Exegetical and Hermeneutical Commentary of Romans 15:33
Now the God of peace [be] with you all. Amen.
33. the God of peace ] So also Rom 16:20; 1Co 14:33; 2Co 13:11; Php 4:9; 1Th 5:23; Heb 13:20. In some of these passages, the Sacred Title indicates the peace of reconciliation (ch. Rom 5:1) with which God regards His people; in others, the peace of outward quiet or inward concord which He grants to them. Here, probably, we have the latter meaning. St Paul is led to think of the precious gift of rest and calm both by the dangers he is about to face in Juda, and by the loving intercourse for which he looks at Rome.
It is quite needless to take this verse as an intended close to the Epistle. We may be sure that some personal greetings must have been all along in St Paul’s intention; and none have yet been written. The wish here expressed quite naturally follows the previous context, (see this note, just above,) and also marks the pause before the commendation and salutations now to follow.
Fuente: The Cambridge Bible for Schools and Colleges
Now the God of peace – God, the author or promoter of peace and union. In Rom 15:13, he is called the God of hope. Here the apostle desires that the God who gives peace would impart to them union of sentiment and feeling, particularly between the Jewish and Gentile Christians – the great object for which he labored in his journey to Judea, and which he had been endeavoring to promote throughout this Epistle; see 1Co 14:33; Heb 13:20.
This is the close of the doctrinal and hortatory parts of this Epistle. The remainder is made up chiefly of salutations. In the verses concluding this chapter, Paul expressed his earnest desire to visit Rome. He besought his brethren to pray that he might be delivered from the unbelievers among the Jews. His main desire was granted. He was permitted to visit Rome; yet the very thing from which he sought to be delivered, the very opposition of the Jews, made it necessary for him to appeal to Caesar, and this was the means of his accomplishing his desire. (See the closing chapters of the Acts of the Apostles.) God thus often grants our main desire; he hears our prayer; but he may make use of that from which we pray to be delivered as the means of fulfilling our own requests. The Christian prays that he may be sanctified; yet at the same time he may pray to be delivered from affliction. God will hear his main desire, to be made holy; will convert what he fears into a blessing, and make it the means of accomplishing the great end. It is right to express our desires – all our desires – to God; but it should be with a willingness that he should choose his own means to accomplish the object of our wishes. Provided the God of peace is with us, all is well.
Fuente: Albert Barnes’ Notes on the Bible
Verse 33. The God of peace be with you] The whole object of the epistle is to establish peace between the believing Jews and Gentiles, and to show them their mutual obligations, and the infinite mercy of God to both; and now he concludes with praying that the God of peace-he from whom it comes, and by whom it is preserved – may be for ever with them. The word Amen, at the end, does not appear to have been written by the apostle: it is wanting in some of the most ancient MSS.
1. IN the preceding chapters the apostle enjoins a very hard, but a very important and necessary, duty – that of bearing with each other, and endeavouring to think and let think, in those religious matters which are confessedly not essential to the salvation of the soul. Most of the disputes among Christians have been concerning non-essential points. Rites and ceremonies, even in the simple religion of Christ, have contributed their part in promoting those animosities by which Christians have been divided. Forms in worship and sacerdotal garments have not been without their influence in this general disturbance. Each side has been ready to take out of the 14th and 15th chapters of this epistle such expressions as seemed suitable to their own case; but few have been found who have taken up the whole. You believe that a person who holds such and such opinions is wrong: pity him and set him right, lovingly, if possible. He believes you to be wrong because you do not hold those points; he must bear with you. Both of you stand precisely on the same ground, and are mutually indebted to mutual forbearance.
2. Beware of contentions in religion, if you dispute concerning any of its doctrines, let it be to find out truth; not to support a preconceived and pre-established opinion. Avoid all polemical heat and rancour; these prove the absence of the religion of Christ. Whatever does not lead you to love God and man more, is most assuredly from beneath. The God of peace is the author of Christianity; and the Prince of peace, the priest and sacrifice of it: therefore love one another, and leave off contention before it be meddled with. On this subject the advice of the pious Mr. Herbert is good: –
Be calm in arguing; for fierceness makes
Error a fault, and truth discourtesy.
Why should I feel another man’s mistakes
More than his sickness or his poverty?
In love I should; but anger is not love;
Nor wisdom neither: – therefore g-e-n-t-l-y m-o-v-e.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The God of peace; this is a frequent title of God in Scripture; he is called the God of peace, Rom 16:20; 2Co 13:11; Phi 4:9; 1Th 5:23; 2Th 3:16; Heb 13:20. Here it fits his great argument, which was to persuade the believing Romans to be at peace amongst themselves, and not to contend about indifferent things.
