(15:1) “Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves.”
This is an unfortunate chapter break. This verse concludes Paul’s argument in Romans 14: The Christian ethic focuses on what is best for the other person—not ourselves. Stott writes, “Strong people are of course tempted to wield their strength to discard or crush the weak. Paul urges them instead to bear with them.”[]
(15:2) “Each of us is to please his neighbor for his good, to his edification.”
This does not refer to the practice of man-pleasing, which is spoken against by Paul (Gal. 1:10; Col. 3:22; 1 Thess. 2:4). Man-pleasing is a self-protective act, where we try to tell people what they want to hear. In this context, Paul is referring to helping a person “for his good,” not our own.
Why would we adopt a selfless lifestyle like this? Paul continues…
(15:3) “For even Christ did not please Himself; but as it is written, ‘The reproaches of those who reproached You fell on Me.’”
The NT frequently cites Psalm 69 as a messianic psalm. Paul cites from this psalm (Ps. 69:9) as the basis for our ethic regarding sacrificial, selfless love—namely, Jesus took our “reproaches” or “insults” (NIV, NLT). The “You” refers to God the Father, while the “Me” refers to Jesus. In this situation, Jesus took the sins of the people on himself. This was a tremendous act of love that Paul wanted the “strong” to imitate. Moo writes, “Perhaps, Paul may be trying to get the ‘strong’ to put their own ‘suffering’ in perspective: occasionally abstaining from meat or wine or observing a special religious day should not seem like much of a burden in comparison with what Christ had to suffer for the sake of others.”[]
(15:4) “For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope.”
This is a good passage on the relevant timelessness of Scripture. It wasn’t merely written for that time and place; it has a universal message for all times and all places. This is why Paul uses broad sweeping statement (“Whatever was written…”). This encouragement comes directly from God (v.5). As we open up our Bibles, God wants to speak to us (cf. 1 Cor. 10:6, 11). Mounce comments, “To separate oneself from Scripture is to turn a deaf ear to the voice of a Heavenly Father anxious to console.”[]
There is also a practical purpose behind Scripture. As we have “perseverance” in waiting for God’s promises to be fulfilled, God gives us “encouragement” and “hope.”
(15:5-6) “Now may the God who gives perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus, 6 so that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.”
“Be of the same mind.” In Greek, this is a compound word that comes from the root words “same” (auto) and “think” (phronein). It is translated as having the “same mind” (NASB) or “harmony” (ESV, NLT) or “unity” (NIV, NET). This unity is built on the back of Paul’s earlier teaching that believers are “members of one another” (Rom. 12:5). Of course, this is unity in essentials, but charity in extraneous issues. We agree with Stott, who writes, “This can hardly be a plea that the Roman Christians may come to agree with each other about everything, since Paul has been at pains to urge the weak and the strong to accept each other in spite of their conscientious disagreement on secondary matters. It must therefore be a prayer for their unity of mind in essentials.”[]
“One accord” (homothumadon) comes from the Greek words homo (“same”) and thumos (“passion”). It refers to having “one mind/purpose/impulse” (BDAG). As Christians, our passion should be for God and the cause of Christ.
“You may with one voice glorify God.” Many commentators understand this to refer to corporate worship services (e.g. Mounce,[] Keller). For instance, Keller writes, “The reference to ‘mouth’ probably refers to corporate worship. There is no way to glorify God with ‘one mouth’ unless you are singing and praying together! The ‘so that’ here shows that God gives spiritual unity in order that we can worship together; our seeking to do so will enhance unity.”[]
We respectfully disagree. In verse 7, Paul writes that “accepting one another” brings “glory to God.” In context, the “one voice” refers to unity in our thinking, passions, and relationships—not in our choirs. Moreover, Paul refers to giving “praise,” not to singing. It’s true that singing is mentioned in verse 9, but this isn’t the immediate context of verse 6. (For more on this topic, see “What is Worship?”).
(15:7) “Therefore, accept one another, just as Christ also accepted us to the glory of God.”
Another essential to glorifying God is to accept fellow believers. In this context, this refers to believers of different backgrounds and ethnicities (v.8ff), not to mention the “weak” and the “strong” mentioned earlier.
(15:8) “For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers.”
Christ fulfilled the promises to the Jewish people to become a “servant.” Paul might be thinking of the Suffering Servant of Isaiah (chs. 42, 49, 50, 53).
