Romans 15
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Romans 15
Bear with the Weak in Faith
1We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
Jamieson-Fausset-Brown
CHAPTER 15
Ro 15:1-13. Same Subject Continued and Concluded.
1. We then that are strong--on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on Ro 14:14; Ro 14:20.
ought ... not to please ourselves--ought to think less of what we may lawfully do than of how our conduct will affect others.
CHAPTER 15
Ro 15:1-13. Same Subject Continued and Concluded.
1. We then that are strong--on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on Ro 14:14; Ro 14:20.
ought ... not to please ourselves--ought to think less of what we may lawfully do than of how our conduct will affect others.
2Let every one of us please his neighbour for his good to edification.
Jamieson-Fausset-Brown
2-3. Let every one of us--lay himself out to
please his neighbour--not indeed for his mere gratification, but
for his good--with a view
to his edification.
2-3. Let every one of us--lay himself out to
please his neighbour--not indeed for his mere gratification, but
for his good--with a view
to his edification.
3For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
4For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
Jamieson-Fausset-Brown
4. For whatsoever things were written aforetime were written for our learning--"instruction"
through, &c.--"through the comfort and the patience of the Scriptures"
might have hope--that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on Ro 4:7, Note 7. (For the same connection between "patience and hope" see on Ro 12:12, and 1Th 1:3).
4. For whatsoever things were written aforetime were written for our learning--"instruction"
through, &c.--"through the comfort and the patience of the Scriptures"
might have hope--that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on Ro 4:7, Note 7. (For the same connection between "patience and hope" see on Ro 12:12, and 1Th 1:3).
The Pulpit Commentary
IV. SUPPLEMENTARY. Questions have been raised and much discussed as to the connection of the last two chapters, 15. and 16., with the rest of the Epistle. The facts and the opinions founded on them may be summarized as follows.
(1) There is sufficient proof that in early times copies of the Epistle existed without these two chapters. The evidence is this—
(a) Origen (on Rom_16:25-27) speaks of some copies in his time being without the concluding doxology, and also without any part of these two chapters, attributing the omission to Marcion, for his own purposes, having mutilated the Epistle. His words are, "Caput hoc (i.e. Rom_16:25-27) Marcion, a quo scripturae evangelicae et apostolicae interpolatae sunt, de hac Epistola penitus abstulit; et non solum hoe, sod ab hoc loco ubi scriptum est, Omne autem quod non ex fide est peccatum est (i.e. Rom_14:23) usque ad finem cuncta dissecuit." Tertullian also speaks of Marcion having mutilated this Epistle, though not specifying these two chapters.
(b) In Codex Amiatinus (a manuscript of the Latin Bible of the sixth century) there is a prefixed table of contents, referring by numbers to the sections into which the Epistle was divided, and describing the subject of each section. In this table the fiftieth section is thus described: "On the peril of one who grieves his brother by his meat," plainly denoting Rom_14:15-23; and the next and concluding section is described thus: "On the mystery of the Lord kept secret before his Passion, but after his Passion revealed," which description can only refer to the doxology of Rom_16:25-27. Hence it would seem that in some Latin copy of the Epistle to which the table of contents referred, the doxology followed Rom_14:23 with nothing between.
(c) Tertullian, Irenaeus, and Cyprian. who quote largely from the Epistle, have no references to Rom_15:1-33. and 16. It may be observed, however, that mere omission to quote is not in itself conclusive, though it may be corroborative of other evidence.
(2) The concluding doxology (Rom_16:25-27), though placed, as in the Textus Receptus, at the end of Rom_16:1-27. in the uncials generally and by the Latin Fathers, is found at the end of Rom_14:1-23. in the uncial L, in most cursives, in the Greek Lectionaries, and is so referred to by the Greek commentators. Some few manuscripts have it in both places, and some few omit it altogether. Origen also (loc. cit.) says that in some copies of the Epistle which contained Rom_15:1-33. and 16., the doxology was placed at the end of Rom_16:1-27., and in others at the end of Rom_14:1-23.
(3) In one manuscript (G) all mention of Rome in the Epistle is omitted; and in one cursive (47) there is a marginal note to the effect that "some one" (i.e. probably, some commentator) makes no mention of the words ἐν Ρώμῃ either in the interpretation or the text.
In view of these facts, it may be held that the Epistle, as first written, ended at Rom_14:1-23. with the doxology appended, Rom_15:1-33. and 16. (ending at Rom_15:24 with the usual concluding benediction, "The grace," etc.) having been an addition. Baur, after his manner—and this partly on supposed internal evidence—disputes the two last chapters having been written by St. Paul at all, regarding them as an addition by a later hand. But his reasons are too arbitrary to stand against the authority of existing manuscripts, to say nothing of the internal evidence itself, which really appears to us to tell the other way. Such internal evidence will appear in the course of the Exposition. One view, put forth by Ruckert, and recently supported by Bishop Lightfoot, is that St. Paul, having originally written the whole Epistle, including the two chapters, but without the doxology, reissued it at a later period of his life in a shortened form for general circulation, having then appended the doxology. This theory, however, is but a conjecture, put forward as best accounting for all the facts of the case, including that of all mention of Rome having been apparently absent from some copies. This, however, might be accounted for by the Epistle having been issued, after St. Paul's time, in a form suited for general circulation. On the whole, we may take it as probable that the apostle, having first concluded his Epistle with Rom_14:1-23. and the doxology, felt himself urged to resume a subject which lay so near his heart, and so appended Rom_15:1-33., and then the salutations, etc., in Rom_16:1-27., before the letter was sent.
This supposition would in itself account for copies of the Epistle having got into circulation without the additions to it. Possibly Marcion took advantage of finding some such copies to deny the genuineness of the two final chapters altogether; and his doing so would be likely to promote circulation of the shorter copies. It will be observed that the Epistle, as a doctrinal treatise practically applied, is complete without the last two chapters; and also that Rom_15:1-33., though connected in thought with the end of Rom_14:1-23., might be, and indeed reads like, a resumption and further enforce-merit of its ideas. It seems, indeed, as if three appendices, or postscripts, had been added by the apostle; the first ending with the benediction of Rom_15:33; the second (commending Phoebe, who was to be the bearer of the letter, and sending salutations to persons at Rome) with the benediction of Rom_16:20; and the third (which might be added at the last moment) with that of Rom_16:24. All the benedictions are thus accounted for, being the apostle's usual concluding authentications (cf. 2Th_3:17; Col_4:18).
