Romans 15

 

Seven Principles and a Prayer: Romans 15:1-6

 

Introduction

The apostle continues to set forth the obligation of the strong believer toward the weak. Paul has been saying that the weak believer is to be readily received in the fellowship of the local congregation. (Romans 14:1)

He has argued that special care should be shown toward those who are concerned about questionable non-essential elements of the faith lest peripheral issues overshadow the greater truths of the Christian life. As a strong believer himself, Paul is very sensitive about the weak brethren, in part, because there are always so many of them.

Of course, the reception of the weak brethren into spiritual fellowship must not be construed to mean that they are never be challenged to mature and grow in the grace and knowledge of the Lord Jesus Christ.

Growing in gospel grace will lead every believer to enjoy the religious liberties that faith brings. So the weak brethren should be challenged. There is grave danger in showing too much leniency toward those who are weak in understanding the gospel to the point that they become harmful to themselves and to others—as far as truth is concerned.

To confirm a person in legalism and prejudices is something that the Savior never did.

 

 

Time after time the Lord arrested erroneous thinking, but He always confronted individuals at the proper time. (Luke 14:16)

The proper time for righteous confrontation is when a particular situation demands that something be said or done that more accurately conforms to the perfect will of God.

This method of patiently waiting for a precise moment to teach a spiritual subject is in contrast to creating an environment of confrontation with leading questions guaranteed to create a debate among the brethren. That simply must not be done. (Romans 14:1) The strong believers are not to create a false standard of conduct for the weak believer or to engage in theological arguments that are of no profit.

In context, Paul does not seem to worry about the weak believer taking advantage of the strong believer as he does the reverse. Therefore, the apostle has set down point after point to establish the principles to guide the conduct of the strong believer toward the weak. By way of summary review seven great principles may be restated.

 

·       The strong believer is to gently and graciously receive the weak believer who is concerned about questionable matters. (Romans 14:1)

 

·       The strong believer is not to belittle, think harshly of, nor pass ultimate judgment upon the weak believer. (Romans 14:3,10)

 

 

 

·       The strong believer is never to put before the weak believer any issue or situation that would tempt the weak believer to violate a personal principle and practice of faith. (Romans 14:13)

 

·       The strong believer is not to recklessly destroy the value system of someone for whom Christ has died. (Romans 14:15)

 

·       The strong believer is to manifest a life of personal faith all the while remembering that, If a person be convinced that a thing is contrary to God’s law, and yet practices it, he is guilty before God, although it should be found that the thing is lawful” (Romans, Robert Haldane). “What so ever is not of faith is sin.” The strong believer has a moral responsibility to bear the infirmities of the weak believer because of the example of Christ whose steps must be followed (Romans 15:13). According to prophecy (Psa. 69:9) the Lord Jesus was destined to suffer reproach, and He did. By being unswerving in His loyalty to the will of the Father, Christ attracted the hostility of those who hated God. “The reproaches of them that reproached thee [Father] fell on me.” And a powerful point is made: if Christ can suffer with the weak, then Christians in the Church can certainly be long-suffering with the weak as well.

 

·       The strong believer is to take the leadership role in pursuing conversations and a code of conduct that leads to peace and righteousness and joy in the Holy Spirit (Rom 14:19).

 

1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

2 Let every one of us please his neighbour for his good to edification.

3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.

4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

 

15:1-4 To find strength for gospel obedience in the showing of mercy to the weak believer, the strong believer is to consider not only the sufferings of Christ, but the scriptures as well. “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope” (Romans 15:4). The hope that comes from a study of the Scriptures is a quiet confidence that a life of love, lived in faith, while being graciousness to the weak brethren, will be rewarded. But the Christian must go to the Scriptures to find this great hope and therein lies one of the great tragedies of Christendom.

 

5 Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

6 That ye may with one mind [without reservation] and one mouth glorify [praise] God, even the Father of our Lord Jesus Christ.

 

15:5-6 There is only one way for believers to be of like mind and that is to comply with the Word of God, the Bible. It is the expressed will of God the Father that the Scriptures guide the practice of the professing saint, not modern parliamentary rulebooks of society. Paul knows that by studying the Scriptures and following the Savior a life of selfless love will be manifested. For such selfless love the Paul prays. “Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus” (Romans 15:5).

In this apostolic prayer, two attributes of God the Father are requested to be apparent in the lives of all Christians.

There is the attribute of patience, and there is the attribute of comfort. And there is a purpose for these two attributes. As Christians learn to be patient with one another, and exhort one another graciously, a spirit of unity will be created and a cacophony of harmonious love will ascend to heaven.

In the throne room of God there will be a wonderful symphony made with one mouth in praise to God, “even the Father of our Lord Jesus Christ” (Romans 15:6).

 

 

“Behold, how good and how pleasant it is for brethren to dwell together in unity” (Psa. 133:1).

