Exegetical and Hermeneutical Commentary of Romans 15:8
Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises [made] unto the fathers:
8. Now I say ] Better, on documentary evidence, For I say. St Paul here expounds the words “Christ received you,” by shewing the bearing of the Lord’s Work on the salvation alike of Jewish and Gentile believers. And in so doing he reminds the two Sections of the holy Bond in which they stood united.
Jesus Christ ] Better, simply, Christ.
a minister of the circumcision ] i.e. One who came to serve the circumcision; to labour for Israel. See His own words, Mat 15:24.
St Paul mentions first the Lord’s work for Israel, then His work for the Gentiles. Cp. Rom 1:16.
for the truth of God ] for the sake of it; to secure its vindication. “The Truth” had foretold that the Redeemer should be of the seed of Abraham, Judah, David.
to confirm ] By being their Fulfilment.
Fuente: The Cambridge Bible for Schools and Colleges
8 13. The Lord’s example enforced by a view of the equal bearing of His work on Jewish and Gentile believers
Fuente: The Cambridge Bible for Schools and Colleges
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 apostles 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 – Exercized his office – the office of the Messiah – among the Jews, or with respect to the Jews, for the purposes which he immediately specifies. He 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 … – To establish, or to show that the promises were true; see the note at Act 3:25-26. 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 the note at Luk 24:47.
Fuente: Albert Barnes’ Notes on the Bible
Rom 15:8-13
Now Jesus Christ was a minister of the circumcision.
Christ a minister of the Old Testament
I. He ministered under it.
1. As a Jew.
2. In conformity with the law.
3. To the Jews.
II. Unfolded its meaning. As the truth of God.
III. Confirmed its promises, (J. Lyth, D.D.)
Christ the bond of union between
1. Old and New Testaments.
2. Jew and Gentile.
3. God and man. (J. Lyth, D. D.)
What is Christ?
I. To the jew.
1. The example of perfect righteousness.
2. The witness of the truth of God.
3. The Fulfiller of the Old Testament.
II. To the gentile.
1. The personal manifestation of Gods mercy.
2. The reconciler of Jew and Gentile in one brotherhood.
3. The Mediator of the New Covenant.
III. To all mankind.
1. The source of hope.
2. The Prince of joy and peace.
3. The dispenser of the Holy Ghost. (J. Lyth, D. D.)
That the Gentiles might glorify God for His mercy.
Gods mercy to the Gentiles
1. Part of Gods original purpose.
2. Predicted by the prophets.
3. Accomplished in Christ. (J. Lyth, D. D.)
Mercy
I. Wherein it consists.
II. For whom it is designed.
III. How must it be made known?
IV. What is its effect?
1. Glory to God.
2. Joy among men. (J. Lyth, D. D.)
The praises of the Gentiles
1. Respect the mercy of God.
2. Are elicited by its proclamation.
3. Shall be universal–rising from many hearts–in many tongues.
4. Are especially due to Christ. (J. Lyth, D. D.)
Rejoice, ye Gentiles, with His people.–
Rejoice, ye Gentiles
In certain circumstances it is necessary to commit particular privileges to the custody of the few, in order that when the fulness of time shall have come such advantages may be the heritage of the many. It is not in human nature, however, to desire to share great blessings with the multitude. The spirit of monopoly is more or less natural to us all. It is one of the many ugly forms of selfishness showing itself wherever there is an advantage, say–power, territory, wealth, position, fame, knowledge–which the hand of man can grasp. Now, the extraordinary privileges which the children of Abraham possessed during many centuries made them selfish and exclusive. They did not desire that the Gentiles should be fellow-heirs. It was reserved to the Son of God to make that common which had been exclusive and that universal which had been local. Referring to this the apostle saith in our text, quoting from one of the prophets, Rejoice, ye Gentiles, with His people. The day upon which the angels sang, Peace on earth and goodwill amongst men, the day upon which Gods Son said, God so loved the world that He gave His only begotten Son, the day on which He charged the apostles to go into all the world, the day when Philip met the eunuch, and Peter visited Cornelius, and Paul turned his steps towards the Gentiles, were as early spring days in the history of the nations, giving promise that the dark and barren times of ignorance were well nigh gone, and that the desert should rejoice and blossom as the rose.
I. The duty of Christian exaltation. What are our characteristic advantages as Christians?
1. To live under no ban or system of exclusion, as far as Gods providence is concerned, is cause for rejoicing. Jerusalem is no longer the place where men ought to worship. Palestine is no longer the chosen land. All the earth is hallowed ground.
2. To be turned from idols to the one true and living God is cause for rejoicing. He who worships the God who is Light becomes light. He who worships the Holy becomes holy. He who worships the God who is Love becomes love.
3. To have God speaking to us is cause for rejoicing. And God doth speak to us, Christians, by His Holy Spirit and by His Word.
4. To have a sin-offering which we may appropriate as for our sins is also cause for rejoicing.
5. To have God not only permit our worship, but seek it, is also cause for joy.
6. Moreover, not less should we rejoice in this, that Gentiles as well as Jews have become the people of God.
II. This position involves certain obligations. What are they? All men need the power and the riches of the Christian dispensation. No man is above the need of Christianity. No man is below its reach. Civilisation cannot take the place of the Christian dispensation. No being can make the Gentile rejoice but Jesus Christ. It strikes me that before we can pray more, give more, do more, we must rejoice more in our own privileges. Our advantages, as Christians, must be more real to us. There is great danger, not only of our underrating our own Christian advantages, but of our selfishly resting in the enjoyment of our privileges. Oh! exorcise the Jewish exclusive spirit. Exclusiveness and Christianity are as inconsistent as any two things can be. Say to others, Rejoice with me. (S. Martin.)
And again Esaias saith, There shall be a root of Jesse in Him shall the Gentiles trust.–
Jesus Christ the proper object of trust to the Gentiles
The Messiah, in prophecy, was to have dominion over the whole earth. In the preceding sentences the apostle quotes several passages relative to the admission of the Gentiles, with a view to conciliate the Jews. God, as he had previously argued, is the God, not of the Jews only, but of the Gentiles also; and Isaiah had distinctly predicted the Messiah as a root of Jesse, which, though it might appear as a root in a dry ground, spoiled of its branches, and without appearance of its vegetating, should yet stand for an ensign to the people. He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust. Consider–
I. The principle of trust.
1. This is necessary to the existence of society. The evidence of character is not the cause of our confidence in others: the first instance of trust cannot be accounted for, but as the result of Divinely implanted instinct. Children instinctively confide in their parents. All our information concerning external objects is matter of trust. The patient trusts his physician, the subject his governor; all are always trusting each other. Nothing can be more anti-social or mischievous than the violation of trust.
2. Trust supposes our own inferiority. We trust, for instruction or protection, in one whom we regard as our superior in respect to each: our reliance on him is the measure of our self-distrust.
3. What, then, is it for which the Gentiles trust the Messiah? Not for any present interest, but for our eternal destiny: it is that we may escape an evil and attain a good, not otherwise possible.
II. The qualifications that justify our trust. Three things are required as the basis of our confidence in any being: his voluntary engagement? his probity and goodness; and his ability to fulfil the promised undertaking. Each of these exists perfect in Christ.
1. He has entered into a voluntary engagement; He has held Himself forth as the object of our trust. I give unto My sheep, He says, eternal life. Every one that believeth in Me, I will raise him up at the last day.
2. His probity and goodness cannot be questioned. He bears all the marks of perfect ingenuousness; as when we find Him entreating His hearers to count the cost of becoming His disciples; or when He says, If it were not so, I would have told you. He looked upon our race with a Divine compassion, put on our flesh, toiled, agonised, bled, and died. He was free to have left such a work alone; but He engaged in it that God might be just and sinners justified. We cannot question His sincerity or benignity.
3. Nor can we distrust His power. Can He who calmed the winds, walked the waves, raised the dead, etc., be supposed insufficient here? He who foretold the destruction of Jerusalem, the sufferings of His people, the triumph of His cause, must Himself be King of kings and Lord of lords. By rising from the dead, He proves that He has all power in earth and heaven.
III. Some leading properties of this trust in Jesus. To be valid and saving it must be–
1. A solemn, deliberate act; the effect of seeing the Son, recognising in Him those qualities which justify unlimited confidence. You should know whom you have believed, etc.
2. Exclusive, centred in Christ alone (Jer 17:5). Trust not in any qualities or works of your own. He will never divide His glory with another. It was the ruin of the Jews, that they went about to establish their own righteousness, while the Gentiles, ignorant of the whole business, found Him whom they sought not.
3. Humble and penitential. We must acknowledge and feel our utter unworthiness; otherwise we contradict our profession. Humility and confidence dwell together in perfect harmony.
4. Submissive and obedient. They are the foremost to fulfil the law of Christ, who place their entire affiance in Him: constrained by His love, which constrained Him to die for them, they bind His precepts on their hearts. It is a practical trust, that sets in motion all the springs of action, purifies all the powers and affections: for Christ saves by His merit those only whom He rules by His authority. (R. Hall, M.A.)
The world trusting in Christ
I. The grand tendency of the races. To trust.
1. What creature is more dependent on nature than man? Birds, beasts, and fishes can do without him, but he is dependent upon them.
2. What creature is more dependent upon his own species? Man comes into the world the most helpless of all creatures. For years he lives by the help of others. No one is independent of his fellow.
3. What creature is more dependent on God? All live in and by Him; but man requires more from Him than any other creature, viz., spiritual illumination, strength, salvation. No wonder, then, that a being so dependent should crave for objects on which to rely. This tendency to trust explains–
(1) The reign of imposture. The power of Mahomet, Confucius, the Pope, and priestcraft is begotten and nourished by mans tendency to trust.
(2) The prevalence of disappointments. Why otherwise is every heart the grave of so many frustrated hopes, broken plans, and wrecked friendships? The great need of the world, therefore, is a trustworthy object.
II. The evangelic provision for the race.
1. What attributes ought He to have to make all happy who trust in Him?
(1) He should be all perfect in excellence. If we trust our being and destiny to the keeping of one in whom we discover moral imperfections, we shall soon grow wretched in the exercise of such trust.
(2) He should be all-sufficient in resources. If we trust unboundingly in one who is not capable of taking care of us, our trust will end in agony.
