Exegetical and Hermeneutical Commentary of Romans 15:14
And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
14 21. Commendation of the Christian maturity of the Roman believers: yet St Paul writes to them with the authority of the commissioned and laborious Apostle of the Gentiles
14. And ] Lit., and better, Now; the word of transition.
I myself also ] i.e. as well as others, by whom “your faith is spoken of throughout the whole world;” (Rom 1:8).
In this verse and the next we have an echo, as it were, of Rom 1:8; Rom 1:11-12; Rom 1:15. What St Paul says here is in no insincere diplomatic compliment, but the well-grounded conviction of his mind as to the Roman Christians as a body. And it is quite in harmony with the substance and tone of the Epistle, which is evidently written for those who were no novices in Christian doctrine, and who were also comparatively free from such faults of Christian practice as defiled, for instance, the Corinthian Church. He wrote to them as he had written just because they were in a state of spiritual vigour and maturity. Perhaps too, he instinctively expresses this conviction the more strongly, because he is writing to the Church of the imperial Metropolis, the mighty Centre of influence. See on Rom 1:15.
ye also ] As truly as your Teacher can be.
full ] Lit. brimful. Same word as Rom 1:29.
goodness ] Same word as Gal 5:22; Eph 5:9; 2Th 1:11. It is “ excellence ” in a wide sense.
Fuente: The Cambridge Bible for Schools and Colleges
And I myself also – The apostle here proceeds to show them why he had written this Epistle, and to state his confidence in them. He had exhorted them to peace; he had opposed some of their strongest prejudices; and in order to secure their obedience to his injunctions, he now shows them the deep interest which he had in their welfare, though he had never seen them.
Am persuaded – He had never seen them Rom 1:10-13, but he had full confidence in them. This confidence he had expressed more fully in the first chapter.
Of you – Concerning you. I have full confidence in you.
My brethren – An address of affection; showing that he was not disposed to assume undue authority, or to lord it over their faith.
Are full of goodness – Filled with kindness or benevolence. That is, they were disposed to obey any just commands; and that consequently any errors in their opinions and conduct had not been the effect of obstinacy or perverseness. There was indeed danger in the city of Rome of pride and haughtiness; and among the Gentile converts there might have been some reluctance to receive instruction from a foreign Jew. But the apostle was persuaded that all this was overcome by the mild and humbling spirit of religion, and that they were disposed to obey any just commands. He made this observation, therefore, to conciliate respect to his authority as an apostle.
Filled with all knowledge – That is, instructed in the doctrines and duties of the Christian religion. This was true; but there might be still some comparatively unimportant and nonessential points, on which they might not be entirely clear. On these, the apostle had written; and written, not professedly to communicate new ideas, but to remind them of the great principles on which they were before instructed, Rom 15:15.
Able also … – That is, you are so fully instructed in Christian principles, as to be able to give advice and counsel, if it is needed. From this verse we may learn,
- That when it is our duty to give instruction, admonition, or advice, it should be in a kind, conciliating manner; not with harshness, or with the severity of authority. Even an apostle did not assume harshness or severity in his instructions.
(2)There is no impropriety in speaking of the good qualities of Christians in their presence; or even of commending and praising them when they deserve it.
The apostle Paul was as far as possible from always dwelling on the faults of Christians. When it was necessary to reprove them, he did it, but did it with tenderness and tears. When he could commend, he preferred it; and never hesitated to give them credit to the utmost extent to which it could be rendered. He did not flatter, but he told the truth; he did not commend to excite pride and vanity, but to encourage, and to prompt to still more active efforts. The minister who always censures and condemns, whose ministry is made up of complaints and lamentations, who never speaks of Christians but in a strain of fault-finding, is unlike the example of the Saviour and of Paul, and may expect little success in his work; compare Rom 1:8; Rom 16:19; 1Co 1:5; 2Co 8:7; 2Co 9:2; Phi 1:3-7; Heb 6:9; 2Pe 1:12.
Fuente: Albert Barnes’ Notes on the Bible
Rom 15:14-21
And I myself also am persuaded of you.
Pauls testimony to the Church in Rome
I. Its substance. Fall of–
1. Goodness.
2. Knowledge.
3. Sanctified ability.
II. Its value.
1. Honest.
2. Inspired.
3. Kind. (J. Lyth, D.D.)
Christian policy
The apostle–
I. Praises, but does not flatter.
II. Humbles, but does not demean himself.
III. Magnifies his office, but not himself. (J. Lyth, D. D.)
Attributes of Christian character
Pauls characteristic delicacy is seen in I myself am persuaded, etc., which corresponds with Rom 1:8. It was no flattering compliment, but a just commendation. Exhortations are to be accompanied with courtesy (1Pe 3:8). Christian gifts and graces are to be duly commended. Love esteems a brother above rather than below his work (Rom 12:10). The Romans were commended for their–
I. Goodness.
1. Moral excellence in general (Eph 5:9).
2. Kindness to one another in particular (2Th 1:11).
II. Knowledge. Spiritual knowledge is a believers privilege. It is the Spirits office to impart it (Joh 16:13; 1Co 2:10-12; 1Jn 2:20; 1Jn 2:27). Such knowledge is to be greatly desired (Php 1:9; Col 2:2). All treasures of wisdom and knowledge hid in Christ (Col 2:3; 1Co 1:30). This knowledge is necessary to comfort, holiness, and usefulness, and embraces all the subjects of revealed truth, doctrines, duties, dispensations, etc. The deep things cf God; things freely given us of God (1Co 2:10; 1Co 2:12). Goodness and knowledge rarely combined in the world, but both are given in and with Christ. These are the heart and the head of the new man (Eph 4:24), and are to be taken in their fulness (Isa 55:3; Luk 1:53). Pauls large hearted love is seen in the terms he employs. He delights to point to the fulness believers enjoy in Christ. They should grow in grace and knowledge.
III. Ability to admonish one another–to put each other in mind of duty as to matter by knowledge, as to manner by goodness. This may be done either publicly or privately (Heb 3:13; Heb 10:25; Col 3:16). (T. Robinson, D.D.)
Essential qualifications of a Christian minister
I. He must discharge his functions with wisdom and humility.
1. Recognising good where it already exists.
2. Humbly putting those who have believed in mind of common duties and privileges.
3. Seeking the salvation of the unconverted–in the name and for the glory of God.
II. He must have a special call.
1. Attested by the gifts and power of the Holy Ghost.
2. Approved first of all in a narrower sphere of labour.
3. Directed especially to the ignorant and unconverted. (J. Lyth, D.D.)
The publication of the gospel
I. Its objects.
1. To confirm those who believe in grace (verses 14, 15).
2. To save and sanctify the unbelieving (verse 16).
3. To promote the cause of God (verse 17).
II. Its success.
1. Proceeds from the power of the Spirit of Christ (verses 18, 19).
2. Reaches all who learn the knowledge of His name (verses 20, 21). (J. Lyth, D. D.)
Mutual admonition
Of his extreme humility, I experienced an instance which at once astonished and embarrassed me. One day, in conversation, Mr. Wilberforce kindly gave me some advice. I expressed my thanks, and said how much I should feel indebted if, in conversation or correspondence, he would at all times be my counsellor, and, if necessary, correct me, and point out my faults. He suddenly stopped (for we were walking together), and replied, I will; but you must promise me one thing. With pleasure, I answered, little thinking what it was. Well, then, continued Mr. Wilberforce, in all your conversation and correspondence with me, be candid and open, and point out my faults. (Memoir of Wilberforce.)
Reproof should be judicious
Reprove mildly and sweetly, in the calmest manner, in the gentlest terms, not in a haughty or imperious way, not hastily or fiercely; not with sour looks, or in bitter language, for these ways do beget all the evil, and hinder the best efforts of reproof; they do certainly inflame and disturb the person reproved; they breed wrath, disdain, and hatred against the reprover; but do not so well enlighten the man to see his error, or affect him with a kindly sense of his miscarriage, or dispose him to correct his fault. Such reproofs look rather like the wounds and persecutions of enmity than as remedies ministered by a friendly hand; they harden men with rage, and scorn to mend upon such occasion. If reproof doth not savour of humanity it signifieth nothing; it must be like a bitter pill wrapped in gold, and tempered with sugar, otherwise it will not go down, or work effectually. (L Barrow.)
