Exegetical and Hermeneutical Commentary of Romans 15:15
Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
15. I have written ] Lit. I wrote; the “epistolary past.”
the more boldly ] Lit. more boldly; i.e., in our idiom, somewhat boldly.
in some sort ] More lit., and better, in part; i.e. here and there. He refers to occasional passages such as Rom 6:17-21, Rom 9:19-20, Rom 11:19-21; Rom 11:14.
as putting you in mind ] Of what, as regards substance and principle, they already knew. Such is evidently the tone of both the doctrinal and practical passages of the Epistle, taken as a whole. Cp. 2Pe 1:12-13; 2Pe 3:1.
the grace ] i.e. the loving favour which had made him an Apostle. Cp. Rom 1:5, and especially Eph 3:2-3; Eph 3:7-8. St Paul’s deep and beautiful personal humility is in sincere harmony with his distinct knowledge and firm assertion of his Divine commission.
Fuente: The Cambridge Bible for Schools and Colleges
Nevertheless – Notwithstanding my full persuasion of your knowledge and your purpose to do right. Perhaps he refers also to the fact that he was a stranger to them.
The more boldly – More boldly than might have been expected from a stranger. The reason why he showed this boldness in declaring his sentiments, he immediately states – that he had been especially called to the function of instructing the Gentiles.
In some sort – apo meros. In part. Some have supposed that he referred to a party at Rome – the Gentile party (Whitby). Some refer it to different parts of his epistle – on some subjects (Stuart). Probably the expression is designed to qualify the phrase more boldly. The phrase, says Grotius, diminishes that of which it is spoken, as 1Co 13:9, 1Co 13:12; 2Co 1:14; 2Co 2:5; and means the same as somewhat more freely; that is, I have been induced to write the more freely, partly because I am appointed to this very office. I write somewhat more freely to a church among the Gentiles than I even should to one among the Jews, because I am appointed to this very office.
As putting you in mind – Greek, Calling to your remembrance, or reminding you; compare 2Pe 1:12-13. This was a delicate way of communicating instruction. The apostles presumed that all Christians were acquainted with the great doctrines of religion; but they did not command, enjoin, or assume a spirit; of dictation. How happy would it be if all teachers would imitate the example of the apostles in this, and be as modest and humble as they were.
Because of the grace … – Because God has conferred the favor on me of appointing me to this function; see the note at Rom 1:5.
Fuente: Albert Barnes’ Notes on the Bible
Verse 15. Nevertheless – I have written] Not withstanding I have this conviction of your extensive knowledge in the things of God, I have made bold to write to you in some sort, , to a party among you, as some learned men translate the words, who stand more in need of such instructions than the others; and I do this, because of the grace, – because of the office which I have received from God, namely, to be the apostle of the Gentiles. This authority gave him full right to say, advise, or enjoin any thing which he judged to be of importance to their spiritual interests. This subject he pursues farther in the following verse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
q.d. Though I am thus persuaded of you, or of many of you, yet I thought good to write to you
in some sort, or in part, or a little the more boldly and freely, that I may stir you up to the practise of that which you know already: see 2Pe 1:12,13; 3:1. This he speaks to allay the sharpness of his former reprehensions, and that what he had written might be the better digested; for all men more easily endure to be noted of negligence, than of malice or ignorance. And further he tells them, he could do no less,
because of the grace that was given him of God; i.e. because of his apostolical office and authority: see Rom 1:5; 12:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. Nevertheless, I have written themore boldly unto you in some sort“measure”
as putting you in mind,because of the grace that is given to me of Godas an apostleof Jesus Christ.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Nevertheless, brethren, I have written the more boldly unto you,…. Or freely, in taking notice of their party contentions and ill usage of each other, and in reproving, advising, and exhorting them; and which he excuses by observing, that it was,
in some sort, or “in part” only; meaning either that it was only in some part of the epistle he had took such a liberty, which is the sense of the Arabic version, which renders it, “in some parts of the oration”; or else that he had regard not to all of them, but to some only, to a part of the church who were most culpable; and did not design a charge against them all, and that what he said should be applied to the whole body; or rather that the boldness and freedom he had taken was bat in some sort, it was but in part: this he says to mitigate it, and that it might not be thought to be so large as it might appear at first; it was but “a little more boldly”, that he wrote unto them, as the Syriac renders it; for this clause is not to be read in connection with the word “written”, as if the apostle had only wrote of the doctrines of grace in some sort, or in part, for he declared the whole counsel of God, and never kept back anything profitable to the churches: he adds,
as putting you in mind; which is also said to excuse his writing, and the manner of it; he did not take upon him to be their teacher and instructor, to inform them of things they knew nothing of; only to be their monitor, to put them in mind of and refresh their memories with what they had been well instructed and established in before; see 2Pe 1:12;
because of the grace that is given to me of God; meaning not the doctrine of “grace, concerning” which, as the Ethiopic version renders it, he was putting them in mind; nor the internal grace of the Spirit, by which he was inclined and assisted to write unto them; but the grace of apostleship, or that high office, which, by the grace of God, and not because of any merits of his, he was called unto: this he mentions also to excuse the freedom of his writing; since what he did was in consequence of, pursuant and agreeably to, his office as an apostle; and therefore could not have answered it to God, or them, if he had not done it; wherefore he hoped it would be took well by them.
