Jesus was not a self pleaser

JESUS WAS NOT A SELF PLEASER
EDITED BY GLENN PEASE
Romans 15:3 3 For even Christ did not pleasehimself
but, as it is written: “The insults of those who insult
you have fallen on me.”[a]
BIBLEHUB RESOURCES
Unselfishness
Romans 15:3, 4
S.F. Aldridge
That alliance is beneficial which lends the aid of the strong to bear the
burdens of the weak. Sympathy renders this possible by its realparticipation
in another's distress. Sometimes the infirmities of others are succouredby
yielding up our own gratification, or by restricting our own liberty in order
not to shock the scruples of the less enlightened. What is our guide in such
cases? The reply is - To live in the spirit of Christ, to walk as he walked.
I. CHRIST HAS INTRODUCED INTO MORALS A BEAUTIFUL MODEL
AND A POWERFULMOTIVE. His pattern life is best appreciatedby
comparing it with ancient heathen manners. The impossibility of inventing
such an ideal is the proof of the genuineness of the Gospelnarratives. The
story is vivid and consistentbecause a recordof fact. An example instructs

more than any prolixity of statement or precept. Lecturers know this by their
illustrations and experiments. It is one thing to hear of truth, goodness,
beauty, from the lips of Plato;quite another to see it live and breathe before
our eyes. Cicero coulddescribe the "perfectman" according to his
conceptions ofperfection; Christ alone exemplified it. And the relationship of
Christ to his followers, as not only Teacherbut Saviour, imparts tenfold force
to his example. He has definite claims upon our obedience, and dearestlinks
of love bind us to the imitation of our Master. His life on earth has been a
stream irrigating the parched desert, and has taught us how to make canals of
philanthropic benevolence, deriving their idea and element from the river of
his love. In fanatical Jerusalemand luxurious Antioch, in philosophic Athens
and pleasure-loving Corinth, in colonialPhilippi and imperial Rome, this
river of grace proved its powerto fertilize and beautify. And today we trace a
likeness to Christ in the missionary, content to dwell in malarial swamps, and
yield his life for the salvationof the degraded; in the tired mother cheerfully
continuing at her householdtoil whilst she uplifts her thoughts to the
Redeemer;and in the Church officer leaving his comfortable fireside after his
day's work is done to minister to a brother in sickness.In the repressionof a
hasty word and biting sarcasm, in the gift unostentatiouslyplaced in the
hands of the poor, we behold reflectedthe self-sacrificeofChrist.
II. THE FEATURE OF CHRIST'S LIFE ON WHICH STRESS IS HERE
LAID. He was unselfish; he "pleasednot himself." This does not imply that he
felt no personalpleasure in his mission of mercy. "I delight to do thy will, O
my God." But:
1. He sought not to promote his own ease and comfort, but the edificationof
others. He would not pander to vitiated taste; he taught what men most
needed to know, not what gratified the vanity of his hearers, though he,
thereby arousedtheir enmity and createdthe storm which burst in wrath
upon his head. At greatcostof physical labour and spiritual weariness he

performed works oflove. See him asleepfrom fatigue in the heaving vessel,
and fainting under the load of his cross.
2. He gloried not himself, but the work he came to accomplish. He might have
summoned angels to his side, he might have led an uprising of the populace,
have overawedthe rulers, and selectedthe wisestand wealthiestas his
companions and disciples. But the truth was more than all to him. His meat
and drink were to do the will of his Father. He had left for this the splendour
of the upper realms, and stoopedto the form of a servant, and the obedience
of a shameful, agonizing death.
III. To FOLLOW CHRIST IS TO MAKE THE OLD TESTAMENT A
WELLSPRING OF PATIENCE AND HOPE. The persecutionwhich Christ
met with showedhim treading in the steps of Scripture heroes. The language
of the psalmist is quoted by the apostle as typically expressing the lot of
Christ. The chief pangs of a devoted life are causedby the opposition of an
ungodly world. Our Lord exposedthe hollow pretensions of the Jewish
religionists by declaring that true love to God in the heart would listen to the
teachings of his Son, would acknowledge in him the promised Messiah, and
would recognize in his deeds the echo of the Scriptures. It fortifies Christian
sufferers to know that they are in the line of the faithful. No new thing hath
happened, for the same afflictions were accomplishedin our brethren before.
If, then, others have bravely endured and maintained their confidence, so may
we. And the ancientwritings testify that men, in pleasing Godand serving
their day and generation, realizedtrue satisfaction, aninward peace and joy
indestructible. So we, too, may discoverthat the road to happiness is holy self-
denial. We are slow to learn that the bitter rind covers grateful fruit, that
death is the gate to life, and humility the stepping-stone to honour. Obedience
prepares us to wield authority; and to walk worthy of the Lord unto all
pleasing is to prove how inseparably the kingdom of God and our own good
are combined. Miserly selfishness overreaches itself;the restricted heart dies
of inanition. He who will always getfrom others knows not the blessedness of

giving. The wine of Christian charity flushes the spirit with a generous
emotion, pure and God-like, the nectarof the skies. - S.R.A.
Biblical Illustrator
For even Christ pleasednot Himself.
Romans 15:3
The self-denialof Christ
J. Lyth, D.D.
I. ITS EXEMPLIFICATION.
1. He had the right to please Himself.
2. He cededit.

(1)Seeking notHis own case.
(2)Bearing the reproach of others.
3. Forthe benefit of mankind.
II. ITS DESIGN.
1. Forfaith.
2. Forimitation.
3. Formotive.
(J. Lyth, D.D.)
Imitation of Christ
T. Robinson, D. D.
makes a trifle the highest virtue.
(T. Robinson, D. D.)
Self-forgetfulness
C. Vince.

Amongst the Roman Christians there was a greatstrife about a very small
matter. Might a Christian eat meat, or must he live on herbs? And we maybe
certain that there would be the loud assertionofindividual rights, and
everywhere self would be very conspicuous. It must have grieved the apostle
to be compelledto take part in any such strife. He must have been conscious
of a deep descentwhen he came down from the heights of chap. Romans 8 into
the arena where professedChristians were engagedin such a dispute. But he
brought the powerof the Cross to bear upon it, and instantly lifted it into a
higher region. He showedthe contending men that in connectionwith their
very differences there were glorious possibilities of maintaining Christ's own
spirit and growing up into Christ's own likeness (vers. 1-3). Note —
I. THE SPIRIT OF CHRIST. The motto of selfishhuman nature is "Every
man for himself, and God for us all"; and there are some of us who would
change the latter part of the motto, and whose joy would be greaterif they
could believe that God is a greatdeal more for them than He is for others. The
spirit of Christ was the very reverse of this. With Him thoughts of others were
first, thoughts of self were last. He came into this world of which He had been
the Creator, and of which He was the rightful ruler, "not to be ministered
unto," etc. Wherever He was found He was there for the goodof others.
1. Look at His miracles. Who canfail to discern there a care for others that
never sleeps? In connectionwith this it is very significant that our Lord's first
temptation was to work His first miracle for His own relief. A little while
afterwards the Jews were in the wilderness. They had not fasted forty hours,
and we do not read that any of them complained of hunger. But Christ made a
feastfor five thousand who would not turn one stone into bread for Himself.
He that came to minister, etc., must not strike the wrong keynote of His life by
making His first miracle a miracle for His own personalrelief. In our Lord's
triumph over the next temptation you can see the same thoughtful love for the
goodof others. He could have castHimself from the pinnacle of the temple,
and no doubt it would have brought Him greatapplause, but whose tears
would it have wiped away? So He kept His Divine resources in all their virgin
freshness and fulness till presently the lepers crossedHis path and He could

cleanse them. We remember where the glory first broke forth. He who the
other day would not turn stones into bread to appease His own hunger turned
the waterinto wine to relieve His friends from embarrassment. Put the first
temptation and the first miracle side by side, and how there flames out this
ever blessedtruth, "Even Christ pleasednot Himself."
2. After His first journey of mercy He went back againto Nazareth. He had
gone to Capernaum, etc., and had conferred many blessings;but He returned
as poor as He had left it. The people had heard what He had done: He knew
what was in their hearts. He said, "Ye will sayto Me, Physician, heal
Thyself." Why did not He who had done so much for others better His own
circumstances?We must not be astonishedat their incredulity. Here was a
new thing in the earth. Here was a man unspeakably rich in resources,
unspeakablylavish in His gifts; and He lived and died in deepestpoverty.
3. As in life, so in death Christ pleasednot Himself. When His burden of woe
was becoming so heavy that His heart was like to break, the soldiers led by
Judas went to seize Him; He put forth His powerand they fell to the ground.
He soonmade it manifest that the deed of gentle violence had not been
wrought for His own deliverance, but for the deliverance of others. "Take Me
and let My disciples go their way." The daughters of Jerusalemdropped their
tears upon His way of grief. He bade them stay their tears, not because He
spurned their sympathy, but because He would have them keeptheir energies
for their ownsorrow. How many more instances there are in that crucifixion
that one might cite to the same purport! The cup of sorrows was held up to
Him. Many and diverse were the elements in that cup. Judas put into it all the
poison of his treachery, Peter the bitterness of his denial, the people the foul
stream of their ingratitude, the soldiers their cruelty, the priests and Pharisees
their deadly malignity, Herod his mockery, Pilate his unrighteousness, and the
crowd, aided by the malefactor, their brutal and blasphemous revilings. And
there were other bitter elements there, the reality and terribleness of which
are testified to by Scripture. Yet He drank that cup that sinners might live.

II. THE DUTY OF THE DISCIPLE. Lay stress onthe word "even."
1. Surely if any one could have done it wisely, and safely, and beneficially, He
could have done it. He had no thought but what was wise, no will but what
was good, no fear but what was sinless, no desire but what was honourable,
and yet He hesitatednot to take His thoughts, desires, and will, and bind them
with cords for sacrifice, andlay them upon the altar. If Christ could deny
Himself, what passionof ours is too noble, what pleasure too precious, what
desire too honourable, what prejudice and prepossessiontoo precious to be
fastenedto the Cross for ever, if the will of God and the claims of brotherly
kindness and charity demand the sacrifice?
2. A Christ without self-denying love could not have savedthe world. A
church without self-denying love cannotcarry on the work of Christ.(1) And if
our selfishness give birth to uselessness He will visit it with the punishment of
perpetual uselessness.The man that did not use his talent, that did not employ
his powerfor doing good, was punished in part by having the capacityfor
doing goodtaken away.(2)On the other hand, if our generous love give birth
to usefulness, our usefulness shall be rewarded by greatercapacityand wider
sphere for service. The man that had turned his talent into six talents, he was
not welcomedinto rest, he was welcomedinto wider work.
(C. Vince.)
Against Self-Pleasing
A. Raleigh, D.D.

