Romans 15:4-6
4. For whatsoever things were written aforetime were written for
our learning; that we, through patience and comfort of the scriptures,
might have hope.
4. Quaecunque enim ante scripta sunt, in nostram doctrinam sunt
scripta, ut per patientain et consolationem Scripturarum spem habeamus.
5. Now the God of patience and consolation grant you to be like
minded one toward another, according to Christ Jesus;
5. Deus autem patientiae et consolationis det vobis idem mutuo cogitare
secundum Christum Iesum;
6. That ye may with one mind and one mouth glorify God, even the
Father of our Lord Jesus Christ.
6. Ut uno animo, uno ore, glorificetis Deum et Patrem Domini nostri
Iesu Christi.
4. For whatsoever things, etc. This is an application of the
example, lest any one should think, that to exhort us to imitate Christ
was foreign to his purpose; “Nay,” he says, “there is nothing in Scripture
which is not useful for your instruction, and for the direction of your
life.”
This is an interesting passage, by which we understand that there is
nothing vain and unprofitable contained in the oracles of God; and we are
at the same time taught that it is by the reading of the Scripture that
we make progress in piety and holiness of life. Whatever then is delivered
in Scripture we ought to strive to learn; for it were a reproach offered
to the Holy Spirit to think, that he has taught anything which it does
not concern us to know; let us also know, that whatever is taught us conduces
to the advancement of religion. And though he speaks of the Old Testament,
the same thing is also true of the writings of the Apostles; for since
the Spirit of Christ is everywhere like itself, there is no doubt but that
he has adapted his teaching by the Apostles, as formerly by the Prophets,
to the edification of his people. Moreover, we find here a most striking
condemnation of those fanatics who vaunt that the Old Testament is abolished,
and that it belongs not in any degree to Christians; for with what front
can they turn away Christians from those things which, as Paul testifies,
have been appointed by God for their salvation?
But when he adds, that through the patience and the consolation of the
Scriptures we might have hope,he does not include the whole of that benefit
which is to be derived from God’s word; but he briefly points out the main
end; for the Scriptures are especially serviceable for this purpose — to
raise up those who are prepared by patience, and strengthened by consolations,
to the hope of eternal life, and to keep them in the contemplation of it.The
word consolation some render exhortation; and of this I do not disapprove,
only that consolation is more suitable to patience, for this arises from
it; because then only we are prepared to bear adversities with patience,
when God blends them with consolation. The patience of the faithful is
not indeed that hardihood which philosophers recommend, but that meekness,
by which we willingly submit to God, while a taste of his goodness and
paternal love renders all things sweet to us: this nourishes and sustains
hope in us, so that it fails not.
5. And the God of patience, etc. God is so called from what he
produces; the same thing has been before very fitly ascribed to the Scriptures,
but in a different sense: God alone is doubtless the author of patience
and of consolation; for he conveys both to our hearts by his Spirit: yet
he employs his word as the instrument; for he first teaches us what is
true consolation, and what is true patience; and then he instills and plants
this doctrine in our hearts.
But after having admonished and exhorted the Romans as to what they
were to do, he turns to pray for them: for he fully understood, that to
speak of duty was to no purpose, except God inwardly effected by his Spirit
what he spoke by the mouth of man. The sum of his prayer is, — that he
would bring their minds to real unanimity, and make them united among themselves:
he also shows at the same time what is the bond of unity, for he wished
them to agree together according to Christ Jesus. Miserable indeed is the
union which is unconnected with God, and that is unconnected with him,
which alienates us from his truth.
And that he might recommend to us an agreement in Christ, he teaches
us how necessary it is: for God is not truly glorified by us, unless the
hearts of all agree in giving him praise, and their tongues also join in
harmony. There is then no reason for any to boast that he will give glory
to God after his own manner; for the unity of his servants is so much esteemed
by God, that he will not have his glory sounded forth amidst discords and
contentions. This one thought ought to be sufficient to check the wanton
rage for contention and quarreling, which at this day too much possesses
the minds of many.
Romans 15:7-12
7. Wherefore receive ye one another, as Christ also received us
to the glory of God.