As to the proper position of the doxology, if the view last given be correct, its original one would be most naturally at the end of Rom_14:1-23.; since otherwise the Epistle, as first completed, would have nothing answering to the usual benedictions in conclusion. And though this is not a benediction, but a doxology, embodying in solemn terms the main idea of the preceding treatise, such a conclusion is in keeping with the peculiar character of the Epistle to the Romans.
Finally, though uncial authority is decidedly in favour of the position of the doxology at the end of Rom_16:1-27., this does not seem to be a sufficient reason for con-eluding it to have been originally there. If there existed anciently two editions, one with, and the other without, the two chapters appended, transcribers of the longer edition would be likely to place the doxology at the end of what they believed to be the true conclusion of the original Epistle.
After all, the question cannot be considered as settled. It has been deemed sufficient here to state the main arguments for or against the various views that have been taken.
H. Renewed admonition to bear with the weak, enforced by Scripture and the example of Christ.
We then (rather, but we, or now we. The δὲ here certainly seems to link this chapter to the preceding section; but it is not inconsistent with the chapter being an addition to a completed letter, of which it takes up the concluding thought) that are strong (St. Paul, here as elsewhere, identifies himself with the more enlightened party) ought (ὀφείλομεν expresses obligation of duty) to bear the infirmities of the weak (cf. Gal_6:2), and not to please ourselves. Let every one of us please his neighbour for his good (rather, for that which is good) to edification. For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. The quotation is from Psa_69:9; one in which a righteous sufferer under persecution calls on God for deliverance, and to some parts of which even the details of Christ's Passion strikingly correspond. The first part of the verse here quoted, "The zeal of thine house," etc., is applied to him in Joh_2:17.
For whatsoever things were written aforetime were written for our learning (in the old sense of teaching, or instruction), that we through patience and comfort of the Scriptures (or, as the form of the Greek rather suggests, and as is confirmed by the repetition of the words conjoined in Rom_15:5, through the patience and the comfort of the Scriptures) might have hope. This verse, introduced by γὰρ, gives the reason why the words of the ancient psalmist are adduced for the instruction of Christians. Christ, it is said, exemplified the principle of it, and it is for us to do so too. By bearing the infirmities of the weak, and submitting, if need be, to reproach, we exhibit Christ-like endurance (ὑπομονὴ), such as Scripture inculcates; and therewith will come comfort, such as Scripture contains and gives, and so a strengthening of our hope beyond these present troubles. The psalm quoted was peculiarly one of endurance and comfort under vexations and reproaches, and of hope beyond them. It was written afore-time for our instruction, that so it may be with us, as it was with Christ. In the next verse the apostle returns definitely to the subject in hand.
IV. SUPPLEMENTARY. Questions have been raised and much discussed as to the connection of the last two chapters, 15. and 16., with the rest of the Epistle. The facts and the opinions founded on them may be summarized as follows.
(1) There is sufficient proof that in early times copies of the Epistle existed without these two chapters. The evidence is this—
(a) Origen (on Rom_16:25-27) speaks of some copies in his time being without the concluding doxology, and also without any part of these two chapters, attributing the omission to Marcion, for his own purposes, having mutilated the Epistle. His words are, "Caput hoc (i.e. Rom_16:25-27) Marcion, a quo scripturae evangelicae et apostolicae interpolatae sunt, de hac Epistola penitus abstulit; et non solum hoe, sod ab hoc loco ubi scriptum est, Omne autem quod non ex fide est peccatum est (i.e. Rom_14:23) usque ad finem cuncta dissecuit." Tertullian also speaks of Marcion having mutilated this Epistle, though not specifying these two chapters.
(b) In Codex Amiatinus (a manuscript of the Latin Bible of the sixth century) there is a prefixed table of contents, referring by numbers to the sections into which the Epistle was divided, and describing the subject of each section. In this table the fiftieth section is thus described: "On the peril of one who grieves his brother by his meat," plainly denoting Rom_14:15-23; and the next and concluding section is described thus: "On the mystery of the Lord kept secret before his Passion, but after his Passion revealed," which description can only refer to the doxology of Rom_16:25-27. Hence it would seem that in some Latin copy of the Epistle to which the table of contents referred, the doxology followed Rom_14:23 with nothing between.
(c) Tertullian, Irenaeus, and Cyprian. who quote largely from the Epistle, have no references to Rom_15:1-33. and 16. It may be observed, however, that mere omission to quote is not in itself conclusive, though it may be corroborative of other evidence.
(2) The concluding doxology (Rom_16:25-27), though placed, as in the Textus Receptus, at the end of Rom_16:1-27. in the uncials generally and by the Latin Fathers, is found at the end of Rom_14:1-23. in the uncial L, in most cursives, in the Greek Lectionaries, and is so referred to by the Greek commentators. Some few manuscripts have it in both places, and some few omit it altogether. Origen also (loc. cit.) says that in some copies of the Epistle which contained Rom_15:1-33. and 16., the doxology was placed at the end of Rom_16:1-27., and in others at the end of Rom_14:1-23.
(3) In one manuscript (G) all mention of Rome in the Epistle is omitted; and in one cursive (47) there is a marginal note to the effect that "some one" (i.e. probably, some commentator) makes no mention of the words ἐν Ρώμῃ either in the interpretation or the text.
In view of these facts, it may be held that the Epistle, as first written, ended at Rom_14:1-23. with the doxology appended, Rom_15:1-33. and 16. (ending at Rom_15:24 with the usual concluding benediction, "The grace," etc.) having been an addition. Baur, after his manner—and this partly on supposed internal evidence—disputes the two last chapters having been written by St. Paul at all, regarding them as an addition by a later hand. But his reasons are too arbitrary to stand against the authority of existing manuscripts, to say nothing of the internal evidence itself, which really appears to us to tell the other way. Such internal evidence will appear in the course of the Exposition. One view, put forth by Ruckert, and recently supported by Bishop Lightfoot, is that St. Paul, having originally written the whole Epistle, including the two chapters, but without the doxology, reissued it at a later period of his life in a shortened form for general circulation, having then appended the doxology. This theory, however, is but a conjecture, put forward as best accounting for all the facts of the case, including that of all mention of Rome having been apparently absent from some copies. This, however, might be accounted for by the Epistle having been issued, after St. Paul's time, in a form suited for general circulation. On the whole, we may take it as probable that the apostle, having first concluded his Epistle with Rom_14:1-23. and the doxology, felt himself urged to resume a subject which lay so near his heart, and so appended Rom_15:1-33., and then the salutations, etc., in Rom_16:1-27., before the letter was sent.