Romans 15:1-3
We then that are strong ought to bear the infirmities of the weak, and not to
please ourselves.…
I. WE OUGHT NOT TO PLEASE OURSELVES. "We," i.e., strong
Christians. Among Christians there are the strong and the weak, and always
will be. You notice that the apostle has no corresponding exhortation to the
weak, one reasonfor which may be that very few are willing to regard
themselves as such.
1. As to self-pleasing, it never is good.
(1) In its first and lowestform it is pure animality. The tiger pleases himself
when he seizes the fawn; and the fox when he carries the fowl awayto his den.
'Tis no sin in either; it is their instinct and necessity. And if a man will do the
like he has no pre-eminence above the beast.
(2) It is of the essence ofsin which in one form is just the enormous
exaggerationof the self. It is the little unit trying to take itself out of all
relations and beyond laws. It is the plant repudiating the soil that feeds it,
insulting the air and light on which it lives. It is the figure one presenting itself
as an epitome of the whole science ofnumbers. If self-pleasing were to get into
the heart of the physical world there would be no growth; for growthis
securedby one part allowing nourishment to flow through it to another, and
in the joint combination of all organs to provide for the nourishment of the
whole. And it is in such a world that man stands up and says, "I live to please
myself" — man who was made to show the greatness ofservice, made in the
image of the God who serves all.

(3) It always tends to meanness ofcharacter. It is cleanagainstmagnanimity,
patriotism, and the charities of life.
(4) It tends to corruption, just as anything must rot when it ceasesto give and
take;just as stagnantwater becomes unfit for use.
(5) It always inflicts injury and misery upon others.
(6) It is so enormously difficult to the selfthat is always seeking to be pleased,
as to be ultimately quite impossible of realisation. More, and yet more, must
be had of this, and that, until more is not to be had.
2. So much for self-pleasing in general. But here is a peculiar form of it — the
Christian form of an unchristian thing.
(1) The beginning of Christianity in a human soul and life is the death of self
begun. But the process ofdying is a lingering one — it is a crucifixion. Many
and many a time self says, "Iwill not die."(2)Christian people, then, ought to
be constantly on their guard againstthis thing. There is no one whom it will
not beset. The vivacious will have it presented to them in forms of excitement,
which will draw them away from the duties of daily life and of Christian
service. The modest and retiring will think that it can injure no one that they
should take their rest. In fact, all the vices are but different dresses whichthe
old selfputs on as it goes up and down the world murmuring, "We ought to
please ourselves!" Pleasethe higher self and welcome — your conscience,love,
the powers of the Christian life — and then, not you alone, but angels and
God Himself will be pleased. But as to pleasing that other self, all danger and
all soul-death lie that way. "Let that man be crucified." Put fresh nails into
the hands and the feet.

(3) But "the strong" — why should they, at least, not please themselves? "The
strong" here are the advancedmen in the Christian community, the men of
higher intelligence and clearerfaith who have come out into an ampler
liberty. Surely it were better that such men should have their way. Strength is
a beautiful thing both in the region of thought and of action. Yes, but it is
beautiful no longerwhen it becomes intolerant of anything that is not as
strong as itself. So, then, we who are strong ought not to drive when we find
we cannot lead; nor wax impatient of delays which are inevitable; nor lose
temper — for that will show that we ourselves are growing weaker;nor even
to think ungenerous thoughts, but rather seek to settle our strength in this —
in the universal charity which "beareth all things, believeth all things, hopeth
all things, endureth all things," and then, as the result, achievethall things.
II. IF NOT OURSELVES, THEN WHOM? Our "neighbour."
1. "Everyone of us!" Not one canbe exempted. 'Tis no use to plead
peculiarity in temperament or circumstance. You have a neighbour, and you
must please him.
2. But here comes a difficulty. If the neighbour is to be pleasedby me why
should not he please in return? If there be an obligation it must surely be
mutual. And so we shall end in self-pleasing afterall. Besides, how do I know
that to please him will profit him? He may be self-willed, or luxurious, or
cowardly; and if I please him I may very likely nourish in him these bad
qualities. But here is the safeguard, "I am to please my neighbour for his good
to edification." It is not that one is to yield to another simply because he
wishes it. That would be childishness, and would produce very bad fruit. And
there is no room for concessionin matters of vital importance. It would be a
cruel kindness to a fellow-Christianto yield to him in any matter affecting
saving truth or duty. The whole question is about things less than vital. This

way may seembest to me; may be best for me. Yet it may not be the bestfor
all. Or it may be abstractlythe best for all, and yet it is not to be forced on
them.
3. Forgoodto edification. Why, what is that but pleasing the new, the better
self in the man, just as I seek to please it in my own breast?
III. WAS NOT THIS JUST THE BEHAVIOUR OF CHRIST HIMSELF?
"Even Christ," "who was with God," "who was God," pleasednot Himself by
retaining that condition, when a great need arose, andwhen, by a change in
His state, He could supply the need, "He was rich, and for our sakes He
became poor," etc. And when He was here He never spared Himself. He never
chose the easierway. Shall I then please myself, and say that I am following
Him? Shall I not rather gaze anew at this greatsight — a holy, happy being
denying Himself, and suffering for others through life and death?
(A. Raleigh, D.D.)
Self-Pleasing
J. Lyth, D.D.
Romans 15:1-3
I. WHENCE DOES IT ARISE? From the secretfeeling in man that —

1. His own views are the most correct.
2. His own plans the best.
3. His own words the wisest.
4. His own doings the most excellent. In a word, that he is superior to all
others.
II. WHAT ARE ITS EXHIBITIONS?
1. A harsh judgment of others.
2. Self-adulation.
3. Forwardness.
III. HOW MUST IT BE OVERCOME?
1. By bearing the infirmities of the weak.
2. By endeavouring to please others for their good.

3. By a believing contemplation of the characterof Christ.
(J. Lyth, D.D.)
The Warning Against Selfishness
R. Newton, D.D.
Romans 15:1-3
Selfishness is —
I. AN UGLY THING. One thing that helps to make our bodies look beautiful
is when the different parts are all of a proper size or shape. But suppose we
should see a boy or girl with a head as big as a bushel, and with feet as large
as an elephant's!And when we give way to wrong feelings one part of the soul
becomes largerthan it ought to be. There is nothing that makes a person look
so ugly as selfishness.
1. Anne Dawsonwas a little girl, lying in bed with a fever. In the same room
was her brother, busily engagedin making a boat. The noise was very
distressing, and his sisterbeggedhim to stop. But he still went on. Presently
she said, "Robbie dear, please getme a glass of cold water? My throat is very
dry, and my head aches terribly." But Robbie paid no attention till she asked
a secondtime, when he calledout sharply: "Waitawhile, Anne, I am too busy

now." Again his sisterpleaded for a drink. Then he hastily poured out some
waterfrom a pitcher which had been standing all day in the sun. "Oh I not
that water, brother," said Anne, in a gentle tone, "please bring me some fresh
and coolfrom the spring." "Don'tbother me so, Anne. You see how busy I
am. I'm sure this wateris goodenough." And the selfish boy went on. "Oh,
my poor head!" said Anne, as she sipped a little of the warm water, and then
lay back on her pillow. That was her last movement. She died that night. For
thousands of gold and silver I would not have had Robert's feelings when he
stoodby the grave of his sisterand thought of all this. We cannotimagine
anything more ugly than this makes him appear.
2. But sometimes we can understand a thing better by contrasting it with its
opposite. Some time ago an accidentoccurredin a coalmine. Two boys
managedto gethold of a chain, and had the hope of being savedif they could
hold on till help came. Very soona man was lowereddown, and he first came
to a boy named DanielHarding, who said: "Don't mind me. I can hold on a
little longer; but there is Joe Brownjust below nearly exhausted. Save him
first." Joe Brownwas Saved, and so was his unselfish friend. How beautiful
his unselfishness makes him appear!
II. A DISAGREEABLE THING. When the things about us mind the laws
which God has made to govern them, then they are all agreeable. The light is
pleasantto see;the wind is pleasantto hear; and the fragrance offlowers is
pleasantto smell, just because the sun, wind, and flowers act according to the
laws which God has made for them. And God's law for us is, that "we ought
not to please ourselves."If we mind this law it will make us unselfish, and
then we shall always be agreeable. Butif we do not mind this law, this will
make us disagreeable.
1. A Christian lady talking to her class, said, "WhenI was a little girl, my
grandma, who was dangerouslyill when I was playing with my doll, askedme

to bring her a glass ofwater. I did not mind her at first, but when she called
me again, I carried the waterto her in a very unkind way. She said, ' Thank
you, my dear child; but it would have given me so much more pleasure if you
had only brought the water willingly.' She never askedme to do anything for
her again, for soonafter she died. It is forty years ago to-day since this took
place;and yet there is a sore spot in my heart which it left there, and which I
must carry with me as long as I live."
2. And now we may take some illustrations in the way of contrast. Two little
girls nestling togetherin bed one night were talking about their Aunt Bessie,
who happened to be passing at that moment. So she listenedand heard Minnie
say, "Do you know what it is that makes my Aunt Bessie's foreheadso
smooth?" "Why, yes, she isn't old enough to have wrinkles." "Oh!she is,
though; but her foreheadis smoothbecause she is so unselfish, and never
frets. I always like to hear her read the Bible, for she lives just like the Bible.
She's just as sweet, and kind, and unselfish as it tells us to be. And this is what
makes Aunt Bessieso pleasant." Ournext story is about Turner, the great
landscape painter, who was a member of the committee which arranges about
hanging up the pictures in the RoyalAcademy. On one occasionwhenthey
were just finishing their work, Turner's attention was calledto a picture by an
unknown artist who had no friend in the Academy to watch over his interest.
"Thatis an excellentpicture," said Mr. Turner. "It must be hung up
somewhere forexhibition." "Thatis impossible," saidthe other members of
the committee. "There is no room left." Whereupon the generous artist
deliberately took down one of his own pictures, and put the painting of this
unknown artist in its place. In what an interesting light his unselfishness
presents him to our view!
III. A SINFUL THING. When we commit sin in most other ways we only
break one of God's commandments at a time. But when we give way to
selfishness we break six of God's commandments all at once. How? Well,
when Jesus was explaining the ten commandments, He said that the substance

of the six on the secondtable was, that we should love our neighbours as
ourselves. But, if we are selfish we cannot love our neighbours. Selfishness is
the rootout of which any sin may grow. It is like carrying powder about us in
a place where sparks are flying all the time. A dreadful explosionmay take
place at any moment. Many years ago there lived in Egypt an old man named
Amin. A greatfamine came upon the land just as it once did in the days of
Joseph. Amin had a great store of wheatin his granaries. Whenbread began
to get scarce his neighbours came to him to buy grain. But he refused, saying
that he was going to keephis stock till all the restof the grain in the land was
gone, because then he would be able to geta higher price for it. Many died of
starvation, and yet this selfish man still kept his stores lockedup. At last the
hungry people were willing to give him any price he asked, and then with a
cruel, selfishsmile he took the iron key of his greatgranary. He opened the
door and went in. But in a moment all his hopes of greatgain faded awaylike
a dream. Worms had entered and destroyed all his grain. Hungry as the
people were they yet raiseda great shout of gladness for what happened to
that wretchedman. They saw that it was God's judgment which had come
down upon him for his selfishness, andthat it served him right. But such was
the effectof his disappointment upon the old man himself, that he fell down
dead at the door of the granary. His selfishness killedhim.
(R. Newton, D.D.)
The Christ-Like Duty of Pleasing Our Neighbour
R.M. Edgar
Romans 15:1-13

