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THE MESSAGE
Romans 15:9
Bible Study Resources
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- InternationalParallel Translations
and so that Gentiles may glorify God for his mercy. As it is written,
And that the Gentiles might glorifie God for his mercie, as it is written, For this cause I will confesse to thee among the Gentiles, and sing vnto thy Name.
And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
and in order that the Gentiles might glorify God for his mercy. As it is written, "Therefore I will praise you among the Gentiles, and sing to your name."
and for the Gentiles to glorify God for His mercy; as it is written: "THEREFORE I WILL GIVE PRAISE TO YOU AMONG THE GENTILES, AND I WILL SING PRAISES TO YOUR NAME."
And he also did this so that those who are not Jews could give glory to God for the mercy he gives to them. It is written in the Scriptures: "So I will praise you among the non-Jewish people. I will sing praises to your name." Psalm 18:49
and for the Gentiles to glorify God for His mercy [to them, since God had no covenant with them]. As it is written and forever remains written, "THEREFORE I PRAISE YOU AMONG THE GENTILES, AND SING PRAISES TO YOUR NAME."
and for the Gentiles to glorify God for His mercy; as it is written, "THEREFORE I WILL GIVE PRAISE TO YOU AMONG THE GENTILES, AND I WILL SING TO YOUR NAME."
and for the Gentiles to glorify God for His mercy; as it is written,"Therefore I will give praise to You among the Gentiles,And I will sing to Your name."
so that the Gentiles may glorify God for His mercy. As it is written: "Therefore I will praise You among the Gentiles; I will sing hymns to Your name."
so that the Gentiles would praise God for being kind to them. It is just as the Scriptures say, "I will tell the nations about you, and I will sing praises to your name."
and in order to show his mercy by causing the Gentiles to glorify God — as it is written in the Tanakh, "Because of this I will acknowledge you among the Gentiles and sing praise to your name."
and that the nations should glorify God for mercy; according as it is written, For this cause I will confess to thee among [the] nations, and will sing to thy name.
Christ also did this so that the non-Jewish people could praise God for the mercy he gives to them. The Scriptures say, "So I will give thanks to you among the people of other nations; I will sing praise to your name."
And let the Gentiles prayse God, for his mercie, as it is written, For this cause I wil confesse thee among the Gentiles, and sing vnto thy Name.
And that the Gentiles might glorify God for his mercies which were poured upon them; as it is written, Therefore I will praise you among the Gentiles, and sing unto your name.
and to enable even the Gentiles to praise God for his mercy. As the scripture says, "And so I will praise you among the Gentiles; I will sing praises to you."
and that the Gentiles may glorify God for his mercy, just as it is written, "Because of this, I will praise you among the Gentiles, and I will sing praise to your name."
and for the nations to glorify God for mercy, even as it has been written, "Because of this I will confess to You in the nations, and I will give praise to Your name." Psa. 18:49
and that the Gentiles might glorify God for his mercy; as it is written, Therefore will I give praise unto thee among the Gentiles, And sing unto thy name.
And so that the Gentiles might give glory to God for his mercy; as it is said, For this reason I will give praise to you among the Gentiles, and I will make a song to your name.
and that the Goyim might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Goyim, And sing to your name."
so that the Gentiles may glorify God for his mercy. As it is written,Psalm 18:49; John 10:16; Romans 9:23;">[xr] "That is why I will praiseconfess">[fn] you among the Gentiles; I will sing praises to your name."Psalm 18:49">[fn]
and the Gentiles might glorify Aloha for his mercy that was upon them. As it is written, I will confess thee among the Gentiles, And to thy name will I sing.
and that the Gentiles might glorify God for his mercies upon them, as it is written: I will confess to thee among the Gentiles, and to thy name will I sing psalms.
And that the gentiles myght prayse God for his mercie, as it is written: For this cause I wyll praise thee among the gentiles, and syng vnto thy name.
and that the Gentiles might glorify God for his mercy; as it is written, Therefore will I give praise unto thee among the Gentiles, And sing unto thy name.
and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, And sing to your name."
And that the Gentiles might glorify God for his mercy, as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
and that the Gentiles also have glorified God in acknowledgment of His mercy. So it is written, "For this reason I will praise Thee among the Gentiles, and sing psalms in honour of Thy name."
And hethene men owen to onoure God for merci; as it is writun, Therfor, Lord, Y schal knowleche to thee among hethene men, and Y schal synge to thi name.
and that the Gentiles might glorify God for his mercy; as it is written, Therefore I will give praise to you among the Gentiles, And sing to your name.
And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing to thy name.
and thus the Gentiles glorify God for his mercy. As it is written, " Because of this I will confess you among the Gentiles , and I will sing praises to your name ."
and that the Gentiles might glorify God for His mercy, as it is written: "For this reason I will confess to You among the Gentiles,And sing to Your name." 2 Samuel 22:50; Psalms 18:49 ">[fn]
He also came so that the Gentiles might give glory to God for his mercies to them. That is what the psalmist meant when he wrote: "For this, I will praise you among the Gentiles; I will sing praises to your name."
