Paul's success; and, therefore, Paul had a right to speak of the success God had given him. Paul
freely allowed that others had labored in the conversion of Gentiles, but he would speak only of the
things God had accomplished through himself.
Obedience of the Gentiles ... in word and deed ... brings into view the true definition of Paul's
doctrine of justification by faith. It certainly was not the "faith only" of Protestant theology, but the
"obedience of faith" as affirmed at the beginning and the end of this epistle (Romans
15:1:5; Romans 16:26). If Paul had entertained any part of the theory of salvation by faith only, he

187. could never have written anything like this verse. The Gentiles were obeying God! INDEED , does
anything else really matter?
By word and deed ... is usually edited out of this, as having no reference to Gentile obedience, and
applied to Paul's actions in preaching the gospel; but the proximity of the word to "Gentiles" and the
obvious connection with their "obedience" leaves the overwhelming impression that they APPLY
to the type of Gentile obedience which had been induced by Paul's preaching.
CALVI , “17.I have then, etc. After having in GENERAL commended his own calling, that the
Romans might know that he was a true and undoubted apostle of Christ, he now adds testimonies,
by which he proved that he had not only taken upon him the apostolic office conferred on him by
appointed, except we act agreeably to our calling and fulfill our office. He did not make this
declaration from a desire to attain glow, but because nothing was to be omitted which might procure
favor and authority to his doctrine among the Romans. In God then, not in himself, did he glory; for
he had nothing else in view but that the whole praise should redound to God.
me such cause for glowing, that I have no need to seek false praises, or those of another, I am
content with such as are true.” It may be also that he intended to obviate the unfavorable reports
which he knew were everywhere scattered by the malevolent, he therefore mentioned beforehand
that he would not speak but of things well known.
18. I will not venture to speak of anything except
what Christ has accomplished through me in
leading the Gentiles to obey God by what I have
said and done--
BAR ES, “For I will not dare to speak - I should be restrained; I should be afraid
to speak, if the thing were not as I have stated. I should be afraid to set up a claim beyond
what is strictly in accordance with the truth.
Which Christ hath not wrought by me - I confine myself “strictly” to what I have
done. I do not arrogate to myself what Christ has done by others. I do not exaggerate my
own success, or claim what others have accomplished.
To make the Gentiles obedient - To bring them to obey God in the gospel.
By word and deed - By preaching, and by all other means; by miracle, by example,
etc. The “deeds,” that is, the “lives” of Christian ministers are often as efficacious in
bringing people to Christ as their public ministry.

188. CLARKE, “For I will not dare to speak - If the thing were not as I have stated it, I
would not dare to arrogate to myself honors which did not belong to me. But God has
made me the apostle of the Gentiles; and the conversion of the Gentiles is the fruit of my
ministry, Christ having wrought by me for this purpose.
By word and deed - Αογሩ και εργሩ· These words may refer to the doctrines which he
taught and to the miracles which he wrought among them. So they became obedient to
the doctrines, on the evidence of the miracles with which they were accompanied.
GILL, “For I will not dare to speak of any of those things,.... He suggests that
the false teachers did speak of things which were not done by them at all, and much less
were what Christ had done by them; and signifies that he was a conscientious man, and
could speak nothing but what was truth; his conscience would not suffer him, nor could
he allow himself to make mention of anything, that was not done by him, as if it was; nor
of anything that was done by himself, nor of anything that was done, as if it was done by
himself, but as it was wrought by Christ; nor had he any need to speak of any other
things which he had wrought himself, as he could not of what he had not wrought at all;
or, as he says,
which Christ hath not wrought by me: signifying that what he had wrought, and
which he could with good conscience speak of to the honour of Christ, and the glory of
his grace, were not wrought by himself, but what Christ wrought by him; he was only the
instrument, Christ was the efficient cause: as a Christian, it was not he that lived, but
Christ lived in him; as a minister, it was not he that spoke, but Christ spoke in him; nor
was it he that laboured, but the grace of Christ that was with him; much less was it he
that converted souls, but Christ did it by him:
to make the Gentiles obedient; the nations of the world, who had been brought up in
blindness and ignorance of God, in rebellion and disobedience to him. The Gospel was
sent among them, and was blessed unto them, to make them, of disobedient, obedient
ones; not to men, but to God; not to magistrates and ministers, though they were taught
to be so to both, but to Christ; to him as a priest, by being made willing to be saved by
him, and him only, renouncing their own works, and disclaiming all other ways of
salvation; and to submit to his righteousness for their justification before God, and
acceptance with him; and to deal with his precious blood for pardon and cleansing; to
rely on his sacrifice for the atonement of their sins, and to make use of him as the new
and living way to the Father, as their one and only mediator, advocate, and intercessor;
and to him as a prophet, to the faith of the Gospel, and the doctrines of it; not barely by
hearing it, and notionally assenting to it, but by embracing it heartily, and professing it
publicly and sincerely; and to him as a King, by owning him as such, and as theirs; and
by subjecting to his ordinances, and obeying his commands in faith and fear, and from
love to him: the means whereby these persons were brought to the obedience of Christ,
and of faith, are
by word and deed; or "deeds", as the Vulgate Latin, Syriac, and Ethiopic versions
read: by the former is meant, the word of the Gospel and the preaching of it, being sent
unto them, and coming with power, and not as the word of man, but as the word of God;
and by the latter, either the labour of the apostle, the pains he took, the hardships he
endured, in ministering: the Gospel to them; or his agreeable life and conversation,

189. which were a means of recommending the word, and of engaging an attention to it; or
rather the miraculous works and mighty deeds which were wrought by the apostle, in
confirmation of the doctrine he preached, as it seems to be explained in Rom_15:19.
HE RY, “I. His unwearied diligence and industry in his work. He was one
that laboured more abundantly than they all.
1. He preached in many places: From Jerusalem, whence the law went forth as a lamp
that shineth, and round about unto Illyricum, many hundred miles distant from
Jerusalem. We have in the book of the Acts an account of Paul's travels. There we find
him, after he was sent forth to preach to the Gentiles (Acts 13), labouring in that blessed
work in Seleucia, Cyprus, Pamphylia, Pisidia, and Lycaonia (Acts 13 and 14), afterwards
travelling through Syria and Cilicia, Phrygia, Galatia, Mysia, Troas, and thence called
over to Macedonia, and so into Europe, Acts 15 and 16. Then we find him very busy at
Thessalonica, Berea, Athens, Corinth, Ephesus, and the parts adjacent. Those that know
the extent and distance of these countries will conclude Paul an active man, rejoicing as a
strong man to run a race. Illyricum is the country now called Sclavonia, bordering upon
Hungary. Some take it for the same with Bulgaria; others for the lower Pannonia:
however, it was a great way from Jerusalem. Now it might be suspected that if Paul
undertook so much work, surely he did it by the halves. “No,” says he, “I have fully
preached the Gospel of Christ - have given them a full account of the truth and terms of
the gospel, have not shunned to declare the whole counsel of God (Act_20:27), have kept
back nothing that was necessary for them to know.” Filled the gospel, so the word is;
peplērōkenai to euangelion, filled it as the net is filled with fishes in a large draught; or
filled the gospel, that is, filled them with the gospel. Such a change does the gospel make
that, when it comes in power to any place, it fills the place. Other knowledge is airy, and
leaves souls empty, but he knowledge of the gospel is filling.
JAMISO , “For I will not dare to speak of any — “to speak aught”
of those things which Christ hath not wrought by me — a modest, though
somewhat obscure form of expression, meaning, “I will not dare to go beyond what
Christ hath wrought by me” - in which form accordingly the rest of the passage is
expressed. Observe here how Paul ascribes all the success of his labors to the activity of
the living Redeemer, working in and by him.
by word and deed — by preaching and working; which latter he explains in the next
clause.
PULPIT, “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
wordanddeed,by the powerof signs andwonders (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

190. subsequent narrative of an admirer than in contemporary letters), by the powerof the Spiritof
God; so thatfromJerusalem,androundaboutas faras Illyricum,Ihave 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 ἐκεῖναallows for a visit into Illyricum.
CALVI , “18.In order to make the Gentiles obedient, etc. These words prove what his object
was, even to render his ministry approved by the Romans, that his doctrine might not be without
fruit. He proves then by evidences that God by the presence of his power had given a testimony to
his preaching, and in a manner sealed his apostleship, so that no one ought to have doubted, but,
that he was appointed and sent by the Lord. The evidences were word, work, and miracles. It hence
appears that the term work includes more thanmiracles. He at last concludes with this
expression, through the power of the Spirit; by which he intimates that these things could not have
been done without the Spirit being the author. In short, he declares that with regard to his teaching
as well as his doing, he had such strength and energy in preaching Christ, that it was evidentlythe
wonderful power of God, and that miracles were also added, which were seals to render the
evidence more certain.
He mentions word and work in the first place, and then he states one kind of work, even the power
of performing miracles. The same order is observed by Luke, when he says that Christ was mighty
in word and work, (Luke 24:19;) and John says that Christ referred the Jews to his own works for a
testimony of his divinity. (John 5:36.) Nor does he simply mention miracles, but gives them two
designations. But instead of what he says here, the power of signs and of wonders, Peter has
“miracles and signs and wonders.” (Acts 2:22.) And doubtless they were testimonies of divine power
to awaken men, that being struck with God’s power, they might admire and at the same time adore
him; nor are they without an especial meaning, but intended to stimulate us, that we may
understand what God is.
signs which followed. (Mark 16:20.) Luke declares in the Acts, that the Lord by miracles gave
testimony to the word of his grace. (Acts 14:3.) It is then evident that those miracles which bring

191. 19. by the power of signs and miracles, through
the power of the Spirit. So from Jerusalem all
the way around to Illyricum, I have fully
proclaimed the gospel of Christ.
BAR ES, “Through mighty signs and wonders - By stupendous and striking
miracles; see the note at Act_2:43. Paul here refers, doubtless, to the miracles which he
had himself performed; see Act_19:11-12, “And God wrought special miracles by the
hands of Paul,” etc.
By the power of the Spirit of God - This may either be connected with signs and
wonders, and then it will mean that those miracles were performed by the power of the
Holy Spirit; or it may constitute a new subject, and refer to the gift of prophecy, the
power of speaking other languages. Which is its true meaning cannot, perhaps, be
ascertained. The interpretations “agree” in this, that he traced his success in “all” things
to the aid of the Holy Spirit.
So that from Jerusalem - Jerusalem, as a “center” of his work; the center of all
religious operations and preaching under the gospel. This was not the place where “Paul”
began to preach Gal_1:17-18, but it was the place where the “gospel” was first preached,
and the apostles began to reckon their success from that as a point; compare the note at
Luk_24:49.
And round about - καί κύκλሩ kai kuklō. In a circle. That is, taking Jerusalem as a
center, he had fully preached round that center until you come to Illyricum.
Unto Illyricum - Illyricum was a province lying to the northwest of Macedonia,
bounded north by a part of Italy and Germany, east by Macedonia, south by the Adriatic,
west by Istria. It comprehended the modern Croatia and Dalmatia. So that taking
Jerusalem as a center, Paul preached not only in Damascus and Arabia, but in Syria, in
Asia Minor, in all Greece, in the Grecian Islands, and in Thessaly and Macedonia. This
comprehended no small part of the then known world; “all” of which had heard the
gospel by the labors of one indefatigable man There is no where in the Acts express
mention of Paul’s going “into” Illyricum; nor does the expression imply that he preached
the gospel “within” it, but only “unto” its borders. It may have been, however, that when
in Macedonia, he crossed over into that country; and this is rendered somewhat probable
from the fact that “Titus” is mentioned as having gone into “Dalmatia” 2Ti_4:10, which
was a part of Illyricum.
I have fully preached - The word used here means properly “to fill up”
πεπληρωκέναι peplērōkenai, “to complete,” and here is used in the sense of “diffusing
abroad,” or of “filling up” all that region with the gospel; compare 2Ti_4:17. It means
that he had faithfully diffused the knowledge of the gospel in all that immense country.
CLARKE, “Through mighty signs and wonders - This more fully explains the
preceding clause: through the power of the Holy Ghost he was enabled to work among

192. the Gentiles mighty signs and wonders; so that they were fully convinced that both his
doctrine and mission were Divine; and therefore they cheerfully received the Gospel of
the Lord Jesus.
Round about unto Illyricum - Among ancient writers this place has gone by a
great variety of names, Illyria, Illyrica, Illyricum, Illyris, and Illyrium. It is a country of
Europe, extending from the Adriatic gulf to Pannonia: according to Pliny, it extended
from the river Arsia to the river Drinius, thus including Liburnia on the west, and
Dalmatia on the east. Its precise limits have not been determined by either ancient or
modern geographers. It seems, according to an inscription in Gruter, to have been
divided by Augustus into two provinces, the upper and lower. It now forms part of
Croatia, Bosnia, Istria, and Slavonia. When the apostle says that he preached the Gospel
from Jerusalem round about to Illyricum, he intends his land journeys chiefly; and, by
looking at the map annexed to the Acts of the Apostles, the reader will see that from
Jerusalem the apostle went round the eastern coast of the Mediterranean Sea, and that
he passed through Syria, Phoenicia, Arabia, Cilicia, Pamphylia, Pisidia, Lycaonia,
Galatia, Pontus, Paphlagonia, Phrygia, Troas, Asia, Caria, Lycia, Ionia, Lydia, Thrace,
Macedonia, Thessaly, and Achaia; besides the isles of Cyprus and Crete. And no doubt he
visited many other places which are not mentioned in the New Testament.
I have fully preached the Gospel - Πεπληρωκεναι το ευαγγελιον, I have successfully
preached - I have not only proclaimed the word, but made converts and founded
Churches. See the note on Mat_5:17, where this sense of the word πληρουν is noticed; for
it signifies not only fully or perfectly, but also to teach with prosperity and success.
GILL, “Through mighty signs and wonders,.... Or "in", or "through the power of
signs and wonders", as the Vulgate Latin, Syriac, and Arabic versions render the words.
These carrying along with them evidence and conviction of the truth of what was
delivered, wrought wonderfully and powerfully on the minds of the Gentiles to embrace
the Gospel, and submit to the ordinances of it; though all would have been insufficient,
had it not been for what follows,
by the power of the Spirit of God: the Alexandrian copy and one of Stephens's read,
"by the power of the Holy Spirit", and so does the Vulgate Latin version; meaning, either
that the mighty signs and wonders in healing the sick, giving sight to the blind, raising
the dead, &c. were performed not by the efficacy and working of Satan, as the signs and
lying wonders of antichristian men, but by the Spirit of God, by whom Christ and all his
apostles wrought the miracles they did; or that the ministration of the word in which the
apostle laboured, was by the power of the Spirit of God; it was he that imparted all
spiritual gifts to him, qualifying him for this service; it was he that assisted him in it, and
enabled him to go through it; it was in demonstration of the Spirit and of power that he
performed it; and that not in words which man's wisdom teacheth, but which the Holy
Ghost teacheth: or else that the obedience of the Gentiles to the faith of Christ, through
the preaching of the Gospel, and the wonderful works that attended it as means, were
purely owing to the power of the Spirit of God, as the efficient cause; it was not by might,
or power of the preacher; nor merely by the power of signs and wonders; but by the
powerful and efficacious grace of the Spirit of God, who took away the stony, stubborn,
and disobedient heart, and gave them an heart of flesh, a tender, flexible, and obedient
one; and caused them to walk in and observe the commandments and ordinances of the

193. Lord:
so that from Jerusalem, and round about unto Illyricum, I have fully
preached the Gospel of Christ; that which Christ, as God, is the author of; as man,
was a preacher and minister of; and, as Mediator, is the subject matter of: this the
apostle "preached fully" and completely, every part and branch of it, kept back nothing of
it, but faithfully declared the whole; and so fulfilled it, as the word may be rendered, and
his ministry; or he filled the Gospel, the net of the Gospel, which he spread in every
place; or rather he diffused the knowledge of it everywhere; he filled all places with it
wherever he came, even "from Jerusalem" round about unto Illyricum: not that he began
to preach at Jerusalem, but at Damascus; from whence he went to Arabia, and after that
to Jerusalem; but inasmuch as he was of Jerusalem, and had preached there, from
whence the Gospel originally came, and this was the boundary of his ministry one way,
he makes mention of it; as Illyricum was the boundary of it another way, which was on
the extreme part of Macedonia: it is now called Sclavonia, and is an European nation;
part of it is Dalmatia, mentioned 2Ti_4:10. Apollonia was in it, according to Mela (z),
where the apostle is said to pass through, Act_17:1, it has on the south the gulf of Venice,
on the north the Danube, on the west Germany, and on the east Thracia and Macedonia:
according to Ptolomy (a), Illyris, or Illyricum, was bounded on the north with upper and
lower Pannonia, now called Hungary and Austria; on the east with upper Mysia, now
Servia; and on the south with part of Macedonia; it lies over against Italy, the Adriatic
sea being between them; its length, from the river Drinus to Arsa, is reckoned about 480
miles, and its breadth, from the mountains of Croatia to the sea, is computed to be about
120: it is by some divided into Slavonia, Dalmatia, and Albania; Slavonia is the western
part, Albania the eastern, and Dalmatia between them; according to others, it includes
Slavonia, Croatia, Bosnia, and Dalmatia; and had its name of Illyricum, from Illyrius, the
son of Cadmus; or as others, from Illyrius, the son of Celta: here the Gospel was
preached by the Apostle Paul, and no doubt with success; and churches were planted
here, and which remained for several ages: in the "second" century there was a church in
Illyricum, and Eleutherius was bishop, who is said to be a famous teacher; he was born at
Rome, and his mother Anthia is reported to be converted by the Apostle Paul; in the
same age lived one Quirinus, first a tribune, and then a bishop of Illyricum, who became
a martyr under Trajan: in the "third" century there were churches in Illyricum, though
devastations were made in it by the Goths; in the "fourth" century, frequent mention is
made of the churches in Illyricum; and the bishops convened at Rome under Damascus
in the times of Constantius wrote with great respect to the brethren in Illyricum; in
Siscia, a city in this country, Quirinus a bishop suffered martyrdom; here a synod met
against the Arians, and yet many in this country were infected with that heresy, by
Valens and Ursatius; in this age Hilary, of Poictiers in France, spread the Gospel in this
country; and he and Eusebius of Vercelli, in Piedmont, visited the churches, and
corrected what was amiss: in the "fifth" century there was a church in Illyricum, and in
Salo, a city of Dalmatia, Glycerius was bishop: in the "sixth" century there were also
churches here, as appears from the letter of Symmachus to the bishops of them, and to
their people; and in this age also Gregory wrote to all the bishops in Illyricum, to receive
such bishops as were banished: in the "eighth" century, the bishops of Illyricum were in
the Nycene synod, and Boniface gathered a church in Slavonia (b); thus far Christianity
may be traced in this country: hither the apostle went, not in a direct line, but round
about, and took many countries, cities, and towns in his way, as the history of his
journeys and travels in the Acts of the Apostles shows, and as he here suggests.

194. HE RY, “The great and wonderful success that he had in his work: It was
effectual to make the Gentiles obedient. The design of the gospel is to bring
people to be obedient; it is not only a truth to be believed, but a law to be
obeyed. This Paul aimed at in all his travels; not his own wealth and honour
(if he had, he had sadly missed his aim), but the conversion and salvation of
souls: this his heart was upon, and for this he travailed in birth again. Now
how was this great work wrought? 1. Christ was the principal agent. He does
not say, “which I worked,” but “which Christ wrought by me,” Rom_15:18.
Whatever good we do, it is not we, but Christ by us, that does it; the work is
his, the strength his; he is all in all, he works all our works, Phi_2:13;
Isa_26:12. Paul takes all occasions to own this, that the whole praise might
be transmitted to Christ. 2. Paul was a very active instrument: By word and
deed, that is, by his preaching, and by the miracles he wrought to confirm
his doctrine; or his preaching and his living. Those ministers are likely to
win souls that preach both by word and deed, by their conversation showing
forth the power of the truths they preach. This is according to Christ's
example, who began both to do and teach, Act_1:1. - Through mighty signs
and wonders: en dunameien dunameien dunameien dunamei sēmeiōsēmeiōsēmeiōsēmeiōnnnn - by the power, or in the strength, of signs
and wonders. These made the preaching of the word so effectual, being the
appointed means of conviction, and the divine seal affixed to the gospel-
charter, Mar_16:17, Mar_16:18. 3. The power of the Spirit of God made this
effectual, and crowned all with the desired success, Rom_15:19. (1.) The
power of the Spirit in Paul, as in the other apostles, for the working of those
miracles. Miracles were wrought by the power of the Holy Ghost (Act_1:8),
therefore reproaching the miracles is called the blasphemy against the Holy
Ghost. Or, (2.) The power of the Spirit in the hearts of those to whom the
word was preached, and who saw the miracles, making these means
effectual to some and not to others. It is the Spirit's operation that makes
the difference. Paul himself, as great a preacher as he was, with all his might
signs and wonders, could not make one soul obedient further than the
power of the Spirit of God accompanied his labours. It was the Spirit of the
Lord of hosts that made those great mountains plain before this Zerubbabel.
This is an encouragement to faithful ministers, who labour under the sense
of great weakness and infirmity, that it is all one to the blessed Spirit to
work by many, or by those that have on power. The same almighty Spirit
that wrought with Paul often perfects strength in weakness, and ordains
praise out of the mouths of babes and sucklings. This success which he had
in preaching is that which he here rejoices in; for the converted nations
were his joy and crown of rejoicing: and he tells them of it, not only that they
might rejoice with him, but that they might be the more ready to receive the
truths which he had written to them, and to own him whom Christ had thus
signally owned.
JAMISO , “Through mighty — literally, “in the power of”
signs and wonders — that is, glorious miracles.
by the power of the Spirit of God — “the Holy Ghost,” as the true reading seems to
be. This seems intended to explain the efficacy of the word preached, as well as the
working of the miracles which attested it.

195. so that from Jerusalem, and round about unto — “as far as”
Illyricum — to the extreme northwestern boundary of Greece. It corresponds to the
modern Croatia and Dalmatia (2Ti_4:10). See Act_20:1, Act_20:2.
I have fully preached the gospel of Christ.
COFFMA , “In the power and signs and wonders, in the power of the Holy Spirit; so that
from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of
Christ.
McGarvey suggested that people should:
all-important task, the preaching of the gospel.[13]
Moule also spoke of the same tranquil dignity, thus:
(This is) a reference, strangely impressive by its very passingness, to the exercise of
miracle-working gifts by the writer. This man, so strong in thought, so practical in
counsel, so extremely unlikely to have been under an illusion about a large factor in
adult and intensely conscious experience, speaks directly from himself of his wonder-
works. And the allusion, thus dropped by the way and left behind, is itself an evidence
to the perfect mental BALANCE of the witness. This was no enthusiast, intoxicated
with ambitious spiritual visions, but a man put in trust with a mysterious yet sober
treasure.[14]
Even unto Illyricum ... This province, under Rome, was part of Macedonia, but it cannot be certain
of his labors thus:
BEGINS
I fully preached the gospel ... may be taken to mean that Paul had declared the full counsel of
God, that his preaching had thoroughly covered the great area he had mentioned, and that the full
charge of his energies had been utilized in its accomplishment.
[13] J. W. McGarvey, The Standard Bible Commentary (Cincinnati, Ohio: The Standard Publishing
Company, 1916), p. 539.
[14] H. C. G. Moule, op. cit., p. 412.
[15] J. W. McGarvey, op. cit., p. 538
CALVI , “19.So that from Jerusalem, etc. He joins also a testimony from the effect; for the
success which followed his preaching exceeded all the thoughts of men. For who could have
gathered so many churches for Christ, without being aided by the power of God? “FromJerusalem,”
he says, “I have propagated the gospel as far as Illyricum, and not by hastening to the end of my
course by a straight way, but by going all around, and through the intervening countries.” But the
verb πεπληρωκέναι , which after others I have rendered filled up or completed, means both to
perfect and to supply what is wanting. Hence πλήρωµαin Greek means perfection as well as a
supplement. I am disposed to explain it thus, — that he diffused, as it were by filling up, the
preaching of the gospel; for others had before begun, but he spread it wider.(455)

196. 20. It has always been my ambition to preach the
gospel where Christ was not known, so that I
would not be building on someone else's
foundation.
BAR ES, “Yea, so have I strived - The word used here φιλοτιµούµενον
philotimoumenon means properly “to be ambitious, to be studious of honor;” and then to
“desire” earnestly. In that sense it is used here. He earnestly desired; he made it a point
for which he struggled, to penetrate into regions which had not heard the gospel.
Not where Christ was named - Where the gospel had not been before preached.
Lest I should build ... - That is, he desired to found churches himself; he regarded
himself as particularly called to this. Others might be called to edify the church, but he
regarded it as his function to make known the name of the Saviour where it was not
before known. This work was particularly adapted to the ardor, zeal, energy, and bravery
of such a man as Paul. Every man has his proper gift; and there are some particularly
suited to “found” and establish churches; others to edify and comfort them; compare
2Co_10:13-16. The apostle chose the higher honor, involving most danger and
responsibility; but still any office in building up the church is honorable.
CLARKE, “So have I strived to preach the Gospel - Οᆓτω δε φιλοτιµουµενον· For I
have considered it my honor to preach the Gospel where that Gospel was before
unknown. This is the proper import of the word φιλοτιµεισθαι; from φιλος, a friend, and
τιµη, honor. As I am not ashamed of the Gospel of Christ, so I esteem it an honor to
preach it, and especially to proclaim it among the heathen; not building on another
man’s foundation - not watering what another apostle had planted; but cheerfully
exposing myself to all kinds of dangers and hardships, in order to found new Churches.
GILL, “Yea, so have I strived to preach the Gospel,.... The sense is, not barely
that he strove to preach the Gospel and not the law, the pure Gospel, and, not a mixed
one; nor only that he endeavoured to preach it fully, and leave out nothing; but that he
had an holy ambition to preach it,
not where Christ was named; as in Judea, where he had been for many ages spoken