This supposition would in itself account for copies of the Epistle having got into circulation without the additions to it. Possibly Marcion took advantage of finding some such copies to deny the genuineness of the two final chapters altogether; and his doing so would be likely to promote circulation of the shorter copies. It will be observed that the Epistle, as a doctrinal treatise practically applied, is complete without the last two chapters; and also that Rom_15:1-33., though connected in thought with the end of Rom_14:1-23., might be, and indeed reads like, a resumption and further enforce-merit of its ideas. It seems, indeed, as if three appendices, or postscripts, had been added by the apostle; the first ending with the benediction of Rom_15:33; the second (commending Phoebe, who was to be the bearer of the letter, and sending salutations to persons at Rome) with the benediction of Rom_16:20; and the third (which might be added at the last moment) with that of Rom_16:24. All the benedictions are thus accounted for, being the apostle's usual concluding authentications (cf. 2Th_3:17; Col_4:18).
As to the proper position of the doxology, if the view last given be correct, its original one would be most naturally at the end of Rom_14:1-23.; since otherwise the Epistle, as first completed, would have nothing answering to the usual benedictions in conclusion. And though this is not a benediction, but a doxology, embodying in solemn terms the main idea of the preceding treatise, such a conclusion is in keeping with the peculiar character of the Epistle to the Romans.
Finally, though uncial authority is decidedly in favour of the position of the doxology at the end of Rom_16:1-27., this does not seem to be a sufficient reason for con-eluding it to have been originally there. If there existed anciently two editions, one with, and the other without, the two chapters appended, transcribers of the longer edition would be likely to place the doxology at the end of what they believed to be the true conclusion of the original Epistle.
After all, the question cannot be considered as settled. It has been deemed sufficient here to state the main arguments for or against the various views that have been taken.
H. Renewed admonition to bear with the weak, enforced by Scripture and the example of Christ.
We then (rather, but we, or now we. The δὲ here certainly seems to link this chapter to the preceding section; but it is not inconsistent with the chapter being an addition to a completed letter, of which it takes up the concluding thought) that are strong (St. Paul, here as elsewhere, identifies himself with the more enlightened party) ought (ὀφείλομεν expresses obligation of duty) to bear the infirmities of the weak (cf. Gal_6:2), and not to please ourselves. Let every one of us please his neighbour for his good (rather, for that which is good) to edification. For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. The quotation is from Psa_69:9; one in which a righteous sufferer under persecution calls on God for deliverance, and to some parts of which even the details of Christ's Passion strikingly correspond. The first part of the verse here quoted, "The zeal of thine house," etc., is applied to him in Joh_2:17.
For whatsoever things were written aforetime were written for our learning (in the old sense of teaching, or instruction), that we through patience and comfort of the Scriptures (or, as the form of the Greek rather suggests, and as is confirmed by the repetition of the words conjoined in Rom_15:5, through the patience and the comfort of the Scriptures) might have hope. This verse, introduced by γὰρ, gives the reason why the words of the ancient psalmist are adduced for the instruction of Christians. Christ, it is said, exemplified the principle of it, and it is for us to do so too. By bearing the infirmities of the weak, and submitting, if need be, to reproach, we exhibit Christ-like endurance (ὑπομονὴ), such as Scripture inculcates; and therewith will come comfort, such as Scripture contains and gives, and so a strengthening of our hope beyond these present troubles. The psalm quoted was peculiarly one of endurance and comfort under vexations and reproaches, and of hope beyond them. It was written afore-time for our instruction, that so it may be with us, as it was with Christ. In the next verse the apostle returns definitely to the subject in hand.
Christ the Servant of Jews and Gentiles
5Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
Jamieson-Fausset-Brown
5-6. Now the God of patience and consolation--Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" (Ro 15:13), "the God of peace" (Ro 15:33).
grant you to be likeminded--"of the same mind"
according to Christ Jesus--It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"--after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" (Joh 6:38).
5-6. Now the God of patience and consolation--Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" (Ro 15:13), "the God of peace" (Ro 15:33).
grant you to be likeminded--"of the same mind"
according to Christ Jesus--It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"--after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" (Joh 6:38).
6That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
7Wherefore receive ye one another, as Christ also received us to the glory of God.
Jamieson-Fausset-Brown
7. Wherefore--returning to the point
receive ye one another ... to the glory of God--If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.
7. Wherefore--returning to the point
receive ye one another ... to the glory of God--If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.
8Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
Jamieson-Fausset-Brown
8-12. Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.
I say that Jesus Christ was--"hath become"
a minister of the circumcision--a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)."
for the truth of God--to make good the veracity of God towards His ancient people.
to confirm the--Messianic
promises made unto the fathers--To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.
8-12. Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.
I say that Jesus Christ was--"hath become"
a minister of the circumcision--a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)."
for the truth of God--to make good the veracity of God towards His ancient people.
to confirm the--Messianic
promises made unto the fathers--To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.
9And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
10And again he saith, Rejoice, ye Gentiles, with his people.
11And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
12Prophecy fulfilledIsaiah 11:10“And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.”And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
13Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
Jamieson-Fausset-Brown
13. Now, &c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.
the God of hope--(See on Ro 15:5).
fill you with all joy and peace in believing--the native truth of that faith which is the great theme of this epistle (compare Ga 5:22).
that ye may abound in hope--"of the glory of God." (See on Ro 5:1).
through the power of the Holy Ghost--to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.
On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" (Ro 15:1, 2). (2) Of this unselfishness Christ is the perfect model of all Christians (Ro 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (Ro 15:4). (4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (Ro 15:5-7).
13. Now, &c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.
the God of hope--(See on Ro 15:5).
fill you with all joy and peace in believing--the native truth of that faith which is the great theme of this epistle (compare Ga 5:22).
that ye may abound in hope--"of the glory of God." (See on Ro 5:1).
through the power of the Holy Ghost--to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.
