ROMANS Chapter 15
It may be of importance to state, that between the last verse of the
preceeding chapter and the first verse of this, the Arabic version,
some Mss., and many of the Greek fathers, as Chrysostom, Theodoret,
Theophylact, etc., have introduced Romans 16:25-27. Why this was done
has been a matter of controversy. The discussion, however, is of no
practical importance, and most critics concur in the opinion that the
present arrangement of the Greek text is genuine.
Verse 1. We then that are strong. The apostle resumes the subject of
the preceding chapter; and continues the exhortation to brotherly
love and mutual kindness and forbearance. By the strong here he
means the strong in faith in respect to the matters under discussion;
those whose minds were free from doubts and perplexities.
His own mind was free from doubt, and there were many others,
particularly of the Gentile converts, that had the same views. But
many also, particularly of the Jewish converts, had many doubts
and scruples.
Ought to bear. This word bear properly means to lift up,
to bear away, to remove. But here it is used in a larger
sense; to bear with, to be indulgent to, to endure patiently, not
to contend with, Galatians 6:2; Revelation 2:2, "Thou canst not bear them that
are evil."
And not to please ourselves. Not to make it our main object to
gratify our own wills. We should be willing to deny ourselves, if by it
we may promote the happiness of others. This refers particularly to
opinions about meats and drinks; but it may be applied to Christian
conduct generally, as denoting that we are not to make our own happiness
or gratification the standard of our conduct, but are to seek the
welfare of others. See the example of Paul, 1 Corinthians 9:19,22; see also
Philippians 2:4; 1 Corinthians 13:5, "Love seeketh not her own;" 1 Corinthians 10:24, "Let
no man seek his own, but every man another's wealth." Also Matthew 6:24.
{c} "to bear the infirmities" Romans 14:1; Galatians 6:2
Verse 2. Please his neighbour. That is, all other persons, but
especially the friends of the Redeemer. The word neighbour here has
especial reference to the members of the church. It is often used,
however in a much larger sense. See Luke 10:36.
For his good. Not to seek to secure for him indulgence in those
things which would be injurious to him, but in all these things which
his welfare would be promoted.
To edification. See Barnes "Romans 14:19".
{d} "neighbour for his good" 1 Corinthians 9:19; Philippians 2:4,5
Verse 3. 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.
Pleased not himself. This is not to be understood as if the Lord
Jesus did not voluntarily and cheerfully engage in his great work. 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 engaged in its sacrifices and
self-denials. But the meaning may be expressed in 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 Mediator did not consult his own happiness and
honour in heaven, but cheerfully came to do the will of God,
Psalms 40:7,8. Comp. Hebrews 10:4-10; Philippians 2:6; John 17:5
Christ, when on earth, made it his great object 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 personal comfort, wealth, or friends,
or honours. 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, or unkind, 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. Psalms 69:9. This psalm, and the former part
of this verse, is referred to the Messiah. Comp. Psalms 69:21 with
Matthew 27:34,48.
The reproaches. The calumnies, censures, harsh, opprobrious
speeches.
Of them that reproached thee. Of the wicked, who vilified and abused
the law and government of God.
Fell on me. In other words, Christ was willing to suffer reproach
and contempt in order to do good to others. He endured calumny and
contempt all his life, from those who by their lips and lives
calumniated God, or reproached their Maker. We may learn here,
(1.) that the contempt of Jesus Christ is contempt of him who appointed
him.
(2.) We may see the kindness of the Lord Jesus in being willing thus to
throw himself between the sinner and God; to intercept, as it
were, our sins, and to bear the effects of them in his own person. He
stood between us and God; and both the reproaches and the Divine
displeasure due to them, met on his sacred Person, and produced the
sorrows of the atonement--his bitter agony in the garden and on the
cross. Jesus thus showed his love of God in being willing to bear the
reproaches aimed at him; and his love to men in being willing to
endure the sufferings necessary to atone for these very sins.
(3.) If Jesus thus bore reproaches, we should be willing also to
endure them. We suffer in the cause where he has gone before us, and
where he has set us the example; and as he was abused and vilified,
we should be willing to be so also.
{e} "Christ pleased not himself" John 6:28
{f} "The reproaches of them" Psalms 69:9
Verse 4. For whatsoever things, This is a general observation
which struck the mind of the apostle, from the particular case which he
had just specified. He had just made use of a striking passage in
the Psalms to his purpose. The thought seems suddenly to have
occurred to him that all the Old Testament was admirably adapted
to express Christian duties and doctrine, and he therefore turned
aside from his direct argument to express this sentiment. It should
be read as a parenthesis.
Were written aforetime. That is, in ancient times; in the Old
Testament.
For our learning. For our teaching or instruction. Not that this
was the only purpose of the writings of the Old Testament, to instruct
Christians; but that all the Old Testament might be useful now in
illustrating and enforcing the doctrines and duties of piety towards God
and man.
Through patience. This does not mean, as our translation might
seem to suppose, patience of the Scriptures; but it means, that by
patiently enduring sufferings, in connexion with the consolation
which the Scriptures furnish, we might have hope. The tendency
of patience, the apostle tells us, (Romans 5:4,) is to produce hope.
See Barnes "Romans 5:4".
