Chapter 15

1 The strong must bear with the weak. 2 We may not please ourselves, 3 for Christ did not so, 7 but receive one the other, as Christ did us all, 8 both Jews 9 and Gentiles. 15 Paul excuseth his writing, 28 and promiseth to see them, 30 and requesteth their prayer.

1. We then that are strong. Literally, “but we the strong.” The word translated “strong” means “able,” “powerful,” and describes those who are spiritually strong. Such believers are not only standing firm themselves but should also help others to stand.

Bear. Gr. bastazoµ, “to take up,” “to lift,” “to carry.” The word is sometimes used in the sense of “to bear with,” “to endure patiently” as possibly here (see Matt. 20:12; Rev. 2:2).

Infirmities. Or, “weakness,” “failings,” here specifically the acts that reveal weakness of faith, such as unnecessary scruples or erroneous judgments. These the strong are well able, and in fact duty bound, to bear with loving patience.

Please ourselves. Instead of insisting on our rights and desires, we should be willing to subordinate them to the welfare of our brother, no matter how weak and prejudiced he may seem to be (see 1 Cor. 9:19, 22; cf. 1 Cor. 10:24, 33; 13:5, 7; Phil. 2:4).

2. Neighbour. Probably intended to be a broader term than “weak” (v. 1), including also the strong.

To edification. That is, to benefit the neighbor spiritually and to help him in his growth to perfection. Paul does not mean that the strong should please the weak by agreeing with their opinions and practices or by feebly complying with what they may mistakenly think is good.

3. Pleased not himself. Paul illustrates and enforces the duty of sacrificing our own pleasure for the good of our brethren by referring to the one supreme example of self-sacrificing love. Christ was willing to give up even His heavenly glory for the sake of fallen man, and He expects corresponding self-denial and sacrifice on the part of those whom He came to save and bless (see 5T 204). Surely His servants (ch. 14:4) should not deem themselves too exalted to condescend as their Master has done (see Phil. 2:5–8; 1 Peter 2:21)

As it is written. The quotation is from Ps. 69:9 (see comment there).

4. For our learning. Rather, “for our instruction” (cf. 1 Cor. 10:11; 2 Tim. 3:16). Paul emphasized the permanent nature of the OT. Even with the further revelation of the NT now in the process of production, the OT would continue to hold its place as a moral instructor and guide.

Patience. Gr. hupomoneµ, “endurance,” “steadfastness” (see on ch. 5:3).

Comfort. Gr. parakleµsis, “encouragement,” “consolation.” It was to bring such blessings that “the God of patience and consolation” (v. 5) caused the Scriptures to be written.

Of the scriptures. Rather, “that the Scriptures bring [or “brings”],” or “derived from the Scriptures.” According to the construction of the Greek, it is possible that these words are to be connected only with “comfort.” Consequently it is possible to translate this part of the verse, “so that by steadfastness and by the comfort that the Scriptures give we might have hope.”

Hope. The Scriptures inspire hope in those who endure suffering for God’s sake and for the sake of their fellow men. The endurance that the Christian is enabled to display, and the comfort that he receives in his affliction, confirm and strengthen this hope. For the connection between patience and hope see Rom. 5:3–5; 1 Thess. 1:3.

5. The God of patience. Compare the expressions, “the God of hope” (v. 13), “the God of peace” (Rom. 15:33; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20), “the God of all comfort” (2 Cor. 1:3), “the God of all grace” (1 Peter 5:10).

To be likeminded. Literally, “to think the same thing” (see on ch. 12:16). Paul is not praying for identity of opinion on inconsequential matters, but for a spirit of unity and harmony, in spite of differences of opinion.

According to Christ Jesus. Mere unity or unanimity is not what Paul desires for his fellow Christians, but a spirit of unity patterned after the perfect model of Him whose whole purpose was to do, not His own will, but the will of Him who sent Him (John 6:38). This same mind that was in Christ Jesus must be in each of His followers (Phil. 2:5).

6. With one mind. Gr. homothumadon, “of one accord,” “unanimous.” Such unity was a characteristic of the early church (Acts 1:14; 2:46).

One mouth. Unity of mind and heart results in harmony of praise and worship.

God, even the Father. Or, “the God and Father” (cf. John 20:17; Eph. 1:17).