(3) He should be unalterable in being, character, and capacity. If we trust one who is given to change, there will be constant misgiving.
2. Now, where is the being who answers these conditions? Only in the gospel.
(1) Is not Christ all-perfect, the incarnation of virtue itself?
(2) Has He not all-sufficient resources? He is all-wise to guide, all-powerful to guard, all-good to bless. He is able to do exceedingly abundant, etc.
(3) Is He not unchangeable, the same yesterday, to-day, and for ever?
III. The blessed future of the race. In Him shall the Gentiles trust. This prediction has been partially fulfilled. Since Peters sermon in the house of Cornelius down to this hour Gentiles have been trusting in Him. The partial fulfilment is a pledge that all men shall trust in Him. What harvests have already sprung from the one grain. When all men trust in Him, three things will be secured.
1. Spiritual peace. He will keep them in perfect peace, etc.
2. Social unity. All men will be united to each other by being thus united to Christ. No more domestic broils, social animosities, national conflicts, or ecclesiastical strifes.
3. Moral elevation. All men being thus vitally connected with Christ, will become more and more assimilated to His moral attributes.
Conclusion: Learn–
1. The worlds need of the gospel. If mens destiny depends upon the object of their trust and Christ is the only object of trust that can render them happy, then is not the gospel a necessity?
2. The way to preach the gospel. It is to hold Him forth, not yourself, nor your notions and theologies, hut Christ as the object of the worlds trust. The hungry world does not want your analysis of bread, but the bread of life itself. Humanity does not want our speculation about Christ, but Christ Himself. (D. Thomas, D.D.)
Trusting in Christ
1. Man must have an object of trust.
2. Christ is the only ground of trust.
3. Shall become the trust of the world. (J. Lyth, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Jesus Christ was a minister of the circumcision] To show the Gentiles the propriety of bearing with the scrupulous Jews, he shows them here that they were under the greatest obligations to this people; to whom, in the days of his flesh, Jesus Christ confined his ministry; giving the world to see that he allowed the claim of the Jews as having the first right to the blessings of the Gospel. And he confined his ministry thus to the Jews, to confirm the truth of God, contained in the promises made unto the patriarchs; for God had declared that thus it should be; and Jesus Christ, by coming according to the promise, has fulfilled this truth, by making good the promises: therefore, salvation is of the Jews, as a kind of right conveyed to them through the promises made to their fathers. But this salvation was not exclusively designed for the Jewish people; as God by his prophets had repeatedly declared.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He explains himself, and declares more at large, how Christ received both Jews and Gentiles, thereby to admonish them to receive one another. As for the Jews, whom he calls here the circumcision, see Rom 3:30; 4:9,12, he saith, Christ became a minister unto them; see Mat 20:28. He exercised his ministry in the days of his flesh amongst them only, Mat 15:24. He went indeed now and then into the coasts of Samaria to make way for the calling of the Gentiles, but his chief abode was in Jewry.
For the truth of God; or, because of the truth of God, that his truth or faithfulness might not fail.
To confirm the promises made to the fathers; i.e. the promises of the Messiah, made first to Adam, then to Abraham and to David, that the Messiah should come of their loins, that in their seed all the nations of the earth should be blessed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8-12. Now“For” isthe true reading: the apostle is merely assigning an additionalmotive to Christian forbearance.
I say that Jesus Christwas“hath become”
a minister of thecircumcisiona remarkable expression, meaning “theFather’s Servant for the salvation of the circumcision (or, ofIsrael).”
for the truth of Godtomake good the veracity of God towards His ancient people.
to confirm theMessianic
promises made unto thefathersTo cheer the Jewish believers, whom he might seem tohave been disparaging, and to keep down Gentile pride, the apostleholds up Israel’s salvation as the primary end of Christ’s mission.But next after this, Christ was sent.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now I say,…. Or affirm that Christ has received both Jews and Gentiles: that he has received the Jews, and therefore they are not to be despised, though they are weak, appears from hence,
that Jesus Christ was a minister of the circumcision; he is rightly called a minister, for this was the end of his coming into the world, and the whole of his work in it was not to be ministered unto, but to minister to others, Mt 20:28, both in life and at death. This character agrees with him in all his offices; as King he ministers judgment to the people; and as priest he is the minister of the true tabernacle of the human nature, Heb 8:2, in which he offered himself a sacrifice for the sins of his people, and now in it makes intercession for them; but here it is expressive of his prophetic office, in which he is such a minister as never was before, or since, or ever will be; if we consider the dignity of his person, being the Son of God; the greatness of his qualifications, having the Spirit without measure; the nature of his doctrines, which were amazing words of grace and truth; and the manner of his delivery, which was with authority; and that all other ministers receive their mission, qualifications, doctrine and success from him: he is styled a minister of “the circumcision”, not literally considered, as if he administered circumcision to any, which he did not; he was indeed subject to it as a son of Abraham, as a Jew by birth, as under the law, and in order to fulfil all righteousness, Mt 3:15, and to show that he was truly man, and that he had regard to the people and ordinances of the Old Testament, as he showed by baptism he had to those of the New, and to signify our cleansing and atonement by his blood; but circumcision is either to be understood in a spiritual sense of circumcision in the Spirit, and not in the flesh, with which the true circumcision, or believers in Christ, are circumcised in him, through his circumcision; or rather the word here is to be taken metonymically, for the uncircumcised Jews, as it often is in this epistle; see Ro 2:26. So that the meaning is, that Christ was their minister and preacher, just as Peter is said to have the apostleship of the circumcision, Ga 2:8, or to be the apostle of the Jews; as Paul was of the Gentiles, Ro 11:13, and to have the Gospel of the circumcision committed to him, it being his province to preach it to them, Ga 2:7, Christ as a minister or preacher in the personal discharge of his prophetic office, was sent only to the Jews; among them he lived, and to them he only preached; nor did he allow his apostles to preach to any other till after his resurrection; and which is a manifest proof that he received the Jews, and took them under his care, and showed a particular regard unto them: the ends of his being a minister to them were,
for the truth of God; to preach the Gospel of salvation, the word of truth unto them, for which he was promised and sent; and in doing of which he declared the righteousness, faithfulness, loving kindness, and truth of God unto them:
and to confirm the promises made unto the fathers; the fathers of the world, Adam, Noah, c. or rather the Jewish fathers, Abraham, Isaac, Jacob, Moses, David, and others concerning the Messiah’s being the seed of the woman, and of Abraham, and of David; concerning the coming of Shiloh, the raising up of the great prophet among the Jews, &c. all which promises are yea and amen in Christ, ratified and fulfilled in him.
Fuente: John Gill’s Exposition of the Entire Bible
A minister of the circumcision ( ). Objective genitive, “a minister to the circumcision.” is predicate accusative with (perfect passive infinitive of in indirect assertion after , I say) and in apposition with , accusative of general reference with the infinitive. See Ga 4:4f.
That he might confirm ( ). Purpose clause with and the infinitive (first aorist active of , to make stand).
The promises given unto the fathers ( ). No “given” in the Greek, just the objective genitive, “the promises to the fathers.” See Rom 9:4; Rom 9:5.
Fuente: Robertson’s Word Pictures in the New Testament
Of the circumcision. Of those circumcised See on the election, ch. 11 7.
Fuente: Vincent’s Word Studies in the New Testament
1) “Now I say that Jesus Christ was a minister of the circumcision,” (Lego gar christon diakonon gegenesthai peritomes) “For I say that Jesus Christ became a minister of the circumcision,” one who came to labor for the circumcision, the Jew first, Joh 1:11-12; Rom 1:16; Mat 15:24; Act 3:25-26. He was sent particularly, with priority, to the “lost sheep of the house of Israel,” Mat 15:24-28.
2) “For the truth of God,” (hyper aletheias theou) “On behalf of the truth of God,” to save his people from their sins, Isa 53:1-6; Mat 1:21; 2Co 1:20.
3) “To confirm the promises made unto the fathers,” (eis to Bebaiosai tas epangelias ton pateron) “With the view to confirm the promises of the fathers,” or the promises given to the fathers – to Abraham, Isaac and Jacob, or originally given to them, Gal 4:4-5; Rom 3:30; Rom 4:9; Joh 1:45.
Fuente: Garner-Howes Baptist Commentary
8. Now I say, that Jesus Christ, etc. He now shows that Christ has embraced us all, so that he leaves no difference between the Jews and the Gentiles, except that in the first place he was promised to the Jewish nation, and was in a manner peculiarly destined for them, before he was revealed to the Gentiles. But he shows, that with respect to that which was the seed of all contentions, there was no difference between them; for he had gathered them both from a miserable dispersion, and brought them, when gathered, into the Father’s kingdom, that they might be one flock, in one sheepfold, under one shepherd. It is hence right, he declares, that they should continue united together, and not despise one another; for Christ despised neither of them. (445)
He then speaks first of the Jews, and says, that Christ was sent to them, in order to accomplish the truth of God by performing the promises given to the Fathers: and it was no common honor, that Christ, the Lord of heaven and earth, put on flesh, that he might procure salvation for them; for the more he humbled himself for their sake, the greater was the honor he conferred on them. But this point he evidently assumes as a thing indubitable. The more strange it is, that there is such effrontery in some fanatical heads, that they hesitate not to regard the promises of the Old Testament as temporal, and to confine them to the present world. And lest the Gentiles should claim any excellency above the Jews, Paul expressly declares, that the salvation which Christ has brought belonged by covenant to the Jews; for by his coming he fulfilled what the Father had formerly promised to Abraham, and thus he became the minister of that people. It hence follows that the old covenant was in reality spiritual, though it was annexed to earthly types; for the fulfillment, of which Paul now speaks, must necessarily relate to eternal salvation. And further, lest any one should cavil, and say, that so great a salvation was promised to posterity, when the covenant was deposited in the hand of Abraham, he expressly declares that the promises were made to the Fathers. Either then the benefits of Christ must be confined to temporal things, or the covenant made with Abraham must be extended beyond the things of this world.