197. of and expected, and where he had lately appeared, lived, suffered, and died, and where
his Gospel had been preached by all the apostles; as also in such parts of the Gentile
world, where others of the apostles had been, and had made mention of his name, and
published the glad tidings of salvation by him; but he chose rather to go to such Heathen
nations, as were wholly without any knowledge of him; who had only the dim light of
nature to guide them; had had no promises nor prophecies of the Messiah, nor so much
as any hints, at least very distant ones, concerning him; and where as yet the sound of
the Gospel bad not reached:
lest I should build on another man's foundation; meaning not the law of Moses,
nor the doctrines of the false teachers, but the foundation of the true apostles, and which
was no other than the foundation Christ, he himself laid; but he chose not to go where
they had laid the foundation by preaching Christ and his Gospel, that he might not take
another man's crown, or boast in another man's line, or of other men's labours; but
rather to go where others had never been, that he might first lay the foundation himself,
by preaching Christ, and him crucified, and so the more act up to his character as an
apostle, and as the apostle to the Gentiles.
HE RY, “He preached in places that had not heard the gospel before,
Rom_15:20, Rom_15:21. He broke up the fallow ground, laid the first stone
in many places, and introduced Christianity where nothing had reigned for
many ages but idolatry and witchcraft, and all sorts of diabolism. Paul broke
the ice, and therefore must needs meet with the more difficulties and
discouragements in his work. Those who preached in Judea had upon this
account a much easier task than Paul, who was the apostle of the Gentiles;
for they entered into the labours of others, Joh_4:38. Paul, being a hardy
man, was called out to the hardest work; there were many instructors, but
Paul was the great father - many that watered, but Paul was the great
planter. Well, he was a bold man that made the first attack upon the palace
of the strong man armed in the Gentile world, that first assaulted Satan's
interest there, and Paul was that man who ventured the first onset in many
places, and suffered greatly for it. He mentions this as a proof of his
apostleship; for the office of the apostles was especially to bring in those
that were without, and to lay the foundations of the new Jerusalem; see
Rev_21:14. Not but that Paul preached in many places where others had
been at work before him; but he principally and mainly laid himself out for
the good of those that sat in darkness. He was in care not to build upon
another man's foundation, lest he should thereby disprove his apostleship,
and give occasion to those who sought occasion to reflect upon him. He
quotes a scripture for this out of Isa_52:15, To whom he was not spoken of,
they shall see. That which had not been told them, shall they see; so the
prophet has it, much to the same purport. This made the success of Paul's
preaching the more remarkable. The transition from darkness to light is
more sensible than the after-growth and increase of that light. And
commonly the greatest success of the gospel is at its first coming to a place;
afterwards people become sermon-proof.
JAMISO , “Yea, etc. — rather, “Yet making it my study (compare 2Co_5:9; 1Th_4:11,
Greek) so to preach the Gospel, not where Christ was [already] named, that I might not

198. build upon another man’s foundation: but (might act) as it is written, To whom no
tidings of Him came, they shall see,” etc.
PULPIT, “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 preachthe gospel, not whereChrist was
named,lest Ishouldbuildupon anotherman's foundation. In the compact between St. Paul
and the apostles of the circumcision referred to in 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 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).
COFFMA , “Yea, making it my aim so to preach the gospel, not where Christ
namely, that he had not preached in those areas where others had already preached the gospel,
but had sought out the places where the truth had not been taught. Paul had deliberately
undertaken to proclaim the gospel of Christ to the entire world which he knew, evidently believing
that every city on earth should hear the gospel once before any should hear it repeated. Paul's plan
of preaching only to those who had "not heard" was justified by his appeal to Isaiah 52:15, where
Had Paul's example been followed what needless overlapping of missionary effort might have been
avoided. Sectarianism has caused and committed this sin, and it has been especially reprehensible
where it has been done to foster points of difference that are matters of indifference as it is where
factions of the same sect compete in the same field.[16]
The manner in which Isaiah's prophecy was fitted to Paul's purpose of quoting it was explained thus
by Whiteside:
Till the gospel was preached to them no tidings came to the Gentiles. Paul was
sent TO OPEN the eyes of the Gentiles to turn them from darkness to light, that
they might see (Acts 26:14-20). Hence, those who had never heard were made to
understand.[17]
[16] Ibid., p. 539.
[17] Robertson L. Whiteside, A New Commentary on Paul's Letter to Saints in Rome (Denton,
Texas: Miss Inys Whiteside, 1945), p. 288.

199. CALVI , “20.Thus striving to preach the gospel, etc. As it was necessary for Paul not only to
prove himself to be the servant of Christ and a pastor of the Christian Church, but also to show his
title to the character and office of an Apostle, that he might gain the attention of the Romans, he
And this is what we ought carefully to notice, lest we make a GENERAL rule of what specially
belongs to the Apostolic order: nor ought we to consider it a fault, that a successor was substituted
who built up the Church. The Apostles then were the founders as it were of the Church; the pastors
who succeeded them, had to strengthen and amplify the building raised up by them. (456) He calls
21. Rather, as it is written: "Those who were not
told about him will see, and those who have
not heard will understand." [7]
BAR ES, “But as it is written - Isa_52:15. This is not literally quoted, but the sense
is retained. The design of quoting it is to justify the principle on which the apostle acted.
It was revealed that the gospel should be preached to the Gentiles; and he regarded it as
a high honor to be the instrument of carrying this prediction into effect.
CLARKE, “But as it is written - These words, quoted from Isa_52:15, the apostle
applies to his own conduct; not that the words themselves predicted what Paul had done,
but that he endeavored to fulfill such a declaration by his manner of preaching the
Gospel to the heathen.
GILL, “As it is written (kathōs gegraptai). From Isa_52:15. Paul finds an illustration of
his word about his own ambition in the words of Isaiah. Fritzsche actually argues that
Paul understood Isaiah to be predicting his (Paul’s) ministry! Some scholars have argued
against the genuineness of Rom_15:9-21 on wholly subjective and insufficient grounds.
CALVI , “21.But as it is written, etc. He CONFIRMS by the testimony of Isaiah what he had

200. said of the evidenceof his apostleship; for in Isaiah 52:15, speaking of the kingdom of Messiah,
among other things he predicts, that the knowledge of Christ would be spread among the Gentiles
throughout the whole world, that his name would be declared to those by whom it had not been
heard of before. It was meet that this should be done by the Apostles, to whom the command was
specifically given. Hence the apostleship of Paul was made evident from this circumstance, — that
this prophecy was fulfilled in him. (457)
It is absurd for any one to attempt to apply what is here said to the pastoral office; for we know that
in Churches rightly formed, where the truth of the gospel has been already received, Christ’s name
must be constantly preached. Paul then was a preacher of Christ, yet unknown to foreign nations,
for this end, — that after his departure the same doctrine should be daily proclaimed in every place
by the mouth of the pastors; for it is certain that the Prophet speaks of the commencement of the
kingdom of Christ.
For what had not been told them, have they seen,
And what they had not heard, have they understood.
To render the last verb “consider,” as in our version, is not proper; it means to distinguish between
things, to discern, to understand. It bears strictly the same meaning with the Greek verb here used.
— Ed.
PULPIT 21-24, “Butas it is written,To whomhe was not spoken of, theyshallsee: and
theythathave not heardshallunderstand(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). Forwhichcause also Ihave 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 ∆ὼ (Rom_15:22), the obligation he was under of
completing his ministry in the first place in other quarters (see on Rom_1:13). Butnow havingno
longerplace inthese 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),andhavingagreat
desirethese manyyears to come unto you;whensoever Itakemyjourneyinto Spain,Iwill
come to you:for Ihope to see youon myjourney,andto be broughton mywaythitherward
by you,if first Ibe somewhatfilledwithyourcompany. 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 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 wordπροπεµφθῆναι 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.
22. This is why I have often been hindered from
coming to you.

201. BAR ES, “For which cause - I have been so entirely occupied in this leading purpose
of my life, that I have not been able to come to you.
Much hindered - Many ways; not many times. I had so frequent and urgent
demands on my time elsewhere, that I could not come to you.
From coming to you - Where the gospel “has been” preached. I have desired to
come, but have been unable to leave the vast region where I might preach the gospel to
those who had never heard it.
CLARKE, “For which cause, etc. - My considering it a point of honor to build on no
other man’s foundation; and, finding that the Gospel has been long ago planted at Rome,
I have been prevented from going thither, purposing rather to spend my time and
strength in preaching where Christ has not, as yet, been proclaimed.
GILL, “For which cause also,.... By reason of being employed for so many years, in
preaching the Gospel from Jerusalem, round about to Illyricum; taking so large a
compass to minister in, and striving to introduce, propagate, and spread the Gospel,
where Christ was never named before:
I have been much hindered from coming to you; or he had been often, and by
many ways, and upon many accounts, hindered from coming to them; the frequent calls
to different and distant places, and the great work of preaching the Gospel in those dark
parts of the world, and settling churches there, which was upon his hands, prevented his
giving them a visit at Rome, which he much and often desired: as in the preceding verses
the apostle excuses his freedom of writing to this church, so here his long delay of
coming to them, assigning the reason of it.
HE RY, “St. Paul here declares his purpose to come and see the Christians
at Rome. Upon this head his matter is but common and ordinary, appointing
a visit to his friends; but the manner of his expression is gracious and
savoury, very instructive, and for our imitation. We should learn by it to
speak of our common affairs in the language of Canaan. Even our common
discourse should have an air of grace; by this it will appear what country we
belong to. it should seem that Paul's company was very much desired at
Rome. He was a man that had as many friends and as many enemies as most
men ever had: he passed through evil report and good report. No doubt they
had heard much of him at Rome, and longed to see him. Should the apostle
of the Gentiles be a stranger at Rome, the metropolis of the Gentile world?
Why as to this he excuses it that he had not come yet, he promises to come
shortly, and gives a good reason why he could not come now.
I. He excuses it that he never came yet. Observe how careful Paul was to keep in with
his friends, and to prevent or anticipate any exceptions against him; not as one that

202. lorded it over God's heritage. 1. He assures them that he had a great desire to see them;
not to see Rome, though it was now in its greatest pomp and splendour, nor to see the
emperor's court, nor to converse with the philosophers and learned men that were then
at Rome, though such conversation must needs be very desirable to so great a scholar as
Paul was, but to come unto you (Rom_15:3), a company of poor despised saints in Rome,
hated of the world, but loving God, and beloved of him. These were the men that Paul
was ambitious of an acquaintance with at Rome; they were the excellent ones in whom
he delighted, Psa_16:3. And he had a special desire to see them, because of the great
character they had in all the churches for faith and holiness; they were men that excelled
in virtue, and therefore Paul was so desirous to come to them. This desire Paul had had
for many years, and yet could never compass it. The providence of God wisely overrules
the purposes and desires of men. God's dearest servants are not always gratified in every
thing that they have a mind to. Yet all that delight in God have the desire of their heart
fulfilled (Psa_37:4), though all the desires in their heart be not humoured. 2. He tells
them that the reason why he could not come to them was because he had so much work
cut out for him elsewhere. For which cause, that is, because of his labours in other
countries, he was so much hindered. God had opened a wide door for him in other
places, and so turned him aside. Observe in this, (1.) The gracious providence of God
conversant in a special manner about his ministers, casting their lot, not according to
their contrivance, but according to his own purpose. Paul was several times crossed in
his intentions; sometimes hindered by Satan (as 1Th_2:18), sometimes forbidden by the
Spirit (Act_16:7), and here diverted by other work. Man purposes but God disposes,
Pro_16:9; Pro_19:21; Jer_10:23. Ministers purpose, and their friends purpose
concerning them, but God overrules both, and orders the journeys, removals, and
settlements, of his faithful ministers as he pleases. The stars are in the right hand of
Christ, to shine where he sets them. The gospel does not come by chance to any place,
but by the will and counsel of God. (2.) The gracious prudence of Paul, in bestowing his
time and pains where there was most need. Had Paul consulted his own ease, wealth,
and honour, the greatness of the word would never have hindered him from seeing
Rome, but would rather have driven him thither, where he might have had more
preferment and taken less pains. But Paul sought the things of Christ more than his own
things, and therefore would not leave his work of planting churches, no, not for a time, to
go and see Rome. The Romans were whole, and needed not the physician as other poor
places that were sick and dying. While men and women were every day dropping into
eternity, and their precious souls perishing for lack of vision, it was no time for Paul to
trifle. There was now a gale of opportunity, the fields were white unto the harvest; such a
season slipped might never be retrieved; the necessities of poor souls were pressing, and
called aloud, and therefore Paul must be busy. It concerns us all to do that first which is
most needful. True grace teaches us to prefer that which is necessary before that which is
unnecessary, Luk_10:41, Luk_10:42. And Christian prudence teaches us to prefer that
which is more necessary before that which is less so. This Paul mentions as a sufficient
satisfying reason. We must not take it ill of our friends if they prefer necessary work,
which is pleasing to God, before unnecessary visits and compliments, which may be
pleasing to us. In this, as in other things, we must deny ourselves.
JAMISO , “For which cause — “Being so long occupied with this missionary work, I
have been much (or, ‘for the most part’) hindered,” etc. (See on Rom_1:9-11.)
COFFMA , “Wherefore also I was hindered these many times from coming to you.
Paul's apology for not already having fulfilled his purpose of visiting Rome is here made to include

203. the fact that he had been in the business of preaching the gospel to people who had not heard it;
and, of course, Rome had heard it, as evidenced by the company of true believers to whom this
epistle was directed. And, moreover, even the visit projected at that late date had as its major
purpose the gathering of support for the planned mission to Spain; although, to be sure, Paul
welcomed the opportunity to preach in Rome and visit with the disciples there.
CALVI , “22.And on this ACCOUNT , etc. What he had said of his apostleship he APPLIES
NOW to another point, even for the purpose of excusing himself for not having come to them,
though he was destined for them as well as for others. He, in passing, then intimates, that in
propagating the gospel from Judea as far as to Illyricum, he performed, as it were, a certain course
enjoined him by the Lord; which being accomplished, he purposed not to neglect them. And lest
they should yet think that they had been neglected, he removes this suspicion by testifying, that
there had been for a long time no want of desire. Hence, that he had not done this sooner was
owing to a just impediment: he now gives them a hope, as soon as his calling allowed him.
From this passage is drawn a weak argument respecting his going to Spain. It does not INDEED
immediately follow that he performed this journey, because he intended it: for he speaks only of
hope, in which he, as other faithful men, might have been sometimes frustrated. (459)
BIBLICAL ILLUSTRATOR, “For which cause I have been much hindered from
coming to you.
Paul’s desire to visit the Roman Church
The apostle had mentioned in the beginning of his letter this desire which he had long
cherished (Rom_1:9-13). He here repeats it. The cause which had frustrated its
accomplishment was the principle mentioned in Rom_15:20-21. New openings had
presented themselves in succession, for a long period, “in these parts”—Macedonia,
Achaia, and the surrounding districts, and while there remained a spot of earth which
had not been visited by the gospel, he could not be satisfied. On the principle of
preaching “where Christ was not yet known,” it is likely he would not have thought of
Rome had there been no “region beyond” into which he might be the first to carry the
truth. Even Rome, the metropolis of the world, is not here his primary object. It is only
secondary and by the way. He would “make his journey into Spain,” and take Italy in
passing (Rom_15:24). Here is—
I. Open honesty. He does not pretend that Rome was the immediate, far less the sole,
object of his proposed journey. He does not, for the sake of ingratiating himself, make
more of the believers at Rome than the truth warranted. There is often great danger of
insincerity arising from this cause. We wish to impress those to whom we speak or write
with their holding a prominent place in our regards; and we tacitly leave them to think
that we have come, or purpose coming, to see them, when the real object of our visit is
different. There is too much of this kind of hypocritical courtesy even amongst
Christians. When we cannot be courteous but at the expense of truth, it is better to say
nothing at all.
II. Real affection, accompanied with genuine politeness—the politeness of honest
feeling. It appears—
1. In his confidence in their kindness to himself. He does not hesitate to express his
assurance that they would help him forward. This confidence is always one of the
marks of true friendship. Whenever we feel it necessary to make many apologies for
presuming to request or to expect a favour, it is a proof that friendly confidence does
not exist. There is, however, a tact and propriety in such matters. There are persons

204. who have a knack of availing themselves of the slightest acquaintance for taxing
others with trouble and expense. But still, where there is true friendship, there will be
mutual freedom, and the fullest confidence that it will be a pleasure to our friend to
serve and to help us. Then Paul had friends at Rome to whom he could have said as
he does to Philemon (verse 19), and with regard to them all, he confided in the
interest they felt about the cause in which he was engaged. This is a ground of
confidence on which ministers of the gospel may often have to presume in
prosecuting their work (3Jn_1:5-8).
2. In the pleasure with which he anticipates their company, and his desire to be with
them for as long a time as his ulterior objects and engagements would permit. But he
does not speak of being fully satisfied, or even simply of being satisfied with their
company: he speaks in the terms of heartfelt love, and yet of the most
unexceptionable courtesy—“if first I be somewhat filled.” He knew he might not have
it in his power to stay so long as his inclination might dictate; but he hoped to be able
to spend some short time with them. In many cases, there is little pleasure, and less
profit, in merely seeing individuals for an hour or for a day. The most valuable
characteristics require time to elicit. The superficial are soonest known, because
there is least to know. If, on the other hand, they are well-known friends, the
fondness of true friendship always produces a lingering reluctance to part. But duty
ought to dictate against inclination. When an important object demands our
presence elsewhere, however fascinating or improving the company of our friends, it
must not be allowed to detain us; nor should we, in such cases, attempt to detain
those whom we might even like to keep permanently. Conclusion: The apostle did see
Rome. But it was in another way than he thought of. He went thither as “a prisoner in
bonds.” It was the way in which it pleased the Lord to send him: and he himself
found that it contributed to the benefit of his cause (Php_1:12-14). Let us, in all our
schemes, while we trust in God for their fulfilment, trust with submission, leaving
everything in His hands as the Infinitely Wise. (R. Wardlaw, D.D.)
Paul’s desire to visit Rome
I. Its occasion.
1. Not curiosity.
2. But because Rome was to him—
(1) A new sphere of Christian effort.
(2) An important centre of Christian influence.
II. Its intensity. It survives hindrances, time, etc.
III. Its regulation: By other claims and duties.
IV. Its anticipated accomplishment was—
1. Associated with wider schemes of Christian enterprise.
2. Brightened with the hope of profitable Christian intercourse.
3. Overruled by Providence. (J. Lyth, D.D.)

205. A good purpose
I. May be long hindered by many causes, even by success.
II. Must not be relinquished.
III. Ought to re carried out as soon as providence opens the way. (J. Lyth, D. D.)
Desire
My brethren, we might well pause here to observe a feature of our common human
nature. The impulsive force in life is not thought, not will, but desire. Thought sees its
object, will gives orders with a view to attaining it; but without desire thought is
powerless, and will, in the operative sense, does not exist. Desire is to the human soul
what gravitation is to the heavenly bodies. Ascertain the object of a man’s desire, and you
know the direction in which his soul is moving. Ascertain the strength of a man’s desire,
and you know the rapidity of the soul’s movement. In the memorable words of St.
Augustine, “Whithersoever I am carried forward, it is desire that carries me.” (Canon
Liddon.)
The unwearying zeal of the Apostle Paul
I. Its evidences.
1. In the foundation and direction of so many Christian Churches.
2. In sacrificing his private wishes to his great work.
3. In imperilling his own life in ministering to the saints.
II. Its supports. The consciousness—
1. That his labours were successful.
2. That he was sustained by the prayers of others.
3. That he could commend himself and others to the care of the God of peace. (J.
Lyth, D.D.)
True missionary zeal
is—
I. Unwearying.
1. It survives hindrances.
2. Desires ever to extend its sphere of operation.
II. Prudent. It—
1. Proceeds cautiously.
2. First discharging those duties which are most imperative.
III. Wise.
1. It does not overlook nearer claims in its desire to meet those which are more

206. distant.
2. Paul’s zeal reached to Spain, the boundary of the then known world—but he would
not pass by Rome.
IV. Comprehensive. He does not forget the mother Church, but makes his new spheres
of labour subservient to its prosperity—
1. By proofs that its efforts have not been unsuccessful.
2. By material help in time of need.
3. By the happy effect which the examples of the converted heathen might have upon
the careless at home. (J. Lyth, D. D.)
23. But now that there is no more place for me to
work in these regions, and since I have been
longing for many years to see you,
BAR ES, “But now ... - Having no further opportunity in these regions to preach to
those who have never heard the gospel.
In these parts - In the regions before specified. He had gone over them, had
established churches, had left them in the care of elders Act_20:17, and was now
prepared to penetrate into some new region, and lay the foundation of other churches.
And having a great desire ... - See Rom_1:9-13.
CLARKE, “But - having no more place in these parts - Having nothing farther at
present that I can do - for τοπον εχειν signifies not merely to have a place of residence, or
the like, but convenience, opportunity; which is a frequent meaning of the phrase among
the best Greek writers - having no large place or city, where Christianity has not yet been
planted, in which I can introduce the Gospel. The apostle was then at Corinth; and
having evangelized all those parts, he had no opportunity of breaking up any new
ground.
GILL, “But now having no more place in these parts,.... Not because persecution

207. was too hot for him, and therefore could not stay any longer, for this was what he
expected everywhere; nor did it discourage him in his work, for he took pleasure in
enduring it for the sake of Christ and his Gospel; but because he had fully preached the
Gospel from Jerusalem, in his circuit to Illyricum, had filled every town and city with it,
had planted churches in every place, and ordained elders over them, to whom the care
and charge of them were committed; that there were no more places for him to preach
in, but either where he himself had been already, or some other of the apostles; not but
that he could have stayed with usefulness to these new formed churches, for the edifying
and confirming of them, for the furtherance of the joy of faith in them, and for the
defence of the Gospel and its ordinances among them; but his proper work as an apostle
being to preach the Gospel to all nations, and where Christ was not named, and to plant
churches; and there being no more room in these climates, or regions, for such service,
he begins to think of some other places, particularly Spain, where as yet very probably
the Gospel was not preached: however, he found himself at leisure to visit other places,
and hereby gives the church at Rome some hopes of seeing him from this consideration,
as well as from what follows:
and having a great desire these many years to come unto you; he had not only a
desire, but a very vehement desire to come to them; he longed to see them, as he
elsewhere says; so that since now he had leisure, they might hope it would not be long
ere they did see him; especially as the thing had been upon his mind and thoughts for
many years past; which shows that the Gospel had been preached very early at Rome,
that many had been converted by it, and a church had been formed there some years ago,
and was known to the apostle; on which account, having heard much of their faith and
obedience, he had a longing desire of a great while to see them.
HE RY, “He promised to come and see them shortly, Rom_15:23,
Rom_15:24, Rom_15:29. Having no more place in these parts, namely, in
Greece, where he then was. The whole of that country being more or less
leavened with the savour of the gospel, churches being planted in the most
considerable towns and pastors settled to carry on the work which Paul had
begun, he had little more to do there. He had driven the chariot of the gospel
to the sea-coast, and having thus conquered Greece he is ready to wish there
were another Greece to conquer. Paul was one that went through with his
work, and yet then did not think of taking his ease, but set himself to
contrive more work, to devise liberal things. Here was a workman that
needed not to be ashamed. Observe,
1. How he forecasted his intended visit. His project was to see them in his way to
Spain. It appears by this that Paul intended a journey into Spain, to plant Christianity
there. The difficulty and peril of the work, the distance of the place, the danger of the
voyage, the other good works (though less needful, he thinks) which Paul might find to
do in other places, did not quench the flame of his holy zeal for the propagating of the
gospel, which did even eat him up, and make him forget himself. But it is not certain
whether ever he fulfilled his purpose, and went to Spain. Many of the best expositors
think he did not, but was hindered in this as he was in others of his purposes. He did
indeed come to Rome, but he was brought thither a prisoner, and there was detained two
years; and whither he went after is uncertain: but several of his epistles which he wrote
in prison intimate his purpose to go eastward, and not towards Spain. However, Paul,
forasmuch as it was in thine heart to bring the light of the gospel into Spain, thou didst
well, in that it was in thine heart; as God said to David, 2Ch_6:8. The grace of God often

208. with favour accepts the sincere intention, when the providence of God in wisdom
prohibits the execution. And do not we serve a good Master then? 2Co_8:12. Now, in his
way to Spain he proposed to come to them. Observe his prudence. It is wisdom for every
one of us to order our affairs so that we may do the most work in the least time. Observe
how doubtfully he speaks: I trust to see you: not, “I am resolved I will,” but, “I hope I
shall.” We must purpose all our purposes and make all our promises in like manner with
a submission to the divine providence; not boasting ourselves of tomorrow, because we
know not what a day may bring forth, Pro_27:1; Jam_4:13-15.
JAMISO , “But now having no more place — “no longer having place” - that is,
unbroken ground, where Christ has not been preached.
and having a great desire — “a longing”
these many years to come unto you — (as before, see on Rom_1:9-11).
COFFMA , “But now having no more any place in these REGIONS and having these
many years a longing to come unto you.
This does not mean that Paul was no more welcomed to preach in the great theater of his long and
triumphal labors in the gospel, but that, under the rules Paul had laid down for himself relative to
preaching the gospel only where it was not already known, he had used up all of the opportunities of
the kind he sought. Therefore, he had projected the mission to Spain, including Rome as a
necessary way-station, where he planned to REQUEST their aid and assistance. Paul's remark
here shows how widely the gospel had been diffused throughout the earth at that time, the marvel
being that only a little more than a generation had elapsed since Pentecost. Paul could look at a
map of Europe with the conviction that there was not a virgin field left in it, except for Spain.
24. I plan to do so when I go to Spain. I hope to
visit you while passing through and to have you
assist me on my journey there, after I have
enjoyed your company for a while.
Barclay gives us the two reasons why he thought Paul wanted to go to Spain.
“(i) His future plan was to go to Spain. There were two reasons why he should wish
to go there. First, Spain was at the very western end of Europe. It was in one sense
the then limit of the civilized world, and the very fact that it was such would lure
Paul on to preach there. He would characteristically wish to take the good news of
God so far that he could not take it farther.
(ii) At this time Spain was experiencing a kind of blaze of genius. Many of the
greatest men in the Empire were Spaniards. Lucan, the epic poet, Martial, the

209. master of the epigram, Quintilian, the greatest teacher of oratory of his day, were all
Spaniards. Above all, Seneca, the great Stoic philosopher, who was first the
guardian and afterwards the prime minister of ero, was a Spaniard. It may well be
that Paul was saying to himself that if only he could touch Spain for Christ
tremendous things might happen.”
Barclay adds, “So Paul is on the way to Jerusalem, and he is planning a journey to
Spain. As far as we know he never got to Spain, for in Jerusalem he encountered the
trouble which led to his long imprisonment and his death. It would seem that this
was one plan of the great pioneer which never was worked out.”
Why this great desire to go to Spain? Rome had opened up that land. Some of the
great Roman roads and buildings still stand there to this day. And it so happened
that, just at this time, there was a blaze of greatness in Spain. Many of the great
figures who were writing their names on Roman history and literature were
Spaniards. There was Martial, the master of the epigram. There was Lucan, the epic
poet. There were Columella and Pomponius Mela, great figures in Roman
literature. There was Quintilian, the master of Roman oratory. And, above all, there
was Seneca, the greatest of the Roman Stoic philosophers, the tutor of the Emperor
ero, and the Prime Minister of the Roman Empire. It was most natural that Paul's
thoughts should go out to this land which was producing such a scintillating galaxy
of greatness. What might happen if men like that could be touched for Christ? As
far as we know Paul never got to Spain. On that visit to Jerusalem he was arrested
and he was never freed again. But, when he was writing Romans, that was his
dream.
BAR ES, “Whensoever I take my journey into Spain - Ancient Spain
comprehended the modern kingdoms of Spain and Portugal, or the whole of the Spanish
peninsula. It was then subject to the Romans. It is remarkable, even here, that the
apostle does not say that his principal object was to visit the church at Rome, much as he
desired that, but only to “take it in his way” in the fulfillment of his higher purpose to
preach the gospel in regions where Christ was not named. Whether he ever fulfilled his
purpose of visiting “Spain” is a matter of doubt. Some of the fathers, Theodoret (on
Phi_1:25; 2Ti_4:17) among others, say that after he was released from his captivity when
he was brought before Nero, he passed two years in Spain. If he was imprisoned a
“second” time at Rome, such a visit is not improbable as having taken place “between”
the two imprisonments. But there is no certain evidence of this. Paul probably projected
“many” journeys which were never accomplished.
To be brought on my way ... - To be assisted by you in regard to this journey; or to
be accompanied by you. This was the custom of the churches; Act_15:3; Act_17:14-15;
Act_20:38; Act_21:5; 1Co_16:6, 1Co_16:11; 3Jo_1:8.
If first ... - If on my journey, before I go into Spain.
Somewhat - Greek, “In part.” As though he could not be “fully” satisfied with their
company, or could not hope to enjoy their society as fully and as long as he could desire.
This is a very tender and delicate expression.
Filled - This is a strong expression, meaning to be “satisfied,” to enjoy. To be “filled”
with a thing is to have great satisfaction and joy in it.