And comfort of the Scriptures. By means of the consolation which the
writings of the Old Testament furnish. The word rendered comfort
means also exhortation or admonition. If this is its meaning
here, it refers to the admonitions which the Scriptures suggest,
instructions which they impart, and the exhortations to patience in
trials. If it means comfort, then the reference is to the examples
of the saints in affliction; to their recorded expressions of confidence
in God in their trials, as of Job, Daniel, David, etc. Which is the
precise meaning of the word here, it is not easy to determine.
Might have hope. See Barnes "Romans 5:4". We may learn here,
(1.) that afflictions may prove to be a great blessing.
(2.) That the proper tendency is to produce hope.
(3.) That the way to find support in afflictions is to go to the Bible.
By the example of the ancient saints, by the expression of their
confidence in God, by their patience, we may learn to suffer, and
may not only be instructed, but may find comfort in all our
trials. See the example of Paul himself in 2 Corinthians 1:3-11.
{g} "whatsoever things" 1 Corinthians 10:11; 2 Timothy 3:16,17
Verse 5. Now the God of patience. The God who is himself
long-suffering, who bears patiently with the errors and faults of his
children, and who can give patience, may he give you of his Spirit,
that you may bear patiently the infirmities and errors of each
other. The example of God here, who bears long with his children, and is
not angry soon at their offences, is a strong argument why Christians
should bear with each other. If God bears long and patiently with
our infirmities, we ought to bear with each other.
And consolation. Who gives or imparts consolation.
To be like-minded, etc. Gr., To think the same thing; that is,
to be united, to keep from divisions and strifes.
According to Christ Jesus. According to the example and spirit of
Christ; his was a spirit of peace. Or, according to what his religion
requires. The name of Christ is sometimes thus put for his religion,
2 Corinthians 11:4; Ephesians 4:20. If all Christians would imitate the example of
Christ, and follow his instructions, there would be no contentions
among them. He earnestly sought in his parting prayer their
unity and peace, John 17:21-23.
{h} "one toward another" 1 Corinthians 1:10
{1} "according to Christ Jesus" or, "after the example of"
Verse 6. That ye may with one mind. The word here used is translated
"with one accord," Acts 1:14; 2:1; 4:24. It means unitedly,
with one purpose, without contentions, and strifes, and jars.
And one mouth. This refers, doubtless, to their prayers and
praises. That they might join, without contention and unkind
feeling, in the worship of God. Divisions, strife, and contention
in the church prevent union in worship. Though the body may
be there, and the church professedly engaged in public worship,
yet it is a divided service; and the prayers of strife and
contention are not heard, Isaiah 58:4.
Glorify God. Praise or honour God. This would be done by their
union, peace, and harmony; thus showing the tendency of the gospel to
overcome the sources of strife and contention among men, and to bring
them to peace.
Even the Father, etc. This is an addition designed to produce
love.
(1.) He is a Father; we then, his children, should regard
him as pleased with the union and peace of his family.
(2.) He is the Father of our LORD; our common Lord; our Lord who has
commanded us to be united, and to love one another. By the desire of
honouring such a Father, we should lay aside contentions, and be
united in the bands of love.
{i} "one mind" Acts 4:24,32
Verse 7. Wherefore. In view of all the considerations, tending to
produce unity and love, which have been presented. He refers to
the various arguments in this and the preceding chapter.
Receive ye one another. Acknowledge one another as Christians, and
treat one another as such, though you may differ in opinion about
many smaller matters. See Romans 14:3.
As Christ also received us. That is, received us as his friends and
followers. See Romans 14:3.
To the glory of God. In order to promote his glory. He has redeemed
us, and renewed us, in order to promote the honour of God.
Comp. Ephesians 1:6. As Christ has received us in order to promote the
glory of God, so ought we to treat each other in a similar manner for a
similar purpose. The exhortation in this verse is to those who had been
divided on various points pertaining to rites and ceremonies; to those
who had been converted from among Gentiles and Jews; and the
apostle here says that Christ had received both. In order to enforce
this, and especially to show the Jewish converts that they ought to
receive and acknowledge their Gentile brethren, he proceeds to show,
in the following verses, that Christ had reference to both in his
work. He shows this in reference to the Jews Romans 15:8 and to
the Gentiles Romans 15:9-12. Thus he draws all his arguments from
the work of Christ.
{k} "received us" Ephesians 1:6
Verse 8. Now I say. I affirm, or maintain. I, a Jew, admit that
his work had reference to the Jews; I affirm also that it had reference
to the Gentiles.
That Jesus Christ. That the Messiah. The force of the apostle's
reasoning would often be more striking if he would retain the word
Messiah, and not regard the word Christ as a mere surname. It is the
name of his office; and to a Jew the name Messiah would convey much
more than the idea of a mere proper name.
Was a minister of the circumcision. Exercised his office--the office
of the Messiah--among the Jews, or with respect to the Jews, for the
purposes which he immediately specifies. Hie was born a Jew; was
circumcised; came to that nation; and died in their midst, without
having gone himself to any other people.
For the truth of God. To confirm or establish the truth of the
promises of God. He remained among them in the exercise of his ministry
to show that God was true, who had said that the Messiah should come
to them.
To confirm the promises, etc. To establish, or to show that the
promises were true. See Barnes "Acts 3:25", also Acts 3:26.
The promises referred to here, are those particularly which related
to the coming of the Messiah. By thus admitting that the Messiah was the
minister of the circumcision, the apostle conceded all that the Jew
could ask, that he was to be peculiarly their Messiah.
See Barnes "Luke 24:47".