Fuente: John Gill’s Exposition of the Entire Bible
I write (). Epistolary aorist.
The more boldly (). Old comparative adverb from . Most MSS. read . Only here in N.T.
In some measure ( ). Perhaps referring to some portions of the Epistle where he has spoken plainly (Rom 6:12; Rom 6:19; Rom 8:9; Rom 11:17; Rom 14:3; Rom 14:4; Rom 14:10, etc.).
As putting you again in remembrance ( ). Delicately put with and in the verb, “as if calling back to mind again” (). This rare verb is here alone in the N.T.
Fuente: Robertson’s Word Pictures in the New Testament
I have written [] . Rev., I write. The epistolary aorist. See on 1Jo 2:13.
The more boldly [] . Not too boldly, but the more boldly because you are full of goodness.
In some sort [ ] . See on ch. Rom 11:25. Rev., in some measure, qualifying I write, and referring to some passage in which he had spoken with especial plainness; as ch. Rom 6:12, 19; Rom 8:9; Rom 11:17; Rom 14:3, 4, 10, 13, 15, 20, etc.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “Nevertheless, brethren,” (de) “Moreover, (what is more, brethren)”, The goodness, kindness, and knowledge of brethren do not remove from them the need of Divine counsel and instructions, Pro 3:3-5; Heb 12:1-2.
2) I have written the more boldly unto you in some sort,” (tolmeroteros egrapsa humin apo merous) “And more daringly I wrote to you in part,” partly for the purpose; The Christian teacher can be bold in exhorting good and wise men. 1Ti 3:15-16; Eph 4:1-4.
3) “As putting you in mind,” (hos epanamineskon humas) “As of reminding you,” causing you to recall; or to remind them of things they already knew, to stir them up to be doers of the Word, Joh 15:14; Joh 14:15; Jas 1:22; 2Pe 1:12-13; 2Pe 3:1; 2Ti 1:6.
4) “Because of the grace that is given to me of God,” (dia ten charin ten dotheisan moi apo tou theou) “Because of the grace or through the grace doled out to me from God,” for the help of you Gentiles, 1Co 1:4; Rom 6:1; 2Pe 3:18. The favor of God granted Paul his apostleship, Eph 3:7-8. He always felt a debt of Gratitude to God for that Grace and call to preach the gospel of Grace to others, Rom 1:14-16.
Fuente: Garner-Howes Baptist Commentary
15. The more boldly, however, have I written to you, etc. The excuse follows, and in adducing this, that he might more fully show his modesty, he says, by way of concession, that he acted boldly in interposing in a matter which they themselves were able to do; but he adds that he was led to be thus bold on account of his office, because he was the minister of the gospel to the Gentiles, and could not therefore pass by them who were also Gentiles. He however thus humbles himself, that he might exalt the excellency of his office; for by mentioning the favor of God, by which he was elevated to that high honor, he shows that he could not suffer what he did according to his apostolic office to be despised. Besides, he denies that he had assumed the part of a teacher, but that of an admonisher, (452)
(452) It does not clearly appear what meaning [ Calvin ] attached to the words ἀπο μέρους, which he renders ex parte . Some, like [ Origen ], connect the expression with the verb, “I have written to you in part,” that is, not fully, which seems to have no meaning consistently with the evident tenor of the passage. Others, as [ Chrysostom ], [ Erasmus ], and [ Pareus ], connect the words with the adjective, “I have in part (or somewhat) more boldly (or more freely, or more confidently) written to you.” [ Macknight ] connects them with the following clause, “partly as calling things to your remembrance.” [ Doddridge ] and [ Stuart ] render them “in this part of the Epistle. ” The most suitable view is to consider them as qualifying the adjective. — Ed.
