In politics, some voices get heard while others ignored. Often those with the best connections or the loudest complainers tend to be heard. Things tend to spill over the same way in a local church. But things need to be different in Christ’s body, because He must call the shots. He will not bless those who play by their own rules. Unity with Him means that we can’t operate on our own rules.
God has always been deeply concerned about the unity of His people. By salvation, He has effected a real spiritual oneness. He has created a commonness based on sharing the same eternal life. This reality of conversion should impact the life of the church by being the impetus for practical unity. Scripture emphasizes both aspects. Apart from outright sin, nothing shatters the fellowship, the spiritual growth, and the witness of a congregation so much as disharmony among its members.
The church in Rome was now dealing with a unity issue of incorporating Jews and Gentiles in one body. When Jews and Gentiles have become believers, they are one people, as Paul clearly teaches (Rom. 10:11, 12) symbolized by one olive tree (11:17 f.) (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 12-13: New Testament commentary : Exposition of Paul’s Epistle to the Romans. New Testament Commentary (476). Grand Rapids: Baker Book House.).
In the first of these heartfelt appeals, Paul calls believers to please one another, using Christ Himself as our model. With Romans 15:1-13 in "Finding Our One Voice" we see: 1) The Blended Involvement (Romans 15:1-6), 2) The Basic Instruction (Romans 15:7), 3) The Biblical Illustration (Romans 15:8-12) and 4) The Benedictory Intercession (Romans 15:13)
1) The Blended Involvement (Romans 15:1-6)
Romans 15:1-6 [15:1]We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. [2]Let each of us please his neighbor for his good, to build him up. [3]For Christ did not please himself, but as it is written, "The reproaches of those who reproached you fell on me." [4]For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. [5]May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, [6]that together you may with one voice glorify the God and Father of our Lord Jesus Christ. (ESV)
In Romans 15:1-6 Paul mentions six spiritual characteristics that should lead us to please one another:
a) Regard For Others (Romans 15:1a)
Romans 15:1a [1] We who are strong have an obligation to bear with the failings of the weak, (and not to please ourselves). (ESV)
In natural life, weakness is often oppressed and made to suffer violence by power; in the kingdom of the Spirit, on the contrary, “strong” expresses both the appointment to, and the duty of bearing, the infirmities of the weaker (Lange, J. P., Schaff, P., Fay, F. R., Hurst, J. F., & Riddle, M. B. (2008). A commentary on the Holy Scriptures : Romans (425). Bellingham, WA: Logos Research Systems, Inc.).
But who are strong? It must be remembered that these terms are relative. In v. 1, Paul infers this with his reference, “we then that are strong.”
Both sides no doubt believed they were the strong ones! In our day, in those churches where there are disagreements over smoking and drinking, for example, both sides often see themselves as the strong, i.e., as more holy. From this fact arose the problem and the conflict. The strong often feel that it is their calling and duty to govern the weak. As a result, both sides seek to govern each other (Rushdoony, R. J. (1997). Romans & Galatians (275). Vallecito, CA: Ross House Books.).
Paul is immediately addressing the integration of Gentiles with Jews in a congregation. Since they came from differing backgrounds, this meant a clash in dietary habits from their respective backgrounds. Some (the strong) would feel free to eat certain things while others, (the weak) still not adjusted to new dietary liberalities, felt offense over their brothers liberty (the strong). The weak one’s prejudice is a certain protection so long as he keeps his weakness pure—that is, does not make it a rule for others; the strong one’s justifiable sense of freedom leads to the danger of self-boasting (Lange, J. P., Schaff, P., Fay, F. R., Hurst, J. F., & Riddle, M. B. (2008). A commentary on the Holy Scriptures : Romans (426). Bellingham, WA: Logos Research Systems, Inc.)
