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Please Others, Not Yourselves

We who are strong ought to put up with the failings of the weak, and not to please ourselves. ²Each of us must please our neighbor for the good purpose of building up the neighbor. ³For Christ did not please himself; but, as it is written, “The insults of those who insult you have fallen on me.” ⁴For whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope. ⁵May the God of steadfastness and encouragement grant you to live in harmony with one another, in accordance with Christ Jesus, ⁶so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

The Gospel for Jews and Gentiles Alike

⁷ Welcome one another, therefore, just as Christ has welcomed you, for the glory of God. ⁸For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, ⁹and in order that the Gentiles might glorify God for his mercy. As it is written,

“Therefore I will confess you among the Gentiles,

and sing praises to your name”;

¹⁰ and again he says,

“Rejoice, O Gentiles, with his people”;

¹¹ and again,

“Praise the Lord, all you Gentiles,

and let all the peoples praise him”;

¹² and again Isaiah says,

“The root of Jesse shall come,

the one who rises to rule the Gentiles;

in him the Gentiles shall hope.”

¹³ May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.

Paul’s Reason for Writing So Boldly

¹⁴ I myself feel confident about you, my brothers and sisters, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. ¹⁵Nevertheless on some points I have written to you rather boldly by way of reminder, because of the grace given me by God ¹⁶to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. ¹⁷In Christ Jesus, then, I have reason to boast of my work for God. ¹⁸For I will not venture to speak of anything except what Christ has accomplished through me to win obedience from the Gentiles, by word and deed, ¹⁹by the power of signs and wonders, by the power of the Spirit of God, so that from Jerusalem and as far around as Illyricum I have fully proclaimed the good news of Christ. ²⁰Thus I make it my ambition to proclaim the good news, not where Christ has already been named, so that I do not build on someone else’s foundation, ²¹but as it is written,

“Those who have never been told of him shall see,

and those who have never heard of him shall understand.”

Paul’s Plan to Visit Rome

²² This is the reason that I have so often been hindered from coming to you. ²³But now, with no further place for me in these regions, I desire, as I have for many years, to come to you ²⁴when I go to Spain. For I do hope to see you on my journey and to be sent on by you, once I have enjoyed your company for a little while. ²⁵At present, however, I am going to Jerusalem in a ministry to the saints; ²⁶for Macedonia and Achaia have been pleased to share their resources with the poor among the saints at Jerusalem. ²⁷They were pleased to do this, and indeed they owe it to them; for if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material things. ²⁸So, when I have completed this, and have delivered to them what has been collected, I will set out by way of you to Spain; ²⁹and I know that when I come to you, I will come in the fullness of the blessing of Christ.

³⁰ I appeal to you, brothers and sisters, by our Lord Jesus Christ and by the love of the Spirit, to join me in earnest prayer to God on my behalf, ³¹that I may be rescued from the unbelievers in Judea, and that my ministry to Jerusalem may be acceptable to the saints, ³²so that by God’s will I may come to you with joy and be refreshed in your company. ³³The God of peace be with all of you. Amen.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

4. For whatsoever things, etc. This is an application of the example, lest any one should think, that to exhort us to imitate Christ was foreign to his purpose; “Nay,” he says, “there is nothing in Scripture which is not useful for your instruction, and for the direction of your life.” ⁴⁴⁰⁴⁴⁰ “The object of this verse is not so much to show the propriety of applying the passage quoted from the Psalms to Christ, as to show that the facts recorded in the Scriptures are designed for our instruction.” — Hodge

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, ⁴⁴¹⁴⁴¹ Or, That we might possess, enjoy, or retain hope. He does not describe this hope, it being sufficiently evident — the hope of the gospel. — Ed. 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. ⁴⁴²⁴⁴² Some take “patience” apart from “consolation,” — “through patience, and the consolation of the Scriptures;” but what is evidently meant is the patience and consolation which the Scriptures teach and administer, or are the means of supplying; for it is the special object of the passage to show the benefits derived from the Scriptures. Then it is no doubt “consolation,” and not exhortation, though the word has also that meaning; for in the next verse it clearly means consolation. It is thus rendered, and in connection with “patience,” by Beza, Pareus, Doddridge, Macknight, etc.
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. The word consolation some render exhortation; and of this I do not disapprove, only that consolation is more suitable to patience, for this arises from it; because then only we are prepared to bear adversities with patience, when God blends them with consolation. The patience of the faithful is not indeed that hardihood which philosophers recommend, but that meekness, by which we willingly submit to God, while a 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.