Nevertheless, brethren, I have written the more boldly.
St. Pauls ministry
I. Its general nature.
1. Paul was the minister of Jesus Christ. The word is compounded of two words, signifying a work and that which belongs to the public; the character described, therefore, is that of one devoted to the public welfare–one called of God out of a private into a public station, who therefore became public property, and who could not, without manifest impropriety, make his own ease, or influence, or aggrandisement, the objects of his pursuit.
2. Paul was employed in this ministry for the offering up of the Gentiles to God, in which there is an allusion to the priestly office. He evidently considered himself an evangelical priest; one who was to be the mouth of God to the people, and the mouth of the people to God.
(1) He points out his duty, which was to offer the Gentiles to God.
(2) He relates his experience of success–the reward of his labour, viz., the presenting to God those who were saved through his instrumentality.
3. The means by which he was thus enabled to prepare and to present to God such an acceptable oblation: by the preaching of the gospel of Christ fully. The gospel is called the gospel of God, and of Christ, both in reference to its Divine authority, and in reference to its subject: it is of God, and it speaks concerning God.
II. Its sphere.
1. Where Christ was not named. Such a people–
(1) Were, of course, ignorant of Christ, of His character, relations, salvation.
(2) Could not, therefore, believe in Christ. Hence they derived no spiritual benefit from His mediation; they had no hope of being with Him for ever.
(3) Could not, of course, be happy. All that Christians enjoy or hope for is through Christ alone. Through Him they are justified, renewed, sanctified, consoled, strengthened, etc. Without Christ is misery. Yet such is the miserable, the awful condition of countless millions. Christ is not named among them. They have no Bibles; no gospel ministry; no Christian Sabbaths.
2. The apostle preached from Jerusalem round about to Illyricum; places about one thousand miles from each other. Round about, i.e., diverging into all the neighbouring places, and still pushing onwards till he had filled the country with his doctrine. This statement should be improved by us–
(1) In reference to our own country. Let those who, after mature deliberation and earnest prayer, feel it to be their duty to confine themselves to domestic labours, be careful to cultivate a missionary spirit. Let them not rest till in every town and village they have fully preached the gospel of Christ. Negligence in this respect will be criminally inexcusable in such a country as this, where no impediment is presented by the existing government, but where every facility is afforded.
(2) And chiefly in reference to heathen lands. We must take care of home, but we must not overlook other places. The gospel must be planted in place after place, till its influence has spread over the whole earth.
III. The testimony of God by which it was accompanied. Through mighty signs and wonders, and by the power of the Spirit of God; without which all else would have been vain. Miracles are not absolutely necessary to the success of the Christian ministry, and never were the direct causes of conversion. The faithful record of the miracles wrought in attestation of the truth in the days of the apostles, answers every purpose of miracles themselves. If the apostles had the auxiliary of miracles, we have the auxiliary of Bibles gradually translating into every language. We have the advantage of patronising governments, e.g., the Spirit of God can and does convert without miracles. The larger outpourings of this Spirit must be sought in fervent, persevering prayer.
IV. Its effects. The Gentiles–
1. Were made obedient. Theirs was the obedience of faith, of profession, of practice. They were Christians doctrinally, experimentally, and practically.
2. Were offered to God. The preachers made no improper use of their influence; their only aim was to bring men to know, love, and serve God. The true missionary spirit is not a sectarian spirit, and it is injured whenever it becomes so.
3. Were an acceptable offering to God.
V. The privilege, happiness, and honour realised by Paul in being permitted to exercise this missionary vocation. He speaks of it as grace given to him of God. He accounted it–
1. A privilege. He does not talk of the burden, danger, or expense, but the favour to be so employed. No Christian will account it a burden to support missions, or to engage in actual service, if it be clearly his duty. The missionary has no right to talk of making sacrifices, he is but doing his duty; he is honoured by God in being allowed so to labour. Mean is that man who accounts the labours of a missionary to be mean.
2. An honour. I have whereof I may glory through Jesus Christ.
3. A happiness. I glory; I exult–I rejoice greatly. Let Christians consider that a share in all this privilege, honour and happiness is offered to their acceptance. Let ministers beware how they keep back from such work. And let all Christians see to it that they promote the cause by their contributions, their influence, and their prayers. (J. Bunting, D.D.)
That I should be a minister of Jesus Christ to the Gentiles.—
The ministerial office
I. Its functions.
1. To serve Christ.
2. To offer spiritual sacrifices.
3. To preach the gospel.
II. Its acceptableness.
1. In its power.
2. In its fruits. (J. Lyth, D.D.)
The Christian ministry
I. Its nature.
1. The word minister imports any one who transacts the affairs consigned to his charge, whether they be religious or civil. It is therefore used in relation to–
(1) The Jewish priesthood. Every high priest standeth daily ministering.
(2) Christ, the antitype of that priesthood, who hath obtained a more excellent ministry.
(3) Angels. Are they not all ministering spirits?
(4) Civil magistrates, who are Gods ministers.
(5) Persons who perform acts of kindness. If the Gentiles have been made partakers of your spiritual things, their duty is also to minister to you in carnal things. Epaphroditus ministered to my wants.
2. The office to which the apostle refers was emphatically a sacred office, partly peculiar and temporal, consisting in the exercise of agencies which were strictly miraculous; and partly general and spiritual, consisting in the proclamation of certain truths relating to eternal interests. The former department passed away with a single generation, but the latter is to be exercised till the end of time.
3. The office is connected with Jesus Christ. The mode in which Paul received it, as recorded by himself, is one of the most wondrous events recorded in the annals of mankind. Thenceforth, renovated by that grace of which he speaks in verse 15, he lived as a devoted servant of Him whose cause he once laboured to destroy. It is from Christ alone that all ministers derive their existence and authority. Every one of us hath received grace according to the measure of the gift of Christ. Nothing can save men from the guilt of blasphemous intrusion into this office, except their introduction to it by a power which is itself Divine. Intellect, imagination, eloquence, are nothing if they be not consecrated by the Spirit of the Holy One, nothing but the trappings of the traitor.
II. Its direction. To the Gentiles, i.e., all nations who were not numbered amongst the family of Israel. The Christian economy was expressly constituted that it might be applied to the race generally. This fact had been declared in prophecy, and by the Lord Himself.
1. This commission was directed to the Gentiles with a marked and peculiar emphasis. Depart; for I will send thee far hence unto the Gentiles. Hence he exclaims, Inasmuch as I am the Apostle of the Gentiles, I magnify my office. The ministers of Christ must be always ministers of the Gentiles until the fulness of the Gentiles be brought in. When, therefore, Christian men carry forth throughout the nations the instrumentalities and energies of Christs religion, they are doing nothing more than carrying out the essential principles of that religion.
2. This commission was needed at this period. The Gentiles were idolaters, and their hands, in consequence, were rife with the very foulest abominations. The same spiritual need still spreads over the vast track of the Gentile nations; Gods power has indeed been felt over not a few. Yet, what are these among so many? Regard the existing state of a large proportion of our own population; regard those who own the influence of a superstition, bearing the name of Christ only to blaspheme it; regard the state of those who own the power of the false prophet of Mecca; and then regard the state of those over whom there still hangs the unbroken cloud of idolatry, and what a fatal mass of need and destitution is here, pleading tenderly and powerfully that with apostolic zeal there should go forth a ministry to the Gentiles!
III. Its theme. The gospel; a system which, as its chosen name imports, was glad tidings, and one which confers on man all the blessings which are identified with the happiness of his immortal nature. Note–
1. Its precise adaptation to the state and the wants of those to whom it comes. It is adapted
(1) To the ignorance of the Gentiles, unfolding the light of the knowledge of the Divine truth.