7. Itaque suscipite vos mutuo, quemadmodum Christus vos suscepit,
in gloriam Dei.
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:
8. Dico autem Iesum Christum ministerium fuisse circumcisionis super
veritate Dei ad promissiones Patrum confirmandas:
9. 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.
9. Gentes autem pro misericordia glorificare debent Deum; quemad-modum
scriptum est, Propter hoc confitebor tibi inter Gentes et nomini tuo psallam:
10. And again he saith, Rejoice, ye Gentiles, with his people.
10. Et rursum dicit, Exultate Gentes cum populo ejus;
11. And again, Praise the Lord, all ye Gentiles; and land him, all
ye people.
11. Et rursum, Laudate Dominum omnes Gentes, et collaudate eum omnes
populi.
12. And again, Esaias saith, There shall be a root of Jesse, and
he that shall rise to reign over the Gentiles; in him shall the Gentiles
trust.
12. Et rursum Iesaias dicit, Erit radix Jesse, et qui exurget ad
imperandum Gentibus; in ipso Gentes sperabunt.
7. Receive ye then, etc. He returns to exhortation; and to strengthen
this he still retains the example of Christ. For he, having received, not
one or two of us, but all together, has thus connected us, so that we ought
to cherish one another, if we would indeed continue in his bosom. Only
thus then shall we confirm our calling, that is, if we separate not ourselves
from those whom the Lord has bound together.
The words, to the glory of God, may be applied to us only, or to Christ,
or to him and us together: of the last I mostly approve, and according
to this import, — “As Christ has made known the glory of the Father in
receiving us into favor, when we stood in need of mercy; so it behooves
us, in order to make known also the glory of the same God, to establish
and confirm this union which we have in Christ.”
8. Now I say, that Jesus Christ, etc. He now shows that Christ
has embraced us all, so that he leaves no difference between the Jews and
the Gentiles, except that in the first place he was promised to the Jewish
nation, and was in a manner peculiarly destined for them, before he was
revealed to the Gentiles. But he shows, that with respect to that which
was the seed of all contentions, there was no difference between them;
for he had gathered them both from a miserable dispersion, and brought
them, when gathered, into the Father’s kingdom, that they might be one
flock, in one sheepfold, under one shepherd. It is hence right, he declares,
that they should continue united together, and not despise one another;
for Christ despised neither of them.
He then speaks first of the Jews, and says, that Christ was sent to
them, in order to accomplish the truth of God by performing the promises
given to the Fathers: and it was no common honor, that Christ, the Lord
of heaven and earth, put on flesh, that he might procure salvation for
them; for the more he humbled himself for their sake, the greater was the
honor he conferred on them. But this point he evidently assumes as a thing
indubitable. The more strange it is, that there is such effrontery in some
fanatical heads, that they hesitate not to regard the promises of the Old
Testament as temporal, and to confine them to the present world. And lest
the Gentiles should claim any excellency above the Jews, Paul expressly
declares, that the salvation which Christ has brought, belonged by covenant
to the Jews; for by his coming he fulfilled what the Father had formerly
promised to Abraham, and thus he became the minister of that people. It
hence follows that the old covenant was in reality spiritual, though it
was annexed to earthly types; for the fulfillment, of which Paul now speaks,
must necessarily relate to eternal salvation. And further, lest any one
should cavil, and say, that so great a salvation was promised to posterity,
when the covenant was deposited in the hand of Abraham, he expressly declares
that the promises were made to the Fathers. Either then the benefits of
Christ must be confined to temporal things, or the covenant made with Abraham
must be extended beyond the things of this world.
9. The Gentiles also,etc. This is the second point, on proving
which he dwells longer, because it was not so evident. The first testimony
he quotes is taken from Psalm 18; which psalm is recorded also in 2 Samuel
22, where no doubt a prophecy is mentioned concerning the kingdom of Christ;
and from it Paul proves the calling of the Gentiles, because it is there
promised, that a confession to the glory of God should be made among the
Gentiles; for we cannot really make God known, except among those who hear
his praises while they are sung by us. Hence that God’s name may be known
among the Gentiles, they must be favored with the knowledge of him, and
come into communion with his people: for you may observe this everywhere
in Scripture, that God’s praises cannot be declared, except in the assembly
of the faithful, who have ears capable of hearing his praise.