{l} "confirm the promises" Acts 3:25,26
Verse 9. And that the Gentiles, etc. The benefits of the gospel were
not to be confined to the Jews; and as God designed that those
benefits should be extended to the Gentiles, so the Jewish converts
ought to be willing to admit them, and treat them as brethren.
That God did design this, the apostle proceeds to show.
Might glorify God. Might praise, or give thanks to God. This
implies that the favour shown to them was a great favour.
For his mercy. Greek, On account of the mercy shown to them.
As it is written. Psalms 18:49. The expression there is one of
David's. He says that he will praise God for his mercies among the
heathen, or when surrounded by the heathen; or that he would confess
and acknowledge the mercies of God to him, as we should say, to all
the world. The apostle, however, uses it in this sense, that the
Gentiles would participate with the Jew in offering praise to God,
or that they would be united. This does not appear to have been
the original design of David in the psalm, but the words express
the idea of the apostle.
And sing, etc. Celebrate thy praise. This supposes that benefits
would be conferred on them, for which they would celebrate his goodness.
{m} "For this cause" Psalms 18:49
Verse 10. And again, etc. Deuteronomy 32:43. In this place, the
nations or Gentiles are called on to rejoice with tile Jews, for the
interposition of God in their behalf. The design of the quotation is to
show that the Old Testament speaks of the Gentiles as called on
to celebrate the praises of God; of course, the apostle infers that
they are to be introduced to the same privileges as his people.
{n} "Rejoice, ye Gentiles" Deuteronomy 32:43
Verse 11. And again. Psalms 117:1. The object in this quotation is
the same as before. The apostle accumulates quotations to show that it
was the common language of the Old Testament, and that he was not
depending on a single expression for the truth of his doctrine.
All ye Gentiles. In the psalm, "all ye nations; but the original
is the same.
And laud him. Praise him. The psalm is directly in point. It is a
call on all nations to praise God; the very point in the discussion
of the apostle.
{o} "Praise the Lord" Psalms 117:1.
Verse 12. Esaias saith. Isaiah 11:1,10.
There shall be a root. A descendant, or one that should proceed from
him when he was dead. When a tree dies, and falls, there may remain a
root which shall retain life, and which shall send up a sprout of a
similar kind. So Job says, (Job 14:7,) "For there is hope of a
tree, if it be cut down, that it will sprout again, and that the tender
branch thereof will not cease." So in relation to Jesse. Though
he should fall, like an aged tree, yet his name and family should
not be extinct. There should be a descendant who should rise,
and reign over the Gentiles. The Lord Jesus is thus called also
the "root and the offspring of David," Revelation 22:16; 5:5.
Of Jesse. The father of David, 1 Samuel 17:58. The Messiah was
thus descended front Jesse.
He that shall rise. That is, as a sprout springs up from a decayed
or fallen tree. Jesus thus rose from the family of David, that had
fallen into poverty and humble life in the time of Mary.
To reign over the Gentiles. This is quoted from the Lxx. of
Isaiah 11:10. The Hebrew is, "Which shall stand up for an ensign of
the people;" that is, a standard to which they shall flock. Either the
Septuagint or the Hebrew would express the idea of the apostle. The
substantial sense is retained, though it is not literally quoted.
The idea of his reigning over the Gentiles is one that is fully
expressed in the second psalm.
In him, etc. Hebrew, "To it shall the Gentiles seek." The sense,
however, is the same. The design of this quotation is the same as the
preceding, to show that it was predicted in the Old Testament that the
Gentiles should be made partakers of the privileges of the gospel. The
argument of the apostle is, that if this was designed, then converts to
Christianity from among the Jews should lay aside their prejudices,
and receive them as their brethren, entitled to the same privileges of
the gospel as themselves. The fact that the Gentiles would be
admitted to these privileges, the apostle had more fully discussed
in chapters 10 and 11.
{p} "There shall be" Isaiah 11:1,10
{q} "of Jesse" Revelation 5:5; 22:16
Verse 13. Now the God of hope. The God who inspires, or
produces the Christian hope.
All joy and peace. Romans 14:17. If they were filled with this,
there would be no strife and contention.
In believing. The effect of believing is to produce this joy and
peace.
That ye may abound, etc. That your hope may be steadfast and strong.
Through the power, etc. By means of the powerful operation of the
Holy Spirit. It is by his power alone that the Christian has the hope of
eternal life. See Ephesians 1:13,14; Romans 8:24.
{r} "all joy" Romans 14:17
Verse 14. And I myself also. The apostle here proceeds to show them
why he had written this epistle, and to state his confidence in
them. He had exhorted them to peace; he had opposed some of
their strongest prejudices; and in order to secure their obedience
to his injunctions, he now shows them the deep interest which he
had in their welfare, though he had never seen them.
Am persuaded. He had never seen them, (Romans 1:10-13,)but he had
full confidence in them. This confidence he had expressed more
fully in the first chapter.
Of you. Concerning you. I have full confidence in you.
My brethren. An address of affection; showing that he was not
disposed to assume undue authority, or to lord it over their faith.
Are full of goodness. Filled with kindness or benevolence. That
is, they were disposed to obey any just commands; and that
consequently any errors in their opinions and conduct had not been the
effect of obstinacy or perverseness. There was indeed danger, in the
city of Rome, of pride and haughtiness; and among the Gentile converts
there might have been some reluctance to receive instruction from a
foreign Jew. But the apostle was persuaded that all this was overcome by
the mild and humbling spirit of religion, and that they were disposed
to obey any just commands. He made this observation, therefore, to
conciliate respect to his authority as an apostle.