This was done so the people who are not Jews can thank God for His loving-kindness. The Holy Writings say, "This is why I will give thanks to you among the people who are not Jews. I will sing to Your name."
and in order that the Gentiles might glorify God for his mercy. As it is written, "Therefore I will confess you among the Gentiles, and sing praises to your name";
And that, the nations, for mercy should glorify God: - even as it is written - For this cause, will I openly confess unto thee among nations, and, unto thy name, will strike the strings;
But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
and in order that the Gentiles might glorify God for his mercy. As it is written, "Therefore I will praise thee among the Gentiles, and sing to thy name";
And let the gentyls prayse god for his mercy as it is written: For this cause I will prayse the amonge the gentyls and synge in thy name.
and the nations for kindness to glorify God, according as it hath been written, `Because of this I will confess to Thee among nations, and to Thy name I will sing praise,'
and that the Heythen mighte prayse God because of mercy, as it is wrytten: For this cause wyl I prayse the amoge the Getyles, and synge vnto thy name.
and you Gentiles ought to 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 ."
He also came that the promises would be extended to the outsiders. The Psalms speak of this when they say, "Because of who you are, I will praise you among the outsiders. I will sing of your mighty name."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
For: 2 Samuel 22:50, Psalms 18:49
Reciprocal: Deuteronomy 32:43 - Rejoice 1 Kings 8:35 - if they pray Psalms 33:4 - all his Psalms 35:18 - praise Psalms 40:10 - faithfulness Psalms 50:23 - Whoso Psalms 57:9 - General Psalms 59:16 - sing aloud Psalms 69:13 - in the Psalms 86:9 - glorify Psalms 86:15 - mercy Psalms 96:7 - O ye kindreds Psalms 98:3 - remembered Psalms 100:5 - and his truth Psalms 113:3 - General Psalms 115:1 - for thy mercy Psalms 117:2 - General Psalms 138:2 - and praise Song of Solomon 2:12 - of the turtle Song of Solomon 8:8 - a little Isaiah 11:10 - to it shall Isaiah 19:24 - shall Isaiah 42:6 - and give Isaiah 42:10 - Sing Isaiah 42:12 - General Isaiah 51:5 - the isles Isaiah 56:3 - the son Isaiah 60:3 - the Gentiles Isaiah 60:6 - they shall show Isaiah 66:10 - Rejoice ye Ezekiel 16:61 - when Daniel 9:27 - confirm Hosea 2:23 - Thou art my God Haggai 2:7 - and the Zechariah 8:20 - there Zechariah 9:10 - he shall Malachi 1:11 - and in Matthew 2:10 - they rejoiced Matthew 8:11 - That Matthew 10:5 - Go Matthew 12:18 - and he Matthew 21:41 - and will let out Mark 7:28 - yet Luke 2:10 - to Luke 2:32 - light Luke 14:23 - Go Luke 15:32 - was meet John 10:16 - other John 14:6 - the truth Acts 8:8 - General Acts 10:11 - and a Acts 11:18 - hath Acts 13:48 - they Acts 21:20 - they glorified Romans 1:21 - they glorified Romans 2:9 - of the Jew Romans 3:29 - General Romans 14:11 - confess Romans 15:6 - with Romans 15:7 - to 2 Corinthians 1:20 - all Ephesians 4:10 - fill Philippians 2:11 - every Colossians 3:11 - there 2 Timothy 2:19 - Let Titus 2:11 - hath appeared 1 Peter 2:12 - glorify Revelation 7:9 - a great Revelation 15:4 - and glorify
Cross-References
Abraham looked up. He saw a ram caught by its horns in the thicket. Abraham took the ram and sacrificed it as a burnt offering instead of his son.
"If the offering is a Whole-Burnt-Offering from the herd, present a male without a defect at the entrance to the Tent of Meeting that it may be accepted by God . Lay your hand on the head of the Whole-Burnt-Offering so that it may be accepted on your behalf to make atonement for you. Slaughter the bull in God 's presence. Aaron's sons, the priests, will make an offering of the blood by splashing it against all sides of the Altar that stands at the entrance to the Tent of Meeting. Next, skin the Whole-Burnt-Offering and cut it up. Aaron's sons, the priests, will prepare a fire on the Altar, carefully laying out the wood, and then arrange the body parts, including the head and the suet, on the wood prepared for the fire on the Altar. Scrub the entrails and legs clean. The priest will burn it all on the Altar: a Whole-Burnt-Offering, a Fire-Gift, a pleasing fragrance to God .