(2) To their guilt, setting forth the all-sufficient propitiation for sin.
(3) To their pollution, purifying and refining the heart.
(4) To their debasement, lifting up the fallen spirit so that man appears but a little lower than the angels.
(5) To their misery, instilling the peace which passeth understanding.
2. This gospel has a certain mode of administration. It ought to be administered–
(1) Faithfully. Every one of its facts and principles should be announced in the precise proportion in which we find them in the Word of God.
(2) Freely. Its glad tidings must be proclaimed to all men everywhere, regarding all men as equal and inviting all to buy the great provision without money and without price.
(3) Zealously. The famine is in the land, and it is for us to distribute the bread of heaven; the plague is in the city, and it is for us to apply the medicine; the wreck is upon the breakers, and it is for us to go and snatch the perishing from the billows. Where is the chilling and heartless argument that would forbid?
IV. Its results. The labours of the apostle were exercised in the express expectation that multitudes would embrace the gospel. Contemplating this result, he presents those in whom it must be accomplished under a very interesting figure–that of an oblation to God. Further, he states, this offering so presented to be acceptable, being sanctified by the Holy Ghost, whose agency, working through the ministry, accomplished the transformation and renewal of the Gentiles–being likened unto the fire, which, under the Levitical dispensation, purified the oblation, and was at once the instrument and the token of its acceptance with God. The language before us shows–
1. That the success of the Christian ministry is always to be ascribed to the influence of the Holy Spirit. This is owned in the words before us, and in verses 18, 19. Nothing is more manifest throughout the gospel than that the Word is nothing but the instrument of the Spirit; that by the Spirit the Word is rendered effectual to renovate and to redeem. Not by power, nor by might, etc.
2. That this success shall be of vast and delightful extent, The apostle clearly anticipates that the Gentiles should receive the gospel generally, and that it should establish a redeeming empire over all the nations. Take the series of prophecies, the heads of which he quotes in preceding verses (Psa 18:1-50; Deu 32:1-52.; Psa 111:1-10.; Isa 11:1-16), the application made of which by the apostle rebukes the unauthorised application made of them by theorists of our own day to the personal reign of Christ. But passing this by, they tell us of a period which is to come, by the instrumentality and agency we have described, when the reign of peace and of blessedness shall be universal (see specially Isa 11:1-16).
3. That this success is to redound in one mighty ascription to God. The presentation of the Gentiles as a sacrifice means that in their conversion God is to be honoured, that all the glory may be to Him.
(1) Ministers, who are the instruments of this conversion, must ever render such a tribute, renouncing all pretensions; and when the sacrifice is laid upon the altar, exclaiming, Not unto us, O Lord, not unto us, etc.
(2) Men, who are the subjects of this conversion, must ever render such a tribute, acknowledging grace in all its sovereignty and freeness, and in each instance transforming the statement of doctrine into the song of praise–Of His own mercy He has saved us, etc. (J. Parsons.)
The Christian missionary
I. His work. To preach the gospel to the heathen with–
1. Priestly consecration.
2. Devotion.
3. Patience.
II. His aim. That they may become–
1. An offering to God.
2. Acceptable.
3. Holy. (J. Lyth, D.D.)
I have therefore whereof I may glory.–
Of what may a Christian glory
?–
I. Of fellowship with Christ.
1. By faith.
2. In the service of God.
II. Of the success which God gives him, because his labour–
1. Is acknowledged by God.
2. Brings glory to God.
III. Of the power of God which is in him.
1. Accomplishing what is beyond the ability of man.
2. Inspiring unselfish zeal.
3. Constraining abounding charity. (J. Lyth, D. D.)
The Christian glories
I. In Christ, as–
1. The foundation of his hope.
2. The object of his love and imitation. The Head of his profession.
II. In the service of christ as most–
1. Glorious.
2. Honourable.
3. Remunerative.
III. In the things of God as most–
1. True.
2. Sublime.
3. Enduring. (J. Lyth, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. And I – am persuaded of you] This is supposed to be an address to the Gentiles; and it is managed with great delicacy: he seems to apologize for the freedom he had used in writing to them; which he gives them to understand proceeded from the authority he had received by his apostolical office, the exercise of which office respected them particularly. So they could not be offended when they found themselves so particularly distinguished.
Ye – are full of goodness] Instead of , goodness, some MSS. of good repute have , love. In this connection both words seem to mean nearly the same thing. They were so full of goodness and love that they were disposed, of themselves, to follow any plan that might be devised, in order to bring about the most perfect understanding between them and their Jewish brethren.
Filled with all knowledge] So completely instructed in the mind and design of God, relative to their calling, and the fruit which they were to bring forth to the glory of God, that they were well qualified to give one another suitable exhortations on every important point.
Instead of , one another, several MSS. have , others, which gives a clearer sense: for, if they were all filled with knowledge, there was little occasion for them to admonish one another; but by this they were well qualified to admonish others-to impart the wisdom they had to those who were less instructed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here begins the epilogue or conclusion of this excellent Epistle, wherein the apostle makes an apology, first for his manner of writing to them, and then for his not coming to them himself. His first apology is ushered in with a singular commendation of the Christians at Rome; he began with their commendation, Rom 1:8, and he ends with the same. There are three things which he commends them for. The first is their goodness; thus it is numbered among the fruits of the Spirit, Gal 5:22. It may be taken more largely, and so it comprehends all grace and virtue; or else more strictly, and so it is put for kindness, gentleness, and charity, in forbearing and forgiving others. The second is all knowledge; i.e. in things necessary, or in matters relating to Christian liberly; or, by all knowledge, he means a large measure and proportion of it. The third is ability to admonish one another, to inform others in things about which they were ignorant, or it reprehend others for things about which they were negligent. Though there were many weak and ignorant persons among them, yet there were others of whom he was persuaded and fully assured they were thus qualified: see 1Co 1:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14, 15. And, &c.rather,”Now I am persuaded, my brethren, even I myself, concerning you”
that ye also yourselves arefull of goodnessof inclination to all I have been enjoining onyou
filled with all knowledgeofthe truth expounded
and ablewithout myintervention.
to admonish one another.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I myself also am persuaded of you,…. This is said by way of prevention to an objection that might he made to the apostle’s prayers and exhortations by the Romans. What does the apostle mean by all this? what does he think of us, or take us to be? men that live in malice to one another, devoid of all humanity, and mutual respect? a parcel of fools and ignorant men, that know nothing of divine things? and though there may be some that are much to be blamed for their conduct and carriage to their fellow Christians, what, are there none among us fit to give advice and admonition? To which the apostle replies, that he was far from entertaining such thoughts of them; that though he had not seen them in person, yet he had had such an account of their faith and practice, which were famous throughout the world, that he was thoroughly persuaded of better things of them, though he thus spake; and therefore, to mollify them, and abate their resentment, he adds,
my brethren; testifying his affection to them, owning the spiritual relation they stood in to him, and declaring the great esteem he had for them, and the high opinion he had of them: saying,
that ye also are full of goodness; not naturally, for there is no good thing in men by nature, but what they had was from the Spirit of God, whose fruit is “goodness”: and by which may be meant, either the good gifts of the Spirit of God, or rather his graces, even the good work of grace in general, and which is goodness itself: it comes from a good cause, the good Spirit of God; is good in its own nature, not having the least mixture or tincture of evil in it; and good in its effects, since it makes and denominates a man a good man; now these saints might be said to be full of this, to denote the abundance, the superabundance of grace in this work: or particularly beneficence, humanity, and sympathy to fellow Christians, may be intended. The Vulgate Latin version reads, “full of love”: but the copies and eastern versions read as we do.
