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Please Others, Not Yourselves

15

We who are strong ought to put up with the failings of the weak, and not to please ourselves. 2Each of us must please our neighbor for the good purpose of building up the neighbor. 3For Christ did not please himself; but, as it is written, “The insults of those who insult you have fallen on me.” 4For whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope. 5May the God of steadfastness and encouragement grant you to live in harmony with one another, in accordance with Christ Jesus, 6so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

The Gospel for Jews and Gentiles Alike

7 Welcome one another, therefore, just as Christ has welcomed you, for the glory of God. 8For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, 9and in order that the Gentiles might glorify God for his mercy. As it is written,

“Therefore I will confess you among the Gentiles,

and sing praises to your name”;

10 and again he says,

“Rejoice, O Gentiles, with his people”;

11 and again,

“Praise the Lord, all you Gentiles,

and let all the peoples praise him”;

12 and again Isaiah says,

“The root of Jesse shall come,

the one who rises to rule the Gentiles;

in him the Gentiles shall hope.”

13 May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.

 

Paul’s Reason for Writing So Boldly

14 I myself feel confident about you, my brothers and sisters, that you yourselves are full of goodness, filled with all knowledge, and able to instruct one another. 15Nevertheless on some points I have written to you rather boldly by way of reminder, because of the grace given me by God 16to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. 17In Christ Jesus, then, I have reason to boast of my work for God. 18For I will not venture to speak of anything except what Christ has accomplished through me to win obedience from the Gentiles, by word and deed, 19by the power of signs and wonders, by the power of the Spirit of God, so that from Jerusalem and as far around as Illyricum I have fully proclaimed the good news of Christ. 20Thus I make it my ambition to proclaim the good news, not where Christ has already been named, so that I do not build on someone else’s foundation, 21but as it is written,

“Those who have never been told of him shall see,

and those who have never heard of him shall understand.”

Paul’s Plan to Visit Rome

22 This is the reason that I have so often been hindered from coming to you. 23But now, with no further place for me in these regions, I desire, as I have for many years, to come to you 24when I go to Spain. For I do hope to see you on my journey and to be sent on by you, once I have enjoyed your company for a little while. 25At present, however, I am going to Jerusalem in a ministry to the saints; 26for Macedonia and Achaia have been pleased to share their resources with the poor among the saints at Jerusalem. 27They were pleased to do this, and indeed they owe it to them; for if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material things. 28So, when I have completed this, and have delivered to them what has been collected, I will set out by way of you to Spain; 29and I know that when I come to you, I will come in the fullness of the blessing of Christ.

30 I appeal to you, brothers and sisters, by our Lord Jesus Christ and by the love of the Spirit, to join me in earnest prayer to God on my behalf, 31that I may be rescued from the unbelievers in Judea, and that my ministry to Jerusalem may be acceptable to the saints, 32so that by God’s will I may come to you with joy and be refreshed in your company. 33The God of peace be with all of you. Amen.

 


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. 448448     Isaiah 11:10. The whole of this quotation is given as it is found in the Septuagint. The difference, as noticed by Calvin, between the words as given in Hebrew, is considerable. The language of the Prophet is metaphorical, the Septuagint interpreted it, and this interpretation the Apostle approved and adopted. The Messiah is represented by the Prophet as a general or a leader of an army, raising his banner for the nations, (עמיש, not “people,” as in our version:) and the Gentiles repair or resort to this banner for protection; and so Lowth renders the verb ידרשו, only he does not preserve the metaphor, by rendering אליו, “unto him,” instead of “to it,” as in our version. It hence appears evident, that the passage is substantially the same; and indeed the verb ἄρχειν, retains in some measure the idea of the original, for it strictly means to be a leader, to rule as a chief. — Ed.

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.


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