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The apostle, in this chapter, continues the discourse of the former, concerning mutual forbearance in indifferent things; and so draws towards a conclusion of the epistle. Where such differences of apprehension, and consequently distances of affection, are among Christians, there is need of precept upon precept, line upon line, to allay the heat, and to beget a better temper. The apostle, being desirous to drive the nail home, as a nail in a sure place, follows his blow, unwilling to leave the subject till he has some hopes of prevailing, to which end he orders the cause before them and fills his mouth with the most pressing arguments. We may observe, in this chapter, I. His precepts to them. II. His prayers for them. III. His apology for writing to them. IV. His account of himself and his own affairs. V. His declaration of his purpose to come and see them. VI. His desire of a share in their prayers.

INTRODUCTION TO ROMANS 15 The apostle in this chapter pursues his exhortation to mutual affection and forbearance, notwithstanding their different sentiments about the use of meats, and observation of days; excuses his writing so freely to them, which they might bear with, in consideration of his being an apostle, especially an apostle of the Gentiles, and which office he magnified and fulfilled everywhere; gives them the reasons why he had not as yet been with them though he greatly desired it, encourages them to expect, a visit from him; and concludes with earnestly entreating them that he might have a share in their prayers: and first, as an inference from what he had said in the preceding chapter, he lays it down as a duty incumbent on himself, and all that were strong in the doctrine of Christian liberty, to bear with the infirmities of weak Christians, and not please themselves, but others, Rom 15:1, which he enforces, from the usefulness of it, it being for the good and edification of others, Rom 15:2, and from the example of Christ, who pleased not himself, Rom 15:3, and which is proved from a passage of Scripture in Psa 69:9, the pertinency of which passage, and the citation and application of it to Christ and the present case, are vindicated from this consideration, that whatever was written in former times, was for the use of the saints under the Gospel dispensation, Rom 15:4, and that the exhortation might have its effect upon them, be puts up a prayer to God for them, that such a temper of mind might be in them, which would be for the glory of God, Rom 15:5, and then he repeats his exhortation, Rom 15:7, that they would affectionately receive one another; which he urges by the example of Christ, who had received them to the glory of God; and that they might glorify him, and this was one way of doing it: and that this argument might have the greater weight with both parties, he observes, that Jesus Christ had a special regard to the Jews, and was their minister, sent unto them to fulfil the promises made unto their fathers, and had received them; and therefore though they were weak, they were not to be despised, grieved, and offended, Rom 15:8, and as for the Gentiles, it was a clear case that God had had long ago a design of mercy to them, and that they were to be, and were now received by Christ, and so under obligation to glorify God for his mercy; and therefore not to be judged and condemned, though they did not conform to the ceremonial law; and this he proves in Rom 15:9, from several passages of Scripture in Psa 18:49, and closes this argument he had so long insisted on with a prayer to God for them, that they might be in the exercise of faith and hope; and, in the exercise of those graces, be filled with joy and peace, Rom 15:13, and in order to prevent an objection that might be made to these prayers and exhortations of his, that they suggested that they were wicked and ignorant men, devoid of affection, and knew not how to behave to each other, nor to exhort one another, the apostle softens such a resentment, by calling them brethren, and by expressing his persuasion of their abundant goodness, knowledge, and abilities, Rom 15:14, and excuses the freedom he took with them by observing, that he only acted the part of a monitor, Rom 15:15, and the rather this freedom might be allowed him, on account of the great gifts bestowed upon him, qualifying him to be an apostle of Christ; and especially as he was an apostle of the Gentiles and so their apostle, Rom 15:16, and on account of his office, gifts, and usefulness, he had reason to glory; though through Christ only, and in things relating to God, and not himself, Rom 15:17, when he takes an occasion to enlarge on his ministry, and magnify his office; partly from the end and success of it, bringing the Gentiles to the obedience of Christ, Rom 15:18, and partly from the means and causes of such success the preaching of the word, working miracles, and the power of the Holy Ghost; and from the extent of it, reaching from Jerusalem to Illyricum, Rom 15:19, and from the difficulty which attended it, he preaching in places where the Gospel was never preached before, and which he chose to do, Rom 15:20, and which was necessary to be done, according to a prophecy in Isa 52:15, which he cites, Rom 15:21, and observes, that it was his preaching in these many and distant parts that was the reason of his not having been with the saints at Rome, Rom 15:22, but now gives them reason to expect his coming; partly because he had finished his travels in those countries, and partly because of the vehement desire he had to see them, Rom 15:23, and besides, an opportunity seemed to be offering, he intending to take a journey to Spain, when it would lie in his way to come to Rome, and be for his advantage, Rom 15:24, in the mean while he informs them what he was engaged in, to carry the contribution of the Macedonian and Asian churches to Jerusalem, for the poor saints there, Rom 15:25, on which contributions he enlarges, showing not only who made them, and for whom, but the source and spring of them, they arose from their good will and pleasure, Rom 15:26, and yet they were debtors, and under obligation to do what they did; it was but a piece of justice and equity, since those churches had received of the spiritual things of the Jews, Rom 15:27, and as for his coming to them, he acquaints them of the time that it would be, when he had finished the above service and labour of love, and when he should come into Spain, as he had before signified, Rom 15:28, and of the manner in which he should come, of which he was fully persuaded, as that it would be with the fulness of the blessing of the Gospel of Christ, Rom 15:29, and then with great importunity desires them to pray for him, and that very earnestly, Rom 15:30, particularly that he might be delivered from his enemies in Judea, and that the saints there would accept of what he brought them from the Gentiles, Rom 15:31, and that, if it was the will of God, he might come to them and be refreshed with them, Rom 15:32, and then closes the chapter with a salutation of them, or a wish that the God of peace might be with them, Rom 15:33.