210. With your company - Greek, With “you;” meaning in your society. The expression
“to be filled” with one, in the sense of being “gratified,” is sometimes used in the classic
writers. (See “Clarke” on this verse.)
CLARKE, “Whensoever I take my journey into Spain - Where it is very likely the
Gospel had not yet been planted; though legendary tales inform us that St. James had
planted the Gospel there long before this time, and had founded many bishoprics! But
this is as unfounded as it is ridiculous and absurd; for nothing like what is now termed a
bishopric, nor even a parish, was founded for many years after this. An itinerant
preacher, might, with more propriety, say travelling circuits were formed, rather than
bishoprics. Whether the apostle ever fulfilled his design of going to Spain is unknown;
but there is no evidence whatever that he did, and the presumption is that he did not
undertake this voyage. Antiquity affords no proof that he fulfilled his intention.
I will come to you - Ελευσο µαιπρος ᆓµας. These words are wanting in almost every
MS. of note, and in the Syriac of Erpen, Coptic, Vulgate, Ethiopic, Armenian, and Itala. If
the first clause of this verse be read in connection with the latter clause of the preceding,
it will fully appear that this rejected clause is useless. Having a great desire, these many
years to come unto you whensoever I take my journey into Spain: for I trust to see you in
my journey, etc.
Somewhat filled with your company - The word εµπλησθω, which we translate
filled, would be better rendered gratified; for εµπλησθηναι signifies to be satisfied, to be
gratified, and to enjoy. Aelian., Hist. Anim., lib. v., c. 21, speaking of the peacock
spreading out his beautiful plumage, says: εα γαρ εµπλησθηναι της θεος τον παρεστωτα·
“He readily permits the spectator to gratify himself by viewing him.” And Maximus
Tyrius, Dissert. 41, page 413: “That he may behold the heavens, και εµπλησθη λαµπρου
φωτος, and be gratified with the splendor of the light.” Homer uses the word in the same
sense: -
ᅯ δ’ εµη ουδε περ υᅷος ενιπλησθηναι ακοιτις Οφθαλµοισιν εασε
Odyss., lib. xi., ver. 451.
“But my wife never suffered my eyes to be delighted with my son.”
The apostle, though he had not the honor of having planted the Church at Rome, yet
expected much gratification from the visit which he intended to pay them.
GILL, “Whensoever I take my journey into Spain,.... Which he had now
meditated and resolved upon, being a place, as before observed, where it is very likely the
Gospel as yet had not been preached, which made him desirous of going thither; but
whether he ever went thither, or not, is not certain; some think he never performed the
intended journey; others affirm he did, some time between his two appearances before
Nero. Sepharad, in Oba_1:20, is taken by the Jewish writers for this country; and is by

211. the Targum, Jarchi, and Aben Ezra on that place, called ‫,אספמיא‬ "Aspamia"; a name not
greatly different from Hispania, by which it usually goes among the Greeks and Latins; but
Kimchi calls it ‫,ספניא‬ "Spania", the very word used in this place, and by us rendered "Spain", as it is
usually called: it was called "Span" in the language of the Celtic, who first inhabited it, which
signifies a companion; it was formerly called Iberia, from the river Iberus; afterwards Hesperia,
from Hesperus, the brother of Atlas; and then Hispalia, from the city Hispalis, or Sevil; and from
thence corruptly Hispania; there are some that derive it from σπανια, from the roughness of
some places in it, barren, uncultivated, and uninhabited: it has on the east the Pyrenean
mountains, by which it is divided from France, on the west the Atlantic ocean, on the
north the Cantabrian, and on the south the Herculean sea, and the straits of Gades: now
as the apostle intended a journey into this country; he mentions it, in order to raise their
expectations of seeing him; since in his way thither, he would have a fair opportunity of
coming to them; yea, he assures them, that whenever he went thither, he would come:
I will come to you: it was his real intention, a settled resolution and determination in
his mind so to do; but whereas everything of this kind depends not upon the will of man,
but upon the will and providence of God, and so many unforeseen things fall out which
prevent the fulfilling of human purposes, therefore he adds,
for I trust, or "hope"
to see you in my journey: he could not be certain that he should see them, but he
hoped he should, for nothing was more desirable to him; his wish was not to see their
emperor, their senate, or their famous city, but them, the church of Christ there; and a
beautiful and delightful sight it is, to see a church of Christ in Gospel order, walking
together in the faith and fellowship, and ordinances of it, and in peace one with another:
and to be brought on my way thitherward by you; he not only hoped to see them,
but that he should have the company of some of them along with him, in his way to
Spain; from whose conversation he might expect much spiritual pleasure and
refreshment; and by whom he might be directed in his way, as well as supplied with all
necessaries for his journey; in which sense the phrase of bringing on in the way, is
sometimes used; see Tit_3:13; though before he should depart from them, he hoped to
have abundance of satisfaction in his conversation with them together as a church:
if first I be somewhat, or in part,
filled with your company; or with you, meaning that before he should set forward
from them to Spain, that he should be greatly delighted with beholding their order, and
the steadfastness of their faith, hearing their sweet experiences, and observing their holy
life and conversation, and their peace and concord among themselves; not that he
expected entire satisfaction, a satiety of pleasure, fulness of joy, which are only to be had
in the presence of God, and communion with angels and glorified saints; though perhaps
he might expect more than he had, for at his first answer before Nero, all these Romans
forsook him and fled; saints are often disappointed in their raised expectations of what
they shall enjoy in each other's company.

212. JAMISO , “whensoever I take my journey into Spain — Whether this purpose
was ever accomplished has been much disputed, as no record of it nor allusion to it
anywhere occurs. Those who think our apostle was never at large after his first
imprisonment at Rome will of course hold that it never was; while those who are
persuaded, as we are, that he underwent a second imprisonment, prior to which he was
at large for a considerable time after his first, incline naturally to the other opinion.
I will come to you — If these words were not originally in the text, and there is
weighty evidence against them, they must at least be inserted as a necessary supplement.
in my journey, etc. — “as I pass through by you, to be set forward on my journey
thither, if first I be somewhat filled with your company”: that is, “I should indeed like to
stay longer with you than I can hope to do, but I must, to some extent at least, have my
fill of your company.”
COFFMA , “Whensoever I go unto Spain (for I hope to see you in my journey, and to be
Did Paul ever go to Spain? None can say, actually, that he did; although it is allowed that he
certainly might have done so. Hodge wrote:
Whether Paul ever accomplished his purpose of rising Spain, is a matter of doubt. There is no
historical record of his having done so, either in the New Testament, or in the early ecclesiastical
writers; though most of those writers seem to have taken it for granted. His whole plan was probably
deranged by occurrences in Jerusalem, which led to his long imprisonment in Caesarea, and his
being sent in bonds to Rome.[18]
Brought on my way ... refers to a custom among early Christians of accompanying visitors for a
part of the journey when they were departing. The Christians of Ephesus, for example, when Paul
was about to leave,
fell on Paul's neck and kissed him, sorrowing most of all for the word which he had spoken, that
they should behold his face no more. And they brought him on his way to the ship (Acts 20:37,38).
For other examples of this same custom, see 1 Corinthians 16:6; Acts 15:3; and 2 Corinthians 1:16.
In some measure ... satisfied with your company ... does not imply any limitation of the intensity
of Paul's anticipated pleasure of seeing the disciples in Rome, but accepts a limitation upon the
endurance of it. Paul's projected visit was to have been a passing one, not designed for any great
length of time.
ENDNOTE:
[18] Charles Hodge, Commentary on the Epistle to the Romans (Grand Rapids, Michigan: Wm. B.
Eerdmans Publishing Company, 1968), p. 442.
CALVI , “24.For I hope, etc. He refers to the reason why he had for a long time wished to come
to them, and now intended to do so, — even that he might see them, enjoy an interview and an
intercourse with them, and make himself known to them in his official character; for by the coming of
the Apostles the gospel also came.
By saying, to be brought on my way thither by you, he intimates how much he expected from their

213. kindness; and this, as we have already observed, is the best way for conciliating favor; for the more
confidence any one hears is reposed in him, the stronger are the obligations under which he feels
himself; inasmuch as we deem it base and discourteous to disappoint the good opinion formed of
us. And by adding, When I shall first be in part filled, etc., he bears witness to the benevolence of
his mind towards them; and to convince them of this was very necessary for the interest of the
gospel.
25. ow, however, I am on my way to Jerusalem
in the service of the saints there.
BAR ES, “But now I go ... - I am about to go now. The mention of this intended
journey to Jerusalem is introduced in several other places, and is so mentioned that Dr.
Paley has derived from it a very strong argument for the genuineness of this Epistle.
This intended journey is mentioned in Act_19:21, “Paul purposed in the spirit, when he
had passed through Macedonia and Achaia, to go to Jerusalem, saying after I have been
there, I must also see Rome;” see also Act_20:2-3. That he “went” to Jerusalem
according to his purpose is recorded in his defense before Felix Act_24:17, “Now after
many years, I came to bring alms to my nation and offerings.”
To minister to the saints - To supply their necessities by bearing the contribution
which the churches have made for them.
CLARKE, “Now I go unto Jerusalem - From this and the two following verses we
learn that the object of his journey to Jerusalem was, to carry a contribution made
among the Gentile Christians of Macedonia and Achaia for the relief of the poor Jewish
Christians at Jerusalem. About this affair he had taken great pains, as appears from
1Co_16:1-4; 2 Corinthians 8, and 2Co_9:1-15. His design in this affair is very evident
from 2Co_9:12, 2Co_9:13, where he says: The administration of this service not only
supplieth the want of the saints, but is abundant also by many thanksgivings unto God;
whiles, by the experiment of this ministration, they glorify God for your professed
subjection unto the Gospel of Christ, and for your liberal distribution unto them and
unto all men. The apostle was in hopes that this liberal contribution, sent by the Gentile
Christians who had been converted by St. Paul’s ministry, would engage the affections of
the Jewish Christians, who had been much prejudiced against the reception of the
Gentiles into the Church, without being previously obliged to submit to the yoke of the
law. He wished to establish a coalition between the converted Jews and Gentiles, being
sensible of its great importance to the spread of the Gospel; and his procuring this
contribution was one laudable device to accomplish this good end. And this shows why
he so earnestly requests the prayers of the Christians at Rome, that his service which he
had for Jerusalem might be accepted of the saints. See Dr. Taylor.

214. GILL, “But now I go unto Jerusalem,.... Whither he was bound in spirit, not
knowing what should befall him there, from which he could not be dissuaded by his
friends, and thither he did go:
to minister unto the saints; not to preach the Gospel, though doubtless he did that
when he was there; but to distribute among the poor saints what had been raised for
them by the Greek churches; who had entreated him to take upon him this service, even
the fellowship of ministering to the saints; and though this might seem below his office
as an apostle, and as what more became an inferior officer, a deacon in a church; yet the
apostle's heart was so much in it, and he was so bent upon it, and so diligent to execute
it, that he postponed his journey to Spain and visit to Rome for the sake of it, and assigns
this as a reason why he could not come at present.
HE RY, “He gives them a good reason why he could not come and see them
now, because he had other business upon his hands, which required his
attendance, upon which he must first make a journey to Jerusalem,
Rom_15:25-28. He gives a particular account of it, to show that the excuse
was real. He was going to Jerusalem, as the messenger of the church's
charity to the poor saints there. Observe what he says,
JAMISO , “But now I go to Jerusalem to minister — “ministering”
to the saints — in the sense immediately to be explained.
PULPIT, “Butnow Igo to Jerusalemministeringunto the saints. Forithath
pleased ( εὐδόκησανα , implying good will)AchaiaandMacedoniato makeacertain
contribution( κοινωνίαν , intimating thecommunion 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 whichareatJerusalem.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. IthathPLEASED
themverily;andtheirdebtors theyare.Forif the Gentiles have been madepartakersof
theirspiritualthings, theirdutyis also to minister( λειουργῆσαι ; here in the general sense
of ministry; see on Rom_13:6) to themincarnalthings. 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.
COFFMA , “But now, I say, I go unto Jerusalem, ministering unto the saints. For it hath
been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor
among the saints that are at Jerusalem.
Paul could not, even at that time, go on unto Rome, for he was committed to the task of delivering
the funds which he had helped to raise for the poor saints in Jerusalem. Many commentators have
expressed surprise, and even such a thing as disapproval, of Paul's interruption of his great ministry
to raise MONEY , take up collections, and personally deliver the funds to the poor in Jerusalem.
Thus, Murray wrote:

215. It may surprise us that Paul would have interrupted his primary apostolic function for what is
apparently secondary and concerned with material things. We think so only when we overlook the
dignity of the work of mercy.[19]
This noble concern for the poor on the part of Paul was not an occasional or expedient thing with
him at all. On the occasion of that confrontation in Jerusalem with Peter, James, and John, the
harmonious communique which closed the disputation was summed up thus by Paul:
They gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles,
and they unto the circumcision; only they would that we should remember the poor; which very thing
I was also zealous to do (Galatians 2:9,10).
An implied disapproval of Paul's fund-raising is in this:
There is a note of pathos in the fact that this apostle who proclaimed so eloquently
God's acceptance apart from works should seek to SECURE his own place among
the Jerusalem Christians with his collection for the poor.[20]
Two things of great interest challenge the attention in such a remark as that just quoted. Paul did
not preach acceptance "APART from works' but apart from "works of the law of Moses" and
"circumcision," Paul's position being exactly that of James that the "obedience of faith" is always
absolutely required. Moreover, there is no cause for viewing Paul's fund-raising for the poor as
"pathetic." It was not a mere strategy of Paul's to try and win favor in Jerusalem. He accepted the
mission of aiding the poor in that city upon the basis that the Gentiles "owed" it to them (Romans
Christians in the great Jewish capital, finally delivering the money himself; and it would be
impossible to find a nobler example of the scriptural status of a man who raises money for worthy
ends than the one given here. Paul was an apostle of Jesus Christ, perhaps the greatest preacher
ever to set foot on earth; and he was not above the prosaic business of asking the brethren for
money, not for himself, but for others. Ministers of the gospel who are loathe to touch such a thing
as fund-raising forfeit all resemblance to the greatest apostle and preacher of them all.
For the poor among the saints ... identifies the object of Christian charity from the viewpoint of
apostolic Christianity. It was not the "poor in Jerusalem" but "the poor saints in Jerusalem" who
were the objects of this charity, reminding one of the words of Jesus regarding "these my brethren"
(Matthew 25:40), such words are limiting the obligation of the church, at least in some degree, to the
poor Christians, and not to the poor generally.
Admittedly, where there is ability and opportunity to aid the alien poor, it may INDEED be a
righteous and effective work of the church; but, as regards the obligation, that begins with the
household of God. The Gentile Christians of the ancient Roman Empire were not laid under tribute
for the purpose of helping to support the relief load in the city of secular Jerusalem; and, likewise,
the church of the present time should plan some nobler work than that of merely carrying the bed-
pan for a sick society, a role to which some sociologists would restrict the holy mission of the
church.
In regard to the suggestion, ALREADY noted, that Paul was in any sense acting out of harmony
with his doctrine of justification in the sight of God, apart from works, by his long and difficult fund-
raising efforts for the Christian poor of Jerusalem, it must be said that Paul's diligence in the
discharge of such a Christian work, even though it seriously interfered for a time with his missionary
journeys, demonstrates in the most dramatic manner possible that "faith" in Paul's usage of it was
impossible of standing "alone," but required absolutely the type of obedience which alone could
upon its conclusion (Romans 16:26).
[19] John Murray, op. cit., p. 218.

216. [20] Richard A. Batey, The Letter of Paul to the Romans (Austin, Texas: R. B. Sweet Company,
1969), p. 183.
CALVI , “25.But I am going now, etc. Lest they should expect his immediate coming, and think
themselves deceived, if he had not come ACCORDING to their expectation, he declares to them
what business he had then in hand, which prevented him from going soon to them, and that was, —
that he was going to Jerusalem to bear the alms which had been gathered in Macedonia and
Achaia. Availing himself at the same time of this opportunity, he proceeds to commend that
contribution; by which, as by a kind of intimation, he stirs them up to follow this example: for though
he does not openly ask them, yet, by saying that Macedonia and Achaia had done what they ought
to have done, he intimates, that it was also the duty of the Romans, as they were under the same
obligation; and that he had this view, he openly confesses to the Corinthians, —
“I boast,” he says, “of your promptitude to all the Churches, that they may be stirred up by your
example.”
(2 Corinthians 9:2.)
It was indeed a rare instance of kindness, that the Grecians, having heard that their brethren at
Jerusalem were laboring under want, considered not the distance at which they were separated
from them; but esteeming those sufficiently nigh, to whom they were united by the bond of faith,
they relieved their necessities from their own abundance. The word communication, which is here
employed, ought to be noticed; for it well expresses the feeling, by which it behooves us to succor
the wants of our brethren, even because there is to be a common and mutual regard on ACCOUNT
of the unity of the body. I have not rendered the pronoun τινὰ, because it is often redundant in
Greek, and seems to lessen the emphasis of this passage. (461) What we have rendered to
minister, is in Greek a participle, ministering; but the former seems more fitted to convey the
meaning of Paul: for he excuses himself, that by a lawful occupation he was prevented from going
immediately to Rome.
BIBLICAL ILLUSTRATOR, “But now I go unto Jerusalem to minister unto
the saints.
Paul’s present mission
Paul is now at the end of his second journey to Greece, and at Corinth (Rom_16:1; Rom
16:23). When writing to Corinth, his Jerusalem journey uncertain (1Co_16:4). Romans,
therefore, was written after Corinthians. Duty now called Paul to take money to
Jerusalem rather than the gospel to Rome. There is a time for every work, and everything
is beautiful in its season. To be faithful in littles is to be faithful in all. Obedience to every
call of duty learned in the school of Christ. Paul’s visit to Jerusalem was fraught with
danger, yet was of the deepest importance, viz., to overcome the prejudices of Jewish
against Gentile believers, and to unite both more closely in Christian love. Christian
union to be promoted before evangelising new countries as essential to success. This
mission was in accordance with the recommendation of the council of Jerusalem
(Gal_2:10). Ministering to the poor not beneath an apostle, as it was not beneath the
apostle’s Master. Often the best way to the heart is to help with the hand, and the cost of
sympathy is the best proof of its sincerity. What Paul could not give himself, he moved
others to give. A double benefit is conferred in exciting the liberality of others. The giver
and the receiver are both blessed (Act_20:35; 2Co_9:10-14). (T. Robinson, D.D.)
Liberality to the poor

217. 1. Is a Christian duty.
2. Should be a pleasure.
3. May be a debt of justice.
4. Is always a blessing. (J. Lyth, D.D.)
True Christian zeal
is ready—
1. To go anywhere.
2. To engage in every good work. (J. Lyth, D. D.)
Liberality
To dispense our wealth liberally is the best way to preserve it and to continue masters
thereof; what we give is not thrown away but saved from danger; while we detain it at
home (as it seems to us) it really is abroad and at adventures; it is out at sea, sailing
perilously in storms, near rocks and shelves, amongst pirates; nor can it ever be safe till
it is brought into this port or insured this way; when we have bestowed it on the poor,
then we have lodged it in unquestionable safety, in a place where no rapine, no deceit, no
mishap, no corruption can ever by any means come at it. All our doors and bars, all our
forces and guards, all the circumspection and vigilancy we can use, are no defence or
security at all in comparison to this disposal thereof: the poor man’s stomach is a granary
for our corn which never can be exhausted; the poor man’s back is a wardrobe for our
clothes which never can be pillaged; the poor man’s pocket is a bank for our money
which never can disappoint or deceive us; all the rich traders in the world may decay and
break, but the poor man can never fail except God Himself turn bankrupt; for what we
give to the poor, we deliver and intrust in His hands, out of which no force can wring it,
no craft can filch; it is laid up in heaven, whither no thief can climb; where no moth or
rust doth abide. In despite of all the fortune, of all the might, of all the malice in the
world, the liberal man will ever be rich, for God’s providence is his estate, God’s wisdom
and power are his defence; God’s love and favour are his reward; God’s Word is his
assurance, who hath said it, that “he which giveth to the poor, shall not lack”; no
vicissitude of things therefore can surprise or find him unfurnished; no disaster can
impoverish him, no adversity can overwhelm him; he hath a certain reserve against all
times and occasions: he that “deviseth liberal things, by Liberal things shall he stand,”
saith the prophet. (L Barrow.)
Liberality and its opposite
The great ocean is in a constant state of evaporation. It gives back what it receives, and
sends its waters into mists, to gather into clouds, and so there is rain in the fields, and
storm on the mountain, and beauty everywhere. But there are men who do not believe in
evaporation. They get all they can, and keep all they get, and so are not fertilisers, but
only miasmatic pools.
Consecration of carnal things

218. A missionary of the China Inland Mission says, “There is one gentleman down in the
southern part of my province, a man of wealth among the Chinese, a man of landed
property, but one who considers the whole of his time and influence and means must, as
a matter of course, be at the feet of the Lord Jesus. We never told him that. He said,
‘Why, the Lord has redeemed me; He shed His blood, He spared nothing in working out
my redemption; therefore I consider that granary of mine, full of rice, is for the use of the
brothers and sisters if they need it.’” (China’s Millions.)
For it hath pleased them of Macedonia and Achaia to make a certain
contribution for the poor saints.—
Collections in the Church
I. How they ought to be regarded.
1. As a service due on account of spiritual benefits received.
2. Or as an expression of Christian love to the needy.
II. How ought they to de supported?
1. Not of necessity, or by constraint.
2. But—
(1) As a pleasure.
(2) As a fruit of grace acceptable to God. (J. Lyth, D.D.)
Collections for the poor
After the breaking up of the Christian community at Jerusalem on the martyrdom of
Stephen, those who remained were much persecuted, and became poor. The apostle was
much concerned about them, and exhorted the Churches at Corinth, Galatia,
Thessalonica, and Philippi to make a collection in their behalf, which might be sent by
the hand of trustworthy persons, he also promising to accompany them. It was when on
that mission he was apprehended. The collection—
I. Was a duty (verse 27). The gospel came through a Jewish channel, and from
Jerusalem. We cannot say of what service the Christian poor have been to the cause of
truth and to ourselves. God has heard their prayers, blessed their labours in former days,
and we are their debtors. Let not our alms be made in the spirit of mere pity, but under a
sense of obligation. “He that giveth to the poor lendeth to the Lord.”
II. Was to be systematically made (1Co_16:1-24.). It was some time after the
contribution was sent to Jerusalem, but the Churches stored weekly. Sunday was the day
of thanksgiving for the resurrection of Christ, and it was meet that each Christian should
honour the day by consecrating his gift to the Lord. This is the only scriptural method of
giving. The portion is thoughtfully laid aside for the service of God, and brings a blessing
on the giver.
III. Was to be liberally and cheerfully made. “God loveth a cheerful giver.” No gift is
acceptable in the sight of God except it comes from the heart. To give from custom or
from shame is not an act of worship. Our compassion for those in want excites the heart
to give largely and lovingly.