7. Receive. Or, “welcome” (cf. ch. 14:1). This is a general conclusion to the whole argument beginning in ch. 14. Believers are to acknowledge one another as Christians and to treat one another as such, even though they may have different opinions about minor matters. If Christ was willing to receive us, with all our weaknesses (Luke 5:32; 15:2), we should surely be ready to accept one another.

One another. Paul addresses this appeal to the strong and the weak alike.

Us. Textual evidence is divided (cf. p. 10) between this and the reading “you.”

To the glory of God. These words may refer grammatically either to Christ’s reception of sinners or to our acceptance of one another. Either act serves to promote the glory of God.

8. Was. Literally, “has become.” Important textual evidence may be cited (cf. p. 10) for the reading “became.”

A minister. Gr. diakonos, “servant” (see on ch. 13:4).

Of the circumcision. Literally, “of circumcision.” This is understood by some commentators to mean that Jesus was “a minister of circumcision,” in the sense that He was a minister of the covenant of which circumcision was the sign and seal. Others interpret the passage to mean that Christ came to minister to “those who had been circumcised,” the Jews. For this meaning of “circumcision” see Rom. 3:30; 4:12; Gal. 2:7; Eph. 2:11. Christ came first of all to minister to the “house of Israel” (Matt. 15:24).

Paul’s purpose in Rom. 15:7–12 is to emphasize the universality of the grace of God in Christ, as exhibited toward Jews and Gentiles alike. Christ was willing to submit to whatever might be necessary to meet His fallen creatures where they were, to do everything possible to restore and save them. Therefore Christians, whether Jews or Gentiles, strong or weak, should be willing to receive one another, as Christ has received them (v. 7), to be considerate of one another’s weaknesses and failings (v. 1), and to do whatever will build up and edify (v. 2).

9. That the Gentiles. The Greek construction is difficult. The meaning seems to be that Christ became “a minister of the circumcision” in order to confirm the promises and in order that the Gentiles might glorify God. Christ’s manifestation of God’s truthfulness by His fulfillment of the promises made to Israel is also the foundation of God’s mercy to the Gentiles. He was “a minister of the circumcision” in order that not only Jews but also Gentiles might be saved. Therefore Jewish Christians should be willing to receive Gentile converts and treat them as brethren. Likewise Gentile Christians should be considerate of Jewish believers, realizing that God’s mercy has come to them upon the rejection of the Jews as a nation (see on ch. 11:15).

As it is written. This quotation is from Ps. 18:49. The quotations in vs. 9–12 show that God’s saving plan has from the very first included Gentiles as well as Jews.

Confess. Gr. exomologeoµ, here probably meaning, “to praise” (see on ch. 14:11).

10. Rejoice, ye Gentiles. A quotation from Deut. 32:43. For the purpose of the quotation see on Rom. 15:9.

11. Praise the Lord. A quotation from Ps. 117:1. For the purpose of the quotation see on Rom. 15:9.

12. Esaias saith. A quotation from Isa. 11:10 (see comment there).

A root. Literally, “the root,” meaning in this case “the shoot that springs from the root” (cf. Rev. 5:5; 22:16). This verse shows explicitly that the Messiah of the Jews would be the desire and hope of the Gentiles.

Reign. As King of the kingdoms of grace and glory (see on Matt. 4:17; 5:3).

Trust. Gr.elpizoµ, “to hope.” On the relation of hope to salvation see on ch. 8:24.

13. Hope. Gr. elpis, “trust,” from elpizoµ, “to hope.” The appellation “of hope” is suggested by the closing clause of v. 12, “in him shall the Gentiles trust.”

Fill. The clause reads literally, “may the God of hope fill.”

In believing. Paul prays that their faith may give them a life full of joy and peace and hope, which are all the results of true faith and of the presence of the Holy Spirit (see Rom. 5:1, 2; Gal. 5:22). Where these fruits of the Spirit are found, there will be love and harmony among believers. Jew and Gentile, strong and weak, all will live together in joy and peace in the common hope of sharing in the glory of God (Rom. 5:2).

14. And I myself. The argument of the epistle is now completed. Paul concludes with an explanation of his manner of writing to Rome (vs. 15–22), a statement concerning his future plans (vs. 23–33), and the usual personal greeting (ch. 16). Chapter 15:14–33 corresponds to the introduction in ch. 1:8–15.

Persuaded of you. That is, convinced about you.

