Romans 15:4

ld 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. Verse 7 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 ὁ Χριστος προσελαβετο ἡμας· 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. Verse 8 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. Verse 9 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; 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. Verse 13 Now the God of hope, etc. - Ὁ 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. Verse 14 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 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. Verse 15 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. Verse 16 Ministering the Gospel of God - Ἱερουργουντα, 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. Verse 17 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 which he has conferred upon me, but in the great success with which he has crowned my ministry. Verse 18 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 - Αογῳ και εργῳ· 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. Verse 19 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 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. Verse 20 So have I strived to preach the Gospel - Οὑτω 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. Verse 21 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. Verse 22 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. Verse 23 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. Verse 24 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 ὑμας. 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: - Ἡ δ' εμη ουδε περ υἱος 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. Verse 25 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 1Cor 16:1-4 ; 2 Corinthians 8, and 2Cor 9:1-15 . His design in this affair is very evident from 2Cor 9:12 , 2Cor 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. Verse 27 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. Verse 28 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 . Verse 29 In the fullness of the blessing of the Gospel of Christ - The words 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. Verse 30 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. Verse 31 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 - Διακονια. 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. Verse 32 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. Verse 33 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 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. Introduction The apostle commends to the Christians at Rome Phoebe, a deaconess of the Church at Cenchrea, Rom 16:1 , Rom 16:2 . Sends greetings to Aquila and Priscilla, of whom he gives a high character; and greets also the Church at their house, Rom 16:3-5 . Mentions several others by name, both men and women, who were members of the Church of Christ at Rome, Rom 16:6-16 . Warns them to beware of those who cause dissensions and divisions, of whom he gives an awful character, Rom 16:17 , Rom 16:18 . Extols the obedience of the Roman Christians, and promises them a complete victory over Satan, Rom 16:19 , Rom 16:20 . Several persons send their salutations, Rom 16:21-23 . To whose good wishes he subjoins the apostolic blessing; commends them to God; gives own abstract of the doctrines of the Gospel: and concludes with ascribing glory to the only wise God, through Christ Jesus, Rom 16:24-27 . Verse 1 I commend unto you Phoebe - As the apostle had not been at Rome previously to his writing this epistle, he could not have had a personal acquaintance with those members of the Church there to whom he sends these friendly salutations. It is likely that many of them were his own converts, who, in different parts of Asia Minor and Greece, had heard him preach the Gospel, and afterwards became settlers at Rome. Phoebe is here termed a servant, διακονον, a deaconess of the Church at Cenchrea. There were deaconesses in the primitive Church, whose business it was to attend the female converts at baptism; to instruct the catechumens, or persons who were candidates for baptism; to visit the sick, and those who were in prison, and, in short, perform those religious offices for the female part of the Church which could not with propriety be performed by men. They were chosen in general out of the most experienced of the Church, and were ordinarily widows, who had borne children. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age. It is evident that they were ordained to their office by the imposition of the hands of the bishop; and the form of prayer used on the occasion is extant in the apostolical constitutions. In the tenth or eleventh century the order became extinct in the Latin Church, but continued in the Greek Church till the end of the twelfth century. See Broughton's Dictionary, article deaconess. Cenchrea was a sea-port on the east side of the isthmus which joined the Morea to Greece, as the Lechaeum was the sea-port on the west side of the same isthmus. These were the only two havens and towns of any note, next to Corinth, that belonged to this territory. As the Lechaeum opened the road to the Ionian sea, so Cenchrea opened the road to the Aegean; and both were so advantageously situated for commerce that they were very rich. These two places are now usually denominated the Gulf of Lepanto, and the Gulf of Ingia or Egina. It was on the isthmus, between these two ports, which was about six miles wide, that the Isthmian games were celebrated; to which St. Paul makes such frequent allusions. Verse 2 Succourer of many - One who probably entertained the apostles and preachers who came to minister at Cenchrea, and who was remarkable for entertaining strangers. See on Rom 12:8 (note). Verse 3 Greet Priscilla and Aquila - This pious couple had been obliged to leave Rome, on the edict of Claudius, see Act 18:2 , and take refuge in Greece. It