Romanos 15:8-12

DISCOURSE: 1921
THE UNIVERSALITY OF CHRIST’S KINGDOM

Romanos 15:8. 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: 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. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 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.

THERE is in man by nature such an inordinate portion of self-love, that his regards are almost exclusively confined to those who coincide with him in sentiment and contribute to his comfort. The smallest difference of opinion in things either political or religious shall be sufficient to produce not only indifference, but in many instances alienation and aversion. We do not much wonder at a want of mutual affection between the Jews and Gentiles, because they imbibed from their very infancy the most inveterate prejudices against each other, and had all their principles and habits as opposite as can be conceived. But, unhappily for the Christian Church, the same disposition to despise or condemn each other remained amongst them, after they were incorporated in one body, and united under one Head, the Lord Jesus Christ. To counteract this unhallowed temper, and to promote a cordial union amongst all the members of Christ’s mystical body, was the incessant labour of St. Paul. In the whole of the preceding context he insists on this subject, recommending mutual forbearance and affection from the example of Christ, who shewed the same regard both to Jews and Gentiles, both to strong and weak [Note: ver. 1–3, 5–7. with the text.].

In the words before us we see,

I. The extent of Christ’s Church—

The ministry of our blessed Lord had respect,

1. Primarily, to the Jews—

[Jesus was himself born a Jew; and he submitted to circumcision, which was the initiatory rite whereby the Jews were received into covenant with God. When he entered upon his ministerial office, he addressed himself exclusively to those of the circumcision: when solicited to confer his blessings on a Syro-phenician woman, he refused; saying, that he was “sent only to the lost sheep of the house of Israel;” and that “he could not take the children’s bread and cast it unto dogs [Note: Mateus 15:23.]:” though, for the encouragement of all future supplicants, of whatever nation or character, he afterwards granted her request [Note: Mateus 15:28.]. When he sent forth his Disciples into all the cities, towns, and villages, he expressly forbade them to enter into any city of the Gentiles or Samaritans [Note: Mateus 10:5.]. Even after his resurrection, he enjoined his Disciples to make the first overtures of mercy to the Jews, notwithstanding they had so recently imbrued their hands in his blood [Note: Lucas 24:47.]. And though he gave them a commission to carry his Gospel into all the world [Note: Marcos 16:15.], they still retained their prejudice respecting the exclusive privileges of the Jews: the people who were scattered abroad on the persecution of Stephen, went every where speaking the word to none but Jews only [Note: Atos 11:19.]: and when, after the space of six years, this prejudice was opposed by the miraculous interposition, and incontrovertible attestation, of God himself, the Apostles with difficulty acquiesced, saying, “Then hath God unto the Gentiles also granted repentance unto life [Note: Atos 11:18.].” Even St. Paul himself, who from his first conversion was constituted more especially the minister of the uncircumcision, laboured first to convince the Jews, and turned not to the Gentiles, till the invincible obstinacy of the Jews rendered his further attempts to instruct them altogether hopeless [Note: Atos 13:46.].

In all this the Lord Jesus consulted “the truth of God, and confirmed the promises made to the fathers;” which, though they comprehended all the spiritual seed of Abraham, had doubtless respect to those in the first place who should also be found among his lineal descendants [Note: Gênesis 17:1.]

2. Ultimately, to the Gentiles also—

[In the very promises made to Abraham, the Gentile nations were expressly included [Note: Romanos 4:16; Gálatas 3:7; Gálatas 3:28.]. But, to confirm this truth, St. Paul brings passages out of all the different parts of the Old Testament, “the law of Moses, the prophets, and the Psalms [Note: Our Lord thus divides the Old Testament, Lucas 24:44.],” to prove his point. It is needless to enter into a minute examination of all the passages adduced, since the authority of an inspired Apostle is proof sufficient that they all relate to the point in hand. In the first passage, David speaks in the person of the Messiah; and declares, that, in consequence of the subjugation of his enemies, he will promote the Father’s glory among all the nations of the world [Note: Salmos 18:49.]. In the next, Moses exhorts the Gentiles, when made partakers of all the blessings of redemption, to unite with the Jews in celebrating the event with holy joy [Note: Deuteronômio 32:43.]. The third passage, which is selected from the Psalms, is of similar import with the foregoing [Note: Salmos 117:1.]. And the last, which is more express and pertinent than any of the former, is a prophecy that the Gentiles shall trust in and obey Him, who was, as God, “the root;” and, as man, “the offspring,” of David and of Jesse [Note: Isaías 11:10. with Apocalipse 22:16.].