Goodness. Compare Gal. 5:22; Eph. 5:9.

All knowledge. Here particularly the knowledge of spiritual truth, such as that possessed by those strong in faith (see 1 Cor. 8:1, 7, 10, 11). Paul had earlier warned the Corinthians that “knowledge puffeth up, but charity edifieth” (1 Cor. 8:1). Fortunately the Roman Christians had the desirable combination of “goodness” and “knowledge.”

Able also to admonish. Or, “qualified also to exhort,” “competent also to counsel.”

15. In some sort. Literally, “in part” (cf. ch. 11:25), that is, in some parts of his epistle. Paul may appear to have spoken more boldly than his expressed conviction of his readers’ “goodness” and “knowledge” (ch. 15:14) would seem to make necessary.

Putting … in mind. Gr. epanamimneµskoµ, “to call back to mind again,” “to refresh one’s memory.” This verb occurs nowhere else in the NT. Paul sought to refresh the memories of the Roman Christians concerning the fundamental truths of the gospel.

The grace. Meaning here, the grace of his appointed office as an apostle (see on chs. 1:5; 12:3).

16. Minister. Gr. leitourgos (see on ch. 13:6).

To the Gentiles. See on Acts 9:15.

Ministering. Literally, “ministering as a priest.” The word occurs nowhere else in the NT.

Offering up. Gr. prosphora, literally, “a bringing to,” that is, to the altar, hence, “an offering” as the word is translated in Acts 21:26; Eph. 5:2; etc. Paul represents himself as a ministering priest. The preaching of the gospel is his priestly function. The believing Gentiles, purified and consecrated to God by the Holy Spirit, are his sacrifice. Such an offering is “acceptable” to God (see 1 Peter 2:5).

Holy Ghost. Rather, “Holy Spirit” (see on John 14:26). Only offerings sanctified by the Holy Spirit (see on Rom. 8:9) are acceptable with God.

17. I may glory. Paul’s glorying was not in himself but “through Christ Jesus,” literally, “in Christ Jesus.” He recognized that he has nothing whereof to boast (ch. 3:27) but that as a minister of the gospel he did all things in and through Christ (2 Cor. 10:17; Phil. 4:13). Nevertheless, he goes on to describe the success of his work, especially among the Gentiles. His purpose in mentioning them, as also his reason for referring to his high calling as an apostle Rom. 15:15, 16, seems to be to provide an adequate justification for the authority that he has presumed to exercise over the members of the church at Rome by writing this epistle to them.

Which pertain. Compare Heb. 2:17; 5:1, where the context shows that the expression, “things pertaining to God,” describes the duties of a priest before God. Paul limits his glorying to his ministry as a priest of the gospel, which service he regards as presenting an offering to the Lord.

18. I will not dare. Paul will not venture to speak of anything except what Christ has accomplished through him. Paul confines the recitation of his successes only to those in which he himself has been directly concerned, all of which successes, of course, are due to Christ. Christ has used other agents besides Paul, but he will not speak of the things accomplished through them.

Obedient. The obedience would be an “obedience of faith” (ch. 16:26; see on ch. 1:5).

By word and deed. That is, by speech and action, by preaching and life (see Luke 24:19; Acts 1:1; 7:22; 2 Cor. 10:11). These words qualify “wrought” and refer to Paul’s preaching and teaching of the gospel and to all that he had been enabled to do and to suffer in his ministry.

19. Through mighty signs and wonders. Literally, “in power of signs and wonders,” corresponding to “by the power of the Spirit of God,” literally, “in power of the Spirit of God.” “Signs and wonders” is a common phrase in the NT to describe Christian miracles (see 2 Cor. 12:12; Heb. 2:4). The two words are similar in meaning. The word for “signs” (seµmeia) emphasizes the significance of the miracles as means of revealing and confirming spiritual truth. The word for “wonders” (terata) expresses the effect of the miracles upon the witnesses as manifestations of supernatural power (cf. Vol. V, p. 208). The “power of signs and wonders” is the power that signs have to convince, and wonders, to overawe. Paul elsewhere appeals to miracles as “signs of an apostle” (2 Cor. 12:12; cf. Acts 14:3; 15:12; 19:11).

The Spirit of God. Paul’s labors as an apostle are ample evidence of the divine origin of his commission (ch. 1:1).