is likely that they returned to Rome at the death of Claudius, or whenever the decree was annulled. It seems they had greatly contributed to assist the apostle in his important labors. Instead of Priscilla, the principal MSS. and versions have Prisca, which most critics suppose to be the genuine reading. Verse 4 Who have for my life laid down their own necks - What transaction this refers to we know not; but it appears that these persons had, on some occasion, hazarded their own lives to save that of the apostle; and that the fact was known to all the Churches of God in that quarter, who felt themselves under the highest obligations to these pious persons, for the important service which they had thus rendered. Verse 5 The Church that is in their house - In these primitive times no such places existed as those which we now term churches; the word always signifying the congregation or assembly of believers, and not the place they assembled in. See the term defined at the end of the notes, Mat 16:28 (note). Epenetus - the first fruits of Achaia - In 1Cor 16:15 , the house or family of Stephanas is said to be the first fruits of Achaia: how then can it be said here, that Epenetus was the first fruits, or first person who had received the Gospel in that district? Ans. - Epenetus might have been one of the family of Stephanas; for it is not said that Stephanas was the first fruits, but his house or family; and there can be no impropriety in supposing that one of that house or family was called Epenetus; and that this person, being the only one of the family now at Rome, might be mentioned as the first fruits of Achaia; that is, one of that family which first received the Gospel in that country. This would rationally account for the apparent difficulty, were we sure that Αχαιας, of Achaia, was the true reading: but this is more than doubtful, for Ασιας, of Asia, is the reading of ABCDEFG, some others; the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and some of the chief of the fathers. On this evidence Griesbach has admitted it into the text. Yet the other reading is sufficiently natural, for the reasons already assigned. Verse 6

I. We must bear the infirmities of the weak, v. 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 burdens. II. We must not please ourselves, but our neighbour, v. 1, 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, Matt. xvi. 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 ( John v. 30 ), washed his disciples' feet, endured the contradiction of sinners against himself, troubled himself ( John xi. 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. iv. 15 . (2.) 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 Ps. lxix. 9 , the former part of which verse is applied to Christ ( John ii. 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 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, 1 Pet. iii. 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 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? (3.) 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 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, ch. v. 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. Christian Unity. ( a. d. 58.) 5 Now the God of patience and consolation grant you to be like-minded 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. 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 s

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 towards 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 connexion 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. Rom 5:4. 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. Rom 5:4. We may learn here, (1.) that afflictions may prove to be a great blessing. (2.) That the 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 2Cor 1:3-11. (g) "whatsoever things" 1Cor 10:11, 2Ti 3:16,17

Aforetime - In the Old Testament. That we through patience and consolation of the scriptures may have hope - That through the consolation which God gives us by these, we may have patience and a joyful hope.

[[This sermon is split into two parts found in verses 4-5 and 6-13]] Sermon for the Second Sunday in Advent; Romans 15:4-13 EXHORTATION TO BEAR WITH THE WEAK 1 It is quite probable the individual who arranged this epistle text knew little about Paul. He includes in the selection more than pertains to the theme. The beginning-- V.4. “Whatsoever things were written,” etc. --relates to what goes before. The text should have begun with the words, “Now the God of patience.” It is necessary to a clear and methodical understanding of the passage that we remember this: the Romans to whom the apostle writes were converts to Christianity from both Jews and gentiles. At that time there were many Jews living in all countries, and especially were they found in Rome, as we learn from the seventeenth and eighteenth chapters of the Acts of the Apostles. Having properly inculcated the doctrines of faith and of good works all through the epistle, the apostle in conclusion introduces several exhortations to the Romans to preserve harmony in faith and in good works, removing what might be productive of discord and subversive to unity of the Spirit. There are two difficulties which today as in all times strongly militate against the unity of the Spirit, against faith and good works. They must here be carefully noted and described. 2 The first difficulty was this: Some Jewish converts feared that deviating from former customs would be committing sin. Notwithstanding they had been taught the New Testament freedom regarding meats, days, clothing, vessels, persons, conditions, customs; that only faith renders us righteous in God's sight; and that the restrictions of the Law concerning the eating of flesh and fish, concerning holidays, places, vessels, were entirely abolished; yet so completely fettered by old customs were their weak consciences and imperfect faith, they could not exercise such liberties. Again, both Jews and gentiles, in consequence of this same disordered idea, could not venture to eat of bread and meat offered to idols by unbelievers, though sold in the public market. They imagined that to eat thereof was to honor the idols and deny Christ, when in fact the act had no significance. For all kinds of food are clean, and good creatures of God, whether in the hands of heathen or Christians, whether offered to God or to the devil. 