Be with you all: three times in this chapter doth the apostle lift up a prayer for the believing Romans; see Rom 16:5,13; and this is more comprehensive than the other two. If God be with us, no good thing can be wanting to us. Gods presence is inclusive of all good, and exclusive of all evil.
Amen: see Rom 16:27.
Fuente: English Annotations on the Holy Bible by Matthew Poole
33. Now the God of peace be with youall. AmenThe peace here sought is to be taken in its widestsense: the peace of reconciliation to God, first, “through theblood of the everlasting covenant” (Heb 13:20;1Th 5:23; 2Th 3:16;Phi 4:9); then the peace whichthat reconciliation diffuses among all the partakers of it (1Co 14:33;2Co 13:11; and see on Ro16:20); more widely still, that peace which the children of God,in beautiful imitation of their Father in Heaven, are called andprivileged to diffuse far and wide through this sin-distracted anddivided world (Rom 12:18; Mat 5:9;Heb 12:14; Jas 3:18).
Note, (1) Did “thechiefest of the apostles” apologize for writing to a Christianchurch which he had never seen, and a church that he was persuadedwas above the need of it, save to “stir up their pure minds byway of remembrance” (2Pe 1:13;2Pe 3:1); and did he put eventhis upon the sole plea of apostolic responsibility (Ro15:14-16)? What a contrast is thus presented to hierarchicalpride, and in particular to the affected humility of the bishop ofthis very Rome! How close the bond which the one spirit draws betweenministers and peoplehow wide the separation produced by the other!(2) There is in the Christian Church no real priesthood, and none butfigurative sacrifices. Had it been otherwise, it is inconceivablethat Ro 15:16 should have beenexpressed as it is. Paul’s only priesthood and sacrificial offeringslay, first, in ministering to them as “the apostle of theGentiles,” not the sacrament with the “real presence”of Christ in it, or the sacrifice of the mass, but “the Gospelof God,” and then, when gathered under the wing of Christ,presenting them to God as a grateful offering, “being sanctified[not by sacrificial gifts, but] by the Holy Ghost.” (See Heb13:9-16). (3) Though the debt we owe to those by whom we havebeen brought to Christ can never be discharged, we should feel it aprivilege when we render them any lower benefit in return (Rom 15:26;Rom 15:27). (4) Formidabledesigns against the truth and the servants of Christ should, aboveall other ways of counteracting them, be met by combined prayer toHim who rules all hearts and controls all events; and the darker thecloud, the more resolutely should all to whom Christ’s cause is dear”strive together in their prayers to God” for the removalof it (Rom 15:30; Rom 15:31).(5) Christian fellowship is so precious that the most eminentservants of Christ, amid the toils and trials of their work, find itrefreshing and invigorating; and it is no good sign of anyecclesiastic, that he deems it beneath him to seek and enjoy it evenamongst the humblest saints in the Church of Christ (Rom 15:24;Rom 15:32).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now the God of peace be with you all, Amen. As God is in this chapter before styled the God of patience, Ro 15:5, and the God of hope, Ro 15:13, because of his concern in these graces; so he is here styled “the God of peace”, because of his concern in that peace which is made between him and his people, by the blood of Christ. This peace was first upon his thoughts, which are therefore called thoughts of peace; a council of peace was held between him and his Son upon this head; the scheme of reconciliation was drawn by him in it; he entered into a covenant of peace with Christ, which takes its name from this momentous article of it; he appointed Christ to be the peacemaker, and laid on him the chastisement of our peace; and it pleased him by him to reconcile all things to himself, Col 1:20. Moreover, he is so called because he is the giver of all true solid conscience peace, the peace of God, which passeth all understanding of natural men; and which when he gives, none can give trouble; and is what he fills his people with in a way of believing, leading their faith to the blood, righteousness, and sacrifice of his Son. He is also the author of happiness and prosperity, temporal, spiritual, and eternal, and likewise of all the peace and concord which is in his churches, and among his saints; so that when the apostle wishes that the God of peace might be with them, he not only prays that the presence of God might be with them; but that they might have fresh views of their interest in peace, made by the blood of Christ; that they might enjoy peace in their own consciences, arising from thence; that they might be possessed of felicity of every kind, and that unity and harmony might subsist among them; that the peace of God might rule in their hearts, and they live in love and peace one with another, laying aside all their differences as Jews and Gentiles, about the rites and ceremonies of the law of Moses; to which the apostle may have a particular respect in this concluding wish of his, and here indeed properly the epistle ends; the following chapter being as a sort of postscript, filled up with salutations and recommendations of particular persons; wherefore the word “Amen” is placed here, though it is wanting in the Alexandrian copy.