Fuente: Calvin’s Complete Commentary
(15) Nevertheless, brethren.Apologetic. Holding this good opinion of you as I do, I nevertheless presumed somewhat upon my position as an Apostle, and especially as an Apostle of the. Gentiles, to write with an earnestness which I should, perhaps, otherwise not have ventured to show.
Brethren.The weight of evidence in the MSS. is against the retention of this word.
In some sort.Literally, in part, qualifying the phrase, I have written more boldly, both in extent and degree. In some passages the Apostle feels that he had gone beyond the modest limits which he might have seemed to mark out for himself by what he had just been saying. He had taken a liberty, but not too great a liberty. He had spoken to them rather pointedly at times, but he had been careful not to go too far. The reference may be supposed to be to exhortations such as those in Romans 13, 14, and in other parts of the Epistle.
As putting you in mind.Another delicate expression. The Apostle has not been telling them of something that they did not know before, but merely reminding them of what they knew. And he claims the right to do this because of the special grace given to him as an Apostle. The Judaising section in the Church at Rome did not go so far as that in Galatia. It recognised the apostleship of St. Paul, and he knew that he could safely appeal to this recognition.
Because of the grace.Comp. grace and apostleship in Rom. 1:5. Grace is here that special endowment with divine gifts by which the Apostles were distinguished from other Christians.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
II. PERSONAL CONCLUSION, Rom 15:15 to Rom 16:24.
1. Paul’s Epistolary boldness based on his Apostolic Mission , Rom 15:15-21 .
His apology for his boldness, namely, his apostleship, well attested and broad spread over new grounds, (Rom 15:15-22.) His long hindered purpose of visiting Rome, he hopes, after finishing his charitable mission to Jerusalem, to accomplish as he takes his missionary journey to Spain, (Rom 15:23-29.) And he asks the prayers of his Roman brethren for his safety and success at Jerusalem in order that he may accomplish his joyous visit to Rome, (Rom 15:29-33.)
Fuente: Whedon’s Commentary on the Old and New Testaments
15. In some sort Or degree. The apostle’s apology specially applies to the ethical part of the epistle, in which he assumes to furnish them reminders of their duty on various points, and that, too, when he was neither founder of their Church, nor possessor of any local official authority, nor even an acquaintance to their main body.
Putting you in mind Delicately assuming that they knew their duty and only needed reminders.
Because The ground of his boldness is the apostolic grace conferred upon him. The same grace and apostleship (Rom 1:5) he has announced in his majestic exordium, and in announcing it in this conclusion he rises into a similar majesty.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But I write the more boldly to you in some measure, as putting you again in remembrance, because of the grace that was given me of God, that I should be a minister of Christ Jesus to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.’
Nevertheless he does see himself as having a right to address and guide them because he considers that he has been appointed as a kind of ministering-priest by God on behalf of the Gentiles, who constituted the majority of those in the church at Rome. This is why he feels that he can write to them with a measure of boldness reminding them, of his God-given ministry. For just as when the Messiah came He was a ministering-servant (diakonos) of the circumcision (compare Mar 10:45), so now he, Paul, was like a ministering-priest (leitourgos – he uses this word because of the sacrificial connotations that follow, not because he saw himself as a priest) of the Messiah Jesus to the Gentiles, fulfilling the prophecies in Rom 15:9-12. For although Jesus had undoubtedly spoken to many Gentiles in the later part of His ministry as he preached in places like Decapolis (Mar 7:24 to Mar 8:10), His main ministry had been to the Jews. Paul’s main ministry on the other hand, on behalf of the Messiah, was to the Gentiles, for he had been officially confirmed as an Apostle (on behalf of the Messiah) to the Gentiles (Gal 2:8-9).
Paul likens his ministry to the Gentiles on behalf of the Messiah as ‘ministering like a priest’ the Good News that has come from God, as he has offered up (as an offering to God) the Gentiles, who have been made acceptable to God through the effectiveness of the Good News, as detailed in Romans 1-11. And they are an offering which has been ‘sanctified (separated off and made holy to God) by the Holy Spirit’. And of course, because they are an offering to God, made holy by the Holy Spirit, they are accepted and received by Him (Rom 14:3). And it is because we are such an offering to God that we as Christians are to offer ourselves up as living sacrifices to God (Rom 12:1). We offer ourselves because we are already an offering made to Him.