"If the Whole-Burnt-Offering comes from the flock, whether sheep or goat, present a male without defect. Slaughter it on the north side of the Altar in God 's presence. The sons of Aaron, the priests, will throw the blood against all sides of the Altar. Cut it up and the priest will arrange the pieces, including the head and the suet, on the wood prepared for burning on the Altar. Scrub the entrails and legs clean. The priest will offer it all, burning it on the Altar: a Whole-Burnt-Offering, a Fire-Gift, a pleasing fragrance to God .
"If a bird is presented to God for the Whole-Burnt-Offering it can be either a dove or a pigeon. The priest will bring it to the Altar, wring off its head, and burn it on the Altar. But he will first drain the blood on the side of the Altar, remove the gizzard and its contents, and throw them on the east side of the Altar where the ashes are piled. Then rip it open by its wings but leave it in one piece and burn it on the Altar on the wood prepared for the fire: a Whole-Burnt-Offering, a Fire-Gift, a pleasing fragrance to God ."
"If your offering is a Peace-Offering and you present an animal from the herd, either male or female, it must be an animal without any defect. Lay your hand on the head of your offering and slaughter it at the entrance of the Tent of Meeting. Aaron's sons, the priests, will throw the blood on all sides of the Altar. As a Fire-Gift to God from the Peace-Offering, present all the fat that covers or is connected to the entrails, the two kidneys and the fat around them at the loins, and the lobe of the liver that is removed along with the kidneys. Aaron and his sons will burn it on the Altar along with the Whole-Burnt-Offering that is on the wood prepared for the fire: a Fire-Gift, a pleasing fragrance to God .
"If your Peace-Offering to God comes from the flock, bring a male or female without defect. If you offer a lamb, offer it to God . Lay your hand on the head of your offering and slaughter it at the Tent of Meeting. The sons of Aaron will throw its blood on all sides of the Altar. As a Fire-Gift to God from the Peace-Offering, present its fat, the entire fat tail cut off close to the backbone, all the fat on and connected to the entrails, the two kidneys and the fat around them on the loins, and the lobe of the liver which is removed along with the kidneys. The priest will burn it on the Altar: a meal, a Fire-Gift to God .
"If she can't afford a lamb, she can bring two doves or two pigeons, one for the Whole-Burnt-Offering and one for the Absolution-Offering. The priest will make atonement for her and she will be clean."
"At the last, he will sacrifice the doves or pigeons which are within his means, one as an Absolution-Offering and the other as a Whole-Burnt-Offering along with the Grain-Offering. Following this procedure the priest will make atonement for the one to be cleansed before God ."
Oh, how I grieve for Moab! Refugees stream to Zoar and then on to Eglath-shelishiyah. Up the slopes of Luhith they weep; on the road to Horonaim they cry their loss. The springs of Nimrim are dried up— grass brown, buds stunted, nothing grows. They leave, carrying all their possessions on their backs, everything they own, Making their way as best they can across Willow Creek to safety. Poignant cries reverberate all through Moab, Gut-wrenching sobs as far as Eglaim, heart-racking sobs all the way to Beer-elim. The banks of the Dibon crest with blood, but God has worse in store for Dibon: A lion—a lion to finish off the fugitives, to clean up whoever's left in the land.
Gill's Notes on the Bible
And that the Gentiles might glorify God for his mercy,.... In choosing them in Christ as vessels of mercy, and in redeeming them by Christ as well as the Jews, and in regenerating and calling them by his abundant grace; and which as they clearly show that Christ has received them, and therefore are not to be censured and judged as irreligious persons, because of the use of their Christian liberty; so these things lay them under obligations to glorify God, to show forth his praise both by lip and life, since what they enjoy is not by promise, as the Jews, but of mere mercy; not but that promises arise from grace and mercy, though the accomplishment of them is owing to truth and faithfulness; but the Gentiles had no promises made to them, and yet obtained mercy, though there were many promises made concerning them, and many oracles and predictions in favour of them stood on divine record; some of which the apostle here produces to prove what he had asserted, that Christ had received them, and they were bound to glorify God on that account:
as it is written, in Psalms 18:49;
for this cause I will confess to thee among the Gentiles, and sing unto thy name; which words are not spoken unto God by David, literally, considered, but as representing the Messiah; for David when he penned this Psalm, was in the decline of life; the next account after this is of his last dying words, 2 Samuel 23:1; nor could he hope to praise God among the Gentiles, nor did he in person, but in his Son the Messiah. These words are the words of Christ unto his Father, who in the title of the psalm is called "the servant of God", he being the Mediator eminently; he is represented as encompassed with the sorrows and snares of death and the grave, which agree with Jesus when in the garden, and on the cross. God is all along in it spoken as his helper and deliverer, as he was to Christ in his human nature, having promised to be so, and on which he depended; and the person, the subject of the psalm, is a victorious person, one that has got