3 The second difficulty was this: They of better understanding and stronger faith had not sufficient regard for the weak, but exercised their liberty indiscreetly, offending the weak by eating and drinking without discrimination whatever was set before them. Not that there was any wrong in the act so far as the food was concerned; the wrong consisted in their indiscretion in causing the weak to err through the act. For the latter, beholding, could neither agree with them nor dissent from them. Had they thought to consent, their weak consciences would have interposed, protesting, “It is sinful; do it not.” Had they thought to dissent, conscience again would have interposed, objecting, “You are not Christians for you do not as other Christians do; your faith must be false.” Thus they could neither do one thing nor the other without opposing conscience. Now, to violate conscience is equivalent to violating faith, and is a grievous sin. 4 Paul here teaches us to have patience and bear with the weak, and not to conduct ourselves carelessly before them; rather to agree with them--become weak with them -- until they grow stronger in the faith and recognize their liberty. We are to guard against creating discord in faith over the subject of meats and drinks or any other temporal thing. The apostle, however, discriminates upon this point, for in general his teaching recognizes two classes of individuals to be considered in the matter. One consists of those weak in the faith, of whom we have already spoken. It is to this class alone Paul here refers. They are good, pious, common people, willingly doing better when they have the knowledge or power. They are not tenacious of their opinions; the trouble lies altogether in weakness of conscience and lack of faith. They are unable to extricate themselves from prevailing doctrines and customs. The other class are obstinate. Not satisfied to enjoy liberty of conduct for themselves, they must enforce it upon others, constraining them to their own practices. They claim that because certain liberty is permissible, it must be enjoined. They will not listen to real truth in the matter of Christian liberty, but strive against it. They are to blame for the weakness of the first class. For their doctrine disregards the weak consciences and misleads them into the belief that certain conduct is essential. This domineering class delight in bringing simple consciences into subjection to their demands. Paul does not here refer to that manner of people; no, but he elsewhere teaches us to faithfully oppose them and always do the opposite. Titus 1. 5 The best rule to follow in such matters is the rule of love. You should hold the same attitude toward these two classes that you would toward a wolf and a sheep. Suppose a wolf were to wound almost fatally a sheep, and you were to proceed with rage against the sheep, declaring it to be wrong in being wounded, that it should be sound; and you were violently to compel it to follow the other sheep to the pasture and to the fold, giving it no special care; would not all men declare you inconsiderate? The sheep might well say: “Certainly it is wrong for me to be wounded, and unquestionably I ought to be sound; but direct your anger toward the inflicter of my wounds, and assist in my recovery.” So should these Romans have done and have faithfully repelled the wolf-like teachers. At the same time, the consciences weakened and discouraged by false doctrines should have received consideration. The Church at Rome ought not to have denounced nor ignored them, but rather to have carefully healed their spiritual disorder and ultimately eradicated the wrong doctrines, in patience bearing with their weak brethren lest they should cause them to err. 6 Now, the circumstance Paul here speaks of has long since passed, and the law of Moses concerning meats, drinks, apparel, place, and so on, is no longer pertinent; yet another has been introduced in its stead, causing even greater trouble, and Paul's doctrine an this point is more necessary now than then. There is today established by the Pope and the clergy a world-wide system of human devices in regard to meats and drinks, apparel and place, days and seasons, persons and orders, customs and performances, so elaborate that one can scarce eat a morsel, drink a drop, or open his eyes even, but there is a law concerning the act. Thus is our liberty usurped. Particularly is it true in convents and cloisters, where it is unanimously contended that we must be clothed and shorn in a certain way, must conduct ourselves by certain rules, and must not eat this meat, drink that drink, and so on, lest we sin by disobedience. There obedience to human doctrines has been exalted to the point of highest esteem. The monks and nuns regard it the foundation, the corner-stone, of their religion, and base upon it their souls' salvation. 7 No one will open his eyes to the fact that mere human devices and doctrines are ensnaring souls, weakening consciences, dissipating Christian liberty and faith, and replenishing hell. Wolves! wolves! How abominably, awfully, murderous, how harassing and destructive, are these things the world over! This matter of obedience to human doctrine has never been agitated sufficiently to discover weak consciences. No one has opposed in word or act the teachings harmful to them. Whosoever has deviated from the doctrines has been condemned, and denounced as an apostate, a roving monk, an abandoned Christian. Thus forcibly have the sheep not only been enfeebled, but driven into the jaws of the wolf. Oh, the wrath, the indignation, the displeasure, of the Divine Majesty! 