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, Sa2 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 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. (x) Echa Rabbati, fol. 50. 2. Midrash Tillim in Tzeror Hammor, fol. 47. 3.

There are two ways in which “Christ became a servant to the circumcised.” First, he was himself circumcised and so identified himself with them. Second, he fulfilled the promises of the law, so that now neither those who are circumcised nor Gentile believers are obliged to keep it any more.

Again, he is speaking of Christ's concern for us, still holding to the same topic, and showing what great things He hath done for us, and how "He pleased not Himself." And besides this, there is another point which he makes good, that those of the Gentiles are debtors to a larger amount unto God. And if to a larger amount, then they ought to bear with the weak among the Jews. For since he had spoken very sharply to such, lest this should make these elated, he humbles their unreasonableness, by showing that it was by "promise made to the fathers" that they had the good things given them, while they of the Gentiles had them out of pity and love toward man only. And this is the reason of his saying, "And that the Gentiles might glorify God for his mercy." But that what is said may be made plainer, it is well to listen once more to the words themselves, that you may see what Christ's having been made "a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers," means. What then is that which is stated? There had been a promise made to Abraham, saying, "Unto thee will I give the earth, and to thy seed, and in thy seed shall all the nations be blessed." But after this, they of the seed of Abraham all became subject to punishment. For the Law wrought wrath unto them by being transgressed, and thenceforward deprived them of that promise made unto the fathers. Therefore the Son came and wrought with the Father, in order that those promises might come true, and have their issue. For having fulfilled the whole Law in which He also fulfilled the circumcision, and having by it, and by the Cross, freed them from the curse of the transgression, He suffered not this promise to fall to the ground. When then he calls Him "a Minister of the circumcision," he means this, that by having come and fulfilled the Law, and been circumcised, and born of the seed of Abraham, He undid the curse, stayed the anger of God, made also those that were to receive the promises fit for them, as being once for all freed from their alienation. To prevent then these accused persons from saying, How then came Christ to be circumcised and to keep the whole Law? he turns their argument to the opposite conclusion. For it was not that the Law might continue, but that He might put an end to it, and free thee from the curse thereof, and set thee entirely at liberty from the dominion of that Law. For it was because thou hadst transgressed the Law, that He fulfilled it, not that thou mightest fulfil it, but that He might confirm to thee the promises made unto the fathers, which the Law had caused to be suspended, by showing thee to have offended, and to be unworthy of the inheritance. And so thou also art saved by grace, since thou wast cast off. Do not thou then bicker, nor perversely cling to the Law at this unsuitable time, since it would have cast thee also out of the promise, unless Christ had suffered so many things for thee. And He did suffer these, not because thou wast deserving of salvation, but that God might be true.