• The very issue of how to deal with this particular dietary dilemma is dealt elsewhere (1 Cor. 10:25–31). What is interesting is that the end objective is the same as Paul wanted to deal with here in that God would be glorified (1 Cor. 10:31)
Consequently, they have an obligation/ought to bear with the failings/weaknesses of the weak/those without strength. When an informed believer foregoes an action which he knows is right, but which a weaker Christian thinks to be wrong, and does it for the sake of not offending that weaker Christian, he curtails his own freedom of action, denies himself something that is legitimately his (Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament : For the English reader (Ro 15:1). Grand Rapids: Eerdmans.)
Opheilō (have an obligation/ought) has the basic meaning of owing a debt. In his first letter, John uses the term three times to indicate our obligation to follow God’s example:
1 John 2:6 [6]whoever says he abides in him ought to walk in the same way in which he walked. (ESV)
1 John 3:16 [16]By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. (ESV)
1 John 4:11 [11]Beloved, if God so loved us, we also ought to love one another. (ESV)
This obligation is to bear (Bastazō) which refers to picking up and carrying a burden, figuratively of bearing a yoke of obligation(Acts 15:10).
Directly, those with failings/weaknesses are those whom Paul here designates as the adynatōn are believers who are “incapable” of realizing that their faith in Christ has freed them from certain ritual observances (Moo, D. J. (1996). The Epistle to the Romans. The New International Commentary on the New Testament (865). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
Therefore, to bear with the failings/weaknesses of fellow believers does not necessarily mean that the “strong” are to adopt the scruples of the “weak.”. Neither, is it to simply tolerate those failings/weaknesses but to help carry them—by not being critical or condescending, but do what love would require toward them by showing respect for sincere views or practices that we may not agree with.
Philippians 2:3-4 [3]Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. [4]Let each of you look not only to his own interests, but also to the interests of others. (ESV)
The idea is that of showing genuine, loving, and practical consideration for other believers. We are not to argue about minor issues or be critical of those who may still be sensitive about a former religious practice or taboo. The injunction is for mature believers to voluntarily and lovingly refrain from exercising their liberty in ways that might needlessly offend the consciences of less mature brothers and sisters in Christ, those who are weak/those without strength. (cf. 1 Cor. 9:19–22)
b) Disregard For Self (Romans 15:1 b–2)
Romans 15:1b-2 [1](We who are strong have an obligation to bear with the failings of the weak), and not to please ourselves. [2]Let each of us please his neighbor for his good, to build him up. (ESV)
The Lord does not grant freedoms just so we can selfishly please ourselves. This does not mean that we are never to do anything that we want to do, but that we are never to do what pleases us regardless of its effects on others. Consideration for weaker Christians takes precedence over what we ourselves would like to do. Elsewhere Paul can cite his own example; he practises what he preaches (1 Cor. 10:33; cf. Rom. 8:8; Phil. 2:4). Selfishness is always a barrier to effective Christian work and of course it breaks up Christian unity, which is such an important consideration throughout this discussion (Morris, L. (1988). The Epistle to the Romans (497). Grand Rapids, Mich.; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.).
Every believer has the same liberty in Christ as every other believer, but because believers vary greatly in spiritual knowledge and maturity, the careless exercise of a liberty by one member can do great harm to the conscience and spiritual well-being of another member and even to the well-being of an entire congregation.
The church at Rome, like any other church had members who sought to please themselves so the apostle appealed to them, in Romans 15:2 Let each of us please his neighbor. That kind of looking out for others doesn’t come naturally. We are all inclined to be very protective of ourselves—to look out for number one (Panning, A. J. (1999). Romans. The People’s Bible (228). Milwaukee, Wis.: Northwestern Pub. House.).
Let each of us expresses all-inclusive responsibility and allows no exemptions, even for an apostle. The pleasing one’s neighbor in this context refers to ... the believer foregoing a legitimate act because that weaker Christian thinks it to be wrong. It pleases (the weaker Christian) because it removes a source of temptation to him to do that thing, and makes his attempt to live a life pleasing to God easier. But the stronger Christian is to do this only in the instance where the weaker Christian would be edified or built up in the Christian life (Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament : For the English reader (Ro 15:1). Grand Rapids: Eerdmans.).