On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" (Ro 15:1, 2). (2) Of this unselfishness Christ is the perfect model of all Christians (Ro 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (Ro 15:4). (4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (Ro 15:5-7).
Paul's Plan to Visit Rome
14And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
Jamieson-Fausset-Brown
Ro 15:14-33. Conclusion: In Which the Apostle Apologizes for Thus Writing to the Roman Christians, Explains Why He Had Not Yet Visited Them, Announces His Future Plans, and Asks Their Prayers for the Completion of Them.
14-15. And, &c.--rather, "Now I am persuaded, my brethren, even I myself, concerning you"
that ye also yourselves are full of goodness--of inclination to all I have been enjoining on you
filled with all knowledge--of the truth expounded
and able--without my intervention.
to admonish one another.
Ro 15:14-33. Conclusion: In Which the Apostle Apologizes for Thus Writing to the Roman Christians, Explains Why He Had Not Yet Visited Them, Announces His Future Plans, and Asks Their Prayers for the Completion of Them.
14-15. And, &c.--rather, "Now I am persuaded, my brethren, even I myself, concerning you"
that ye also yourselves are full of goodness--of inclination to all I have been enjoining on you
filled with all knowledge--of the truth expounded
and able--without my intervention.
to admonish one another.
The Pulpit Commentary
Now the God of patience and comfort (the same word as before, though here in the Authorized Version rendered consolation) grant you to be like-minded (see on Rom_12:16), one with another according to Christ Jesus: that ye may with one accord with one mouth glorify the God and Father of our Lord Jesus Christ (so certainly, rather than, as in the Authorized Version, "God, even the Father of," etc.). Wherefore receive ye one another (cf. Rom_14:1, and note), even as Christ also received us (or you, which is better supported, and, for a reason to be given below, more likely) to the glory of God. As in Rom_15:3, the example of Christ is again adduced. The connection of thought becomes plain if we take the admonition, "Receive ye one another," to be mainly addressed to "the strong," and these to consist principally of Gentile believers, the "weak brethren" being (as above supposed) prejudiced Jewish Christians. To the former the apostle says, "Receive to yourselves with full sympathy those Jewish weak ones, even as Christ, though sent primarily to fulfil the ancient promises to the house of Israel only (see Rom_15:8), embraced you Gentiles (ὑμᾶς) also within the arms of mercy" Thus the sequence of thought in Rom_15:8, seq., appears. "Unto the glory of God" means "so as to redound to his glory." Christ's receiving the Gentiles was unto his glory; and it is implied that the mutual receiving of each other by believers would be so too. The idea of God's glory being the end of all runs through the whole passage (cf. Rom_15:6, Rom_15:9, Rom_15:11).
Rom_15:8, Rom_15:9
For (the reading γὰρ is much better supported than δὲ. The essential meaning, however, of λέγω γὰρ is the same as of λέγω δὲ) I say (i.e. what I mean to say is this; cf. 1Co_1:12; Gal_4:1 : Gal_5:16) that Jesus Christ was (rather, has been made, γεγενῆσθαι being the more probable reading than γενέσθαι) a minister of the circumcision (i.e. of the Jews) for the truth of God, to confirm the promises made unto the fathers (literally, the promises of the fathers): and that the Gentiles might glorify God for his mercy. Observe the expressions, ὑπὲρ ἀληθείας Θεοῦ, etc., and ὑπὲρ ἐλέους, with reference respectively to the Jews and Gentiles. Christ's primary ministry was to "the house of Israel" (cf. Mat_15:24), in vindication of God's truth, or faithfulness to his promises made through the patriarchs to the chosen race: his taking in of the Gentiles was an extension of the Divine mercy, to his greater glory. The infinitive δοξάσαι, in Rom_15:9, seems best taken in the same construction with βεβαιῶσαι in Rom_15:8, both being dependent on εἰς τὸ. As it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy Name. This quotation from Psa_18:49 or 2Sa_22:50, with those that follow, are for scriptural confirmation of God's purpose, which has just been spoken of, to include the Gentiles in his covenanted mercies to Israel, so that they too might glorify him. St. Paul, after a manner usual with him; follows cut a thought suggested in the course of his argument, so as to interrupt the latter for a while, but to return to it in 2Sa_22:13. All, in fact, from the beginning of 2Sa_22:8 to the end of 2Sa_22:12, is parenthetical, suggested by "even as Christ received you,." at the end of 2Sa_22:7. All this, it may be observed, is confirmatory of Pauline authorship. The first quotation introduces David, the theocratic king, confessing and praising God, not apart from the Gentiles, but among them. The second, from Deu_32:43, calls on the Gentiles themselves to join in Israel's rejoicing; the third, from Psa_117:1, does the same; the last, from Isa_11:10, foretells definitely the reign of the Messiah over Gentiles as well as Jews, and the hope also of the Gentiles in him.
And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye peoples. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust (rather, hope—ἐλπιοῦσι—which is the word in the LXX.; thus brining back the thought of the hope spoken of in Rom_15:4, with a prayer for the abundance of which to his readers, as the result of peace in the faith among each other, the apostle now concludes his exhortation). Now the God of hope fill you with all joy and peace in believing, that ye my abound in hope, through the power of the Holy Ghost.
I. Expression of confidence in the general disposition of the Roman Christians, and of the writer's desire to visit them, and his intentions in accordance with that desire.
And I myself also am persuaded of you, my brethren, that ye yourselves also are full of goodness, filled with all knowledge, able also to admonish one another. It is St. Paul's courteous as well as kindly way to compliment those to whom he writes on what he believes to be good in them, and to cling to a good opinion of them, even where he has some misgivings, or has had reason to find fault (cf. 1Co_1:4, seq.; 2Co_1:7; 2Co_3:1, seq.; 2Co_7:3, seq.). Here "I myself also" (καὶ αὐτὸς ἐγὼ) may have tacit reference to the general good report of the Roman Church (cf. Rom_1:8 and Rom_16:19), which he means to say he himself by no means doubts the truth of, notwithstanding his previous warnings. "Ye yourselves also" (καὶ αὐτοὶ) implies his trust that even without such warnings they would of themselves be as he would wish them to be; "full of goodness" (ἀγαθωσύνης), so as to be kind to one another, as they were enlightened and replete with knowledge (γνώσεως).
