Romans 15

Romans 15:1

I will have mercy on whom I will have mercy. This is in answer to a request of Moses for a high privilege (Exodus 33:19). The Lord grants it, not because he merits it, but of grace, because he “will be gracious to whom he willeth, and will have mercy where he will”. The passage, as applied by Paul, asserts that God favors nations according to his pleasure. He exercises free choice.

Romans 15:2

But of God that sheweth mercy. When God is gracious, it is not because a human will (“him that willeth”), or a human work (“him that runneth”) lays him under obligation, and forces him to give, but the gift is of him, due to his mercy, which he has the right to bestow where he will. Isaac “willed” to bestow the blessing on Esau (Genesis 27:1-4), and the latter “run” to obtain the venison (Genesis 27:5), but Jacob had been chosen to become the founder of the chosen people (Genesis 25:23 26:24 Psalms 135:4), and received the blessing, which promised that he should be the father of a great nation (Genesis 27:28,29).

Romans 15:3

The scripture saith to Pharaoh. See Exodus 9:16. It is not said that Pharaoh was born for, but was raised to the throne for a particular purpose. That purpose was that I might show my power in thee. It is not said that God raised him up to destroy him. His power might have been shown by Pharaoh yielding to his power. Pharaoh’s conduct made it necessary to abase him. Here, again, the election is not of an individual to destruction, but of a man to be a king for a particular purpose. The destruction came upon him because, in that position, he resisted God.

Romans 15:4

Therefore he hath mercy. Romans 9:15 has shown that he hath mercy according to his own sense of right, not according to any human code. The case of Pharaoh shows, in addition, that whom he will he hardeneth. Godet says: ``What must not be forgotten, and what appears distinctly, from the whole narrative in Exodus, is that Pharaoh’s hardening was at first “his own act”. Five times it is said of him that he himself hardened, or made heavy his heart (Exodus 7:13 7:22 8:15 8:32 9:7), before the time when it is at last said that God hardened him (Exodus 9:12), and even after that it is said that he hardened himself (Exodus 9:34). Thus he at first closed his own heart to God’s appeals; grew harder by stubborn resistance under God’s judgments, until at last God, as a punishment for his obstinate rejection of right, gave him over to his mad folly and took away his judgment.’’ At first Pharaoh hardened his own heart; God’s judgments only made it harder, and then God “gave him over” (Romans 1:28).

God only made harder, by his judgments and by leaving him to his folly, one who had already hardened his own heart. That he was given over to madness is shown in the record. Even his magician said, “This is the finger of God” (Exodus 8:19). He himself once said, “I have sinned; the Lord is righteous” (Exodus 9:27). Had he not hardened himself again, the result would have been different. Then God gave him up to his own folly, “to hardness of heart and reprobacy of mind”.

The Jews approved of all this in the case of Pharaoh, but held that God could never abandon them on account of their sinful course. Paul’s argument is, that if they, the favored people, should pursue Pharaoh’s course, they might experience Pharaoh’s fate. They, also, hardening themselves, might be “delivered over to hardness”, for God is not limited by race, or by any limitation, but hardens whom he wills. “He wills to harden those who harden themselves”. I have dwelt upon this passage at greater length than usual because it is so little understood. Godet well says that in this whole passage Paul is not writing theology, but answering the arrogant pretensions of Jewish Pharisaism, and hence he asserts the Divine liberty. Had he been replying to those who have exaggerated this liberty into a purely arbitrary and tyrannical will, he would have brought out the opposite side of truth.

Romans 15:5

Who hath resisted his will? He now meets another objection of the Jewish adversary. If God’s will is paramount, why should he find fault, for no one nation can withstand his will. If God hardens, the nation that is hardened only submits to him. Paul does not stop to show that this objection is far-fetched, and illogical, but in substance says: “Let that be granted. Then what right has the Jewish nation to object? It is nothing but a lump of clay in the hands of the potter”.

Romans 15:6

Who art thou that repliest against God? Shall men charge God with injustice? We have no right to strive with our Maker. He has the right to declare his own conditions upon which he will have mercy.

Romans 15:7

Hath not the potter power over the clay? So God, as far as right is involved, has the right to make of his creatures what he will. It is not said that we are as clay in the potter’s hands, but that God has the right over us that the potter has over his clay. One lump the potter can use for a splendid vase; another for a vessel for base uses.

Romans 15:8

[What] if God. Now if God, in the exercise of his undoubted right, has done something like this, in his dealings with the Jew and Gentile. Willing to show [his] wrath. Though provoked to visit punishment on the Jewish nation for its sin in rejecting Christ, and thus to demonstrate his power, yet thus far he has endured with much longsuffering the vessels of wrath. The unbelieving Jewish nation, so sinful before God, yet long endured, is meant. God, in the exercise of his sovereign will, has thus far deferred the exhibition of his wrath in its destruction. This verse began with a question. It implies, If God does all this, where is the fault?

