Romans 15

15. Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God, 15. Audacius antera scripsi vobis, fratres, ex parte, veluti commonefaciens vos, propter gratiam mihi datam a Deo; 16. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. 16. Ut sim minister Christi erga Gentes, consecrans evangelium Christi, ut sit oblatio Gentium acceptabilis, sanctificata per Spiritum sanctum. 15. The more boldly, however, have I written to you, etc. The excuse follows, and in adducing this, that he might more fully show his modesty, he says, by way of concession, that he acted boldly in interposing in a matter which they themselves were able to do; but he adds that he was led to be thus bold on account of his office, because he was the minister of the gospel to the Gentiles, and could not therefore pass by them who were also Gentiles. He however thus humbles himself, that he might exalt the excellency of his office; for by mentioning the favor of God, by which he was elevated to that high honor, he shows that he could not suffer what he did according to his apostolic office to be despised. Besides, he denies that he had assumed the part of a teacher, but that of an admonisher, [452]

There is then no reason for any to boast that he will give glory to God after his own manner; for the unity of his servants is so much esteemed by God, that he will not have his glory sounded forth amidst discords and contentions. This one thought ought to be sufficient to check the wanton rage for contention and quarreling, which at this day too much possesses the minds of many. "The object of this verse is not so much to show the propriety of applying the passage quoted from the Psalms to Christ, as to show that the facts recorded in the Scriptures are designed for our instruction." — Hodge Or, That we might possess, enjoy, or retain hope. He does not describe this hope, it being sufficiently evident — the hope of the gospel. — Ed. Some take "patience" apart from "through patience, and the consolation of the Scriptures;" but what is evidently meant is the patience and consolation which the Scriptures teach and administer, or are the means of supplying; for it is the special object of the passage to show the benefits derived from the Scriptures. Then it is no doubt "consolation," and not exhortation, though the word has also that meaning; for in the next verse it clearly means consolation. It is thus rendered, and in connection with "patience," by Beza, Pareus, Doddridge, Macknight, etc. In our version it is "comfort" in Romans 15:4, and "consolation" in Romans 15:5; but it would have been better to have retained the same word. — Ed.

There is then no reason for any to boast that he will give glory to God after his own manner; for the unity of his servants is so much esteemed by God, that he will not have his glory sounded forth amidst discords and contentions. This one thought ought to be sufficient to check the wanton rage for contention and quarreling, which at this day too much possesses the minds of many. "The object of this verse is not so much to show the propriety of applying the passage quoted from the Psalms to Christ, as to show that the facts recorded in the Scriptures are designed for our instruction." — Hodge Or, That we might possess, enjoy, or retain hope. He does not describe this hope, it being sufficiently evident — the hope of the gospel. — Ed. Some take "patience" apart from "consolation," — "through patience, and the consolation of the Scriptures;" but what is evidently meant is the patience and consolation which the Scriptures teach and administer, or are the means of supplying; for it is the special object of the passage to show the benefits derived from the Scriptures. Then it is no doubt "consolation," and not exhortation, though the word has also that meaning; for in the next verse it clearly means consolation. It is thus rendered, and in connection with "patience," by Beza, Pareus, Doddridge, Macknight, etc. In our version it is "comfort" in Romans 15:4, and "consolation" in Romans 15:5; but it would have been better to have retained the same word. — Ed.

[Bible] 14:23. But he that discerneth, if he eat, is condemned; because not of faith. For all that is not of faith is sin. Discerneth... That is, distinguisheth between meats, and eateth against his conscience, what he deems unclean. Of faith... By faith is here understood judgment and conscience: to act against which is always a sin. Romans Chapter 15 He exhorts them to be all of one mind and promises to come and see them. 15:1. Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves. 15:2. Let every one of you Please his neighbour unto good, to edification. 15:3. For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me. 15:4. For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope. 15:5. Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ: 15:6. That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ. 15:7. Wherefore, receive one another, as Christ also hath received you, unto the honour of God. 15:8. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: Minister of the circumcision... That is, executed his office and ministry towards the Jews, the people of the circumcision. 15:9. But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name. 15:10. And again he saith: rejoice ye Gentiles, with his people. 15:11. And again: praise the Lord, all ye Gentiles: and magnify him, all ye people. 15:12. And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.

Romans 15:1 : We then that are strong ought to bear the infirmities of the weak, etc. These words certainly connect better with the close of the fourteenth chapter and the beginning of the fifteenth than they do with the conclusion of the sixteenth, where they are now generally found; but I shall defer my observations upon them till I come to that place, with only this remark, that the stablishing mentioned Romans 16:25, corresponds well with the doubting, Romans 14:23, and indeed the whole matter of these verses agrees so well with the subject so largely handled in the preceding chapter, that there can be very little doubt of their being in their proper place if joined to the end of this chapter, as they are in the preceding MSS. and versions. [ Romans 15 ] ROMANS 15: 1 Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves. The strong should bear the infirmities of the weak, and each strive to please, not himself, but his neighbor, after the example of Christ, Romans 15:1-3. Whatsoever was written in old times was written for our learning, Romans 15:4. We should be of one mind, that we might with one mouth glorify God,

should be sent to Caesar in Italy," etc. The Latin Vulgate and the Arabic also read "he" instead of "we."] he Lord Jesus. If there is, the apostle teaches us that we have no right to judge a brother, or despise him, or contend harshly with him. Our object should be to promote peace, to aid him in his efforts to become holy, and to seek to build him up in holy faith. "doubteth is damned" or, "discerneth and putteth a difference" "between meats." ## THE EPISTLE TO THE ROMANS - Chapter 15 ## THE EPISTLE TO THE ROMANS - Chapter 15 - Verse 1 ROMANS Chapter 15 It may be of importance to state, that between the last verse of the preceeding chapter and the first verse of this, the Arabic version, some Mss., and many of the Greek fathers, as Chrysostom, Theodoret, Theophylact, etc., have introduced Romans 16:25-27. Why this was done has been a matter of controversy. The discussion, however, is of no practical importance, and most critics concur in the opinion that the present arrangement of the Greek text is genuine. Verse 1. We then that are strong. The apostle resumes the subject of the preceding chapter; and continues the exhortation to brotherly love and mutual kindness and forbearance. By the strong here he means the strong in faith in respect to the matters under discussion; those whose minds were free from doubts and perplexities. His own mind was free from doubt, and there were many others, particularly of the Gentile converts, that had the same views. But many also, particularly of the Jewish converts, had many doubts and scruples. Ought to bear.