8 If now, by the mercy of God, these papistical doctrines should be recognized as merely human, as false and assumed, things God has not commanded; and if some were to have courage enough to depart from custom in the matter of masses, prayers, garb, meats, and to maintain their Christian liberty according to the Gospel, the two classes referred to would take offense. The first, the Papists, would rant and rage, making loud outcry: “Our teachings must be observed! He who disregards them is a heretic, a heathen, a Jew, and disobedient to the Church.” They would continue to cry “Obedience to the Church!” solely for the sake of retaining in fetters and spiritual death the consciences which, as they have been taught to do, regard their obedience as unto the Church, when in reality it is unto mere papistical knavery and satanic devices, things whereby many saints, even, have been misled and deceived; St. Francis, for instance, and others. The second class--the weak--in the face of the others' outcry and of their own established custom, would err, being puzzled as to whose doctrine to accept, though sincerely desirous to follow the right. But whatever course they might take, conscience would oppose them. Should they essay to accept our Christian liberty, their own established custom and the outcry of the Papists would deter them. Their consciences bound by these two restraints, they would not dare deviate from the old way lest they oppose God. On the other hand, should they not accept our Christian liberty, they would again fear they were opposing the God we proclaim. Whither, then, shall flee the poor, weak conscience over whom Christ and the devil contend? 9 To this situation Paul's teaching appropriately applies. The doctrine of the devil and his Papists is wholly destitute of compassion. In violent rage it compels immediate retraction from our doctrine of liberty. It excommunicates and curses the offender, casting him down four thousand miles below hell, if he does not recant in the twinkling of an eye and renounce every letter and tittle of his belief. From the fact of the rage manifested, as well as from the fruit of papistical doctrine, we perceive who is its author. The teaching of Christ, however, does not so. It calls not for summary rejection of the individual who fails to quickly retract and readily desist when found to err in faith; notwithstanding there is more reason it should than in the case of papal teaching. Recognizing the weak and wounded condition of the offender, Christ's doctrine comes in a friendly way, teaching the real truth about human laws-that of Christian liberty. It is patient, bearing with him who does not immediately abandon his erroneous ways, and giving him time to learn to forsake them. It allows him to do the best he can, according to what he has been used to, until he is made whole and clearly perceives the truth. 10 Therefore, the Christian must on this point discriminate between the two classes mentioned. The weak should receive his kindly and patient instruction, but the roving, ranting kind are to meet with his earnest opposition. Let him teach and perform everything calculated to annoy and oppose the latter, and quietly omit whatever is pleasing to them, and let him honor their ban with a great easel-box. This is the consistent course of Christian love. It is the treatment every man desires for himself. Were any one of us misled by a weak conscience, he would desire a little time to retrieve instead of being precipitately cut off from the Church. He would like to be kindly instructed, to be borne with for a while and to be delivered from the wolves. Such is Christ's conduct toward us, and such does he desire our conduct toward one another to be. 11 The second cause of discord Paul also removes. There is, and always will be, among Christ's followers a class who are weak and sickly in good works, just as the first were defective in faith. We have, then, two kinds of invalid Christians--those affected inwardly, in faith and conscience; and those outwardly unsound, in works and deportment. Christ desires none of them to be rejected, but would have all received. He would give Christian love abundant opportunity to exercise itself, to heal its neighbors, to do them good and to bear with them, in matters inward and outward--in faith and conduct. The weak in conduct are they who sometimes fall into open sin; or again they who are called in German “wunderliche Koepfe und Seltsame,” people easily irritated or with other shortcomings which make it difficult to get along with them. Especially have we instances among husbands and wives, masters and servants, rulers and subjects. 12 Now, where Paul's Christian doctrine does not obtain, naturally each individual forgets the beam in his own eye and perceives only the mote in his neighbor's. One will not bear with the faults of the other; each requires perfection of his fellow. Hence they reflect upon each other's conduct. One resorts to this subterfuge, the other to that, to evade the harassing censure and displeasure of his neighbor. He who can, cuts the other's acquaintance, drops him, and then justifies himself with the excuse that his motive was love of righteousness; that he did not want to associate with wicked persons, but desired the company of only the good and godly like himself. 13 This evil holds sway chiefly in individuals ranking more or less high in the estimation of their fellows, who lead respectable lives and are particularly favored. These puff themselves up and put on airs. Whoever is not just like them is held in disgrace, in disparagement and contempt. Only themselves are worthy of admiration. But he who measures up to them, whose life is equally respectable-ah! he is righteous and a good friend; with him they can associate with perfect satisfaction to themselves as individuals who love only righteousness and the righteous, and hate nothing but wickedness and the wicked. They are not aware of the secret satanical pride in the inmost recesses of their hearts, which pride is the very reason they haughtily and meanly despise their neighbors for their imperfections. 