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Commentary on Romans 15 verses 1–4
The apostle here lays down two precepts, with reasons to enforce them, showing the duty of the strong Christian to consider and condescend to the weakest.
I. We must bear the infirmities of the weak, Rom 15:1. We all have our infirmities; but the weak are more subject to them than others - the weak in knowledge or grace, the bruised reed and the smoking flax. We must consider these; not trample upon them, but encourage them, and bear with their infirmities. If through weakness they judge and censure us, and speak evil of us, we must bear with them, pity them, and not have our affections alienated from them. Alas! it is their weakness, they cannot help it. Thus Christ bore with his weak disciples, and apologised for them. But there is more in it; we must also bear their infirmities by sympathizing with them, concerning ourselves for them, ministering strength to them, as there is occasion. This is bearing one another's burdens.
II. We must not please ourselves, but our neighbour, Rom 15:1, Rom 15:2. We must deny our own humour, in consideration of our brethren's weakness and infirmity.
1.Christians must not please themselves. We must not make it our business to gratify all the little appetites and desires of our own heart; it is good for us to cross ourselves sometimes, and then we shall the better bear others crossing of us. We shall be spoiled (as Adonijah was) if we be always humoured. The first lesson we have to learn is to deny ourselves, Mat 16:24.
2.Christians must please their brethren. The design of Christianity is to soften and meeken the spirit, to teach us the art of obliging and true complaisance; not to be servants to the lust of any, but to the necessities and infirmities of our brethren - to comply with all that we have to do with as fare as we can with a good conscience. Christians should study to be pleasing. As we must not please ourselves in the use of our Christian liberty (which was allowed us, not for our own pleasure, but for the glory of God and the profit and edification of others), so we must please our neighbour. How amiable and comfortable a society would the church of Christ be if Christians would study to please one another, as now we see them commonly industrious to cross, and thwart, and contradict one another! - Please his neighbour, not in every thing, it is not an unlimited rule; but for his good, especially for the good of his soul: not please him by serving his wicked wills, and humouring him in a sinful way, or consenting to his enticements, or suffering sin upon him; this is a base way of pleasing our neighbour to the ruin of his soul: if we thus please men, we are not the servants of Christ; but please him for his good; not for our own secular good, or to make a prey of him, but for his spiritual good. - To edification, that is, not only for his profit, but for the profit of others, to edify the body of Christ, by studying to oblige one another. The closer the stones lie, and the better they are squared to fit one another, the stronger is the building. Now observe the reason why Christians must please one another: For even Christ pleased not himself. The self-denial of our Lord Jesus is the best argument against the selfishness of Christians. Observe,
(1.)That Christ pleased not himself. He did not consult his own worldly credit, ease, safety, nor pleasure; he had not where to lay his head, lived upon alms, would not be made a king, detested no proposal with greater abhorrence than that, Master, spare thyself, did not seek his own will (Joh 5:30), washed his disciples' feet, endured the contradiction of sinners against himself, troubled himself (Joh 11:33), did not consult his own honour, and, in a word, emptied himself, and made himself of no reputation: and all this for our sakes, to bring in a righteousness for us, and to set us an example. His whole life was a self-denying self-displeasing life. He bore the infirmities of the weak, Heb 4:15.