Now the God of patience and comfort (the same word as before, though here in the Authorized Version rendered consolation) grant you to be like-minded (see on Rom_12:16), one with another according to Christ Jesus: that ye may with one accord with one mouth glorify the God and Father of our Lord Jesus Christ (so certainly, rather than, as in the Authorized Version, "God, even the Father of," etc.). Wherefore receive ye one another (cf. Rom_14:1, and note), even as Christ also received us (or you, which is better supported, and, for a reason to be given below, more likely) to the glory of God. As in Rom_15:3, the example of Christ is again adduced. The connection of thought becomes plain if we take the admonition, "Receive ye one another," to be mainly addressed to "the strong," and these to consist principally of Gentile believers, the "weak brethren" being (as above supposed) prejudiced Jewish Christians. To the former the apostle says, "Receive to yourselves with full sympathy those Jewish weak ones, even as Christ, though sent primarily to fulfil the ancient promises to the house of Israel only (see Rom_15:8), embraced you Gentiles (ὑμᾶς) also within the arms of mercy" Thus the sequence of thought in Rom_15:8, seq., appears. "Unto the glory of God" means "so as to redound to his glory." Christ's receiving the Gentiles was unto his glory; and it is implied that the mutual receiving of each other by believers would be so too. The idea of God's glory being the end of all runs through the whole passage (cf. Rom_15:6, Rom_15:9, Rom_15:11).
Rom_15:8, Rom_15:9
For (the reading γὰρ is much better supported than δὲ. The essential meaning, however, of λέγω γὰρ is the same as of λέγω δὲ) I say (i.e. what I mean to say is this; cf. 1Co_1:12; Gal_4:1 : Gal_5:16) that Jesus Christ was (rather, has been made, γεγενῆσθαι being the more probable reading than γενέσθαι) a minister of the circumcision (i.e. of the Jews) for the truth of God, to confirm the promises made unto the fathers (literally, the promises of the fathers): and that the Gentiles might glorify God for his mercy. Observe the expressions, ὑπὲρ ἀληθείας Θεοῦ, etc., and ὑπὲρ ἐλέους, with reference respectively to the Jews and Gentiles. Christ's primary ministry was to "the house of Israel" (cf. Mat_15:24), in vindication of God's truth, or faithfulness to his promises made through the patriarchs to the chosen race: his taking in of the Gentiles was an extension of the Divine mercy, to his greater glory. The infinitive δοξάσαι, in Rom_15:9, seems best taken in the same construction with βεβαιῶσαι in Rom_15:8, both being dependent on εἰς τὸ. As it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy Name. This quotation from Psa_18:49 or 2Sa_22:50, with those that follow, are for scriptural confirmation of God's purpose, which has just been spoken of, to include the Gentiles in his covenanted mercies to Israel, so that they too might glorify him. St. Paul, after a manner usual with him; follows cut a thought suggested in the course of his argument, so as to interrupt the latter for a while, but to return to it in 2Sa_22:13. All, in fact, from the beginning of 2Sa_22:8 to the end of 2Sa_22:12, is parenthetical, suggested by "even as Christ received you,." at the end of 2Sa_22:7. All this, it may be observed, is confirmatory of Pauline authorship. The first quotation introduces David, the theocratic king, confessing and praising God, not apart from the Gentiles, but among them. The second, from Deu_32:43, calls on the Gentiles themselves to join in Israel's rejoicing; the third, from Psa_117:1, does the same; the last, from Isa_11:10, foretells definitely the reign of the Messiah over Gentiles as well as Jews, and the hope also of the Gentiles in him.
And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye peoples. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust (rather, hope—ἐλπιοῦσι—which is the word in the LXX.; thus brining back the thought of the hope spoken of in Rom_15:4, with a prayer for the abundance of which to his readers, as the result of peace in the faith among each other, the apostle now concludes his exhortation). Now the God of hope fill you with all joy and peace in believing, that ye my abound in hope, through the power of the Holy Ghost.
I. Expression of confidence in the general disposition of the Roman Christians, and of the writer's desire to visit them, and his intentions in accordance with that desire.
And I myself also am persuaded of you, my brethren, that ye yourselves also are full of goodness, filled with all knowledge, able also to admonish one another. It is St. Paul's courteous as well as kindly way to compliment those to whom he writes on what he believes to be good in them, and to cling to a good opinion of them, even where he has some misgivings, or has had reason to find fault (cf. 1Co_1:4, seq.; 2Co_1:7; 2Co_3:1, seq.; 2Co_7:3, seq.). Here "I myself also" (καὶ αὐτὸς ἐγὼ) may have tacit reference to the general good report of the Roman Church (cf. Rom_1:8 and Rom_16:19), which he means to say he himself by no means doubts the truth of, notwithstanding his previous warnings. "Ye yourselves also" (καὶ αὐτοὶ) implies his trust that even without such warnings they would of themselves be as he would wish them to be; "full of goodness" (ἀγαθωσύνης), so as to be kind to one another, as they were enlightened and replete with knowledge (γνώσεως).
15Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
The Pulpit Commentary
But I have written unto you the more boldly, brethren, in some measure (so, as in the Revised Version, or, in part (ἀπὸ μέρονς), rather than in some sort, as in the Authorized Version. The allusion seems to be to the passages in the Epistle in which he has been bold to admonish urgently; such as Rom_11:17, seq.; Rom_12:3; and especially Rom_14:1-23.), as putting yon in mind (reminding you only of what you doubtless know), because of the grace given me of God; i.e., as appears from what follows, of apostleship to the Gentries (cf. Rom_1:5, Rom_1:14; also Act_22:21 : Gal_2:9). Though the Church of Rome was not one of his own foundation, and he had no desire, there or elsewhere, to build on another man's foundation (Rom_14:20), yet his peculiar mission as apostle to the Gentiles gave him a claim to admonish them. The reason thus given is, it will be observed, a confirmation of the view, otherwise apparent, that the Roman Church consisted principally of Gentile believers.