 

More Calls for Christian Unity: Romans 15:7-13

 

7 Wherefore receive ye one another, as Christ also received us to the glory of God.

8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

 

15:7-8 Having shown that constant worship is the basis for congregational harmony (Romans 15:6), the apostle again exhorts the believers to receive one another. (Romans 15:7) With this exhortation the discussion on the problem of the strong and the weak believer (Romans 14:1-15:6) is concluded, but a wider application of the principle of graciousness is desired. Paul is now concerned that harmony exist between Jew and Gentile.

There is great drama present. For the first time in history in a significant way Jewish believers were uniting with Gentile believers to receive and honor the Lord Jesus Christ as the eternal Son of God based upon the efficacy of His redeeming work at Calvary. But tension was high because many Jews were struggling with their old customs and prejudices.

 

 

 

 

After a lifetime of honoring specific prohibitions and thinking in a negative way about a whole group of people, it was hard to suddenly reverse habits of the heart and inbred hatred. For conscientious Jews it was not easy to eat formerly forbidden foods.

It was not easy to give up worship on the Sabbath. It was not easy to love historical enemies. Nevertheless, the plan of God called for unity between Jew and Gentiles as the Psalms, (Psa. 18:49 cf. 2 Sam. 22:50; Psa. 117:1) the Law, (Deuteronomy 32:43) and the Prophets anticipated. (Isa. 11:1,10)

 

 And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

10 And again he saith, Rejoice, ye Gentiles, with his people.

11 And again, Praise the Lord, all ye Gentiles; and laud [praise] him, all ye people.

12 And again, Esaias [Isaiah] saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

 

15:9-12 The first quotation from Psalm 18 has reference to the victory of David over the Gentiles whereby he is able to confess to them the source of his power and honor the name of God in their midst. David viewed victory on the field of battle as an opportunity to dispel spiritual darkness and bring light to the Gentiles.

 

 

The second quotation from Deuteronomy 32 inviting the Gentiles to share in what God had done for Israel is also an invitation to enter into the covenant blessings of the same.

The third quotation from Psalm 117 constitutes a messianic summons to all Gentiles to praise the Lord. This psalm anticipated the spread of the gospel to the ends of the earth.

The fourth quotation sets forth the messianic prediction of the lordship of Christ over all the earth including the Gentile nations. No wonder Paul called upon the Church of Rome to honor the heartbeat of heaven, and to be a

harmonious part of the universal people that Christ shall rule and reign over.

 

13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

 

15:13 Having established the scriptural and doctrinal foundation for his practical exhortations for unity, the apostle turns to prayer. “Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the God” (Romans 15:13) What a wonderful name for the Lord, “The God of Hope”. Paul commends the believers to the God who is the author of the gospel hope of unity, and to the One who is able to fill them with all spiritual joy and peace so that they abound in optimism by the dynamic power of the Holy Spirit.

 

14 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 [instruct] one another.

15 Nevertheless, brethren, I have written the more boldly unto you in some sort [measure], as putting you in mind, because of the grace that is given to me of God,

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.

 

 

 

15:14-16 As Paul begins the lengthy process of bringing his letter to the Church of Rome to a conclusion, he says many wonderful things about the people for he does not want the believers to think that he views them as being deficient in either knowledge or Christian practice. Not at all. Rather, the apostle just wants to express confidence that those who receive his letter will understand the doctrine he has expounded and will continue to move to implement the implications of the same by personal application. Therefore, Paul praises the believers for their goodness and their ability to admonish one another to gospel duties. Finally, the apostle explains that he writes in a forceful or bold manner to them because he is simply reminding them of spiritual truths that have already been communicated.

It is this reminding of the saints of something they had already been taught which has led some bible scholars to conclude that the Church of Rome was founded by those who had been converted under Paul’s ministry (and not Peter’s ministry as tradition holds).

For Paul to be the original founder of the Church in Rome would not be too surprising for he was ordained to 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” (Romans 15:16).

 

17 I have therefore whereof I may glory [rejoice] through Jesus Christ in those things which pertain to God.

18 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,

19 Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum [Yugoslavia], I have fully preached the gospel of Christ.

20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:

21 But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.

 

15:17-22 Though once a Pharisee of the Pharisees, Paul was quite pleased to have a specialized ministry to the Gentiles. Because it was ordained of God he gloried in his calling. (Romans 15:17) Because it was unique, he would not labor where others had labored. (Romans 15:20,21 cf. 1 Cor. 3:10) And so the years of imprisonment, the physical beatings, the false arrests, and all the other hardships Paul suffered for the Savior were nothing because they served to make, “the Gentiles obedient” to the gospel of Christ (Romans 15:18 cf. Isa. 52:15). From Jerusalem to Yugoslavia (Illyricum) the sweet story of the Savior was heard as a single saint went forth to spread the gospel to the ends of the earth. Signs and wonders confirmed his ministry (Romans 15:19 cf. Acts 19:11).

