3 For G1063 even G2532 Christ G5547 pleased G700 not G3756 himself; G1438 but, G235 as G2531 it is written, G1125 The reproaches G3680 of them that reproached G3679 thee G4571 fell G1968 on G1909 me. G1691
For the zeal H7068 of thine house H1004 hath eaten me up; H398 and the reproaches H2781 of them that reproached H2778 thee are fallen H5307 upon me.
I G1473 can G1410 of G575 mine own self G1683 do G4160 nothing: G3756 G3762 as G2531 I hear, G191 I judge: G2919 and G2532 my G1699 judgment G2920 is G2076 just; G1342 because G3754 I seek G2212 not G3756 mine own G1699 will, G2307 but G235 the will G2307 of the Father G3962 which hath sent G3992 me. G3165
For G3754 I came down G2597 from G1537 heaven, G3772 not G3756 to G2443 do G4160 mine own G1699 will, G2307 but G235 the will G2307 of him that sent G3992 me. G3165
And G2532 he went G4281 a little G3397 further, G4281 and fell G4098 on G1909 his G846 face, G4383 and G2532 prayed, G4336 saying, G3004 O my G3450 Father, G3962 if G1487 it be G2076 possible, G1415 let G3928 this G5124 cup G4221 pass G3928 from G575 me: G1700 nevertheless G4133 not G3756 as G5613 I G1473 will, G2309 but G235 as G5613 thou G4771 wilt.
Now G3568 is G5015 my G3450 soul G5590 troubled; G5015 and G2532 what G5101 shall I say? G2036 Father, G3962 save G4982 me G3165 from G1537 this G5026 hour: G5610 but G235 for this G5124 cause G1223 came I G2064 unto G1519 this G5026 hour. G5610 Father, G3962 glorify G1392 thy G4675 name. G3686 Then G3767 came there G2064 a voice G5456 from G1537 heaven, G3772 saying, I have G1392 both G2532 glorified G1392 it, and G2532 will glorify G1392 it again. G3825
Jesus G2424 saith G3004 unto them, G846 My G1699 meat G1033 is G2076 to G2443 do G4160 the will G2307 of him that sent G3992 me, G3165 and G2532 to finish G5048 his G846 work. G2041
Reproach H2781 hath broken H7665 my heart; H3820 and I am full of heaviness: H5136 and I looked H6960 for some to take pity, H5110 but there was none; and for comforters, H5162 but I found H4672 none.
Sacrifice H2077 and offering H4503 thou didst not desire; H2654 mine ears H241 hast thou opened: H3738 burnt offering H5930 and sin offering H2401 hast thou not required. H7592 Then said H559 I, Lo, I come: H935 in the volume H4039 of the book H5612 it is written H3789 of me, I delight H2654 to do H6213 thy will, H7522 O my God: H430 yea, thy law H8451 is within H8432 my heart. H4578
Remember, H2142 Lord, H136 the reproach H2781 of thy servants; H5650 how I do bear H5375 in my bosom H2436 the reproach of all the mighty H7227 people; H5971 Wherewith thine enemies H341 have reproached, H2778 O LORD; H3068 wherewith they have reproached H2778 the footsteps H6119 of thine anointed. H4899
If G1508 I had G4160 not G1508 done G4160 among G1722 them G846 the works G2041 which G3739 none G3762 other man G243 did, G4160 they had G2192 not G3756 had G2192 sin: G266 but G1161 now G3568 have they G3708 both G2532 seen G3708 and G2532 hated G3404 both G2532 me G1691 and G2532 my G3450 Father. G3962
If G1437 ye keep G5083 my G3450 commandments, G1785 ye shall abide G3306 in G1722 my G3450 love; G26 even as G2531 I G1473 have kept G5083 my G3450 Father's G3962 commandments, G1785 and G2532 abide G3306 in G1722 his G846 love. G26
Hereafter G3765 I will G2980 not G3765 talk G2980 much G4183 with G3326 you: G5216 for G1063 the prince G758 of this G5127 world G2889 cometh, G2064 and G2532 hath G2192 G3756 nothing G3762 in G1722 me. G1698 But G235 that G2443 the world G2889 may know G1097 that G3754 I love G25 the Father; G3962 and G2532 as G2531 the Father G3962 gave G1781 me G3427 commandment, G1781 even so G3779 I do. G4160 Arise, G1453 let us go G71 hence. G1782
And G2532 he that sent G3992 me G3165 is G2076 with G3326 me: G1700 the Father G3962 hath G863 not G3756 left G863 me G3165 alone; G3441 for G3754 I G1473 do G4160 always G3842 those things that please G701 him. G846
It is enough G713 for the disciple G3101 that G2443 he be G1096 as G5613 his G846 master, G1320 and G2532 the servant G1401 as G5613 his G846 lord. G2962 If G1487 they have called G2564 the master of the house G3617 Beelzebub, G954 how much G4214 more G3123 shall they call them of his G846 household? G3615
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Romans 15
Commentary on Romans 15 Matthew Henry Commentary
Chapter 15
The apostle, in this chapter, continues the discourse of the former, concerning mutual forbearance in indifferent things; and so draws towards a conclusion of the epistle. Where such differences of apprehension, and consequently distances of affection, are among Christians, there is need of precept upon precept, line upon line, to allay the heat, and to beget a better temper. The apostle, being desirous to drive the nail home, as a nail in a sure place, follows his blow, unwilling to leave the subject till he has some hopes of prevailing, to which end he orders the cause before them and fills his mouth with the most pressing arguments. We may observe, in this chapter,
Rom 15:1-4
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.