Filled with all knowledge; not with every sort of knowledge, with the knowledge of all languages, or of all the arts and sciences, of all things, natural and political; but with all spiritual knowledge relating to God, his nature and perfections, his mind and will; to Christ and the work of redemption by him; to the Spirit, and the operations of his grace; to the Gospel, and the doctrines of it; to their duty to God, fellow creatures, and fellow Christians; in short, with all knowledge necessary to salvation, though as yet not perfect, and which will not be in this world, but in another:
able also to admonish one another; as they must be, since they were both good and knowing; goodness and knowledge are necessary to admonition, and qualify persons for it: if a man is not a good man himself, he is not fit to admonish another; and if he has not knowledge, he will not be able to do it as it should be; and without humanity and tenderness, he will not perform it aright, and with success; but all this being in these persons, they were able and fit for it. Some copies read it, “able also to admonish others”; so the Syriac version renders; which makes the expression still stronger, and enlarges their praise and commendation.
Fuente: John Gill’s Exposition of the Entire Bible
| Paul Commends the Brethren. | A. D. 58. |
14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 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, 16 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.
Here, I. He commends these Christians with the highest characters that could be. He began his epistle with their praises (ch. i. 8), Your faith is spoken of throughout the world, thereby to make way for his discourse: and, because sometimes he had reproved them sharply, he now concludes with the like commendation, to qualify them, and to part friends. This he does like an orator. It was not a piece of idle flattery and compliment, but a due acknowledgment of their worth, and of the grace of God in them. We must be forward to observe and commend in others that which is excellent and praise-worthy; it is part of the present recompence of virtue and usefulness, and will be of use to quicken others to a holy emulation. It was a great credit to the Romans to be commended by Paul, a man of such great judgment and integrity, too skilful to be deceived and too honest to flatter. Paul had no personal acquaintance with these Christians, and yet he says he was persuaded of their excellencies, though he knew them only be hearsay. As we must not, on the one hand, be so simple as to believe every word; so, on the other hand, we must not be so skeptical as to believe nothing; but especially we must be forward to believe good concerning others: in this case charity hopeth all things, and believeth all things, and (if the probabilities be any way strong, as here they were) is persuaded. It is safer to err on this side. Now observe what it was that he commended them for. 1. That they were full of goodness; therefore the more likely to take in good part what he had written, and to account it a kindness; and not only so, but to comply with it, and to put it in practice, especially that which relates to their union and to the healing of their differences. A good understanding of one another, and a good will to one another, would soon put an end to strife. 2. Filled with all knowledge. Goodness and knowledge together! A very rare and an excellent conjunction; the head and the heart of the new man. All knowledge, all necessary knowledge, all the knowledge of those things which belong to their everlasting peace. 3. Able to admonish one another. To this there is a further gift requisite, even the gift of utterance. Those that have goodness and knowledge should communicate what they have for the use and benefit of others. “You that excel so much in good gifts may think you have no need of any instructions of mine.” It is a comfort to faithful ministers to see their work superseded by the gifts and graces of their people. How gladly would ministers leave off their admonishing work, if people were able and willing to admonish one another! Would to God that all the Lord’s people were prophets. But that which is every body’s work is nobody’s work; and therefore,
II. He clears himself from the suspicion of intermeddling needlessly with that which did not belong to him, v. 15. Observe how affectionately he speaks to them: My brethren (v. 14), and again, brethren, v. 15. He had himself, and taught others, the art of obliging. He calls them all his brethren, to teach them brotherly love one to another. Probably he wrote the more courteously to them because, being Roman citizens living near the court, they were more genteel, and made a better figure; and therefore Paul, who became all things to all men, was willing, by the respectfulness of his style, to please them for their good. He acknowledges he had written boldly in some sort—tolmeroteron apo merous, in a manner that looked like boldness and presumption, and for which some might perhaps charge him with taking too much upon him. But then consider,
1. He did it only as their remembrancer: As putting you in mind. such humble thoughts had Paul of himself, though he excelled in knowledge, that he would not pretend to tell them that which they did not know before, but only to remind them of that in which they had formerly been by others instructed. So Peter, 2Pe 1:12; 2Pe 3:1. People commonly excuse themselves from hearing the word with this, that the minister can tell them nothing but what they knew before. If it be so, yet have they not need to know it better, and to be put in mind of it?
2. He did it as the apostle of the Gentiles. It was in pursuance of his office: Because of the grace (that is, the apostleship, ch. i. 5) given to me of God, to be the minister of Jesus Christ to the Gentiles, v. 16. Paul reckoned it a great favour, and an honour that God had put upon him, in putting him into that office, ch. i. 13. Now, because of this grace given to him, he thus laid out himself among the Gentiles, that he might not receive that grace of God in vain. Christ received that he might give; so did Paul; so have we talents which must not be buried. Places and offices must be filled up with duty. It is good for ministers to be often remembering the grace that is given unto them of God. Minister verbi es, hoc age–You are a minister of the word; give yourself wholly to it, was Mr. Perkins’s motto. Paul was a minister. Observe here, (1.) Whose minister he was: the minister of Jesus Christ, 1 Cor. iv. 1. He is our Master; his we are, and him we serve. (2.) To whom: to the Gentiles. So God had appointed him, Acts xxii. 21. So Peter and he had agreed, Gal. ii. 7-9. These Romans were Gentiles: “Now,” says he, “I do not thrust myself upon you, nor seek any lordship over you; I am appointed to it: if you think I am rude and bold, my commission is my warrant, and must bear me out.” (3.) What he ministered: the gospel of God; hierourgounta to euangelion—ministering as about holy things (so the word signifies), executing the office of a Christian priest, more spiritual, and therefore more excellent, than the Levitical priesthood. (4.) For what end: that the offering up (or sacrificing) of the Gentiles might be acceptable–that god might have the glory which would redound to his name by the conversion of the Gentiles. Paul laid out himself thus to bring about something that might be acceptable to God. Observe how the conversion of the Gentiles is expressed: it is the offering up of the Gentiles; it is prosphora ton ethnon—the oblation of the Gentiles, in which the Gentiles are looked upon either, [1.] As the priests, offering the oblation of prayer and praise and other acts of religion. Long had the Jews been the holy nation, the kingdom of priests, but now the Gentiles are made priests unto God (Rev. v. 10), by their conversion to the Christian faith consecrated to the service of God, that the scripture may be fulfilled, In ever place incense shall be offered, and a pure offering, Mal. i. 11. The converted Gentiles are said to be made nigh (Eph. ii. 13)– the periphrasis of priests. Or, [2.] The Gentiles are themselves the sacrifice offered up to God by Paul, in the name of Christ, a living sacrifice, holy, acceptable to God, ch. xii. 1. A sanctified soul is offered up to God in the flames of love, upon Christ the altar. Paul gathered in souls by his preaching, not to keep them to himself, but to offer them up to God: Behold, I, and the children that God hath given me. And it is an acceptable offering, being sanctified by the Holy Ghost. Paul preached to them, and dealt with them; but that which made them sacrifices to God was their sanctification; and this was not his work, but the work of the Holy Ghost. None are acceptably offered to God but those that are sanctified: unholy things can never be pleasing to the holy God.
Fuente: Matthew Henry’s Whole Bible Commentary
I myself also ( ). See 7:25 for a like emphasis on himself, here in contrast with “ye yourselves” ( ). The argument of the Epistle has been completed both in the main line (chapters 1-8) and the further applications (9:1-15:13). Here begins the Epilogue, the personal matters of importance.
Full of goodness ( ). See 2Thess 1:11; Gal 5:22 for this LXX and Pauline word (in ecclesiastical writers also) made from the adjective , good, by adding – (common ending for words like . See 1:29 for with genitive and (perfect passive participle of as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The “all knowledge” is not to be pressed too literally, “our Christian knowledge in its entirety” (Sanday and Headlam).
To admonish (). To put in mind (from and this from and ). See on 1Thess 5:12; 1Thess 5:14. “Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul’s aim in this Epistle?” (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1Th 1:8).
Fuente: Robertson’s Word Pictures in the New Testament
Here the Epilogue of the Epistle begins. Bengel says : “As one street often leads men, leaving a large city, through several gates, so the conclusion of this Epistle is manifold.” Goodness [] . See on ch. Rom 3:12.