Having just counselledthe strong to defer as far as possible to the consciences
of the weak, the apostle continues the subject in the thirteen verses now before
us. He urges as the principle of the Christian life, not self-pleasing, but
neighbour-pleasing. He limits this, of course, by the condition of edification. In
short, a Christian is to be a public character, regulating his life by the
spiritual interests of all around him. In this respecthe will be following Christ.
I. THE PLEASING OF OTHERS, NOT THE PLEASING OF OURSELVES,
IS TO BE THE RULE OF OUR CHRISTIAN LIVING. NOW, this does not
mean:
1. Popularity-hunting. Forthis is securing a selfish end by means of gratifying
our neighbours. It is self-pleasing in a subtle and deceptive shape. It is self-
pleasing, even though it may involve the degradationof our neighbour. And it
does mean:
2. The conciliationand even humouring of our neighbour with a view to his
edification. This is real love, going all lengths to serve and edify a neighbour.
We will bear with him, even humour him, with the thoroughly unselfish end of
securing his edification. It is the very essenceofpublic service. What a
contrastit presents to the self-seeking which, alas!goes onamong men under
the name of public services!
II. IN THIS LIFTING UP OF OUR FELLOWS WE SHALL BE
STRENGTHENED BYLOOKING UP TO CHRIST. For the whole spirit of
our Master's ministry consistedin pleasing ethers and not himself. Not,
indeed, that men understood his plan. The gospeldoes not appear at first to
promote men's pleasure. It humiliates, it breaks them down, it calls for
penitential tenderness;but it secures peace throughpardon, and the joy which
comes through believing. Our Lord's sufferings were consequently in the long

run with a view to the real and abiding pleasure of men. And so he was
constantly lifting them up, so far as they would allow him. His very crucifixion
was to please others, and secure their edification. A broad view of Christ's
history, therefore, shows it to have been a pleasing of others, not of himself.
He became a servant of the circumcisionthat the Jews might be brought to
peace and joy; he became the Saviourand so the Joy of the Gentiles. In both
respects he was pleasing and edifying others, not pleasing himself. HIS self-
sacrificing life becomes thus the fountain-head for public service.
III. THE GOSPELTHUS DISTINGUISHES ITSELF FROM UTILITARIAN
TEACHING. For insteadof directing us to regulate our conduct by self-
pleasing, which is at bottom the utilitarian principle, it directs us to please our
neighbour unto edification, and in the spirit of Christ. Nor is our pleasing of
our neighbour to secure personalcomfort;this may ultimately be given into
the bargain, but it will assuredlybe missed if made our end. "A greatGerman
poet and philosopher," says Dr. Martineau, "was fond of defining religion as
consisting in a reverence for inferior beings. The definition is paradoxical;but
though it does not express the essenceofreligion, it assuredly designates one
of its effects. True, there could be no reverence for lowernatures, were there
not, to begin with, the recognitionof a Supreme Mind; but the moment that
recognitionexists, we certainly look on all that is beneath with a different eye.
It becomes an object, not of pity and protection only, but of sacredrespect;
and our sympathy, which had been that of a humane fellow-creature, is
convertedinto the deferential help of a devout workerof God's will. And so
the loving service of the weak and wanting is an essentialpart of the discipline
of the Christian life. Some habitual association with the poor, the dependent,
the sorrowful, is an indispensable source of the highest elements of
character."
IV. A BUOYANT, HOPEFUL SPIRIT SHOULD BE OURS IN ALL OUR
PUBLIC WORK. Forit is "the God of hope" with whom we have to do. And
humanity is being lifted up by the Christian spirit of service. And great things

are in store for the earth. Peace, joy, hope, should in consequencecharacterize
every one who names the name of Jesus and professes to follow him in service.
God grant it to us all! - R.M.E.
Christ not Pleasing Himself
J. Ker, D.D.
Romans 15:2-3
Let every one of us please his neighbor for his goodto edification.…
I. THE RULE OF FORBEARANCEAS LAID DOWN BY THE APOSTLE.
1. There were two classes in the Roman Church who refused liberty to others.
There were the men of despotic conscience, andthe men of despotic intellect;
and, that we may coverthe whole ground of character, we may add there are
men of despotic will. To one or other of these classesbelongs almostevery case
of undue interference with Christian and socialliberty. In all these cases there
may be much that is good, but there is a subtle form of self-gratificationatthe
root of it, a mistakenself-assertion, which does not leave room for other
natures to develop themselves in freedom.
2. It may be askedif, in no case, we are warrantedto interfere with our fellow-
men. Mostcertainly we cannot remain indifferent to what they do and are, if
we have any regard for God's truth and their welfare. But we should be very
sure that it is regard to God's truth and another's welfare that actuates us,

and not the mere wilfulness thai seeks its own way. We have to learn that,
within the limits of what is not positively wrong, every one has the right to be
himself. It is frequently very hard to allow this, especiallywhen there are close
relationships. Husband and wife, parents and children, brothers and sisters,
find it most difficult of all to make allowance foreachother's variety of
nature, and to remain side by side without undue interference with one
another's peculiarities.
3. It is here that the further principle of this passagecomes in, that we are not
merely to refrain from constraining others into our way, but, as far as we can,
we are to meet them in theirs. If there be a separationof taste, instead of
compelling them to surrender, we are to forbear, and if the thing be harmless
for us, and it will gratify them, we are to take part in their pursuits. But is
there no limit to this surrender? Yes. We are to please our neighbour "for his
goodto edification." This is the end, and the end prescribes the limit. Such a
principle saves Christian compliance from sycophancyor characterlessness.
But within two limits — the indulgence of our fellow-men in sin, and the
compromise of our own true nature — there is ample scope for the exercise of
endless charity and compliance. The tree that has its firm-fixed root and
upright stem has also its spreading branches and thousand waving twigs,
which yield to the breeze and salute the gentlestmovement of the surrounding
air. How beautiful strength is, when it thus melts awayat its extremities into
kindliness and courtesy!
II. THIS FORBEARANCEIS ILLUSTRATED BY CHRIST'S EXAMPLE
(ver. 3).
1. The quotation is from Psalm 69, in which the speakeris David; but the
apostle takes the words as completed in Christ, which this manner of dealing
with the Psalms gives us a light to read the Psalms in. Wherever a man is
uttering a breathing of the Divine life, it is not merely Christ that he is

implicitly looking forward to, but it is Christ that is breathing and speaking in
him.
2. To prove the disinterestedforbearance of Christ, he cites a passagethat
shows his self-devotionto God. Right action toward man flows naturally from
right feeling towardGod. If self-pleasing has been sacrificedon the Divine
altar, it has receivedits death-blow in every other form. We have to show that
this was a characteristic ofChrist in His intercourse with men — forbearance
and freedom. He presentedthe Divine will, and pressedit on men as the rule
of all life, but He refrained carefully from crushing their nature in its flee
development.
(1) We see this in the variety of characterwhich His earthly life drew around
it. His disciples representthe extremes of temperament. He is carefulnever to
stamp on them a hard uniformity, but leaves them to their own natural
development, and aids them in it. Then, outside this circle, we have groups of
all possible colours. How different from founders of human systems, who
cannot be satisfiedunless their formulas are repeated, and their minutest
features reflected, by all their scholars.
(2) Christ not merely refrained from interfering with free growth Himself, but
He interposed to defend others when they were interfered with. What a lesson
there is to contending, narrow-minded religionists, in Luke 9:49! What an
admonition to those who would impose their own way of work upon every
other, when Martha's complaint is so gently but firmly met! (John 12:7).
(3) Turn now from His earthly life to the work He carries on by His Spirit,
which is to enter into eachnature by itself, and unfold it from its own germ
and centre. It is for wise reasons thata visible Head is removed from the
Christian Church. We canperceive how the disciples started up into stronger,

broader men, under this new influence, and how their characters struck out
on all sides into more marked individuality. How different are the apostles
and the epistles of the same apostle, causedby the variety of development in
the churches to which they were addressed!And Christ is still teaching us to
look with an approving eye on every honest effort to do goodand to take
pleasure in the wide variety of human characterand Christian grace.
III. SOME OF THE ADVANTAGES THAT WOULD RESULT FROM
ACTING ON THIS PRINCIPLE.
1. If, in Christian or socialintercourse, we wish to deliver any man from what
we think error, we must do so by putting him in the wayof convincing
himself. To beat him down by unreasoning opposition, or even by an
irresistible argument, may please us, but is not likely to gain him. To respecta
man's freedom, never to press him so hard as to humiliate him, to give him the
clue that may help him to guide himself to the right, is according to the Divine
model, and would aid us in serving at the same time both our fellow-men and
the truth.
2. Take the family circle. Authority must exist, but when authority makes
itself felt at every turn, freedom is gone, and influence vanishes with it.
Constitutional government here, as elsewhere,is the greatthing to be aimed at
— that is, firm law on certain greatessentials, but freedom within this to grow
up according to taste and temperament. If we wish those we are influencing to
become valuable for anything, it must be by permitting them to be themselves.
They will do very little if they turn out dead transcripts of us.
3. In pursuing such a course we shall best succeedin elevating and broadening
our own nature. If we could bring all around us into our own mould, we
should only have narrowedourselves in the process ofconstraining others.