Rom 15:5-6
The apostle, having delivered two exhortations, before he proceeds to more, intermixes here a prayer for the success of what he had said. Faithful ministers water their preaching with their prayers, because, whoever sows the seed, it is God that gives the increase. We can but speak to the ear; it is God's prerogative to speak to the heart. Observe,
Rom 15:7-12
The apostle here returns to his exhortation to Christians. What he says here (v. 7) is to the same purport with the former; but the repetition shows how much the apostle's heart was upon it. "Receive one another into your affection, into your communion, and into your common conversation, as there is occasion.' He had exhorted the strong to receive the weak (ch. 14:1), here, Receive one another; for sometimes the prejudices of the weak Christian make him shy of the strong, as much as the pride of the strong Christian makes him shy of the weak, neither of which ought to be. Let there be a mutual embracing among Christians. Those that have received Christ by faith must receive all Christians by brotherly love; though poor in the world, though persecuted and despised, though it may be matter of reproach and danger to you to receive them, though in the less weighty matters of the law they are of different apprehensions, though there may have been occasion for private piques, yet, laying aside these and the like considerations, receive you one another. Now the reason why Christians must receive one another is taken, as before, from the condescending love of Christ to us: As Christ also received us, to the glory of God. Can there be a more cogent argument? Has Christ been so kind to us, and shall we be so unkind to those that are his? Was he so forward to entertain us, and shall we be backward to entertain our brethren? Christ has received us into the nearest and dearest relations to himself: has received us into his fold, into his family, into the adoption of sons, into a covenant of friendship, yea, into a marriage-covenant with himself; he has received us (though we were strangers and enemies, and had played the prodigal) into fellowship and communion with himself. Those words, to the glory of God, may refer both to Christ's receiving us, which is our pattern, and to our receiving one another, which is our practice according to that pattern.
Rom 15:13
Here is another prayer directed to God, as the God of hope; and it is, as the former (v. 5, 6), for spiritual blessings: these are the blest blessings, and to be first and chiefly prayed for.
Rom 15:14-16
Here,
Rom 15:17-21
The apostle here gives some account of himself and of his own affairs. Having mentioned his ministry and apostleship, he goes on further to magnify his office in the efficacy of it, and to mention to the glory of God the great success of his ministry and the wonderful things that God had done by him, for encouragement to the Christian church at Rome, that they were not alone in the profession of Christianity, but though, compared with the multitude of their idolatrous neighbours, they were but a little flock, yet, up and down the country, there were many that were their companions in the kingdom and patience of Jesus Christ. It was likewise a great confirmation of the truth of the Christian doctrine that it had such strange success, and was so far propagated by such weak and unlikely means, such multitudes captivated to the obedience of Christ by the foolishness of preaching. Therefore Paul gives them this account, which he makes the matter of his glorying; not vain glory, but holy gracious glorying, which appears by the limitations; it is through Jesus Christ. Thus does he centre all his glorying in Christ; he teaches us so to do, 1 Co. 1:31. Not unto us, Ps. 115:1. And it is in those things which pertain to God. The conversion of souls is one of those things that pertain to God, and therefore is the matter of Paul's glorying; not the things of the flesh. Whereof I may glory, echoµ oun kaucheµsin en Christoµ Ieµsou ta pros Theon. I would rather read it thus: Therefore I have a rejoicing in Christ Jesus (it is the same word that is used, 2 Co. 1:12, and Phil. 3:3, where it is the character of the circumcision that they rejoice-kauchoµmenoi, in Christ Jesus) concerning the things of God; or those things that are offered to God-the living sacrifices of the Gentiles, v. 16. Paul would have them to rejoice with him in the extent and efficacy of his ministry, of which he speaks not only with the greatest deference possible to the power of Christ, and the effectual working of the Spirit as all in all; but with a protestation of the truth of what he said (v. 18): I will not dare to speak of any of those things which Christ hath not wrought by me. He would not boast of things without his line, nor take the praise of another man's work, as he might have done when he was writing to distant strangers, who perhaps could not contradict him; but (says he) I dare not do it: a faithful man dares not lie, however he be tempted, dares be true, however he be terrified. now, in this account of himself, we may observe,
Rom 15:22-29
St. Paul here declares his purpose to come and see the Christians at Rome. Upon this head his matter is but common and ordinary, appointing a visit to his friends; but the manner of his expression is gracious and savoury, very instructive, and for our imitation. We should learn by it to speak of our common affairs in the language of Canaan. Even our common discourse should have an air of grace; by this it will appear what country we belong to. it should seem that Paul's company was very much desired at Rome. He was a man that had as many friends and as many enemies as most men ever had: he passed through evil report and good report. No doubt they had heard much of him at Rome, and longed to see him. Should the apostle of the Gentiles be a stranger at Rome, the metropolis of the Gentile world? Why as to this he excuses it that he had not come yet, he promises to come shortly, and gives a good reason why he could not come now.
Rom 15:30-33
Here we have,