Filled with all knowledge. That is, instructed in the doctrines and
duties of the Christian religion. This was true; but there might be
still some comparatively unimportant and non-essential points, on
which they might not be entirely clear. On these the apostle had
written; and written, not professedly to communicate new ideas, but
to remind them of the great principles on which they were before
instructed, Romans 15:15.
Able also, etc. That is, you are so fully instructed in Christian
principles, as to be able to give advice and counsel, if it is needed.
From this verse we may learn,
(1.) that when it is our duty to give instruction, admonition, or
advice, it should be in a kind: conciliating manner; not with harshness,
or with the severity of authority. Even an apostle did not
assume harshness or severity in his instructions.
(2.) There is no impropriety in speaking of the good qualities of
Christians in their presence; or even of commending and praising
them when they deserve it. The apostle Paul was as far as possible from
always dwelling on the faults of Christians. When it was necessary to
reprove them, he did it, but did it with tenderness and tears. When he
could commend, he preferred it; and never hesitated to give them credit
to the utmost extent to which it could be rendered. He did not
flatter, but he told the truth; he did not commend to excite pride
and vanity, but to encourage, and to prompt to still more active
efforts. The minister who always censures and condemns, whose ministry
is made up of complaints and lamentations, who never speaks of
Christians but in a strain of fault-finding, is unlike the example of
the Saviour and of Paul, and may expect little success in his work.
Comp. Romans 1:8; 16:19; 1 Corinthians 1:6; 2 Corinthians 8:7; 9:2; Philippians 1:8-7; Hebrews 6:9; 2 Peter 1:12.
{s} "persuaded of you" Hebrews 6:9; 2 Peter 1:12
{t} "able also to admonish" 1 Corinthians 8:1,7,10
Verse 15. Nevertheless. Notwithstanding my full persuasion of your
knowledge, and your purpose to do right. Perhaps he refers also
to the fact that he was a stranger to them.
The more boldly. More boldly than might have been expected from a
stranger. The reason why he showed this boldness in declaring his
sentiments he immediately states--that he had been specially called to
the office of instructing the Gentiles.
In some sort, (\~apo merouv\~). In part. Some have supposed that he
referred to a party at Rome--the Gentile party. (Whitby.) Some
refer it to different parts of his epistle--on some subjects.
(Stuart.) Probably the expression is designed to qualify the phrase
more boldly. The phrase, says Grotius, diminishes that of which it
is spoken, as 1 Corinthians 13:9,12; 2 Corinthians 1:14; 2:5; and means the same as
"somewhat more freely;" that is, I have been induced to write the more
freely, partly because I am appointed to this very office. I write
somewhat more freely to a church among the Gentiles than I even
should to one among the Jews, because I am appointed to this very
office.
As putting you in mind. Greek, Calling to your remembrance, or
reminding you. Comp. 2 Peter 1:12,13. This was a delicate way of
communicating instruction. The apostles presumed that all Christians
were acquainted with the great doctrines of religion; but they did not
command, enjoin, or assume a spirit of dictation. How happy would it be
if all teachers would imitate the example of the apostles in this,
and be as modest and humble as they were.
Because of the grace, etc. Because God has conferred the favour
on me of appointing me to this office. See Barnes "Romans 1:5".
{u} "because of the grace" Ephesians 3:7,8.
Verse 16. The minister, (\~leitourgon\~). This is not the word which is
commonly translated minister, (\~diakonov\~). This word is properly
appropriated to those who minister in public offices or the affairs
of the state. In the New Testament it is applied mainly to the
Levitical priesthood, who ministered and served at the altar,
Hebrews 10:11. It is, however, applied to the ministers of the New
Testament, as discharging substantially the same offices towards the
church which were discharged by the Levitical priesthood; i. e.,
as engaged in promoting the welfare of the church, occupied in
holy things, etc. Acts 13:2, "As they ministered to the Lord
and fasted," etc. It is used in a larger sense still in Romans 15:27;
2 Corinthians 9:12.
To the Gentiles. Comp. Romans 1:6; Acts 9:15.
Ministering, (\~ierourgounta\~). Performing the office of a priest in
respect to the gospel of God. The office of a priest was to offer
sacrifice. Paul here retains the language, though without
affirming or implying that the ministers of the New Testament were
literally priests to offer sacrifice. The word used here occurs
nowhere else in the New Testament. Its meaning here is to be determined
from the connexion. The question is, what is the sacrifice of which he
speaks? It is the offering up--the sacrifice of the Gentiles. The
Jewish sacrifices were abolished. The Messiah had fulfilled the design
of their appointment, and they were to be done away. (See the epistle to
the Hebrews.) There was to be no further literal sacrifice. But now
the offerings of the Gentiles were to be as acceptable as had been the
offerings of the Jews. God made no distinction; and in speaking of these
offerings, Paul used figurative language drawn from the Jewish
rites. But assuredly he did not mean that the offerings of the Gentiles
were literal sacrifices to expiate sins; nor did he mean that there
was to be an order of men who were to be called priests under the
New Testament. If this passage did prove that, it would prove
that it should be confined to the apostles, for it is of them only
that he uses it. The meaning is this: "Acting in the Christian church
substantially as the priests did among the Jews: that is, endeavouring
to secure the acceptableness of the offerings which the Gentiles make to
God."