Round about. The meaning of this expression is not entirely clear. Some commentators have understood “round about” as referring to the regions round about Jerusalem. Others interpret the phrase as describing the extent of Paul’s missionary endeavors from Jerusalem as far “round” as Illyricum.

Illyricum. A Roman province lying north of Macedonia on the Adriatic Sea. This area evidently marked the limits of Paul’s journeys to the west, at least at the time he wrote this epistle. The Biblical record does not state specifically whether Paul entered this territory or simply worked up to its boundaries.

Fully preached. Literally, “fulfilled.” Paul had covered all the ground between the points named. He does not claim to have preached in every city in these regions, but he had established churches in all the main centers, from which the gospel could be taken to the surrounding country. The pioneering work had been completed.

20. Have I strived. Gr. philotimeomai, “to make it one’s ambition,” “to strive eagerly.” Philotimeomai is translated “labour” in 2 Cor. 5:9, and “study” in 1 Thess. 4:11.

Named. Paul sought to avoid preaching in places where men had already been taught to believe in Christ and to call upon His name in public confession and worship.

Another man’s foundation. Compare 1 Cor. 3:10; 2 Cor. 10:15, 16. Paul considered it his calling and duty to engage in pioneering work.

21. As it is written. The quotation is from Isa. 52:15. Paul defends his practice of preaching where Christ’s name was unknown by noting that the procedure was a fulfillment of OT prediction.

22. For which cause. The reason why Paul had so far been prevented from visiting Rome was his eagerness to complete his preaching of the gospel in the regions through which he had been traveling. At long last he now feels free to make the trip to Rome, since he has “no more place in these parts” (v. 23).

Much. Gr. ta polla, which may mean “many times.” Important textual evidence may also be cited (cf. p. 10) for the reading pollakis, “often.” Evidently Paul had frequently had the intention, or perhaps the opportunity, to go to Rome (see ch. 1:13), but the demands of his work and such time-consuming problems as he encountered in the districts where he was laboring, had hindered him.

23. Place. Gr. topos, here meaning “scope,” “opportunity,” “room for action.” Compare the use of topos in Rom. 12:19; Eph. 4:27; Heb. 12:17.

Parts. Gr.klimata, “regions.” Paul felt that there was no longer opportunity in this part of the world for him to do the kind of work to which he had been commissioned.

A great desire. Gr. epipothia, “a longing.” Compare the use of the related verb epipotheoµ in Rom. 1:11; Phil. 1:8; 1 Thess. 3:6; 2 Tim. 4:1; 1 Peter 2:2.

24. Spain. There is no conclusive evidence, Biblical or historical, that Paul ever succeeded in reaching Spain. See p. 101.

I will come to you. Textual evidence favors (cf. p. 10) the omission of this clause, thus leaving the sentence somewhat incomplete but the sense unchanged. The same intention is expressed in v. 28.

To be brought on my way. Paul hoped that the Roman Christians would do all in their power to prosper his journey into Spain. Perhaps he felt that he might receive from them the same kindness and respect as from other churches that had sent companions to escort him on his journey (see Acts 15:3; 21:5; 1 Cor. 16:6, 11; 2 Cor. 1:16; Titus 3:13; 3 John 6). This ancient demonstration of hospitality is common in the Orient today.

Filled with your company. The clause reads literally, “If of you first in a measure I might be filled.” Paul desired to enjoy the company of the Roman Christians, but only briefly, so that he might hurry on to Spain.

25. I go unto Jerusalem. Despite his longing to see the believers in Rome, Paul feels it his duty first to go in the opposite direction to bring relief to the poor members in Jerusalem. This journey to Jerusalem and the intended journey to Rome are mentioned in Acts 19:21. That he fulfilled his plans to return to Jerusalem is recorded in his defense before Felix (Acts 24:17).

Saints. See on ch. 1:7.

26. Macedonia. Paul’s first scene of labor in Europe (see on Acts 16:9, 10). One of its principal cities was Philippi.

Achaia. Greece, including the Peloponnesus and a portion of continental Greece (see The Journeys of Paul). Its capital was Corinth, in which was located the principal church of the area.

Contribution. Gr. koinoµnia, literally, “communion,” “fellowship.” The use of the term suggests the idea of sharing and fellowship that was represented by the gift. How this collection was gathered is recorded in 1 Cor. 16:1–4; 2 Cor. 8:1–6; 9:1, 2, 4–7 (cf. Acts 24:17).