(2.)That herein the scripture was fulfilled: As it is written, The reproaches of those that reproached thee fell on me. This is quoted out of Psa 69:9, the former part of which verse is applied to Christ (Joh 2:17), The zeal of thine house hath eaten me up; and the latter part here; for David was a type of Christ, and his sufferings of Christ's sufferings. It is quoted to show that Christ was so far from pleasing himself that he did in the highest degree displease himself. Not as if his undertaking, considered on the whole, were a task and grievance to him, for he was very willing to it and very cheerful in it; but in his humiliation the content and satisfaction of natural inclination were altogether crossed and denied. He preferred our benefit before his own ease and pleasure. This the apostle chooses to express in scripture language; for how can the things of the Spirit of God be better spoken of than in the Spirit's own words? And this scripture he alleges, The reproaches of those that reproached thee fell on me. [1.] The shame of those reproaches, which Christ underwent. Whatever dishonour was done to God was a trouble to the Lord Jesus. He was grieved for the hardness of people's hearts, beheld a sinful place with sorrow and tears. When the saints were persecuted, Christ so far displeased himself as to take what was done to them as done against himself: Saul, Saul, why persecutest thou me? Christ also did himself endure the greatest indignities; there was much of reproach in his sufferings. [2.] The sin of those reproaches, for which Christ undertook to satisfy; so many understand it. Every sin is a kind of reproach to God, especially presumptuous sins; now the guilt of these fell upon Christ, when he was made sin, that is, a sacrifice, a sin-offering for us. When the Lord laid upon him the iniquities of us all, and he bore our sins in his own body upon the tree, they fell upon him as upon our surety. Upon me be the curse. This was the greatest piece of self-displacency that could be: considering his infinite spotless purity and holiness, the infinite love of the Father to him, and his eternal concern for his Father's glory, nothing could be more contrary to him, nor more against him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him, especially considering for whom he thus displeased himself, for strangers, enemies, and traitors, the just for the unjust, Pe1 3:18. This seems to come in as a reason why we should bear the infirmities of the weak. We must not please ourselves, for Christ pleased not himself; we must bear the infirmities of the weak, for Christ bore the reproaches of those that reproached God. He bore the guilt of sin and the curse for it; we are only called to bear a little of the trouble of it. he bore the presumptuous sins of the wicked; we are called only to bear the infirmities of the weak. - Even Christ; kai gar ho Christos. Even he who was infinitely happy in the enjoyment of himself, who needed not us nor our services, - even he who thought it no robbery to be equal with God, who had reason enough to pleas himself, and no reason to be concerned, much less to be crossed, for us, - even he pleased not himself, even he bore our sins. And should not we be humble, and self-denying, and ready to consider one another, who are members one of another?
(3.)That therefore we must go and do likewise: For whatsoever things were written aforetime were written for our learning. [1.] That which is written of Christ, concerning his self-denial and sufferings, is written for our learning; he hath left us an example. If Christ denied himself, surely we should deny ourselves, from a principle of ingenuousness and of gratitude, and especially of conformity to his image. The example of Christ, in what he did and said, is recorded for our imitation. [2.] That which is written in the scriptures of the Old Testament in the general is written for our learning. What David had said in his own person Paul had just now applied to Christ. Now lest this should look like a straining of the scripture, he gives us this excellent rule in general, that all the scriptures of the Old Testament (much more those of the New) were written for our learning, and are not to be looked upon as of private interpretation. What happened to the Old Testament saint happened to them for ensample; and the scriptures of the Old Testament have many fulfillings. The scriptures are left for a standing rule to us: they are written, that they might remain for our use and benefit. First, For our learning. There are many things to be learned out of the scriptures; and that is the best learning which is drawn from these fountains. Those are the most learned that are most mighty in the scriptures. We must therefore labour, not only to understand the literal meaning of the scripture, but to learn out of it that which will do us good; and we have need of help therefore not only to roll away the stone, but to draw out the water, for in many places the well is deep. Practical observations are more necessary than critical expositions. Secondly, That we through patience and comfort of the scriptures might have hope. That hope which hath eternal life for its object is here proposed as the end of scripture-learning. The scripture was written that we might know what to hope for from God, and upon what grounds, and in what way. This should recommend the scripture to us that it is a special friend to Christian hope. Now the way of attaining this hope is through patience and comfort of the scripture. Patience and comfort suppose trouble and sorrow; such is the lot of the saints in this world; and, were it not so, we should have no occasion for patience and comfort. But both these befriend that hope which is the life of our souls. Patience works experience, and experience hope, which maketh not ashamed, Rom 5:3-5. The more patience we exercise under troubles the more hopefully we may look through our troubles; nothing more destructive to hope than impatience. And the comfort of the scriptures, that comfort which springs from the word of God (that is the surest and sweetest comfort) is likewise a great stay to hope, as it is an earnest in hand of the good hoped for. The Spirit, as a comforter, is the earnest of our inheritance.
"For what things the Scripture speaks were written for our instruction, that we, through patience and the consolation of the Scriptures, might have the hope of consolation."
And this, too, we urge you all to do, so that no doubt or questioning of these things may arise in later times; "for whatsoever things were written, were written for our learning."
This is similar to what Paul says elsewhere: “these things were written down for our instruction.” … “Encouragement of the Scriptures” is given not to those who neither believe nor understand them but only to those who do.
That is, that we might not fall away, (for there are sundry conflicts within and without), that being nerved and comforted by the Scriptures, we might exhibit patience, that by living in patience we might abide in hope. For these things are productive of each other, patience of hope, and hope of patience. And both of them are brought about by the Scriptures. Then he again brings his discourse into the form of prayer, and says,
No Scripture is written without reason, for the merits and temptations of the righteous contribute to our edification, because they so very obviously lived for God. Through the encouragement of the Scriptures we await with great patience the hope which is to come.… Those who enjoy the encouragement of the law cannot be moved by any temptation. By the examples of patience and encouragement which have been written down, we may hope for encouragement both in present temptations and … in the future. For it is great cause for encouragement if we know that our Lord and his saints have already borne the things which we suffer.