(445) The beginning of this verse, “Now I say,” Dico autem , Λέγω δὲ, is read by [ Beza ] and [ Grotius ], Λέγω γὰρ, “For I say,” and [ Griesbach ] regards it of nearly equal authority. If we retain δὲ, it may be rendered “moreover,” or “further;” and to render the clause more distinct, the word “this,” as proposed by [ Beza ] and [ Pagninus ], may be added, — “I further say this, ” etc. The two verses may be thus rendered, —
8. I further say this, that Christ became a minister of the circumcision for the truth of God, that he might confirm the promises made to
9. the fathers, and that the Gentiles might glorify God for his mercy, as it is written, “I will therefore confess thee among the nations, and to thy name will I sing.”
The reasons for this rendering are given in the next note. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
Rom. 15:8.A minister of the circumcisionthat is, of the Jewish nation. Christ, the Gentile Saviour, was and is the minister of the Jew. We are all brethren; one class must not despise the other.
Rom. 15:10.-Both Jews and Gentiles to rejoice together in Gods salvation.
Rom. 15:12.Christ is here compared to a standard around which the nations should assemble. Jacobs prediction is to be thus fulfilled.
MAIN HOMILETICS OF THE PARAGRAPH.Rom. 15:8-12
Praise follows prayer.The late Matthew Arnold strives to get rid of the words predestination, justification, sanctification, as having any of the meaning attached to them by theologians, which they suppose is derived from St. Paul himself. Matthew Arnold teaches us to follow the eternal law of the moral order, which is righteousness. St. Paul seems thus only to be following in the steps of the ancient moral philosophers, tinctured with a little Jewish thought. We find Paul hard to be understood; but we find his latest interpreter harder to understand. St. Paul and Protestantism will not make men in harmony with the eternal order and at peace with God; while the epistles of St. Paul have done vastly more for the production of righteousness among men than any books which have been written. But if Matthew Arnold is to be our guide, we must reject St. Paul, for we read: A Jew himself, he, Paul, uses the Jewish Scriptures in a Jews arbitrary and uncritical fashion, as if they had a talismanic character, as if for a doctrine, however true in itself, their confirmation was still necessary, and as if their confirmation was to be got from their words alone, however detached from the sense of their context, and however violently allegorised or otherwise molested. The man who quotes uncritically is to be rejected on intellectual grounds. If St. Paul have one point pre-eminent, it is that he possesses and uses the critical faculty. To wrest is to turn from truth; and the man who wrested the Jewish Scriptures is to be rejected on moral grounds. But we are not aware of any such wresting; the four quotations made in this paragraph do not appear to us to be either used uncritically or wrested from their context. The aptness of St. Pauls quotations is self-evident, and is itself a refutation of a mere Judaistic or Oriental use of passages. It is an easy but not quite fair way of getting rid of a difficulty by using the words Hebraise, Orientalise. There is, however, no need to use long and unusual words in reading these four quotations. Whether we read the texts in Hebrew, in Greek, or in our English translation, they all bear the construction put upon them by St. Paul. And we think as much may be said for all the other quotations. The sense of harmony with the universal order, the desire for and the possession of righteousness, are to come, not from psychology, not from philosophy, not from either deductive or inductive methods, but from faith in that Root of Jesse in whom the Gentiles shall trust. Here is foretold universal harmony with the eternal law of divine order. Jews and Gentiles shall blend in one song of praise to the King of righteousness. The Weak and the strong shall be of one mind and one mouth when they are inspired by love to the Incarnation of righteousness. Notice in this paragraph:
I. A twofold purpose of Christs mission.To vindicate Gods faithfulness and to manifest Gods mercy. Jesus Christ was the minister of the circumcision; made under the law; a Jew confirming unto the Jews the faithfulness of God; by His life conforming to the law in its spiritual and essential aspect; by His death redeeming those who were under the curse of the law. Christian ministers are sometimes taunted with propagating the worship of a dead Jew. We are not abashed by the aspersion. It is said that a living dog is better than a dead lion; but the dead Lion of the tribe of Judah has brought forth more sweetness for the refreshment of the race than any of the living assailants of Christianity from the time of its establishment to the present hour.
In the cross of Christ I glory,
Towering oer the wrecks of time;
All the light of sacred story
Gathers round its head sublime.
It is wonderful what the Minister of the circumcision, by His earthly life, by His sacrificial death, and by His mediatorial reign, has accomplished. There is vastly more to come; for Jews shall extol Gods faithfulness, and Gentiles from all quarters shall rejoice in Gods mercy. The cross of Christ shall tower over the wrecks of human theories. Christ, by His cross, by His divine efficacy, shall reign over the Gentiles all over the round globe of the earth.
II. A blessed result of Christs mission.The establishment of a kingdom amongst the Gentiles which is righteousness, peace, and joy in the Holy Ghost. A Root of Jesse shall rise to reign. God begins at the root; Gods root forces are strong and ever developing. Out of the Root of Jesse has sprung the wide spreading tree of Christianity. The Root of Jesse did not look like a regnant power when He was crucified between two thieves. The Root appeared to be killed when it was trying to send itself above the ground. But the Root gathered to itself power from the strokes of the adversaries. Jesus reigns from His sepulchre. Other men cease to reign when death hurls down the sceptre. Jesus began to reign in fuller measure when death touched the physical form. He shall rise to reign. He is rising through all time. His utmost elevation will not be reached till in Him the Gentiles trust. He is rising, though some say He is falling. He is rising, though men say that the kingdom of Christianity is a failure. In Him shall the Gentiles trust. His kingdom is founded on trust. Holy confidence is the foundation of His divine sovereignty.
III. The united song of praise inspired by Christs mission.Sing, rejoice, praise, laud, are the words employed to set forth the exuberant nature of the feelings of those who feel and seek to glorify God for His mercy. One mind of gratitude and one mouth of praise shall be characteristic of the ransomed Gentile world. A grateful mind must be the motive force of a praising mouth. The spiritual revelation of divine mercy to the inmost soul works gratitude, and this expresses itself in hymns of praise. The singing of the grateful chorister may not to critical human ears be so correct as the singing of some who are prompted by the prospect of remuneration, but the former touches the heart of true men and blends with the upper harmonies. Let us open our souls to the incoming streams of divine mercy. Let gratitude attend the spirit, and then we shall sing with lip and with life; our daily steps will beat divine music; our days will march to heavenly harmonies; our very nights will be cheered with spirit songs. Angels will hear the strains and join to swell the melody; earth and heaven will unite, and the sound will be as the sweet notes of many skilful harpers harping with their harps.
SUGGESTIVE COMMENTS ON Rom. 15:8-12
Rejoice in the Lord, a privilege and a command.There is in man by nature such an inordinate portion of self-love, that his regards are almost exclusively confined to those who coincide with him in sentiment and contribute to his comfort. The smallest difference of opinion in things either political or religious shall be sufficient to produce, not only indifference, but in many alienation and aversion. We do not much wonder at a want of mutual affection between the Jews and Gentiles, because they imbibed from their very infancy the most inveterate prejudices against each other, and had all their principles and habits as opposite as can be conceived. But, unhappily for the Christian Church, the same disposition to despise or condemn each other remained amongst them after they were incorporated in one body and united under one head, the Lord Jesus Christ. To counteract this unhallowed temper, and to promote a cordial union amongst all the members of Christs mystical body, was the incessant labour of St. Paul. In the whole of the preceding context he insists on this subject, recommending mutual forbearance and affection from the example of Christ, who showed the same regard both to Jews and Gentiles, both to strong and weak. The ministry of our blessed Lord had respect, primarily, to the Jews. Jesus was Himself born a Jew, and He submitted to circumcision, which was the initiatory rite whereby the Jews were received into covenant with God. When He entered upon His ministerial office, He addressed Himself exclusively to those of the circumcision; when solicited to confer His blessings on a Syrophenician woman, He refused, saying that He was sent only to the lost sheep of the house of Israel, and that He could not take the childrens bread and cast it unto dogs, though, for the encouragement of all future suppliants, of whatever nation or character, He afterwards granted her request. In all this the Lord Jesus consulted the truth of God, and confirmed the promises made to the fathers; which, though they comprehended all the spiritual seed of Abraham, had doubtless respect to those in the first place who should also be found among His lineal descendants. Ultimately, to the Gentiles also in the very promises made to Abraham, the Gentile nations were expressly included. But, to confirm this truth, St. Paul brings passages out of all the different parts of the Old Testament, the law of Moses, the Prophets, and the Psalms, to prove his point. These testimonies unequivocally prove that, however Jesus, for the accomplishing of the promises, ministered to the circumcision chiefly, yet He did not confine His regards to them, but ordained that all, of whatever nation, should equally be admitted to His covenant and be made partakers of His salvation. To whomsoever our Lord communicated His salvation, it was His invariable purpose that they who partook of it should glorify God for His mercy. The manner in which this is to be done may be gathered from the passages that are cited. The duty of every member of Christs Church is to submit to HimChrist is risen to reign over the Gentiles. Now, where there is government, there must be subjection; and consequently all who would belong to Christ must take His yoke upon them. Their submission too must be willing and unreserved. To trust in HimChrist comes, not only as a Lord, but as a Saviour, through whom we are to find deliverance from the wrath to come. Now it is said that in Him shall the Gentiles trust. Our duty towards Him is to believe that He is equal to the task which He has undertaken, that in Him there is a fulness of wisdom to instruct the ignorant, of righteousness to justify the guilty, and of grace to sanctify the polluted. Rejoice in Himto rejoice in the Lord alway is not merely permitted as a privilege, but commanded as a duty. We dishonour Him when we do not rejoice in Him; we evidently show that we have a low apprehension of His excellency, and of the benefits which He confers. What they are doing in the Church above, that we should be doing in the Church below. Our obligations are the same, and so should also our occupations be. Are the glorified saints incessantly admiring and adoring Him who is the author of all their happiness? We also should ever be contemplating the incomprehensible wonders of His love, and rejoicing in Him with joy unspeakable and glorified. Walk in His stepsthis is the particular scope of the text, the intent for which all these quotations are introduced. Our blessed Saviour has shown a gracious and merciful regard for all the human race; nor has He permitted any diversity in their habits or conduct to exclude them from His kingdom, provided they repent and obey His gospel. Now our hearts should be enlarged after His example. We should not suffer little circumstantial differences to alienate us from each other. While we claim a right to follow our own judgment, we should cheerfully concede the same liberty to others. A difference of conduct may be proper for different persons, or for the same persons under different circumstances. This is evident from Paul refusing to suffer Titus to receive circumcision, when he had already administered that rite to Timothy; as also from his performing at Jerusalem the vows of a Nazarite, after he had for twenty years renounced the authority of the ceremonial law. It is therefore by no means necessary that we all conform precisely to the same rule in indifferent matters; but it is necessary that we cultivate charity, and maintain the unity of the Spirit in the bond of peace. If we be not perfectly agreed in sentiment respecting things that are non-essentials, we must at least agree in this, to leave every one to the exercise of his own judgment: the weak must not judge the strong, nor the strong despise the weak, but all follow after the things which make for peace, and things wherewith one may edify another.Simeon.