The poor saints. Rather, “the poor among the saints.” Not all the members of the Jerusalem church were poor, but that there were many poor among them is apparent from Acts 4:32 to 5:4; 6:1; 11:29, 30; Gal. 2:10; James 2:2.

27. Debtors they are. The congregation at Jerusalem was the mother church from which the gospel, with all its spiritual blessings, had been communicated to the Gentiles.

Carnal things. That is, material things, those things that pertain to man’s physical life, such as food and clothing. For this sense of “carnal” see 1 Cor. 9:11. In return for the great spiritual gifts the Gentiles had received from the saints at Jerusalem, surely they should “minister unto them in carnal things.”

28. Performed this. That is, deliver the contribution to the saints at Jerusalem (see on v. 25).

Sealed. Gr. sphragizoµ, “to make sure,” “to secure.” The meaning, according to a use illustrated in the papyri, is probably that all the proper steps with regard to the contribution had been taken (see Moulton and Milligan, The Vocabulary of the Greek Testament). Elsewhere Paul speaks of his concern that the contribution be handled in a manner free from all suspicion (2 Cor. 8:14–23).

Into Spain. See on v. 24.

29. I am sure. Gr. oida, “to know.”

The fullness of the blessing. That is, the full blessing.

Of the gospel. Textual evidence favors (see p. 10) the omission of this phrase. Without it the passage reads, “in the fulness of the blessing of Christ.” However, the “blessing” is the gospel. Paul’s intentions to visit Rome were finally realized, but not in the manner he had anticipated (Acts 28:16). Nevertheless, judging by the account in Philippians (Phil. 1:12–20), his ministry in Rome was indeed “in the fulness of the blessing of Christ.”

30. Christ’s sake. The phrase may be translated, “by [or “through”] our Lord Jesus Christ.”

Love of the Spirit. That is, the love that the Spirit inspires.

Strive together. Gr. sunagoµnizomia, literally, “to agonize with.” The term implies strenuous effort, here, earnestness in prayer (cf. Luke 22:44). Even though Paul is endowed with the special gifts of an apostle, he still needs and requests the prayers of fellow believers (see 2 Cor. 1:11; Eph. 6:18, 19; Col. 4:3; 1 Thess. 5:25; 2 Thess. 3:1, 2).

31. That do not believe. Or, “who are disobedient” (cf. ch. 11:30). Paul is justifiably apprehensive concerning the possibility of open hostility on the part of the unbelieving Jews in Jerusalem (see Acts 21:30, 31).

My service. That is, the gift he is planning to deliver (see on vs. 25, 26).

May be accepted. This suggests that Paul had certain misgivings as to whether or not the gift will be gratefully received. The Judaizing element in the church at Jerusalem, whom he has undoubtedly offended by his attitude toward Jewish ritual and toward the question of the admission of the Gentiles (see Acts 21:20–24), might find it impossible to accept cordially such a gift from people whom they had for so long been accustomed to despise.

32. With joy. Compare 1 Cor. 4:21; 2 Cor. 2:1. The way in which Paul is received in Jerusalem will have much to do with whether he returns to the city of Rome “with joy.”

By the will of God. The necessity of always submitting to the will of God is here emphasized. He came to Rome indeed, but neither “with joy” nor to “be refreshed,” at least not in the manner anticipated (Acts 27; 28).

Be refreshed. Or, “find rest.” Paul evidently longs for a period of rest and peace in a friendly community of faithful believers, such as the church in Rome appears to have been.

33. The God of peace. The title is especially appropriate in view of what Paul has mentioned in vs. 31, 32. The benediction of peace mentioned in the opening of the letter appears again near the close (see on ch. 1:7).

Amen. Gr. ameµn, here, “truly,” “faithfully” (see on Matt. 5:18).

Ellen G. White comments

1    DA 440; 5T 605

1–3GW 190; 2T 76, 674; 3T 229; 5T 245; 6T 398

3     MM 252; 2T 151, 157; 3T 18, 457, 566; 4T 418; 5T 204, 422; 6T 215

4     FE 394, 430, 445; GC 324; SR 152

5, 6 1T 324; 5T 248

5–7 4T 20

6     5T 388

10   Ev 578

11, 12  FE 430

13   ML 51; 2T 319

24   AA 373

27   1T 190