Paul thus sees the Temple offerings as having been replaced by the offering to God of all who believe in the Messiah Jesus, in the same way as the Levitical priesthood has been replaced by believers offering their spiritual sacrifices (1Pe 2:5; Heb 13:15), and the Temple seen as God’s dwelling place has been replaced by the whole body of true believers (1Co 3:16; 2Co 6:16).
‘Because of the grace that was given me of God.’ This is the basis of all that he is saying. He is not boasting of himself, but is making clear the ministry that God in His unmerited active favour has bestowed on him, and wrought through him. It was God Who in His grace chose him from his mother’s womb for this task (Gal 1:15; Act 9:15-16). And it was that task that he had sought faithfully to fulfil.
Fuente: Commentary Series on the Bible by Peter Pett
Rom 15:15. In some sort ‘ . The word is a part of any thing, or company of men; and may signify part of or a party among the people to whom the Apostle writes, or of whom he speaks; Rom 11:25, 2Co 1:14; 2Co 2:5. That it has this sense here, and signifies the Gentile part of the church at Rome, is the more probable, because the Apostle assigns his commission as the Apostle of the Gentiles, for the reason of his boldness in writing. I have written more boldly unto you, because, or on account of the grace that is given to me of God, that I should be the minister of Jesus Christ to the Gentiles. Now this would be an apology only to the Gentile part of the society; and therefore, to preserve the propriety of the Apostle’s reasoning, we ought in this view to render with respect to part of you. See the note on ch. Rom 1:5.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 15:15 . More boldly, however (than so good a confidence appears to imply), I wrote to you in part , etc. “Quasi dicat: ,” Grotius.
] adverbially, Thuc. iv. 126. 3; Polyb. i. 17. 7; Lucian, Icarom . 10. The comparative sense is not to be obliterated (Bernhardy, p. 433; Winer, p. 228 [E. T. p. 304]), but may not be derived from the lesser right of the apostle [20] to write to a church not founded by him (Hofmann); comp. Bengel, who introduces the further idea: “cum potius ipse venire deberem.” It must, in fact, especially seeing that the more precise definition is added, be necessarily a specification of the mode , expressing the how of the . The repetition of flows from the earnestness of feeling. Comp. 1Co 1:10-11 ; Gal 5:11 ; Gal 5:13 ; Jas 5:7 ; Jas 5:9-10 .
] belongs not merely to . (“ paulo liberius,” Grotius, following the Peschito), but, as its position shows, to . together: partly, i.e. in particular places , I wrote more boldly. This refers to passages like Rom 6:12 ff., Rom 6:19 , Rom 8:9 , Rom 11:17 ff., Rom 12:3 , Rom 13:3 ff., Rom 13:13-14 , Rom 14:3-4 ; Rom 14:10 ; Rom 14:13 ; Rom 14:15 ; Rom 14:20 , Rom 15:1 , et al . In is implied the contrast, that he has not written all that he has written (comp. Rom 11:25 ; 2Co 1:14 ), but only a part thereof. Hofmann has now exchanged his earlier incorrect view, “ provisionally and in the meantime ” ( Schriftbew . II. 2, p. 95), for another also incorrect (similarly Th. Schott), namely piecemeal , in contrast to a complete exposition of Christian truth , thus equivalent to , 1Co 13:10 (not also in 1Co 12:27 ). Besides, this arbitrarily imported contrast would suit no epistle less than the Epistle to the Romans, which treats the whole gospel in the most complete manner . According to Lucht, the expression in this passage is only the product of a post-apostolic effort to wipe away the “bad impression” of the epistle on the highly esteemed church, which had in fact been founded by Peter (comp. Theodore of Mopsuestia).
. ] as again reminding you , [21] i.e. in the way and manner of one who reminds you, etc. See Bernhardy, p. 476; Buttmann, neut. Gr . p. 263; Khner, II. 2, p. 649 f.; 1Th 2:4 ; Heb 13:17 . . denotes in memoriam revocare . See Plat. Legg . iii. p. 688 A; Dem. 74. 7. Comp. , Dion. Hal. Rhet . x. 18. Theodore of Mopsuestia: .
]. i.e. in order to comply with the apostolic office, with which God has favoured me. See Rom 15:16 .
[20] This lesser right is assumed quite without warrant. Paul certainly wrote to other churches of Gentiles not founded by him (Colossians, Laodiceans); and how could he, as the apostle of the Gentiles , be of opinion that he thereby was taking any special liberty? He had to glorify his office (Rom 11:13 ), in doing which his care for all churches (2Co 11:28 ) certainly suggested no limitation of epistolary intercourse to such as he himself had founded , as if it were a boldness in him needing excuse, when he also wrote to others .