Such an admonition could be radically misunderstood, for some neighbors may be pleased with gossip, sexual sin, violence, and so on. Moreover, Paul elsewhere (tells us to steer clear of) pleasing people (Gal. 1:10; 1 Thess. 2:4), contending that it is incompatible with his apostolic ministry. Compromising the gospel of Christ by flattering people or trimming back the scandal of the cross (Gal. 5:11) is unthinkable (Schreiner, T. R. (1998). Vol. 6: Romans. Baker exegetical commentary on the New Testament (746). Grand Rapids, Mich.: Baker Books.)
Please turn to Philippians 2
The objective of pleasing our neighbor is to promote his good and to build him up/his edification, even if it requires the sacrifice of some of our own welfare and pleasure, which it often does. It is essentially the same appeal Paul had made earlier in this letter, again not exempting himself:
Romans 14:19 [19]So then let us pursue what makes for peace and for mutual upbuilding. (ESV)
Paul expressed the aim to do good for our neighbor and to build him up/promote his edification when he said:
Philippians 2:2-8 [2]complete my joy by being of the same mind, having the same love, being in full accord and of one mind. [3]Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. [4]Let each of you look not only to his own interests, but also to the interests of others. [5]Have this mind among yourselves, which is yours in Christ Jesus, [6]who, though he was in the form of God, did not count equality with God a thing to be grasped, [7]but made himself nothing, taking the form of a servant, being born in the likeness of men. [8]And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (ESV)
This principle must be applied with care, for great harm is done when Christians assume that in all circumstances they know what is good for other people. It must be done with humility. But it is necessary, for we may find it very easy to please people by doing or permitting something that is really harmful in the long run. The point is that we must constantly seek to do what is for the good of others rather than what is for our own good. This does not mean that the weak control the church—that they have only to express a scruple and all rush to conform. That would mean that the church would be permanently tied to the level of the weak and that life and growth would cease. Paul is enunciating a principle of tender concern. The strong must respect the weak; they must not hurt them and at all times they must strive for what is for their good. A genuine concern for the weak will mean an attempt to make them strong by leading them out of their irrational scruples so that they, too, will be strong (Morris, L. (1988). The Epistle to the Romans (498). Grand Rapids, Mich.; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.).
c) Conformity to Christ (Romans 15:3)
Romans 15:3 [3]For Christ did not please himself, but as it is written, "The reproaches of those who reproached you fell on me." (ESV)
This is the “attitude… in Christ Jesus” who existed not to please Himself. Despite His perfectly righteous and sinless life, Jesus could say with David, but with infinitely greater significance, The reproaches of those who reproached you fell on Me (cf. Ps. 69:9). Christ’s example “is constantly held up, not merely as a model, but a motive.”
d) Submission to Scripture (Romans 15:4)
Romans 15:4 [4]For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope. (ESV)
A fourth characteristic that will lead us to please one another as Christ did is our willing and unreserved submission to God’s Word. Whatever was written in former days/earlier times obviously refers to the divinely-revealed truths we now call the Old Testament. They were written for the days/times in which they were recorded but also for our instruction, for God’s people in the present age.
In Romans 14:1, Paul emphasizes that the ceremonial requirements of the Old Covenant are no longer binding on believers, Jews or Gentiles. But even though we are not bound to obey all of the commands of that covenant, every part of God’s revelation written in former days/earlier times is still valuable for our instruction.
2 Timothy 3:16-17 [16]All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, [17]that the man of God may be competent, equipped for every good work. (ESV)
Paul reminded believers in Corinth that the events of the Exodus under Moses:
1 Corinthians 10:6, 11 [6]Now these things took place as examples for us, that we might not desire evil as they did. [11]Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. (ESV)
Please turn to James 5
Our part in this blessing is endurance/perseverance, which is closely related to patience. In regard to the Lord’s return, James admonishes us to:
James 5:7-8 [7]Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. [8]You also, be patient. Establish your hearts, for the coming of the Lord is at hand. (ESV)
God also gives us encouragement to persevere. He provides this impetus by means of the Scriptures, which chronicle all the reasons to keep believing. They give us reason to sustain hope for our glorious future (Ps. 119:49).