To admonish [] . See on Act 20:31.
Fuente: Vincent’s Word Studies in the New Testament
HIS MINISTRY AND PLANNED JOURNEY V. 14-33
1) “And I myself also am persuaded of you, my brethren,” (pepeismai de adelphoi mou, kai autos ego peri himon) “And brethren, I myself even, have been persuaded concerning you all”; “I myself, who have addressed you so plainly, almost bluntly at times.” This is not flattery, but an expression of Paul’s assured convictions regarding the Roman brethren Rom 1:8. Their faith had been spoken of throughout the world.
2) “That ye also are full of goodness,” (hoti kai autoi mestoi este agathosenes) “That you all are also full of an inner-goodness,” a goodness or kindness coming- from your hearts, without any help from me. Charitable goodness, kindness, and understanding of the weak and infirm, are fruits of compassion reflected repeatedly in the Life of our Lord, worthy of existence in our daily lives, Rom 14:1-23; Gal 5:22.
3) “Filled with all knowledge,” (pepleromenoi pases tes gnoseos) “Having (even) been filled of your own accord, will, or volition of all the knowledge,” knowledge of Christian Doctrine, 2Pe 1:12; 1Jn 2:21.
4) “Able also to admonish one another,” (dunamenoi kai allelous nouthetein) “Being enabled also to continually admonish one another,” to put one another in mind, to remind one another of moral, ethical, doctrinal, and practical daily responsibilities to God, one another, the church, and the lost world, Joh 20:21; Mat 6:33; Joh 13:34-35; Gal 6:1-2; Heb 10:24-25.
Fuente: Garner-Howes Baptist Commentary
14. But even I myself am persuaded, etc. This was said to anticipate an objection, or it may be deemed a kind of concession, made with the view of pacifying the Romans; in case they thought themselves reproved by so many and so urgent admonitions, and thus unjustly treated. He then makes an excuse for having ventured to assume towards them the character of a teacher and of an exhorter; and he says, that he had done so, not because he had any doubt as to their wisdom, or kindness, or perseverance; but because he was constrained by his office. Thus he removed every suspicion of presumption, which especially shows itself when any one thrusts himself into an office which does not belong to him, or speaks of those things which are unsuitable to him. We see in this instance the singular modesty of this holy man, to whom nothing was more acceptable than to be thought of no account, provided the doctrine he preached retained its authority.
There was much pride in the Romans; the name even of their city made the lowest of the people proud; so that they could hardly bear a teacher of another nation, much less a barbarian and a Jew. With this haughtiness Paul would not contend in his own private name: he however subdued it, as it were, by soothing means; for he testified that he undertook to address them on account of his Apostolic office.
Ye are full of goodness, being filled with knowledge, etc. Two qualifications are especially necessary for him who gives admonitions: the first is kindness, which disposes his mind to aid his brethren by his advice, and also tempers his countenance and his words with courtesy, — and the second is skill in advice or prudence, which secures authority to him, inasmuch as he is able to benefit the hearers whom he addresses. There is indeed nothing more opposed to brotherly admonitions than malignity and arrogance, which make us disdainfully to despise the erring, and to treat them with ridicule, rather than to set them right. Asperity also, whether it appears in words or in the countenance, deprives our admonitions of their fruit. But however you may excel in the feeling of kindness, as well as in courtesy, you are not yet fit to advise, except you possess wisdom and experience. Hence he ascribes both these qualifications to the Romans, bearing them a testimony, — that they were themselves sufficiently competent, without the help of another, to administer mutual exhortations: for he admits, that they abounded both in kindness and wisdom. It hence follows, that they were able to exhort.
Fuente: Calvin’s Complete Commentary
THE MINISTRY AND MESSAGE OF THE CHURCH
Rom 15:14-21
TO resume our studies in this Epistle to the Romans, we take up another remarkable passage. It presents in a succinct and yet deeply suggestive form the ministry and message of the church. I shall ask you to consider with me the Results of the Gospel Message, the Resources of the Gospel Ministry, and the Regions Round about and Beyond.
THE RESULTS OF THE GOSPEL MESSAGE
He makes mention of threeThe Accomplishment of Christian Character, The Increase in All Spiritual Knowledge, and The Accentuation of Personal Testimony.
The accomplishment of Christian character! And I myself also am persuaded of you, my brethren, that ye also are full of goodness (Rom 15:14 a). That is a high tribute! The expression means all the more when one remembers from what these Roman Christians had been saved. Naturally they had been filled with all badness. The story is told that a plain looking man, writing his name in the visitors book of Chester Cathedral, England, placed after it B. A. and M. A. The old verger, who was very particular about titles, asked the visitor at what University he got his degrees, Bachelor of Arts, and Master of Arts. Oh, said the plain man, I never was at any university. I do little more than read and write simple English.
Pray, then, what do you mean by these letters after your name?
Oh, said the plain man, B. A. means Born Again according to Joh 3:3, and M. A. means Mightily Altered according to 1Co 6:11.
The Gospel that can so change a mans nature as to take the heart that was deceitful beyond all things, and desperately wicked, and empty it of sin, filling the same with all goodness, is the message that mightily alters. And yet how many times have we seen that blessed result? Paul, writing to the Corinthians, said,
Be not deceived: neither fornicators, nor idolators, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God.
And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God (1Co 6:9-11).
The increase of all spiritual knowledge! Filled with all knowledge. It is doubtful if that can ever be said of any other man than a Gospel-instructed man. John Tattler, speaking of certain skeptical teachers in Paris who had spun their spider webs of infidelity, and thinking of the days when, as a student, he was compelled to listen to this, said with some disgust, Those great masters at Paris do read vast books, and turn over the leaves with great diligence, which is a very good thing, but spiritually enlightened men read the true living Book, wherein all things live; they turn over the pages of the heavens and the earth and read therein the mighty and admirable wonders of God.
Paul wrote to the Corinthians,
I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;
That in every thing ye are enriched by Him, in all utterance, and in all knowledge (1Co 1:4-5).
Father of mercies, in Thy Word What endless glory shines!Forever be Thy Name adored For these celestial lines.
Tis here the tree of knowledge grows And yields a free repast;Here purer sweets than nature knows Invites the longing taste.
O may these heavenly pages be My ever-dear delight;And still new beauties may I see And still increasing light.
The accentuation of personal testimony. Able also to admonish one another. If there is one thing for which we thank God it is the company of men and women who are willing to bear their testimony for Jesus. Everywhere we go this is the marked weakness of the church work. A compromised life seals the lips, and yet sometimes the cleanest and most wholesome life is through fear superinduced by Satan, or some misconception of the Christians ministry made dumb. I have seen a woman go her way through an audience in an after meeting, and by a few words bring two, three, four and five to decision. In the passing moments in which this was accomplished, others equally capable and, for aught I knew equally consecrated, sat as still as if their feet were cast in stocks, while all about them souls waited for an encouraging word, their destiny trembling in the balance, and, like the man at the pool of Bethesda, saw the season of salvation passing with no one to help them into the troubled waters.
One night, in Waterloo, Iowa, a young woman came forward and said, I want to be a Christian, and I would like to go into the church, but I dont want to give up dancing. I said, Are you willing to do the will of God. She said, Yes, but I do not believe it is His will that I give it up. I said, Doesnt the Bible say, Love not the world, neither the things that are in the world, and is not dancing worldly? She replied, I do not believe that it is wicked. I have a brother that is two years older than I, and I am certain that he loves me, and if he believed that it was wrong and that I was tempted or endangered, he would tell me so.
I said, Is your brother a Christian? No, he is not, but I know that he loves me and looks out for my interest. It would seem that to love would prompt the testimony of warning when its special subject is endangered, and I confess frankly that I sometimes find it difficult to believe that those church members who never bear witness of salvation to their sin-tempted friends are Christians at all.