10. Exult, ye Gentiles, with his people. This verse is commonly
considered as if it was taken from the song of Moses; but with this I cannot
agree; for Moses’ design there was to terrify the adversaries of Israel
by setting forth his greatness, rather than to invite them to a common
joy. I hence think that this is quoted from Psalm 47:5, where it is written,
“Exult and rejoice let the Gentiles, because thou judgest the nations in
equity, and the Gentiles on the earth thou guidest.” And Paul adds, with
his people, and he did this by way of explanation; for the Prophet in that
psalm no doubt connects the Gentiles with Israel, and invites both alike
to rejoice; and there is no joy without the knowledge of God.
11. Praise God, all ye Gentiles, etc. This passage is not inaptly
applied; for how can they, who know not God’s greatness, praise him? They
could no more do this than to call on his name, when unknown. It is then
a prophecy most suitable to prove the calling of the Gentiles; and this
appears still more evident from the reason which is there added; for he
bids them to give thanks for God’s truth and mercy. (Psalm 117:1.)
12. And again, Isaiah, etc., This prophecy is the most illustrious
of them all: for in that passage, the Prophet, when things were almost
past hope, comforted the small remnant of the faithful, even by this, —
that there would arise a shoot from the dry and the dying trunk of David’s
family, and that a branch would flourish from his despised root, which
would restore to God’s people their pristine glory. It is clear from the
account there given, that this shoot was Christ, the Redeemer of the world.
And then, he added, that he would be raised for a sign to the Gentiles,
that might be to them for salvation. The words do indeed differ a little
from the Hebrew text; for we read here, arise, while in Hebrew it is stand
for a sign, which is the same; for he was to appear conspicuous like a
sign. What is here hope, is in Hebrew seek; but according to the most common
usage of Scripture, to seek God is nothing else but to hope in him.
But twice in this prophecy is the calling of the Gentiles confirmed,
— by the expression, that Christ was to be raised up as a sign, and he
reigns among the faithful alone, — and by the declaration, that they shall
hope in Christ, which cannot take place without the preaching of the word
and illumination of the Spirit. With these things corresponds the song
of Simeon. It may be further added, that hope in Christ is an evidence
of his divinity.
Romans 15:13
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.
13. Deus autem spei impleat vos omni gaudio et pace in credendo,
quo abundetis in spe per potentiam Spiritus sancti.
13. And may the God, etc. He now concludes the passage, as before,
with prayer; in which he desires the Lord to give them whatever he had
commanded. It hence appears, that the Lord does in no degree measure his
precepts according to our strength or the power of free-will; and that
he does not command what we ought to do, that we, relying on our own power,
may gird up ourselves to render obedience; but that he commands those things
which require the aid of his grace, that he may stimulate us in our attention
to prayer.
In saying the God of hope, he had in view the last verse; as though
he said, — “May then the God in whom we all hope fill you with joy, that
is, with cheerfulness of heart, and also with unity and concord, and this
by believing:”for in order that our peace may be approved by God, we must
be bound together by real and genuine faith. If any one prefers taking
in believing, for, in order to believe,the sense will be, — that they were
to cultivate peace for the purpose of believing; for then only are we rightly
prepared to believe, when we, being peaceable and unanimous, do willingly
embrace what is taught us. It is however preferable, that faith should
be connected with peace and joy; for it is the bond of holy and legitimate
concord, and the support of godly joy. And though the peace which one has
within with God may also be understood, yet the context leads us rather
to the former explanation.
He further adds, that ye may abound in hope; for in this way also is
hope confirmed and increased in us. The words, through the power of the
Holy Spirit, intimate that all things are the gifts of the divine bounty:
and the word power is intended emphatically to set forth that wonderful
energy, by which the Spirit works in us faith, hope, joy, and peace.