219. IV. Was to be made for the glory of God (2Co_9:1-15.). The thanksgiving of the poor
saints at Jerusalem was twofold—for relief in their poverty, but principally because the
gospel was bearing fruit in other lands.
V. Was to bear the stamp of Jesus. He, though rich, became poor for our sakes. As He, so
we must endeavour to enrich others. (Weekly Pulpit.)
The claims of poor saints
are—
1. Founded in the ordinations of Providence.
2. Strengthened by the ties of Christian brotherhood.
3. Stronger than national prejudice.
4. Should be met with pleasure. (J. Lyth, D.D.)
The poor stand in the place of Christ
Macaulay, in his essay on Milton, says—“Ariosto tells a story of a fairy who, by some
mysterious law of her nature, was condemned to appear at certain seasons in the form of
a foul, poisonous snake. Those who injured her during the period of her disguise were for
ever excluded from participation in the blessings which she bestowed. But to those who,
in spite of her loathsome aspect, pitied and protected her, she afterward revealed herself
in the beautiful and celestial form which was natural to her, accompanied their steps,
granted all their wishes, filled their houses with wealth, made them happy in love and
victorious in war.” So what is done to Christ in His disguised and lowly form, of the poor
and sick of earth, is a test of our character and our love, and will be rewarded by Him
when He comes in His glory.
Retrenchment must not begin at the house of God
A Christian who had made heavy losses asked his pastor about the missionary collection.
He said, “I have made it already; but, knowing that you had been a great loser this year, I
did not think it proper to call upon you for your usual donation.”—“My dear sir,” replied
the gentleman, “it is very true that I have suffered great losses, and must be prudent in
my expenditures; but retrenchment must not begin at the house of God.”
If the Gentiles have been made partakers of their spiritual things, their duty
is also to minister unto them in carnal things.
Our obligations to the Jews
I. Our obligations to the Jews. We have received “of their spiritual things.”
1. With the patriarch Abraham was made that covenant, on the footing of which
every blessing that we hope for, in time or eternity, is secured to us. But Abraham has
further conferred a mass of obligations upon us, in that he illustrated the life of faith
in his conduct. Who doubts what is the duty of the Christian, when he sees what the
father of the faithful did?
2. From Moses we had the law, that law which shows us our need of the covenant,
and shuts us up to it. When we come to God and lay hold of this covenant, the same

220. law, which is a schoolmaster to bring us to Christ, becomes a light to our feet, and a
lamp to our paths.
3. Take the prophets, and see what they have given us, in the shape of promises of
Christ and spiritual blessings.
4. Who reads the Psalms and does not feel a sense of obligation to David, that he ever
unfolded so all the workings of his own heart for our edification and for our comfort?
5. Remember the apostles, who exhibited the Saviour, and laid down their lives that
we might know Him, and enjoy all the blessings of the gospel. Now the text says that
we have received their spiritual things, and that, consequently, we are their debtors.
Perhaps you will say, they were far distant; we were indebted to them, but what have
the Jews of the present day done unto us? But God blessed the Jewish nation in spite
of all their rebellion, for Abraham’s sake, and preserved a light unto Judah for a
thousand years for David’s sake! Well, then, if He, at the distance of so many
centuries regarded Abraham, and David, and vouchsafed to the most unworthy
persons blessings for their sakes, surely let not us talk of the unworthiness of the
existing generation, but remember our obligations to the generations that are past.
But we are expressly told that the Jews are beloved of God for their fathers’ sake;
shall they not, then, be beloved by us for their fathers’ sake?
II. The return we should render to them.
1. To seek for ourselves those blessings which they have transmitted to us (Heb_2:3-
4). In embracing the Saviour, and giving ourselves up to Him as Abraham did in a life
of faith, and as all the patriarchs, and prophets, and apostles did.
2. To make them partakers of the blessings which you yourselves have received. If
the apostles were debtors to the Gentiles, much more are we debtors to the Jews. The
Gentiles had done nothing for them; the Jews have done everything for us
(Rom_11:30-31).
Conclusion:
1. Now, suppose there were famine, and every one of you had given to his steward a
large sum of money, to supply the wants of the sick and dying, and instead he wasted
the money on himself, who would not be filled with indignation? Oh, let conscience
speak, and it will show you that you are much bound to strive for the salvation of the
Jews, as well as for your own; and if you do not you are a robber.
2. But some, perhaps, may say, the time is not come. Where has God told you that?
What have you to do with the times and seasons? Did not the apostles search and
seek them out at the peril of their lives?
3. But they won’t receive it; they are hardened. Pray, tell me what you yourselves
were? And whose fault is it? Ours, who have treated them with such contempt. What
would you have been if they had treated you as you have treated them?
4. Do you ask, How shall I do it? In any way you can—by prayer, by sending them
instruction, by giving them the Bible. (C. Simeon, M.A.)
Ministration to the need of those who have contributed to our spiritual
benefit not an act of generosity but of debt
I. The benefits received.

221. 1. Spiritual things.
2. Of infinite value.
3. Of enduring importance.
II. The payment required.
1. Carnal things.
2. Worthless in comparison, and perishable in their nature.
III. The duty implied. A duty of—
1. Love.
2. Gratitude.
3. Justice.
IV. The spirit in which it should be performed. With pleasure as the expression of
grateful feeling to man and God. (J. Lyth, D.D.)
The duty of spiritual and carnal beneficence
This comparison between spiritual and carnal things is still more distinctly made in
1Co_9:11 —where the apostle speaks of the right which he and Barnabas had earned to a
maintenance from their hands. In this matter, too, there is great room for the
condemnation of professing Christians—because of their gross practical insensibility to
the rule of equity here laid down. It is in virtue of this that the instructors even of large
and opulent congregations, have often so parsimonious an allowance doled out to them;
and if so wretched a proportion of their own carnal be given in return for spiritual things
to themselves, we are not to wonder at the still more paltry and inadequate contributions
which are made by them for the spiritual things of others. The expense of all missionary
schemes and enterprises put together, a mere scantling of the wealth of all Christendom,
argues it to be still a day of exceeding small things—a lesson still more forcibly held out
to us by the thousands and tens of thousands at our own doors who are perishing for lack
of knowledge. There is a carnal as well as a spiritual benevolence. That the carnal
benevolence makes some respectable head against the carnal selfishness of our nature, is
evinced by the fact that so very few are ever known to die of actual starvation. That the
spiritual benevolence falls miserably behind the other, is evinced by the fact of those
millions more in our empire, who, purely from want of the churches which ought to be
built, and of ministers who ought to be maintained for them, are left to wander all their
days beyond the pale of gospel ordinances—and so to live in guilt and die in utter
darkness. Verily in such a contemplation it might well be said even of this professing age
—Are ye not yet altogether carnal? (T. Chalmers, D.D.)
26. For Macedonia and Achaia were pleased to

222. make a contribution for the poor among the saints
in Jerusalem.
BAR ES, “For it hath pleased them of Macedonia - That is, they have done it
“cheerfully” and “voluntarily.” See their liberality and cheerfulness commended by the
apostle in 2Co_8:1-6; 2Co_9:2. Paul had been at much pains to obtain this collection,
but still they did it freely; see 2Co_9:4-7. It was with reference to this collection that he
directed them to lay by for this purpose as God had prospered them on the first day of
the week; 1Co_16:1.
Of Macedonia - That is, the Christians in Macedonia - those who had been Gentiles,
and who had been converted to the Christian religion; Rom_15:27. Macedonia was a
country of Greece, bounded north by Thrace, south by Thessaly, west by Epirus, and east
by the AEgean sea. It was an extensive region, and was the kingdom of Philip, and his
son Alexander the Great. Its capital was Philippi, at which place Paul planted a church. A
church was also established at Thessalonica, another city of that country; Act_16:9, etc.;
compare Act_18:5; Act_19:21; 2Co_7:5; 1Th_1:1, 1Th_1:7-8; 1Th_4:10.
And Achaia - Achaia in the largest sense comprehended “all” ancient Greece. Achaia
Proper, however, was a province of Greece embracing the western part of the
Peloponnesus, of which Corinth was the capital; see the note at Act_18:12. This place is
mentioned as having been concerned in this collection in 2Co_9:2.
The poor saints ... - The Christians who were in Judea were exposed to special
trials. They were condemned by the sanhedrin, opposed by the rulers, and persecuted by
the people; see Act_8:1, etc.; Act_12:1, etc. Paul sought not only to relieve them by this
contribution, but also to promote fellow-feeling between them and the Gentile
Christians. And “this” circumstance would tend much to enforce what he had been
urging in Rom. 14; 15 on the duty of kind feeling between the Jewish and Gentile
converts to Christianity. Nothing tends so much to wear off prejudice, and to prevent
unkind feeling in regard to others, as to set about some purpose “to do them good,” or to
unite “with” them in doing good.
GILL, “For it hath pleased them of Macedonia and Achaia,.... That is, the
churches of Macedonia, particularly Philippi and Thessalonica; and the churches of
Achaia, especially the church at Corinth, which was the metropolis of Achaia:
to make a certain contribution for the poor saints which are at Jerusalem; of
which contribution, of their great forwardness, readiness, and liberality, a large account
is given in 2Co_8:1; from whence Origen and others have rightly concluded, that this
epistle to the Romans was wrote after that; since in that the apostle exhorts and
encourages them, by the example of the Macedonian churches, to finish the collection
they had begun; which collection is here called a contribution, or "communion", as the
word signifies; it being one part of the communion of churches and of saints, to relieve
their poor, by communicating to them, and to assist each other therein; and in which
they have not only fellowship with one another, but with Christ the head; who takes what
is done to the least of his brethren as done to himself: the persons for whom the

223. collection was made, are "the poor saints", or "the poor of the saints"; for not all the
saints, but the poor among them, were the objects of this generosity: they were saints
such as are sanctified by God the Father in eternal election, and by the blood of Christ in
redemption, and by the Spirit of Christ in the effectual calling, to these this goodness
extended; for though good is to be done to all men, yet more especially to the household
of faith: they were "poor", which is the lot of many who are saints, whom God has
chosen, to whom the Gospel is preached, and who are called by grace: these came to be
so, either through the great dearth which was throughout the world in the times of
Claudius Caesar, when the brethren at Jerusalem particularly suffered, and were relieved
by the disciples at Antioch; but this collection was made some years after that, and
therefore rather they became so, through the persecutions of their countrymen; by whom
they suffered joyfully the spoiling of their goods, knowing that they had a better and
more enduring substance in heaven; or else through their having sold all their
possessions, and thrown their money into one common stock and fund, for mutual
subsistence, which was now exhausted: these poor saints lived at Jerusalem, which was
at a great distance from Macedonia and Achaia; but though they were strangers, and
unknown by face to them, and had only heard of them, and their distress; yet this was no
objection to their cheerful contribution; they considered them as members of the same
body, as belonging to the same family, and as standing in the same spiritual relation to
God and Christ with themselves; and upon this foot they acted; and what they did is
worthy the imitation of all the churches and people of God.
HE RY, “Concerning this charity itself. And he speaks of that upon this
occasion probably to excite the Roman Christians to do the like, according to
their ability. Examples are moving, and Paul was very ingenious at begging,
not for himself, but for others. Observe, (1.) For whom it was intended: For
the poor saints which are at Jerusalem, Rom_15:26. It is no strange thing
for saints to be poor. Those whom God favours the world often frowns upon;
therefore riches are not the best things, nor is poverty a curse. It seems, the
saints at Jerusalem were poorer than other saints, either because the wealth
of that people in general was now declining, as their utter ruin was
hastening on (and, to be sure, if any must be kept poor, the saints must), or
because the famine that was over all the world in the days of Claudius
Caesar did in a special manner prevail in Judea, a dry country; and, God
having called the poor of this world, the Christians smarted most by it. This
was the occasion of that contribution mentioned Act_11:28-30. Or, because
the saints at Jerusalem suffered most by persecution; for of all people the
unbelieving Jews were most inveterate in their rage and malice against the
Christians, wrath having come upon them to the uttermost, 1Th_2:16. The
Christian Hebrews are particularly noted too as having had their good
spoiled (Heb_10:34), in consideration of which this contribution was made
for them. Though the saints at Jerusalem were at a great distance form
them, yet they thus extended their bounty and liberality to them, to teach us
as we have ability, and as there is occasion, to stretch out the hand of our
charity to all that are of the household of faith, though in places distant from
us. Though in personal instances of poverty every church should take care to
maintain their own poor (for such poor we have always with us), yet
sometimes, when more public instances of poverty are presented as objects
of our charity, though a great way off from us, we must extend our bounty,
as the sun his beams; and, with the virtuous woman, stretch out our hands

224. to the poor, and reach forth our hands to the needy, Pro_31:20. (2.) By
whom it was collected: By those of Macedonia (the chief of whom were the
Philippians) and Achaia (the chief of whom were the Corinthians), two
flourishing churches, though yet in their infancy, newly converted to
Christianity. And I wish the observation did not hold that people are
commonly more liberal at their first acquaintance with the gospel than they
are afterwards, that, as well as other instances of the first love and the love
of the espousals, being apt to cool and decay after a while. It seems those of
Macedonia and Achaia were rich and wealthy, while those at Jerusalem
were poor and needy, Infinite Wisdom ordering it so that some should have
what others want, and so this mutual dependence of Christians one upon
another might be maintained. - It pleased them. This intimates how ready
they were to it - they were not pressed nor constrained to it, but they did it of
their own accord; and how cheerful they were in it - they took a pleasure in
doing good; and God loves a cheerful giver. - To make a certain
contribution; koinōkoinōkoinōkoinōnian tinanian tinanian tinanian tina - a communication, in token of the communion of
saints, and their fellow-membership, as in the natural body one member
communicates to the relief, and succour, and preservation of another, as
there is occasion. Every thing that passes between Christians should be a
proof and instance of that common union which they have one with another
in Jesus Christ. Time was when the saints at Jerusalem were on the giving
hand, and very liberal they were, when they laid their estates at the apostles'
feet for charitable uses, and took special care that the Grecian widows
should not be neglected in the daily ministration, Act_6:1, etc. And now that
the providence of God had turned the scale, and made them necessitous,
they found the Grecians kind to them; for the merciful shall obtain mercy.
We should give a portion to seven, and also to eight, because we know not
what evil may be on the earth, which may make us glad to be beholden to
others.
JAMISO , “For, etc. — better, “For Macedonia and Achaia have thought good to make
a certain contribution for the poor of the saints which are at Jerusalem.” (See
Act_24:17). “They have thought it good; and their debtors verily they are”; that is, “And
well they may, considering what the Gentile believers owe to their Jewish brethren.”
27. They were pleased to do it, and indeed they
owe it to them. For if the Gentiles have shared in
the Jews' spiritual blessings, they owe it to the
Jews to share with them their material blessings.

225. BAR ES, “Their debtors - The reason he immediately states; compare Rom_1:14.
Of their spiritual things - Have received the gospel by the instrumentality of those
who had been Jews; and were admitted now to the same privileges with them.
Carnal things - Things pertaining to the flesh; that is, to this life. On this ground the
apostle puts the obligation to support the ministers of the gospel; 1Co_9:11. It becomes a
matter of “debt” where the hearer of the gospel “receives,” in spiritual blessings, far more
than he confers by supporting the ministry. Every man who contributes his due
proportion to support the gospel may receive far more, in return, in his own peace,
edification, and in the order and happiness of his family, than his money could purchase
in any other way. The “gain” is on his side, and the money is not lost. The minister is not
a beggar; and what is necessary to his support is not almsgiving. He has an equitable
claim - as much as a physician, or a lawyer, or a teacher of youth has - on the necessaries
and comforts of life.
CLARKE, “For if the Gentiles have been made partakers, etc. - It was through
and by means of the Jews that the Gentiles were brought to the knowledge of God and
the Gospel of Christ. These were the spiritual things which they had received; and the
pecuniary contribution was the carnal things which the Gentiles were now returning.
GILL, “It hath pleased them verily,.... This is repeated from the former verse, and
is designed to point out the spring of this contribution, and the manner in which it was
performed: it arose from themselves; it was the pure effect of their good will and
pleasure; the first motion was from among themselves; it was their own thought, mind,
and will; they were willing of themselves unto it, and begun it of themselves, unasked,
and not moved unto it by any other: it was not done by constraint or necessity, but was
entirely free; they did not make it for ostentation sake, or to gain the applause of men,
but from a principle of love to the poor saints; and which showed itself to be sincere,
hearty, and genuine, by deeds, and not bare words: they performed this service with
great alacrity and cheerfulness; they gave not sparingly, but largely; it was not a matter
of covetousness, but of bounty; and they did it not grudgingly, but cheerfully; they took
delight and pleasure in it; their hearts and souls were in it, and yet notwithstanding did
but what they ought to do.
And their debtors they are; for being debtors to God for their temporal and spiritual
mercies; and to Christ for what he has done for them in redemption, and for what he is to
them; and to the Spirit for the influences and operations of his grace upon them, they are
debtors to the saints; they are bound to love them; they owe the debt of love to them, as
they are in the spiritual relation of the children of God, members of Christ, and brethren
one of another; and their paying of this debt to them is, in some sense, reckoned a paying
it to the divine persons. Moreover, it was not merely a debt of love which these Gentiles
owed, and in this way paid to the believing Jews; but it was a debt of justice and equity;
they had received what was of valuable consideration from them, and by their means:
Christ himself was of the Jews; hence salvation is said to be of them, Joh_4:22. The

226. writings of the Old Testament were committed to them, and faithfully preserved by
them; and from them transmitted to the Gentiles; the apostles were all Jews, under
whose ministry they were enlightened, converted, and brought to the knowledge of
Christ, and salvation by him; the Gospel of the grace of God came out from among them;
it was first preached in Judea, and at Jerusalem; and from thence was carried and spread
in the Gentile world; yea, it looks very likely, and is not at all unreasonable to suppose,
that the charge of carrying and spreading the Gospel among the Gentiles was at first
defrayed by the believing Jews, and out of that common stock and fund which was at
Jerusalem; for it was not proper that the apostles, at their first setting out, should take
anything of the Gentiles, lest they should be thought to be mercenary persons, who only
sought their own worldly advantage: hence the apostle argues from the greater to the
lesser,
for if the Gentiles have been partakers of their spiritual things: the Gospel, and
the doctrines of it, which are spiritual things; contain and make known spiritual
blessings; impart spiritual gifts; in which the Spirit of God is greatly concerned, he is the
author of them; he leads men into them; qualifies them to preach them unto others;
blesses and succeeds them to the conversion; comfort, and edification of souls; and by
means of which he himself is received as a Spirit of illumination, sanctification, and
faith: and which doctrines also relate to the spiritual and eternal welfare of the souls and
spirits of men; hereby they are enlightened, quickened, comforted, and nourished up
unto eternal life: wherefore, since this is the case, and these the favours the Gentiles
enjoyed through the Jews,
their duty is also to minister unto them in carnal things; in outward and
temporal things; in things pertaining to the flesh; or outward man, for the clothing and
nourishment of the body. This he said to stir up the Romans, who were Gentiles also, and
under the same obligations to make a contribution for them likewise.
HE RY, “What reason there was for it (Rom_15:27): And their debtors they
are. Alms are called righteousness, Psa_112:9. Being but stewards of what
we have, we owe it where our great Master (by the calls of providence,
concurring with the precepts of the word) orders us to dispose of it: but here
there was a special debt owing; the Gentiles were greatly beholden to the
Jews, and were bound in gratitude to be very kind to them. From the stock
of Israel came Christ himself, according to the flesh, who is the light to
enlighten the Gentiles; out of the same stock came the prophets, and
apostles, and first preachers of the gospel. The Jews, having had the lively
oracles committed to them, were the Christians' library-keepers - out of
Zion went forth the law, and the word of the Lord from Jerusalem; their
political church-state was dissolved, and they were cut off, that the Gentiles
might be admitted in. Thus did the Gentiles partake of their spiritual things,
and receive the gospel of salvation as it were at second-hand from the Jews;
and therefore their duty is, they are bound in gratitude to minister unto
them in carnal things: it is the least they can do: leitourgēleitourgēleitourgēleitourgēsaisaisaisai - to minister as
unto God in holy tings; so the word signifies. A conscientious regard to God
in works of charity and almsgiving makes them an acceptable service and
sacrifice to God, and fruit abounding to a good account. Paul mentions this,
probably, as the argument he had used with them to persuade them to it,
and it is an argument of equal cogency to other Gentile churches.

227. JAMISO , “For if the Gentiles have been made partakers of their spiritual
things, their duty is also — “they owe it also”
to minister unto them in carnal things — (Compare 1Co_9:11; Gal_6:6; and see
Luk_7:4; Act_10:2).
COFFMA , “Yea, it hath been their good pleasure; and their debtors they are. For if the
Gentiles have been partakers of their spiritual things they owe it to them to minister unto
them in carnal things.
Paul's collection for the poor, therefore, was initiated and executed, not solely out of respect to the
needs of the poor Christians in Jerusalem, but also because of the debt of Gentile Christians who
had received spiritual benefit from those same poor, thus establishing categorically the spiritual
nature of the obligation to charity. The Gentiles needed to give, as much as the Christian poor of
Jerusalem needed to receive. The filial bond uniting them as members of the one body in Christ
was the basis of Paul's plea for the Gentiles to give, as well as the basis of the right of the Christian
poor to receive. Without that filial bond, no obligation is here imposed by apostolic authority. It was
not only the need of the poor that entitled them to receive, but their status as "brethren in Christ."
This deduction is mandatory because, of the non-Christian poor in Jerusalem, it is not affirmed that
the Gentile Christians "owed" them anything.
CALVI , “27.And their debtors they are, etc. Every one perceives, that what is said here of
obligation, is said not so much for the sake of the Corinthians as for the Romans themselves; for the
Corinthians or the Macedonians were not more indebted to the Jews than the Romans. And he
adds the ground of this obligation, — that they had received the gospel from them: and he takes his
argument from the comparison of the less with the greater. He EMPLOYS also the same in
another place, that is, that it ought not to have appeared to them an unjust or a grievous
compensation to exchange carnal things, which are immensely of less value, for things spiritual. (2
Corinthians 9:11.) And it shows the value of the gospel, when he declares, that they were indebted
not only to its ministers, but also to the whole nation, from whom they had come forth.
And mark the verb λειτουργὢσαι , to minister; which means to discharge one’s office in the
commonwealth, and to undergo the burden of one’s calling: it is also sometimes APPLIED to
sacred things. Nor do I doubt but that Paul meant that it is a kind of sacrifice, when the faithful gave
of their own to relieve the wants of their brethren; for they thus perform that duty of love which they
owe, and offer to God a sacrifice of an acceptable odor. But in this place what he had peculiarly in
view was the mutual right of compensation.
28. So after I have completed this task and have
made sure that they have received this fruit, I will
go to Spain and visit you on the way.

228. BAR ES, “Have sealed to them - That is, have “secured it” to them. To seal an
instrument of writing, a contract, deed, etc. is to “authenticate it,” to make it “sure.” In
this sense it is used here. Paul was going himself to see that it was placed “securely” in
their hands.
This fruit - This result of the liberality of the Gentile churches - the fruit which their
benevolence had produced.
I will come ... - This was Paul’s full purpose; but it is not clear that he ever
accomplished it; Note, Rom_15:24.
By you - Taking Rome in my way.
CLARKE, “When, therefore, I have performed this - Service, and have sealed -
faithfully delivered up, to them this fruit, of the success of my ministry and of your
conversion to God, I will come by you into Spain: this was in his desire; he had fully
purposed it, if God should see meet to permit him; but it does not appear that he ever
went. See Rom_15:24.
GILL, “When therefore I have performed this,.... Meaning when he had
dispatched that business, and finished that affair which the Macedonian and Achaian
churches had entreated him to engage in, and which he had undertook; namely, to take
their collection, and carry it to Jerusalem, and distribute it among the poor saints there;
and which he expresses by another phrase,
and have sealed to them this fruit. The liberality of the Gentile churches is called
fruit, as it may be on many accounts; as with respect to the apostle, it was the fruit of his
ministry and laborious preaching of the Gospel among them; he had been sowing the
seed of the word, and planting churches in these parts; and among other fruits brought
forth hereby, as the conversion of sinners, and edification of saints, the exercise of grace,
and performance of good works, this of liberality to the poor saints was one: with respect
to the persons, the objects of this bounty, it was the fruit of their spiritual things, which
the Gentiles, by their means, had been partakers of; and would be as fruit, useful and
profitable to them, to relieve their wants, supply them with necessaries, and make their
lives more comfortable: and also with respect to the contributors, it was the fruit of the
Spirit of God, and his grace in them; it was the fruit of faith, which works by love; and it
was the fruit of their love to Christ, and to his saints; and was profitable to them in things
temporal, spiritual, and eternal; promises of each being made and performed to such
that sow liberally and bountifully. Now the ministration of this to the poor saints at
Jerusalem, and on the behalf of the Grecian churches, the apostle calls a "sealing" it to
them; and it is thought to be an allusion to the delivery of money sealed up, that it may
not be lost, nor made use of for any other purpose than that for which it was designed:
whether the apostle carried this collection sealed or not, it matters not; his sense is, that
he should deliver it whole and safe unto them, and in such manner as to leave no
suspicion that he had converted any part of it to his own use; though the word here used
seems to answer to the Hebrew ‫,ח־תאם‬ which, with the Jews, frequently signifies to conclude,

229. "finish", and make an end of anything, as well as to "seal"; the sealing up of letters being the last
and finishing part of them. Innumerable instances might be given; take the following one as a
proof (d):
"we find in the former prophets, ‫חותמין‬ ‫,שהיו‬ "that they sealed", or ended their words with words of
praise, or with words of consolation Says R. Eliezer, except Jeremiah, ‫,שח־תאם‬ "who sealed", or
finished with words of reproof.''
So the word is used in Dan_9:24, and then the apostle's plain meaning is, when I have made an
end of this affair, have finished this business of ministering and distributing to the poor saints at
Jerusalem,
I will come by you into SpainI will come by you into SpainI will come by you into SpainI will come by you into Spain. The Ethiopic version reads it, "Lasitania", designing, no doubt,
Lusitania, which was formerly a part of Spain, now called Portugal. Whether the apostle ever was
there is not certain nor very probable, since when he came to Jerusalem he was apprehended, and
after sometime sent a prisoner to Rome, where he suffered; however, it was his intention to go to
Spain, and to take Rome in his way thither.
HE RY, “Concerning Paul's agency in this business. He could himself
contribute nothing; silver and gold he had none, but lived upon the kindness
of his friends; yet he ministered unto the saints (Rom_15:25) by stirring up
others, receiving what was gathered, and transmitting it to Jerusalem. Many
good works of that kind stand at a stay for want of some one active person to
lead in them, and to set the wheels a going. Paul's labour in this work is not
to be interpreted as any neglect of his preaching-work, nor did Paul leave
the word of God, to serve tables; for, besides this, Paul had other business in
this journey, to visit and confirm the churches, and took this by the bye; this
was indeed a part of the trust committed to him, in which he was concerned
to approve himself faithful (Gal_2:10): They would that we should
remember the poor. Paul was one that laid out himself to do good every way,
like his Master, to the bodies as well as to the souls of people. Ministering to
the saints is good work, and is not below the greatest apostles. This Paul had
undertaken, and therefore he resolves to go through with it, before he fell
upon other work (Rom_15:28): When I have sealed to them this fruit. He
calls the alms fruit, for it is one of the fruits of righteousness; it sprang from
a root of grace in the givers, and redounded to the benefit and comfort of the
receivers. And his sealing it intimates his great care about it, that what was
given might be kept entire, and not embezzled, but disposed of according to
the design of the givers. Paul was very solicitous to approve himself faithful
in the management of this matter: an excellent pattern for ministers to write
after, that the ministry may in nothing be blamed.