(15:9) “And for the Gentiles to glorify God for His mercy; as it is written, ‘Therefore I will give praise to You among the Gentiles, and I will sing to Your name.”
Paul cites 2 Samuel 22:50 and Psalm 18:49. Christ came to be a servant to the Gentiles, as well as the Jewish people. This is how the gospel can be “the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Rom. 1:16). Since Christ came to serve both groups, how can a follower of Jesus deny serving all ethnicities?
(15:10) “Again he says, ‘Rejoice, O Gentiles, with His people.’”
Paul cites Deuteronomy 32:43. The context of these OT citations has to do with subduing the Gentile nations. Paul cites these to demonstrate that Christ is reaching the Gentile nations—not through force, but through grace. Moreover, once again, Paul points out that the Gentiles are supposed to rejoice with the Jewish people.
(15:11) “And again, ‘Praise the Lord all you Gentiles, and let all the peoples praise Him.”
Paul cites Psalm 117:1.
(15:12) “Again Isaiah says, ‘There shall come the root of Jesse, and He who arises to rule over the Gentiles, in Him shall the Gentiles hope.” Paul cites Isaiah 11:10.
What are we to make of these OT citations? Paul quotes from all over the OT: one passage from the Law, one from the Prophets, and two from the Writings.[] He does this to show God’s love for all people, which is spread throughout the OT.
(15:13) “Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit.”
We get joy and hope when we trust in God (“in believing”). The Holy Spirit’s role is to fill us with “joy” and “peace” and “hope.” Our role is to trust him (“in believing”). As we trust in the great promises of God, the Holy Spirit brings a transformation of character.
(15:14) “And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another.”
Paul had never been to Rome, but he was confident that these believers had enough competency to counsel and instruct each other. This implies that unity includes admonition. Mounce[] understands this as referring to Christian counseling. If so, this implies that Christians should become competent to counsel one another (see comments on Romans 12:8 above).
Here were see several insights into Paul’s view of Christian ministry.
(15:15) “But I have written very boldly to you on some points so as to remind you again, because of the grace that was given me from God.”
(15:16) “To be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit.”
Paul viewed his ministry as a form of worship. He uses OT language of worship to describe his service for Christ in evangelism: “minister” (leitourgon), “ministering” (hierourgounta), and “offering” (prosphora; Deut. 12:11). This is a “liturgical metaphor”[] to describe his ministry. Paul’s offering was not an animal sacrifice; his offering was his evangelistic work of reaching the Gentiles. Moo writes, “Paul therefore pictures himself as a priest, using the gospel as the means by which he offers his Gentile converts as a sacrifice acceptable to God. The language of ‘priest’ and ‘sacrifice’ here is, of course, metaphorical; Paul makes no claim to be a ‘priest’ or to be offering sacrifice in any literal sense. This is made altogether clear by his reference to the Gentiles themselves as the sacrifice. In keeping with the rest of the NT, Paul assumes an eschatological transformation of the OT cultic ministry, in which animal sacrifices are replaced by obedient Christians (cf. 12:1) and the praise they offer God (Heb. 13:15), the temple by the community of believers (e.g., John 2:21; 1 Cor. 6:19; 1 Pet. 2:5), and the priest by Christians (1 Pet. 2:5, 9) or Christian ministers.”[]
(15:17) “Therefore in Christ Jesus I have found reason for boasting in things pertaining to God.”
The NASB is preferable. Paul doesn’t boast in himself (Rom. 3:27; 4:2-3), but he boasts in Christ. Keller writes, “This is a strong statement! Paul accomplished many things—consider the fact that he was probably the greatest theologian in the history of the church. But his work as a theologian was not what made him ‘glory’ (v.17). The thing he was most excited about was the people he had seen pass from death to life through his ministry.”[] We couldn’t agree more with this assessment!
(15:18) “For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed.”
Paul didn’t boast in his ministry, but in what Christ did through him.
(15:19) “In the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.”
“In the power of signs and wonders, in the power of the Spirit.” Miracles supplement the gospel message, but they do not substitute for the message. Biblically, we often see that people misinterpret miracles. For example, when Paul healed a physically handicapped man in Lystra (Acts 14:9-10), the people started to worship Paul and Barnabas as gods! (Acts 14:11) Then, they ended up stoning Paul and leaving him for dead (Acts 14:19). Without content, miracles can be easily confused.