That the offering up. The word here rendered offering up,
(\~prosfora\~), commonly means a sacrifice or an expiatory
offering, and is applied to Jewish sacrifices, Acts 21:26; 24:17. It is
also applied to the sacrifice which was made by our Lord Jesus Christ
when he offered himself on the cross for the sins of men, Ephesians 5:2;
Hebrews 10:10. It does not always mean bloody sacrifices, but it is
used to denote any offering to God, Hebrews 10:5,8,14,18. Hence it
is used in this large sense to denote the offering which the
Gentiles who were converted to Christianity made of themselves; their
devoting or dedicating themselves to God. The language is derived
from the customs of the Jews; and the apostle represents himself
figuratively as a priest presenting this offering to God.
Might be acceptable. Or, approved by God. This was in accordance
with the prediction in Isaiah 66:20, "They shall bring all your
brethren for an offering unto the Lord out of all nations," etc. This
does not mean that it was by any merit of the apostle that this
offering was to be rendered acceptable; but that he was appointed to
prepare the way, so that their offering, as well as that of the
Jews, might come up before God.
Being sanctified. That is, the offering being sanctified, or
made holy. The sacrifice was prepared or made fit to be an
offering, among the Jews, by salt, oil, or frankincense, according to
the nature of the sacrifice, Leviticus 6:14, etc. In allusion to this, the
apostle says that the offering of the Gentiles was rendered holy,
or fit to be offered, by the converting and purifying influences of
the Holy Spirit. They were prepared, not by salt and frankincense, but
by the cleansing influences of God's Spirit. The same idea,
substantially, is expressed by the apostle Peter in Acts 10:46; 11:17.
{1} "offering up" or, "sacrificing"
{v} "up of the Gentiles" Isaiah 66:20
{w} "sanctified by the Holy Ghost" Acts 20:32
Verse 17. I have therefore, etc. I have cause of glorying. I have
cause of rejoicing that God has made me a minister to the Gentiles, and
that he has given me such success among them. The ground of this he
states in Romans 15:18-22.
Glory. Of boasting, (\~kauchsin\~ the word usually rendered
boasting,) James 4:16; Romans 3:27; 2 Corinthians 7:14; 8:24; 9:3,4; 10:15; 11:10,17.
It means also praise, thanksgiving, and joy,
1 Corinthians 15:31; 2 Corinthians 1:12; 7:4; 8:24; 1 Thessalonians 2:19 This is its meaning here, that
the apostle had great cause of rejoicing or praise that he had been
so highly honoured in the appointment to this office, and in his success
in it.
Through Jesus Christ. By the assistance of Jesus Christ; ascribing
his success among the Gentiles to the aid which Jesus Christ had
rendered him.
In those things which pertain to God. Comp. Hebrews 5:1. The things
of religion; the things which God has commanded, and which pertain to
his honour and glory. They were not things which pertained to Paul, but
to God; not wrought by Paul, but by Jesus Christ; yet he might
rejoice that he had been the means of diffusing so far those blessings.
The success of a minister is not for his own praises, but for the
honour of God; not by his skill or power, but by the aid of Jesus
Christ; yet he may rejoice that through him such blessings are
conferred on men.
{x} "glory through Jesus Christ" 2 Corinthians 12:1
{y} "which pertain to God" Hebrews 5:1
Verse 18. For I will not dare to speak. I should be restrained; I
should be afraid to speak, if the thing were not as I have stated.
I should be afraid to set up a claim beyond that which is strictly
in accordance with the truth.
Which Christ hath not wrought by me. I confine myself strictly
to what I have done. I do not arrogate to myself what Christ has
done by others. I do not exaggerate my own success, or claim what others
have accomplished.
To make the Gentiles obedient. To bring them to obey God in
the gospel.
By word and deed. By preaching, and by all other means; by
miracle, by example, etc. The deeds, that is, the lives
of Christian ministers are often as efficacious in bringing me to Christ
as their public ministry.
{z} "make the Gentiles obedient"
Verse 19. Through mighty signs and wonders. By stupendous and
striking miracles. See Barnes "Acts 2:43". Paul here refers,
doubtless, to the miracles which he had himself wrought. See
Acts 19:11,12, "And God wrought special miracles by the hands of
Paul," etc.
By the power of the Spirit of God. This may either be connected with
signs and wonders, and then it will mean that those miracles were
performed by the power of the Holy Spirit; or it may constitute a new
subject, and refer to the gift of prophecy, the power of speaking other
languages. Which is its true meaning cannot, perhaps, be ascertained.
The interpretations agree in this, that he traced his success in
all things to the aid of the Holy Spirit.
So that from Jerusalem. Jerusalem, as a centre of his work; the
centre of all religious operations and preaching under the gospel. This
was not the place where Paul began to preach, (Galatians 1:17,18) but
it was the place where the gospel was first preached, and the
apostles began to reckon their success from that as a point. Comp.
See Barnes "Luke 24:49".
And round about. (\~kai kuklw\~) In a circle. That is, taking Jerusalem
as a centre, he had fully preached round that centre until you come to
Illyricum.
Unto Illyricum. Illyricum was a province lying to the northwest of
Macedonia, bounded north by a part of Italy and Germany, east by
Macedonia, south by the Adriatic, west by Istria. It comprehended the
modern Croatia and Dalmatia. So that, taking Jerusalem as a centre, Paul
preached not only in Damascus and Arabia, but in Syria, in Asia Minor,
in all Greece, in the Grecian Islands, and in Thessaly and Macedonia.