But, if we enter into sympathy with their pursuits, we not merely grow in
unselfishness, but add something to our intellectual nature which was not
there before. Conclusion:In all this work there are neededtwo greatqualities,
love and wisdom. Neither will suffice alone. Love in its earnestnessis often too
narrow, and wisdom in its breadth may be too cold. They are the light and
heat of the moral world which must go together.
(J. Ker, D.D.)
Pleasing OarNeighbour for Good
L. O. Thompson.
Romans 15:2-3
Let every one of us please his neighbor for his goodto edification.…
The gospeldoes not come down in its requirements to the level of our
imperfections. Its plan of perfectionis no treadmill. It is ever aheadof us.
I. WHO IS MY NEIGHBOUR?
1. He that dwells, near me.
2. He that is my countryman.

3. He that is my fellow-man.
4. He that is a followerof Christ.
II. THE SOCIAL DUTY HERE COMMENDEDAND COMMANDED.
1. Sympathy.
2. Tenderness.
3. Esteem.
4. To be more ready to speak goodof him than evil.
III. THE OBJECT TO BE HELD IN VIEW.
1. To please him for his good.
2. To please him for his edification, that his charactermay be built up in truth
and righteousness.
IV. SOME REASONS FOR THIS.

1. The example of Christ. He pleasednot Himself, but gave Himself for us all.
2. The imitation of Christ. Be ye followers ofMe.
V. REFLECTIONS.
1. In this Epistle we have elevenchapters devoted to the exposition of
doctrines, and five to some chief socialduties.
2. Were we to realise these socialduties, earth would become a place more like
heaven, and make it sweeterand easierfor us all to live.
(L. O. Thompson.)
Pleasing Others
C. Neil, M.A.
Romans 15:2-3
Let every one of us please his neighbor for his good to edification.…
There is such a thing as pleasing another by flattery, and encouraging him in
his prejudices. Hence the restrictive phrase "for his good." We are not to be
men-pleasers (1 Corinthians 10:33;Galatians 1:10), unworthy trimmers, and

religious weathercocks. Norare we to try to gain popularity by pandering to
the weaknessorfollies of others. We are, however, to lay ourselves out to
please our neighbour in the manner indicated. No one ever succeeds in an
undertaking unless he make it a matter of business. We must be professionals,
not amateurs, in the holy practice of advancing the spiritual interests of
others.
(C. Neil, M.A.)
COMMENTARIES
Ellicott's Commentary for English Readers
(3) The reproaches. . . .—Literally, after the LXX. version of Psalm69:9, one
of those Psalms of suffering which, like Isaiah 53, afford a type of the
sufferings of the Messiah.
Reproachedthee fell on me.—The insults directed againstGodHimself fell
upon His servants.
Matthew Henry's Concise Commentary
15:1-7 Christian liberty was allowed, not for our pleasure, but for the glory of
God, and the goodof others. We must please our neighbour, for the goodof
his soul; not by serving his wickedwill, and humouring him in a sinful way; if
we thus seek to please men, we are not the servants of Christ. Christ's whole
life was a self-denying, self-displeasing life. And he is the most advanced

Christian, who is the most conformedto Christ. Considering his spotless
purity and holiness, nothing could be more contrary to him, than to be made
sin and a curse for us, and to have the reproaches ofGod fall upon him; the
just for the unjust. He bore the guilt of sin, and the curse for it; we are only
calledto bear a little of the trouble of it. He bore the presumptuous sins of the
wicked;we are calledonly to bear the failings of the weak. And should not we
be humble, self-denying, and ready to considerone another, who are members
one of another? The Scriptures are written for our use and benefit, as much as
for those to whom they were first given. Those are most learned who are most
mighty in the Scriptures. That comfort which springs from the word of God,
is the surestand sweetest, andthe greateststayto hope. The Spirit as a
Comforter, is the earnestof our inheritance. This like-mindedness must be
according to the precept of Christ, according to his pattern and example. It is
the gift of God; and a precious gift it is, for which we must earnestly seek unto
him. Our Divine Masterinvites his disciples, and encouragesthem by showing
himself as meek and lowly in spirit. The same disposition ought to mark the
conduct of his servants, especiallyof the strong towards the weak. The great
end in all our actions must be, that God may be glorified; nothing more
forwards this, than the mutual love and kindness of those who profess
religion. Those that agree in Christ may wellagree among themselves.
Barnes'Notes on the Bible
For even Christ - The apostle proceeds, in his usual manner, to illustrate what
he had said by the example of the Saviour. To a Christian, the example of the
Lord Jesus will furnish the most ready, certain, and happy illustration of the
nature and extent of his duty.
Pleasednothimself - This is not to be understood as if the Lord Jesus did not
voluntarily and cheerfully engage in his greatwork. He was not "compelled"
to come and suffer. Nor is it to be understood as if he did not "approve" the
work, or see its propriety and fitness. If he had not, he would never have
engagedin its sacrificesand self-denials. But the meaning may be expressedin
the following particulars:

(1) He came to do the will or desire of God in "undertaking" the work of
salvation. It was the will of God; it was agreeable to the divine purposes, and
the Mediatordid not consult his own happiness and honor in heaven, but
cheerfully came to "do the will" of God; Psalm40:7-8; compare Hebrews
10:4-10;Philippians 2:6; John 17:5.
(2) Christ when on earth, made it his greatobject to do the will of God, to
finish the work which God had given him to do, and not to seek his own
comfort and enjoyment. This he expressly affirms; John 6:38; John 5:30.
(3) he was willing for this to endure whatever trials and pains the will of God
might demand, not seeking to avoid them or to shrink from them. See
particularly his prayer in the garden; Luke 22:42.
(4) in his life, he did not seek personalcomfort, wealth, or friends, or honors.
He denied himself to promote the welfare of others;he was poor that they
might be rich; he was in lonely places that he might seek out the needy and
provide for them. Nay, he did not seek to preserve his own life when the
appointed time came to die, but gave himself up for all.
(5) there may be another idea which the apostle had here. He bore with
patience the ignorance, blindness, erroneous views, and ambitious projects of
his disciples. He evinced kindness to them when in error; and was not harsh,
censorious, orunkind, when they were filled with vain projects of ambition, or
perverted his words, or were dull of apprehension. So says the apostle, "we"
ought to do in relation to our brethren.

But as it is written - Psalm69:9. This psalm, and the former part of this verse,
is referred to the Messiah;compare Romans 15:21, with Matthew 27:34,
Matthew 27:48.
The reproaches - The calumnies, censures, harsh, opprobrious speeches.
Of them that reproachedthee - Of the wicked, who vilified and abusedthe law
and government of God.
Fell on me - In other words, Christ was willing to suffer reproachand
contempt in order to do good to others. tie endured calumny and contempt all
his life, from those who by their lips and lives calumniated God, or
reproachedtheir Maker. We may learn here,
(1) That the contempt of Jesus Christis contempt of him who appointed him.
(2) we may see the kindness of the Lord Jesus in being willing thus to "throw
himself" betweenthe sinner and God; to "intercept," as it were, our sins, and
to bear the effects ofthem in his own person. He stoodbetween"us" and God;
and both the reproaches and the divine displeasure due to them, "met" on his
sacredperson, and produced the sorrows ofthe atonement - his bitter agony
in the garden and on the cross. Jesus thus showedhis love of Godin being
willing to bear the reproaches aimed at him; and his love to "men" in being
willing to endure the sufferings necessaryto atone for these very sins.
(3) if Jesus thus bore reproaches,"we" shouldbe willing also to endure them.
We suffer in the cause where be has gone before us, and where he has set us

the example; and as "he" was abusedand vilified, we should be willing to be
so also.
Jamieson-Fausset-BrownBible Commentary
3. Foreven Christ pleasednot—lived not to please
himself; but, as it is written—(Ps 69:9).
The reproaches, &c.—seeMr 10:42-45.
Matthew Poole's Commentary
For even Christ pleasednot himself: he backs his exhortation in Romans 14:1,
with an argument takenfrom the practice of our Lord himself, who is our
perfect pattern, and hath left us an example, that we should follow his steps:
see John 13:15,34 1 Peter2:21 1Jo 2:6 4:17. By Christ’s not pleasing himself,
is meant his not indulging or sparing himself; he did not seek his own ease,
nor to satisfyinclination of the human nature, which abhorreth pain, and the
destruction of itself. He took such a course all along as sufficiently
demonstrated that he respectedour benefit, and not his own.
But; here is an ellipsis, something must he supplied to fill up the sense:either
the meaning is, he pleasednot himself, but others; or, he pleasednot himself,
but bore our infirmities and reproaches:or else, he pleasednot himself, but it
happened to him; or he so carriedhimself that it might be truly applied to
him, which is written, &c.
As it is written; viz. in Psalm69:9. That David uttered these words in the
person of Christ, or as a type of him, may appear from John 2:17.
Interpreters are divided about accommodating this testimony to the occasion

for which it is brought. Either the meaning is, that Christ did willingly expose
himself to all the reproaches and contumelies of men, in obedience to his
Father’s will; or else, that he and the same concernments with God the
Father, so that what befell God did also befall him; he was as tender of the
Father’s honour as of his own: or else, that the sins of men, which are things
that castreproachupon God, were takenby Christ upon himself, and he bore
them in his body upon a tree. Seeing then that Christ hath done so much for
our sakes, andhath not sought his own ease and benefit, we ought also to seek
the goodof others, and to deny ourselves:see Philippians 2:6-8.
Gill's Exposition of the Entire Bible
For even Christ pleasednot himself,.... He sought not his own ease, pleasure,
profit, honour, and glory, but to do his Father's will and work, John 4:34; and
he always did the things which pleasedhim, in his obedience, sufferings, and
death; and sought not his own, but his glory: moreover, what he did and
suffered were not for himself, but for us; he became incarnate for us; he
obeyed, suffered, and died for us; he came not to be ministered to, to be
attended upon as an earthly prince, enjoying his ownease and pleasure, things
grateful to nature, but to minister to others, Matthew 20:28;hence he
appearedin the form of a servant, did the work of one in life, and at last
became obedient to death, even the death of the cross, Philippians 2:7, not but
that he was well pleasedin doing and suffering all this; it was his delight to do
the will of God: it was his meat and drink to finish his work; yea, that part of
it which was most disagreeable to flesh and blood, was mostearnestly desired
by him, even the baptism of his sufferings; and in the view of the salvation of
his people, and of enjoying their company with him to all eternity, he endured
the cross patiently, and despisedthe shame with pleasure, Hebrews 12:2, but
then he met with many things which were far from being grateful to human
nature; such as the hardness and unbelief of the Jews, with which he was
grieved, their scoffs and insults, reproaches andjeers; the ignorance,
frowardness, and morosenessofhis own disciples, whose infirmities he bore;
and at last the sufferings of death, that bitter cup, which he as man desired
might pass from him; but, however, he submitted to his Father's will,