230. JAMISO , “When therefore I have ... sealed — that is, delivered over safely
to them this fruit — of the faith and love of the Gentile converts
I will come — “come back,” or “return”
by you into Spain — (See on Rom_15:24).
PULPIT, “WhenthereforeIhave accomplishedthis, andsealedto them(i.e. ratified and
assured to them) this fruit,Iwillcome awayby youinto Spain.AndIknowthatwhenIcome
to you( ὑµᾶς here is intended emphatically) Ishallcome inthe 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
COFFMA , “When therefore I have accomplished this, and have sealed to them this fruit I
will go on by you into Spain.
The commentators differ in their interpretations of the sealed fruit. To whom was the fruit sealed, the
donors or the recipients? The answer lies in determining whose fruit it was; and there can be no
way of making the bounty taken up from the Gentiles to be the fruit of the Jerusalem poor. It was, on
the other hand, the fruit of Gentile Christianity; and through the supervision and safe conveyance of
The existence of the aforementioned poor among the Christians in the city of Jerusalem in the sixth
in Acts 4:32-35 was not really such a thing as communism at all. It was an effort of the Christian
community to meet a tremendous need, upon an emergency basis, of the vast throng in Jerusalem
for that first Pentecost of the Christian era, many of whom had remained in Jerusalem past the
reply to it:
The poverty of Jerusalem was not solved by their communal experiment but rather led to an even
more serious financial crisis.[21]
The view here, however, is that the so-called communism of Acts 4:32-35 was nothing remotely
akin to communism. There were too many differences. In the New Testament situation, each one
gave; in communism, the leaders take. In the church, all were free to PARTICIPATE or not; in
communism, confiscation is enforced upon all. In the church, they were motivated by love; in

231. communism, fear controls everything. People who draw any kind of parallel between the generous
actions of the church in Acts, as compared with modern communism, are plainly mistaken.
ENDNOTE:
[21] Ibid., p. 181
CALVI , “28.And sealed to them this fruit, etc. I disapprove not of what some think, that there is
here an allusion to a practice among the ancients, who closed up with their seals what they
intended to lay up in safety. Thus Paul commends his own faithfulness and integrity; as though he
had said, that he was an honest keeper of the money DEPOSITED in his hands, no otherwise
than if he carried it sealed up. (462) — The wordfruit seems to designate the produce, which he
had before said returned to the Jews from the propagation of the gospel, in a way similar to the
land, which by bringing forth fruit supports its cultivator
29. I know that when I come to you, I will come in
the full measure of the blessing of Christ.
BAR ES, “I am sure - Greek, I know; expressing the fullest confidence, a confidence
that was greatly confirmed by the success of his labors elsewhere.
In the fulness of the blessings ... - This is a Hebrew mode of expression, where
one noun performs the purpose of an adjective, and means “with a full or abundant
blessing.” This confidence he, expressed in other language in Rom_1:11-12; see the notes.
Of the gospel of Christ - Which the gospel of Christ is suited to impart. Thus, every
minister of the gospel should wish to go. This should be his everburning desire in
preaching. Paul went to Rome; but he went in bonds; Acts 27; 28. But though he went in
this manner, he was permitted there to preach the gospel for at least two years, nor can
we doubt that his ministry was attended with the anticipated success; Act_28:30-31. God
may disappoint us in regard to the “mode” in which we purpose to do good; but if we
really desire it, he will enable us to do it in “his own way.” It “may” be better to preach
the gospel in “bonds” than at liberty; it “is” better to do it even in a prison, than not at all.
Bunyan wrote the Pilgrim’s Progress to amuse his heavy hours during a twelve years’
cruel imprisonment. If he had been at liberty, he probably would not have written it at
all. The great desire of his heart was accomplished, but a “prison” was the place in which
to do it. Paul preached; but preached in chains.
CLARKE, “In the fullness of the blessing of the Gospel of Christ - The words

232. του ευαγγελιου του, of the Gospel, are wanting in almost every MS. of importance.
Griesbach has left them out of the text. There is no doubt they should be omitted. The
fullness of the blessing of Christ is really more than the fullness of the blessing of the
Gospel of Christ. He hoped to come to them not only with the blessing of the Gospel, but
endued with the gifts and graces of the Lord Jesus himself; which he was now a constant
instrument, in the hand of God, to dispense among those who were converted to the
Christian faith.
GILL, “And I am sure when I come to you,.... He intended to go to Spain; he was
not sure he should reach thither; but he was positive in it he should come to Rome. It
had been much and long upon his mind; and under an impress of the Spirit of God upon
him, he had signified some time before this, that after he had been at Jerusalem, he
"must see, Rome also", Act_19:21, and it was afterwards more expressly told him by the
Lord, that as he had testified of him at Jerusalem, he should bear witness at Rome also,
Act_23:11, and therefore he was fully assured he should come to Rome, and was as
confident of the manner of his coming thither.
I shall come in, or "with"
the fulness of the blessing of the Gospel of Christ; with the Gospel, the good news
of salvation by Christ; and which must make him a welcome person to every sensible
soul wherever he came; to this he was chosen, separated, and called; for this he was
abundantly qualified; this was committed to his trust, and which he carried with him
wherever he went: and he was not ashamed of it, and was ready to preach it even at
Rome also. With "the Gospel of Christ"; not his own, or another's, or any man's, but
Christ's, which he had by the revelation of Christ; of which Christ is the sum and
substance, and which Christ himself preached; "with the blessing of the Gospel of
Christ". Some by "blessing" understand a liberal contribution, which he trusted he
should make at Rome, for the poor saints at Jerusalem; believing that their hearts would
be opened, under the preaching of the Gospel, to give freely to them, and that this would
be a blessing that would attend it: but rather he means, either the blessed gifts he had,
qualifying him for preaching the Gospel, with which he should come and deliver it
among them, and which would attend it with success; such as boldness of spirit, freedom
of speech, enlarged knowledge, mighty signs and wonders, and the demonstration of the
Spirit, and of power: or the blessed effects it would have on them, in establishing them in
the present truths; in further enlightening and instructing their minds; in edifying,
quickening, and comforting them; and in nourishing up with the words of faith and
sound doctrine, unto eternal life: or the blessings of grace exhibited and set forth in the
Gospel; such as justification and forgiveness of sins, peace and reconciliation, salvation
and eternal life. Nay, he believed he should come in, or with the "fulness" of all this;
meaning, either that he believed he should find them full of the Gospel, and the fruits of
it; or rather that he should come full fraught with it, and fully preach it to them, and keep
back thing that would be profitable. There is a fulness in the Gospel; it is full of the deep
things of God, which the Spirit searches and reveals, 1Co_2:10; it is full of the doctrines
of grace and truth, which Christ himself is said to be full of, Joh_1:14, it is full of
exceeding great and precious promises transcribed from Christ, and out of the covenant
of grace; and it is full of a variety of food, of milk for babes, Heb_5:13, and meat for
strong persons, Heb_5:14. The Alexandrian copy, and some others, read only, "with the

233. fulness of the blessing of Christ"; and so the Ethiopic version.
JAMISO , “And I am sure — “I know”
that ... I shall come in the fulness of the blessing of Christ — Such, beyond all
doubts, is the true reading, the words “of the gospel” being in hardly any manuscripts of
antiquity and authority. Nor was the apostle mistaken in this confidence, though his visit
to Rome was in very different circumstances from what he expected. See Act_28:16-31.
COFFMA , “And I know that, when I come unto you, I shall come in the fullness of the
blessing of Christ.
This verse arouses emotions of sorrow in the heart. Paul did indeed arrive at last in Rome, and
none can DENY that it was in the fullness of the blessing of Christ; but what dramatic and
heartbreaking circumstances marked it! How different the actual experience must have been from
what Paul had hoped and intended!
community of the great capital for a brief season, and then he planned to be off for Spain where
new victories of faith would be won, more churches established, and more territory won for the
Master. Paul's plans, as made, were never realized. He was arrested and imprisoned in Jerusalem;
there was a diabolical plot to murder him; there were tedious delays, dangerous journeys,
confrontations with kings and governors during the years of his imprisonment; then, there was an
appeal to Caesar, a shipwreck, a poisonous viper on his hand; and, at last, up the Appian Way he
came, wearing a chain, as an animal is chained, and walking between the files of pagan soldiers!
Was he indeed arriving in the fullness of the blessing of Christ? However it might have seemed to
the grand apostle, it was true. During the years ahead of him in Rome, Paul would plant the gospel
seed in the very heart of the pagan empire; that seed would germinate and grow, and at last shatter
the mighty empire of the Caesars into fragments. There he would write the letters which, more than
those of any other mortal, would define Christianity for all subsequent ages. There he Would indeed
teach, not merely Spain, but twenty centuries of the generations of mankind. There he would
baptize members of the royal establishment. There he would seal with his blood the truth and
sincerity of his matchless life of faith in the Lord Jesus Christ. The blessing of Christ, indeed, not
merely Paul's but that of the world for ever afterward!
CALVI , “29.And I know, that when I come, etc. These words may be explained in two ways: the
first meaning is, — that he should find a plentiful fruit from the gospel at Rome; for the blessing of
he says, that he hopes that it would not be unfruitful, but that it would make a great accession to the
gospel; and this he calls fullness of blessing, which signifies a full blessing; by which expression he
means great success and increase. But this blessing depended partly on his ministry and partly on
their faith. Hence he promises, that his coming to them would not be in vain, as he would not
disappoint them of the grace given to him, but would bestow it with the same alacrity with which
their minds were prepared to receive the gospel.
The former exposition has been most commonly received, and seems also to me the best; that is,
that he hoped that at his coming he would find what he especially wished, even that the gospel
flourished among them and prevailed with evident success, — that they were excelling in holiness
and in all other virtues. For the reason he gives for his desire is, that he hoped for no common joy in
seeing them, as he expected to see them abounding in all the spiritual riches of the gospel. (463)

234. BIBLICAL ILLUSTRATOR, “And I am sure that, when I come unto you, I shall
come in the fulness of the blessing of the gospel of Christ.
The fulness of the blessing of the gospel of Christ
Separation is one of the evil fruits of sin. God loves union. When He created Adam He
bound together the whole family of man in one common link. Hence it is one great end of
the gospel to restore this union, which was one leading subject in the Saviour’s
intercessory prayer (Joh_17:1-26.). Christianity imparts to us the love of one common
God and Saviour, and infuses into all one common spirit. St. Paul had imbibed largely of
this spirit. He knew what it was to feel communion of spirit even in the absence of all
personal knowledge. Such was the case with regard to the Church at Rome (Rom_1:8;
Rom_15:22; Rom_15:29). Note—
I. The subject of the apostle’s confidence. To carry the glad tidings of salvation to those
who are altogether ignorant of them—this might seem to be one sense in which the
minister of Christ might be said to “come in the fulness of the blessing of the gospel of
Christ.” Nor, perhaps, is this application wholly to be excluded. If he chiefly refers here
to his ministry within the Church, he yet might include the blessing of adding to its
numbers from without. And certainly the conversion of sinners must be one great
blessing for which we are to look as the end of our work. Yet it is of the ministry to the
saints that Paul more expressly speaks. Hence, observe that this expectation will be
realised—
1. If Christ should become more precious to the flock. “To you that believe He is
precious.” All you want is treasured up in Him. We come, then, “in the fulness of the
blessing of the gospel of Christ,” if the fruit of our ministry be to make Him to dwell
in our thoughts and hearts—if it be to set Him always before us in all things, and to
do all things in His name.
2. If the Holy Ghost in all His operations should be more honoured by us. We are
placed under the dispensation of the Spirit. He is our teacher, sanctifier, preserver;
and our progress must be in proportion as we are taught by and made submissive to
Him. “If we live in the Spirit, let us also walk in the Spirit”; and then we “shall come
in the fulness,” etc.
3. If the ordinances of the Church, as such, should be more valued by us, Jesus
Christ, as the head of His Church, has provided for its edification. It is by submitting
to His ways, and not walking in our own, that we may hope to be built up in holy
things. If we come to them not as mere forms, but as filled with the Spirit of the living
God, then shall we have just cause to adopt the language of the text.
4. If Christ shall be more magnified by us. This will be in proportion as we are
transformed into the image of Christ, and are able to manifest His holy character. To
have the mind that was in Christ, to make Him the centre around which we move, is
included in “the fulness of the blessing of the gospel of Christ.”
II. The grounds on which he rests his confidence.
1. Not any power or wisdom in himself. These weapons he knew well are too weak to
be employed in so great a warfare.
2. Something personal, however, might have had to do with it—e.g.,
(1) His own conviction of the great truths which he ministered. He could say, “I
know whom I have believed,” etc. Now, this must unquestionably tend to

235. engender confidence as to the success of the ministry, when we can speak of those
things which we know of a truth in our own souls.
(2) His consciousness of sincerity, and purity of intention (2Co_2:17; 2Co 4:7). It
inspires confidence to feel that it is at no partial exhibition of God’s truth we aim;
no favourite doctrine, no select portions, but the whole of God’s revealed counsel
so far as He teaches it to us.
3. These, however, after all, may be termed rather auxiliaries of the apostle’s
confidence than its foundation; the foundation of it is doubtless to be found
primarily, in the promised blessing of God, and the presence of Christ in all His
ordinances. “Paul may plant, and Apollos water, but God giveth the increase.” (W.
Dodsworth, A. M.)
The fulness of the blessing of the gospel of Christ
I. The nature of these blessings—
1. Spiritual.
2. Undeserved.
3. Blessings of peace.
II. Their abunbance in their—
1. Variety.
2. Supply.
3. Sufficiency for all, in this life and the next.
III. Their free dispensation.
1. To saints.
2. To sinners. (J. Lyth, D.D.)
The fulness of gospel blessing
That was a privileged man who could say this. Did he do so in the confidence of apostolic
power, in the strength of some special Divine mission? I think not. There are many who
carry with them their own atmosphere, radiators of holiness, overflowing with affection
and full of heaven, whom you cannot be near and not feel that “a virtue goes out of
them”; their very presence is a benediction. And those are the same men who are lowly
enough to confess the power, not their own, but Christ’s. But who are they? Those who
live so near to God that they are always breathing in the Divine; and such was Paul.
Observe these words in their series and their climax.
I. Christ. And in His holy anointing is all which you can ever want for time or for
eternity. A ransom paid, a life hidden, a friend at the throne, a brother at the side; all
love, and all loveliness.
II. The gospel. For you, poor miserable sinner, He died. He has “loved you with an
everlasting love,”—between you and heaven, between you and God, there is no barrier.
III. The blessing of the gospel of Christ.

236. 1. You are at peace. You know it in your heart’s deep secret places that you are safe.
2. You shall serve Him, see Him, be like Him, enjoy Him for ever,
3. And your forgiveness shall become your holiness. He is in you, and you in Him, by
living union. Therefore “as He is, so shall you be in this world.”
4. You shall be blessed and be a blessing.
IV. The fulness of the blessing of the gospel of Christ. It is all done. No fact in history
more sure, more complete. The heavens are not complete; the angels are not perfect. But
His work and His people are. An eternity of happiness—of usefulness, and of God.
Conclusion:
1. Do not be afraid of a full, free gospel. It will neither make you presumptuous nor
indolent. Nothing humbles like being loved. And how shall a man conquer his sins,
and do good works, if he have not a motive? What motive is strong enough but the
love of God?
2. Therefore, let me take care to preach, and you to receive, a full gospel. Not half
fear and half hope; not half self and half Christ; not a partial pardon; not a change
which is to come; not a possible heaven.
3. Now, when we meet, we are to come together with this “blessing.” Woe to me if I
do not so preach as to bring “this fulness of the blessing” to you! And woe to you if
you do not so pray as to bring it to me! Very great is my privilege to preach it, and
very large will be your loss, if, from prejudice, or fear, or unbelief, or Satan’s wiles, or
men’s false teaching, you refuse it, or add to it conditions which God has never placed
—or abate one iota from it.
4. And to one another you are to be a “blessing.” When you go to a man, and try to
speak faithfully to him, when you are teaching your child, when you engage in some
work of mercy, or in each day’s common converse, or recognise the promise. (J.
Vaughan, M.A.)
The fulness of the blessing
A doctor may come with healing or with failure, because his remedies are fallible. A
statesman may come with progress or retrogression, because his measures are only
fallible; but a servant of Christ comes with nothing but blessing. Indeed, the house of
God is the one place on earth where blessing abounds always. The home may be
miserable; business disappointing; the Senate House the scene of turmoil; but in the
house of God there broods unruffled peace. Blessedness is the watermark of Christianity,
and just as you know a five-pound note by the watermarks upon it, so you will know the
message, as to whether it is Divine, by this: it makes men blessed. Its morality is the high
road to blessedness. The life of its Founder is the blessed life. His death leads to man’s
reconciliation with God. His resurrection tells us that man’s last enemy is destroyed. Its
message is well called a gospel.
I. It is a certain blessing.
1. Because the messenger is sent of God. God can make all things sure; not man, but
God. Paul had often said to God, “O Lord, let me preach the gospel at Rome,” and
God at length heard his prayers; but what a strange answer it was! But all through life
he had been led to see that the God who had called him to that work of the ministry

237. would also show him when and where he was to carry on the ministry. Now that—
(1) Helps the hearer. There is a communication from heaven; it comes through
the man—very imperfect, but the trappings of the messenger must never make us
forget his Divine message.
(2) It helps the speaker. He is taken away from man; he breaks through the
ensnaring influences of the sense, and he sees nothing, feels nothing but God and
the souls of men.
2. When the people are prepared to receive the message. There is a vital difference
between a prepared and an unprepared people. You may have the best seed in the
world, but unless you choose carefully the best soil you will not get the best fruit.
There is a mysterious power of self-choosing in every one, which enables men to
resist all appeals. Vain, then, are all our reasonings and pleadings. They are showers
on a rock, sunlight on a barren desert.
II. A full blessing. There is—
1. The fulness of giving that comes from the Divine love to us. To all things else there
is a limit, and it is very difficult for us to rise to the conception of a Being whose
power is illimitable. We see suggestions of it in the sky, the rolling prairie, and the
immense sea. Now, the same God rules in grace as in Nature; and in His dealings
with the spirits of men we may expect He will exercise the same largeness. And we
are not disappointed. Indeed, the greatness of the gospel baffles many. They measure
the Infinite Reason, love, and plans by the littleness of their own; and when they find
themselves confronted by the incarnation, deity, atonement, and resurrection of
Christ, they find the greatness and the glory too much for their faith. But so it should
not be with us. It is said that the Highlanders who dwell among the rocky fastnesses
get a strength and heroism which do not come out of the plain. It is so in spiritual
things. Here the air is keen. The mountain solitudes of truth are trodden by few; but
when once we have stood on those glorious heights we know God as we have never
known Him before. But just as in the mountain regions there will be here and there a
little chalet where the sun rests in quiet and cheering warmth, so the truth of God
subdivides itself, and rests on every converted heart.
2. The fulness of the human reception. On the Divine side there is love given to us;
on the human side there is faith receiving God’s gifts. “Not the hearer only of the
Word.” Oh, how often we stop here! We think that a ministry is successful when
numbers of attentive hearers are drawn to hear the word; and this is so far a great
gain. But pews may be full, and yet hearts may be empty. What we must pray for is
not that these seats may be full only, but our souls also. The whole question of our
having a full blessing or of having half or none hangs upon our faith. It is not faith in
our minister, in one another, in this building, and in these outward services. These,
no doubt, are all helpful gifts, but our great need is a full faith in Christ. (S. Pearson,
M. A.)
The fulness of the gospel
I. In what it consists. In—
1. A full Christ for empty sinners.
2. A full salvation for lost sinners.

238. 3. A full assurance for doubting sinners.
4. A full restoration for fallen sinners.
5. A full comfort for sorrowful sinners.
6. Fulness of food for hungry sinners.
7. Fulness of love, joy, hope, peace for all.
II. What we are to do with it.
1. Believe it.
2. Receive it.
3. Enjoy it.
4. Live it.
5. Impart it.
6. Die with it in our hearts and on our tongues. (Bp. Villiers.)
The blessings of the gospel
I. The gospel originates from a source of supreme elevation.
1. Men form their opinions of existing systems by referring to the character of their
founders. The absence, e.g., of dignity and worth in the founders of systems, is always
converted into an argument against the principles they have propounded; and vice
versa. This mode of reasoning is, of course, liable to abuse, but if it be applied aright
to the gospel and its Founder, it will be discovered as possessing every claim on
reverence, admiration, and love. To Christ the gospel is indebted for its existence;
and hence in the text the association of His name. Christ unfolded its promises and
principles, established its laws, performed its confirmatory miracles, bestowed its
efficacy, and constituted those arrangements by which it was to be propagated in the
world.
2. There are truths with regard to Him which render Him a character of matchless
elevation.
(1) He was without sin.
(2) His human nature was invested with an especial appointment from God the
Father.
(3) He was essentially and eternally Divine.
(4) Besides these dignifying truths with regard to Christ, there are His
resurrection, ascension, and session as the triumphant Mediator at the right hand
of the Majesty on high. Wonder, then, at the amazing dignity which the gospel
receives in consequence of its association with such a Being, and measure the
imperious claim which the gospel possesses on the reverence, faith, and
obedience of mankind.
II. The gospel is fraught with abundant blessings to the world. The very term “gospel”
verifies this proposition, Note—
1. The nature of the blessings which the gospel is able to impart. When we speak of

239. these we seem as though we stood at the entrance of a beauteous garden, within
whose limits we cannot stir a step without plucking flowers, and beholding fruits on
the trees of life, whose “leaves are for the healing of the nations.” The gospel imparts
to man
(l) A knowledge of God and of all spiritual truth (Rom_16:25; 2Co_4:6;
2Ti_1:9-10). The communication of this knowledge is essential to all real
dignity, to all moral worth, and to the introduction of man into that state
where “we shall know even as also we are known.”
(2) A deliverance from the guilt and the power of sin (Rom_3:23-26; Eph_2:12-
17). Will anyone compare the difference between a state of condemnation and of
justification, of pollution, and of holiness, and not at once perceive that here are
given blessings so vast that no intellect can compute them, and no fancy conceive
them?
(3) Abundant consolation and support amidst all sorrow (2Co_4:8-9; 2Co 4:17-
18).
2. The extent to which these blessings are to be diffused. A great portion of the value
of the blessing depends upon its extent. Now, if the gospel had possessed but a
restricted constitution, so as by implication to pass a sentence of outlawry on any
portion of the human family, there would be a vast subtraction from its value. But its
expansiveness was indicated in prophecy, by Christ’s parables, instructions, and
example, and by those series of commissions which He gave to His apostles. Its
operations truly have been as yet imperfect, yet there is to arrive an era when the
gospel shall become the property of our race. “The knowledge of the Lord shall cover
the earth,” etc. And so replete shall be the then weight of blessing, when the
groanings of creation shall have been hushed, when its travailing shall have been
terminated, and when peace and liberty and joy shall have become the charter of our
free and emancipated race, that then shall be totally verified the title of the gospel,
“the fulness of the blessings of the gospel of Christ.”
III. The ministry is the appointed instrument for conveying the blessings of the gospel to
mankind. The apostle is speaking as one engaged in the exercise of the ministry of the
Word. It must be clear that there is here a connection instituted between the ministry
and the efficacy of the gospel (Rom_10:13-17; 2Co_5:18-20). There is a solemn call on us
—
1. To acquire a perfect knowledge of its contents, and freely and faithfully to declare
it to our fellow-men.
2. To honour the ministry by giving “earnest heed” to the things which you hear,
remembering that he that despiseth us despiseth not man, but God.
In conclusion, let me remind you—
1. Of the awful danger that will be incurred on your part by the rejection of the
gospel.
2. Of your duty to assist in its propagation. (J. Parsons.)
SBC, “Christian Confidence.
Consider the sources of our confidence in our Christian influence.
I. There is the constancy of Christ Himself. The constancy of Christ is as much an article