[21] In opposition to Baur’s erroneous explanation of ., “ further therein to remind,” and its reference to what follows , see Mangold, p. 69, who, however, on his part, in virtue of the assumption of the Jewish-Christian character of the church, limits the arbitrarily to those portions of the epistle (especially chap. 9 and 10) in which, in the interest of the Gentile-Christian apostolate, Jewish-Christian pretensions had been combated. It is just such entirely doctrinal discussions as chap. 9, 10 which answer least to the character of , which presupposes the ready possibility of offence being given. The exculpation implied in ver. 15 is not calculated for a Jewish-Christian church (Mangold, p. 72), but rather for a church as yet strange to the apostle and held in very good repute, towards which he felt himself not in a like relation as e.g. to the Galatians and Corinthians, but in one more delicate and calling for more forbearance. Artfully and gently, too, is the . . . . added, as if what was written was only meant to be a help to their memory . , Plat. Legg . v. p. 732 B.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1923
MINISTERING TO THE GENTILES, A GOOD WORK
Rom 15:15-16. [The] grace [that] is given to me of God, that I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
THE calling of the Gentiles was, with the Apostle Paul, a very favourite subject of contemplation: and no wonder: for he had been appointed of God to be the minister of the Gentiles: and, in proportion as the prejudices of the Jews were hostile to their conversion, there was need of more abundant zeal in him who was ordained to promote it.
In the chapter before us he speaks very strongly on this subject. He affirms, indeed, that Jesus Christ was, in the first instance, a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: but that a further end of his mission was, that the Gentiles also should 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, O 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 [Note: ver. 812.].
On this subject the Apostle wrote most explicitly to the Church at Rome, which consisted chiefly of Gentile converts. With the Jews he was more reserved upon it, because of the inveteracy of their prejudices, which he did not wish unnecessarily to excite; though, when occasion required, he was as firm in maintaining it with them, as with the Gentiles themselves. But to the Church at Rome, which consisted chiefly of Gentiles, he wrote more boldly, because of the grace given to him of God, to be in a more especial manner the minister of Christ to them.
In discoursing on the Apostles words, we shall open to you,
I.
The office committed to him
He was appointed in a more peculiar manner the minister of the Gentiles [Note: Rom 11:13.]. To this he was ordained at his first conversion [Note: Act 9:15; Act 22:21.]; and he accounted this as a very singular honour, for which he was most highly indebted to the grace of God [Note: Eph 3:1-2; Eph 3:7-8.]. In the execution of this office he acted,
1.
As a Preacher to them
[He ministered to them the Gospel of God; and preached to them a free and full salvation, through the Lord Jesus Christ The Jews in general, indeed, had no idea that such a mercy was designed for the Gentiles: but to the Apostle Paul it was made known by a special revelation, that the Gentiles were to be fellow-heirs with the Jews, and of the same body, and partakers of Gods promise in Christ by the Gospel [Note: Eph 3:3; Eph 3:6.]. This, therefore, he proclaimed to them in a most fearless manner; and with such indefatigable industry, that from Jerusalem and round about unto Illyricum he fully preached the Gospel of Christ [Note: ver. 19.].]
2.
As a Priest to God
[It was for priests alone to present any offerings to God. To this office amongst the Jews St. Paul had no right; because he was of the tribe of Benjamin, and not of the tribe of Levi. But amongst the Gentiles he was at full liberty to perform it. They were his offering, even as many as he was instrumental in converting to the faith of Christ. In this light they had been represented by the Prophet Isaiah; who, speaking of the preachers in the latter day, says, They shall declare my glory among the Gentiles; and they shall bring all your brethren for an offering unto the Lord, even to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord [Note: Isa 66:19-20.]. Now the offerings under the law were sanctified unto the Lord [Note: Num 8:7; Num 8:11; Num 8:15; Num 8:21.]; some with water, as the Levites, when they were dedicated to him; and others with oil, as the first-fruits, which were to be presented to the Lord as his exclusive property [Note: Lev 23:13; Lev 23:17.]. In both these views were converts to be consecrated to the Lord; for, under the Gospel, the whole body of believers are a holy priesthood [Note: 1Pe 2:9.]: and all of them are begotten of God by the word of truth, that they may be a kind of first-fruits of his creatures [Note: Jam 1:18.]. But it is by the Holy Ghost that they are sanctified, even by his Almighty operation on their souls: He sanctifies them wholly, in body, soul, and spirit [Note: 1Th 5:23.]; and thus renders them altogether acceptable to God, by Jesus Christ [Note: 1Pe 2:5. with the text.].]