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 bring their minds to real unanimity, and make them united among themselves: he also shows at the same time what is the bond of unity, for he wished them to agree together according to Christ Jesus Miserable indeed is the union which is unconnected with God, and that is unconnected with him, which alienates us from his truth. ⁴⁴³⁴⁴³     There is a difference of opinion as to the unity contemplated here, whether it be that of sentiment or of feeling. The phrase, τὸ αὐτὸ φρονεῖν, occurs in the following places, Romans 12:16; Romans 15:5; 2 Corinthians 13:11; Philippians 2:2; Philippians 3:16; Philippians 4:2 Leigh says, that the phrase signifies to be of one mind, of one judgment, of one affection, towards one another. But though the verb φρονεῖν may admit of these three significations, yet the Apostle no doubt had in view a specific idea; and when we consider that he had been inculcating the principle of toleration as to unity of sentiment with regard to the eating of meats and of observing of days, and that he has been enforcing the duty of forbearance, and of sympathy, and of love towards each other, it appears probable that unity of feeling and of concern for each other’s welfare is what is intended here. Beza, Scott, and Chalmers take this view, while Pareus, Mede, and Stuart take the other, that is, that unity of sentiment is what is meant.
   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 2:1,46; Acts 4:24; Acts 5:12; Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:12; Acts 19:29. 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.

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.

7. Receive ye then, etc. He returns to exhortation; and to strengthen this he still retains the example of Christ. For he, having received, not one or two of us, but all together, has thus connected us, so that we ought to cherish one another, if we would indeed continue in his 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.” ⁴⁴⁴⁴⁴⁴ In gloriam Dei, εἰς δόξαν Θεοῦ, i.e., in order to set forth the glory of God, or, in other words, that God might be glorified. So Erasmus, Chalmers, and Stuart. Others regard this “glory” as that which God bestows, even eternal happiness, according to this meaning, — “Receive ye one another into communion and fellowship, as Christ has received you into the glory of God,” that is, into that glorious state which God has provided and promised. See John 17:24. For “you,” our version has “us;” but Griesbach considers “you” as the true reading. — Ed.

⁴⁴⁰ “The object of this verse is not so much to show the propriety of applying the passage quoted from the Psalms to Christ, as to show that the facts recorded in the Scriptures are designed for our instruction.” — Hodge

⁴⁴¹ Or, That we might possess, enjoy, or retain hope. He does not describe this hope, it being sufficiently evident — the hope of the gospel. — Ed.

⁴⁴² Some take “patience” apart from “consolation,” — “through patience, and the consolation of the Scriptures;” but what is evidently meant is the patience and consolation which the Scriptures teach and administer, or are the means of supplying; for it is the special object of the passage to show the benefits derived from the Scriptures. Then it is no doubt “consolation,” and not exhortation, though the word has also that meaning; for in the next verse it clearly means consolation. It is thus rendered, and in connection with “patience,” by Beza, Pareus, Doddridge, Macknight, etc. 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.

⁴⁴³ There is a difference of opinion as to the unity contemplated here, whether it be that of sentiment or of feeling. The phrase, τὸ αὐτὸ φρονεῖν, occurs in the following places, Romans 12:16; Romans 15:5; 2 Corinthians 13:11; Philippians 2:2; Philippians 3:16; Philippians 4:2 Leigh says, that the phrase signifies to be of one mind, of one judgment, of one affection, towards one another. But though the verb φρονεῖν may admit of these three significations, yet the Apostle no doubt had in view a specific idea; and when we consider that he had been inculcating the principle of toleration as to unity of sentiment with regard to the eating of meats and of observing of days, and that he has been enforcing the duty of forbearance, and of sympathy, and of love towards each other, it appears probable that unity of feeling and of concern for each other’s welfare is what is intended here. Beza, Scott, and Chalmers take this view, while Pareus, Mede, and Stuart take the other, that is, that unity of sentiment is what is meant. 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 2:1,46; Acts 4:24; Acts 5:12; Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:12; Acts 19:29. 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.

⁴⁴⁴ In gloriam Dei, εἰς δόξαν Θεοῦ, i.e., in order to set forth the glory of God, or, in other words, that God might be glorified. So Erasmus, Chalmers, and Stuart. Others regard this “glory” as that which God bestows, even eternal happiness, according to this meaning, — “Receive ye one another into communion and fellowship, as Christ has received you into the glory of God,” that is, into that glorious state which God has provided and promised. See John 17:24. For “you,” our version has “us;” but Griesbach considers “you” as the true reading. — Ed.