Matthew 26:39; all which prove what the apostle here affirms. This instance
of Christ, the man of God's right hand, the son of man, whom he has made
strong for himself, the head of the church, the leaderand commander of the
people, bearing the infirmities of the weak, and not pleasing himself, is very
pertinently produced, to enforce the above exhortations;who is an example to
his people in the exercise ofevery grace, and the discharge of every duty; as in
beneficence, forgiving of injuries, mutual love, meekness andhumility,
suffering of afflictions, and patience. The proof of it follows,
but as it is written, in Psalm69:9;
the reproaches ofthem that reproachedthee fell on me; which are the words
of Christ unto his Father, as the whole psalm is to be understood not of David,
but of the Messiah, as is clearfrom the citations out of it, and references to it
in the New Testament;see John2:17, comparedwith Psalm 69:9, and the
meaning of them is, either that the reproaches whichwere caston the house,
worship, and ordinances of God, affectedChrist as much as if they had been
castupon himself; which stirred up his zeal to take the method he did, to show
his resentmentat such indignities; see John2:15, or that the same persons by
whom the name of God was blasphemed, his sanctuary polluted, and his
ordinances reproached, also reproachedhim; and he bore in his bosom the
reproachof all the mighty people, which were in greatplenty poured upon
him; they reproachedhim with being a glutton, a winebibber, a friend of
publicans and sinners, Matthew 11:19;they said he was a Samaritan, and had
a devil, John 8:48, chargedhim with blasphemy and sedition, Matthew 26:65;
and when on the cross, mocked, reviled, and waggedtheir heads at him,
Matthew 27:39; all which he bore patiently, and reviled not again:moreover,
by "reproaches"may be meant the sins of his people, by which the name of
God was blasphemed, his law trampled upon with contempt, and the
perfections of his nature, as his justice and holiness, dishonoured; and which
fell upon Christ, not by chance, but by the appointment of God, and according
to his own voluntary agreement;and which he bore in his own body, and
made satisfactionfor; which though he did willingly, in order to obtain some
valuable ends, the salvation of his people, and the glorifying of the divine

perfections, the honouring of the law, and satisfying of justice, yet the bearing
of them, in itself, could not be grateful to him as such; neither the charge of
sin, nor the weight of punishment; and in this respecthe pleasednot himself,
or did that which was grateful to his pure and holy nature.
Geneva Study Bible
{2} Foreven Christ pleasednot himself; but, as it is written, The reproaches
of them that reproachedthee fell on me.
(2) A confirmation takenfrom the example of Christ, who suffered all things,
to bring not only the weak, but also his most cruel enemies, overcoming them
with patience, to his Father.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Romans 15:3. Establishmentof this duty by the pattern: for Christ also, etc.
ἀλλὰ, καθὼς κ.τ.λ.]but, as it is written, the reproaches ofthose reproaching
thee fell on me. After ἀλλά a comma only is to be placed, and nothing is to be
supplied, neither sibi displicuit with Erasmus, nor fecit with Grotius and
others, nor ἐγένετο (Borger) and the like. Had Paul desired to express himself
in purely narrative form, he would have written instead of σέ: Θεόν, and
instead of ἐμέ: αὐτόν. But he retains the scriptural saying, which he adduces,
literally, enhancing thereby the direct force and vivacity of the discourse.
Comp. 1 Corinthians 1:31; Winer, 534, 556 [E. T. pp. 719, 749].
The passageis Psalm69:10 (literally after the LXX.), where the suffering
subject is a type of the Messiah(comp. Romans 11:9; John 2:17; John 15:25;
John 19:28).

That the reproaches ofthe enemies of God fell on Christ, i.e. that the enemies
of God vented their fury on Christ, proves that Christ was bent on pleasing
not Himself (for otherwise He would have abstainedfrom taking these His
sufferings upon Himself; comp. Hebrews 12:2-3, Php 2:6-8), but men,
inasmuch as He in order to their redemption surrendered Himself, with full
self-renunciation of His αὐτάρκεια, to the enmity againstGod of His
adversaries. Calvinand others: “Ita se Domino devovisse, ut descinderetur
animo, quoties sacrum ejus nomen patere impiorum maledicentiae videret,”
so that the idea of self-denying devotion to the cause ofGod (so also de Wette
and Philippi) is expressed. But according to the connection, it is the devotion
of Christ, not for the cause of God, but for the salvationof humanity (see
Romans 15:2), into fellowshipof suffering with which He entered, that is to be
proposedas an example. Comp. Matthew 20:28.
ὀνειδισμός belongs to later Greek. See Lobeck,adPhryn. p. 512.
Expositor's Greek Testament
Romans 15:3. καὶ γὰρ ὁ Χριστὸς κ.τ.λ. The duty of not pleasing ourselves is
enforcedby the example of Christ: He did not please Himself either. If this
required proof, we might have expectedPaul to prove it by adducing some
incident in Christ’s life; but this is not what he does. He appeals to a psalm,
which is in many places in the N.T. treated as having some reference to Christ
(e.g., John 2:17 = Psalm69:9, John 15:25 = Psalm69:4, Matthew 27:27-30 =
Psalm69:12, Matthew 27:34 = Psalm 69:21, Romans 11:9 = Psalm69:22, Acts
1:20 = Psalm 69:25 : see Perowne,The Psalms, i., p. 561 f.); and the words he
quotes from it—words spokenas it were by Christ Himself—describe our
Lord’s experiences in a way which shows that He was no self-pleaser. If He
had been, He would never have given Himself up willingly, as He did, to such
a fate. It is hardly conceivable that σε in Paul’s quotation indicates the man
whom Christ is supposedto address:it can quite well be God, as in the psalm.

Some have argued from this indirect proof of Christ’s characterthat Paul had
no acquaintance with the facts of His life; but the inference is unsound. It
would condemn all the N.T. writers of the same ignorance, for they never
appeal to incidents in Christ’s life; and this summary of the whole character
of Christ, possessing as it did for Paul and his readers the authority of
inspiration, was more impressive than any isolatedexample of non-
selfpleasing couldhave been.
Cambridge Bible for Schools andColleges
3. Foreven Christ] Here first in the Epistle St Paul explicitly quotes the
Lord’s Example. He soonrepeats the reference, Romans 15:7. The main
burthen of the Epistle has been His Sacrifice;but the more the Sacrifice is
apprehended, the more powerful will the Example be felt to be. It will
emphatically be “not merely a model, but a motive.”
pleasednot himself] “NotMy will, but Thine be done.”
To MessiahHimself, as to His people, suffering was in itself “not joyous, but
grievous;” and, in that sense, it was againstHis will. The doing of His Father’s
will involved sufferings; and in those sufferings He “pleasednot Himself,”
while yet He unutterably “delighted to do the will of Him that sent Him.”
(Psalm 40:8; John 4:34.)
as it is written] Psalms 69 (LXX. 68):9. The quotation is verbatim with
LXX.—It has been doubted whether we are meant in this passageto view the
Saviour as preferring the Father’s pleasure, or Man’s salvation, to His “own
will.” The context(Romans 15:1-2)favours the latter; the words of the
quotation favour the former. But as the two objects were inseparable in our
Lord’s work, both may well be in view here. His “bearing reproach” was the
necessarypath, alike to “finishing His Father’s work,” and to saving the lost.

Does not St Paul here allude speciallyto the conflict of Gethsemane, and to the
outrages which our Lord patiently bore just afterwards? He had scarcelysaid
“Thy will be done,” when the awful “reproaches”ofHis night of shame and
insult began.
reproachedthee] God was “reproached” in effect, by those who, while
claiming to act in His Name, were teaching and practising all that was alien to
His love and holiness.—Suchpersons, whenthey beheld His true Likeness in
His Son, inevitably hated and rejectedit.
Bengel's Gnomen
Romans 15:3. Ὁ Χριστὸς, Christ) who alone was truly δυνατὸς, strong, comp.
Romans 15:1 with ch. 5 and 6: δυνατοὶ strong, ἀσθενεῖς weak.—οὐχἑαυτῷ,
not Himself) Admirable συγκατάβασις, condescension!Not Himself but us,
Romans 15:7-8; Psalm69:32 : Christ procured ἀρέσκειαν, what is well-
pleasing to God for those, who see and are glad [Referring to Psalm 69:32,
which see].—ἀλλὰ)but, viz., He took that upon Himself, which is written.—
γέγραπται, it is written) Psalm 69:10, with which comp. Romans 15:11-12, in
the latter hemistich of either, it matters not which.—οἱ—ἐμὲ)So the LXX.—
ἐπέπεσον, fell on) By right Christ might have borne Himself as God, and have
enjoyed Divine honours, but He did not use His right, for our sakes, Php 2:6.
He indeed thoroughly felt the reproaches, whichwickedmen castupon God,
with that sorrow, which they ought to have felt, who gave utterance to them;
and He Himself bore and expiated those reproaches as patiently, as if He
Himself had been the guilty person. His whole sufferings are here intended;
He at that time performed the office of a minister [a servant], Matthew 20:28.
[At that time, He did not please Himself, but He interposed Himself, in order
that in respectto [in the case of]all who had dishonoured GOD, GOD might
receive what was well-pleasing [“caperetbeneplacitum.” Or rather, that God
might by the atonement, be enabled to exercise good-willconsistentlywith

justice]. It behoved Him to endure many things with patience, Romans 15:1;
Romans 15:4.—V. g.]
STUDYLIGHTRESOURCES
Adam Clarke Commentary
For even Christ pleasednot himself - Christ never actedas one who sought his
own ease orprofit; he not only bore with the weakness,but with the insults, of
his creatures;as it is written in Psalm69:9; : The reproaches ofthem that
reproachedthee fell on me - I not only bore their insults, but bore the
punishment due to them for their vicious and abominable conduct. That this
Psalmrefers to the Messiahandhis sufferings for mankind is evident, not
only from the quotation here, but also from John 19:28, John 19:29, when our
Lord's receiving the vinegar during his expiatory suffering is said to be a
fulfilling of the scripture, viz. of Psalm 69:21;of this very Psalm; and his
cleansing the temple, John 2:15-17, is said to be a fulfillment of Psalm 69:9; :
For the zeal of thy house hath eatenme up, the former part of which verse the
apostle quotes here.
Copyright Statement
These files are public domain.
BibliographicalInformation

Clarke, Adam. "Commentary on Romans 15:3". "The Adam Clarke
Commentary". https://www.studylight.org/commentaries/acc/romans-
15.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
For even Christ - The apostle proceeds, in his usual manner, to illustrate what
he had said by the example of the Saviour. To a Christian, the example of the
Lord Jesus will furnish the most ready, certain, and happy illustration of the
nature and extent of his duty.
Pleasednothimself - This is not to be understood as if the Lord Jesus did not
voluntarily and cheerfully engage in his greatwork. He was not “compelled”
to come and suffer. Nor is it to be understood as if he did not “approve” the
work, or see its propriety and fitness. If he had not, he would never have
engagedin its sacrificesand self-denials. But the meaning may be expressedin
the following particulars:
(1) He came to do the will or desire of God in “undertaking” the work of
salvation. It was the will of God; it was agreeable to the divine purposes, and
the Mediatordid not consult his own happiness and honor in heaven, but
cheerfully came to “do the will” of God; Psalm40:7-8; compare Hebrews
10:4-10;Philippians 2:6; John 17:5.
(2) Christ when on earth, made it his greatobject to do the will of God, to
finish the work which God had given him to do, and not to seek his own
comfort and enjoyment. This he expressly affirms; John 6:38; John 5:30.