Paul does not hesitate to describe the reason why the Scriptures were written in precisely these terms: not as a source book for all sorts of information, historical or scientific, but “for our instruction,” to sustain faith and renew hope. And so again the Roman congregations are reminded that all their thinking and doing must take full account of the eschatological tension between what has already been fulfilled in and through Christ and the not yet of hope (Dunn, J. D. G. (2002). Vol. 38B: Word Biblical Commentary : Romans 9-16. Word Biblical Commentary (843). Dallas: Word, Incorporated.)
The present tense of the verb points to continuous possession, and the article before hope seems to show that it is not the general hope of mankind of which Paul is writing, but the specifically Christian hope, the hope that is given by what Christ has done in winning our salvation, the hope that leaves no doubts and sustains Christ’s people in the darkest days (Morris, L. (1988). The Epistle to the Romans (500). Grand Rapids, Mich.; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.).
The introduction of hope at this point might also seem to be a detour in Paul’s argument. But two connections with the context may be noted. First, hope is especially needed by Christians when facing suffering (cf. 5:2–5; 8:20, 24–25). And Paul has broached the general problem of Christian suffering by citing the reproaches born by Christ as a model for the “strong” believers to imitate. Reading the OT and seeing its fulfillment in Christ and the church fosters the believer’s hope, a hope that is accompanied by the ability to “bear up” under the pressure of spiritually hostile and irritating circumstances. A second reason for Paul to bring “hope” into the discussion here emerges when we remember that many, perhaps most, of the “strong” were Gentiles. As such, apart from Christ, they were “without hope” (Eph. 2:12). Now, however, they have been “brought near,” wild branches grafted into the promises and people of God (cf. Rom. 11:17–24). By strengthening their “hope,” therefore, the Scriptures help these “strong” believers become more secure about their place in the people of God. At the same time, they are given the very practical reminder that this hope focuses on one people of God, made up of both Jews and Gentiles and of “strong” and “weak” (a point that Paul develops in vv. 8–13).40 If the “strong” believers, therefore, wish to maintain their hope, they must work to put into effect the unity of the people of God, within which they experience their own salvation (Moo, D. J. (1996). The Epistle to the Romans. The New International Commentary on the New Testament (869–871). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
e) Dependence on Divine Power (Romans 15:5)
Romans 15:5 [5]May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, (ESV)
Verses 5–6 contain a prayer of intercession that Paul offers to God and records for the benefit of the Roman Christians. By sharing the contents of his prayer with the Romans, Paul uses it as an indirect means of exhortation. With this prayer, then, Paul returns to his central concern throughout 14:1–15:13: restoring the unity of the Roman church (Moo, D. J. (1996). The Epistle to the Romans. The New International Commentary on the New Testament (871). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
Paul shown in this restoration of unity, that even the things that God demands of us He gives to us by His sovereign grace. Paradoxically, it is God who gives the endurance/perseverance He requires as well as the encouragement. Just as (verse 4) is essentially a call to rely on God’s power through His Word, (verse 5) is essentially a call to rely on His power through prayer. In this benediction, Paul prays that the Lord would grant his fellow believers in Rome to live in such harmony/be of the same mind with one another, in accord with Christ Jesus. As with perseverance and encouragement, the harmony God requires, He will also provide.