ILLUSTRATIONS TO CHAPTER 15
Rom. 15:11. The cheer of praise.Much of our work for Christ is too barren of all joy and enthusiasm, and we need the cheer of praise. The English ploughboy sings as he drives his team; the Scotch Highlander sings as he labours in glen or moor; the fisherman of Naples sings as he rows; and the vintager of Sicily has his evening hymn. When Napoleon came to a pass in the Alps where the rocks seemed impassable for the ammunition waggons, he bade the leader of the bands strike up an inspiring march, and over the rocks on a wave of enthusiasm went the heavy waggons. Earthly battle-fields have resounded with praises from bleeding Christian soldiers, and pain has been forgotten as the lips of the dying have sung, When I can read my title clear, and How sweet the name of Jesus sounds. Martin Luther has well said, The devil cannot sing; and we know that Davids harp drove the evil spirit out of King Saul.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) Now I say. . . .Rather, For I say. My doctrine is that Christ came with a two-fold purpose: on the one hand, with a mission to the Jews, the chosen circumcised race, to vindicate to them the truthfulness of God in respect to His promises, by Himself confirming and fulfilling those promises; and, on the other hand, with the object to exhibit the mercy of God in rescuing the Gentiles from their state of condemnation, and giving them cause to glorify Gods name.
Was. . . .This is the reading of the Vatican MS. and Paris rescript; the Sinaitic and Alexandrine have, hath been made.
For the truth of Godi.e., to make good the truthfulness of God in keeping His promises.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Unity of Gentile with Jew in the Church , Rom 15:8-14 .
The unity of the Church, derived from mutual forbearance, leads the apostle to touch finally upon that unity which forms the main argument of the epistle the fusion of the Gentiles into the Abrahamic Church through Christ. This he confirms with a few quotations from the prophets and psalmists of old.
Fuente: Whedon’s Commentary on the Old and New Testaments
8. Minister of the circumcision Born of the Abrahamic line, circumcised the eighth day, and limiting his ministry within the holy land, Christ was eminently a minister of the circumcision.
For the truth of God His ministry was to establish the great truth of God that all nations should be gathered into the fold of the Church.
To confirm That is, to make sure the promises of which the apostle will now adduce a few specimens.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers,’
Thus, in the first place, the Messiah has been made a minister of the circumcision (the Jews) in order to establish among them the truth of God, so that He might confirm to those who have accepted that truth, the promises given to the fathers. Thus the promises are seen as confirmed in that they have been fulfilled with regard to all who responded to the Messiah, that is, to ‘the elect’. This might be seen as confirming that Rom 11:28 b also refers only to the elect. The promises had not been overlooked, they were to be fulfilled in the elect. Note the emphasis on the fact that the Messiah brought ‘the truth of God’. It is only to those in acceptance of that truth that the promises apply (the argument in chapters 9-11).
Fuente: Commentary Series on the Bible by Peter Pett
Rom 15:8. Now I say that Jesus Christ, &c. The connection of this and the next verse is evident, by only repeating in our own minds the words,I say, at the beginning of the 9th, Now I say that Jesus Christ was a minister of the circumcision, on account of the truth of God, to confirm, or make good the promises given to the fathers: Rom 15:9. And I say that the Gentiles, on account of mercy, should glorify God; meaning in union with the Christian Jews. The Gentile must allow the Jew a primary and eminent right to all the glory and privileges of the Gospel; because the truth of God was engaged, by the promises to Abraham, &c. to send the Messiah to the Jewish nation, to make his appearance, and to exercise his ministry among them for their salvation: therefore the believing Gentile had undeniable reason to own and receive the believing Jew, and to join with him in the divine praise; Rom 15:5-6. And as God had extended his mercy in Christ Jesus to the believing Gentiles, how could the Jews refuse the Gentiles a share in solemn thanksgivings to God for so great a favour? Could the Jews stint or deny the mercy of God to the Gentile world? And if he allowed God’s mercy to them in the Redeemer, must he not allow them to bear a part in solemn acknowledgments of his goodness; especially, considering that the Scriptures do expressly foretel, that the Gentiles should have their share in this joyful work?Accordingly, as it would be more difficult to persuade the Jew, he lays before him several quotations from Scripture to that purpose. What it was that Christ ministered to the Jews, we may see by the like expression of St. Paul applied to himself, Rom 15:16 where he calls himself a minister of Jesus Christ to the Gentiles, ministering the Gospel of God. See Mat 15:24. What is said, Rom 15:9-11 confirms what we have observed upon Rom 15:6 namely, that praise and thanksgiving to God for his mercy in Jesus Christ is a principal part of Christian worship. See Heb 13:15. Locke.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 15:8-9 . A more precise explanation which furnishes a still more definite motive for compliance with the . . respecting . . . , first in respect of Jewish-Christians (Rom 15:8 ), and then of Gentile-Christians (Rom 15:9 ), and that in such a manner that the connection of the former with Christ appears as the fulfilment of their theocratic claim , but that of the latter as the enjoyment of grace; a distinction so set forth, not from the Jewish-Christian narrowness of the author (Lucht), but designedly and ingeniously (comp. Rom 11:28-29 ), in order to suggest to the Gentile-Christians greater esteem for their weaker Jewish brethren, [15] and humility.
] I mean, namely , in order more particularly to explain myself respecting the . . .; otherwise in Rom 12:3 . But comp. 1Co 1:12 ; Gal 4:1 ; Gal 5:16 . Frequently thus in the Greek writers.
. .] . has emphasis, in order to bring out the original theocratic dignity of the Jewish-Christians. Christ has become minister of the circumcised; for to devote His activity to the welfare of the Jewish nation was, according to promise, the duty of His Messianic office. Comp. Mat 20:28 ; Mat 15:24 .
. ] more particularly explained at once by what follows; hence: for the sake of the truthfulness of God , in order to justify and to demonstrate it through the realization of the hallowed promise given to the fathers; comp. 2Co 1:20 . Thus the in respect of the Jewish-Christians redounded ; but it redounded to this quite otherwise in respect of the Gentile-Christians , Rom 15:9 .
] contrast to . , Rom 15:8 : on behalf of mercy , i.e. for mercy, which God has evinced towards them by His making them joint partakers in redemption. The references of in the two cases are thus not alike.
, ordinarily understood as dependent on , may neither denote: have praised (namely, at their adoption), as Reiche, Rckert, de Wette, Bisping would explain it, which not merely introduces an irrelevant idea, but also runs counter to the usage of the aorist infinitive (even 2Co 6:1 , see in loc .); nor: have to praise (Tholuck, Philippi, and most), for there is no mention of a duty according to the parallelism of the two verses, since has not here the sense of commanding (see on Rom 12:3 , Rom 2:22 ); nor, finally, is it an infinitive without reference to time (I say, that the Gentiles praise ), as Winer, p. 311 f. [E. T. p. 417], and Fritzsche, after the Vulgate, Luther, and others, take it, which would have required the present infinitive, because does not here express the notion of willing , hoping, and the like (see Lobeck, ad Phryn. p. 749), but simply that of affirming with statement of the object. Moreover, the aorist infinitive necessarily leads to this , that is parallel to the preceding , and consequently is not governed by at all, but is connected with , as Castalio and Beza have rightly perceived; comp. also Bengel (“ glorificarent ”) and van Hengel. Hence: “in order that He might ratify the promises of the fathers, but that the Gentiles, on behalf of mercy, might praise God .” The former, namely, . . ., was the proximate design of Christ’s having become minister of the circumcised; and the more remote design, which was to be attained through the passing of salvation from the Jews to the Gentiles (comp. Gal 3:14 ), consisted in this, that on the other hand the Gentiles should praise God on account of mercy . Incorrectly, Hofmann takes as optative: Paul wishes that the Gentiles, etc. In this way the , Rom 15:7 , would be something which was still only to set in, although it had set in long ago (comp. Rom 9:24-25 , and see Rom 15:16-24 ). Without ground, Hofmann imports into the simple the idea of “ the Gentile world as a whole; ” it can in fact according to the context denote only the Gentile portion of those , whom Christ .
Observe, moreover, how logically correct is the contrast of . and (in opposition to Olshausen, Fritzsche); for although God had promised the future of the Gentiles also (in the prophets), He nevertheless cannot have promised it to the Gentiles themselves , as He has given the Messianic promise to the Jews themselves and chosen them for His people, in accordance with which, He, by virtue of His truthfulness, was bound to His word, and consequently the Jews , not the Gentiles, were de jure the children in terms of the covenant and heirs of the kingdom; comp. Rom 9:4-5 ; Act 3:25 ; see also Weiss, bibl. Theol . p. 397.
.] This praising by the Gentiles takes place in conformity with (as a fulfilment of) Psa 18:50 , which passage is quoted after the LXX. The historical subject of the passage, David , is a type of Christ; hence neither the Gentile-Christian (Fritzsche), nor the apostle of the Gentiles as the organ of Christ (Hofmann, comp. Reiche), nor any messenger of salvation generally to the Gentile world (Philippi), is in the sense of the apostle the subject of the fulfilment of the prophecy, but only Christ can be so. The latter says to God that He, as present among the Gentiles (whom He has made His own through their conversion), will magnify Him. This, however, is a plastic representation of the praise of the Gentiles themselves , which in fact takes place and (Col 3:17 ). Comp. already Augustine: “tibi per me confitebantur gentes.” Bengel aptly says: “Quod in psalmo Christus dicit se facturum, id Paulus gentes ait facere; nempe Christus facit in gentibus , Heb 2:12 .”
] included as a constituent part of the citation, but without reference to the matter in hand in Paul’s text.