(3) he was willing for this to endure whatever trials and pains the will of God
might demand, not seeking to avoid them or to shrink from them. See
particularly his prayer in the garden; Luke 22:42.
(4) in his life, he did not seek personalcomfort, wealth, or friends, or honors.
He denied himself to promote the welfare of others;he was poor that they
might be rich; he was in lonely places that he might seek out the needy and
provide for them. Nay, he did not seek to preserve his own life when the
appointed time came to die, but gave himself up for all.
(5) there may be another idea which the apostle had here. He bore with
patience the ignorance, blindness, erroneous views, and ambitious projects of
his disciples. He evinced kindness to them when in error; and was not harsh,
censorious, orunkind, when they were filled with vain projects of ambition, or
perverted his words, or were dull of apprehension. So says the apostle, “we”
ought to do in relation to our brethren.
But as it is written - Psalm69:9. This psalm, and the former part of this verse,
is referred to the Messiah;compare Romans 15:21, with Matthew 27:34,
Matthew 27:48.
The reproaches - The calumnies, censures, harsh, opprobrious speeches.
Of them that reproachedthee - Of the wicked, who vilified and abusedthe law
and government of God.
Fell on me - In other words, Christ was willing to suffer reproachand
contempt in order to do good to others. tie endured calumny and contempt all

his life, from those who by their lips and lives calumniated God, or
reproachedtheir Maker. We may learn here,
(1) That the contempt of Jesus Christis contempt of him who appointed him.
(2) we may see the kindness of the Lord Jesus in being willing thus to “throw
himself” betweenthe sinner and God; to “intercept,” as it were, our sins, and
to bear the effects ofthem in his own person. He stoodbetween“us” and God;
and both the reproaches and the divine displeasure due to them, “met” on his
sacredperson, and produced the sorrows ofthe atonement - his bitter agony
in the garden and on the cross. Jesus thus showedhis love of Godin being
willing to bear the reproaches aimed at him; and his love to “men” in being
willing to endure the sufferings necessaryto atone for these very sins.
(3) if Jesus thus bore reproaches,“we” shouldbe willing also to endure them.
We suffer in the cause where be has gone before us, and where he has set us
the example; and as “he” was abusedand vilified, we should be willing to be
so also.
Copyright Statement
Barnes, Albert. "Commentaryon Romans 15:3". "Barnes'Notes onthe
Whole Bible". https://www.studylight.org/commentaries/bnb/romans-15.html.
1870.
Haldane's Expositionon the Epistle to the Romans and Hebrews

ForevenChrist pleasednot Himself, but, as it is written, The reproaches of
them that reproachedThee fell on Me.
For even Christ pleasednot Himself — The Apostle confirms his injunctions
by the example of Christ. He did not please Himself, or look for the favor of
men; but instead of this, voluntarily actedin such a way as to subject Himself
to every inconvenience and evil for the goodof His people. If, then, our Lord
Himself actedin this manner, how does it condemn a contrary practice in His
people, if they indulge their own humor at the expense of those for whom
Christ died! But, as it is written. — Instead of directly referring to the history
of the life of Christ, the Apostle refers to the Old Testament, which testified of
Him.
The chief facts in the life of Christ were in one way or other predicted, and
foreshownin the law and the Prophets. The manner in which they are quoted
by the Apostle at once shows their bearing, and attests their application to the
greatAntitype. The actions of our Lord were ordered in such a manner as to
fulfill what was written concerning Him.
The reproaches ofthem that reproachedThee fell on Me. — The reproaches
of those who reproachedHis Fatherfell upon His only-begottenSon when He
was in the world. This imports that all the reproaches castupon God’s people,
on accountof their obedience to God, are really directed againstGodHimself.
It imports that all the opposition made to Christ was really oppositionto His
Father. The reasonwhy Christ was so much hated and opposedwas, because
He revealed or manifested the Father. Had He avoided this, He would have
been applauded by the world. Men, even the most wicked, approve of morality
and acts of kindness to the human race. Theyhate Christ and Christians only
because oftheir holding forth the characterofGod, which they dislike. Had
Christ soughtto please Himself, He would have avoided whatever excitedthe
enmity of the multitude. When, therefore, the people reproachedHim,

because He pleasedHis Fatherand declaredHis will, it was His Father whom
they reproached. The greataim of the intercourse of Jesus Christ with men, as
it referred to them, was their good, and not His own pleasure. He bore the
infirmities of the weak, accommodating His instructions to the capacities of
those whom He addressed. But because ofthis condescensionHe was
reproachedby others. When He was found in company with the ignorant, to
teachthem, He was reproachedas ‘a friend of publicans and sinners.’This
appears to be the meaning and application of this quotation, which at first
sight does not seemclear.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Haldane, Robert. "Commentary on Romans 15:3". "Haldane's Exposition on
the Epistle to the Romans and Hebrews".
https://www.studylight.org/commentaries/hal/romans-15.html. 1835.
The Biblical Illustrator
Romans 15:3
For even Christ pleasednot Himself.
The self-denialof Christ

I. Its exemplification.
1. He had the right to please Himself.
2. He cededit.
3. Forthe benefit of mankind.
II. Its design.
1. Forfaith.
2. Forimitation.
3. Formotive. (J. Lyth, D.D.)
Imitation of Christ
makes a trifle the highest virtue. (T. Robinson, D. D.)
Self-forgetfulness

Amongst the Roman Christians there was a greatstrife about a very small
matter. Might a Christian eat meat, or must he live on herbs? And we maybe
certain that there would be the loud assertionofindividual rights, and
everywhere self would be very conspicuous. It must have grieved the apostle
to be compelledto take part in any such strife. He must have been conscious
of a deep descentwhen he came down from the heights of chap. 8 into the
arena where professedChristians were engaged in such a dispute. But he
brought the powerof the Cross to bear upon it, and instantly lifted it into a
higher region. He showedthe contending men that in connectionwith their
very differences there were glorious possibilities of maintaining Christ’s own
spirit and growing up into Christ’s own likeness (Romans 8:1-3). Note--
I. The spirit of Christ. The motto of selfish human nature is “Every man for
himself, and God for us all”; and there are some of us who would change the
latter part of the motto, and whose joy would be greaterif they could believe
that God is a greatdeal more for them than He is for others. The spirit of
Christ was the very reverse of this. With Him thoughts of others were first,
thoughts of self were last. He came into this world of which He had been the
Creator, and of which He was the rightful ruler, “not to be ministered unto,”
etc. Wherever He was found He was there for the goodof others.
1. Look at His miracles. Who canfail to discern there a care for others that
never sleeps? In connectionwith this it is very significant that our Lord’s first
temptation was to work His first miracle for His own relief. A little while
afterwards the Jews were in the wilderness. They had not fasted forty hours,
and we do not read that any of them complained of hunger. But Christ made a
feastfor five thousand who would not turn one stone into bread for Himself.
He that came to minister, etc., must not strike the wrong keynote of His life by
making His first miracle a miracle for His own personalrelief. In our Lord’s
triumph over the next temptation you can see the same thoughtful love for the
goodof others. He could have castHimself from the pinnacle of the temple,

and no doubt it would have brought Him greatapplause, but whose tears
would it have wiped away? So He kept His Divine resources in all their virgin
freshness and fulness till presently the lepers crossedHis path and He could
cleanse them. We remember where the glory first broke forth. He who the
other day would not turn stones into bread to appease His own hunger turned
the waterinto wine to relieve His friends from embarrassment. Put the first
temptation and the first miracle side by side, and how there flames out this
ever blessedtruth, “Even Christ pleasednot Himself.”
2. After His first journey of mercy He went back againto Nazareth. He had
gone to Capernaum, etc., and had conferred many blessings;but He returned
as poor as He had left it. The people had heard what He had done: He knew
what was in their hearts. He said, “Ye will sayto Me, Physician, heal Thyself.”
Why did not He who had done so much for others better His own
circumstances?We must not be astonishedat their incredulity. Here was a
new thing in the earth. Here was a man unspeakably rich in resources,
unspeakablylavish in His gifts; and He lived and died in deepestpoverty.
3. As in life, so in death Christ pleasednot Himself. When His burden of woe
was becoming so heavy that His heart was like to break, the soldiers led by
Judas went to seize Him; He put forth His powerand they fell to the ground.
He soonmade it manifest that the deed of gentle violence had not been
wrought for His own deliverance, but for the deliverance of others. “Take Me
and let My disciples go their way.” The daughters of Jerusalemdropped their
tears upon His way of grief. He bade them stay their tears, not because He
spurned their sympathy, but because He would have them keeptheir energies
for their ownsorrow. How many more instances there are in that crucifixion
that one might cite to the same purport! The cup of sorrows was held up to
Him. Many and diverse were the elements in that cup. Judas put into it all the
poison of his treachery, Peter the bitterness of his denial, the people the foul
stream of their ingratitude, the soldiers their cruelty, the priests and Pharisees
their deadly malignity, Herod his mockery, Pilate his unrighteousness, and the

crowd, aided by the malefactor, their brutal and blasphemous revilings. And
there were other bitter elements there, the reality and terribleness of which
are testified to by Scripture. Yet He drank that cup that sinners might live.
II. The duty of the disciple. Lay stress onthe word “even.”
1. Surely if any one could have done it wisely, and safely, and beneficially, He
could have done it. He had no thought but what was wise, no will but what
was good, no fear but what was sinless, no desire but what was honourable,
and yet He hesitatednot to take His thoughts, desires, and will, and bind them
with cords for sacrifice, andlay them upon the altar. If Christ could deny
Himself, what passionof ours is too noble, what pleasure too precious, what
desire too honourable, what prejudice and prepossessiontoo precious to be
fastenedto the Cross for ever, if the will of God and the claims of brotherly
kindness and charity demand the sacrifice?
2. A Christ without self-denying love could not have savedthe world. A
church without self-denying love cannotcarry on the work of Christ.
Copyright Statement
Exell, JosephS. "Commentary on "Romans 15:3". The BiblicalIllustrator.
https://www.studylight.org/commentaries/tbi/romans-15.html. 1905-1909.
New York.