But though this office was assigned to Paul in the first instance, yet we hesitate not to affirm,
II.
The acceptableness of it, by whomsoever executed
We mean not to say, that any one at this day is to arrogate to himself the apostolic office: that has long since passed away; nor can be revived, without a special revelation from heaven. But preachers to men, and priests to God, we may all be; though some in a more subordinate sense than others.
We may all labour for the conversion of the Gentile world
[Some of us may engage in that holy work in our own persons: and a nobler or more honourable vocation cannot be exercised on earth. Christians, in general, have by no means such exalted notions of the missionary office as they ought to have. Even those who look up with reverence to stated ministers who superintend one particular charge, are apt to regard a missionary as a sort of vagrant, that occupies a very subordinate office in the Church of God. But the very reverse of this is true. The missionary approximates far more to the apostolic office; and is elevated in honour above the stationary minister, in proportion as his self-denial is greater and his work more arduous. And I cannot but earnestly recommend to those who are educating for the ministry, to consider whether they may not render to God and to the world a more acceptable service, by devoting themselves to that high employment of preaching the Gospel to some portion of the Gentile world
But all of us may labour in this good work, through the instrumentality of others. Persons of either sex, and of every quality, contributed towards the constructing and furnishing of the Tabernacle [Note: Exo 35:21-29.]: the same also concurred in the rebuilding of Jerusalem [Note: Neh 3:12.]. And, in raising the spiritual Jerusalem, too, all may co-operate with effect. St. Paul speaks of women who laboured with him in the Gospel [Note: Php 4:3.]: and not unfrequently are they of most extensive service to the Church of God; assisting in a great variety of ways the cause of God, and advancing, in their own line, as much as ministers do in theirs, his kingdom in the world [Note: Rom 16:1-4; Rom 16:6; Rom 16:12.]. The contributing, or raising of contributions for the support of missionaries, is an office which they can perform with very superior effect: and if in no other respect they can be useful, there is not one who may not contribute to the success of missions by offering up their prayers to God in their behalf. This is the duty of all, without exception: for our Lord has commanded all to pray, Thy kingdom come: and if the people of God were more united and more earnest in presenting this petition to the Lord, there can be no doubt but that God would hasten forward that glorious day, in answer to their prayers [Note: Isa 62:1-2; Isa 62:6-7.].]
And this will be truly acceptable to the Lord
[God smelled a sweet savour, when offerings were presented to him in the days of old. And will he not, when we present to him such offerings as these? Yes: God the Father will accept them: for it is his Gospel that is preached, even the glorious Gospel of the blessed God [Note: 1 These. 2:9 and 1Ti 1:2; 1Ti 1:11.]. It was He who devised this way of salvation for fallen man, and sent his own Son to effect it, and accepted the sacrifice of his Son in our behalf: and therefore we can have no doubt but that he will be well pleased with having that Gospel ministered to, and embraced by, the Gentile world. And God the Son, too, will be pleased: for it is His servants that we are, and it is his kingdom which we labour to establish in the world. And God the Holy Ghost also will most joyfully accept the offering, because it is He who sanctifies it, in every case. It is he who renders our word effectual, and seals it on the souls of men. It is he who makes use of that word to purify them throughout, and to transform them into the Divine image. In a word, it is his work that we perform; or rather, we are mere instruments in his hands: for neither is Paul any thing, nor Apollos any thing; but God is all in all.
Shall we not then all, according to our ability, engage in such a work as this? Methinks it is a work which the first archangel in heaven might account it his highest honour to perform. Nor shall any who engage in this work lose his reward: for God has said, that every man shall receive according to his own labour [Note: 1Co 3:8.]; and, that they who turn many to righteousness, shall shine as the stars for ever and ever [Note: Dan 12:3.].]
Application
1.
Remember, in the first place, to offer up yourselves to God
[This must precede every thing else. Nothing that you can do will be of any value, till this is done. St. Paul, when commending the Macedonians for their unparalleled liberality, mentions it to their honour, that they first gave their own selves to the Lord [Note: 2Co 8:5.]. Thus must all of you present yourselves as living sacrifices to God, sanctified throughout by an unction from above, and by the washing of regeneration, and the renewing of the Holy Ghost. This is your reasonable service; and most acceptable will it be to God [Note: Rom 12:1.]. If you do not this, it is in vain that the Gospel is ministered unto you. To effect this, is the scope of all our labours, and the great end also of Gods tender mercies [Note: Rom 12:1.]. It is for this end that you have been bought with a price; that you should no longer consider yourselves as at your own disposal; but that you should be His who bought you, and glorify him with your bodies and your spirits, which are his [Note: 1Co 6:19-20.].]