14 Love of virtue and hatred of vice may spring from two different motives; one heathenish, the other Christian. Christ, too, is an enemy to sin and a friend to righteousness. Psalms 45:7 says of him, “Thou hast loved righteousness, and hated wickedness.” And this saying does not conflict with Moses' declaration concerning Christ, “Dilexit populos,” Yea, “he loveth the people.” Deut 33:3. But heathen love of virtue and hatred of vice, like the unreasoning swine, indiscriminately roots up and tosses together vices and virtues, regardless of the individual; truly a friend to no one but itself. This truth is evident from the fact that so long and so far as virtue adorns the individual, so long and so far heathenism loves him and is interested in him; but when virtue is lacking, the individual is rejected. 15 Now, the Christian hatred of sin discriminates between the vices and the individual. It endeavors to exterminate only the former and to preserve the latter. It does not flee from, evade, reject nor despise anyone: rather it receives every man, takes a warm interest in him and accords him treatment calculated to relieve him of his vices. It admonishes, instructs and prays for him. It patiently bears with him. It does only as the doer would be done by in circumstances of like infirmities. 16 The Christian's whole purpose in life is to be useful to mankind; not to cast out the individual, but to exterminate his vices. This we cannot do if we refuse to tolerate the faulty person. It would be a very inconsistent case of charity in which you should desire to feed the hungry, satisfy the thirsty, clothe the naked, visit the sick, but at the same time should not permit the hungering, the thirsting, the naked and the sick to approach you. But just so your unwillingness to tolerate a wicked or faulty person is inconsistent with your willingness to help him, or to aid him to godly living. 17 Let us learn from this that the life of Christian love does not consist in seeking godly, upright, holy individuals, but in making them godly, upright and holy. Let this be the Christian's earthly labor, whether it calls for admonition, prayer, patience or other exercise. For the Christian does not live to seek after the wealthy and strong in virtue, but to make such virtuous ones from the poor, weak and infirm. 18 So, then, the text admonishes to two thoughts--to Christian love and to good and noble works; not only to bearing with our neighbor's spiritual imperfections of faith and conduct, but also to receiving him into fellowship, to healing him and to restoring from infirmities. They who fail so to do, create seditions, sects and divisions; as in time past the heretics, Donatists and Novatians, and many others, separated from the Church because unwilling to tolerate sinners and the faulty. There must be heretics and sects where the doctrine of Christian love is ignored; it cannot be otherwise. 19 St. Augustine, commenting on the sixth chapter of Galatians, says: “In nothing is one's religious character so well shown as when, in dealing with the sinful individual, he insists on redemption of the sinner rather than on reproach; on his welfare rather than on reproof.” Upon this subject of Christian love, Paul says ( Gal 6:1-2 ): “Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfill the law of Christ.” In other words: “Neglect not to take upon yourselves the burdens of your neighbor--whatever is hard for him to bear. Seek not to derive advantage from him, but bear his. burdens.” To use him for your own advantage is not bearing but being borne. Advantage belongs to the angels in yonder life. At the same time we are to make a distinction between the two classes before mentioned. We are to avoid as heathen those who obstinately attempt to justify their sins and are unwilling to forsake them. For so we are taught in Matthew 18:17. The doctrine of Christian love is applicable only to them who, though perceiving the wrong, yet stumble through weakness or imperfection. Let us examine the text. THE WORD OF HOPE. V.4. “For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the Scriptures we might have hope.” 20 In the selection of this epistle passage it should not have been made to begin with these words. They pertain to the first part of the chapter. We shall therefore present the text in its proper order. The apostle with the fifteenth chapter begins to teach the aforesaid principle of love which is to have expression in our attitude toward our neighbor of erring conduct; even as in the fourteenth chapter he taught us to manifest love toward our neighbor of imperfect faith. He says, “We that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying. For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me. For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope.” In these truly forcible words Paul teaches the principle of love that is to enable us to bear with the imperfect conduct of our neighbor. 21 First, he tells us we are under obligation to forbear. Whence arises this obligation? Doubtless from the Law and from love ( Mt 7:12 ): “All things whatsoever ye would that men should do unto you, even so do ye also unto them; for this is the law and the prophets.” Now, there is no one of us who would not have others bear with him in his infirmities and help him to do better. In return, we are under obligation to conduct ourselves in a similar manner toward our fellows. The strong should bear with the feeble and help them to better things. 