Willis Pelleton once said, A young man was being urged by a friend to give his life to Christ, No, he answered, I do not believe there is anything in it. My mother and sister are members of the church but no one of them has ever spoken to me about Christ. I know they love me and if they really believed there was a future life where those who are not Christians would be eternally punished, they would have told me so. He was as logical in argument as we are inconsistent with our professions.
We are told that when Christ was in the world He opened the eyes of the blind, unstopped the deaf ears, healed the lame, cleansed the lepers, raised the dead; that He often enjoined silence upon them, but their joy was such that silence was impossible and they blazed it the more abroad. But there is not an instance in which Christ ever rebuked them for having disobeyed Him at that point, and when the Gadarene was dispossessed of devils, Christ commanded him to go home and tell his friends how great things God had done for him.
The very purpose of the descent of the Spirit of God upon the Church was that its members might be witnesses unto Jesus. Would that the spirit of Charles Cuthbert Hall might be found in every church in the land. The minister who officiated at his funeral in Union Seminary chapel, read from Halls own hand the last words he had ever written, and they went after this manner, I have dictated what shall be said and sung today because my one great longing is for the joy of witnessing in death as I have tried to witness in life, to my adoration and faith in Jesus Christ my Lord and my God. In Him I rest securely for salvation, pardon and peace.
Mr. Tennyson tells of having gone to a good Methodist house for entertainment. Upon entering he asked the wife after the news and she replied, Why, Mr. Tennyson, there is only one piece of news that I know, that is that Christ died for all men. News it is indeed! Multitudes have never heard it, and to those who have heard it often, it is never old.
I love to tell the story Of unseen things above,Of Jesus and His glory,Of Jesus and His love.I love to tell the story,Because I know tis true;It satisfies my longings As nothing else can do.
I love to tell the story,Tis pleasant to repeat What seems, each time I tell it,More wonderfully sweet.I love to tell the story:For some have never heard The message of salvation From Gods own holy Word.
I love to tell the story;For those who know it best Seem hungering and thirsting To hear it like the rest.And when, in scenes of glory,I sing the new, new song,Twill bethe old, old story,That I have loved so long.
Let us admonish one another.
THE RESOURCES OF THE GOSPEL MINISTRY
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 me of God,
That I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of bod, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost (Rom 15:15-16).
The appointment to the ministry is from God.
Every prophet of the Old Testament claimed the Divine appointment; the same is recorded to the credit of every New Testament Apostle. No man ever emphasized this idea more than Paul. Not an Epistle written by him but opens with the claim of appointment from God. Here again he reminds his brethren of the fact that he is found in the ministry because of the grace that was given him of God. Woe to the man who is otherwise commissioned!
It is not always true that the skeptical man is cynical as well. Occasionally we have found a critic in intellect a Christian at heart. I knew just such a pastor in Chicago. To listen to his views was to dissent from them; but to come into contact with his spirit was to love him. Speaking one night before our Baptist Social Union, he said, It was the darkest hour of my life, and the saddest. Bewildered and stunned into almost hopeless infidelity as to anything real here or hereafter, I turned from my mothers fresh-made grave, and said to my father, a trembling old man then, I cannot preach any more. Oh, you will, you will, he said, for it was she who prayed you into the ministry. She kneeled one night about your cradle when you were not seven weeks old, and wrestled and wept, and made her own vows, nor ceased until at last rising, she said, It is done! It is done! God had heard her and accepted her child, even as He had little Samuel, and his life plan was appointed.
And, continued the speaker, I have borne my burdens, staggered beneath my doubts, felt the throes of pain sharp as keenest steel, and know the dangers and difficulties of a ministry, radical, sometimes impulsive, yet never since that day defeated, conquered, or afraid, for I have felt that mothers prayers, tears, tenderness and passion had made, by His own good will, Gods covenant to His child. The ministry that has God back of its appointment can scarcely fail of power.
The purpose of such a ministry is sanctification. That the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. The instrument of sanctification is the sword of the Spirit which is the Word of God. The wielding of that sword is not the ministry of the professional only, but of all the people who love God. To see the convert from sin sanctified by the truth must be the consuming desire of every true under-shepherd. Those who are to be our joy and our crown at His Coming are our care, our daily and deepest concern in the interim of His absence. If the teacher will do her best to get her students ready for the supervisors visit, how great ought to be the concern of every true pastor to present to Christ a church sanctified by the Spirit.
Scotland has produced some remarkable men Sir James Simpson, Hugh Miller, the Duke of Argyle, and Henry Drummondthese are some of her scientists. John Knox, Thomas Chalmers, Thomas Guthrie, Norman McLeod, Alexander these are among her great ministers. Samuel Rutherford, Edward Irving, Robert Haldane, Duncan Mathesonthese are her calendar of saints. But, as somebody has said, for large spiritual vision no one exceeded, if he equalled, Robert Murray MCheyne, the man who died in his early youth, but who before he went hence had moved the whole world to admire him, and by his ministry had made the Son of God seem the more glorious. It is said that in a letter to his congregation during the severe sickness, he wrote, I will never rest, nor give God rest, until He makes you a lamp that burnetha city set on a hill that cannot be hid.
Christ said, Ye are the light of the world. Christ commented pathetically upon it, If therefore the light that is in thee be darkness, how great is that darkness! What is your life? Is it sanctified by the Spirit? Is it fruitful in all good works? Between the barren life of some professors and the abundant life of others there is all the difference between the barren desert and the luxuriant oasis. Dr. A. B. Simpson employed verse to express this thought:
Once twas a painful trying,Now tis perfect trust;Once a half salvation,Now the uttermost.Once I hoped in Jesus,Now I know Hes mine;Once my lamps were dying,Now they brightly shine.
Oh, to be made acceptable, being sanctified by the Holy Ghost. Oh, to so minister to men as to lead them into the very floods of Divine favor! That was Pauls yearning over the Roman Christians.
The glorying of the ministry is in Christ Jesus only.
I have therefore whereof I may glory though Jesus Christ in those things which pertain to God.
For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
Through mighty signs and wonders, by the power of the Spirit of God (Rom 15:17-19).
We sing sometimes,
In the Cross of Christ I glory,Towering oer the wrecks of time,All the light of sacred story,Gathers round its head sublime.
If we glory in the Cross, as the symbol of our crucifixion to the old life, let us glory in the Christ of the Cross as the One in whom we have our resurrection from the grave, and by whom we are made alive forevermore. The more surely self is buried, the more certainly will Christ be exalted. It is related that Gounod once said to a young poet, As you grow in your art you will judge the great masters of the past as I long judged the great musicians of former times. At your age I used to say, I At twenty-five I said, I and Mozart At forty, Mozart and I, and now I say, Mozart.
Somebody traces a similar change in the Apostle Pauls conception. His first question after conversion was, What must I do? (Act 16:30). Later he says, That I may * * be found in Him (Php 3:9). A few years more of experience and he declares, Christ liveth in me (Gal 2:20). But as he ripened in experience and knowledge, he found out the truth, and boldly affirmed, Christ is all, and in all (Col 3:11).
I was in that great Congress, or Parliament of Religions, in Chicago, when a Buddhist priest spoke and exalted his leader to an easy level with the Man from Nazareth. Dr. George C. Lorimer was to follow. Uneasily did he wait his turn, and when at last it came, he blazed with such eloquence as I never heard from his lips on any other occasion. As he talked about Jesus the great audience realized that it was listening to the sweetest name on mortal tongue, and that beside Him all notable names paled as the moon fails at the rising of the sun, and as he went on paying his eloquent tributes, somebody in the audience sprang up and cried, Three cheers for Jesus Christ! and the leader of the orchestra and a thousand voices struck up instantly, All hail the power of Jesus Name! The enthusiasm was resistless! Men wept, their arms about one anothers necks. Women with up-lifted, radiant, and yet tear-stained faces, bore their tribute of love. And when the song was finished, the priest had disappeared. There is none other name under heaven given among men, whereby we must be saved. Nor is there another who can share with Him the praises of the redeemed. I have therefore whereof I may glory through Jesus Christ.