2.
Contribute to the utmost to the offering up of others
[It is a blessed work wherein to be engaged. If we be successful in one single instance only, it will well repay the labours of a whole life. Who that knows the value of his own soul, must not pant after the salvation of the souls of others? And who, that knows his obligations to God, must not long to serve God in a way so acceptable to his mind, and so conducive to his glory? Let me not, then, call you to this work in vain. If there be any who are by education and by grace fitted for personal exertion in that field of labour, let him, like the Prophet, stand forth, and say, Here am I: send me [Note: Isa 6:8.]. If it be only in a subordinate manner that you are able to assist in this good cause, still let it be seen that your heart is in it, and your labour according to the full extent of your ability. In your contributions, be liberal after your power: and in whatever way you can be useful, give yourselves to the work with cheerfulness, and persevere in it with diligence. Certainly, if ever united exertions were called for, it is now, when God is so evidently prospering the work, and putting honour on those who are engaged in it [Note: Here any particulars may be mentioned.] Come then, all of you, to the help of the Lord: and whatever your hand findeth to do, do it with all your might.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
15 Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
Ver. 15. Chrysostom truly saith of St Paul, that he was insatiabilis Dei cultor, an insatiable worshipper of God, one that thought he could never do God or his Church service enough.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15. ] restricts the to certain parts of the Epistle, e.g. ch. Rom 11:17 , ff. Rom 11:25 ; chaps. Romans 13-14.
, the dabam or scribebam of the Latins in epistolary writing.
. ., as putting you anew in remembrance .
. , because of the grace, &c. ; i.e. ‘my apostolic office was the ground and reason of my boldness:’ not = ch. Rom 12:3 .
Fuente: Henry Alford’s Greek Testament
Rom 15:15 f. : the description does not apply to the letter as a whole, but only to parts of it: Gifford refers to Rom 6:12-21 , Rom 11:17 ff., Rom 12:3 , and especially chap. 14 throughout. : here only in N.T. There is the same courteous tone as in Rom 1:11 f. He does not presume to teach them what they do not know, but only to suggest to their memory what they must know already but may be overlooking. : this is the real justification of his writing. As in Rom 1:5 , Rom 12:3 , the is that of Apostleship. It is not wantonly, but in the exercise of a Divine vocation, and a divinely-bestowed competence for it, that he writes. : there is a certain emphasis on , and the whole sentence would be inept, as a justification of Paul for writing to Rome, unless the Roman Church had been essentially Gentile. For see note on Rom 13:6 . The word here derives from the context the priestly associations which often attach to it in the LXX. But obviously it has no bearing on the question as to the “sacerdotal” character of the Christian ministry. The offering which Paul conceives himself as presenting to God is the Gentile Church, and the priestly function in the exercise of which this offering is made is the preaching of the Gospel. Paul describes himself as sacerdotis modo evangelium administrantem . Fritzsche (on whose note all later expositors depend) explains the sacerdotis modo by accurate et religiose ; just as a Levitical offering was not acceptable to God unless the prescribed ceremonial was precisely observed, so the offering of the Gentiles at God’s altar would be unacceptable unless Paul showed a priestlike fidelity in his ministry of the Gospel. But this is to wring from a word what an intelligent appreciation of the sentence as a whole, and especially of its pictorial character, refuses to yield: the clause depends not on , but on the whole conception of Paul’s ministry, i.e. , on . . . For , genitive of object, cf. Heb 10:10 . This great offering is acceptable to God (1Pe 2:5 ) because it is consecrated to Him . Those who believed in the Lord Jesus Christ, as the result of Paul’s sacred ministry of the Gospel, received the Holy Spirit: this (as distinct from the ceremonial “without spot or blemish”) was the ground of their acceptance ( cf. Rom 12:1 f.).
Fuente: The Expositors Greek Testament by Robertson
Nevertheless = But.
brethren. Omit.
have written = wrote.
boldly = freely.
unto = to.
in some sort = partly. Greek. apo (App-104.) merous.
putting . . . mind = reminding. Greek. epanamimnesko. Only here.
because of. App-104. Rom 15:2.
grace. App-184.
of. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
15.] restricts the to certain parts of the Epistle, e.g. ch. Rom 11:17, ff. Rom 11:25; chaps. Romans 13-14.