] to whom He, through the Spirit, by means of the preaching of the gospel has come, and has placed them in communion with Himself.
As to . with the dative, comp. on Rom 14:11 . It presupposes, as well as and the corresponding verbs, Rom 15:10-11 , the divine , which had been vouchsafed to the Gentiles, as motive.
[15] The contrast of Jewish and Gentile Christianity is so essentially and radically connected with the difference respecting the use of food, that it is wholly groundless to ascribe the treatment of that contrast in our passage to the supposed editor of the epistle (Lucht), who has worked up the Pauline portion of the letter, following Rom 14:23 , into conformity with a later, entirely altered state of things.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1921
THE UNIVERSALITY OF CHRISTS KINGDOM
Rom 15:8-12. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: and that the Gentiles might glorify God for his mercy; as it is written, for this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust.
THERE is in man by nature such an inordinate portion of self-love, that his regards are almost exclusively confined to those who coincide with him in sentiment and contribute to his comfort. The smallest difference of opinion in things either political or religious shall be sufficient to produce not only indifference, but in many instances alienation and aversion. We do not much wonder at a want of mutual affection between the Jews and Gentiles, because they imbibed from their very infancy the most inveterate prejudices against each other, and had all their principles and habits as opposite as can be conceived. But, unhappily for the Christian Church, the same disposition to despise or condemn each other remained amongst them, after they were incorporated in one body, and united under one Head, the Lord Jesus Christ. To counteract this unhallowed temper, and to promote a cordial union amongst all the members of Christs mystical body, was the incessant labour of St. Paul. In the whole of the preceding context he insists on this subject, recommending mutual forbearance and affection from the example of Christ, who shewed the same regard both to Jews and Gentiles, both to strong and weak [Note: ver. 13, 57. with the text.].
In the words before us we see,
I.
The extent of Christs Church
The ministry of our blessed Lord had respect,
1.
Primarily, to the Jews
[Jesus was himself born a Jew; and he submitted to circumcision, which was the initiatory rite whereby the Jews were received into covenant with God. When he entered upon his ministerial office, he addressed himself exclusively to those of the circumcision: when solicited to confer his blessings on a Syro-phenician woman, he refused; saying, that he was sent only to the lost sheep of the house of Israel; and that he could not take the childrens bread and cast it unto dogs [Note: Mat 15:23-26.]: though, for the encouragement of all future supplicants, of whatever nation or character, he afterwards granted her request [Note: Mat 15:28.]. When he sent forth his Disciples into all the cities, towns, and villages, he expressly forbade them to enter into any city of the Gentiles or Samaritans [Note: Mat 10:5.]. Even after his resurrection, he enjoined his Disciples to make the first overtures of mercy to the Jews, notwithstanding they had so recently imbrued their hands in his blood [Note: Luk 24:47.]. And though he gave them a commission to carry his Gospel into all the world [Note: Mar 16:15.], they still retained their prejudice respecting the exclusive privileges of the Jews: the people who were scattered abroad on the persecution of Stephen, went every where speaking the word to none but Jews only [Note: Act 11:19.]: and when, after the space of six years, this prejudice was opposed by the miraculous interposition, and incontrovertible attestation, of God himself, the Apostles with difficulty acquiesced, saying, Then hath God unto the Gentiles also granted repentance unto life [Note: Act 11:18.]. Even St. Paul himself, who from his first conversion was constituted more especially the minister of the uncircumcision, laboured first to convince the Jews, and turned not to the Gentiles, till the invincible obstinacy of the Jews rendered his further attempts to instruct them altogether hopeless [Note: Act 13:46-47.].
In all this the Lord Jesus consulted the truth of God, and confirmed the promises made to the fathers; which, though they comprehended all the spiritual seed of Abraham, had doubtless respect to those in the first place who should also be found among his lineal descendants [Note: Gen 17:1-8.].]
2.
Ultimately, to the Gentiles also
[In the very promises made to Abraham, the Gentile nations were expressly included [Note: Rom 4:16-18. Gal 3:7-9; Gal 3:28-29.]. But, to confirm this truth, St. Paul brings passages out of all the different parts of the Old Testament, the law of Moses, the prophets, and the Psalms [Note: Our Lord thus divides the Old Testament, Luk 24:44.], to prove his point. It is needless to enter into a minute examination of all the passages adduced, since the authority of an inspired Apostle is proof sufficient that they all relate to the point in hand. In the first passage, David speaks in the person of the Messiah; and declares, that, in consequence of the subjugation of his enemies, he will promote the Fathers glory among all the nations of the world [Note: Psa 18:49.]. In the next, Moses exhorts the Gentiles, when made partakers of all the blessings of redemption, to unite with the Jews in celebrating the event with holy joy [Note: Deu 32:43.]. The third passage, which is selected from the Psalms, is of similar import with the foregoing [Note: Psa 117:1.]. And the last, which is more express and pertinent than any of the former, is a prophecy that the Gentiles shall trust in and obey Him, who was, as God, the root; and, as man, the offspring, of David and of Jesse [Note: Isa 11:10. with Rev 22:16.].
These testimonies unequivocally prove, that, however Jesus, for the accomplishing of the promises, ministered to the circumcision chiefly, yet he did not confine his regards to them, but ordained that all, of whatever nation, should equally be admitted to his covenant, and be made partakers of his salvation.]
The Apostles main point respecting the extent of the Church being proved, we would call your attention to what he incidentally mentions; namely,
II.
The duty of all its members
To whomsoever our Lord communicated his salvation, it was his invariable purpose that they who partook of it should glorify God for his mercy. The manner in which this is to be done, may be gathered from the passages that are cited. The duty of every member of Christs Church is,
1.
To submit to him
[Christ is risen to reign over the Gentiles. Now where there is government, there must be subjection: and consequently all who would belong to Christ must take his yoke upon them. Their submission too must be willing and unreserved: they must say, like Paul at his conversion, Lord, what wilt thou have me to do [Note: Act 9:6.]? If we retain in any thing a will contrary to his will, and a practice contrary to his commands, we are rebels and enemies: and if we say respecting him, I will not have this man to reign over me [Note: Luk 19:14.], he will ere long say respecting us, Bring hither those that were mine enemies, who would not that I should reign over them, and slay them before me [Note: Luk 19:27.].]
2.
To trust in him
[Christ comes, not only as a Lord, but as a Saviour; through whom we are to find deliverance from the wrath to come. Now it is said, that in him shall the Gentiles trust. Our duty towards him is, to believe that he is equal to the task which he has undertaken; that in him there is a fulness of wisdom to instruct the ignorant, of righteousness to justify the guilty, and of grace to sanctify the polluted. We should entertain no conceit of our own sufficiency, nor any doubts of his. We should renounce every kind and degree of self-confidence, and repose all our trust in him alone. Whatever be our character, this is our duty: the learned must look to him for guidance, as much as the most illiterate: the moral must look for acceptance through his righteousness, as much as the most immoral: the strong must depend entirely on his arm, as much as the weakest person in the universe. There is one mode in which all recline upon their bed for the rest of their bodies; and this is the mode which all must adopt in reference to Christ, in order that they may find rest unto their souls [Note: 1Pe 5:7. Isa 50:10.].]
3.
Rejoice in him
[To rejoice in the Lord always [Note: Php 4:4.] is not merely permitted, as a privilege, but commanded, as a duty. We dishonour him when we do not rejoice in him: we evidently shew that we have a low apprehension of his excellency, and of the benefits which he confers. What they are doing in the Church above, that we should be doing in the Church below. Our obligations are the same, and so should also our occupations be. Are the glorified saints incessantly admiring and adoring him who is the Author of all their happiness [Note: Rev 4:8; Rev 5:12.]? We also should ever be contemplating the incomprehensible wonders of his love [Note: Eph 3:18-19.], and rejoicing in him with joy unspeakable and glorified [Note: 1Pe 1:8.]. Let not religion be viewed as a system of restraints, but as a fountain of joys; for all her ways are ways of pleasantness and peace. The effect of it on all who embraced it in the first ages was, to fill the soul with joy [Note: Act 2:41; Act 2:46; Act 8:8; Act 8:39.]: and such will be its effect on us, if we do not by sin and unbelief provoke the Saviour to hide his face from us.]
4.
Walk in his steps
[This is the particular scope of the text; the intent for which all these quotations are introduced. Our blessed Saviour has shewn a gracious and merciful regard for all the human race: nor has he permitted any diversity in their habits or conduct to exclude them from his kingdom, provided they repent and obey his Gospel. Now our hearts should be enlarged after his example. We should not suffer little circumstantial differences to alienate us from each other. While we claim a right to follow our own judgment, we should cheerfully concede the same liberty to others. A difference of conduct may be proper for different persons, or for the same persons under different circumstances. This is evident from Paul refusing to suffer Titus to receive circumcision, when he had already administered that rite to Timothy; as also from his performing at Jerusalem the vows of a Nazarite, after he had for twenty years renounced the authority of the ceremonial law. It is therefore by no means necessary that we all conform precisely to the same rule in indifferent matters: but it is necessary that we cultivate charity, and maintain the unity of the Spirit in the bond of peace. If we be not perfectly agreed in sentiment respecting things that are non-essential, we must at least agree in this, to leave every one to the exercise of his own judgment: the weak must not judge the strong, nor the strong despise the weak [Note: Rom 14:3.], but all follow after the things which make for peace, and things wherewith one may edify another [Note: Rom 14:19.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: (9) 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. (10) And again he saith, Rejoice, ye Gentiles, with his people. (11) And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. (12) And again, Isaiah saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. (13) Now 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.
There is somewhat very striking in what the Apostle here saith of our Lord, when he calls him, a Minister of the circumcision. He was indeed a Minister. For, as he saith himself, he came not to be ministered unto, but to minister, and to give his life a ransom for many, Mat 20:28 . Reader! have you ever considered the grace and condescension of the Lord Jesus, in taking this humble title? Fallen as we are in the world, into the very dregs of time, the ministry is considered as only suited for the humbler capacities of men. It is almost an adage with some, when providing as they call it for their younger branches: “Anything will do for a Parson.” Awful proofs of awful times. As if the care of souls was of the smallest concern in the world. Jesus the Son of God, had different views. Paul his servant, esteemed it his highest honor. I thank Jesus our Lord (said he) who hath enabled me, for that he counted me faithful, putting me into the ministry, 1Ti 1:12 . Yea, God himself hath honored the ministry, above all employments. For his only Son, the brightness of his Father’s glory, and the express image of his Person; heir of all things, and by whom he made the worlds: Him he made a Minister.