This comprehended no small part of the then known world; all of
which had heard the gospel by the labours of one indefatigable man.
There is nowhere in the Acts express mention of Paul's going into
Illyricum; nor does the expression imply that he preached the gospel
within it, but only unto its borders. It may have been, however,
that when in Macedonia, he crossed over into that country; and this is
rendered somewhat probable from the fact that Titus is mentioned as
having gone into Dalmatia, (2 Timothy 4:10) which was a part of
Illyricum.
I have fully preached. The word here used means, properly,
to fill up, (\~peplhrwkenai\~), to complete, and here is used in
the sense of diffusing abroad, or of filling up all that region with
the gospel. Comp. 2 Timothy 4:17. It means, that he had faithfully
diffused the knowledge of the gospel in all that immense country.
{a} "signs and wonders" Acts 19:11
{b} "I have fully preached" Romans 1:14-16
Verse 20. Yea, so have I strived. The word used here (\~filotimoumenon\~)
means, properly, to be ambitious, to be studious of honour; and then
to desire earnestly. In that sense it is used here. He earnestly
desired; he made it a point for which he struggled, to penetrate
into regions which had not heard the gospel.
Not where Christ was named. Where the gospel had not been before
preached.
Lest I should build, etc. That is, he desired to found churches
himself; he regarded himself as particularly called to this. Others
might be called to edify the church, but he regarded it as his
office to make known the name of the Saviour where it was not before
known. This work was particularly adapted to the ardour, zeal,
energy, and bravery of such a man as Paul. Every man has his
proper gift; and there are some particularly fitted to found and
establish churches; others to edify and comfort them. Comp.
2 Corinthians 10:13-16. The apostle chose the higher honour, involving
most danger and responsibility; but still any office in building up
the church is honourable.
{c} "lest I should build" 2 Corinthians 10:13-16
Verse 21. But as it is written. Isaiah 52:15. This is not
literally quoted but the sense is retained. The design of quoting it is
to justify the principle on which the apostle acted. It was revealed
that the gospel should be preached to the Gentiles; and he regarded it
as a high honour to be the instrument of carrying this prediction into
effect.
{d} "To whom he was not spoken of" Isaiah 52:15
Verse 22. For which cause. I have been so entirely occupied in this
leading purpose of my life, that I have not been able to come to
you.
Much hindered. Many ways; not many times. I had so frequent and
urgent demands on my time elsewhere, that I could not come to you.
From coming to you. Where the gospel has been preached. I have
desired to come, but have been unable to leave the vast region where I
might preach the gospel to those who had never heard it.
{1} "much hindered" or, "many ways" or, "oftentimes"
{e} "from coming to you" 1 Thessalonians 2:18
Verse 23. But now, etc. Having no further opportunity in these
regions to preach to those who have never heard the gospel.
In these parts. In the regions before specified, he had gone over
them, had established churches, had left them in the care of elders,
(Acts 20:17) and was now prepared to penetrate into some new
region, and lay the foundation of other churches.
And having a great desire, etc. See Romans 1:9-13.
Verse 24. Whensoever I take my journey into Spain. Ancient Spain
comprehended the modem kingdoms of Spain and Portugal, or the
whole of the Spanish peninsula. It was then subject to the Romans. It is
remarkable, even here, that the apostle does not say that his principal
object was to visit the church at Rome, much as he desired that, but
only to take it in his way in the fulfillment of his higher purpose
to preach the gospel in regions where Christ was not named. Whether he
ever fulfilled his purpose of visiting Spain is a matter of doubt.
Some of the fathers, Theodoret (on Philippians 1:25; 2 Timothy 4:17) among others,
say that after he was released from his captivity, when he was brought
before Nero, he passed two years in Spain. If he was imprisoned a
second time at Rome, such a visit is not improbable as having taken
place between the two imprisonments. But there is no certain
evidence of this. Paul probably projected many journeys which were never
accomplished.
To be brought on my way, etc. To be assisted by you in regard to
this journey; or to be accompanied by you. This was the custom of the
churches, Acts 15:3; 17:14,16; 20:38; 21:5; 1 Corinthians 16:6,11; 3 John 1:6.
If first, etc. If on my journey, before I go into Spain.
Somewhat. Greek, In part. As though he could not be
fully satisfied with their company, or could not hope to enjoy their
society as fully and as long as he could desire. This is a very tender
and delicate expression.
Filled. This is a strong expression, meaning to be satisfied, to
enjoy. To be filled with a thing is to have great satisfaction and
joy in it.
With your company. Greek, With you; meaning, in your society.
The expression to be filled with one, in the sense of being
gratified, is sometimes used in the classic writers. (See Clarke on
this verse.)
{f} "brought on my way" Acts 15:3; 3 John 1:6
{1} "with your company" "with you"
Verse 25. But now I go, etc. I am about to go now. The mention of
this intended journey to Jerusalem is introduced in several other
places, and is so mentioned that Dr. Paley has derived from it a
very strong argument for the genuineness of this epistle.* This
intended journey is mentioned in Acts 19:21, "Paul purposed in
the spirit, when he had passed through Macedonia and Achaia,
to go to Jerusalem, saying, After I have been there, I must also
see Rome." See also Acts 20:2,3. That he went to Jerusalem,
according to his purpose, is recorded in his defence before Felix,
(Acts 24:17,) "Now after many years, I came to bring aims to my
nation, and offerings."