“From Jerusalem and round about as far as Illyricum.” God supernaturally supported the gospel message—no matter the geographical context. Illyricum was east of Rome. The term “round about” seems to refer to an “arc” or a “circle” that geographically shows how far Paul had preached.[]
(15:20) “And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man’s foundation.”
The term “build” refers to ministry (1 Cor. 3:9-15). Paul wanted to reach the unreached people groups, rather than going to existing church people (cf. 2 Cor. 10:13-18). Of course, this wasn’t an absolute rule, because Paul wanted to visit Rome to see some “fruit” borne (Rom. 1:13), and others had started the church in Rome.
(15:21) “But as it is written, ‘They who had no news of Him shall see, and they who have not heard shall understand.’”
Paul cites from Isaiah 52:15.
(15:22) “For this reason I have often been prevented from coming to you.”
Paul’s ministry to these other people (“from Illyricum to Jerusalem”) was what prevented him from coming to Rome.
(15:23-24) “But now, with no further place for me in these regions, and since I have had for many years a longing to come to you 24 whenever I go to Spain—for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while.”
Paul wants to go visit the Romans on his way to Spain, since he has hit all of the lands from Jerusalem to Italy already.
(15:25-29) “But now, I am going to Jerusalem serving the saints. 26 For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. 27 Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. 28 Therefore, when I have finished this, and have put my seal on this fruit of theirs, I will go on by way of you to Spain. 29 I know that when I come to you, I will come in the fullness of the blessing of Christ.”
Paul needed to drop off the monetary gift to the church in Jerusalem from the Gentile churches (see 1 Cor. 16:1-2; 2 Cor. 8-9). Then, he would go to visit the church in Rome (Acts 19:21). Why does Paul include this? It seems that wants to show how Jews and Gentiles are loving each other in the larger church. This would hit home with the Roman believers, who were having trouble with this.
The churches in “Macedonia” refer to “modern northern Greece, Macedonia, and southern Albania/Macedonia.”[] Likewise, the churches of “Achaia” refer to “the bulk of modern Greece.”[] These would include Philippi, Thessalonica, Berea, and Corinth.
This passage shows that Paul had already collected the money, but he hadn’t dropped it off yet. This would place the writing of Romans before Acts 21 when he delivered the money to the church in Jerusalem.
(15:30) “Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me.”
Paul needed prayer, and he asked others for prayer. Some commentators think that this “striving” in prayer is with God: One commentator thinks that this imagery refers to “‘agonizing’ [and] ‘wrestling’ with God,” harkening back to Jacob “wrestling” with God (Gen. 32:22-32).[] We disagree. Our “striving” is not with God but with the world, the flesh, and the Devil. We agree with Moo[] that Paul wants the Roman Christians to join him in a powerful prayer ministry.
(15:31) “That I may be rescued from those who are disobedient in Judea, and that my service for Jerusalem may prove acceptable to the saints.”
Paul was about to go into Jerusalem, knowing that he would face persecution, so he asks for prayer. Ironically, it was the persecution of the Jewish people that led Paul to go to Rome in the book of Acts. Yet, this prayer was answered by the Romans taking Paul into custody (Acts 21:27-36).
(15:32) “So that I may come to you in joy by the will of God and find refreshing rest in your company.”
Paul really wanted to visit this church (cf. Rom. 1:13).
(15:33) “Now the God of peace be with you all. Amen.”
Paul seems to end the letter here… But then he picks back up to address specific believers in chapter 16.
John R. W. Stott, The Message of Romans: God’s Good News for the World, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 2001), 369.
Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 869.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 260.
John R. W. Stott, The Message of Romans: God’s Good News for the World, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 2001), 371.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 260.
Timothy Keller, Romans 8-16 For You (The Good Book Co., 2015), 164.
John R. W. Stott, The Message of Romans: God’s Good News for the World, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 2001), 372.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 266.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 266.
Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 890–891.
Timothy Keller, Romans 8-16 For You (The Good Book Co., 2015), 169.
Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 895.
Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 903.
Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 903.
M. Black, Romans: NCBC (Grand Rapids: Eerdmans, 1989), p.205. Cited in footnote of Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), p.270. Mounce seems to favorably cite Black’s view.
Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 910.
James is an elder at Dwell Community Church, where he teaches classes in theology, apologetics, and weekly Bible studies.