240. of our confidence as His beneficence. His image in the gospel story is that of one without
variableness or shadow of turning. When He was on earth, not weariness, nor want, nor
scorn, nor cruelty, nor the neglect of His people, nor the imperfections of His disciples,
could shake His fidelity, or change the current of His unvarying grace. And now that He
has passed away from the gloom and trouble of earth into the serene air of heaven; now
that He has laid aside the weakness of humanity, while He retains manhood’s tender
sympathy and helpful purpose; now that He has established His kingdom in the world
and only lives to direct and to advance it; what room is there for fears of His inconstancy
to cross and cloud our souls? We have no such fears. We rise into the region of certainty
whenever we approach the Saviour.
II. Christ is not only the object of Christian trust; He is the spirit of the Christian life. The
measure of our Christian confidence determines the measure of our Christian usefulness;
spiritual influence is only the outward side of Christian character. The heart prepares its
own reception. We take with us the atmosphere in which we mix with others. Nothing
can finally withstand the affectionate purpose of benediction, the spirit that, daunted or
undaunted, cries still, "I have blessed thee, and thou shalt be blessed." The fact that we
have human souls to deal with, each one wrapped in its own experience, often wayward,
often perverse, can no more avail than our consciousness of our own imperfection and
instability, to suppress the confidence of Christian believers: "I am sure that, when I
come unto you, I shall come in the fulness of the blessing of the gospel of Christ."
A. Mackennal, Christian World Pulpit, vol. xxxii., p. 284.
30. I urge you, brothers, by our Lord Jesus Christ
and by the love of the Spirit, to join me in my
struggle by praying to God for me.
BAR ES, “For the Lord Jesus Christ’s sake - Greek, By or through διά dia our
Lord Jesus Christ; It means probably out of love and regard to him; in order to promote
his honor and glory, and to extend his kingdom among people. Paul desired to be
delivered from the bands of the Jews, that he might promote the honor of Jesus Christ
among the Gentiles.
And for the love of the Spirit - διά dia. By the mutual love and sympathy which the
Spirit of God produces in the minds of all who are the friends of God. I beseech you now
to manifest that love by praying earnestly for me.
That ye strive together with me - That you unite with me in earnest prayer. The
word “strive” denotes intense “agony” or effort, such as was used by the wrestlers in the
Greek games; and then the “agony,” or strong effort, which a man makes in prayer, who
is earnestly desirous to be heard. The use of the word here denotes Paul’s earnest desire
that they should make an “intense” effort in their prayers that he might be delivered.
Christians, though at a distance from each other, may unite their prayers for a common

241. object. Christians everywhere “should” wrestle in prayer for the ministers of the gospel,
that they may be kept from temptations; and especially for those who are engaged, as the
apostle was, in arduous efforts among the pagan, that they may be kept from the many
dangers to which they are exposed in their journeying in pagan lands.
CLARKE, “For the love of the Spirit - By that love of God which the Holy Spirit
sheds abroad in your hearts.
That ye strive together - Συναγωνισασθαι That ye agonize with me. He felt that
much depended on the success of his present mission to the Christians at Jerusalem, and
their acceptance of the charitable contribution which he was bringing with him, in order
to conciliate them to the reception of the Gentiles into the Church of God without
obliging them to submit to circumcision.
GILL, “Now I beseech you, brethren,.... Having declared his intention of coming to
them, and his confidence of it, he entreats an interest in their prayers; and which he
urges from the consideration of their mutual relation as "brethren"; and therefore should
love one another, and show it, among other things, by praying for each other to their
common parent, in whom they have a joint interest, saying, as directed by Christ, "our
Father which art in heaven", Mat_5:45; thereby signifying, that they prayed not for
themselves only, but for all the brethren, all the children of God: and this the apostle
further urges,
for Christ's sake; whose servant he was, and in whose cause he was engaged, whose
Gospel he preached, and whose glory he sought; and therefore, if they had any regard for
Christ, and the good of his interest, he beseeches them that they would pray for the
continuance of his life and usefulness; since for him to live was for the good of the
churches of Christ, though for him to die would be his own personal gain: and which he
also stirs them up to,
for the love of the Spirit; meaning either the love of the Father, and of the Son, which
was shed abroad in their hearts by the Spirit, which he had directed them into, and they
had a comfortable sensation of; or that love to God, to Christ, and one another, which the
Spirit of God had wrought in them in regeneration; or that love with which the Spirit of
God equally loved them, as the Father, and the Son; and which he had shown in their
conversion and sanctification, in applying all grace unto them, and indwelling in them as
the Spirit of adoption, and as the earnest and pledge of the heavenly inheritance.
That ye strive together with me in your prayers to God for me. The apostle
prayed for himself, as he had been wont to do ever since he was a converted man; but
knowing well the force of united social prayer, he desires the assistance of others. He
represents prayer as an agony, an holy conflict, and striving with God, a wrestling with
him, as Jacob did, who held him, and would not let him go without the blessing, and had
power with him, and prevailed. The phrase denotes the fervency of prayer, the strength,
labour, and energy of it; see Col_4:12; and also intimates, that the apostle foresaw he
should have a combat with many enemies where he was going, and should be in great

242. danger by them; and therefore desires they would join him in the use of their spiritual
armour, and in that particular part of it, prayer, which has been often used to good
purpose against the enemies of the Gospel: he does not desire these Romans to beg the
assistance of their senate or emperor: but to pray to God for him, and join with him in
their prayers to him, who is a God hearing prayer, and able to save. The petitions he
would have them put up to him, are as follow:
HE RY, “Here we have, I. St. Paul's desire of a share in the prayers of the
Romans for him, expressed very earnestly, Rom_15:30-32. Though Paul was
a great apostle, yet he begged the prayers of the meanest Christians, not
here only, but in several other of the epistles. He had prayed much for them,
and this he desires as the return of his kindness. Interchanging prayers is an
excellent token of the interchanging of loves. Paul speaks like one that knew
himself, and would hereby teach us how to value the effectual fervent prayer
of the righteous. How careful should we be lest we do any thing to forfeit our
interest in the love and prayers of god's praying people!
1. Observe why they must pray for him. He begs it with the greatest importunity. He
might suspect they would forget him in their prayers, because they had no personal
acquaintance with him, and therefore he urges it so closely, and begs it with the most
affectionate obtestations, by all that is sacred and valuable: I beseech you, (1.) “For the
Lord Jesus Christ's sake. He is my Master, I am going about his work, and his glory is
interested in the success of it: if you have any regard to Jesus Christ, and to his cause and
kingdom, pray for me. You love Christ, and own Christ; for his sake then do me this
kindness.” (2.) “For the love of the Spirit. As a proof and instance of that love which the
Spirit works in the hearts of believers one to another, pray for me; as a fruit of that
communion which we have one with another by the Spirit though we never saw one
another. If ever you experienced the Spirit's love to you, and would be found returning
your love to the Spirit, be not wanting in this office of kindness.”
2. How they must pray for him: That you strive together. (1.) That you strive in
prayer. We must put forth all that is within us in that duty; pray with fixedness, faith,
and fervency; wrestle with God, as Jacob did; pray in praying, as Elias did (Jam_5:17),
and stir up ourselves to take hold on God (Isa_64:7); and this is not only when we are
praying for ourselves, but when we are praying for our friends. True love to our brethren
should make us as earnest for them as sense of our own need makes us for ourselves. (2.)
That you strive together with me. When he begged their prayers for him, he did not
intend thereby to excuse his praying for himself; no, “Strive together with me, who am
wrestling with God daily, upon my own and my friends' account.” He would have them to
ply the same oar. Paul and these Romans were distant in place, and likely to be so, and
yet they might join together in prayer; those who are put far asunder by the disposal of
God's providence may yet meet together at the throne of his grace. Those who beg the
prayers of others must not neglect to pray for themselves.
JAMISO , “Now I beseech you, brethren, for the Lord Jesus Christ’s sake,
and for the love of the Spirit — or, “by the Lord Jesus Christ, and by the love of the
Spirit” - not the love which the Spirit bears to us, but that love which He kindles in the
hearts of believers towards each other; that is “By that Savior whose name is alike dear to
all of us and whose unsearchable riches I live only to proclaim, and by that love one to
another which the blessed Spirit diffuses through all the brotherhood, making the labors
of Christ’s servants a matter of common interest to all - I beseech you.”

243. that ye strive together with me in your prayers to God for me — implying
that he had his grounds for anxious fear in this matter.
PULPIT, “Now Ibeseech you,brethren,by ourLordJesus Christ, andby the love of the
Spirit,thatye strive togetherwithme inYOUR prayersto God forme; thatImaybe
deliveredfromthemthatdo not believe inJudaea;andthatmyservice whichIhave for
Jerusalemmaybe acceptableto 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). ThatImaycome unto youwithjoyby the willof God, andmaywithyou
. Now the God of peace be withyouallAmen.
CALVI , “30.Now I beseech you, etc. It is well known from many passages how much ill-will
prevailed against Paul in his own nation on account of false reports, as though he taught a
departure from Moses. He knew how much calumnies might avail to oppress the innocent,
especially among those who are carried away by inconsiderate zeal. Added also to this, was the
testimony of the Spirit, recorded in Acts 20:23; by which he was forewarned, that bonds and
afflictions awaited him at Jerusalem. The more danger then he perceived, the more he was moved:
hence it was, that he was so solicitous to commend his safety to the Churches; nor let us wonder,
that he was anxious about his life, in which he knew so much danger to the Church was involved.
He then shows how grieved his godly mind was, by the earnest protestation he makes, in which he
adds to the name of the Lord, the love of the Spirit, by which the saints ought to embrace one
another. But though in so great a fear, he yet continued to proceed; nor did he so dread danger, but
that he was prepared willingly to meet it. At the same time he had recourse to the remedies given
and,
“Whatsoever they AGREE in on earth, they shall obtain in heaven,” (Matthew 18:19.)
And lest no one should think it an unmeaning commendation, he besought them both by Christ and
by the love of the Spirit. The love of the Spirit is that by which Christ joins us together; for it is not
that of the flesh, nor of the world, but is from his Spirit, who is the bond of our unity.
Since then it is so great a favor from God to be helped by the prayers of the faithful, that even Paul,
a most choice instrument of God, did not think it right to neglect this privilege, how great must be
our stupidity, if we, who are abject and worthless creatures, disregard it? But to take a handle from
such passages for the purpose of maintaining the intercessions of dead saints, is an instance of
extreme effrontery. (465)
That ye strive together with me, (466) etc. [Erasmus ] has not given an unsuitable rendering, “That
ye help me laboring:” but, as the Greek word, used by Paul, has more force, I have preferred to give
a literal rendering: for by the word strive, or contend, he alludes to the difficulties by which he was

244. oppressed, and by bidding them to assist in this contest, he shows how the godly ought to pray for
their brethren, that they are to assume their person, as though they were placed in the same
strength is derived from prayer to God, we can in no better way confirm our brethren, than by
praying to God for them.
HAWKER 30-33, “Now I beseech you, brethren, for the Lord Jesus Christ’s
sake, and for the love of the Spirit, that ye strive together with me in your
prayers to God for me; (31) That I may be delivered from them that do not
believe in Judea; and that my service which I have for Jerusalem may be
accepted of the saints; (32) That I may come unto you with joy by the will of
God, and may with you be refreshed. (33) Now the God of peace be with you
all. Amen.
There is somewhat very sweet and gracious in this earnest appeal of Paul to the Church.
He was closing up his Epistle, which contained in its bosom, more or less, all the great
leading truths of the Gospel of Christ. He had shewn them, the momentous doctrines of
the Church, in which he himself was established, and which he affectionately
recommended to them. And now in the end, he leaves the whole impression upon their
minds, under the grace of God, in this sweet form of words: Now I beseech you brethren,
for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with
me in your prayers to God for me. And he adds, that he seeks an interest in their prayers,
to be delivered from the enemies of the truth, and to be made a blessing to the friends:
and that coming to them by the will of God, both himself and them might be mutually
refreshed. And he prays the God of peace to be with them all. Amen.
Every word in this address of the Apostle hath signification. It is Paul, the prisoner of
Christ for the Gentiles, which thus beseecheth the Church. And though by his Apostolical
authority, he might have commanded what he requests: yet he rather makes it the
subject of entreaty. We behold him as on the knee of supplication appearing before them.
And, to enforce what he entreated yet more, he adds the endearing name of brethren.
Now j Church as to give himself for it; and in whose sight, every individual member of his
mystical body was alike dear. And as the love of the Holy Ghost, became the grand
cementing cause of all union, and all joy and peace in believing, whereby the brethren
were made blessed in the enjoyment of God the Father’s favor, and God the Son’s grace;
the Apostle brings this also into the account, as forming together the full assurance of
divine mercy. Reader! do not overlook the affection of Paul for the Church; neither the
earnestness of his labors for them. But yet more particularly mark, where the Apostle
placed his great confidence, and from whence alone he looked for success. His services
could only be blessed of God, and accepted of men, when he came to them by the will of
God, and God refreshed them together. And the Apostle closeth in prayer, that the God
of peace might be with them, in proof of it. The God of peace, is a comprehensive
expression, to denote the Covenant of peace in Christ, in which all the Persons of the
Godhead have concurred. And where this is, all other Covenant blessings follow, and the
Amen, or verily, as one of the names of Christ, is added, as the signing, sealing, and
delivery of deeds, to confirm the free-grace deed of God in Christ. He that blesseth
himself in the earth, shall bless himself in the God of truth; that is, Christ, the Amen,
Isa_15:9. And the blessing in heaven, is confirmed in the same way, in the blessing of the
Amen, the faithful and true witness, both in heaven and earth, Rev_3:14.

245. BIBLICAL ILLUSTRATOR 30-33, “Now I beseech you … that ye strive
together with me in your prayers.
Paul’s request for prayer
Observe—
I. The apostle’s request—that they would pray for him. Especially for—
1. His protection.
2. The success of his mission.
II. The arguments he uses.
1. For Christ’s sake; for the love of Christ, that His cause might be promoted, etc.
2. For the love of the Spirit, wrought in us, exhibited to us.
III. The anticipated result.
1. A prosperous journey to Rome.
2. The mutual joy and edification of all. (J. Lyth, D. D.)
Pleading for prayer
The apostle of the Gentiles held a very useful and glorious office; but when we consider
his struggles, we do not wonder that he was sometimes in great sorrow of heart. He was
so now. So he wrote to his brethren to pray for him. Does it astonish you that a man so
rich in grace should do so? It need not; for such always feel most their dependence upon
God’s people. The larger a man’s trade, the more he is dependent upon those around
him. The apostle did a great business for his Lord, and he felt that he could not carry it
on unless he had the co-operation of many helpers. “He did not want what are called
“hands” to work for him, but hearts to plead for him. In a great battle the general’s name
is mentioned; but what could he have done without the common soldiers? Wellington
will always be associated with Waterloo; but, after all, it was a soldiers’ battle. Every
minister is in much the same condition as Paul. In the text there is—
I. Prayer asked for. Here is—
1. A request to the people of God for prayer in general.
(1) He asks it for himself. It reminds us of Carey, who says, when he goes to
India, “I will go down into the pit, but brother Fuller and the rest of you must
hold the rope.” A man cannot be charged with egotism if he begs for personal
support when he is labouring for others.
(2) He asks it of his “brethren.” He seems to say, “Shew this token of your
brotherhood. You cannot go up with me to Jerusalem, and share my danger, but
you can by your prayers surround me with Divine protection.”
(3) He asks them to “agonise”—that is the word, a reminder of the great agony in
Gethsemane. The apostle felt that an agony alone was too bitter for him, and he
therefore cries, “I beseech you,” etc. Now, as the disciples ought to have
sympathised with the Saviour, but did not, I trust that the unfaithfulness to the
Master will not be repeated upon His servants. “When the uplifted hands of

246. Moses are known to bring a blessing, Aaron and Hur must stay them up when
they are seen to grow weary.
(4) He asks, “for the Lord Jesus Christ’s sake.” What an argument! As you cannot
repay what you owe to Christ personally, repay it to His servant by your prayers.
But he adds another argument. “For the love of the Spirit.” If the Spirit of God
has indeed loved you and proved it by quickening and sanctifying you; if He has
created a love in you, which is stronger than mere natural affection, then pray for
me. Why do you think the apostle at that special time asked these brethren to
pray for him so?
(a) He was going up to Jerusalem, and the Jews would seek to slay him; but
he believed that God could overrule all things. We believe this; therefore let
us pray that all opposition to His gospel may be overcome.
(b) He was afraid that the Jewish believers would be cold to him, and
therefore prays that the Spirit may warm their hearts, so that the offerings
from the Grecian Churches might foster a sense of hearty fellowship. Do you
not also believe that there is not only a Providence that shapes our ends, but a
secret influence which moulds men’s hearts? Therefore we urge you to plead
with God that we also may have acceptance with His people.
2. A statement of the apostle’s desires in detail. We should pray for something
distinctly. Some prayers fail from want of precision. It is as if a regiment of soldiers
should all fire off their guns anyhow. Paul gives his friends three things to pray for:
(1) That he might be delivered from them that did not believe in Judaea. He was
delivered, but not in the manner he hoped for. Against all oppositions from
without let us pray.
(2) That his service which he had for Jerusalem might be accepted of the saints.
This also was granted.
(3) That he might come unto them with joy by the will of God; and might, with
them, be refreshed. This petition also was heard, but not as Paul might have
desired. He did come to them according to-the will of God, and may have been on
his way to Spain, but certainly he was on his way to prison, as he had not
purposed. Therefore pray for a blessing, and leave the way of its coming to the
good Lord who knoweth all things.
II. The blessing given.
1. Paul, with all his anxiety to gain the prayers of his friends, cannot finish without a
benediction upon them.
(1) “Now the God of peace.” What a blessed name! In the Old Testament He s the
“Lord of Hosts”; but that is never the style in the New Testament.
(2) “Be with you,” not only “peace be with you,” but, better far, the source and
fountain of peace. When “the God of peace” makes peace with Himself, and so
keeps our minds at peace within, He also creates peace with one another.
(3) “With you all,” not with some of you, with Priscilla and Aquila, but with
Mary, Amplias, etc. Unless all are at peace, none can be perfectly quiet. One
brother who is quarrelsome can keep a whole Church in trouble.
2. Paul seems to imply that this will be the result of their prayer. If you will but strive
together with me in your prayers, then the God of peace will be with you. We may

247. view it as the reward of such prayer, or as a necessary condition and cause of true
prayer. (C. H. Spurgeon.)
Prayer besought for the ministry
I. The object of the apostle’s request—the prayers of the people. Observe the importunity
of his spirit, and the fervency of his manner. Ministers need the prayers of their people, if
we consider them—
1. As men. They are men of like passions with ourselves, and are surrounded by
manifold temptations.
2. As Christians. They want refreshing with the same water, and stand in need of the
same heavenly food as you do.
3. As officers of the Church—as stewards of the mysteries of God.
4. Their work—to negotiate matters with others on behalf of God.
5. Their danger. They are on a hill, and far more the objects of observation than
others. A failure in an ordinary member is a serious matter, and is often attended
with distress; but a failure in a minister is attended with more serious consequences.
6. Their responsibility.
II. The pleasing emergency on which he founds it.
1. “For the Lord Jesus Christ’s sake.” The honour of Christ is bound up with the
success of the ministry of the gospel. So the apostle appealed for prayer, not for his
own sake, though he might have put it upon that ground, but for his Master’s.
2. “For the love of the Spirit.”
(1) The love which the Spirit has wrought in us. Love to God, to ministers, to
souls, is but a feeling which has been wrought in us by the Holy Spirit.
(2) The love which the Spirit has to us. We are in the habit of underrating this
love. We dwell on that of the Father, and the Son; but we seldom dwell on the
love of the Spirit. And yet that love is most manifest. He strives with us, bears
with us, checks us in our wanderings, and creates us anew.
III. The specific end which he had in view.
1. Mutual joy. Ministers sometimes come in fear and in sorrow.
2. Mutual improvement. “That I with you may be refreshed.” (J. Beaumont, M.A.)
The love of the Spirit.—
The love of the Spirit:—Consider
I. The import of the expression here used. It may mean either the love, of which the
Spirit is the author in the heart of the believer; or the love of which the Spirit is Himself
the object; or most probably, the love which the Spirit bears to them that believe.
II. “the love of the Spirit” as a motive to Christian obedience. The Spirit shows love, as
much as the Father or the Son; and the love of the Spirit is as much a motive to duty as
the grace of Christ itself. As the love of Christ is displayed chiefly in an external work, so

248. the love of the Spirit is exhibited in His internal operation on the soul. In order to
illustrate this love; consider—
1. The absence of anything on our part fitted to attract that Holy Agent. “Not of
works, but of His mercy, He saves us by the renewing of the Holy Spirit.” That the
Spirit of God should dwell in a holy mind may be well believed; but what manner of
love was this which impelled the Spirit to inhabit such a mind as that of the natural
man!
2. The fruits of the Spirit; “love, joy, peace,” etc., of what high value are these!
3. The happiness imparted by the Spirit. The word of promise has no power to
comfort until it is applied by the Spirit of promise. If we abound in hope, it is through
the power of the Holy Spirit. He is emphatically the Comforter; no true joy without
His influence; and He is the grand and only preparation for eternal happiness.
4. This love is displayed in His continual operation on the heart, amidst so much
opposition, and so much ingratitude.
III. Improvement. Surely we should—
1. Show returns of love to this Spirit of love.
2. Show ourselves meek and docile to such a Teacher and Guide, and prize His
influence.
3. Vindicate His character from all low notions of His person, dignity, power and
importance.
4. Pray in the Spirit, walk in the Spirit, war after the Spirit. (R. Hall, M.A.)
The love of the Spirit
Consider this—
I. In the forms of its evidence.
1. The dictation of the Holy Scriptures. “Holy men of old spake as they were moved
by the Holy Ghost.” Had His influences been withholden, there would have been no
Bible; and without the Bible think of the hopeless wretchedness in which we should
have been plunged.
2. His teachings. For however incomparable the blessed Book may be of itself, yet in
the spirituality of its particular meanings, it can only be understood and realised
through the same power that produced it. “Now we have received, not the spirit of
the world, but the Spirit which is of God; that we might know the things that are
freely given to us of God.”
3. His work in relation to the Saviour who was conceived by the Holy Ghost,
anointed by Him and filled with Him without measure.
4. His offices which He fills, and the provisions which He makes for us, answering to
the spiritual necessities of our nature. Convincing of sin, converting, witnessing,
sanctifying, comforting, etc.
II. Its object. Not that His own happiness may be advanced by it, nor that it was forced
into exercise by any worthiness of ours. No; as it sprung spontaneously out of the law of
His own nature—for “God is love”—so it disinterestedly devoted itself to the promotion

249. of our present and immortal good.
III. The effects it should produce.
1. Love begets love; and surely we should do Him all the honour we can.
2. A humble and unreserved dependence upon Him.
3. An excitement to our prayers.
4. A sincere purpose, an energetic endeavour, to avoid all that will vex and grieve the
Holy Spirit.
5. A full display of the graces of the Spirit in our lives. (T. J. Judkin, M. A.)
The love of the Spirit
The Bible is emphatically a revelation, and not an argument; its teachings are dogmatic
and absolute. You look in vain in the Bible for anything like an elaborate argumentation
to prove the doctrine of the Trinity. The inspired writers everywhere take it for granted.
Deny it, and there are profound mysteries which perplex us all. A truth also equally clear
in the Scriptures is this, that the Three Persons of the Godhead are equally interested in
the great scheme of human redemption.
I. His restraining love. All men are everywhere wicked in heart and life, tyrannised over
by the sin which dwells within them. They might be worse; men feel that they are not left
to the uncontrolled power of the evil passions; they are conscious of an opposite power.
Even savages and cannibals—the most degraded and ignorant of our race—testify that
they are conscious of some power beside an evil one acting upon them. And hence the
idea obtains in a large portion of the heathen world that there must be two divinities—a
bad and a good divinity; and this is the only way in which they can account for the great
truth of which they are conscious. It is not the mere fruit of fancy. And this is also true of
ourselves. How many evils have been averted, how many bad passions have been
restrained, how many schemes of wickedness have been overthrown by the direct action
of the Holy Ghost on men’s minds, no man can possibly tell. A gigantic scheme of
wickedness is concocted by half-a-dozen persons; but previous to its consummation, one
of the company has a strange sense of uneasiness which he cannot help, and he is restless
by day and night. His wife or his nearest friend observes there is something on his mind.
But the restlessness grows upon him, the man is miserable. Now, what ails the man?
Who has caused him to stagger in his fiendish enterprise? No human voice reasoned with
him; it is the Holy Ghost in love that acted directly without any human agency upon that
man’s conscience and heart. A man is studying to commit murder. The would-be
murderer lies under the shadow of the tree waiting for his intended victim. By and by he
hears the sounds of human footsteps—a strange irresolution paralyses him—and instead
of springing forward to execute his purpose, he falls back powerless. Again I say, what
ails the man? What has acted upon his mind? No human being has reasoned with him;
but he is so acted upon by the direct agency of the Holy Ghost. Oh! just think for a
moment what would have been the state of the world now if all the evil passions of men
had been carried out to the utmost.
II. The love of the spirit convicting. The provisions of redemption are ample, and there is
no want that we can feel, but what is filled by Christ Jesus. But there are difficulties that
stand in the way. Man does not feel his need of these provisions, man is not conscious
that he requires a Saviour, he does not entertain the same views of sin that God does, and

250. he thinks he can do without redemption. “Oh!” he says, “sin is only a harmless
gratification of human passions, over which I am not responsible, which were born with
me into the world.” And so men do not see any grandeur and reality in the scheme of
redemption. Man plays gaily and foolishly on the verge of an awful precipice in a
blindfolded condition, and knows not the terrible death under his feet. If you would
make him watchful, and to turn away from the verge of that danger, you must convince
him there is danger. Man will never seek liberty until he is convinced of his bondage; he
will never seek or appreciate the remedy until he is made conscious of his disease. Who is
to awake his mind and give him this sight, and thus prepare him for the reception of
mercy? It is the Holy Ghost, and He, out of love to us, has made suitable provision for
bringing home to individual consciences the sense of sin and danger. He has embodied
for us God’s thoughts, which man could never have discovered, and has raised up men to
commit these thoughts to writing, and has raised up a succession of men to apply these
truths. He does not, for instance, convince the drunkard of drunkenness, or the
blasphemer of blasphemy. That is not the mode in which the Spirit operates on human
consciences. But He convinces men of the sinfulness of their nature, that sin is in them;
generally speaking, the light is shed inwardly, and the man sees himself, not his life, and
he is horrified. If the Holy Ghost awakens within you a sense of sinfulness, He does not
rest there, but reveals to you at the same time a remedy, and that you must perish, not
because you have sinned, but because you reject the only Saviour from sin. It is a rough
process, and God has rough mercies as well as tender mercies. But there is another
difficulty in the way. Even when man is convinced of his sin and danger, Jesus is not the
first remedy that he repairs to, as a rule. There is something so humiliating in being
saved by another, that a man will try a variety of ways before he submits to God’s way.
He will give up a bad habit, hope to reform himself, and thus divide the glory of salvation
with Jesus by doing a little for himself; and it is the Holy Ghost who follows the sinner in
his wanderings, drives him out of these false refuges. It is the love of the Holy Ghost, as
though driving a man into the only path which will lead him into immortality and
blessedness.
III. There is the forbearing love of the Spirit. A mother displays a vast amount towards
her child, when she watches the sickly infant by day and by night. No doubt that is a high
manifestation of love, because it is shown while the child is not capable of appreciating
that affection, but it is not the highest. That child grows up to youth and manhood, and
he becomes a profligate, and, not only neglectful, but positively cruel. She cannot cast
him out of her heart, she yearns for him still, and nothing would rejoice the mother more
than to see the lad return. And such is the love of the Holy Ghost. It is a love which
survives ingratitude, insult, rebellion, blasphemy. He presents Himself to you again and
again, not for the purpose of asking a gift, but of conferring one. If you were in a
condition of temporal distress, and a neighbour heard of it who knew nothing about you,
and out of pure benevolence offered to alleviate your sorrow, you would feel you were not
capable of saying—“I will not accept his offer, but prefer to remain in my condition.” And
if you did refuse his offer of assistance, the benefactor would not be very likely to offer
himself another time. No, humanity would say, “such a wretch as that deserves no relief;
let him alone.” And this is the conduct of some of you towards the Holy Ghost. His
forbearance is Divine, but it has limits.
IV. His condescending love. Now the work of Christ has relation to the Lawgiver; the
work of the Spirit has relation to the law breaker. Jesus Christ had to offer a demand to
the satisfaction of the Lawgiver, but the Holy Spirit has to come and make the sinner
willing to accept of the provision. The blessed Saviour had no difficulty in persuading the
Father to accept of His substitution on behalf of humanity. But here lies a sad truth.