In his call for believers to live in such harmony/be of the same mind with one another, in accord with Christ Jesus, the apostle is speaking of unity in regard to matters on which the Bible is silent or which are no longer valid. It is disagreement about nonessential issues that causes the conflict between strong and weak believers. Paul therefore continues to call on believers, despite their differing views, to be in loving, spiritual, and brotherly harmony with one another, in accord with their common Savior and Lord, Christ Jesus. The fulfillment of this command is by God’s power.
f) Giving Glory to God (Romans 15:6)
Romans 15:6 [6]that together you may with one voice glorify the God and Father of our Lord Jesus Christ. (ESV)
The consummate purpose of Christian unity, however, is not to please other believers, as essential as that is, but to please the Lord, both inwardly and outwardly and both individually and corporately. It is only when His people are together/in one accord and worship Him with one voice that they truly and fully glorify the God and Father of our Lord Jesus Christ. We are to glorify with one voice. The Present active subjunctive of δοξαζω [doxazō] to glorify, renders this that collectively we are to "keep on glorifying.” (Robertson, A. (1997). Word Pictures in the New Testament (Ro 15:6). Oak Harbor: Logos Research Systems.)
• As will all the other "one-another’s" in scripture, we ultimately fulfill this command corporately. When corporate ministry is not a priority, and we mistakenly focus on personal calling, we miss the purpose and picture that God intended His local church to be.
Humor: A story was told that one night the Methodists were singing, “Will there be any stars in my crown?” And the Presbyterians were singing, “No, not one; no, not one.” And the Baptists were singing, “Oh, that will be glory for me.” This of course is a fictional story but sometimes it actually looks like that. However, if the Baptists and Methodists and Presbyterians are really believers (just to be a member of one of these denominations doesn’t make you a believer, by the way), all three could sit down and sing the doxology together: “Praise God from whom all blessings flow.” That is the testimony we should give to the world. (McGee, J. V. (1997). Thru the Bible commentary (electronic ed.) (Ro 15:6). Nashville: Thomas Nelson.)
2) The Basic Instruction (Romans 15:7)
Romans 15:7 [7]Therefore welcome one another as Christ has welcomed you, for the glory of God. (ESV)
This verse, in effect, summarizes the previous two, which also focus on our accepting one another, as Christ also welcomed/accepted us and on giving glory to God.
Proslambanō (welcome/accept) is an intensified form of lambanō and carries the meaning of receiving something or someone to oneself with special concern. When Apollos “began to speak out boldly in the synagogue,” Priscilla and Aquila lovingly “took him aside [(welcome/accept) proslambanō] and explained to him the way of God more accurately” (Acts 18:26). It is the word Paul uses in imploring Philemon to lovingly take back his runaway slave Onesimus, to “accept [(welcome/accept) proslambanō] him as you would me” (Philem. 17).
Believers are commanded to welcome/accept one another in the same gracious way that Christ has welcomed/accepted us. Although He used a different verb, Jesus declared that “He who receives you receives Me, and he who receives Me receives Him who sent Me” (Matt. 10:40). Therefore, to welcome/accept one another is to accept Christ Himself.
He is not simply speaking of accepting new believers into our church fellowship, although that would certainly be included in this admonition. He is calling on all Christians to accept one another in the fullest and deepest sense, to treat each other with love and understanding, just as Christ also accepted us.
If the perfect, sinless Son of God has accepted us into God’s divine family, how much more should we be willing to accept each other, despite the fact that we all still carry sinful trappings from our old, unredeemed flesh. The self-righteous, hypocritical scribes and Pharisees criticized Jesus because He “receives sinners and eats with them” (Luke 15:2).
Please turn to Ephesians 4
Jesus Christ Himself is our pattern for accepting one another. As He reminded the Twelve, “A disciple is not above his teacher, nor a slave above his master” (Matt. 10:24). In saying, “Take My yoke upon you, and learn from Me, for I am gentle and humble in heart” (Matt. 11:29), Jesus commands us to learn from His example the virtues of kindness, gentleness, and humility.
Paul admonished the Ephesians to:
Ephesians 4:32-5:2 [32]Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. [5:1]Therefore be imitators of God, as beloved children. [2]And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. (ESV)
To accept one another, just as Christ also accepted us, is a sure mark of godliness, and failure to do so is just as surely a mark of carnality. Failure to accept one another in love and compassion is an affront to the Savior who accepted us. A congregation that is divisive, quarrelsome, contentious, and judgmental gives the world reason to ridicule Christ’s church and to reject the One who is their only hope of salvation.