 

22 For which cause also I have been much hindered [kept] from coming to you.

23 But now having no more place in these parts, and having a great desire these many years to come unto you;

24 Whensoever 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 thitherward by you, if first I be somewhat filled with your company. 

25 But now I go unto Jerusalem to minister unto the saints.

 

15: 22-25 Because of his great affection for the people of Rome, Paul anticipated a visit to the Church on his way to Spain. Up to this point his missionary labors had prevented his going to Rome. (Note Romans 1:13; 1 Thess. 2:17,18) “But now, having no more place in these parts, and having a great desire these many years to come unto you; Whensoever I take my journey into Spain, I will come to you” (Romans 15:23,24). However, before Paul could start his journey to Spain and be able to stop in Rome, he had to visit Jerusalem. “But now I go unto Jerusalem to minister to the saints” (Romans 15:25).

 

26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

27 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.

28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.

29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

30 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;

31 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 [welcomed] of the saints;

32 That I may come unto you with joy by the will of God, and may with you be refreshed.

33 Now the God of peace be with you all. Amen.

 

15: 26-33 The reason Paul had to go to Jerusalem was to deliver to the Jerusalem church a large offering that had been taken up on behalf of the saints. “For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem” (Romans 15:26).  Paul thought this was not only a good thing for the Gentile believers to do for their Jewish brethren but the right response for having received the gospel. (Romans 15:27) Time and again in the course of his teaching, Paul will return to an interesting theme that material possessions have no comparison to eternal values being communicated or partaken of. (Romans 11:17 cf.1 Cor. 9:11)

 

 

 

To Paul, it is right that those who have ministered spiritual things be supported by those with carnal things. So, after performing a ministry of financial mercy the apostle planed to resume his missionary labors and go to Rome on his way to Spain. What Paul did not realize was that God had different plans for him. Oh, Paul would go to Jerusalem. He would turn over the money he had received for the poor. And he would leave the city for Rome—but not the way he had planned. Paul did not know that he would be arrested in the Holy City.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Study Guide

 

Questions on Romans 15

 

1.     List six principles that should guide the behavior of the strong believer toward the weak.

 

2.     What is the only source God has ordained to guide His people into a unity of the mind of Christ?

 

3.     Is it possible that Paul established the church of Rome. On what basis can that be supported?

 

4.     What practical reason was leading Paul to Rome?

 

5.     Where was Paul’s ultimate destiny to be if all went according to plan?

 

Answers to Romans 15

 

1.     The following principles should guide the behavior of the strong believer toward the weak.

 

·       The strong believer is to gently and graciously receive the weak believer who is concerned about questionable matters (Romans 14:1).

 

·       The strong believer is not to belittle, think harshly of, nor pass ultimate judgment upon the weak believer (Romans 14:3,10).

 

·       The strong believer is never to put before the weak believer any issue or situation that would tempt the weak believer to violate a personal principle and practice of faith (Romans 14:13).

 

·       The strong believer is not to recklessly destroy the value system of someone for whom Christ has died (Romans 14:15).

 

·       The strong believer is to manifest a life of personal faith all the while remembering that, “if a person be convinced that a thing is contrary to God’s law, and yet practices it, he is guilty before God, although it should be found that the thing is lawful” (Romans, Robert Haldane). “What so ever is not of faith is sin.”

 

·       The strong believer has a moral responsibility to bear the infirmities of the weak believer because of the example of Christ whose steps must be followed. (Romans 15:13).

 

2.     There is only one way for believers to be of like mind and that is to comply with the Word of God, the Bible.

 

3.     It is this reminding of the saints of something they had already been taught which has led some bible scholars to conclude that the Church of Rome was founded by those who had been converted under Paul’s ministry (and not Peter’s ministry as tradition holds). For Paul to be the original founder of the Church in Rome would not be too surprising for he was ordained to 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” (Romans 15:16).

 

4.     The practical reason Paul had to go to Jerusalem was to deliver to the Jerusalem church a large offering that had been taken up on behalf of the saints. “For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem” (Romans 15:26). 

 

5.     Paul’s destiny after Rome was Spain.

 

Personal Application and Reflection

 

1.     Why is it so difficult for those who are suppose to be “strong” in the faith have a difficult time with those who are “weak” to the point that arguments break out and self righteousness is displayed?

 

2.     Are you a student of the Old Testament as well as the New Testament in order to quote Scripture and apply the same to your beliefs and behavior as Paul did when establishing his theological points (Rom. 15:9-12)? If not write down some practical steps you will take to become more knowledgeable of the Old Testament.  “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope” (Romans 15:4).

 

3.     What place do “signs and wonders” have in the church (Rom. 15:19)?

 

4.     Believing in the power of prayer are you an effective prayer warrior before the throne of grace (Rom. 15:30)?

 

5.     Can you share an event in your life where you wanted to do something for the Lord and were allowed to but in a way you never expected?