But I have written unto you the more boldly, brethren, in some measure (so, as in the Revised Version, or, in part (ἀπὸ μέρονς), rather than in some sort, as in the Authorized Version. The allusion seems to be to the passages in the Epistle in which he has been bold to admonish urgently; such as Rom_11:17, seq.; Rom_12:3; and especially Rom_14:1-23.), as putting yon in mind (reminding you only of what you doubtless know), because of the grace given me of God; i.e., as appears from what follows, of apostleship to the Gentries (cf. Rom_1:5, Rom_1:14; also Act_22:21 : Gal_2:9). Though the Church of Rome was not one of his own foundation, and he had no desire, there or elsewhere, to build on another man's foundation (Rom_14:20), yet his peculiar mission as apostle to the Gentiles gave him a claim to admonish them. The reason thus given is, it will be observed, a confirmation of the view, otherwise apparent, that the Roman Church consisted principally of Gentile believers.
16That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
Jamieson-Fausset-Brown
16. that I should be the--rather, "a"
minister--The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken.
of Jesus Christ--"Christ Jesus," according to the true reading.
to the Gentiles--a further proof that the Epistle was addressed to a Gentile church. (See on Ro 1:13).
ministering the gospel of God--As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God."
that the offering up of the Gentiles--as an oblation to God, in their converted character.
might be acceptable, being sanctified by the Holy Ghost--the end to which the ancient offerings typically looked.
16. that I should be the--rather, "a"
minister--The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken.
of Jesus Christ--"Christ Jesus," according to the true reading.
to the Gentiles--a further proof that the Epistle was addressed to a Gentile church. (See on Ro 1:13).
ministering the gospel of God--As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God."
that the offering up of the Gentiles--as an oblation to God, in their converted character.
might be acceptable, being sanctified by the Holy Ghost--the end to which the ancient offerings typically looked.
The Pulpit Commentary
That I should be the minister (λειτουργὸν) of Jesus Christ unto the Gentiles, ministering (λειτουργοῦντα) the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified in the Holy Ghost. As to the words λειτουργὸς and λευτουργεῖν, see on Rom_13:6; and on λατρεύω, λατρεία on Rom_1:9 and Rom_12:1. Here they are evidently used in their sacrificial meaning, but applied metaphorically; the "acceptable offering" which Paul offers to God is that of the Gentiles whom he brings to the faith. "The preaching of the gospel he calls a sacrificial service (ἱερουργιάν), and genuine faith an acceptable offering" (Theodoret). "This is my priesthood, to preach and to proclaim" (Chrysostom); cf Php_2:17.
That I should be the minister (λειτουργὸν) of Jesus Christ unto the Gentiles, ministering (λειτουργοῦντα) the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified in the Holy Ghost. As to the words λειτουργὸς and λευτουργεῖν, see on Rom_13:6; and on λατρεύω, λατρεία on Rom_1:9 and Rom_12:1. Here they are evidently used in their sacrificial meaning, but applied metaphorically; the "acceptable offering" which Paul offers to God is that of the Gentiles whom he brings to the faith. "The preaching of the gospel he calls a sacrificial service (ἱερουργιάν), and genuine faith an acceptable offering" (Theodoret). "This is my priesthood, to preach and to proclaim" (Chrysostom); cf Php_2:17.
17I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
Jamieson-Fausset-Brown
17. I have therefore whereof I may glory--or (adding the article, as the reading seems to be), "I have my glorying."
through--"in"
Christ Jesus in those things which pertain to God--the things of the ministry committed to me of God.
17. I have therefore whereof I may glory--or (adding the article, as the reading seems to be), "I have my glorying."
through--"in"
Christ Jesus in those things which pertain to God--the things of the ministry committed to me of God.
The Pulpit Commentary
I have therefore whereof I may glory through (rather, I have my boasting in) Christ Jesus in the things that pertain unto God (τὰ πρὸς Θεόν—the same phrase as is used in Heb_5:1 with reference to priestly service). St. Paul's purpose in this and the four following verses is to allege proof of his being a true apostle with a right to speak with authority to the Gentiles. It is evident, he says, from the extent and success of my apostolic labours, and the power of God that has accompanied them. So also, still more earnestly and at length, in 2Co_11:1-33. and 12. As to his reason for frequently thus insisting on his true apostleship, and for asserting it in writing to the Romans, see note on Rom_1:1.
Rom_15:18, Rom_15:19
For I will not dare to speak of any of those things which Christ hath not wrought through me unto the obedience of the Gentiles (meaning, I will not dare to speak, of any mere doings of my own, but only of those in which the power of Christ working through my ministry has been displayed) by word and deed, by the power of signs and wonders (i.e. displays of miraculous power. It is noteworthy how St. Paul alludes incidentally in his letters to such "signs and wonders" having accompanied his ministry, as to something familiar and acknowledged, so as to suggest the idea of their having been more frequent than we might gather from the Acts of the Apostles. Had the alleged "signs and wonders" been unreal, we might have expected them to be made more of in the subsequent narrative of an admirer than in contemporary letters), by the power of the Spirit of God; so that from Jerusalem, and round about as far as Illyricum, I have fully preached (literally, I have fulfilled) the gospel of Christ. In thus designating the sphere of his ministry the apostle is denoting its local extent, rather than the course he had taken. He had, in fact, preached first at Damascus (Act_9:20), and afterwards at Jerusalem (Act_9:29); but he mentions Jerusalem first, as being the original home of the gospel in the East, and, indeed, the first scene of his own preaching in fellowship with the original apostles. Thence he had extended it in various quarters, and carried it into Europe, Illyricum being the western limit so far reached. It is true that there is no mention in the Acts of his having actually visited Illyria. In the journey of Act_17:1-34. he plainly got no further west than Betted, which is, however, not far off; and he might possibly mean here only to say that he had extended the gospel to the borders of Illyricum, but for the word πεπληρωκέναι, and his seeming to imply afterwards (Act_17:23) that he had gone as far as he could in those regions, and consequently contemplated a journey to Spain. Hence, the narrative of Acts not being an exhaustive history, it may be supposed that he had on some occasion extended his operations from Macedonia to Illyricum, as he may well have done on his visit to the latter mentioned in Act_20:1-38. 1-3, where διελθὼν τὰ μέρη ἐκεῖνα allows for a visit into Illyricum.