Fuente: John Gill’s Exposition of the Entire Bible
The God of peace ( ). One of the characteristics of God that Paul often mentions in benedictions (1Thess 5:23; 2Thess 3:16; 2Cor 13:11; Phil 4:9; Rom 16:20). Because of the “amen” here some scholars would make this the close of the Epistle and make chapter 16 a separate Epistle to the Ephesians. But the MSS. are against it. There is nothing strange at all in Paul’s having so many friends in Rome though he had not yet been there himself. Rome was the centre of the world’s life as Paul realized (1:15). All men sooner or later hoped to see Rome.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Now the God of peace,” (ho de theos tes eirenes) “And the God of peace,” the peace-giving God, the fountainhead of peace, the author and giver of peace, 1Co 14:33; Heb 13:20.
2) “Be with you all, Amen,” (meta panton humon, amen) “May he be with all of you … Amen,” or so may it ever be.” May he abide with you, live in your tent always, Rom 16:20; Joh 14:27; Joh 16:33.
Peace and joy are fruits of the Spirit which Paul prayed might hover over and be in company with the Roman church brethren and other church brethren always, 2Co 13:11; Php_4:8-9; 1Th 5:23.
Fuente: Garner-Howes Baptist Commentary
(33) Amen.The weight of MS. authority is decidedly in favour of retaining this word, though it is omitted by three MSS. of some importance.
It does not, however, follow that the benediction was intended, as some have thought, to close the Epistle. Intercalated benedictions and doxologies are frequent in the writings of St. Paul. (Comp. Rom. 9:5; Rom. 11:36; Galatians 5; Eph. 3:20-21, et al.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33. God of peace In the midst of these scenes of strife and danger.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now the God of peace be with you all. Amen.’
He comes to the end of the main part of the letter with a prayer that ‘the God of peace’ will be with them. We can almost see him relaxing into this idea having asked them to pray for his deliverance from the antagonism of the Jews, and for the acceptability to the Jewish church of the gift from mainly Gentile churches. Foreseeing a tough period ahead he hopes eventually to find rest among the Christians in Rome, in the presence of the God of peace. Compare how ‘the God of hope’ in Rom 15:13 refers back to the hope of the Gentiles in Rom 15:12, although also transcending it.
The same title for God (‘the God of peace’) is used in Rom 16:20. There it indicates what will result when God has bruised Satan under their feet shortly. Here then it has a similar meaning as his hope is that God will do the same in Jerusalem. But as with ‘the God of hope’, the title transcends the individual situation. Thus here it may well primarily indicate that God is the One Who has given them peace with Himself through their being accounted righteous by faith (Rom 5:1). By being accounted as righteous by faith they will have peace with the God of peace.
Fuente: Commentary Series on the Bible by Peter Pett
REFLECTIONS
Reader! let you and I seek for grace everlastingly to have in view the Person of Jesus. Nothing will tend to endear us more to our weaker brethren, and prompt us to be gentle and affectionate towards them, as when, under God the Spirit’s glorifying Christ to our view, we behold his gentleness and meekness to his redeemed, in the days of our Lord’s flesh, what reproaches he endured, and what unequalled grace and humility he manifested under all. Lamb of God! let a portion of thy meek Spirit be upon me, and upon all thy Church and people!
Almighty Author of thy Holy Scriptures, let the sweet savor of thy word be always uppermost in my heart. Let me never lose sight of thy love, thou gracious God the Spirit, in that thou hast caused whatsoever things were written aforetime, to be written for our learning. Lord! may I esteem thy word more than my necessary food! And do thou, O God of hope, fill my soul with all joy and peace in believing, that I may abound in hope, through the power of the Holy Ghost.
And do thou, glorious God and Father! who art the God of peace; and in proof of it didst bring again from the dead our Lord Jesus, that great Shepherd of the sheep through the blood of the Everlasting Covenant, be with all ; thy people and thy Churches alway, to confirm them to the end. Yea, Almighty God! do thou establish them in thy truth, and make the blessed word of thy servants mutually refreshing, both to ministers and people. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
33 Now the God of peace be with you all. Amen.
Ver. 33. Now the God of peace ] A fit attribute for the present purpose. It is a commendable policy in Christians, when they pray, to propound God to their mind in such notions, and under such titles, as whereby they may see in God the things they desire of God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rom 15:33 . : there is an appropriateness in this designation after Rom 15:31 , but “peace” is one of the ruling ideas in Paul’s mind always, and needs no special explanation in a benediction: 2Co 13:2 , Php 4:9 , 1Th 5:23 .
Fuente: The Expositors Greek Testament by Robertson
peace = the peace. In Rom 15:5 we have the God of the patience; in Rom 15:13, the God of the hope; here, the God of the peace.