By a minister of the circumcision, we are not to apprehend is meant, that Christ administered circumcision to any; though for the purpose of redeeming his Church from the curse of the law, he himself was circumcised, that he might become a debtor to fulfil the law, which he did. But I rather conceive, that the reason wherefore Christ is called a minister of the circumcision, is in a spiritual sense, and what Paul elsewhere calls: we are the circumcision which worship God in spirit, and rejoice in Christ Jesus, and have no confidence in the flesh, Phi 3:3 . Christ therefore is himself the minister of the circumcision: to shew, that both Jew and Gentile in him, are alike interested in the whole work of salvation. And indeed, the quotations which the Apostle makes from several Scriptures, seem to be intended to confirm this view of Christ, Psa 18:49 ; Gen 17:7 ; 2Sa 23:1-5 ; Deu 32:43 ; Psa 117:1 .
I admire the gracious benediction with which the Apostle closeth this paragraph, for the consolation of the Church, in all ages. And, it is not only most blessedly timed, after what the Apostle had before said of the Gentiles, but also most sweetly worded, with an eye to Christ, whose well-known character is, that He is the hope of Israel and Savior thereof, Jer 14:8 . The God of hope! as if in direct opposition to those, who having no hope, are without God in the world, Eph 2:12 . And there is a very great blessedness in the prayer, or invocation, on another account also; because the whole Three Persons of the Godhead are considered in it. For, as Christ is the hope of Israel, and the Savior thereof: so, God the Father hath given the Church everlasting consolation, and a good hope, through grace. And all the aboundings of hope are the immediate work and agency of God the Holy Ghost. Reader! shall not you and I put our hearty Amen, to this sweet, and affectionate prayer of the Apostle; and beg of God for the unceasing aboundings of all joy, and peace, in believing through God the Holy Ghost?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
Ver. 8. Now I say that Jesus ] Paul proveth particularly in this and the following verses that Christ hath taken both Jews and Gentiles to his glory.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8. ] For (reason for the above exhortation. This not having been seen, it has been altered to ) I say, that Christ hath been made (has come as: the effects still enduring. It can hardly be that the usual historical aorist (see var. readd.) was altered to the unusual perfect . The tendency of correction was entirely the other way) a minister (He came , Mat 20:28 ) of the circumcision (an expression no where else found, and doubtless here used by Paul to humble the pride of the strong , the Gentile Christians, by exalting God’s covenant people to their true dignity) on account of the truth of God (i.e. for the fulfilment of the Divine pledges given under the covenant of circumcision) to confirm the promises of ( made to , gen. obj.; cf. , Gal 3:14 ) the fathers (i.e. Christ came to the Jews in virtue of a long-sealed compact, to the fulfilment of which God’s truth was pledged ): but (I say) that the Gentiles glorified God (or ‘should glorify God:’ Winer, in his former editions, 45. 8, took it as a perfect, and co-ordinate with : I would regard it (and so, apparently, Winer now, edn. 6, 44. 7. c) as the historic aorist, and understand ‘ each man at his conversion .’ Least of all can it be subordinated to , as is done in E. V.) on account of (His) mercy (the emphasis is on : the Gentiles have no covenant promise to claim, they have nothing but the pure mercy of God in grafting them in to allege therefore the Jew has an advantage), &c .
The citations are from the Law, the Prophets, and the Psalms. The first, originally spoken by David of his joy after his deliverances and triumphs, is prophetically said of Christ in His own Person. It is adduced to shew that among the Gentiles Christ’s triumphs were to take place, as well as among the Jews.
Fuente: Henry Alford’s Greek Testament
Rom 15:8 . = what I mean is this Christ has been made, etc. is usually understood as “a minister to the Jews, to circumcised people” ( cf. Rom 3:30 , Rom 4:9 ), and this seems to me the only intelligible explanation. In exercising this ministry (and He exercised directly no other: Mat 15:24 ) Christ was of course circumcised Himself and set from His birth (Gal 4:4 f.) in the same relation to the law as all who belonged to the old covenant; but though this is involved in the fact that Christ was sent to the Jews, it is not what is meant by calling Him . : in the interest of God’s truth ( cf. Rom 1:5 : ). The truth of God, as the giver of the promises to the fathers, was vindicated by Christ’s ministry; for in Him they were all fulfilled, 2Co 1:20 . . : the promises belonged to the fathers, because they were originally made to them.
Fuente: The Expositors Greek Testament by Robertson
Now. The texts read “For”.
Jesus. Omit.
was = has become. See Act 1:22.
minister. App-190.
the. Omit.
circumcision. See Rom 2:25; Rom 3:30. Compare Mat 10:5, Mat 10:6. Joh 12:36.
truth. See Rom 1:25 and p. 1511.
to confirm = for (Greek. eis) the confirming of.
confirm. Greek. bebaioo. Here, Mar 16:20. 1Co 1:6, 1Co 1:8; 2Co 1:21. Co Rom 1:2, Rom 1:7. Heb 2:3; Heb 13:9.
made . . . fathers. Literally of the fathers. No preposition.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] For (reason for the above exhortation. This not having been seen, it has been altered to ) I say, that Christ hath been made (has come as: the effects still enduring. It can hardly be that the usual historical aorist (see var. readd.) was altered to the unusual perfect . The tendency of correction was entirely the other way) a minister (He came , Mat 20:28) of the circumcision (an expression no where else found, and doubtless here used by Paul to humble the pride of the strong, the Gentile Christians, by exalting Gods covenant people to their true dignity) on account of the truth of God (i.e. for the fulfilment of the Divine pledges given under the covenant of circumcision) to confirm the promises of (made to, gen. obj.; cf. , Gal 3:14) the fathers (i.e. Christ came to the Jews in virtue of a long-sealed compact, to the fulfilment of which Gods truth was pledged): but (I say) that the Gentiles glorified God (or should glorify God: Winer, in his former editions, 45. 8, took it as a perfect, and co-ordinate with : I would regard it (and so, apparently, Winer now, edn. 6, 44. 7. c) as the historic aorist, and understand each man at his conversion. Least of all can it be subordinated to , as is done in E. V.) on account of (His) mercy (the emphasis is on : the Gentiles have no covenant promise to claim,-they have nothing but the pure mercy of God in grafting them in to allege-therefore the Jew has an advantage), &c.
The citations are from the Law, the Prophets, and the Psalms. The first, originally spoken by David of his joy after his deliverances and triumphs, is prophetically said of Christ in His own Person. It is adduced to shew that among the Gentiles Christs triumphs were to take place, as well as among the Jews.
Fuente: The Greek Testament
Rom 15:8. , Now I say) By this verse the preceding clause concerning Christ is explained.- .) Others say, .[154] Those, who have omitted the name Jesus in this passage, seem to have had respect to Rom 15:3; Rom 15:7. The nomenclature, Jesus Christ, and Christ Jesus, ought not to be considered as promiscuously used. Jesus is the name, Christ the surname. The former was first made known to the Jews, the latter to the Gentiles. Therefore he is called Jesus Christ according to the natural and common order of the words; but when He is called Christ Jesus, by inverting the order of the words, peculiar reference is made to the office of Christ, with somewhat of a more solemn design. And this is especially suitable to the present passage. Sometimes in one place, both arrangements of the words prevail, Rom 15:5-6; Gal 2:16, note; 1Ti 1:15-16; 1Ti 6:13-14; 2Ti 1:9-10. See also 1Co 3:11; with which comp. 1Ti 2:5.-, a minister) a suitable appellation; comp. Rom 15:3; Mat 20:28. [Remarkable humiliation! Here indeed there was need of patience, Rom 15:4-5.-V. g.]-Moreover, Jesus Christ became the minister of the Father for the salvation of the circumcision. Christ was subservient to the will of the Father: the Father devoted Him for the salvation of many, whence the Genitive, of circumcision, has the same meaning as in Gal 2:7-8. Presently after, reigning is ascribed to this minister, Rom 15:12. But this appellation (minister) is not repeated in the next verse, for the calling of the Gentiles coheres with His state of exaltation;-it is accordingly said there, that they might glorify, for greater thanksgiving is rendered by the Gentiles,[155] than by the circumcision.-, of the circumcision) that is, of Israel.-, of the fathers) The Genitive here contains the emphasis of the sentence, Mat 15:26.
[154] ABC read only. But D()Gfg and both Syr. Versions and Rec. Text .-ED.
[155] Naturally so: Because they have received grace extraordinarily, they being but as the wild olive graffed in on the elect stock, Israel.-ED.
Fuente: Gnomon of the New Testament
Rom 15:8
Rom 15:8
For I say that Christ hath been made a minister of the circumcision for the truth of God,-Christ came of the seed of Abraham, Isaac, and Jacob. [He must fulfill the covenant of circumcision both in his person and in his work; he must be born under the law, that he might redeem them that were under the law, that we might receive the adoption of sons. (Gal 4:4-5).]
that he might confirm the promises given unto the fathers,-[The promises to the fathers all lay within the limits of the covenant of circumcision (Gen 17:14-21), and Christ came to confirm them.] He fulfilled all the promises God made of a Prince and a Savior to redeem and a King to reign over his people forever.