, the dabam or scribebam of the Latins in epistolary writing.
. ., as putting you anew in remembrance.
. , because of the grace, &c.; i.e. my apostolic office was the ground and reason of my boldness:-not = ch. Rom 12:3.
Fuente: The Greek Testament
Rom 15:15. , more boldly) That is, I have acted somewhat boldly in writing to you, who are unknown to me, when I should rather have gone to you in person. He says, that the degree of boldness on his part consisted in the very fact of writing at all, not in the manner of writing. , because of, depends on, I have written.- , in part) [in some sort, Engl. V.] He uses this phrase from modesty, and does not assume to himself the whole office of teaching, but only one part of it, that of admonition, and that not entirely; for he subjoins with , as, before it; he does not say simply, , putting you in mind, but .
Fuente: Gnomon of the New Testament
Rom 15:15
Rom 15:15
But I write the more boldly unto you in some measure, as putting you again in remembrance, because of the grace that was given me of God,-Notwithstanding their knowledge and goodness, he, by virtue of his being an apostle, feels at liberty and obligated to write them and remind them of these truths. They had the lower order of gifts that revealed the truth to them, but, like Timothy, needed to be reminded to stir up the gift that was in them, lest it rust out and they lose it. Spiritual gifts grow if used, but weakened and were lost if not used.
Fuente: Old and New Testaments Restoration Commentary
grace Grace (imparted). 1Co 1:4; Rom 6:1; 2Pe 3:18.
Fuente: Scofield Reference Bible Notes
I have: Heb 13:22, 1Pe 5:12, 1Jo 2:12-14, 1Jo 5:13, Jud 1:3 -5
as: 1Ti 4:6, 2Ti 1:6, 2Ti 2:14, Tit 3:1, 2Pe 1:12-15, 2Pe 3:1, 2Pe 3:2
because: Rom 1:5, Rom 12:3, Rom 12:6, 1Co 3:10, 1Co 15:10, Gal 1:15, Gal 1:16, Gal 2:9, Eph 3:7, Eph 3:8, 1Ti 1:11-14, 1Pe 4:10, 1Pe 4:11, 2Pe 3:15
Reciprocal: Num 18:7 – as a service Joh 15:16 – ordained Joh 17:22 – the glory Act 9:15 – to bear Act 11:24 – full 2Co 10:1 – bold Eph 3:2 – the dispensation Col 1:25 – according 1Jo 2:21 – because ye know not
Fuente: The Treasury of Scripture Knowledge
:15
Rom 15:15. Notwithstanding his confidence in them, Paul thought it well to stir up their minds on the important matter. Being favored with the apostolic work under God, Paul was acting properly in thus writing to the brethren.
Fuente: Combined Bible Commentary
Rom 15:15. But (though I am convinced of this, yet), brethren I have written (lit., I wrote, in this Epistle) the more boldly (in contrast with the assurance of Rom 15:14 respecting their goodness, etc.) unto you in some measure; i.e., in special places; the phrase qualifies the verb, not more boldly as if the sense were: somewhat too boldly.
As putting you in remembrance again; simply as one who reminds you.
Because of the grace that was given, etc. His apostolic office is referred to in this phrase (comp. marginal references); this was the ground and reason of his boldness. But notice the humility of the great Apostle.
Fuente: A Popular Commentary on the New Testament
But I write the more boldly unto you in some measure, as putting you again in remembrance [Thus suggesting that the matter of his Epistle was not wholly new to them: comp. 2Pe 1:12-13], because of the grace [i. e., apostleship: comp. Rom 1:5; Rom 12:3; Gal 2:9; Eph 3:7-11] that was given me of God,
Fuente: McGarvey and Pendleton Commentaries (New Testament)
15. But I have written unto you the more boldly, in part, thus reminding you through the grace given unto me from God.
Fuente: William Godbey’s Commentary on the New Testament
Verse 15
The grace; the trust or commission, viz., the one mentioned in the Romans 15:16.
Fuente: Abbott’s Illustrated New Testament
The apostle gave his readers credit for some knowledge of what he had written in the foregoing chapters. Nevertheless they needed reminding, as do all God’s people. This is the closest Paul got to explaining his purpose for writing Romans in this epistle, but this purpose statement is obviously very general.