"Let every one of us please his neighbor for his good to edification." (verse 2) How peaceful our society and our churches would be if this admonition were followed! Neighbor-pleasing is not the same as men-pleasing. Please others in order to edify the whole congregation. Instead of causing him to stumble, or tearing him down, or damaging him, we are to build up our fellow Christian. Edification is a constructive alternative to demolition.
"For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me." (verse 3) If the Christian is looking for an example, he need look no further than the Lord Jesus Christ. Then Paul quotes from Psalm 69 which is a Messianic Psalm; verse 9 reads, "For the zeal of thine house hath eaten my up; and the reproaches of those who reproached thee are fallen upon me." Reproaches mean verbal affronts, insults, taunts, or slurs. Of course, these insults were hurled at our Lord during His public ministry and especially at His crucifixion. Matthew 27:43, 44 says, "(the people and the chief priests mocked him saying) He trusted in God; let him deliver him now, if he will have him; for he said, I am the Son of God. The thieves also, who were crucified with him, cast the same in his teeth." Mark 15: 32 says, "And they that were crucified with him reviled him." Our Lord's behavior is exemplary; He reviled not again. He sought not to please Himself but His heavenly Father. Furthermore, in His whole earthly life, He did not seek to please Himself. Luke (22:42) indicates that the goal of His earthly life was "...not my will, but thine (the Father's) be done." Jesus also said in John 4:34, "My food (meat) is to do the will of him that sent me, and to finish his work."
"For whatever things were written in earlier time (aforetime) were written for our learning, that we, through patience and comfort of the scriptures, might have hope." (verse 4) In this verse the author is referring to the Old Testament scriptures; they may have been written at an earlier time (aforetime), but they are for the reader's admonition. The Scriptures were written to instruct us. As the reader bathes his soul and mind in the Word of God, he is to read with understanding of the times of the writers and apply the age-old principles to his day. Yeager calls upon the exegete to establish a ZEITGEIST which means the ability to put oneself back chronologically into the time period when something was written, thus to experience 'the spirit of the times'" (Volume XII, p. 215).
These Old Testament scriptures were "written for our learning, that we, through patience and comfort of the scriptures, might have hope." The hope in this case is to be understood as that which the believer entertains, the state of mind. There cannot be the exercise of hope except as it is directed to an object, that which is hoped for. To 'have hope' is to exercise hope of the resurrection and the Lord's coming again. When we suffer persecution and are going through the trials of this life, the hope that we have in Jesus Christ and God the Father can strengthen us. Patience or perseverance and comfort or encouragement is provided by our seeing how God cared for the saints of Old Testament days and now in the twentieth and twenty-first century how God cared for the saints of New Testament days. James 5:11 reads, "Behold, we count them happy who endure. Ye have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy."
"Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus, that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ wherefore, receive ye one another, as Christ also received us to the glory of God." (verses 5 - 7) Morris calls these three verses a characteristic Pauline interjection of a short prayer (p. 500). What James (5:11) wrote in his epistle applies to this verse as well; our God is a God of patience and consolation. The Christian may see the patience and consolation of Jehovah God and be like-minded to his fellow Christians. To be like-minded one toward another can also mean 'regard with equal favor.' To view others with equal favor is to glorify God. Yeager says, "When a church thinks, emotes, and talks in unity, God is certainly glorified" (Ibid, p. 218). Moreover, if the individual will remember how our Lord received us, we will have little difficulty receiving each other. So far as our reception of others, the word discrimination is a ugly word. Our Lord does not discriminate when it comes to offering salvation to the ungodly sinner. Our Lord is color-blind, ethnic-blind, and blind so far as economic status is concerned. Romans 5: 8 says, "But God commendeth his love toward us in that, while we were yet sinners, Christ died for us." If He looks for good in any of us, He sees none; we are all poor, wretched, blind, and halt. We are all in need of His mercy. We are to receive others as Jesus received us. He received us to the glory of God. Everything Jesus our Lord did was for the Father's honor and glory, and everything His children do should be for the Father's honor and glory.
"Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the father, and that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the nations (Gentiles), and sing unto they name." (verses 8, 9) With verse 8 Paul slips almost imperceptibly from the unity of the weak and the strong through Christ to the unity of the Jews and Gentiles through the same Jesus. In verse 8 our Lord is called a minister meaning 'one who executes the commands of another,' or 'a servant.' The Messiah, the Lord Jesus Christ, was made (became) God's servant with a special ministry to the Jews for the sake of God's truth. In fact, He was Truth Incarnate. In John 14:6 Jesus said of Himself, I am the way, the TRUTH, and the life; no man cometh unto the Father, but by me." He was made TRUTH INCARNATE and the vindication of God's truth, because Jehovah God wanted to confirm (establish, bring to realization) His promises made to Abraham, Isaac, and Jacob. He was the Messiah-Redeemer promised to the patriarchs; He was minister and fulfillment of the covenant of which circumcision was the sign.