REGIONS ABOUT AND BEYOND
The Apostle who tells us the result of the Gospel message, and who talks to us about the resources of the Gospel ministry, reveals his interest in the regions about and beyond, saying,
So that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ.
Yea, so have I strived to preach the Gospel, not where Christ was named, lest I should build upon another mans foundation:
But as it is written, To whom He was not spoken of, they shall see: and they that have not heard shall understand (Rom 15:19-21).
The vocation of the ministry is the Gospel of Christ. There is a company of brethren in this country who claim the distinction of preaching a full Gospel. Paul affirmed, I have fully preached the Gospel of Christ. I sometimes wonder if we know the meaning of the phrase the Gospel of Christ. We seem to think it is something about Christ. On the contrary, it is Christ Himself. He is the Gospel! The revelation of the Old Testament, and the teaching of the New was never intended to tell us about Christ, but rather, to bring us to Christ. It was never meant to blaze a way, but to reveal Him who is the Way. It was never meant to furnish us with the truth, but to help us find Him who is the Truth. It was never meant to tell us how we might secure life, but rather, to manifest forth the life that is in Him.
Carnegie Simpson, in his great volume, The Fact of Christ, says, Jesus, who came to preach religion, deliberately and distinctly did so by making men think of Himself, and quotes from a German author the statement, He knew no more sacred task than to point men to His own person. He came not to elaborate a system of theology or ethics, but to introduce Himself to mens minds and hearts, and lift men with the question, What think ye of Christ? Keim was right, The religion of Christ goes mysteriously back to His Person.
Paul, who here affirms, I have fully preached the Gospel of Christ, explains what he means when to the Corinthians he says, We preach Christ crucified, and at the same time confirms Philips conduct, who went down to the City of Samaria and proclaimed unto them the Christ. He is the Gospel!
From my heart I profoundly pity the men who have taken to presenting less. Their failures are easily accounted for. Dr. Rainsford, of New York, gives us an illustration of this by saying of the evangelical method adopted in his early life, I preached the doctrine of Christ, appealing to men; there was a great deal of hell fire in it; it dwelt on the imperative need of being born againpeople were the children of the devil and not the children of God until they turned back again to their Father. The incongruity of it all had not struck me then, he says. But later, he adds, I never, so far as I know, influenced more people for good than in those green, unripe days when I was simply praying and preaching the best I knew.
No man who quits the crucified Christ to proclaim else will ever reach or influence as many people for good by any ethical conception of his own mind, any philosophy received from another, or any theology he may design, whether he name it New or Old. Christ is the Gospel, and he that preacheth another is accursed.
But where shall one preach Christ? Some people say, At home! In his own local church, before the people who pay his salary! It is more important to know what is said by the pen of inspiration. And yet more important still to know what Christs commission is, and what the dictation of the Holy Spirit!
These three agree in one; namely,
The location of the ministry is at home and abroad. Christs great commission was, Go ye into all the world. The Spirits enduement was to the end that they might be witnesses * * in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth (Act 1:8). Pauls practice was from Jerusalem, and round about unto Illyricum, and later in his ministry to more remote parts still. We appreciate the arguments in favor of the ministry, localized. There are advantages in forever pounding away on the same spot. The dropping of water in one place, if it be continuous, will wear the hardest rock. A little while ago I was trying candidly to estimate the results of the ministry of those American pastors who seemed to be accomplishing most for the cause of our God, and I said, Almost every one of them divides his time between his home pulpit and the calls of the great wide world. Was Gordon wrong in so dividing his time; and Chapman, while yet a pastor, wrong in so dividing his time; and Philpott and Norris, are they wrong in so dividing their time? Upon close investigation, I am profoundly convinced that the work of each of these men, and many another I might mention, exceeds in its desirable results any stay-at-home. Evangelism away from home adds zeal to the sermonizing!
I am not saying this by way of self-defense. I do not need so to do. My people have never been critical of my repeated absences; their sympathy with my ministry to a larger locality has been one of the sweet assurances of personal affection, and of their loyalty to the call of Christ. I have regarded their prayers for a blessing upon the Gospel preached in the regions round about as one of the greatest factors in its effectiveness, and I believe today that our mutual ministry has accomplished more for the local church, more for the denomination at large, more for the world cause than ever could have been possible had we given to the local church all of our time, and to one city our entire energies.
Finally, The aim of the ministry is light and knowledge.
Yea, so have I strived to preach the Gospel, not where Christ was named, lest I should build upon another mans foundation:
But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand (Rom 15:20-21).
The same Christ who said, I am the Light of the world, declared, Ye are the light of the world. That is only true when the Gospel has taken hold upon our lives and finds expression at our lips. Other men had visited the Fiji Islands before John Geddi went there, but the lack of light in their own lives had left the people in darkness. But when once this man with a mission appeared in their midst the results, as some one puts it, Were more like romance than fact. The remarkable change was expressed in the words marked upon his tomb stone: When he landed here in 1848 there were no Christians. When he left, in 1872, there were no heathen. The reason is of easy explanation. He himself was a light-bearer, and he pointed them to the Light of the world.
Dwight Bailey tells of a wheel ride he took between sunset and dark. The worlds luminary had just gone down the mesa, whose outline drew its dark, rugged silhouette boldly against the red sky beyond. At the railroad crossing he stopped, and dismounting, stood to watch the western glory. The rails stretched their parallel course east and west. Turning toward the east he noted that the rails soon disappeared in the rapidly approaching gloom. Turning to the west he saw that the rails became two paths of shining light, stretching away to the horizon. And he remarks, As I stood there in the sweet closing of the day, I thought of the One who is the Light of the world, and I said, If men face away from Him the path grows darker and darker and ends in the deepest gloom. But if they face toward Him, the way shall be light, shining more and more unto the perfect day.
To turn men to the Light of the worldthat is our work. To get those who have no eyes to see Him, and those whose ears have been dulled to understandthat is my work and your work.
With what better prayer could we conclude this chapter than that which was sung long ago at the opening of the great City Temple in London?
Light up this house with glory, Lord Enter and claim Thine own;Receive the homage of our souls,Erect Thy temple-throne.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES
Rom. 15:15.Paul writes boldly, confidently, familiarly, in this part of his epistle, or to a part of the Gentiles, to refresh the memory, and because of the special gift given to him of God.
Rom. 15:16.St. Paul pictures himself as the officiating priest; the Gentile world is the offering to be presented and consecrated. The whole process of sanctification is an adorning of the sacrifice which is to be consecrated to God.
MAIN HOMILETICS OF THE PARAGRAPH.Rom. 15:14-16
A gracious mans greatness.It is not given to every gracious man to be great as was St. Paul; but the man who is endowed by grace is ennobled by the endowment. Each gracious man is by grace raised to a higher platform. Let each seek to be true to his gifts, study great examples, and thus in his measure he will become great. St. Paul is a pattern.
I. The gracious man is great in gentleness.How gentle at times can be some of the strongest natures! St. Paul was gentle, and he here uses an apologetic tone. He frankly recognises the good of others. Goodness, knowledge, ability, are the qualities he acknowledges. Goodness before knowledge in the apostles mental criterion. Goodness and knowledge make a man able to admonish. Goodness must keep pace with knowledge if the man is to be a successful admonisher.
II. The gracious man is great in boldness.If we note some gracious men timid and shrinking, we must take into account original temperament. Gentle women have been made courageous by grace. Some men who are afraid of putting pen to paper, lest they should give an advantage to him who wishes that his adversary had written a book, are prompted by grace to write boldly. St. Paul writes boldly through the inspiring influence of the grace of God. St. Paul writes boldly so that he may put in mind. We need to be constantly put in mind. Children at school must have wearisome repetition. In the spiritual school we are all children, and the divine lessons must be repeated. Day unto day, day after day, must moral speech be uttered.
