CONTENTS.
This chapter consists of two parts. In the former, vs. 1—13, the apostle enforces the duty urged in the preceding chapter, by considerations derived principally from the example of Christ. In the latter part, vs. 14—33, we have the conclusion of the whole discussion, in which he speaks of his confidence in the Roman Christians, of his motives in writing to them, of his apostolical office and labours, and of his purpose to visit Rome after fulfilling his ministry for the saints at Jerusalem.
ROMANS XV. 1—13.
ANALYSIS.
The first verse of this chapter is a conclusion from the whole of the preceding. On the grounds there presented, Paul repeats the command that the strong should bear with the infirmities of the weak, and that instead of selfishly regarding their own interests merely, they should endeavour to promote the welfare of their brethren, vs. 1, 2. This duty he enforces by the conduct of Christ, who has set us an example of perfect disinterestedness, as what he suffered was not for himself, ver. 3. This and similar facts and sentiments recorded in the Scripture are intended for our admonition, and should be applied for that purpose, ver. 4. The apostle prays that God would bestow on them that harmony and unanimity which he had urged them to cultivate, vs. 5, 6. He repeats the exhortation that they should receive one another, even as Christ had received them, ver. 7. He shows how Christ had received them, and united Jews and Gentiles in one body, vs. 8—13.
COMMENTARY.
VERSE 1. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. The separation of this passage from the preceding chapter is obviously unhappy, as there is no change in the subject. ‘As the points of difference are not essential, as the law of love, the example of Christ, and the honour of religion require concession, we that are fully persuaded of the indifference of those things about which our weaker brethren are so scrupulous, ought to accommodate ourselves to their opinions, and not act with a view to our own gratification merely.’ We that are strong, (δυνατοί,) strong in reference to the subject of discourse, i. e., faith, especially faith in the Christian doctrine of the lawfulness of all kinds of food, and the abrogation of the Mosaic law. Ought to bear, i. e., ought to tolerate, (βαστάζειν.) The infirmities, τὰ ἀσθενήματα, that is, the prejudices, errors, and faults which arise from weakness of faith. Compare 1 Cor. ix. 20—22, where the apostle illustrates this command by stating how he himself acted in relation to this subject. And not to please ourselves; we are not to do every thing which we may have a right to do, and make our own gratification the rule by which we exercise our Christian liberty. “Significat non oportere studium suum dirigere ad satisfactionem sibi, quemadmodum solent, qui proprio judicio contenti alios secure negligunt.” Calvin.
VERSE 2. Let each one of us please his neighbour, for his good for edification. The principle which is stated negatively at the close of the preceding verse, is here stated affirmatively. We are not to please ourselves, but others; the law of love is to regulate our conduct; we are not simply to ask what is right in itself, or what is agreeable, but also what is benevolent and pleasing to our brethren. The object which we should have in view in accommodating ourselves to others, however, is their good. For good to edification most probably means with a view to his good so that he may be edified. The latter words, to edification, are, therefore, explanatory of the former; the good we should contemplate is their religious improvement; which is the sense in which Paul frequently uses the word (οἰκοδομὴ) edification; chap. xiv. 19, 2 Cor. x. 8, Eph. iv. 12, 29. It is not, therefore, a weak compliance with the wishes of others, to which Paul exhorts us, but to the exercise of an enlightened benevolence; to such compliances as have the design and tendency to promote the spiritual welfare of our neighbour.
VERSE 3. For even Christ pleased not himself, but as it is written, The reproaches of them that reproached thee fell on me. ‘For even Christ, so infinitely exalted above all Christians, was perfectly disinterested and condescending.’ The example of Christ is constantly held up, not merely as a model, but a motive. The disinterestedness of Christ is here illustrated by a reference to the fact that he suffered not for himself, but for the glory of God. The sorrow which he felt was not on account of his own privations and injuries, but zeal for God’s service consumed him, and it was the dishonour which was cast on God that broke his heart. The simple point to be illustrated is the disinterestedness of Christ, the fact that he did not please himself. And this is most affectingly done by saying, in the language of the Psalmist, (Ps. lxix. 10,) “The zeal of thy house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me;” that is, such was my zeal for thee, that the reproaches cast on thee I felt as if directed against myself. This Psalm is so frequently quoted and applied to Christ in the New Testament, that it must be considered as directly prophetical. Compare John ii. 17, xv. 25, xix. 28, Acts i. 20.1