But there was a second purpose for which Jesus came to earth. He came that He might be a minister to the Gentiles. So Paul quotes from Psalm 18:49, "Therefore will I give thanks unto thee, O Lord, among the nations (heathen), and sing praises unto thy name." This is a Davidic psalm sung by the king praising Jehovah God for His deliverance from his enemies and from the hand of Saul (18:1, LXX). David proclaims that he will praise his God among the nations (heathen, Gentiles) as a testimony to the mercy of God. The salvation of both Jews and Gentiles depends upon the mercy of God; the Gentiles are partakers of God's mercy (II Samuel 22:50).
"And again he saith, Rejoice, ye nations (Gentiles), with his people." (verse 10) Here Paul quotes from Deuteronomy 32:43 which reads, "Rejoice, O ye nations, with his people; for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people." This passage from the Old Testament is a part of the song of Moses where he calls on the nations to join in happy praise to God on account of His greatness and His defeat of all His enemies. Jehovah God invites the nations (Gentiles) to rejoice with Jews because of God's salvation. In this verse Jehovah God invites the nations to rejoice in company with all of God's people. If God did not discriminate between the Jew and Gentile or Gentile against another Gentile, why should we?
"And again, Praise the Lord, all ye nations (Gentiles); and laud him, all ye peoples." (verse 11) In this verse the author refers to Psalm 117:1 which reads, "Oh, praise the Lord, all ye nations; praise him, all ye people." Paul uses the verb laud which means 'to heap praise,' 'extol,' or 'to approve heartily.'
"And again, Isaiah saith, There shall be a root of Jesse, and he that shall rise to reign over the nations (Gentiles); in him shall the nations (Gentiles) trust." (verse 12) Paul's fourth and final reference is Isaiah 11:1, 10, "And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots;...and in that day there shall be a root of Jesse, who shall stand for an ensign of the peoples; to him shall the nations (Gentiles) seek, and his rest shall be glorious." Of course, Jesse was the father of David to whom God gave the kingdom covenant in II Samuel 7. The "Root out of Jesse" is therefore David, King David's Greater Son, the Messiah. Thus the Messiah is the simultaneously the root of Jesse and the hope of the nations. Isaiah goes beyond the nationalism of Israel to say that Israel's Messiah would rule the Gentiles as well as the Jews. The Gentiles can pin their hopes on the Messiah as well as the Jews (Yeager, Volume XII, pp. 224, 225). This Jewish and Gentile Messiah is now our Advocate, but He will come again as Prophet, Priest, and King. One day He will rule and reign over the earth for one thousand years; this will come to pass at His Second Coming (the Parousia) and after the Great Tribulation here on the earth (Daniel 12:9, 10; Revelation 5:1 - 5).
It is significant that Paul quotes from the law, the prophets, and twice from the psalms. So he calls all the recognized divisions of Scripture to witness to the point he is making, that the Gentiles have their place in God's salvation. The first quotation has a note of confession as the psalmist praises God among the Gentiles. The second calls on the Gentiles to rejoice with Israel. In the third the Gentiles praise God independently of Israel. In the fourth we find that the cause of it all is the 'root' of Jesse, the only One on whom the sinner can hope (Morris, p. 505).
"Now this God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Spirit (Ghost)." (verse 13) Here Paul seems to utter a prayer (a beautiful benediction of intercession) to Jehovah God who is the Source of patience and comfort (joy and peace). He alone is the God of hope; He is the God of hope because He generates hope. "It is the prayer for satisfied souls in Christ to know and experience the peace, the hope, the love, the victory, the joy, and the power of the indwelling Spirit of God, Who makes them one in Jesus Christ their Lord" (MacArthur, p. 324).
Barnhouse says of this verse, "(it) is a great summary of the blessed life in the brotherhood formed by our oneness in Jesus Christ. The source of that life is the God of hope. The measure of that life is that we shall be filled 'with all joy and peace.' The quality of that life is joy and peace which He desires for us. The condition of that life is faith -- we enter by believing. The purpose of that life is that we might abound. The enabling of that life is divine power. And the director of that life is the Holy Spirit. These seven aspects sum up the Christian life" (God's Glory, pp. 72, 73).