the conquest over all enemies, which is in the fullest sense true of the Messiah, who has overcome the world, made an end of sin, destroyed Satan, spoiled principalities and powers, and abolished death; and particularly is said to be the head of the Heathen, and they to be voluntary subjects to him, Psalms 18:43, which is expressed in much the same language as the like things are in Isaiah 55:4; which is so manifest a prophecy of the Messiah; add to all which, that the Lord's anointed, the King Messiah, and who is called David, is expressly mentioned in the words following these that are cited, and which are applied by the Jews x themselves to the Messiah; as is Psalms 18:32 paraphrased of him, by the Targumist upon it: what is here said by the Messiah to God, is that he would "confess to him among the Gentiles"; which is to be understood not of confession of sin, or of a confession of faith in him; but of praise and thanksgiving, a celebration of his perfections, particularly his, race, mercy, and goodness; ascribing honour and glory to him, either for the conversion of the Gentiles, as he did in the believing Jews, Acts 11:18, or by the mouth of the Gentiles, for what God had done in bringing the Gospel to them, Acts 13:48, or among them, by his apostles and ministers of the Gospel being made very successful among them, and made to triumph in Christ, whilst they diffused the savour of his knowledge in every place. The word "Lord" is omitted in this citation, though it appears in the Vulgate Latin and Arabic versions, and in the Complutensian edition, and two of Stephens's copies: "and sing unto thy name"; psalms, hymns, and spiritual songs to the glory of his grace, as in all the churches of the Gentiles, to which they are directed by the Spirit of Christ, Ephesians 5:19.
x Echa Rabbati, fol. 50. 2. Midrash Tillim in Tzeror Hammor, fol. 47. 3.
Barnes' Notes on the Bible
And that the Gentiles ... - 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 favor shown to them was a “great” favor.
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 pagan, or when surrounded “by” the pagan; 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 ... - Celebrate thy praise. This supposes that “benefits” would be conferred on them, for which they would celebrate his goodness.
Clarke's Notes on the Bible
Verse Romans 15:9. And that the Gentiles might glorify God for his mercy — As the Jews were to glorify God for his truth, so the Gentiles were to glorify God for his mercy. The Jews received the blessings of the Gospel by right of promise, which promise God had most punctually and circumstantially fulfilled. The Gentiles had received the same Gospel as an effect of God's mere mercy, having no right in consequence of any promise or engagement made with any of their ancestors, though they were originally included in the covenant made with Abraham; and the prophets had repeatedly declared that they should be made equal partakers of those blessings with the Jews themselves; as the apostle proceeds to prove.
I will confess to thee among the Gentiles — This quotation is taken from Psalms 18:49, and shows that the Gentiles had a right to glorify God for his mercy to them; and we shall see the strength of this saying farther, when we consider a maxim of the Jews delivered in Megillah, fol. 14: "From the time that the children of Israel entered into the promised land, no Gentile had any right to sing a hymn of praise to God. But after that the Israelites were led into captivity, then the Gentiles began to have a right to glorify God." Thus the Jews themselves confess that the Gentiles have a right to glorify God; and this on account of being made partakers of his grace and mercy. And if, says Schoettgen, we have a right to glorify God, then it follows that our worship must be pleasing to him; and if it be pleasing to him, then it follows that this worship must be good, otherwise God could not be pleased with it.
Dr. Taylor gives a good paraphrase of this and the three following verses: As you Jews glorify God for his truth, so the Gentiles have a right to join with you in glorifying God for his mercy. And you have Scripture authority for admitting them to such fellowship; for instance, David says, Psalms 18:49, Therefore will I give thanks unto thee, O Lord, among the Gentiles, and sing praises unto thy name. And again, Moses himself says, Deuteronomy 32:43, Rejoice, O ye Gentiles, with his people. And again, it is evident, from Psalms 117:1, Psalms 117:2, that praise to God is not to be confined to the Jews only, but that all people, as they all share in his goodness, should also join in thanks to their common benefactor: O praise the Lord, all ye nations, (Gentiles,) praise him all ye people; for his merciful kindness is great towards us; and the truth of the Lord endureth for ever. Again the Prophet Isaiah expressly and clearly declares, Isaiah 11:10, There shall be a root of Jesse, (that is, the Messiah,) and he shall rise to reign over the Gentiles, and in him shall the Gentiles hope: ελπιουσιν. And thus the apostle proves, both to the Jews and to the Gentiles, who were probably unwilling to join with each other in religious fellowship, that they had both an equal right to glorify God, being equally interested in his mercy, goodness, and truth; and that, from the evidence of the above scriptures, the Gentiles had as much right to hope in Christ, for the full enjoyment of his kingdom, as the Jews had: and, taking occasion from the last word hope, ελπιουσιν, which we improperly translate trust, he pours out his heart in the following affectionate prayer.