Coffman Commentaries on the Bible
For Christ also pleasednot himself; but, as it is written, The reproaches of
them that reproachedthee fell upon me.
This quotation from Psalms 69:9 is an appealto the supreme example of love
and unselfishness exhibited by the Saviourof the world. The reference to
reproaches is significant, because the reproaches thatfell upon Christ resulted
from his not pleasing himself. If Christ had been willing to please people,
rather than God, he could have avoided the bitter hatreds that fell upon him;
but his living for the glory of the Fathercausedthe enemies of God to heap all
of their scorn and opposition upon him. By contrast, the sacrifice made by the
strong brethren in accommodating themselves to the weak are extremely petty
and trivial. The apostle's use of the most exalted and supreme example of
Christ for the enforcementof practicalduty is characteristic ofhis writings,
other examples being visible in 1 Corinthians 8:12 and Philippians 2:5-8.
This appeal to Psalms 69 stamps that Psalm as Messianic, especiallywhen it is
remembered that no less than five other New Testamentpassagesreferto it,
these being John 15:25 which quotes Psalms 69:4; John 2:17 which quotes
Psalms 69:9; Matthew 27:34 which quotes Psalms 69:21;Romans 11:9-10
which quotes Psalms 69:22-23, andActs 1:20 which quotes Psalms 69:25.
Copyright Statement
Coffman Commentaries reproduced by permission of Abilene Christian
University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Romans 15:3". "Coffman
Commentaries on the Bible".

https://www.studylight.org/commentaries/bcc/romans-15.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
For even Christ pleasednot himself,.... He sought not his own ease, pleasure,
profit, honour, and glory, but to do his Father's will and work, John 4:34; and
he always did the things which pleasedhim, in his obedience, sufferings, and
death; and sought not his own, but his glory: moreover, what he did and
suffered were not for himself, but for us; he became incarnate for us; he
obeyed, suffered, and died for us; he came not to be ministered to, to be
attended upon as an earthly prince, enjoying his ownease and pleasure, things
grateful to nature, but to minister to others, Matthew 20:28;hence he
appearedin the form of a servant, did the work of one in life, and at last
became obedient to death, even the death of the cross, Philippians 2:7, not but
that he was well pleasedin doing and suffering all this; it was his delight to do
the will of God: it was his meat and drink to finish his work; yea, that part of
it which was most disagreeable to flesh and blood, was mostearnestly desired
by him, even the baptism of his sufferings; and in the view of the salvation of
his people, and of enjoying their company with him to all eternity, he endured
the cross patiently, and despisedthe shame with pleasure, Hebrews 12:2, but
then he met with many things which were far from being grateful to human
nature; such as the hardness and unbelief of the Jews, with which he was
grieved, their scoffs and insults, reproaches andjeers; the ignorance,
frowardness, and morosenessofhis own disciples, whose infirmities he bore;
and at last the sufferings of death, that bitter cup, which he as man desired
might pass from him; but, however, he submitted to his Father's will,
Matthew 26:39; all which prove what the apostle here affirms. This instance
of Christ, the man of God's right hand, the son of man, whom he has made
strong for himself, the head of the church, the leaderand commander of the
people, bearing the infirmities of the weak, and not pleasing himself, is very
pertinently produced, to enforce the above exhortations;who is an example to
his people in the exercise ofevery grace, and the discharge of every duty; as in

beneficence, forgiving of injuries, mutual love, meekness andhumility,
suffering of afflictions, and patience. The proof of it follows,
but as it is written, in Psalm69:9;
the reproaches ofthem that reproachedthee fell on me; which are the words
of Christ unto his Father, as the whole psalm is to be understood not of David,
but of the Messiah, as is clearfrom the citations out of it, and references to it
in the New Testament;see John 2:17, comparedwith Psalm 69:9, and the
meaning of them is, either that the reproaches whichwere caston the house,
worship, and ordinances of God, affectedChrist as much as if they had been
castupon himself; which stirred up his zeal to take the method he did, to show
his resentmentat such indignities; see John2:15, or that the same persons by
whom the name of God was blasphemed, his sanctuary polluted, and his
ordinances reproached, also reproachedhim; and he bore in his bosom the
reproachof all the mighty people, which were in greatplenty poured upon
him; they reproachedhim with being a glutton, a winebibber, a friend of
publicans and sinners, Matthew 11:19;they said he was a Samaritan, and had
a devil, John 8:48, chargedhim with blasphemy and sedition, Matthew 26:65;
and when on the cross, mocked, reviled, and waggedtheir heads at him,
Matthew 27:39; all which he bore patiently, and reviled not again:moreover,
by "reproaches"may be meant the sins of his people, by which the name of
God was blasphemed, his law trampled upon with contempt, and the
perfections of his nature, as his justice and holiness, dishonoured; and which
fell upon Christ, not by chance, but by the appointment of God, and according
to his own voluntary agreement;and which he bore in his own body, and
made satisfactionfor; which though he did willingly, in order to obtain some
valuable ends, the salvation of his people, and the glorifying of the divine
perfections, the honouring of the law, and satisfying of justice, yet the bearing
of them, in itself, could not be grateful to him as such; neither the charge of
sin, nor the weight of punishment; and in this respecthe pleasednot himself,
or did that which was grateful to his pure and holy nature.

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry
Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Romans 15:3". "The New John Gill Exposition
of the Entire Bible". https://www.studylight.org/commentaries/geb/romans-
15.html. 1999.
Geneva Study Bible
2 For even Christ pleasednot himself; but, as it is written, The reproaches of
them that reproachedthee fell on me.
(2) A confirmation takenfrom the example of Christ, who suffered all things,
to bring not only the weak, but also his most cruel enemies, overcoming them
with patience, to his Father.
Copyright Statement
Beza, Theodore. "Commentaryon Romans 15:3". "The 1599 Geneva Study
Bible". https://www.studylight.org/commentaries/gsb/romans-15.html. 1599-
1645.

Commentary Critical and Explanatory on the Whole Bible
For even Christ pleasednot — lived not to please
himself; but, as it is written — (Psalm 69:9).
The reproaches, etc. — see Mark 10:42-45.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Romans 15:3". "Commentary Critical and Explanatory on the Whole Bible".
https://www.studylight.org/commentaries/jfb/romans-15.html. 1871-8.
Robertson's WordPictures in the New Testament
Pleasednothimself (ουχ εαυτωι ηρεσεν — ouch heautōi ēresen). Aoristactive
indicative of αρεσκω — areskō with the usual dative. The supreme example
for Christians. See Romans 14:15. He quotes Psalm 69:9 (Messianic Psalm)
and represents the Messiahas bearing the reproaches ofothers.
Copyright Statement

The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Robertson, A.T. "Commentary on Romans 15:3". "Robertson's Word
Pictures of the New Testament".
https://www.studylight.org/commentaries/rwp/romans-15.html. Broadman
Press 1932,33. Renewal1960.
Wesley's ExplanatoryNotes
For even Christ pleasednot himself; but, as it is written, The reproaches of
But bore not only the infirmities, but reproaches, ofhis brethren; and so
fulfilled that scripture. Psalm69:9
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Wesley, John. "Commentary on Romans 15:3". "John Wesley's Explanatory
Notes on the Whole Bible".
https://www.studylight.org/commentaries/wen/romans-15.html. 1765.
Abbott's Illustrated New Testament
Since Christ endured reproachand suffering for us, we ought to have a kind
and tender regard for eachother.

Copyright Statement
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Romans 15:3".
"Abbott's Illustrated New Testament".
https://www.studylight.org/commentaries/ain/romans-15.html. 1878.
Calvin's Commentary on the Bible
Ибо и Христос не Себе угождал. Ежели справедливорабуне избегать
того, что принял на СебяЕго Господин, нам было бы абсурдно желать
освободитьсяотнеобходимости терпеть немощи других, ведь сей
необходимости покорилсяСам Христос, Которым мы хвалимсякак
Своим Царем и Господом.Ибо Он, невзираяна Себя, полностью отдался
семуделу. Ведь Ему вполне соответствуетто, о чем пророк поетв
Пс.69:10. Междупрочим, он говориттам о том, что снедаетЕго ревность
по Богу, и поношенияпоносящихБога пали на Него. Этим он хочет
сказать, какаяревность по славе Божиейгложет Его сердце, какое
обуреваетЕго желание продвигать царство Божие, стольсильное, что,
забыво Себе, Он словно поглощенодним лишь этим помышлением. Он
так посвятил СебяГосподу, что душа Его словно разрываетсяна части
всякий раз, когда видитОн, что Его святое имя хулится нечестивыми.
Хотя вторую часть предложенияо злословии Бога, можно понимать
двойственно:или что Он так же был затронут поношениями,
адресованными Богу, как если бы переносил ихСам, или, что Ему так
же больно видеть злословиеБога, как если бы Он сам был этому
причиной. И если в нас царствуетХристос, как и подобаетЕму
царствовать в верующих, такое же чувство должно быть и у нас:все, что
только умаляетславуБожию, должно мучить нас так же, как если бы

находилось внас самих. Пусть же придут те, кто больше всего хочет
почитатьсялюдьми,поносящими всеми способами имяБожие,
попирающими ногами Христа, рвущими на части Его Евангелие, огнем
и мечом преследующими Его последователей. Далеко не умно желать
почитаниятех, кто не только презираетХриста, но и с надменностью
преследуетЕго.
Copyright Statement
Calvin, John. "Commentary on Romans 15:3". "Calvin's Commentary on the
Bible". https://www.studylight.org/commentaries/cal/romans-15.html. 1840-
57.
John Trapp Complete Commentary
3 For even Christ pleasednot himself; but, as it is written, The reproaches of
Ver. 3. For even Christ] And we should express him to the world, preach
abroad his virtues by our practice, 1 Peter2:9. Our lives should be as so many
sermons upon the life of Christ. This is to walk in Christ, Colossians 2:6, as
Christ, 1 John 3:6.
Copyright Statement