Paul states explicitly in our text: Christ also accepted us to the glory of God. God established His eternal plan of redemption to glorify Himself. Everything He does is to His glory, and everything His children do should be to His glory (1 Cor. 10:31).
Illustration: God’s Glory
In 1715, Louis XIV of France died. Louis, who called himself “the Great,” was the monarch who made the infamous statement “I am the State.” His court was the most magnificent in Europe, and his funeral was spectacular. His body lay in a golden coffin. To dramatize the deceased king’s greatness, orders had been given that the cathedral should be very dimly lighted, with only one special candle set above his coffin. Thousands waited in hushed silence. Then Bishop Massilon began to speak. Slowly reaching down, he snuffed out the candle, saying, “Only God is great.” (Green, M. P. (1989). Illustrations for Biblical Preaching : Over 1500 sermon illustrations arranged by topic and indexed exhaustively (Revised edition of: The expositor’s illustration file). Grand Rapids: Baker Book House.)
3) The Biblical Illustrations (Romans 15:8-12)
Romans 15:8-12 [8]For I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs, [9]and in order that the Gentiles might glorify God for his mercy. As it is written, "Therefore I will praise you among the Gentiles, and sing to your name."[10]And again it is said, "Rejoice, O Gentiles, with his people."[11]And again, "Praise the Lord, all you Gentiles, and let all the peoples extol him." [12]And again Isaiah says, "The root of Jesse will come, even he who arises to rule the Gentiles; in him will the Gentiles hope." (ESV)
To illustrate that it has always been God’s plan to bring Gentile and Jew alike into His kingdom, Paul cites passages from the Old Testament.
They obviously were given to soften the prejudice of Christian Jews against Christian Gentiles by demonstrating from their own Scriptures that the inclusion of Gentiles was neither a divine nor a human afterthought.
Jesus Christ, of course, was born a Jew and became a servant to the circumcised [the Jews] to show/on behalf of God’s truthfulness in order/confirm the promises given to the patriarchs/fathers, that is, to the patriarchs Abraham, Isaac, and Jacob. God the Son became incarnate as a Jew to fulfill and to verify God’s Word. Although He came to bring a New Covenant, He did not come “to abolish the Law or the Prophets… but to fulfill” them (Matt. 5:17). He fulfilled the law by upholding its sacredness and reestablishing its truth. He fulfilled the law by keeping it perfectly. He fulfilled the law in every other possible way, and Paul’s point here is that Christ came to verify the whole revealed truth of God. He came to save sinful people and to bring glory to His Father by fulfilling His Father’s promises in both “the Law [and] the Prophets.”
Christ confirmed those promises to the patriarchs/fathers in order, as it says in Romans 15:9 to glorify God for His mercy. Paul himself ministered to Jews by more fully explaining to them the truth of God and by showing Gentiles the mercy of God. The saved Jew primarily praises God for His truth, which He verified in Christ. The saved Gentile primarily praises God for His mercy, which He provided in Christ.
To support how God intended for Jews and Gentiles to praise God together in unity, Paul cites four passages taken from the three-fold division of the Old Testament (the Law, the Prophets and the Writings) written by three of the greatest Israelite leaders (David, Moses, and Isaiah) (Lopez, R. A. (2005). Romans Unlocked Power to Deliver (278). Springfield, Missouri: 21st Century.).
Quoting David in Psalm 18:49 (cf. 2 Sam. 22:50), Paul goes on to explain, as it is written, “Therefore I will give praise you among the Gentiles, and sing to your name.” Quoting Deuteronomy 32:43 in Romans 15:10, he points out that again it is said, “Rejoice, O Gentiles, with His people.” Although he here refers to the human author, Moses, it is the divine Author whose truth is being declared and praised.