"And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another." (verse 14) The apostle uses some good Christian psychology in this verse in that he manifests his optimistic spirit; Stott calls it 'a little harmless diplomatic hyperbole' (p. 378). After all, Paul did have a great deal of respect for the Christians at Rome. He is persuaded or 'has confidence' in them. It is well that we remember that up to this time Paul had not visited the church members in Rome; he did not know most of them personally. He only knew a few whom he had met in other places. He visualized them as full of goodness...and filled with all knowledge. They wanted to do the right thing, and they had been supplied with understanding. They possessed a high moral character. Furthermore, they were able to admonish or 'set one another on the right path.' The apostle knew that they had the Holy Spirit as their Teacher Whom if they follow He can correct anything that was amiss.
"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, 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 Spirit (Ghost)." (verses 15, 16) Paul says, nevertheless or 'in spite of' what he has written so far, he has written to them with boldness as an apostle. He wants to remind them of their responsibility as the saints of God. In some parts of the epistle Paul has written rather strongly or boldly than he normally would have done. He is not apologizing in any way, but simply explaining his position as an apostle. He is speaking from apostolic authority, and he feels a heavy obligation to remind them of their sin of intolerance.
Paul feels his obligation to remind of their bigoted intolerance. Although he never renounced his Jewish heritage, he is a designated public administrator of Christ Jesus to the Gentiles. He is performing the office of priestly work in behalf of Jesus Christ; his ministry to the Gentiles was a priestly ministry. Paul desires to please Jehovah God by offering the Gentiles an opportunity to be saved as the Jews are also offered that opportunity. He is obeying God's Holy Spirit in presenting the gospel to the Gentiles. Paul uses the phrase that the offering up of the Gentiles might be acceptable. This seems to be his way of saying that he preaches the gospel to the Gentiles so that they come to offer themselves to God (see: Romans 12:1), instead of the smoke of some slain animal ascending to God in the flames of a physical altar there is the spiritual ascent to Him as Gentiles people offer themselves, their souls and bodies, as a reasonable sacrifice to God. Possibly a parallel can be applied from Isaiah 66:20 which reads, "And they shall bring all your brethren for an offering unto the Lord out of all nations...as the children of Israel bring an offering in a clean vessel into the house of the Lord." All nations and tongues will receive a blessing from the preaching of the Word of God. Thus the Gentiles become an offering acceptable unto the Lord.
I have, therefore, that of which I may glory through Jesus Christ in those things which pertain to God." (verse 17) Paul had a feeling of pride and confidence, even a boldness to preach the gospel which grows out of his relationship to the Lord Jesus Christ. When he was preaching and writing (preaching through his epistles) he was happy knowing that he was pleasing God. All true ministers of the gospel, those really called of God, feel the same way. Like Jeremiah wrote, "...His word was in mine heart like a burning fire shut up in my bones, and I was weary with forbearing, and I could not refrain (stay)." Paul felt the challenge of the priest as he wrote in verse 16; now he speaks out as Paul the preacher. He wrote in I Corinthians 9:6, "For though I preach the gospel, I have nothing to glory of; for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!" The apostle felt a Divine compulsion, as many minsters do in our day. He possessed a humility, however, that God would call him to such a monumental task; yet there was also a boldness, knowing that he had the power and unction of God upon him. Paul took no credit for himself; he would not brag about what he had done. That seems to be his message in the next verse.
"For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles, obedient, by word and deed, through mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ." (verses 18, 19) Paul would not dare, or venture to take any credit to himself. God had called him, however, to make the Gentiles obedient to the gospel. If anyone could boast of converts and for the way God had used him, Paul would be the one to boast. But, no, he would rather "glory (boast) in the Lord" (I Corinthians 1:31; II Corinthians 10:17). He could not even boast or glory in the conversion of the members at Rome; he had very little to do with their conversion. These two verses reveal five features of a faithful preacher as follows: (1) Paul took no credit to himself; he was not an egoist, (2) he emphasized obedience to the Lord, (3) he encouraged personal integrity, (4) he had a divine affirmation of his ministry, and (5) his work was thorough. Paul was the ideal master preacher; he was humble, faithful, genuine, divinely blessed, thorough, and unswerving (MacArthur, pp. 333 - 336). It is hoped that every minister called of God could join the Apostle Paul as a faithful minister. Furthermore, Paul fully preached the gospel to both the Jews and Gentiles. All that had been accomplished in his ministry was by the power of the Holy Spirit.
"Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another's foundation; but as it is written, To whom he was not spoken of, they shall see; and they that have not heard shall understand." (verses 20, 21) The apostle has strived, 'labored eagerly,' or 'had been ambitious' to preach the gospel, not where Christ was named (not honored), that is, Paul wanted to be a gospel pioneer. He desired to preach and teach where others had not done so. Paul's essential calling seemed to be to found new churches or to preach where the gospel had not already been preached. On the map the reader will find that Paul had the privilege of preaching from Jerusalem to Yugoslavia and Albania as a pioneer missionary. Paul, the missionary, had labored for over ten years of strenuous work founding churches, especially on his three missionary journeys. Paul and his missionary helpers had encircled the Eastern Mediterranean from Jerusalem north to Syrian Antioch, then further north and west through the provinces of Asia Minor, and across the Aegean Sea to Macedonia. From there his path leads south to Achaia, then east across the Aegean Sea again, and via Ephesus back to Antioch and Jerusalem.
He quotes Isaiah 52:15 from the Septuagint which reads, "...for that which had not been told
them shall they see, and that which they had not heard shall they consider." Isaiah was
referring to the message of Jehovah's Messiah (how He would sprinkle many nations so that they
would see and understand what had not so far been told them). In I Corinthians 3: 6, 10 Paul
wrote, I have planted, Apollos watered, but God gave the increase...as a wise master
builder, I have laid the foundation, and another buildest on it..." Paul reached the previously
unreached; he was a pioneer missionary, evangelist, and church planter! He reached people
anywhere and everywhere who had no news of Christ.
"For which cause also I have been much hindered from coming to you." (verse 22) The apostle had wanted to visit Rome, but he had been so busy following the leadership of the Holy Spirit that he had been hindered from visiting Rome. The word hindered carries with it the meaning of someone who would cut deep trenches that sometimes were dug across a road to impede an enemy army. Paul believed in God's providence, and he waited for God to open doors. When He did Paul was ready to go through them. If God closed a door, Paul still followed the leadership of the Holy Spirit and did not question God's leadership. What a lesson for us!!
"But now, having no more place in these parts, and having a great desire these many years to come unto you, whenever I take my journey into Spain, I will come to you; for I trust to see you in my journey, and to be brought on my way there by you, if first I be somewhat filled with your company." (verses 23, 24) Now Paul feels the leadership of the Holy Spirit again; He is possibly finished with him in the present area. God had closed the door in these parts (places), now the opportunity may come for him to journey to Spain. Spain included the city or region referred to in the Old Testament as Tarshish; that southwestern side of the continent of Europe and the last outpost of Roman civilization. Whenever (if and when) he goes to Spain, he may fulfill his great desire (intense longing) to visit the saints at Rome. See: Romans 1:11. Of course biblical history indicates that Paul did go to Rome but no further; he visited Rome as Nero's prisoner, and he had no freedom of choice to leave.
"To be brought on my way there by you" means the custom of furnishing an escort, as well as supplies, as he left them to go to Spain; it was to be a passing visit. A passing visit does not prevent him from fulfilling his dream and vision of Romans 1:11 - 13. The early churches did this as is evidenced in Acts 15:3, "And being brought on our way (to send forward, to escort) by the church..." Paul probably means assistance more than their good wishes, an escort, and a valedictory prayer; he could hope that they might supply him with provisions and money. If they brought him on his way, they would have a part in evangelizing Spain. Paul may have envisioned using the church at Rome as his base (home-church) for his work in the western regions. Making sensible and careful plans, however, does not conflict with reliance on God's providence, and reliance on His providence does not excuse failure to plan. Personal plans, no matter how unselfish and spiritually motivated, must be subject to God's plan. Paul's desire to visit Rome was strong, but his desire to obey God was stronger still. He had the self-discipline and steadfast dedication to fulfill what God had given him to do, setting his personal dreams aside until, and if, the Lord brought them to pass (MacArthur, p. 345). "...If first I be somewhat filled with your company, may combine two thoughts, (1) to be in Rome among the Christians will be a great pleasure to Paul, and (2) he does not plan to stay long. Paul makes it clear that his visit would not be a boring interlude which he would have to endure--he would enjoy it. He could never have his fill of the company of Christians. But he did not intend to impose on the Romans--he was on his way (Morris, p. 518).
"But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution to the poor saints at Jerusalem." (verse 25, 26) Before his visit to Rome Paul felt compelled to go unto Jerusalem to minister (to take help) unto the saints." Money had been supplied by the saints at Macedonia (Philippi, Thessalonica, and Berea) and Achaia for the poor saints at Jerusalem. The apostle was on a mission of mercy. The inhabitants of that area were experiencing a food shortage. What better way to promote fellowship than to give to a needy Christian money which could well be used by oneself? The 'common share' (koinonian) idea is that 'we are in this thing together.' The money had been collected locally and entrusted to Paul who was now about to deliver it to Jerusalem (Yeager, Volume XII, p. 241). The offering was more than a soulless gift; it was an outward expression of the deep love that bound Christian believers in the first century churches (II Corinthians 8, 9).