Trapp, John. "Commentary on Romans 15:3". John Trapp Complete
Commentary. https://www.studylight.org/commentaries/jtc/romans-15.html.
1865-1868.
Thomas Coke Commentary on the Holy Bible
Romans 15:3. As it is written— In Psalms 69:9. That this psalm was
undoubtedly spokenof the Messiah, we learnfrom Romans 15:22 applied to
Christ, John 19:28-29 and from the former part of the verse here cited;
namely, The zeal of thine house hath confirmed me, applied to Christ, John
2:17. And the Jews themselves confessthatthe things contained in this psalm
shall be accomplishedin the days of the Messiah. The passagemaybe
paraphrasedrespecting our Saviour, "I have placedmyself in a world, where
I have been afflicted with the wickedness ofmankind; which I have
continually seenand heard about me, and which has been, through the whole
course of my life, my continual grief and burden." See Whitby, and on Psalms
69:9.
Copyright Statement
Coke, Thomas. "Commentaryon Romans 15:3". Thomas Coke Commentary
on the Holy Bible. https://www.studylight.org/commentaries/tcc/romans-
15.html. 1801-1803.
Greek TestamentCriticalExegeticalCommentary

3.] ἐξῆν αὐτῷ μὴ ὀνειδισθῆναι, ἐξῆν μὴ παθεῖν ἅπερ ἔπαθεν, εἴγε ἤθελε τὸ
ἑαυτοῦ σκοπεῖν· ἀλλʼ ὅμως οὐκ ἠθέλησεν, ἀλλὰ τὸ ἡμέτερονσκοπήσας τὸ
ἑαυτοῦ παρεῖδε, Chrys. Hom. xxvii. p. 721
The citation is made directly, without any thing to introduce the formula
citandi, as in ch. Romans 9:7, where even the formula itself is wanting:—there
is no ellipsis. The words in the Messianic Psalmare addressedto the Father,
not to those for whom Christ suffered: but they prove all that is here required,
that He did not please Himself; His sufferings were undertaken on accountof
the Father’s goodpurpose—mere work which He gave Him to do.
Copyright Statement
Alford, Henry. "Commentary on Romans 15:3". Greek TestamentCritical
ExegeticalCommentary.
https://www.studylight.org/commentaries/hac/romans-15.html. 1863-1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Romans 15:3. Establishmentof this duty by the pattern: for Christ also, etc.
ἀλλὰ, καθὼς κ. τ. λ.] but, as it is written, the reproaches ofthose reproaching
thee fell on me. After ἀλλά a comma only is to be placed, and nothing is to be
supplied, neither sibi displicuit with Erasmus, nor fecit with Grotius and
others, nor ἐγένετο (Borger) and the like. Had Paul desired to express himself
in purely narrative form, he would have written instead of σέ: θεόν, and
instead of ἐμέ: αὐτόν. But he retains the scriptural saying, which he adduces,

literally, enhancing thereby the direct force and vivacity of the discourse.
Comp. 1 Corinthians 1:31; Winer, 534, 556 [E. T. pp. 719, 749].
The passageis Psalms 69:10 (literally after the LXX.), where the suffering
subject is a type of the Messiah(comp. Romans 11:9; John 2:17; John 15:25;
John 19:28).
That the reproaches ofthe enemies of God fell on Christ, i.e. that the enemies
of God vented their fury on Christ, proves that Christ was bent on pleasing
not Himself (for otherwise He would have abstainedfrom taking these His
sufferings upon Himself; comp. Hebrews 12:2-3, Philippians 2:6-8), but men,
inasmuch as He in order to their redemption surrendered Himself, with full
self-renunciation of His αὐτάρκεια, to the enmity againstGod of His
adversaries. Calvinand others: “Ita se Domino devovisse, ut descinderetur
animo, quoties sacrum ejus nomen patere impiorum maledicentiae videret,”
so that the idea of self-denying devotion to the cause ofGod (so also de Wette
and Philippi) is expressed. But according to the connection, it is the devotion
of Christ, not for the cause of God, but for the salvationof humanity (see
Romans 15:2), into fellowshipof suffering with which He entered, that is to be
proposedas an example. Comp. Matthew 20:28.
ὀνειδισμός belongs to later Greek. See Lobeck,adPhryn. p. 512.
Copyright Statement

Meyer, Heinrich. "Commentary on Romans 15:3". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https://www.studylight.org/commentaries/hmc/romans-15.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Romans 15:3. ὁ χριστὸς, Christ) who alone was truly δυνατὸς, strong, comp.
Romans 15:1 with ch. 5 and 6: δυνατοὶ strong, ἀσθενεῖς weak.—οὐχ ἑαυτῷ,
not Himself) Admirable συγκατάβασις, condescension!Not Himself but us,
Romans 15:7-8; Psalms 69:32 : Christ procured ἀρέσκειαν, what is well-
pleasing to God for those, who see and are glad [Referring to Psalms 69:32,
which see].— ἀλλὰ) but, viz., He took that upon Himself, which is written.—
γέγραπται, it is written) Psalms 69:10, with which comp. Romans 15:11-12, in
the latter hemistich of either, it matters not which.— οἱ— ἐμὲ) So the LXX.—
ἐπέπεσον, fell on) By right Christ might have borne Himself as God, and have
enjoyed Divine honours, but He did not use His right, for our sakes,
Philippians 2:6. He indeed thoroughly felt the reproaches, whichwickedmen
castupon God, with that sorrow, which they ought to have felt, who gave
utterance to them; and He Himself bore and expiated those reproaches as
patiently, as if He Himself had been the guilty person. His whole sufferings are
here intended; He at that time performed the office of a minister [a servant],
Matthew 20:28. [At that time, He did not please Himself, but He interposed
Himself, in order that in respectto [in the case of]all who had dishonoured
GOD, GOD might receive what was well-pleasing [“caperetbeneplacitum.”
Or rather, that God might by the atonement, be enabled to exercise good-will
consistentlywith justice]. It behoved Him to endure many things with
patience, Romans 15:1; Romans 15:4.—V. g.]
Copyright Statement

Bengel, JohannAlbrecht. "Commentary on Romans 15:3". Johann Albrecht
Bengel's Gnomonof the New Testament.
https://www.studylight.org/commentaries/jab/romans-15.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
For even Christ pleasednot himself: he backs his exhortation in Romans 14:1,
with an argument takenfrom the practice of our Lord himself, who is our
perfect pattern, and hath left us an example, that we should follow his steps:
see John 13:15,34 1 Peter2:21 1 John 2:6 4:17. By Christ’s not pleasing
himself, is meant his not indulging or sparing himself; he did not seek his own
ease, norto satisfy inclination of the human nature, which abhorreth pain,
and the destruction of itself. He took such a course all along as sufficiently
demonstrated that he respectedour benefit, and not his own.
But; here is an ellipsis, something must he supplied to fill up the sense:either
the meaning is, he pleasednot himself, but others; or, he pleasednot himself,
but bore our infirmities and reproaches:or else, he pleasednot himself, but it
happened to him; or he so carriedhimself that it might be truly applied to
him, which is written, &c.
As it is written; viz. in Psalms 69:9. That David uttered these words in the
person of Christ, or as a type of him, may appear from John 2:17.
Interpreters are divided about accommodating this testimony to the occasion
for which it is brought. Either the meaning is, that Christ did willingly expose
himself to all the reproaches and contumelies of men, in obedience to his
Father’s will; or else, that he and the same concernments with God the
Father, so that what befell God did also befall him; he was as tender of the
Father’s honour as of his own: or else, that the sins of men, which are things
that castreproachupon God, were takenby Christ upon himself, and he bore

them in his body upon a tree. Seeing then that Christ hath done so much for
our sakes, andhath not sought his own ease and benefit, we ought also to seek
the goodof others, and to deny ourselves:see Philippians 2:6-8.
Copyright Statement
Poole, Matthew, "Commentaryon Romans 15:3". Matthew Poole's English
Annotations on the Holy Bible.
https://www.studylight.org/commentaries/mpc/romans-15.html. 1685.
Alexander MacLaren's Expositions ofHoly Scripture
Христос не Себе угождал Его наивысшейцелью былоугодить Богуи
исполнить Его волю (Ин. 4:34; 5:30; 6:38; 8:25, 27-29;Флп. 2:6-8).
как написаноЦитата из Пс. 68:10.
злословия...пали на МеняПод «злословием»подразумеваетсяклевета,
лживые обвиненияи оскорбления. Люди ненавидели Богаи проявили
эту же самую ненависть к Тому, кого Он послал, чтобы явить Себя(ср.
Ин. 1:10, 11, 18).
Copyright Statement

MacLaren, Alexander. "Commentary on Romans 15:3". Alexander
MacLaren's Expositions ofHoly Scripture.
https://www.studylight.org/commentaries/mac/romans-15.html.
Justin Edwards' Family Bible New Testament
Christ pleasednot himself; by staying in heaven and enjoying the glory he had
with the Father;but he condescended, submitted to many privations, and
made greatsacrifices forthe goodof others.
As it is written; Psalms 69:9.
Reproaches-fellon me; and he cheerfully bore them, for the sins of men.
Copyright Statement
Edwards, Justin. "Commentary on Romans 15:3". "Family Bible New
Testament". https://www.studylight.org/commentaries/fam/romans-15.html.
American Tract Society. 1851.
PeterPett's Commentary on the Bible

‘For Christ also did not please himself, but, as it is written, “The reproaches
of those who reproachedyou fell on me.” ’
And in so pleasing others for the goodof all, we will be following the example
of Christ Who also did not please Himself in order that He might achieve the
goodof others. The citation from Psalms 69:9 b is from a Davidic Psalm. Such
Psalms were regularly seenas Messianic, andthus as referring to Jesus, the
greaterDavid. And the main point being drawn from this Psalm is the
example of the One Who was willing to take reproaches on Himself, rather
than pleasing Himself, because He was seeking to achieve the good. He thus
allowedmen’s reproaches ofGod to fall upon Himself, and it was because He
stoodfirm for what was good(the zeal of your house has eaten me up - Psalms
69:9 a). If the Messiahcould demonstrate such self-abnegation, then those
whom He has made strong should also be willing to do so.
Paul probably had in mind here the reproaches that Christ suffered at the
cross as those gatheredaround railed on Him. They did not realise that they
were reproaching God, says Paul, but in fact they were. And the reasonthat
He suffered those reproaches was forour sakes, so thatwe, the powerless,
might be made strong. Some would also include in this the reproaches that He
suffered throughout His earthly life, which were also because He defended the
truth of His Father, and were also for us.
Paul is deliberately arguing form the higher to the lower. In view of the
greatness ofwhat the Messiahwas willing to suffer for us, how canwe
possibly cavil at having to undergo a few voluntary restrictions on our liberty,
for the goodof those for whom Christ died (Romans 14:15).
Copyright Statement

Jesus was not a self pleaser

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