251. When the Holy Ghost comes to man, He finds it difficult to persuade man to accept of
the provisions of Christ, and yet He condescends to repeat His visit. You admire the
condescension of a man like Howard, who penetrated distant countries, and exposed
himself to rude insults, who entered hospitals and prisons, and visited the guilty and
degraded. But what shall we say of the condescending love of the Holy Ghost, when we
remember the theatre He has selected for His signal action, for His most powerful
operations. It is a stupendous exhibition of the condescending love for that Spirit to
come down and live for hundreds and thousands of years in the vilest place in the
universe—the heart of humanity. (R. Roberts.)
That I may be delivered.
The propriety of prayer for temporal deliverance
How different is this from the language of Ignatius, who seemed rather to call for the
prayers of his brethren, that he might be honoured with a crown of martyrdom, than to
be preserved from his enemies. Christians ought to be willing to give their lives for Christ
rather than deny Him or refuse to do any part of His known will. But it is not only lawful
but dutiful to take every proper means for their deliverance out of danger. If even an
apostle, in the cause of Christ, was so desirous of preserving life, what shall we think of
those who profess a spirit of indifference respecting it, which would wantonly throw it
away? (R. Haldane.)
Two important elements of ministerial comfort and success
I. Deliverance from them that believe not. Because—
1. They hate the truth.
2. Interpose difficulties.
3. Prevent success.
II. Acceptance with the Church. Because—
1. It encourages zeal.
2. Makes labour delightful.
3. Insures prosperity. (J. Lyth, D.D.)
That I may come unto you with joy by the will of God, and may with you be
refreshed.—
The pastor’s incoming
(inaugural sermon):
I. On what grounds? I have come—“by the will of God.”
1. In planning his own movements, Paul exercised Christian common-sense. Thus his
work was distinguished from that of Peter, etc. (Gal_2:9). Thus he abstained from
Jerusalem and Corinth (2Co_1:23), and varied his plans. But he ever consulted the
will of God, and found it sometimes identical with his own, and sometimes not

252. (2Co_1:17; Act_16:7). He was sure he ought to see Rome (Act_19:20), and long
desired it (Rom_15:23), and prayed for it (Rom_1:10; Rom 15:30). Yet he found that
God’s will was different from his as to time and manner.
2. The will of God is that which He sees best to be done, or to be, for all creatures.
Every star that shines is an embodied will of God. But there is a higher region of
intelligence and love. Nature is blindly obedient. Far above it are the hosts that are
little miniatures of God. Christ could ask for nothing more than that, as in heaven, so
on earth, God’s will might be done.
3. Now, it is the privilege of a Christian not only to have the written will of God in
general, but to be able also to ascertain God’s will as to our separate movements. This
was afforded to Israel by the “pillar of cloud and fire,” and is not less so now. Let a
man do three things—clear his heart of self-will; use his best judgment, aided by
counsel; and pray. And is it presumptuous to believe that through the blended
circumstances, the many counsels and prayers, I am here by the will of God?
II. With what purpose? Note—
1. The sphere within which the effect of the ministry is to be sought. The pastor aims
at an effect on the spirit of man. When the six days have run you down; when your
spirit is weary, dull, and almost without holy thought or desire, you need, and I hope,
will find rest and refreshment here.
2. The identity of the preacher’s experience and his hearers’. I preach not a Saviour
that I do not need myself. “With you” I come to “be refreshed”; with the same nature
and needs, and to the same supply. In this identity lies one of the chief charms of the
ministry.
III. In what mood? “With joy.” There is in the responsibilities of the ministry much to
oppress. Yet I do come with joy—
1. That there is such refreshment provided for weary souls.
2. That I am permitted the honour of ministering the same, and to stand in the
happy relationship which never fails to rise out of a faithful ministry.
3. That the Lord Himself will be with us.
4. In hope of the final joy of the Lord. Conclusion: All this turns on one condition.
Paul did not hope for it in his case apart from prayer (Rom_15:30-33). (S. Hebditch.)
Spiritual refreshment
I. Needed.
1. The Christian is often—
(1) Weary.
(2) Hungry.
(3) Thirsty.
2. This arises from—
(1) The labour and conflict of life.
(2) The world’s spiritual barrenness.

253. II. Provided.
1. In the means of grace—prayer, hearing, reading, singing, partaking of the Lord’s
Supper, and in Christian fellowship (Pro_27:17).
2. By Christ Himself. “Come unto Me,” etc. (Psa_23:1-6; Mar_6:31).
III. Should be enjoyed.
1. The consequences of its enjoyment.
(1) Augmented strength.
(2) Invigorated courage.
(3) Happy feelings.
2. The consequences of its neglect.
(1) Feebleness.
(2) Fear.
(3) Misery. (J. W. Burn.)
Now the God of peace be with you all.—
The God of peace
Whatever may be the amount of agitation in the universe, there is one Being without one
ripple upon the clear and fathomless river of His nature. Three things are implied in this.
That there is nothing—
I. Malign in His nature. Wherever there is jealousy, wrath, or malice, there can be no
peace. Malevolence in any form or degree is soul-disturbing. In whatever mind it exists it
is like a tide in the ocean, producing eternal restlessness, But the Infinite heart is love.
II. Remorseful. Wherever conscience accuses of wrong there is no peace. Moral self-
complaisance is essential to spirit peace. God has never done wrong, and His infinite
conscience smiles upon Him and blesses Him with peace.
III. Apprehensive. Wherever there is a foreboding of evil, there is a mental disturbance.
Fear is essentially an agitating principle. The Infinite has no fear. He is the absolute
master of His position. (D. Thomas, D.D.)
The God of peace
I. His nature is peace.
II. His purpose is peace.
III. His presence secures peace.
1. In every heart.
2. Among Christian brethren.
3. From foes without.
4. Under all circumstances. (J. Lyth, D.D.)

254. The God of peace
I. God is the original possessor of this blessing, in its eternal and infinite fulness. In the
Divine nature all is in harmony, because all is perfect. Truth, justice, wisdom, and
goodness, are in the nature of things consistent with themselves and with each other. If it
were possible for the infinite nature to be swayed by storms of passion, and changed by
course of time and events, for the hand that upholds all worlds to tremble—even the
destruction of all worlds would be a less calamity than this. But this is the one grand
impossibility; “Though we believe not, He abideth faithful; He cannot deny Himself.”
And since there is no discord, strife or change in His nature, these must arise from
something contrary to it. He can have no delight in them. His works must reflect His
character, and He must delight to fill and bless the hearts of His creatures with the image
of His own Divine peace.
II. God is the Author and Giver of peace.
1. Between Himself and His sinful creatures. The first announcement of the gospel
was “Peace on earth,” its first invitation, “Acquaint thyself with Him, and be at
peace.” The Word of God sounds, indeed, an awful note of alarm against those who
are resting in a false peace. “There is no peace, saith my God, to the wicked.” But this
is only like the cry of “fire!” when you are asleep, and your roof is burning over you;
or of “breakers a-head!” when your ship is driving on towards a lee shore. You are
told your danger that you may escape it. If you will lay down your arms and fling
open the gates to receive your King, He will enter, not as an Avenger or a Judge, but a
Redeemer and Friend (Isa_1:19). Peace with God’s law, or in other words, freedom
from condemnation, is the first blessing which the gospel offers. As soon as we
believe in it, it is ours (1Jn_1:9; Rom_5:1). The cause of this exercise, of God’s
pardoning mercy, is His love to His guilty child. And the end for which it is bestowed
is to bring back the estranged heart, and fill it with love to Him. So the peace which
God offers is not merely peace with the law, but peace with Himself.
2. God makes the heart at peace with itself. The carnal heart is at enmity not only
with God, but with itself. Pleasure it may have, but not peace. Sin has destroyed the
balance of our nature, which only the influence of God’s Spirit can either preserve or
restore. The love of God being absent, the ruling affection of the soul is wanting.
First, the word of Christ applied to our hearts by the Holy Spirit, brings back God to
the throne of the heart, and love to Him becomes the ruling affection. Next, this puts
the law of God in a wholly new light. Its condemning terror being taken away by the
blood of the Cross, we find that, instead of an enemy, it is a friend. So the schism
between duty and inclination, law and love, conscience and will, is healed. Then, as
nothing so divides the soul as the multitude of varying aims, and nothing so unites it
as to have all its powers absorbed in one practical pursuit; the gospel gives us a single
object, and that the noblest to live for—the glory of Christ; and a single hope, and
that the most precious and certain—eternal life in inseparable union with Christ and
His Church.
3. When the soul is thus at peace with God, and at peace with itself, it is
comparatively an easy thing to keep it at peace in the midst of all outward causes of
trouble. He could easily, if He pleased, keep us out of the reach of trouble; but He
sees it fitter and happier to make us experience His power to give peace in the midst
of it. He has given us our hope in Him “as the anchor of the soul,” and He will have it

255. proved in the storm. And the greatest triumph of Divine peace is that which our
Saviour promises, “These things have I spoken unto you that in Me ye might have
peace” (Isa_26:3).
4. The fullest manifestation of God’s character as the God of peace is to be revealed
and enjoyed hereafter. There is a world of peace. There remaineth a rest for the
people of God. (E. R. Conder, D.D.)
The God of peace
Note—
I. The title. Mars amongst the heathens was called the god of war; Janus was worshipped
in periods of strife; but our God styles Himself the God of peace. Although He permits
war sometimes for necessary purposes, and has even styled Himself the Lord, mighty in
battle, yet His holy mind abhors bloodshed. Peace is His delight.
1. This is so with all the Persons in the Trinity.
(1) God the Father is the God of peace, for He planned the great covenant of
peace; He justifies, and thereby implants peace in the soul.
(2) God the Son is the God of peace; for “He is our peace,” etc. He makes peace
between God and man, in the conscience and in the heart, and in the Church.
(3) The Holy Ghost is the God of peace. He of old brought peace out of confusion,
by the brooding of His wings. So in dark chaotic souls He is the God of peace.
When by earthly cares we are tossed about, He says, “Peace be still.” He it is who
on the Sabbath-day brings His people into a state of serenity. And He shall be the
God of peace at life’s latest hour, and land us save in heaven.
2. He is the God of peace because—
(1) He created nothing but peace. See if in the great harp of nature there is one
string which when touched by its Maker giveth forth discord; see if the pipes of
this great organ do not all play harmoniously! When God made the angels did He
fashion one of them with the least ill-will in His bosom? Go into the Garden of
Eden: there is nothing of tumult.
(2) He restores it. Nothing shows a man to be much fender of peace than when
he seeks to make peace. “Blessed are the peacemakers.” God is the great
Peacemaker. When Satan fell, there was war in heaven. God made peace there,
for He smote Satan. But when man fell, God made peace not by His power, but by
His mercy.
(3) He is the Preserver of peace.
(a) Whenever I see peace in the world, I ascribe it to God. So combustible are
the materials here that I am ever apprehensive of war. “Whence come wars
and fightings? Come they not from your lusts?” If, then, we desire peace
between nations, let us seek it of God, who is the great Pacificator.
(b) There is an inward peace which God alone can keep. Is thy peace marred?
Go to God, and He can say, “Peace, be still”; for He is the God of peace.
(4) He shall perfect and consummate it at last. There is war in the world now; but
there is a time coming when there shall be peace on earth and throughout all

256. God’s dominions.
II. The benediction.
1. Its necessity. Because there are enemies to peace always lurking in all societies.
(1) Error.
(2) Ambition. “Diotrephes loveth to have the pre-eminence,” and that fellow has
spoiled many a happy Church.
(3) Anger.
(4) Pride.
(5) Envy.
2. Its appropriateness. We indeed ought to have peace amongst ourselves. Joseph
said to his brethren when they were going home to his father’s house, “See that ye fall
not out by the way.” Ye have all one father, ye are of one family. The way is rough;
there are enemies to stop you. Keep together; stand by one another: defend each
other’s character. (C. H. Spurgeon.)
Peace with all
I. Whence it flows—from the God of peace.
II. How it is secured—by His presence.
III. What is the result—peace—
1. Within.
2. Without.
3. With all. (J. Lyth, D. D.)
31. Pray that I may be rescued from the
unbelievers in Judea and that my service in
Jerusalem may be acceptable to the saints there,
BAR ES, “That I may be ... - The unbelieving Jews in Judea had been opposed to
Paul’s conversion. They could not forget that he had borne letters of commission from
them to persecute the Christians at Damascus. They regarded him as an apostate. They
had heard of his success among the Gentiles; and they had been informed that he “taught
all the Jews among the Gentiles to forsake the laws of Moses;” Act_21:21. Hence, the

257. apostle could not but be aware that in returning to Judea, he exposed himself to special
dangers. His fears, as the result showed, were well founded. They evinced all the
opposition to him which he had ever anticipated; Acts 21.
And that my service - My ministry; or the act of service which I am going to
perform for them; referring to the contribution which he was bearing for the poor saints
at Jerusalem.
For Jerusalem - For the poor Christians in Jerusalem.
May be accepted of the saints - That the poor Christians there may be willing to
receive it. The grounds of “doubt” and “hesitation” whether they would be willing to
receive this, seem to have been two.
(1) Many, even among Christians, might have had their minds filled with prejudice
against the apostle, from the reports constantly in circulation among the Jews, that he
was opposing and denouncing the customs of Moses. Hence, in order to satisfy them,
when he went up to Jerusalem, he actually performed a “vow,” in accordance with the
Law of Moses, to show that he did not intend to treat his laws with contempt; Act_21:22-
23, Act_21:26-27.
(2) Many of the converts from Judaism might be indisposed to receive an offering
made by “Gentiles.” They might have retained many of their former feelings - that the
Gentiles were polluted, and that they ought to have no fellowship with them. Early
opinions and prejudices wear off by slow degrees. Christians retain former notions long
after their conversion; and often many years are required to teach them enlarged views
of Christian charity. It is not wonderful that the Christians in Judea should have been
slow to learn all the ennobling lessons of Christian benevolence, surrounded as they were
by the institutions of the Jewish religion, and having been themselves educated in the
strictest regard for those institutions.
CLARKE, “That I may be delivered from them that do not believe - He knew
that his countrymen, who had not received the Gospel, lay in wait for his life; and, no
doubt, they thought they should do God service by destroying him, not only as an
apostate, in their apprehension, from the Jewish religion, but as one who was labouring
to subvert and entirely destroy it.
And that my service - ∆ιακονια. But several eminent MSS. read δωροφορια, the gift
which I bear. This probably was a gloss, which in many MSS. subverted the word in the
text; for διακονια, service, in its connection here, could refer to nothing else but the
contribution which he was carrying to the poor saints at Jerusalem.
GILL, “That I may be delivered from them that do not believe in Judea,.... By
whom some think are meant such, who, though they believed in Jesus as the Messiah,
yet were violently set against the apostle for preaching down the ceremonial law; and
from whom he foresaw he should be in much danger when he came to Jerusalem, and
therefore desires the church at Rome to pray for his deliverance from them; though
rather such who did not believe in Jesus Christ at all are designed; and who were
enemies to the Gospel, and to all Gospel ministers, but especially to the Apostle Paul, for
preaching among the Gentiles, and such doctrines as he did, which struck at their

258. peculiar notions; and, as he feared, he should be set upon by them, and his life be in
great danger, so it was; see Act_21:27; though he was not disheartened and intimidated,
and did not shun going up to Jerusalem, though entreated not to go; yet he thought
proper to engage the churches of Christ in prayer for him, that he might be delivered out
of the hands of such wicked and unreasonable men, who being destitute of faith in
Christ, were filled with enmity against his ministers; see 2Th_3:1;
and that my service which I have for Jerusalem, may be accepted of the
saints; that is, that the collection which was made by the Gentile churches for the poor
saints at Jerusalem, the ministration of which unto them he had took upon him, might
be cheerfully and gratefully received by them. One would think there were no fear of this,
nor any need to pray for it; for if they were poor, and in necessitous circumstances, as
they were, they would be glad of relief, and thankfully accept it: but the case was this,
and the difficulties attending this service were, that this collection came from the
Gentiles, to whom the Jews had an aversion, and was brought to them by one that they
had entertained an ill opinion of, being informed that he had taught the Gentiles to
forsake Moses, not to circumcise their children, or walk after the customs; wherefore he
did not know whether, though in necessity, anything coming for their relief from such a
quarter, and through his hands, would be received with any pleasure by them: besides,
his desire was that it might be received as a token of the true and sincere love the
Gentiles bore to them; and be a means of reconciling the believing Jews to them, to own
them as sister churches of the same faith and order with themselves.
HE RY, “What they must beg of God for him. He mentions particulars; for,
in praying both for ourselves and for our friends, it is good to be particular.
What wilt thou that I shall do for thee? So says Christ, when he holds out
the golden sceptre. Though he knows our state and wants perfectly, he will
know them from us. He recommends himself to their prayers, with
reference to three things: - (1.) The dangers which he was exposed to: That I
may be delivered from those that do not believe in Judea. The unbelieving
Jews were the most violent enemies Paul had and most enraged against him,
and some prospect he had of trouble from them in this journey; and
therefore they must pray that God would deliver him. We may, and must,
pray against persecution. This prayer was answered in several remarkable
deliverances of Paul, recorded Acts 21, 22, 23, and 24. (2.) His services:
Pray that my service which I have for Jerusalem may be accepted of the
saints. Why, was there any danger that it would not be accepted? Can money
be otherwise than acceptable to the poor? Yes, there was some ground of
suspicion in this case; for Paul was the apostle of the Gentiles, and as the
unbelieving Jews looked spitefully at him, which was their wickedness, so
those that believed were shy of him upon that account, which was their
weakness. He does not say, “Let them choose whether they will accept it or
no; if they will not, it shall be better bestowed;” but, “Pray that it may be
accepted.” As God must be sought unto for the restraining of the ill will of
our enemies, so also for the preserving and increasing of the good will of
our friends; for God has the hearts both of the one and of the other in his
hands
JAMISO , “That I may be delivered from them that do not believe — “that do
not obey,” that is, the truth, by believing it; as in Rom_2:8.

259. in Judea — He saw the storm that was gathering over him in Judea, which, if at all,
would certainly burst upon his head when he reached the capital; and the event too
clearly showed the correctness of these apprehensions.
and that my service which I have for Jerusalem — (See on Rom_15:25-28).
may be accepted of — “prove acceptable to”
the saints — Nor was he without apprehension lest the opposition he had made to the
narrow jealousy of the Jewish converts against the free reception of their Gentile
brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome
than it ought to be. He would have the Romans therefore to join him in wrestling with
God that this gift might be gratefully received, and prove a cement between the two
parties. But further.
PULPIT, “
COFFMA , “That I may be delivered from them that are disobedient in Judea, and that my
ministration which I have for Jerusalem may be acceptable to the saints.
Paul had a double concern, not merely his own safety, but the attitude of the church members
themselves. Would they be willing to accept the collection which he had gathered through the
expenditure of so vast a measure of time and energy? If they did trot, it would jeopardize the unity of
the church and possibility destroy the Gentile missions he had worked to establish. No wonder he
prayed to God and asked others to join. What if the racial prejudice in Jerusalem had caused the
poor Christians to say, "We will not touch a gift from the Gentiles,"! In such a disastrous response,
Paul's gift of tears, blood, sweat and money would have been in vain. No wonder he prayed that
they would accept it! Where, ever in history, was there another prayer like this? Paul's fears and
prayers were more than justified by the swift succession of tragic events which befell his mission to
Jerusalem. God, however, had INDEED heard his prayers. The Christian poor accepted the
bounty of their Gentile brethren; the enemies were foiled, and Paul's life was spared. An army
guarded Paul's life as he was transported out of Jerusalem; and, in time, the battlements of Rome
loomed upon his horizon. Moreover, the Judaizing of Christianity, taking place at that very instant in
Jerusalem, as evidenced by the testimony of the Jerusalem elders that:
Many thousands of them (the Christians) ... are all zealous for the Law (Acts 21:24);
- that Judaizing PROCESS God himself would summarily thwart by the utter destruction of
Jerusalem within a few short years afterwards.
Verse 32
CALVI , “31.That my ministration, etc. Slanderers had so prevailed by their accusations, that he
even feared that the present would hardly be acceptable, as coming from his hands, which
otherwise, under such a distress, would have been very seasonable. And hence appears his
wonderful meekness, for he ceased not to labor for those to whom he doubted whether he would be
acceptable. This disposition of mind we ought to imitate, so that we may not cease to do good to
those of whose gratitude we are by no means certain. We must also notice that he honors with the
name of saints even those by whom he feared he would be suspected, and deemed unwelcome. He
also knew that, saints may sometimes be led away by false slanders into unfavorable opinions, and
though he knew that they wronged him, he yet ceased not to speak honorably of them.
By adding that I may come to you, he intimates that this prayer would be profitable also to them,
and that it concerned them that he should not be killed in Judea. To the same purpose is the

260. manner labor among them. And by the word REFRESHED , (467) or satisfied, he again shows
how fully persuaded he was of their brotherly love. The words by the will of God remind us how
that he would rule and guide every one of them. But the word peace refers, I think, to their
circumstances at the time, that God, the author of peace, would keep them all united together.
32. so that by God's will I may come to you with
joy and together with you be refreshed.
BAR ES, “That I may come to you - That I I may not be impeded in my intended
journey by opposition in Judea.
With joy - Joy to myself in being permitted to come; and producing joy to you by my
presence.
By the will of God - If God will; if God permit. After all his desires, and all their
prayers, it still depended on the will of God; and to that the apostle was desirous to
submit. This should be the end of our most ardent desires, and this the object of all our
prayers, that the will of God should be done; compare Jam_4:14-15. Paul “did” go by the
will of God; but he went in bonds.
And be refreshed - Greek, May find “rest” or “solace” with you.
CLARKE, “That I may come unto you with joy - That his apprehensions of ill
usage were not groundless, and the danger to which his life was exposed, real, we have
already seen in the account given of this visit, Acts 21, 22, 23, and 24; and that he had
such intimations from the Holy Spirit himself appears from Act_20:23; Act_21:11;
Act_20:38. Should his journey to Jerusalem be prosperous, and his service accepted, so
that the converted Jews and Gentiles should come to a better understanding, he hoped to
see them at Rome with great joy: and if he got his wishes gratified through their prayers,
it would be the full proof that this whole business had been conducted according to the
will of God.
GILL, “That I may come unto you with joy,.... The end the apostle had, in desiring
them to request the above things at the throne of grace for him, was, that he might come
to them, which unless he was delivered from the unbelieving Jews, could not be; and
therefore since they had an interest in this matter, he might hope they would be the more
importunate in their supplications for him, the he might escape their hands; and seeing
also, should the saints there use him in an ungrateful manner, and slight the kindness of
the Gentile churches, and his service should not have the desired effect, his coming to

261. them would be with sorrow: wherefore he puts them upon praying for success in this
affair, that so when he came among them he should have no uneasiness upon his mind,
or, anything of this kind to distress him, and interrupt that pleasure and delight he
promised himself in their company and conversation: he adds,
by the will of God: resigning himself, and submitting all things to the sovereign will of
God, and the wise disposals of his providence: he knew his deliverance from his enemies
must be by, and the success of his services owing to, and his coming to Rome entirely
according to, the will of God, and as he should think fit and proper; so he acted himself,
and so he taught these believers to have their regard to, and sit down contented with the
will of God in all things; to which he subjoins,
and may with you be refreshed; with the presence of God among them, with the
Gospel in the fulness and blessing of it with which he should come and with the mutual
faith and comfortable experience of him and them, which they should communicate to
each other; than all which nothing is more reviving, and refreshing to the spirits of God's
people.
HE RY, “His journey to them. To engage their prayers for him, he interests
them in his concerns (Rom_15:32): That I may come unto you with joy. If
his present journey to Jerusalem proved unsuccessful, his intended journey
to Rome would be uncomfortable. If he should not do good, and prosper, in
one visit, he thought he should have small joy of the next: may come with
joy, by the will of God. All our joy depends upon the will of God. The
comfort of the creature is in every thing according to the disposal of the
Creator.
JAMISO , “That I may come unto you with — “in”
joy by the will of God — (Act_18:21; 1Co_4:19; 1Co_16:7; Heb_6:3; Jam_4:15)
and may with you be refreshed — rather, “with you refresh myself,” after all his
labors and anxieties, and so be refitted for future service.
PULPIT, “
COFFMA , “That I may come unto you in joy through the will of God, and together with
you find rest. Now the peace of God be with you all. Amen.
That I may come unto you in joy ... refers to the projected acceptance on the part of the poor
Christians in Jerusalem of the bounty provided by the Gentiles. If they accepted it (which they did),
Paul would be relieved of anxiety on that score and would come "with joy." Hodge's discerning
words on this passage are:
Paul seemed to look forward to his interview with the Christians in Rome, as a season of relief from
conflict and labor. In Jerusalem, he was beset with unbelieving Jews, and harassed by Judaizing
Christians; in most other places, he was burdened with the care of the churches; but at Rome,
which he looked upon as a resting place, rather than a field of labor, he hoped to gather strength for
the prosecution of his apostolic labors in still more distant lands.[22]