22 Secondly, Paul teaches we are not to take pleasure in ourselves; that is, not to consider ourselves good because of abilities superior to those of our neighbors. For that means but to delight in beholding others in sin and depravity, from unwillingness to see them our equals or our superiors; and to rejoice at the misfortunes which prevent their gaining ascendancy. Truly this spirit is diametrically and fundamentally opposed to love. The Pharisee in the Gospel ( Lk 18:11 ) thanks God he is not like other men. So good does he regard himself and so does he delight in himself, it would be painful indeed to him were there any other without sin. 23 Now, are not they detestable individuals who begrudge grace and salvation to others, and who rejoice to see them ruined in sin, but at the same time are ambitious to be regarded pious and holy, strong enemies to sin and friends to godliness? But what is Paul's teaching? Emphatically not this. He says no one should unduly approve himself--regard himself good. What then? Let him secure the approbation of others. Let everyone so conduct himself as to gain the approval of his neighbor. Each should bear his neighbor's infirmities with patience and gentleness, and by kindness win his love and confidence. Let him not treat his neighbor with a rashness and severity that shall warrant the latter's fear and shall drive him farther away, leading him to expect no favors ever and to become but more sinful. 24 But you will say, “If I proceed in the way that shall please my neighbor I must let him have his own way and allow him to continue as he is.” But this is not Paul's thought, for he adds the modifier “for his good.” His meaning is that each should so conduct himself as to please his neighbor in the things that make for that neighbor's betterment, and in those only. And, indeed, our conduct toward our fellow may be such as to deny him his will without incurring his displeasure. But if he be dissolute beyond our power to benefit him, let him go; we have made a reasonable effort to gratify him in so far as we could contribute to his improvement. We cannot force his approval of our efforts to please him. Paul requires no more of us than to please our neighbor in the way of ministering to his good. The world does not delight even in the fact that God gave his own Son to die for its happiness. 25 Therefore, when Paul tells us everyone should please his neighbor in that which is good, his intent is not for us merely to strive to please our fellows; that is not what is required of us. But he would have us, in obedience to the rule of love, conduct ourselves in a way we might reasonably expect pleasing to them; in a way that if we fail we are not at fault. Paul says in First Corinthians 10:33: “Even as I also please all men in ail things.” So would he have us please everyone in all things. How did Paul please all men when Jews and gentiles were his deadly enemies? He did everything for their benefit, and what reasonably should have pleased them. 26 Now, in the third place, to more effectually impress this doctrine, the apostle cites the example of Christ, saying Christ did not please himself. And what does he mean? Simply that notwithstanding Christ's holiness and graciousness, he did not despise us. Nor did he have pride in himself as the Pharisee did because he possessed something we had not. He rejoiced not in the fact that we had nothing while he had all things and all power. On the contrary, because he was grieved over our destitute condition, he devised a plan to be with us whereby we may become like him--possessing what he possesses and being liberated from our sins. There being no other way, he put forth his whole being and all his powers to accomplish our redemption. He assumed our sins and exterminated them. His purpose in it all was to please us and to win our affection. Thus is fulfilled Psalms 69:9: “The reproaches of them that reproach thee are fallen upon me.” Our sins reproach and dishonor God, as our good conduct contributes to his honor and praise. So the prophet speaks of God's reproach and dishonor. All our sins are fallen upon Christ so as to be removed from us. Had Christ treated us as the Pharisee treated the publican, and as haughty saints do poor, faulty sinners, who of us would have been redeemed? Paul again holds up the example of Christ in Philippians 2:5-8: “Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.” 27 Such should be our spirit in regard to the sins of our neighbor. We should not judge, backbite nor condemn him. We should keep an undesigning eye upon him, solely for the purpose of delivering him, even at the hazard of our own bodies, our lives, fortunes and honor. Let him who fails here, know he has lost Christ and is a heathen saint. 28 Now follows our text. It is because of the words cited from Psalm 69 concerning Christ that Paul says, “For whatsoever things were written aforetime,” etc. By way of explaining the bearing of that passage here, and in what way it concerns us when it was spoken of Christ and is fulfilled in him, the apostle goes on to give us a general admonition from the Scriptures, saying that not only this passage but the entire Scriptures were written for our learning. True, the Bible contains much about Christ. But so it contains much about numerous saints--Adam, Abel, Noah, Abraham, Isaac, Jacob- -which was not recorded for their sakes. The Bible was written long after their time; they never saw it. 29 So, however much is written about Christ, it is not for his sake; he had no need for it. It is recorded for our instruction. The record of Christ's words and deeds is for our edification, the model for us to follow. It is with this same understanding Paul says in First Corinthians 9:9: “For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn.” Do you suppose God's care is for the ox, or is not the verse written for our sakes? Surely for our sakes. As if the apostle had said: “God's care is not for the ox