I have therefore whereof I may glory through (rather, I have my boasting in) Christ Jesus in the things that pertain unto God (τὰ πρὸς Θεόν—the same phrase as is used in Heb_5:1 with reference to priestly service). St. Paul's purpose in this and the four following verses is to allege proof of his being a true apostle with a right to speak with authority to the Gentiles. It is evident, he says, from the extent and success of my apostolic labours, and the power of God that has accompanied them. So also, still more earnestly and at length, in 2Co_11:1-33. and 12. As to his reason for frequently thus insisting on his true apostleship, and for asserting it in writing to the Romans, see note on Rom_1:1.
Rom_15:18, Rom_15:19
For I will not dare to speak of any of those things which Christ hath not wrought through me unto the obedience of the Gentiles (meaning, I will not dare to speak, of any mere doings of my own, but only of those in which the power of Christ working through my ministry has been displayed) by word and deed, by the power of signs and wonders (i.e. displays of miraculous power. It is noteworthy how St. Paul alludes incidentally in his letters to such "signs and wonders" having accompanied his ministry, as to something familiar and acknowledged, so as to suggest the idea of their having been more frequent than we might gather from the Acts of the Apostles. Had the alleged "signs and wonders" been unreal, we might have expected them to be made more of in the subsequent narrative of an admirer than in contemporary letters), by the power of the Spirit of God; so that from Jerusalem, and round about as far as Illyricum, I have fully preached (literally, I have fulfilled) the gospel of Christ. In thus designating the sphere of his ministry the apostle is denoting its local extent, rather than the course he had taken. He had, in fact, preached first at Damascus (Act_9:20), and afterwards at Jerusalem (Act_9:29); but he mentions Jerusalem first, as being the original home of the gospel in the East, and, indeed, the first scene of his own preaching in fellowship with the original apostles. Thence he had extended it in various quarters, and carried it into Europe, Illyricum being the western limit so far reached. It is true that there is no mention in the Acts of his having actually visited Illyria. In the journey of Act_17:1-34. he plainly got no further west than Betted, which is, however, not far off; and he might possibly mean here only to say that he had extended the gospel to the borders of Illyricum, but for the word πεπληρωκέναι, and his seeming to imply afterwards (Act_17:23) that he had gone as far as he could in those regions, and consequently contemplated a journey to Spain. Hence, the narrative of Acts not being an exhaustive history, it may be supposed that he had on some occasion extended his operations from Macedonia to Illyricum, as he may well have done on his visit to the latter mentioned in Act_20:1-38. 1-3, where διελθὼν τὰ μέρη ἐκεῖνα allows for a visit into Illyricum.
18For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
Jamieson-Fausset-Brown
18-22. For I will not dare to speak of any--"to speak aught"
of those things which Christ hath not wrought by me--a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"--in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him.
by word and deed--by preaching and working; which latter he explains in the next clause.
18-22. For I will not dare to speak of any--"to speak aught"
of those things which Christ hath not wrought by me--a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"--in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him.
by word and deed--by preaching and working; which latter he explains in the next clause.
19Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.
20Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:
The Pulpit Commentary
Yea (or, but), so striving (or, earnestly desiring, or making it my aim. The word is φιλοτιμούμενον, cf. 2Co_5:1-21. 9; 1Th_4:11) to preach the gospel, not where Christ was named, lest I should build upon another man's foundation. In the compact between St. Paul and the apostles of the circumcision referred to in Gal_2:1-7, it was agreed that he should confine his apostolic ministry to the Gentiles. Consequently, we find him selecting as centres of his work the principal cities of the heathen world. But he was further careful to avoid places, wherever they might be, in which Churches were already founded. It was the function of an apostle to extend the gospel by founding new Churches, rather than to invade the provinces of others. Those founded by himself, and thus under his immediate jurisdiction, as e.g. the Corinthian Church, he visited as need arose, and addressed them in authoritative letters, commanding as well as exhorting. But his rule in this respect did not preclude his writing also letters of general encouragement and admonition to any whom his peculiar commission as apostle of the Gen- tiles gave him a claim to be heard by. Thus he wrote to the Colossians, though he had never seen them (Col_1:4; Col_2:1); and thus also to the Romans, at the same time (as we have seen, Rom_15:15, seq.) almost apologizing for doing so; and, though he proposes visiting them, it is nor with the view of staying among them long, so as to take up the superintendence of them, but only on his way to Spain for mutual comfort and edification (see Rom_1:11, Rom_1:12; Rom_15:24).
Yea (or, but), so striving (or, earnestly desiring, or making it my aim. The word is φιλοτιμούμενον, cf. 2Co_5:1-21. 9; 1Th_4:11) to preach the gospel, not where Christ was named, lest I should build upon another man's foundation. In the compact between St. Paul and the apostles of the circumcision referred to in Gal_2:1-7, it was agreed that he should confine his apostolic ministry to the Gentiles. Consequently, we find him selecting as centres of his work the principal cities of the heathen world. But he was further careful to avoid places, wherever they might be, in which Churches were already founded. It was the function of an apostle to extend the gospel by founding new Churches, rather than to invade the provinces of others. Those founded by himself, and thus under his immediate jurisdiction, as e.g. the Corinthian Church, he visited as need arose, and addressed them in authoritative letters, commanding as well as exhorting. But his rule in this respect did not preclude his writing also letters of general encouragement and admonition to any whom his peculiar commission as apostle of the Gen- tiles gave him a claim to be heard by. Thus he wrote to the Colossians, though he had never seen them (Col_1:4; Col_2:1); and thus also to the Romans, at the same time (as we have seen, Rom_15:15, seq.) almost apologizing for doing so; and, though he proposes visiting them, it is nor with the view of staying among them long, so as to take up the superintendence of them, but only on his way to Spain for mutual comfort and edification (see Rom_1:11, Rom_1:12; Rom_15:24).
21But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
Paul's Travel Plans
22For which cause also I have been much hindered from coming to you.
23But now having no more place in these parts, and having a great desire these many years to come unto you;
Jamieson-Fausset-Brown
23-24. But now having no more place--"no longer having place"--that is, unbroken ground, where Christ has not been preached.
and having a great desire--"a longing"
these many years to come unto you--(as before, see on Ro 1:9-11).
23-24. But now having no more place--"no longer having place"--that is, unbroken ground, where Christ has not been preached.
and having a great desire--"a longing"
these many years to come unto you--(as before, see on Ro 1:9-11).
24Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.
25But now I go unto Jerusalem to minister unto the saints.
Jamieson-Fausset-Brown
25-27. But now I go to Jerusalem to minister--"ministering"
to the saints--in the sense immediately to be explained.
25-27. But now I go to Jerusalem to minister--"ministering"
to the saints--in the sense immediately to be explained.
26For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
27It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.
28When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.
Jamieson-Fausset-Brown
28-29. When therefore I have ... sealed--that is, delivered over safely
to them this fruit--of the faith and love of the Gentile converts
I will come--"come back," or "return"
by you into Spain--(See on Ro 15:24).
28-29. When therefore I have ... sealed--that is, delivered over safely
to them this fruit--of the faith and love of the Gentile converts
I will come--"come back," or "return"
by you into Spain--(See on Ro 15:24).
29And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
Paul Asks for Prayer
30Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;
Jamieson-Fausset-Brown
30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit--or, "by the Lord Jesus Christ, and by the love of the Spirit"--not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all--I beseech you."
that ye strive together with me in your prayers to God for me--implying that he had his grounds for anxious fear in this matter.
30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit--or, "by the Lord Jesus Christ, and by the love of the Spirit"--not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all--I beseech you."
that ye strive together with me in your prayers to God for me--implying that he had his grounds for anxious fear in this matter.
31That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;
Jamieson-Fausset-Brown
31. That I may be delivered from them that do not believe--"that do not obey," that is, the truth, by believing it; as in Ro 2:8.
in Judea--He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions.
and that my service which I have for Jerusalem--(See on Ro 15:25-28).
may be accepted of--"prove acceptable to"
the saints--Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.
31. That I may be delivered from them that do not believe--"that do not obey," that is, the truth, by believing it; as in Ro 2:8.
in Judea--He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions.
and that my service which I have for Jerusalem--(See on Ro 15:25-28).
may be accepted of--"prove acceptable to"
the saints--Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.
32That I may come unto you with joy by the will of God, and may with you be refreshed.
Jamieson-Fausset-Brown
32. That I may come unto you with--"in"
joy by the will of God--(Ac 18:21; 1Co 4:19; 16:7; He 6:3; Jas 4:15)
and may with you be refreshed--rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.
32. That I may come unto you with--"in"
joy by the will of God--(Ac 18:21; 1Co 4:19; 16:7; He 6:3; Jas 4:15)
and may with you be refreshed--rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.
33Now the God of peace be with you all. Amen.
Jamieson-Fausset-Brown
33. Now the God of peace be with you all. Amen--The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant" (He 13:20; 1Th 5:23; 2Th 3:16; Php 4:9); then the peace which that reconciliation diffuses among all the partakers of it (1Co 14:33; 2Co 13:11; and see on Ro 16:20); more widely still, that peace which the children of God, in beautiful imitation of their Father in Heaven, are called and privileged to diffuse far and wide through this sin-distracted and divided world (Ro 12:18; Mt 5:9; He 12:14; Jas 3:18).
Note, (1) Did "the chiefest of the apostles" apologize for writing to a Christian church which he had never seen, and a church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance" (2Pe 1:13; 3:1); and did he put even this upon the sole plea of apostolic responsibility (Ro 15:14-16)? What a contrast is thus presented to hierarchical pride, and in particular to the affected humility of the bishop of this very Rome! How close the bond which the one spirit draws between ministers and people--how wide the separation produced by the other! (2) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that Ro 15:16 should have been expressed as it is. Paul's only priesthood and sacrificial offerings lay, first, in ministering to them as "the apostle of the Gentiles," not the sacrament with the "real presence" of Christ in it, or the sacrifice of the mass, but "the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful offering, "being sanctified [not by sacrificial gifts, but] by the Holy Ghost." (See He 13:9-16). (3) Though the debt we owe to those by whom we have been brought to Christ can never be discharged, we should feel it a privilege when we render them any lower benefit in return (Ro 15:26, 27). (4) Formidable designs against the truth and the servants of Christ should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls all events; and the darker the cloud, the more resolutely should all to whom Christ's cause is dear "strive together in their prayers to God" for the removal of it (Ro 15:30, 31). (5) Christian fellowship is so precious that the most eminent servants of Christ, amid the toils and trials of their work, find it refreshing and invigorating; and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ (Ro 15:24, 32).
33. Now the God of peace be with you all. Amen--The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant" (He 13:20; 1Th 5:23; 2Th 3:16; Php 4:9); then the peace which that reconciliation diffuses among all the partakers of it (1Co 14:33; 2Co 13:11; and see on Ro 16:20); more widely still, that peace which the children of God, in beautiful imitation of their Father in Heaven, are called and privileged to diffuse far and wide through this sin-distracted and divided world (Ro 12:18; Mt 5:9; He 12:14; Jas 3:18).
Note, (1) Did "the chiefest of the apostles" apologize for writing to a Christian church which he had never seen, and a church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance" (2Pe 1:13; 3:1); and did he put even this upon the sole plea of apostolic responsibility (Ro 15:14-16)? What a contrast is thus presented to hierarchical pride, and in particular to the affected humility of the bishop of this very Rome! How close the bond which the one spirit draws between ministers and people--how wide the separation produced by the other! (2) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that Ro 15:16 should have been expressed as it is. Paul's only priesthood and sacrificial offerings lay, first, in ministering to them as "the apostle of the Gentiles," not the sacrament with the "real presence" of Christ in it, or the sacrifice of the mass, but "the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful offering, "being sanctified [not by sacrificial gifts, but] by the Holy Ghost." (See He 13:9-16). (3) Though the debt we owe to those by whom we have been brought to Christ can never be discharged, we should feel it a privilege when we render them any lower benefit in return (Ro 15:26, 27). (4) Formidable designs against the truth and the servants of Christ should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls all events; and the darker the cloud, the more resolutely should all to whom Christ's cause is dear "strive together in their prayers to God" for the removal of it (Ro 15:30, 31). (5) Christian fellowship is so precious that the most eminent servants of Christ, amid the toils and trials of their work, find it refreshing and invigorating; and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ (Ro 15:24, 32).
THE HOLY BIBLE
Romans
Chapter 15
Translated out of the original tongues, and with the former translations diligently compared and revised.
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