In Romans 15:11 Paul quotes from Psalm 117:1, continuing to remind his Jewish readers of the testimony of their own Scriptures: “Praise the Lord all you Gentiles, and let all the peoples extol/praise Him.” In Romans 15:12, Paul quotes Isaiah who says, “The root of Jesse will come, even He who arises to rule the Gentiles, in Him will the Gentiles hope” (see Isa. 11:10).
In light of the magnificent, gracious, and sovereign plan of God—disclosed in part in His ancient revelation to Israel—Jews can have no grudge against Gentiles, because their calling, their very purpose for existing, was to reach Gentiles for the glory of the Lord. The Gentiles can have no grudge against Jews, because it was through the Jews that God brought them salvation. The Messiah, who comes from the root of Jesse, the father of David, not only will rule over His ancient people Israel but also over the Gentiles, and in Him will/shall the Gentiles hope, just as the Jews.
Human beings place their hope in what will bring them the greatest happiness... That is, the supreme object of our hope is also the object of our praise and worship. Thus Paul prays that believers will be filled with hope, because those who put their hope in God find him to be the delight and joy of their hearts (Schreiner, T. R. (1998). Vol. 6: Romans. Baker exegetical commentary on the New Testament (752). Grand Rapids, Mich.: Baker Books.).
Hymn: The one who has his or her hope from God and trusts God as he has revealed himself in Jesus Christ can stand firm in anything. Edward Mots expressed it in one of our best-known hymns:
My hope is built on nothing less
Than Jesus’ blood and righteousness;
I dare not trust the sweetest frame,
But wholly lean on Jesus’ name.
On Christ, the solid Rock, I stand;
All other ground is sinking sand.
His oath, his covenant, his blood
Support me in the whelming flood;
When all around my soul gives away,
He then is all my Hope and Stay.
On Christ, the solid Rock, I stand;
All other ground is sinking sand.
(Cited in Boice, J. M. (1991-). Romans (1836–1837). Grand Rapids, Mich.: Baker Book House.)
The picture then becomes complete with these four citations. In the first quotation (verse 9b; cf. Ps. 18:49) the Psalmist states that he will declare God’s name among the Gentiles. In the second (verse 10; cf. part of Deut. 32:43) the Gentiles are summoned to join in praising God. In the third (verse 11; cf. Ps. 117:1) the Gentiles are called upon independently to praise God. And in the fourth (verse 12; cf. Isa. 11:10) the attention is fixed upon the (Shoot springing up from the) Root of Jesse, who will rule over the Gentiles, and in whom they will hope. He is the One apart from whom the promises made to the fathers (verse 8) would remain unfulfilled, and without whom the Gentiles (verse 9a) would never be able to glorify God (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 12-13: New Testament commentary : Exposition of Paul’s Epistle to the Romans. New Testament Commentary (477). Grand Rapids: Baker Book House.).
4) The Benedictory Intercession (Romans 15:13)
Romans 15:13 [13]May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope. (ESV)
Paul closes this passage with a beautiful benediction of intercession for all the people of God, not mentioning Jew or Gentile, but addressing the entire, unified Body of Jesus Christ. He petitions the God of hope to graciously fill His people with His divine joy and peace and hope. It expresses the apostle’s deep desire for all believers to have total spiritual satisfaction in their beloved Savior and Lord (Phil. 4:7; 1 Pet. 1:3, 8). It is a 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 (Jn. 17).
Christ is the origin of hope and the object of hope who inspires hope and imparts it to his children. Becoming a Christian means leaving a whole way of life and in faith starting a new one. Not having been along that way before, the beginner cannot know to what it will lead; one can only go ahead in hope and in the power of the Holy Spirit (Morris, L. (1988). The Epistle to the Romans (507). Grand Rapids, Mich.; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.)
(Format note: some base commentary from MacArthur, J. (1996). Romans (Ro 15:7–13). Chicago: Moody Press.)