but for us.” Not that God does not govern and provide for all creatures, but that he does not write and speak for them. What should he write and speak to oxen? Only to man does he speak. So here; although the words are about Christ, they are not directed to him but to us, for our learning: we, too, are to conduct ourselves as the Scriptures tell us Christ and his saints have done. 30 Mark the book the apostle here presents for the perusal and study of Christians-- none other than the holy Scriptures. And he tells us it contains doctrine for us. Now if our doctrine is to be found in the Bible, we certainly should not seek it elsewhere; all Christians should make daily use of this book. 31 Observe, however, what the devil has accomplished through the Papists. It was not enough for them to throw the Bible under the table, to make it so rare that few doctors of the holy Scriptures possess a copy, much less read it; but lest it be brought to public notice they have branded it with infamy. For they blasphemously say it is obscure; we must follow the interpretations of men and not the pure Scriptures. What else is their proceeding but giving Paul the lie here where he says the Bible is our manual of instruction? They say it is obscure and calculated to mislead. 32 How was God to reward such blasphemers and criminal destroyers of the Scriptures? Had he consulted with me about the matter, I would have entreated him-- since they cast reproach upon his clear word, declaring it obscure and unsafe, and exclude it from the sight and knowledge of men, throwing it under the table--to give them in its stead Aristotle and Averrois, along with the endless statutes and fallacies of the Pope; to let them rave after these, studying Aristotle all the days of their lives and learning nothing; and yet to permit the dolts to be crowned masters of the liberal arts and doctors of the holy Scriptures. Yet up to this time none of them have understood a single line in Aristotle, or at most have learned no more than a five-year-old child or the most depraved dolt knows. For Aristotle is a hundredfold more obscure than the holy Scriptures. If you would know what he teaches, I will tell you in few words: “A potter can make a pot from clay; a blacksmith cannot unless he learns how.” If there is anything in Aristotle more exalted than this, believe not a word I have said. Demand of me to prove it and I will. 33 I say this to show how well Christ has rewarded the Papists for denouncing his Scriptures as obscure and unsafe, and for perverting their design; for he permits the Papists to read the writings of a dead heathen, who is not strong in real science, no, not in anything but darkness. What I have cited is the very best thing in Aristotle. I say nothing of his virulent and fatal positions. The universities deserve annihilation. Nothing more pernicious and satanic ever has been or ever will be on earth. 34 Now, let us return to Paul. He tells us here what we should read and where we should seek our doctrine. Were there any other book he would have designated it. Further, he shows the nature of the fruit resulting from perusal of the Bible; for he says, “That through patience and through comfort of the scriptures we might have hope.” Now let all other doctrine present itself, let all other books be introduced, and see if they have any virtue or power to comfort a single soul in its least tribulation. Truly, no comfort but that of God's word is possible to the soul. But where will we find God's word except in the Scriptures? What do we accomplish by reading other books to the exclusion of the Book? Other books may have power to slay us, indeed, but no book except the holy Scriptures has power to comfort us. No other bears the title here given by Paul--book of comfort--one that can support the soul in all tribulations, helping it not to despair but to maintain hope. For thereby the soul apprehends God's word and, learning his gracious will, cleaves to it, continuing steadfast in life and death. He who knows not God's will must doubt, for he is unaware what relation he sustains to God. 35 But how shall I express the situation? The calamity is beyond the power of words, even inconceivable. The evil spirit has accomplished his design; he has suppressed the Book and introduced in its stead so many books of human doctrine that we may well say we are deluged with them. Yet these contain only error, falsehood, darkness, venom, death, destruction, hell and the devil. This condition of things our abominable ingratitude has merited. 36 Observe the aptness of Paul's expression where he links patience with the comfort of the Scriptures. The Bible does not remove adversity, suffering and death. No, it simply reveals the holy cross--Paul calls it the Word of the Cross--therefore patience is necessary. In the midst of suffering, however, the Bible consoles and strengthens, that our patience may not fail but press on unto victory. Under the strong comfort of God's solacing assurance that he is present to direct, the soul bears up with courage and joy beneath its sufferings. This life is simply a mortification of the old Adam, which must die. So patience is essential. Again, since the life to come is not evident to mortal sense, it is necessary for the soul to have something to which it may cleave in patience, something to help it to a partial comprehension of that future life, and upon which it can rest. That something is God's Word. To it the soul cleaves; therein it abides, and therein is conveyed from this earthly life to the life to come as in a safe ship. Thus does the hope of the soul continue steadfast. 