Paul said this so that the Gentiles would understand that the Lord Christ had been sent to the Jews and so they would not be proud. Since the Jews rejected what had been sent to them, it happened that the gospel was also preached to the Gentiles, as is most clearly written in the Acts of the apostles, when the apostles say to the Jews: “It was necessary that the Word of God should be spoken first to you. Since you … judge yourselves unworthy … behold, we turn to the Gentiles.”It also agrees with the Lord’s own testimony, when he said: “I was sent only to the lost sheep of the house of Israel” and: “It is not right for the children’s bread to be thrown to the dogs.” If the Gentiles think carefully, they will realize by their own faith, by which they now believe that to the pure all things are pure, that they should not offend those Jewish converts who, perhaps from weakness, dare not touch certain kinds of meat, fearing that it has been in contact with idols.

Once more Paul urges both Jews and Gentiles to unity with each other. He agrees with the Jews that Christ was promised to them and came to them first and that the Gentiles were called later on, because of God’s mercy. Nevertheless, both peoples have now been made into one.

He holds to the former subject of discourse, showing that Christ did not please Himself, but accepted everything for our sake, and he persuades the Gentiles not to exalt themselves over those who believed from among the Jews. For the Jews were saved by the promise given to their fathers, while the Gentiles were saved by mercy and love for mankind alone. The meaning of what is said is as follows. To Abraham there was a promise that his seed would inherit the world (Gen. 13:15); but those who descended from Abraham all became deserving of punishment, as transgressors of the law, and therefore unworthy of the promise. Therefore Christ came and fulfilled the law, accepting among other things circumcision as well. Having fulfilled the law, accepted circumcision, and become the seed of Abraham, He extinguished the wrath of God and made us capable of receiving the promise. He accepted circumcision so that the promise of God would not remain in vain, and not in order to establish the law. Why then do you, Judaizer, cling to the law, which has already brought you into such danger that you have been deprived of the promise?

Second, when he says, for I say that Christ, he clarifies what he had said: first, with respect to the Jews; second, with respect to the gentiles, at but that the gentiles. First, therefore, he says: it has been stated that Christ welcomed you who are assembled in the unity of faith composed of Jews and gentiles. And this is clear with respect to both: for I say, therefore, that Christ Jesus was minister of the circumcision, for he is the author of everyone's faith, as it says in Hebrews: looking to Jesus, the author and perfecter of our faith (Heb 12:2). But he showed himself in person only to the Jews, as it says in Matthew: I was sent only to the lost sheep of the house of Israel (Matt 15:24); and in Isaiah: his voice will not be heard outside (Isa 42:2). And this for the truth of God, i.e., that the truth of God's promise may be acknowledged: God is truth (Rom 3:4). Hence he continues: to confirm the promises made unto the fathers: he has raised up a horn of salvation for us in the house of his servant David; as he spoke from the mouth of his holy prophets (Luke 1:69); for all the promises of God find their yes in him (2 Cor 1:20).

The strong should bear the infirmities of the weak, and each strive to please, not himself, but his neighbor, after the example of Christ, Rom 15:1-3. Whatsoever was written in old times was written for our learning, Rom 15:4. We should be of one mind, that we might with one mouth glorify God, Rom 15:5, Rom 15:6. We should accept each other as Christ has accepted us, Rom 15:7. Scriptural proofs that Jesus Christ was not only the minister of the circumcision, but came also for the salvation of the Gentiles, Rom 15:8-12. The God of hope can fill us with all peace and joy in believing, Rom 15:13. Character of the Church of Rome, Rom 15:14. The reason why the apostle wrote so boldly to the Church in that city - what God had wrought by him, and what he purposed to do, Rom 15:15-24. He tells them of his intended journey to Jerusalem, with a contribution to the poor saints - a sketch of this journey, Rom 15:25-29. He commends himself to their prayers, Rom 15:30-33.

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 Jewish people; as God by his prophets had repeatedly declared.

SAME SUBJECT CONTINUED AND CONCLUDED. (Rom 15:1-13) 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; 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.

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 sent.