Romans 15:9

And that he might make known the riches of his glory. What if God endured vessels fitted for destruction, was there wrong in this? (Romans 9:22). What if he thus made known the riches of his glory on vessels of mercy, was there wrong in this? The vessels of mercy. Both Gentile and Jewish believers. Which he had afore prepared unto glory. The preparation referred to is not that of individuals for eternal life, but the preparation made was to save the Gentiles as well as Jews. Romans 9:24 shows what is meant.

Romans 15:10

Even us, whom he hath called. He “endured the vessels of wrath” (Romans 9:22) that he might make known his mercy in calling both Jews and Gentiles. The destruction of the Jewish nation, predicted by the Savior in Matthew 24:2, was delayed in mercy until tens of thousands of Jews, as well as of Gentiles, accepted Christ (Matthew 24:22). The whole passage shows that God suffered the sins of the Jewish nation, without cutting it off, because its existence was essential in his plans for saving the world. Of it Christ came. From it the apostles were chosen. In it the church was formed, and from it went forth the gospel preachers.

Romans 15:11

As he saith also in Osee. See Hosea 2:23. That it was God’s plan aforetime to call the Gentiles to salvation he shows by this prophecy.

Romans 15:12

Children of the living God. There is a prediction of the same import as Hosea 2:23, which Paul quotes in Hosea 1:10. Both passages show that the gospel call to the Gentiles is only in harmony with the long-declared purpose of God.

Romans 15:13

Esaias also crieth. See Isaiah 10:22. Not only do the prophets show that the Gentiles are to be called, but that a great part of Israel is to fall from God. The passage says that though the people of Israel become numerous as the sands of the seashore, only “a remnant shall be saved”. This prophecy originally applies to the return of the Jews from the Captivity, but, like many other prophecies, has a double application.

Romans 15:14

For he will finish the work. This verse, quoted from Isaiah 10:23, shows why only a remnant will be left. God’s righteous judgment will cut the rest off from his favor.

Romans 15:15

As Esaias said before. Isaiah spoke this before he wrote what is quoted in Romans 9:27,28. This is found in Isaiah 1:9. This passage, like the other, shows that only “a remnant of Israel shall be saved”. We had been as Sodoma and . . . Gommorah. Sodom and Gomorrah had perished on account of their sins. Had it not been for God’s mercy, Israel would have been blotted out for the same cause.

Romans 15:16

What shall we say then? What conclusion shall we reach? It has been shown that the word of God is not of none effect, for it has foreshown all that has taken place (Romans 9:6). The conclusion is this: That the Gentiles, who followed not after righteousness, has no knowledge of it, had secured righteousness by accepting Christ, through faith in him, while Israel, who follow after the law of righteousness, hath failed of righteousness before God through unbelief.

Romans 15:18

Wherefore? Why this failure on the part of Israel? Not because God willed that they should be rejected, not because of any foreordination, but because of their unbelief in Christ. Because [they sought it] not by faith. Sought not the righteousness that comes from faith in Christ, but a righteousness of works by keeping the law of Moses. They stumbled at the stumblingstone. At faith in Christ, in a Crucified Christ. This is one cause of Israel’s failure. This is the one cause of Israel’s failure. They fell through unbelief.

Romans 15:19

As it is written. That Christ would be a stumbling-stone to Israel had been foretold in Isaiah 8:14 28:16. When Jesus came as a lowly one, and was crucified, the Jews, who expected the Christ to be a mighty earthly king, stumbled and fell.

Romans 15:21

The Jews Excluded from Unbelief SUMMARY OF ROMANS 10: Paul’s Desire for Israel. The Jews Zealous, but Not According to Knowledge. They Seek a Righteousness of Their Own Rather Than God’s Plan. of Righteousness. The Righteousness by Faith Described. Shown to Be for Gentiles As Well As Jews. Hence, the Gospel Must Be Preached to All Men. The Unbelief of the Jews Predicted by the Prophets. Brethren. The “brethren” refers to his countrymen, his Jewish kinsmen, brethren “according to the flesh”, in Romans 9:3. Here it means his brethren in Christ, those united by spiritual ties. My heart’s desire and prayer to God for Israel. Concerning Paul’s deep solicitude for the salvation of his countrymen. See Romans 9:1-3.

Romans 15:22

They have a zeal of God. They were religious, conscientious, zealous. but mistaken and fanatical. For examples of their mistaken zeal, see Acts 21:27-31 22:3. Even mistaken zeal is better than indifference.

Romans 15:23

Being ignorant of God’s righteousness. It is now shown that their zeal was “not according to knowledge” (Romans 10:2). Going about to establish their own righteousness. They had no knowledge of God’s plan of righteousness, righteousness by believing upon Christ, but rejecting it they sought a righteousness of their own, of works, secured by keeping the law, and by obeying the traditions of men (Mr 7:7,8). Have not submitted themselves unto the righteousness of God. On the other hand, they refused to submit to God’s righteousness through faith.