Fuente: Companion Bible Notes, Appendices and Graphics
Rom 15:33. , the God of peace) A gradation in reference to Rom 15:5; Rom 15:13 : The God of patience, hope; so, the God of love and peace, 2Co 13:11, The God of peace, ch. Rom 16:20; 1Co 14:33; Php 4:9; 1Th 5:23; Heb 13:20[164]
[164] , the Greek transcribers loved to add the final Amen from its very frequent use, not to say, in doxologies only, which have Amen in Ps. 41:14, Psa 72:19, etc., but in prayers and at the conclusions of books.-Not. crit.
AGg omit . B (judging from its silence), CD()f Vulg. have it. Tischend. therefore supports it. Lachm. brackets it.-ED.
Fuente: Gnomon of the New Testament
Rom 15:33
Rom 15:33
Now the God of peace be with you all. Amen.-He prays that God, who dwells in peace and bestows his peace upon his servants, might be with them.
Fuente: Old and New Testaments Restoration Commentary
the God: Rom 16:20, 1Co 14:33, 2Co 5:19, 2Co 5:20, 2Co 13:11, Phi 4:9, 1Th 5:23, 2Th 3:16, Heb 13:20
be: Rom 16:24, Rth 2:4, Mat 1:23, Mat 28:20, 2Co 13:14, 2Ti 4:22
Reciprocal: Num 6:26 – give thee 1Ch 22:11 – the Lord Joh 20:19 – Peace Rom 5:1 – we have
Fuente: The Treasury of Scripture Knowledge
:33
Rom 15:33. This is an expression of good will. There is only one God, so the expression God of peace means that he is such a God.
Fuente: Combined Bible Commentary
Rom 15:33. Now the God of peace, etc. A benediction was natural, and the anticipated conflicts might well lead him to speak of God as the God of peace.
Fuente: A Popular Commentary on the New Testament
The apostle had desired their prayers for him: here he concludes with a fervent prayer for them.
In which observe, The title or attribute given unto God, The God of peace; the lover, the author, and giver of peace. The apostle having exhorted the believing Romans to be at peace among themselves, and not to contend about indifferent things, implores the dispenser of this grace to be with them, to dwell among them, and to pour out the great and invaluable blessings of peace and unity, of love and concord upon them: The God of peace be with you all. Amen. As we honour the God of peace, whom we serve; as we love the Prince of peace, in whom we believe; as we hope for the comfort of the Spirit of peace; and as we tender the success of the gospel of peace; let us preserve it where it is, and pursue it where it flies from us.
Fuente: Expository Notes with Practical Observations on the New Testament
Now the God of peace be with you all. Amen. [The prayer is fourfold. (1) Personal safety. (2) A successful mission with the offering. (3) Divine permission to reach Rome. (4) Joyful rest in Rome. The prayer designates as “saints” those thousands of believers whose prejudice against Paul amounted to hatred (Acts 21:20-21). As to these Paul asks prayer that they may fully appreciate the offering which the Gentiles have made them, and that they may be properly softened and broadened by it. This prayer, as we have seen (Rom 15:26), was answered. He describes as “disobedient” those Jews who were beyond all hope of conversion. Paul was already filled with dark forebodings and painful presentiments as to these latter, and like feelings were soon expressed by others (see Act 20:22-23; Act 21:4-14); yet God, who restrains the wrath of men (Psa 76:10), caused the very illwill of these disobedient to provide for Paul the long rest at Csarea and the free journey to Rome, attended with no greater hardship than usually accompanied his travels. Here, too, prayer was answered. He closes with his prayer for them, which is, as Lard remarks, “the sum of all prayers, the embodiment of all good wishes.”]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Even though Paul’s life was full of turmoil because of his ministry, he wished the peace that comes from God as a special portion for the Roman church.
"Far from being an afterthought that included only a few personal remarks, Rom 15:14-33 is key for understanding the Book of Romans and Paul’s theology of missions. As such, it offers significant insights for a contemporary biblical theology of missions. The passage is a reminder, first, that all missionary efforts must be dependent on God and all results must be recognized as the work of God’s grace. Second, the task of missions is a priestly privilege of presenting the nations to God. Third, missions must maintain a balance between the ultimate goal of establishing mature strategic congregations and not losing the urgency of evangelism among the unreached. Fourth, those who carry the gospel to the unreached among the nations are helping fulfill the purposes of God in salvation history. Fifth, reciprocal, mutual partnerships, so central to the task of missions, must emerge among churches around the world." [Note: Steve Strauss, "Missions Theology in Romans 15:14-33," Bibliotheca Sacra 160:640 (October-December 2003):474.]