"It hath pleased them, verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things." (verse 27) The saints of Macedonia and Achaia were willing to share with the saints at Jerusalem at Paul's mere suggestion. The Jews at Jerusalem had shared the gospel with the saints of eastern Europe, so they could share their carnal (human, material, or earthly things) with their brethren. After all, on the human level, all Gentile Christians (felt an indebtedness) owed their spiritual lives to the Jewish apostles, prophets, teachers, and evangelists who first proclaimed the gospel of salvation in Jesus Christ. Gentiles should remember that they have inherited from the Jews enormous blessings to which they have no title. In themselves they are nothing but a 'wild olive shoot' grafted into God's ancient olive tree. They now share in the nourishing sap from the olive root (11:17).
"When, therefore, I have performed this, and have sealed to them this fruit, I will come by you into Spain. And I am sure that, when I come unto you, I shall come in the fullness of the blessing of the gospel of Christ." (verses 28, 29) The apostle feels that delivery of the money to the poor saints in Jerusalem comes first in priority before his going to Spain. He perceives his journey to Jerusalem as much a mission as going to Spain. At all times Paul was in submission to the leadership of the Holy Spirit. He did go to Jerusalem and to Rome, but so far as we know he did not make it to Spain (Acts 28:30, 31; II Timothy 4:6 - 8).
Paul labored under the impression that all he did would result in the blessing of the gospel of Christ. He lived continually in obedience to the Lord, his life was always blessed. Although in the service of his Lord he suffered imprisonments, beatings, stonings, dangers from Gentiles as well as Jews, and a host of other hardships, he still anticipated untold blessings. Did Paul possibly look beyond Spain to the edges of the Empire, to Gaul and Germany, and even to Britain? He left all these matters as well as others to the sovereignty of the omniscient God (Acts 20: 22 - 24).
"Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me: that I may be delivered from them that do not believe in Judaea; and that my service, which I have for Jerusalem, may be accepted by the saints; that I may come unto you with joy by the will of God, and may with you be refreshed." (verses 30 - 32) The apostle asked for the prayers of the Roman Christians that his journey would be profitable and successful. To strive together with me in your prayers means to struggle together as partners, (seeking to align their wills with the will of God), in the work of the Lord. After all, the purpose of prayer is not to bend God's will to ours, but rather to align our will to His. Our prayers are conditional on our asking 'according to His will' (I John 5:14). So every prayer should be a variation of the theme, 'Your will be done.' In these verses Paul makes four requests as follows: (1) deliverance from the Jews in Jerusalem, (2) that the saints in Jerusalem would receive him and his gifts, (3) that he may come to Rome, and (4) that he may be refreshed.
We shall look at each of these one by one. First, the apostle feared the persecution from the unbelieving Jews in Jerusalem and his fears proved to be justified (Acts 20:22, 23; 21: 27 - 36); he did not crave martyrdom. Second, this prayer was answered abundantly (Acts 21: 17 - 19). It must be remembered that the offering Paul was bringing to the Jerusalem saints (circumcised Jewish Christians) was from the uncircumcised Gentile Christians. Could some of them still have scruples about Paul's mission to the Gentiles? If they rejected his offering, what a tragedy? Paul longs for Jewish-Gentile solidarity in the churches. Third, even though this request of Paul was answered, it was not answered as he anticipated. He was permitted to go to Rome but under circumstances and after delay which he could not have forecast. Fourth, he asked for a joyous vacation in his association with his new friends; this was not granted in the way that he anticipated, although in the providence of God Paul's imprisonment may have been a time of physical, mental, and spiritual rest, recreation and rehabilitation.
The first and third requests are inseparably connected. God provided for his trip to Rome by the circumstances that rescued him from the Jews. He came to Rome but as Nero's prisoner. In God's Providence, He saved Paul from death at the hands of the Jerusalem Jews. His trip from Caesarea to Rome was hazardous (Acts 27, 28), and apparently he was provided with two years of fellowship with the Roman Christians and a fruitful ministry (Yeager, Volume XII, pp. 248, 249).
"Now the God of peace be with you all. Amen." (verse 33) This is Paul's third benediction.
His mind is pre-occupied to the end with Jewish-Gentile unity. Paul the Jew, who is also the
apostle to the Gentiles, says the Jewish benediction over his Gentile readers. Before extending
personal greetings to various friends and relatives in Rome and giving a final warning to be on
guard against those who caused dissensions for their own selfish purposes, the author gives this
short touching benediction.