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SUMMARY
Romans 15:4 serves as a foundational declaration regarding the enduring purpose and profound value of the Old Testament Scriptures for New Testament believers. Paul asserts that the historical narratives, laws, prophecies, and wisdom recorded in the past were divinely preserved and intended for our instruction, enabling us to cultivate steadfast endurance and receive profound encouragement from their truths, thereby solidifying our hope in God's unwavering promises and ultimate faithfulness.
CONTEXT
Literary Context: Romans 15:4 concludes a significant section (Romans 14:1–15:7) where Paul addresses the critical issue of unity within the diverse Roman church, particularly concerning "weak" and "strong" believers. The "weak" likely adhered to certain dietary laws and Sabbath observances, while the "strong" understood their freedom in Christ. Paul's overarching argument is that believers, especially the "strong," should not live to please themselves but to build up others, following the self-sacrificial example of Christ (Romans 15:3). This verse provides the theological grounding for his exhortation, explaining that the Old Testament Scriptures are not merely historical relics but a living source of instruction and encouragement, vital for fostering the mutual acceptance and hope necessary for Christian community. It frames the entire Old Testament as a resource for practical Christian living and theological understanding.
Historical & Cultural Context: The early church in Rome was a fascinating blend of Jewish and Gentile converts, each bringing distinct cultural and religious backgrounds. Jewish Christians, steeped in the traditions of the Torah and Prophets, might have struggled to fully embrace Gentile believers who did not observe Jewish customs. Conversely, Gentile Christians might have seen the Old Testament as irrelevant to their new faith in Christ. Paul, a Jew by birth and a Pharisee by training, masterfully bridges this divide. He consistently appeals to the Old Testament as the authoritative Word of God, understood by both groups, to demonstrate the continuity of God's plan and the universal scope of salvation in Christ. In a culture where written texts held immense authority, Paul's assertion that the "things written aforetime" were for "our learning" would have resonated deeply, validating the Old Testament's continued relevance for the nascent Christian community and providing a common ground for their shared faith.
Key Themes: This verse powerfully encapsulates several key themes central to Paul's theology and the broader biblical narrative. Firstly, it underscores the divine inspiration and enduring authority of Scripture, particularly the Old Testament, for the Christian life. It moves beyond mere historical record to present the Old Testament as a dynamic source of instruction and spiritual formation (didaskalía). Secondly, it highlights the practical fruits of engaging with God's Word: patience (endurance) and comfort (encouragement), which are essential for navigating the challenges of faith and life. Paul frequently emphasizes the need for endurance in the Christian walk, as seen in passages like Romans 5:3-4. Finally, the verse culminates in the theme of hope, which is a recurring motif in Romans, particularly in relation to the believer's future glorification and the fulfillment of God's promises (Romans 8:24-25). The Old Testament, by revealing God's faithfulness through history, provides a robust foundation for this eschatological hope.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices to convey his profound message in Romans 15:4. A prominent device is Purpose Clause, signaled by the Greek conjunction hina (G2443, "that"), which clearly states the divine intent behind the writing of the Old Testament: "that we... might have hope." This highlights the teleological nature of Scripture, emphasizing that its ultimate aim is to cultivate hope in believers. Furthermore, there is a strong element of Didacticism, as the verse explicitly states the Scriptures were written "for our learning," underscoring their instructional and teaching function. The pairing of "patience" and "comfort" creates a Hendiatris (or a similar construction), where two distinct but related concepts are used to express a single, more complex idea – the comprehensive spiritual strengthening and encouragement derived from God's Word. Finally, the verse functions as a General Principle, elevating the specific examples and narratives of the Old Testament to a universal truth about the enduring value and purpose of all divinely inspired Scripture for all believers across all generations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 15:4 profoundly articulates the theological principle of the unity and continuity of God's redemptive plan across both testaments. It asserts that the Old Testament is not obsolete but remains vitally relevant for the New Testament church, serving as a divine wellspring of instruction, encouragement, and the foundation for Christian hope. This verse underscores the concept of God's providential preservation of His Word, demonstrating that every part of Scripture has a specific, active purpose in the spiritual formation of believers. It highlights that true theological understanding is not merely academic but profoundly practical, leading to virtues like patience and the anchoring of hope in God's character, as revealed through His historical dealings with humanity. The Old Testament, therefore, is not just a historical record but a living testament to God's faithfulness, providing the necessary context and assurance for our faith journey.