262. Now the peace of God be with you all ... Paul had asked them to pray for him; and some have
thought that Paul here prays for them, not a long prayer, but one so rich and full of meaning that its
single petition includes all others. Of course, this is a beautiful thought; but there are strong reasons
for taking another view. This is another doxology, among many in this epistle; and a doxology differs
from a prayer in three important particulars: (1) it is addressed to people, and not to God; (2) it does
not contain or advocate any request or petition for the forgiveness of sins; and (3) it is not offered in
the name of the Lord Jesus Christ.
ENDNOTE:
[22] Charles Hodge, op. cit., p. 444.
33. The God of peace be with you all. Amen.
BARNES Now the God of peace - God, the author or promoter of peace and union.
In Rom_15:13, he is called the God of hope. Here the apostle desires that the God who
gives peace would impart to them union of sentiment and feeling, particularly between
the Jewish and Gentile Christians - the great object for which he labored in his journey to
Judea, and which he had been endeavoring to promote throughout this Epistle; see
1Co_14:33; Heb_13:20.
This is the close of the doctrinal and hortatory parts of this Epistle. The remainder is
made up chiefly of salutations. In the verses concluding this chapter, Paul expressed his
earnest desire to visit Rome. He besought his brethren to pray that he might be delivered
from the unbelievers among the Jews. His main desire was granted. He was permitted to
visit Rome; yet the very thing from which he sought to be delivered, the very opposition
of the Jews, made it necessary for him to appeal to Caesar, and this was the means of his
accomplishing his desire. (See the closing chapters of the Acts of the Apostles.) God thus
often grants our “main desire;” he hears our prayer; but he may make use of that from
which we pray to be delivered as the “means” of fulfilling our own requests. The
Christian prays that he may be sanctified; yet at the same time he may pray to be
delivered from affliction. God will hear his main desire, to be made holy; will convert
what he fears into a blessing, and make it the means of accomplishing the great end. It is
right to express our “desires - all” our desires - to God; but it should be with a willingness
that he should choose his own means to accomplish the object of our wishes. Provided
the “God of peace” is with us, all is well.
CLARKE
The God of peace be with you - The whole object of the epistle is to establish peace
between the believing Jews and Gentiles, and to show them their mutual obligations, and
the infinite mercy of God to both; and now he concludes with praying that the God of
peace - he from whom it comes, and by whom it is preserved - may be for ever with them.
The word Amen, at the end, does not appear to have been written by the apostle: it is

263. wanting in some of the most ancient MSS.
1. In the preceding chapters the apostle enjoins a very hard, but a very important and
necessary, duty - that of bearing with each other, and endeavoring to think and let
think, in those religious matters which are confessedly not essential to the
salvation of the soul. Most of the disputes among Christians have been concerning
non-essential points. Rites and ceremonies, even in the simple religion of Christ,
have contributed their part in promoting those animosities by which Christians
have been divided. Forms in worship and sacerdotal garments have not been
without their influence in this general disturbance. Each side has been ready to
take out of the 14th and 15th chapters of this epistle such expressions as seemed
suitable to their own case; but few have been found who have taken up the whole.
You believe that a person who holds such and such opinions is wrong: pity him and
set him right, lovingly, if possible. He believes you to be wrong because you do not
hold those points; he must bear with you. Both of you stand precisely on the same
ground, and are mutually indebted to mutual forbearance.
2. Beware of contentions in religion, if you dispute concerning any of its doctrines, let
it be to find out truth; not to support a preconceived and pre-established opinion.
Avoid all polemical heat and rancour; these prove the absence of the religion of
Christ. Whatever does not lead you to love God and man more, is most assuredly
from beneath. The God of peace is the author of Christianity; and the Prince of
peace, the priest and sacrifice of it: therefore love one another, and leave off
contention before it be meddled with. On this subject the advice of the pious Mr.
Herbert is good: -
Be calm in arguing; for fierceness makes
Error a fault, and truth discourtesy.
Why should I feel another man’s mistakes
More than his sickness or his poverty?
In love I should; but anger is not love;
Nor wisdom neither: - therefore g-e-n-t-l-y m-o-v-e.
GILL, “Now the God of peace be with you all, Amen. As God is in this chapter
before styled the God of patience, Rom_15:5, and the God of hope, Rom_15:13, because
of his concern in these graces; so he is here styled "the God of peace", because of his
concern in that peace which is made between him and his people, by the blood of Christ.
This peace was first upon his thoughts, which are therefore called thoughts of peace; a
council of peace was held between him and his Son upon this head; the scheme of
reconciliation was drawn by him in it; he entered into a covenant of peace with Christ,
which takes its name from this momentous article of it; he appointed Christ to be the
peacemaker, and laid on him the chastisement of our peace; and it pleased him by him to
reconcile all things to himself, Col_1:20. Moreover, he is so called because he is the giver
of all true solid conscience peace, the peace of God, which passeth all understanding of
natural men; and which when he gives, none can give trouble; and is what he fills his
people with in a way of believing, leading their faith to the blood, righteousness, and
sacrifice of his Son. He is also the author of happiness and prosperity, temporal,
spiritual, and eternal, and likewise of all the peace and concord which is in his churches,
and among his saints; so that when the apostle wishes that the God of peace might be
with them, he not only prays that the presence of God might be with them; but that they
might have fresh views of their interest in peace, made by the blood of Christ; that they

264. might enjoy peace in their own consciences, arising from thence; that they might be
possessed of felicity of every kind, and that unity and harmony might subsist among
them; that the peace of God might rule in their hearts, and they live in love and peace
one with another, laying aside all their differences as Jews and Gentiles, about the rites
and ceremonies of the law of Moses; to which the apostle may have a particular respect
in this concluding wish of his, and here indeed properly the epistle ends; the following
chapter being as a sort of postscript, filled up with salutations and recommendations of
particular persons; wherefore the word "Amen" is placed here, though it is wanting in the
Alexandrian copy.
HE RY, “ Here is another prayer of the apostle for them (Rom_15:33): Now
the God of peace be with you all, Amen. The Lord of hosts, the God of battle,
is the God of peace, the author and lover of peace. He describes God under
this title here, because of the divisions among them, to recommend peace to
them; if God be the God of peace, let us be men of peace. The Old Testament
blessing was, Peace be with you; now, The god of peace be with you. Those
who have the fountain cannot want any of the streams. With you all; both
weak and strong. To dispose them to a nearer union, he puts them
altogether in this prayer. Those who are united in the blessing of God should
be united in affection one to another.
JAMISO , “Now the God of peace be with you all. Amen — The peace here
sought is to be taken in its widest sense: the peace of reconciliation to God, first,
“through the blood of the everlasting covenant” (Heb_13:20; 1Th_5:23; 2Th_3:16;
Phi_4:9); then the peace which that reconciliation diffuses among all the partakers of it
(1Co_14:33; 2Co_13:11; and see on Rom_16:20); more widely still, that peace which the
children of God, in beautiful imitation of their Father in Heaven, are called and
privileged to diffuse far and wide through this sin-distracted and divided world
(Rom_12:18; Mat_5:9; Heb_12:14; Jam_3:18).
Note,
(1) Did “the chiefest of the apostles” apologize for writing to a Christian church which
he had never seen, and a church that he was persuaded was above the need of it, save to
“stir up their pure minds by way of remembrance” (2Pe_1:13; 2Pe_3:1); and did he put
even this upon the sole plea of apostolic responsibility (Rom_15:14-16)? What a contrast
is thus presented to hierarchical pride, and in particular to the affected humility of the
bishop of this very Rome! How close the bond which the one spirit draws between
ministers and people - how wide the separation produced by the other!
(2) There is in the Christian Church no real priesthood, and none but figurative
sacrifices. Had it been otherwise, it is inconceivable that Rom_15:16 should have been
expressed as it is. Paul’s only priesthood and sacrificial offerings lay, first, in ministering
to them as “the apostle of the Gentiles,” not the sacrament with the “real presence” of
Christ in it, or the sacrifice of the mass, but “the Gospel of God,” and then, when
gathered under the wing of Christ, presenting them to God as a grateful offering, “being
sanctified [not by sacrificial gifts, but] by the Holy Ghost.” (See Heb_13:9-16).
(3) Though the debt we owe to those by whom we have been brought to Christ can
never be discharged, we should feel it a privilege when we render them any lower benefit
in return (Rom_15:26, Rom_15:27).

265. (4) Formidable designs against the truth and the servants of Christ should, above all
other ways of counteracting them, be met by combined prayer to Him who rules all
hearts and controls all events; and the darker the cloud, the more resolutely should all to
whom Christ’s cause is dear “strive together in their prayers to God” for the removal of it
(Rom_15:30, Rom_15:31).
(5) Christian fellowship is so precious that the most eminent servants of Christ, amid
the toils and trials of their work, find it refreshing and invigorating; and it is no good sign
of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the
humblest saints in the Church of Christ (Rom_15:24, Rom_15:32).
RWP, “The God of peace (ho theos tēs eirēnēs). One of the characteristics of God that
Paul often mentions in benedictions (1Th_5:23; 2Th_3:16; 2Co_13:11; Phi_4:9;
Rom_16:20). Because of the “amen” here some scholars would make this the close of the
Epistle and make chapter 16 a separate Epistle to the Ephesians. But the MSS. are
against it. There is nothing strange at all in Paul’s having so many friends in Rome
though he had not yet been there himself. Rome was the centre of the world’s life as Paul
realized (Rom_1:15). All men sooner or later hoped to see Rome.
HAWKER, “REFLECTIONS
Reader! let you and I seek for grace everlastingly to have in view the Person of Jesus.
Nothing will tend to endear us more to our weaker brethren, and prompt us to be gentle
and affectionate towards them, as when, under God the Spirit’s glorifying Christ to our
view, we behold his gentleness and meekness to his redeemed, in the days of our Lord’s
flesh, what reproaches he endured, and what unequalled grace and humility he
manifested under all. Lamb of God! let a portion of thy meek Spirit be upon me, and
upon all thy Church and people!
Almighty Author of thy Holy Scriptures, let the sweet savor of thy word be always
uppermost in my heart. Let me never lose sight of thy love, thou gracious God the Spirit,
in that thou hast caused whatsoever things were written aforetime, to be written for our
learning. Lord! may I esteem thy word more than my necessary food! And do thou, O
God of hope, fill my soul with all joy and peace in believing, that I may abound in hope,
through the power of the Holy Ghost.
And do thou, glorious God and Father! who art the God of peace; and in proof of it didst
bring again from the dead our Lord Jesus, that great Shepherd of the sheep through the
blood of the Everlasting Covenant, be with all ; thy people and thy Churches alway, to
confirm them to the end. Yea, Almighty God! do thou establish them in thy truth, and
make the blessed word of thy servants mutually refreshing, both to ministers and people.
Amen.
PI K, “" ow The God Of Peace be with you all. Amen." The "God of peace":
Contrary to the general run of commentators, we regard this divine title as
expressing first of all what God is in Himself, that is, as abstracted from relationship
with His creatures and apart from His operations and bestowments. He is Himself
the Fountain of peace. Perfect tranquility reigns in His whole Being. He is never
ruffled in the smallest measure, never perturbed by anything, either within or
without Himself. How could He be? othing can possibly take Him by surprise, for

266. "known unto God are all his works from the beginning of the world" (Acts 15:18).
othing can ever disappoint Him, for "of him, and through him, and to him, are all
things" (Rom. 11:36). othing can to the slightest degree disturb His perfect
equanimity, for He is "the Father of lights, with whom is no variableness, neither
shadow of turning" (James 1:17). Consequently perfect security ever fills Him: that
is one component element of His essential glory. Ineffable peace is one of the jewels
in the diadem of Deity.
The God of Peace
Let us for a season gird up the loins of our minds and endeavor to contemplate
someone vastly different, someone infinitely more excellent, namely, the One who is
a total stranger to unrest and disquietude, the One who enjoys undisturbed calm,
"the God of peace." It seems strange that this glorious excellency of the divine
character is so little dwelt upon by Christian writers. The sovereignty of God, the
power of God, the holiness of God, the immutability of God, have frequently been
made the theme of devout penmen; but the peace of God Himself has received
scarcely any attention. umerous sermons have been preached upon "the God of
love" and "the God of all grace," but where shall we find any on "the God of peace"
except as the reconciled God? Only once in all the Scriptures is He specifically
designated "the God of love," and only once "the God of all grace," yet five times
He is called "the God of peace." As such, a perpetual calm characterizes His whole
being; He is infinitely blessed in Himself.
The names and titles of God make known to us His being and character. By
meditating upon each one of them in turn, by mixing faith therewith, by giving all of
them a place in our hearts and minds, we are enabled to form a better and fuller
concept of who He is and what He is in Himself, His relationship to and His attitude
toward us. God is the Fountain of all good, the Sum of all excellency. Every grace
and every virtue we perceive in the saints are but scattered rays which have
emanated from Him who is Light. We not only do Him a great injustice but we are
largely the losers ourselves if we habitually think and speak of God according to
only one of His titles, be it "the Most High" on the one hand, or "our Father" on the
other. Just as we need to read and ponder every part of the Word if we are to
become acquainted with God’s revealed will and be "throughly furnished unto all
good works," so we need to meditate upon and make use of all the divine titles if we
are to form a well-rounded and duly balanced concept of His perfections and realize
what a God is ours—and what is the extent of His absolute sufficiency for us.
"The God of peace." According to the usage of this expression in the ew
Testament and in view of the teaching of Scripture as a whole concerning the triune
Jehovah and peace, we believe it will be best opened up to the reader if we make use
of the following outline. This title, "the God of peace," tells us First of all what He is
essentially, namely, the Fountain of peace. Second, it announces what He is
economically or dispensationally, namely, the Ordainer or Covenanter of peace.
Third, it reveals what He is judicially, namely, the Provider of peace—the
reconciled God. Fourth, it declares what He is paternally, namely, the Giver of

267. peace to His children. Fifth, it proclaims what He is governmentally, namely, the
Orderer of peace in all the churches and in the world. The meaning of these terms
will become plainer—and simpler, we trust—as we fill in our outline.
The Triune Jehovah
First, "the God of peace" tells us what He is essentially, that is, what God is in
Himself. As pointed out above, peace is one of grand perfections of the divine nature
and character. We regard this title as referring not so much to what God is
absolutely, nor only to the Father, but to the triune Jehovah. First, because there is
nothing in the context or in the remainder of the verse which requires us to limit this
prayer to any particular person in the Godhead. Second, because we should ever
take the terms of Scripture in their widest latitude and most comprehensive
meaning when there is nothing obliging us to restrict their scope. Third, because it is
a fact, a divinely revealed truth, that the Father, the Son, and the Holy Spirit are
alike "the God of peace." or could there be any force to the objection that since
prayer is here made unto "the God of peace," we are obliged to regard the reference
as being to the Father for, in Scripture, prayer is also made to the Son and to the
Spirit. True, the reference in Hebrews 13:20 is to the Father, for He is there
distinguished from the Lord Jesus, but since no such distinction is here made we
decline to make any.
That this title belongs to God the Father scarcely needs any arguing, for the opening
words of the salutation found at the beginning of most of the ew Testament epistles
will readily occur to the reader: "Grace to you and peace from God our Father"
(Rom. 1:7; 1 Corinthians 1:2, etc.)—grace from Him as He is "the God of all grace"
(1 Pet. 5:10), peace from Him as "the God of peace." The added words of that
salutation, "and the Lord Jesus Christ," establish the same fact concerning His Son,
for grace and peace could not proceed from Him unless He were also the Fountain
of both. It will be remembered that in Isaiah 9:6 He is expressly denominated "the
Prince of peace," which—coming immediately after His other titles there ("the
mighty God, the everlasting Father")—shows that He is "the Prince of peace" in His
essential person. In 2 Thessalonians 3:16 Christ is designated "the Lord of peace."
Hebrews 7:2 tells us that He is the "King of peace," typified as such by Melchizedek
the priest-king. In Romans 16:20 the apostle announced, "The God of peace shall
bruise Satan under your feet shortly," and in the light of Genesis 3:15 there can be
no doubt that the reference is immediately to the incarnate Son.
Less is explicitly revealed in Scripture concerning the person of the Holy Spirit
because He is not presented to us objectively like the Father and the Son, inasmuch
as He works within and indwells the saints. evertheless, clear and full proof is
given in the sacred oracles that He is God, co-essential, coequal, and co-glorious
with the Father and the Son. As a careful examination of Scripture and a
comparison of one passage with another will demonstrate, it is a most serious
mistake to conclude from theologians referring to the Holy Spirit as the third person
of the Godhead that He is in any wise inferior to the other two. If in Matthew 28:19

268. and 2 Corinthians 13:14 He is mentioned after the Father and Son, in Revelation
1:4-5 He is named (as "the seven Spirits," the Spirit in His fullness) before Jesus
Christ, while in 1 Corinthians 12:4-6 and Ephesians 4:4-6 He is named before both
the Son and the Father—such variation of order manifesting Their co-equality.
Thus, as equal with the Father and the Son the Holy Spirit must also be "the God of
peace," which is evidenced by His communicating divine peace to the hearts of the
redeemed. When He descended from heaven on our baptized Savior it was in the
form of a dove (Matthew 3:16), the bird of peace.
Second, "the God of peace" announces what He is dispensationally, in the economy
of redemption, namely, the Ordainer or Covenantor of peace. This is clear from
Hebrews 13:20-21, where the apostle prays, " ow the God of peace, that brought
again from the dead our Lord Jesus, that great shepherd of the sheep, through the
blood of the everlasting covenant, make you perfect in every good work to do His
will." It was specifically as "the God of peace" that the Father delivered our Surety
from the tomb, "through the blood of the everlasting covenant," that is, on the
ground of that blood which ratified and sealed the great compact which had been
made between Them before the foundation of the world. Reference is made to that
compact in Psalm 89:3, which alludes to the antitypical David, the "Beloved," as
verses 27 and 28 conclusively prove. In God’s foreview of the entrance of sin into the
world, with the fall of all men in Adam, and the breach that made between Him and
them, alienating the One from the other, God graciously purposed to effect a
reconciliation and secure a permanent peace on a righteous basis, a basis which paid
homage to His authority and honored His law.
The Everlasting Covenant
A covenant is a mutual agreement between two parties wherein a certain work is
proposed and a suitable reward promised in return. In the everlasting covenant the
two parties were the Father and the Son. The task assigned the Son was that He
should become incarnate, render to the law a perfect obedience in thought, word,
and deed, and then endure its penalty on behalf of His guilty people, thereby
offering to the offended God (considered as Governor and Judge) an adequate
atonement, satisfying His justice, magnifying His holiness, and bringing in an
everlasting righteousness. The reward promised was that God would raise from the
dead the Surety and Shepherd of His people, exalting Him to His own right hand
high above all creatures, conforming them to the image of His Son, and having them
with Himself in glory forever and ever. The Son’s voluntary compliance with the
proposal appears in His "Lo, I come... to do thy will, O God" (Heb. 10:7); and all
that He did and suffered was in fulfillment of His covenant agreement. The Father’s
fulfillment of His part of the contract, in bestowing the promised reward, is fully
revealed in the ew Testament. The Holy Spirit was the Witness and Recorder of
that covenant.
ow that everlasting compact is expressly designated "the covenant of peace" in
Isaiah 54:10; Ezekiel 34:25; 37:26. In that covenant Christ stood as the

269. representative of His people, transacting in their name and on their behalf, holding
all their interests dear to His heart. In that covenant, in compliance with the
Father’s will and from His wondrous love for them, Christ agreed to enter upon the
most exacting engagement and to undergo the most fearful suffering in order that
they might be delivered from the judicial wrath of God and have peace with Him,
that there might be perfect amity and concord between God and them. That
engagement was faithfully discharged by Christ, and the peace which God eternally
ordained has been effected. And in due course the Father brings each of His elect
into the good of it. It is to that same eternal compact that Zechariah 6:12-13 alludes:
"The counsel of peace shall be between them both." That "counsel of peace" or
mutual goodwill was "between them both," between "the man whose name is The
Branch" and Jehovah "the Lord of hosts" (Zech. 6:12). The "counsel" concerned
Christ’s building of the Church (Eph. 2:21-22) and His exaltation to the throne of
glory.
The God of Peace the Reconciled God
Third, "the God of peace" reveals what He is judicially, namely the Provider of
peace, the reconciled God. That which here engages our attention is the actual
outworking and accomplishment of what has been before us in the last division. Of
old, God said concerning His people, "For I know the thoughts that I think toward
you... thoughts of peace, and not of evil, to give you an expected end" (Jer. 29:11).
Yes, despite the guilt that rested upon them for their legal participation in Adam’s
fall, and despite their own multiplied transgressions and apostasy against Him,
there had been no change in His everlasting love for them. A real and fearful breach
had been made, and as the moral Governor of the universe God would not ignore it;
nay, as the Judge of all the earth His condemnation and curse rested upon them.
evertheless His heart was toward them, and His wisdom found a way whereby the
horrible breach might be healed and His banished people restored to Himself, and
that not only without compromising His holiness and justice but by glorifying the
one and satisfying the other.
"When the fullness of the time was come, God sent forth his Son, made of a woman,
made under the law, to redeem them that were under the law" (Gal. 4:4-5). God
sent forth His Son in order to carry out what had been agreed upon in the
everlasting covenant, and to provide an adequate compensation to His law that
God’s Son was made of a woman, that in our nature He should satisfy the
requirements of the law, put away our sins, and bring in everlasting righteousness.
In order to redeem His people from the curse of the law, the Son lived and died and
rose again. In order to make peace with God, to placate His wrath, to secure an
equitable and stable peace, Christ obeyed and suffered. In His redemptive work
through His Son, God provided peace. At Christ’s birth the heavenly hosts, by
anticipation, praised God, saying, "Glory to God in the highest, and on earth peace,
good will toward men" (Luke 2:14). And at His death Christ "made peace [between
God and His people] through the blood of his cross" (Col. 1:20), reconciling God (as
the Judge) to them, establishing perfect and abiding amity and concord between

270. them.
Fourth, "the God of peace" declares what He is paternally, namely, the Giver of
peace to His children. This goes beyond what has been pointed out above. Before the
foundation of the world God ordained there should be mutual peace between
Himself and His people. As the immediate result of Christ’s mediatorial work peace
was made with God and provided for His people. ow we are to consider how the
God of peace makes them the actual participants of this inestimable blessing. By
nature they are utter strangers to it, for "there is no peace, saith my God, to the
wicked" (Isa. 57:21). How could there be when they are engaged continually in
active hostility against God? They are without peace in their conscience, in their
minds, or in their hearts. "The way of peace have they not known" (Rom. 3:17).
The Work of the Holy Spirit
Before the sinner can be reconciled to God and enter into participation of the peace
which Christ has made with Him, he must cease his rebellion, throw down the
weapons of his warfare, and yield to God’s rightful authority. But, in order to do
that, a miracle of grace must be wrought in the sinner by the Holy Spirit. As the
Father ordained peace, as the incarnate Son made peace, so the Holy Spirit brings
us into the same. He convicts us of our awful sins, and makes us willing to forsake
them. He communicates faith to the heart whereby we savingly believe in Christ.
Then "being justified by faith, we have peace with God" (Rom. 5:1) objectively. We
are brought into His favor. But more, we enjoy peace subjectively. The intolerable
burden of guilt is removed from the conscience and we "find rest unto our souls."
Then we know the meaning of that word "The peace of God, which passeth all
understanding, shall keep your hearts and minds through Christ Jesus" (Phil. 4:7).
By His Spirit, through Christ, the Father has now actually bestowed peace upon His
believing child; and, in proportion as his mind is stayed on Him, by trusting in Him,
the child of God will be kept in perfect peace (Isa. 26:3).
Fifth, "the God of peace" proclaims what He is governmentally, namely, the Orderer
of peace in the churches and in the world. Though each Christian has peace with
God, yet he is left in a world which lieth in the wicked one. Though the Christian
has peace with God in his heart, yet the flesh remains, causing a continual conflict
within and, unless restrained, breaking forth into strife with his brethren.
Therefore, if God were not pleased to put forth His restraining power upon that
which seeks to disturb and disrupt the believer’s calm, he would enjoy little or no
tranquillity within or rest without.
The Blessing of Peace
" ow the God of peace be with you all. Amen." By that petition the apostle
requested that God would in this particular character manifest Himself among them
so that His presence should be made known in their midst. Were it not for the
overruling providence of the Lord His people would have no rest at any time in this

271. world. But He rules in the midst of His enemies (Ps. 110:1-2) and gives His people a
considerable measure of peace from their foes. This shows us that we ought to be
constantly looking to God for His peace else assaults are likely to arise from every
quarter. Peace is a blessing the churches greatly need. We ought to "pray for the
peace of [the spiritual] Jerusalem" as our chief joy.
" ow the God of peace be with you all" implies that the saints must conduct
themselves in harmony, that amity and concord must prevail among them, so that
there be no grievous failure on their part that would offend God and cause Him to
withdraw His manifested presence from them. "Those things, which ye have both
learned, and received, and heard, and seen in me, do: and the God of peace shall be
with you" (Phil. 4:9). Individuals as well as a corporate company of believers must
be in subjection to the divine authority and maintain scriptural discipline if they
would enjoy the peace of God (see 2 Corinthians 13:11). Charles Hodge well said,
"It is vain for us to pray for the presence of the God of love and peace unless we
strive to free our hearts from all evil passions."