Romans 15:24

For Christ [is] the end of the law for righteousness. The meaning is that the whole law pointed to Christ, and his righteousness. They were its object. Yet the Jews clung to the law, and refused to believe upon Christ, in whom the law met its fulfillment. To every one that believeth. As long as the Jews remained in unbelief, they were cut off from Christ. He who believes submits to God’s plan of righteousness.

Romans 15:25

For Moses describeth the righteousness which is by the law. Paul now shows the Jews who cling to the law that the law itself is against the law as a way of securing righteousness. In Leviticus 18:5. The man which doeth those things shall live by them. He who keeps the law in all respects blameless shall have life. But Paul has elsewhere shown that no one can keep the law perfectly (see notes on Romans 2:13 4:15,16 Galatians 3:12). That righteousness, then, requires a perfect obedience, a sinless life. What Jew could say that he had never sinned?

Romans 15:26

But the righteousness which is of faith speaketh on this wise. That is, “God’s righteousness” in contrast with that of the law. Say not in thine heart. The passage that follows is quoted freely from Deuteronomy 30:11-14. Paul modifies it somewhat in order to bring out more strongly its spiritual application. It was applied at first to certain commands addressed by Moses to Israel, but its spirit applies to the gospel. Who shall ascend into heaven? The Jews expected a Savior, reigning upon the earth, a visible king of an earthly kingdom, and hence said, bring Christ down [from above]. “Bring down Christ from heaven, where you say he is, and we will believe upon him”.

Romans 15:27

Or, Who shall descend into the deep? Another stumbling block with the Jews was the death and burial of Christ. When Jesus died on the cross, they held it to be proof that he was not the Christ. Bring up Christ again from the dead. They still were wont to demand that they should see the Risen Christ with their own eyes, or that he be produced from the realms of the dead. To have met the demands of the Jews would have been sight rather than faith.

Romans 15:28

But what saith it? What does God’s righteousness demand? It replies that we do not have to go either to heaven or to hades to lay hold of salvation, but that the word is nigh thee. The gospel is at hand. Faith in it, nourished in the heart and openly confessed, will secure salvation. This is more fully explained in the next verse.

Romans 15:29

That if thou shalt confess with thy mouth the Lord Jesus. For the importance which Jesus attached to confession, see Matthew 10:32 Lu 12:8 and compare Acts 8:37. To openly confess Christ in those days of persecution was a trial of faith of the severest kind. Note distinctly that there is no promise here to a concealed faith. And shalt believe in thine heart. That is, with all the heart. The belief must not be only a mental assent, but a belief that brings the whole man into loving trust and obedience to Christ. Such a faith is referred to in Romans 1:5 where the “obedience of faith” is described. Thou shalt be saved. Such a faith confessed unites its subject to Christ as his loving subject, and imparts to him the righteousness of those who have died to sin and been freed from the law. See Romans 6:1-4.

Romans 15:30

For with the heart man believeth unto righteousness. Such a belief, the faith that saves, is a power over the life. It influences the actions and brings us into “the obedience of faith”, in yielding to Christ, wherein is found pardon. With the mouth confession is man unto salvation. The faith of the heart must be openly confessed. This is a test of the faith. Unless Christ had provided such tests as confession and obedience we could not know whether ours was really a belief of the heart. That our faith moves us to confession is to us an assurance of salvation. The whole Christian life is a confession.

Romans 15:31

For the Scripture saith. The Scripture has predicted a salvation by faith, when it says, “He that believeth shall not be put to shame” (Isaiah 28:16), and hence such a plan of righteousness was provided for in the Jewish Scriptures.

Romans 15:32

For there is no difference between Jew and Greek. The Jew objected to salvation, instead of by the law. Paul has just shown that righteousness could not be obtained by the law, secondly, that the prophets had predicted salvation by faith. But the Jew is now supposed to object that this salvation was for Jews only, yet Paul is preaching it to the Gentiles. Hence he declares that it is for Greek (Gentile), as well as Jew, as shown by the passage just quoted in Romans 10:11. It says, “Every one that believeth”, etc. (Isaiah 28:16). He further shows in Romans 10:13 that the same Lord over all is rich unto all that call upon him, of whatever race, by a second quotation from the prophets, found in Joe 2:32.

Romans 15:33

For whoso ever shall call upon the name of the Lord shall be saved. See Joe 2:32. To “call upon the name of the Lord” implies, (1) That the true God (Jehovah, in the Hebrew quotation) shall be approached in worship, and (2) that there shall be something more than saying, “Lord, Lord”, etc. (Matthew 7:21,22). The language, wherever used, implies coming to the Lord and calling on him in his appointed way. Compare Acts 22:16 2:21 Ge 12:8. This promise of Joel, since it says “whosoever”, is not limited to the Jewish race.