37 Mark you, the real mission of the Scriptures is to comfort the suffering, distressed and dying. Then he who has had no experience of suffering or death cannot at all understand the comfort of the Bible. Not words but experience must be the medium of tasting and finding this comfort. Paul mentions “patience” before “comfort of the Scriptures” to indicate that he who, unwilling to endure suffering, seeks consolation elsewhere cannot taste the comfort of the Word. It is the province of the Word alone to comfort. It must therefore meet with patience first. It is jealous and will not permit human relief on a level with itself, which would be to frustrate the purpose of patience and suffering. 38 Now, it is no small cross and calls for no little measure of patience to bear the imperfections and sins of our neighbors. In some instances these things are oppressive enough to evoke, on the part of the sufferers, desire for death, either for themselves or someone else. To maintain Christian patience under these trials, the afflicted must comfort themselves with those portions of Scripture that show Christ's example. They will be helped to steadfastness and submission in suffering by perceiving that for their sakes Christ has submitted to far greater suffering, and has taken upon himself the infinitely heavier burden of their sins in the effort to redeem them. 39 Note, the comfort accompanying this patience is productive of a firm hope in Christ that we shall be like him. By contemplation of his record we are assured that for our sakes he has submitted, and continues to submit, to suffering. But to him who forgets Christ's example and the Scriptures, there remains very little comfort and patience, even when reason and material things have done their best to comfort him. For their efforts must be ineffectual. They cannot reach the inmost life of the heart. All the patience and comfort they are capable of affording is merely visionary. V.5. “Now, the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus.” 40 This epistle lesson should have commenced here. This verse has reference to the imperfections of both our faith and our conduct, but more especially to the frailties of faith, as we shall see. It is a prayer, with which Paul follows his preaching and teaching and concludes his letter to the Romans. Lest one might presume to exercise patience and to know the comfort of the Scriptures all by his own power, Paul in his prayer reminds us they are gifts of God, to be obtained through prayer. Particularly is it beyond our power to bear with the imperfections of others and to preserve the simple unity of faith. 41 Therefore, Paul says, “God of patience and of consolation;” that is, God is the Lord, and grants patience and consolation. just as he is the God of heaven and earth, so is he the God of patience and consolation. All are his gifts and his creatures. Paul says God “grants” patience and comfort; we do not possess them of ourselves. If they are granted they are not of nature but of grace, and are gifts. If God does not direct his Word to the heart to fit the needs of the individual, the heart will never discover this patience and consolation. Indeed, where God does not grant them, the Scripture is neglected and human doctrine sought, as in the case of condemned popery. But where he grants grace to search the Scriptures first, he gives likewise patience and consolation. There is no more marked manifestation of God's wrath than the fact that he permits the decline of his spoken and written Word; so not undesignedly the apostle uses the particular language of this prayer. On the other hand, God gives no greater blessing than when he exalts his Word among us and permits it to be read. Truly, then, we should all repeat this prayer with the apostle. 42 “To be like-minded one towards another.” What do these words imply? How can the weak be “minded” like the strong? The phrase means each to tolerate the prejudices of another, and think that may be good which appears proper to another. Prejudice is the cause of all parties, sects, discord and heresy. As the proverb says, “Pleased with his own way is everyone, Hence the land with fools is overrun.” Paul here would arrest self-pleasing and prejudice. Nothing is more intolerable and pernicious to the Christian faith and the Church than prejudice. The victim of it cannot rid himself of the fault. He must follow his own way, differing from the commonly- accepted one. He must establish a course pleasing to himself. This is the cause of the many parties and various customs in the different institutions and cloisters of the world, all mutually discordant. Each one is best pleased with his own choice and condemns the way of others. 43 But the apostle enjoins the Romans to be of one mind and tolerant of one another. The weak in conscience should accept as right what they of strong faith and sound conscience observe. The effort should be for a oneness of faith and conscience, and a sameness of opinion; and to avoid the wrangling occasioned by conflicting personal ideas of what is right. He would have them illustrate the psalmist's declarations ( Ps 68:6 ): “God setteth the solitary in families;” and ( Ps 133:1 ): “Behold, how good and how pleasant it is for brethren to dwell together in unity!” For instance, should one of weak faith observe one whose faith is strong eat meat or indulge in drink, or do what to him appears sinful, let him refrain from judging, even though he would not and could not do likewise. He should be of Paul's opinion on the subject: “Let each man be fully assured in his own mind.” Rom 14:5. Then malice, contention and condemning may be avoided, and unanimity of purpose and disposition maintained. On the other hand, if the weak in faith is unable to do as his stronger brethren, they should not force him to it or despise him, but be content to tolerate him in regard to his eating, drinking and doing until he is likewise strong. Paul says, “Him that is weak in faith receive ye, yet not for decision of scruples.” Rom 14:1. That is, ye shall not compel him saying, “This is right and that wrong,” but treat him considerately and instruct him until he, too, shall become strong. [[This sermon is split into