Fuente: Old and New Testaments Restoration Commentary
I say: Rom 3:26, 1Co 1:12, 1Co 10:19, 1Co 10:29, 1Co 15:50
Jesus: Rom 9:4, Rom 9:5, Mat 15:24, Mat 20:28, Joh 1:11, Act 3:25, Act 3:26, Act 13:46, Gal 4:4, Gal 4:5
for the: Rom 3:3, Psa 98:2, Psa 98:3, Mic 7:20, Luk 1:54-56, Luk 1:70-73, 2Co 1:20
truth: Rom 15:16, Rom 9:23, Rom 9:24, Rom 11:22, Rom 11:30, Isa 24:15, Isa 24:16, Joh 10:16, Eph 2:12-22, Eph 3:1-8, 1Pe 2:9, 1Pe 2:10
Reciprocal: Num 9:10 – be unclean Num 23:9 – shall not Deu 9:5 – that he may Psa 33:4 – all his Psa 40:10 – faithfulness Psa 69:13 – in the Psa 71:22 – even Psa 86:15 – mercy Psa 100:5 – and his truth Psa 103:17 – unto children’s Psa 115:1 – for thy mercy Psa 117:2 – General Psa 138:2 – and praise Isa 42:1 – he shall Isa 42:6 – and give Isa 49:5 – to bring Isa 66:18 – that I Eze 16:61 – when Dan 9:12 – confirmed Dan 9:27 – confirm Zec 11:4 – Feed Mat 10:5 – Go Mar 7:27 – Let Mar 7:28 – yet Luk 2:32 – light Luk 24:47 – among Joh 1:17 – grace Joh 4:43 – two Joh 12:21 – we would Joh 14:6 – the truth Act 15:15 – General Act 26:6 – the promise Act 28:28 – sent Rom 2:9 – of the Jew Rom 4:9 – Cometh Gal 2:17 – is Eph 2:13 – were Phi 2:7 – the form Heb 3:1 – the apostle Heb 8:2 – minister
Fuente: The Treasury of Scripture Knowledge
5:8
Rom 15:8. The circumcision is a term meaning the Mosaic system, Jesus was a Jew and his entire life on earth was under that dispensation. To confirm the promises. God promised Abraham that the person who was to bless all the families of the earth should be of his seed (Gen 22:18). Had Jesus come through the Gentile nation, it would not have finned the promise to Abraham.
Fuente: Combined Bible Commentary
Rom 15:8. For I say. For is strongly supported, and introduces the explanation of how Christ had received both Jewish Christians (Rom 15:8), and those of Gentile origin (Rom 15:9): the connection of the former with Christ appears as the fulfilment of their theocratic claim, but that of the latter as the enjoyment of grace (Meyer).
That Christ (the word Jesus is to be omitted) hath been made (not only became, but continues to be) a minister of the circumcision; i.e., those circumcised, as so frequently in Pauls writings. The emphasis rests on the word minister, which suggests the condescension of Christ, as an example of humility. His obedience to the law (Gal 4:4; Php 2:7) may also be suggested, showing how be entered into fellowship with the weak.
For the sake of Gods truth (His veracity) that he might confirm (by fulfilment) the promises made unto the fathers (in the Old Testament). Thus Christs receiving the Jews was to the glory of God, showing His faithfulness, and this furnished a motive for fellowship.
Fuente: A Popular Commentary on the New Testament
Subdivision 4. (Rom 15:8-33.)
The human appeal and apology of the apostle of the Gentiles.
There follows now what in some sense is supplementary to the whole epistle while it is, no doubt, in special relationship to those questions which we have just had discussed, and which are clearly such as would be most likely to affect the harmony of a mixed assembly of Jews and Gentiles, as that at Rome perhaps in an especial manner was. It reminds them of what the Old Testament had declared as to the acceptance of the Gentiles, an object for which, while minister of the circumcision to confirm the promises made to the fathers, Christ had no less wrought. And this leads the apostle into a brief reference to his own labors to the same end, as the apostle of the Gentiles, and to declare once more his unfeigned desire to see the saints at Rome, of which he had spoken at the beginning of the epistle. It is a human appeal which could not fail to have from one like Paul its moral effect in the same direction as what precedes it. At the same time, the comparative slightness of treatment, compared, for instance, with his defence of his ministry in the epistle to the Galatians, answers to its supplementary place here as compared with its foremost one in that which is distinctly controversial.
1. He owns the place that Christ primarily occupied as minister of the circumcision for the truth of God. It was in this character that Israel rejected Him, although the testimony as to it did not end with the Cross, but was continued in that of the Spirit afterward. But the promises which He thus confirmed themselves contemplated the blessing of the nations, and the apostles were distinctly commissioned to bear witness to Him in the whole world. The psalmist had joined with the prophets and with Israel’s own law-giver, as the quotations show here, in expanding these promises in fuller and more definite statements. There could, of coarse, be in these no announcement of the Church, the body of Christ, which was a secret hid in God till Israel refused the grace which had first of all been offered to her; but of this the apostle is not here speaking, nor is the doctrine of it in the epistle at all. The nations were to rejoice with His special people, and the root of Jesse to be their Ruler and confidence. The branches of the wild olive were, in fact, being grafted into Israel’s olive-tree, though this did not mean the relinquishment on God’s part of promises which were to be fulfilled to the nation in due time. The Old Testament bore witness that God had the Gentiles in remembrance; Israel’s blindness in part might change the character of things for the time being, it being impossible to recognize them in this blindness of unbelief. Gentiles and Jews would thus of necessity be brought together in a way beyond that which the prophets contemplated; but this was almost necessarily the result of the Jews’ own exceptional position through their sin. God’s purpose of blessing to the Gentiles could not wait for this.
The apostle does not enter into all this, but it is in the strict line of his argument and easily to be understood. It was better left, perhaps, to be worked out by themselves. He closes this with an earnest prayer in behalf of the Roman saints. In the revelation God had made of Himself, whether to the disheartened adherents of the dying paganism, or to the remnant of Israel disappointed of their national expectations, He had indeed approved Himself as the God of hope. In the realization of the blessings which were now become their own, they could afford to bury their dead past, and forget it. He prays that they may be filled with all joy and peace in believing, so as to abound in hope through the power of the Holy Spirit. How good to make full proof of the possibilities that are in our hands! and how do we possess ourselves of what is our possession! This is for a lamentation, and must be for a lamentation.
2. Paul speaks out the confidence of his heart in these Roman brethren whom as yet he had not seen. He credits them in the frankness of Christian love with the due moral effect of their faith, and with the enlightenment proceeding from it. But he had written to them in the boldness belonging to his position as apostle of the Gentiles, a position the gift of God’s grace alone, to put them in mind of all that was their own. The ministration of the gospel of God was for him in the fruit God gave him of it, a priestly service which presented the Gentiles in whom the Spirit wrought as a sanctified and acceptable offering to Him. The words, in their perfect simplicity and intelligibility, yield no cover to the ritualistic confusion which confounds ministry with priesthood -approach to God with the message of peace and reconciliation for men. Paul does not stand between the Gentiles and God, to offer anything to Him on their behalf, who in the place which Christianity had given them were themselves all a holy priesthood (1Pe 2:5), all in equal nearness to Him, through the grace that had brought them nigh. But it was themselves, as the fruit of the work in them of which God had made him the instrument, who became thus an offering -his offering -to God. Thus he had matter of glorying through grace in what God had done through him to make the Gentiles obedient in faith to Christ, God also accompanying his word with signs and wonders, in demonstration of whose work in fact this work of his was. He had not been slothful or negligent either in this joyful work, but from Jerusalem in a wide circuit to Illyricum, he had fully preached the gospel of Christ.
Here he explains to them what had hindered him, with all this activity, from coming to a place so central and important as Rome was. It had been, he says, his earnest desire to follow the Scripture principle, to bring those to see who had yet had no tidings brought to them, and those understand who never yet had heard. Rome, therefore, with its assembly already gathered, could not claim him in view of the unoccupied places round. But now be found no more room, as he counted this, in the regions where he had been, and there was the far western country of Spain beckoning him by its need. Here would be his opportunity to visit by the way those whom he had long desired to see. This he contemplated therefore, but not immediately; for now Jerusalem claimed him, for the ministry of the contribution of the Gentiles to the need of those in whose spiritual blessings they had been made partakers. After this, Rome would come next, on his way to Spain. We have learned elsewhere how differently this was to be fulfilled to him from the way in which he now imagined. The fear of something, however, that might come to him at the hands of the disobedient in Judea, he frankly confesses, asking their prayers for his deliverance, and the accomplishment of his purpose as he had declared it to them. It is at least probable that he may have, after all, gone on to Spain; but there is no Scripture account of it, and no real certainty. There was, as we know, a long and unwilling delay, and years in a Roman prison, whether in Judea or at Rome. Our prayers are often answered in ways we know not, and so it was in this case as to the apostle himself; but who shall say that they were not answered? or that they were not answered in a way better in the sight of God -better for the gospel itself, than had all taken place according to his thought? Nor would this be irreconcilable with a certain effect of his own failure at this time to interpret aright his Lord’s mind for him. We need not go into this here, but the mistakes of those most earnest and devoted may have, just in this very way, the most important lessons for us. We are to follow no merely human leader without personal exercise, and a grave, wise reserve which the apostle here would be the first to press upon us; “Be ye followers of me,” he could say indeed, but not without the reservation implied, if not directly stated, “even as I also am of Christ.” How beautiful the prayer with which he closes here, -the more as we think upon the difficulties of the way for him whose the the prayer was, -“the God of peace be with you all.”
Fuente: Grant’s Numerical Bible Notes and Commentary
The apostle had, in the foregoing verse, propounded the example of Christ in receiving both Jew and Gentile to his grace and favour, as an argument to persuade all Christians to receive one another: now in the verses before us, he declares how and after what manner Christ received both Jews and Gentiles. As for the Jews, first, whom he calls the circumcision, the apostle telleth us, that Jesus was their minister; that is, he was circumcised like them, conversed generally with them, and exercised his ministry among them, according to the many promises which God had made to the Jewish patriarchs; and thus he showed his love and mercy towards the Jews in the days of his flesh.
Then, secondly, As to the Gentiles; he affirms, that according to the several prophecies and promises in the Old Testament, they were called and received to mercy by our Lord Jesus Christ, the partition-wall being by him broken down, and Jew and Gentile become one sheepfold under one Shepherd.