To minister to the saints. To supply their necessities by bearing
the contribution which the churches have made for them.
{*} Paley's Horae Paulinae, chap 2, no 1.
{g} "go unto Jerusalem" Acts 19:21
Verse 26. For it hath pleased them of Macedonia. That is, they have
done it cheerfully and voluntarily. See their liberality and
cheerfulness commended by the apostle in 2 Corinthians 8:1-6; 9:2. Paul
had been at much pains to obtain this collection, but still they did
it freely. See 2 Corinthians 9:4-7. It was with reference to this
collection that he directed them to lay by for this purpose as God had
prospered them, on the first day of the week, 1 Corinthians 16:2.
Of Macedonia. That is, the Christians in Macedonia--those who had
been Gentiles, and who had been converted to the Christian religion,
Romans 15:27. Macedonia was a country of Greece, bounded north
by Thrace, south by Thessaly, west by Epirus, and east by the
AEgean Sea. It was an extensive region, and was the kingdom of
Philip, and his son Alexander the Great. Its capital was Philippi,
at which place Paul planted a church. A church was also established at
Thessalonica, another city of that country, Acts 16:9,etc.; comp.
Acts 18:5; 19:21; 2 Corinthians 7:5; 1 Thessalonians 1:1,7,8; 4:10.
And Achaia. Achaia, in the largest sense, comprehended all
ancient Greece. Achaia Proper, however, was a province of Greece,
embracing the western part of the Peloponnesus, of which Corinth
was the capital. See Barnes "Acts 18:12". This place is mentioned as
having been concerned in this collection, in 2 Corinthians 9:2.
The poor saints, etc. The Christians who were in Judea were
exposed to peculiar trials. They were condemned by the sanhedrim,
opposed by the rulers, and persecuted by the people. See Acts 8:1,
Acts 12:1, etc. Paul sought not only to relieve them by this
contribution, but also to promote fellow-feeling between them and the
Gentile Christians. And this circumstance would tend much to enforce
what he had been urging in chapters 14 and 15 on the duty of kind
feeling between the Jewish and Gentile converts to Christianity. Nothing
tends so much to wear off prejudice, and to prevent unkind feeling in
regard to others, as to see about some purpose to do them good, or
to unite with them in doing good.
{h} "Macedonia and Achia" 2 Corinthians 8:1; 9:2,12s
Verse 27. Their debtors. The reason he immediately states. Comp.
Romans 1:14.
Of their spiritual things. Have received the gospel by the
instrumentality of those who had been Jews; and were admitted now to the
same privileges with them.
Carnal things. Things pertaining to the flesh; that is, to this
life. On this ground the apostle puts the obligation to support the
ministers of the gospel, 1 Corinthians 9:11. It becomes a matter of debt
where the hearer of the gospel receives, in spiritual blessings, far
more than he confers by supporting the ministry. Every man who
contributes his due proportion to support the gospel may receive far
more, in return, in his own peace, edification, and in the order and
happiness of his family, than his money could purchase in any other
way. The gain is on his side, and the money is not lost. The
minister is not a beggar; and that which is necessary to his support is
not almsgiving. He has an equitable claim--as much as a physician, or a
lawyer, or a teacher of youth has--on the necessaries and comforts of
life.
{i} "duty is also to minister" 1 Corinthians 9:11.
Verse 28. Have sealed to them. That is, have secured it to them.
To seal an instrument of writing, a contract, deed, etc., is to
authenticate it, to make it sure.. In this sense it is used
here. Paul was going himself to see that it was placed securely in
their hands.
This fruit. This result of the liberality of the Gentile churches--
the fruit which their benevolence had produced.
I will come, etc. This was Paul's purpose; but it is not clear that
he ever accomplished it. See Barnes "Romans 15:24".
By you. Taking Rome in my way.
{k} "I will come by you into Spain" Philippians 4:17.
Verse 29. I am sure. Greek, I know; expressing the fullest
confidence, a confidence that was greatly confirmed by the success of
his labours elsewhere.
In the fulness of the blessing, etc. This is a Hebrew mode of
expression, where one noun performs the purpose of an adjective, and
means with a full or abundant blessing. This confidence he expressed
in other language in Romans 1:11,12. See Barnes "Romans 1:11"
Of the gospel of Christ. Which the gospel of Christ is fitted to
impart. Thus every minister of the gospel should wish to go. This should
be his ever-burning desire in preaching. Paul went to Rome; but he went
in bonds, Acts chapters 27 and 28. But though he went in this manner, he
was permitted there to preach the gospel for at least two years; nor can
we doubt that his ministry was attended with the anticipated success,
Acts 28:30,31. God may disappoint us in regard to the mode in
which we purpose to do good; but if we really desire it, he will enable
us to do it in his own way. It may be better to preach the
gospel in bonds than at liberty; it is better to do it even in a
prison, than not at all. Bunyan wrote the Pilgrim's Progress to amuse
his heavy hours during a twelve years' cruel imprisonment, If he had
been at liberty, he probably would not have written it at all. The great
desire of his heart was accomplished, but a prison was the place in
which to do it. Paul preached; but preached in chains.