REFLECTION AND APPLICATION
Romans 15:4 calls us to a deeper, more intentional engagement with the entirety of God's Word, including the often-overlooked Old Testament. It reminds us that the stories of ancient Israel, the wisdom of the Proverbs, the laments of the Psalms, and the pronouncements of the prophets are not dusty relics but living truths designed to equip us for life today. When we immerse ourselves in these narratives, we witness God's unwavering faithfulness through trials, His consistent justice, and His boundless mercy. This historical testimony cultivates "patience" within us, strengthening our resolve to endure hardships, knowing that God has always been faithful to His people. It also provides "comfort," reassuring us that our struggles are not new and that God provides solace and strength in every circumstance. Ultimately, this deep engagement with Scripture anchors our "hope" in God's promises, reminding us that His character is immutable and His redemptive plan is certain, regardless of our present circumstances.
Questions for Reflection
FAQ
Why is the Old Testament still relevant for Christians today?
Answer: Romans 15:4 directly addresses this by stating that "whatsoever things were written aforetime were written for our learning." The Old Testament is not merely a historical record but a divinely inspired text intended to instruct, guide, and shape the faith of believers across all generations. It reveals God's unchanging character, His covenant faithfulness, the nature of sin, the necessity of redemption, and the unfolding of His plan for humanity. It provides examples of faith and failure, prophecies fulfilled in Christ, and foundational theological truths that are essential for understanding the New Testament and living a life pleasing to God. As 2 Timothy 3:16-17 affirms, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness."
How do "patience" and "comfort" come from the Scriptures?
Answer: The Scriptures provide patience (endurance) by showcasing God's faithfulness to His people through centuries of trials, wilderness wanderings, exiles, and persecutions. Reading about figures like Abraham, Joseph, Moses, or David, who endured immense hardship yet saw God's promises fulfilled, encourages us to persevere in our own difficulties. We learn that God is sovereign and works all things for His purposes. Comfort comes from the Scriptures through the revelation of God's compassionate nature, His promises of presence, forgiveness, and future restoration. The Psalms, for instance, are replete with expressions of lament and subsequent comfort found in God's unfailing love. Knowing that God is with us in our suffering and that He will ultimately bring about good provides profound consolation, as seen in passages like Psalm 23.
What kind of "hope" is Paul referring to in this verse?
Answer: The "hope" (G1680, elpís) Paul speaks of is not a mere wish or a vague optimism, but a confident and certain expectation rooted in God's character and His unfailing promises. It is an eschatological hope that looks forward to the full realization of God's redemptive plan, including the return of Christ, the resurrection of the dead, and the establishment of His eternal kingdom. The Old Testament, with its prophecies and covenants, lays the groundwork for this hope, pointing forward to a Messiah and a future salvation. This hope is a powerful anchor for the soul (Hebrews 6:19), providing stability and meaning in the present, even amidst suffering, because it is grounded in the faithfulness of a God who has proven Himself trustworthy throughout history.
CHRIST-CENTERED FULFILLMENT
Romans 15:4, while speaking of the Old Testament's purpose, finds its ultimate fulfillment and deepest meaning in Jesus Christ. The "things written aforetime" were not merely for general learning, but specifically to point to Him, the Messiah, the central figure of God's redemptive plan. He is the ultimate teacher, embodying the perfect "learning" (didaskalía) that the Scriptures convey, as He perfectly fulfilled the Law and the Prophets (Matthew 5:17). Christ Himself is the supreme example of "patience" (hypomonḗ), enduring the cross "for the joy set before him" (Hebrews 12:2), demonstrating the steadfastness the Scriptures call us to. Furthermore, He is the source of all true "comfort" (paráklēsis), not only through His atoning work but also by sending the Holy Spirit, the "Comforter" or "Helper" (John 14:26), who applies the truths of Scripture to our hearts. Most profoundly, Jesus Christ is our living "hope" (elpís). All the promises and expectations found in the Old Testament find their "Yes" and "Amen" in Him (2 Corinthians 1:20). Thus, the Old Testament, through its instruction, its call to endurance, and its comfort, continually directs our gaze to Christ, who is the embodiment and fulfillment of all the Scriptures, and in whom we find our ultimate and unwavering hope.