Now from the truth and faithfulness of Christ towards the Jews; and from his love and tenderness, mercy and compassion, towards the Gentiles; and from his divine indulgence towards both; the apostle very fitly draws this inference and conclusion, That all Christians, how differing soever from one another in their judgments and opinions as to lesser things, ought to receive one another into fellowship and Christian communion; and instead of biting and devouring one another, be once at length so wise and happy as to hold the unity of the spirit in the bond of peace.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 15:8-12. Now To show more fully what I mean in saying Christ received us, I observe, that Jesus Christ was a minister of the circumcision Or vouchsafed to be a servant of the Jews, in preaching the gospel among them; for the truth of God To demonstrate his faithfulness in fulfilling the promises made unto the fathers Of sending them the Messiah; and therefore, 1st, The believing Jews, though weak, ought not to be despised by the believing Gentiles, though stronger. And, 2d, It is no objection to Christs receiving the Gentiles, that he never preached to them, for he became a minister of the circumcision, not only in order to the salvation of the Jews, but also that, by converting them, and sending them to preach to the Gentiles, he might accomplish the promises made to the fathers concerning the blessing of all nations. And that the Gentiles might glorify God for his mercy, as it is written, Psa 18:49; where the Gentiles and Jews are spoken of as joining in the worship of the true God, the God of Israel. To explain this more fully, Jesus Christ was born a Jew, and exercised his ministry among the Jews, in order that the truth of Gods promises to the fathers, concerning the blessing of the nations in Abrahams seed, might be confirmed by the conversion of the Jews and Gentiles. For as the Jews were the only people on earth who worshipped the true God, and had his revelations in their hands, it was absolutely necessary that the gospel, in which all the former revelations terminated, should be first preached to them; that a sufficient number of them receiving it, might preach it to the Gentiles, as the fulfilment of the former revelations, of which their nation were the keepers. The gospel being thus offered to the Gentiles, as the word of the same God who anciently spoke to the fathers of the Jewish nation by the prophets; that circumstance, with the miracles which accompanied the first preaching of it, so powerfully demonstrated it to be from God, that multitudes of the Gentiles, receiving it, turned from idols to worship the living and true God; whereby the truth of Gods promise to the fathers, concerning the blessing of the nations in Christ, was illustriously confirmed, and the Gentiles had an opportunity of glorifying God for his mercy in their conversion. It may be proper to observe further here, that conversion to the true God being the mercy, or blessing, which God promised to bestow on the Gentiles, it is particularly mentioned here, not only to make the Gentiles sensible that they ought not to despise the Jews, through whom they had received so great a blessing, but also to persuade the Jews to acknowledge the Gentiles as the people of God, equally with themselves. Macknight. And again Moses saith, (Deu 32:43,) Rejoice, ye Gentiles, with his people Implying that the time would come when the Gentiles should become the people of God as well as the Jews, and should join with them in the worship of God, and rejoice in a sense of his goodness to them. And again, (Psa 117:1,) Praise the Lord, all ye Gentiles, for the mercy vouchsafed to you; therefore they shall know God, and obtain mercy; and Esaias saith, There shall be a root of Jesse See note on Isa 11:10. The apostle here follows the translation of the LXX., because, though it differs in expression from the Hebrew, it represents the prophets meaning with sufficient exactness to prove the point for which he quotes it, which was to show that the Gentiles should become the people of God by believing, and confiding in the Messiah, and therefore should be united in the same church with the believing Jews. And the apostles design in this part of his epistle being to persuade the Jewish and Gentile converts to a cordial union in the public worship of God, it was of great importance to show the Jews that this coalition was foretold in their own Scriptures; for which purpose the apostle, with great propriety, quotes the various passages here adduced.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 8, 9a. Now I say that Christ was made a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers, but that the Gentiles glorify God for His mercy;
The gracious acceptance which Jesus Christ has given to men has taken place in two principal ways. In His relation to the Jews, God has above all displayed His truth, His fidelity to His ancient promises; in His relation to the Gentiles, He has more particularly manifested His mercy; for, without having promised them anything directly, He has given everything to them as well as to the Jews. And hence it is, that with the voice which rises from the people of Israel to celebrate God’s faithfulness, there should henceforth be joined that of the Gentile world magnifying His grace. Such is the meaning of this admirable passage, which extends to Rom 15:13.
The reading , for, would introduce the demonstration of the , He received us. But what follows is rather an explanation than a proof; the latter would have been superfluous. We must therefore read : Now, here is my whole thought regarding this receiving on the part of Christ, and the duty of union arising from it.
What attracts the Jew to Christ is not exactly the same as that which gains for Him the heart of the Gentile. The Jew is struck with the fulfilment of the prophecies in His person (comp. the Gospel of St. Matthew); the heart of the Gentile is taken by the view of His mercy (comp. the Gospel of Luke).
Bauer has thought that the expression: minister of the circumcision, could not be ascribed to the apostle, and that it betrayed a writer disposed to carry concessions to Judaism much further than St. Paul could have done. But what is there in this expression which goes beyond the contents of Gal 4:4-5 : Born of a woman, born under the law, to redeem them that are under the law? All the Gospels prove that Jesus submitted to the strictest observance of the law, and that from His circumcision to His death He enveloped Himself as it were in the national form of Israelitish life. It is a gratuitous error of commentators to think that he ever violated the Sabbath, even in His works of healing. He simply freed it from the Pharisaical prescriptions which had greatly exaggerated Sabbatical strictness. And when Paul says, Php 2:8 : He became obedient, even to the death of the cross, he exactly expresses the idea contained in the term with which Baur finds fault. Hilgenfeld himself acknowledges the error of the master of his school on this point: This passage, says he, contains nothing more than was already contained in chap. 11 of our Epistle.
Several MSS. substitute the aorist for the perfect ; erroneously, without doubt, for the fact in question is one which remains forever in its results, as is proved in the sequel.
To establish a promise is to confirm by fulfilling it. Comp. 2Co 1:19-20, a passage which is, as it were, the exegesis of ours.
Rom 15:9 a The Gentiles, indeed, occupied a place in the prophecies committed to Israel; but God had never promised them anything directly. This circumstance gave to the salvation which was granted to them as well as to the Jews a more marked character of freeness.
The verb , to glorify, is not an optative, as Hofmann thinks; the change of construction would be too abrupt. It is the aorist infinitive; and this infinitive is not to be regarded as parallel to , to establish, and consequently as dependent on , in order to: in order to confirm the promises…, and in order that the Gentiles might glorify…, as Meyer thinks. For the work of God for the Gentiles would thus be made dependent on the act by which Jesus became a minister of the law in behalf of the Jews, which, in this passage at least, would have no meaning. The simple construction is to make this infinitive, as well as the preceding , the object of , I say: Now, I say that Jesus became a minister…for the truth of God…; and that the Gentiles glorify [have in Him a cause for glorifying] God for His mercy. Thus is formed the sublime duet in which there is uttered henceforth the thanksgiving of the entire race.
In support of this idea Paul now quotes a series of O. T. passages which announced the future participation of the Gentiles in the eternal hallelujah.
Vv. 9b, 10. According as it is written, For this cause I will praise Thee among the Gentiles, and sing unto Thy name. And again He saith, Rejoice, ye Gentiles, with His people.
The first passage quoted is Psa 18:49 : David, victorious over all his enemies, declares that he will make his hymn of thanksgiving resound even in the heathen countries subject to his seeptre, in order to associate these nations in celebrating the work of Jehovah. In the application, Paul starts from the idea that what was accomplished in David’s person must be more magnificently realized in that of his antitype the Messiah.
The second passage (Rom 15:10) is found in Deu 32:43. Moses, in his final hymn, describes Israel’s future deliverance and the judgment of their adversaries; then he invites the Gentiles who have escaped punishment to join their song of rejoicing with that of Israel glorified. The apostle follows the version of the LXX. The latter translates from a form of the text which is not that of our Masoretic text, but which has been proved by Kennicott as a variant. According to this reading, the preposition eth (with) stands before ammo (His people), which leads to the meaning of the LXX. and of the apostle: Rejoice, ye Gentiles, with His people. If this eth be rejected, as in the ordinary text, we may translate: Rejoice, ye nations, His people, either, with De Wette, applying the term nations (gojim) to the twelve tribes of Israel, or holding, with Aquilas, Theodotion, Ostervald, Hofmann, that it is the Gentiles themselves who are here designated as the people of God. In the sense of De Wette, the application Paul makes of this saying would have no connection with the thought which is really expressed. But this meaning is not admissible, for Moses could not designate the people of Israel as gojim, Gentiles, especially in a song which turns throughout on the antagonism between Israel and the heathen. The second explanation would be possible; it would be in harmony with the object of the apostolic quotation. Only it must be confessed that the idea of the transformation of the Gentiles into God’s people has not been so much as hinted by the rest of the song.
Again, it may be translated, as by the Vulgate and Segond: Nations, praise His people, or, Sing the praises of His people. But is it natural to direct praise to Israel rather than to Jehovah? Besides, Meyer rightly observes that the Hiphil hirenin, to sing, either has no regimen (Psa 32:11), or it is construed with the dative (Psa 81:1).
Lange and others hold yet a different translation: Gentiles, make His people sing with joy (by turning to the Lord). Hirenin has really this causative sense, Psa 65:8. But there is no question here of making Israel rejoice, but of celebrating the glory of Jehovah. If the meaning defended by Hofmann (see above) is inadmissible, it only remains to follow the reading adopted by the LXX., and which has passed into the text of the apostle. The idea of these two quotations, as well as of the two following, is the announcement of the great fact: that a day will come when the Gentiles shall celebrate Jehovah in concert with Israel.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For [“for” introduces the explanation as to how Christ’s coming and ministry was for the purpose of glorifying God by receiving each party, Jew or Gentile] I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises given unto the fathers,
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 8
Was a minister of the circumcision; of the Jewish people. In his mission to this world, he fulfilled the designs and promises of God in respect to the Jews.
Fuente: Abbott’s Illustrated New Testament
15:8 {5} Now I say that Jesus Christ was a minister of the {f} circumcision for the {g} truth of God, to confirm the promises [made] unto the fathers:
(5) An applying of the example of Christ to the Jews, whom he granted this honour for the promises which he made to their fathers, although they were ever so unworthy, in that he executed the office of a minister among them with marvellous patience: therefore much less ought the Gentiles despise them for certain faults, whom the Son of God esteemed so much.
(f) Of the circumcised Jews, for as long as he lived, he never went out of their midst.
(g) That God might be seen to be true.
Fuente: Geneva Bible Notes
Rom 15:8-10 expand the idea of Jesus Christ accepting us. Rom 15:8 deals with His acceptance of Jews. He not only accepted Jewish believers but came to serve the Jewish people, as the Old Testament predicted, fulfilling God’s promise to the patriarchs (Mar 10:45; Mat 15:24; cf. Gal 3:16). Consequently the typically stronger Gentile believers should not despise their occasionally weaker Jewish brethren.