These testimonies unequivocally prove, that, however Jesus, for the accomplishing of the promises, ministered to the circumcision chiefly, yet he did not confine his regards to them, but ordained that all, of whatever nation, should equally be admitted to his covenant, and be made partakers of his salvation.]
The Apostle’s main point respecting the extent of the Church being proved, we would call your attention to what he incidentally mentions; namely,

II.

The duty of all its members—

To whomsoever our Lord communicated his salvation, it was his invariable purpose that they who partook of it should “glorify God for his mercy.” The manner in which this is to be done, may be gathered from the passages that are cited. The duty of every member of Christ’s Church is,

1. To submit to him—

[Christ is “risen to reign over the Gentiles.” Now where there is government, there must be subjection: and consequently all who would belong to Christ must “take his yoke upon them.” Their submission too must be willing and unreserved: they must say, like Paul at his conversion, “Lord, what wilt thou have me to do [Note: Atos 9:6.]?” If we retain in any thing a will contrary to his will, and a practice contrary to his commands, we are rebels and enemies: and if we say respecting him, “I will not have this man to reign over me [Note: Lucas 19:14.],” he will ere long say respecting us, “Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me [Note: Lucas 19:27.].”]

2. To trust in him—

[Christ comes, not only as a Lord, but as a Saviour; through whom we are to find deliverance from the wrath to come. Now it is said, that “in him shall the Gentiles trust.” Our duty towards him is, to believe that he is equal to the task which he has undertaken; that in him there is a fulness of wisdom to instruct the ignorant, of righteousness to justify the guilty, and of grace to sanctify the polluted. We should entertain no conceit of our own sufficiency, nor any doubts of his. We should renounce every kind and degree of self-confidence, and repose all our trust in him alone. Whatever be our character, this is our duty: the learned must look to him for guidance, as much as the most illiterate: the moral must look for acceptance through his righteousness, as much as the most immoral: the strong must depend entirely on his arm, as much as the weakest person in the universe. There is one mode in which all recline upon their bed for the rest of their bodies; and this is the mode which all must adopt in reference to Christ, in order that they may find rest unto their souls [Note: 1 Pedro 5:7; Isaías 50:10.]

3. Rejoice in him—

[To “rejoice in the Lord always [Note: Filipenses 4:4.]” is not merely permitted, as a privilege, but commanded, as a duty. We dishonour him when we do not rejoice in him: we evidently shew that we have a low apprehension of his excellency, and of the benefits which he confers. What they are doing in the Church above, that we should be doing in the Church below. Our obligations are the same, and so should also our occupations be. Are the glorified saints incessantly admiring and adoring him who is the Author of all their happiness [Note: Apocalipse 4:8; Apocalipse 5:12.]? We also should ever be contemplating the incomprehensible wonders of his love [Note: Efésios 3:18.], and “rejoicing in him with joy unspeakable and glorified [Note: 1 Pedro 1:8.].” Let not religion be viewed as a system of restraints, but as a fountain of joys; for “all her ways are ways of pleasantness and peace.” The effect of it on all who embraced it in the first ages was, to fill the soul with joy [Note: Atos 2:41; Atos 2:46; Atos 8:8; Atos 8:39.]: and such will be its effect on us, if we do not by sin and unbelief provoke the Saviour to hide his face from us.]

4. Walk in his steps—

[This is the particular scope of the text; the intent for which all these quotations are introduced. Our blessed Saviour has shewn a gracious and merciful regard for all the human race: nor has he permitted any diversity in their habits or conduct to exclude them from his kingdom, provided they repent and obey his Gospel. Now our hearts should be enlarged after his example. We should not suffer little circumstantial differences to alienate us from each other. While we claim a right to follow our own judgment, we should cheerfully concede the same liberty to others. A difference of conduct may be proper for different persons, or for the same persons under different circumstances. This is evident from Paul refusing to suffer Titus to receive circumcision, when he had already administered that rite to Timothy; as also from his performing at Jerusalem the vows of a Nazarite, after he had for twenty years renounced the authority of the ceremonial law. It is therefore by no means necessary that we all conform precisely to the same rule in indifferent matters: but it is necessary that we cultivate charity, and maintain “the unity of the Spirit in the bond of peace.” If we be not perfectly agreed in sentiment respecting things that are non-essential, we must at least agree in this, to leave every one to the exercise of his own judgment: the weak must not judge the strong, nor the strong despise the weak [Note: Romanos 14:3.], but all follow after “the things which make for peace, and things wherewith one may edify another [Note: Romanos 14:19.].”]