{l} "I come unto you" Romans 1:11,12
Verse 30. For the Lord Jesus Christ's sake. Greek, By or through
(\~dia\~) our Lord Jesus Christ. It means, probably, out of love and
regard to him; in order to promote his honour and glory, and to
extend his kingdom among men. Paul desired to be delivered
from the hands of the Jews, that he might promote the honour of
Jesus Christ among the Gentiles.
And for the love of the Spirit, (\~dia\~). By the mutual love and
sympathy which the Spirit of God produces in the minds of all who are
the friends of God. I beseech you now to manifest that love by praying
earnestly for me.
That ye strive together with me. That you unite with me in earnest
prayer. The word strive denotes intense agony or effort, such as
was used by the wrestlers in the Greek games; and then the agony,
or strong effort, which a man makes in prayer, who is earnestly
desirous to be heard. The use of the word here denotes Paul's
earnest desire that they should make an intense effort in their
prayers that he might be delivered. Christians, though at a distance
from each other, may unite their prayers for a common object.
Christians everywhere should wrestle in prayer for the ministers of
the gospel, that they may be kept from temptations; and especially for
those who are engaged, as the apostle was, in arduous efforts among the
heathen, that they may be kept from the many dangers to which they are
exposed in their journeyings in pagan lands.
{m} "love of the Spirit" Philippians 2:1
{n} "together" Colossians 4:12
Verse 31. That I may be, etc. The unbelieving Jews in Judea had
been opposed to Paul's conversion. They could not forget that he
had borne letters of commission from them to persecute the Christians at
Damascus. They regarded him as an apostate. They had heard of his
success among the Gentiles; and they had been informed that he "taught
all the Jews among the Gentiles to forsake the laws of Moses,"
Acts 21:21. Hence the apostle could not but be aware that, in
returning to Judea, he exposed himself to peculiar dangers. His fears,
as the result showed, were well founded. They evinced all the opposition
to him which he had ever anticipated, Acts 21:21.
And that my service. My ministry; or the act of service which I am
going to perform for them; referring to the contribution which he was
bearing for the poor saints at Jerusalem.
For Jerusalem. For the poor Christians in Jerusalem.
May be accepted of the saints. That the poor Christians there may be
willing to receive it. The grounds of doubt and hesitation,
whether they would be willing to receive this, seem to have been two:
(1.) Many, even among Christians, might have had their minds filled with
prejudice against the apostle, from the reports constantly in
circulation among the Jews, that he was opposing and denouncing the
customs of Moses. Hence, in order to satisfy them, when he went up to
Jerusalem, he actually performed a vow, in accordance with the law
of Moses, to show that he did not intend to treat his laws with
contempt, Acts 21:22,23,26,27.
(2.) Many of the converts from Judaism might be indisposed to receive an
offering made by Gentiles. They might have retained many of their
former feelings--that the Gentiles were polluted, and that they ought to
have no fellowship with them. Early opinions and prejudices wear off by
slow degrees. Christians retain former notions long after their
conversion; and often many years are required to teach them enlarged
views of Christian charity. It is not wonderful that the Christians in
Judea should have been slow to learn all the ennobling lessons of
Christian benevolence, surrounded as they were by the institutions of
the Jewish religion, and having been themselves educated in the
strictest regard for those institutions.
{o} "that I may be delivered" 2 Thessalonians 3:2
{1} "do not believe" or, "are disobedient"
Verse 32. That I may come unto you. That I may not be impeded in my
intended journey by opposition in Judea.
With joy. Joy to myself in being permitted to come and producing joy
to you by my presence.
By the will of God. If God will; If God permit. After all his
desires, and all their prayers, it still depended on the will of God;
and to that the apostle was desirous to submit. This should be the end
of our most ardent desires, and this the object of all our prayers, that
the will of God should be done. Comp. James 4:14,15. Paul did go
by the will of God; but he went in bonds.
And be refreshed. Greek, May find rest or solace with you.
Verse 33. Now the God of peace. God, the author or promoter of
peace and union. In Romans 15:13 he is called the God of hope. Here
the apostle desires that the God who gives peace would impart to
them union of sentiment and feeling, particularly between the Jewish and
Gentile Christians--the great object for which he laboured in his
journey to Judea, and which he had been endeavouring to promote
throughout this epistle. See 1 Corinthians 14:33; Hebrews 13:20.
This is the close of the doctrinal and hortatory parts of this
epistle. The remainder is made up chiefly of salutations. In the
verses concluding this chapter, Paul expressed his earnest desire
to visit Rome. He besought his brethren to pray that he might
be delivered from the unbelievers among the Jews. His main
desire was granted. He was permitted to visit Rome; yet the very
thing from which he sought to be delivered, the very opposition of
the Jews, made it necessary for him to appeal to Caesar, and this
was the means of his accomplishing his desire. (See the closing
chapters of the Acts of the Apostles.) God thus often grants our
main desire; he hears our prayer; but he may make use of that
from which we pray to be delivered as the means of fulfilling our
own requests. The Christian prays that he may be sanctified;
yet at the same time he may pray to be delivered from affliction.
God will hear his main desire, to be made holy; will convert that
which he fears into a blessing, and make it the means of accomplishing
the great end. It is right to express our desires--all our
desires--to God; but it should be with a willingness that he should
choose his own means to accomplish the object of our wishes.
Provided the God of peace is with us, all is well.
{p} "peace be with you all" 1 Corinthians 14:33; Hebrews 13:20
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