III. The gracious man is great in office.The minister of Jesus Christ to the Gentiles. The true preachers office is the greatest in the universe. By some the editors office is applauded. But too often he is only the echo of public opinion. He is the cunning man who puts into words what the public has been unconsciously thinking. If the editor be inspired by grace, he may become a priestly minister, and do good work. However, we still hold that the preachers office is the greater. Though it is sometimes scoffingly said that the greatest miracle of Christianity is that it has survived the pulpit, we believe that it is a high positionnobler than the editors chair, mightier than a throne, that is if the pulpit be occupied by men who are full of goodness, of knowledge, and of ability to admonish. The preacher does priestly work. He offers up the gospel as his sacrifice. He stands between the immensities of time and eternity, and directs men to high thoughts.
IV. The gracious man is great in purpose.His design is that the offering up of the Gentiles might be acceptable. He speaks and prays so that the Gentiles may offer themselves as sacrifices. We need more of this priestly work. He speaks and prays that he may be the offerer. The gracious man is benevolent. How many offer up their fellows as a sacrifice on the altar of mammon, and the sacrificed are not benefited! But every soul offered up as an acceptable sacrifice to God is itself divinely and eternally enriched.
V. The gracious man is great in co-operation.The preacher occupies a difficult and responsible position. The voices of the day are proclaiming the decadence of the pulpit. The sneering dilettanti ask, Why these prosy sermons? Pleasure-loving minds declare that it is time to do away with pulpit-droning and sermonic platitudes. Even the professing soldiers of Jesus Christ say that they want no hermitical Peters to preach the gospel crusade against the world, the flesh, and all manner of iniquities. And the preacher seems like to stand alone, to be as a solitary voice of one crying in the wilderness. But not alone, for the Holy Ghost is the companion, inspirer, and co-worker of and with every true preacher. Sanctified by the Holy Ghost, the good work will proceed. The persecutions of the past did not prevent its progress. The damning smiles, courteous sneers, and polite bowing into obscurity of the present will not stay the triumphant march of the ministry of the gospel of God. Let preachers have faith. Let them feel the greatness of their office and the glory of its saving purpose. Let them pray so that they themselves may be filled with all goodness, knowledge, and ability to admonish and minister the gospel of God.
Joy should be large.With peace is associated joyjust the natural consequence of the state which I have endeavoured to describe. Peace passes into joy by an almost imperceptible and easy transition. Joy, indeed, may without impropriety be regarded as peace in a higher degree. Peace is not a state of cold and insensible tranquillity; it is rich enjoyment. We are creatures of sensibility and emotion, and whatever sets us right only gives to those sensibilities a richer experience. The very same things which impart peace excite joy. To be assured that all we had at one time reason to fear has been for ever removed, to have the inward testimony of our consciences to our godly sincerity in the divine service, to be conscious of a freedom from the reigning power of sin, to know that the blessed God looks upon us with approval, and that we are so under His guidance and care that nothing can happen to us but for our good, and to have the hope of heaven as our final rest, is fitted in its very nature when realised to fill us with joy unspeakable and full of glory. To have any adequate apprehension of these things, and to be assured on good grounds that they are true of us without gladness and elation of heart, is impossible. It would argue a destitution of the most ordinary sensibilities of human nature. It is possible, indeed, and sometimes happens, that, through the pressure of unusual trials, our attention may be diverted from the consideration of what we really are as partakers of the blessings of redemptionwe may be in temporary heaviness through manifold temptations; but we have only to recall and realise what by grace is true of us to rise superior to our sorrow, and to feel the exhilarating influence of that hidden joy which a sense of our condition as the objects of Gods love is fitted to awaken. Present distress may be more pressing, but while it may suspend, it never can destroy the joy which naturally flows from an assurance of our interest in these blessings. You will notice further that the object of the prayer is that they may be filled with all joy and peace,not merely that they may have this happy state of mind in some degree, but in a high degree; not simply that it should be their occasional state, that they may have special seasons of divine enjoyment, but that it should be their habitual and permanent condition. Nothing short of this can meet the energy of the apostles language To be filled with anything is to have as much of it as we have room to receive It supposes completeness of quantity in possession as well as permanency of supply. It may be asked, Is this possible? Has it ever been realised in any degree commensurate to what the strength of the apostles language would seem to imply? We may reply by asking, Is there anything in the supposed state which the fulness of the God of hope cannot furnish? We are not, indeed, to imagine that the excited state of feeling which great joy supposes should be continuous. This the feebleness of our nature is incapable of sustaining. It would produce injurious exhaustion. Still, the joy and the peace may be large and habitual, yielding a settled satisfaction and enjoyment, and ready for those exuberant expressions which special occasions may demand. When this is the case we have just the condition which the apostles language expresses. That this is the possible state we can have no reason to question. Indeed, we can hardly doubt that it was verified in Pauls own experience. Trials he had, and they were both numerous and distressing. It is impossible to peruse his history without finding abundant evidence of the heavy afflictions which he endured. But we have proof just as unmistakable of the holy joy and abundant peace by which he was refreshed and sustained. He who, when smarting from the scourge and painfully confined in the stocks in a loathsome dungeon, could sing praises to God with a full heart must have been a happy man. He who, amidst disappointments and anxieties he experienced, could exclaim, Thanks be unto God, who always causeth us to triumph in Christ, must have had a joy in God superior to all his afflictions. This is the attainment at which every one of us should aim. It is the exalted privilege which the gospel places within our reach, and which we should seek to realise. To be satisfied with a doubtful, low condition, and to regard it as all we are warranted to expect, is to do injustice to the gospel, and to inflict injury on ourselves.J. Kelly.
SUGGESTIVE COMMENTS ON Rom. 15:14-16
The offering up of the Gentiles.First, then, what are we to understand by the offering up of the Gentiles? Generally it may be replied that this is a figure of the conversion of the world borrowed from the ritual of the Old Testament. The whole language of the text is sacrificial. Besides the allusion in the word translated offering up, which is currently applied in the New Testament and in the Septuagint to sacrifice, there are two other allusions which in our version are disguised; for when Paul calls himself a minister of Jesus Christ, he means a priestly minister; and when he speaks of ministering the gospel of God, he uses a different word still, which denotes a ministry of sacrifice. Thus there are no less than three distinct sacrificial expressions, which conspire to show with what vividness the apostle realised the conversion of the Gentiles under the emblem of a great oblation or hecatomb presented to God. This offering of the Gentiles may be looked at in two lightsas their own act, and as the act of the pre-existing Christian Church. They are their own sacrifice, and they are our sacrifice. What is implied in each of these aspects of the truth? First, in regard to themselves, it is implied that they shall abandon their false ideas of sacrifice and act upon the Christian, so as truly to dedicate themselves to God. The whole Christian life, inspired by gratitude and love, is a sacrifice of praise offered continually. All gifts and labours are sacrifices; martyrdom is a sacrifice; and death itself is but the last offering upthe sacrificial flame ascending to its native heaven. Again, in regard to others, it is implied that the act of sacrifice shall be performed by the pre-existing Christian Church. There is a sense in which men may be not only priests to offer up themselves, but priests to offer up others. And this priesthood of conversion, if I may so call it, is a universal priesthood. This sacrificial ministry is a part of Christianity; and each of us, missionaries, ministers, and private Christians, is invested with it, and bears his share in its labours and dignities. What a majestic continuation is this of the Levitical priesthood, in the only sense in which it can be continued! We hear much in our times of the priesthood of literature; but how poor is it to the priesthood of conversion, more especially when, as in too many cases, it is a priesthood of atheism, or at best erects its altar to an unknown God! The direct causes or prerequisites of the offering up of Gentiles: The first is the ministry of the gospel. This Paul puts into the foreground. The Christian sacrifice depends upon the propagation of the truth. All who take the Christian name are agreed as to this final triumph of Christianity through the simple display and publication of its truth to the ends of the earth. The other direct cause of the offering of the Gentiles is the sanctifying work of the Holy Ghost. A Christian advocate may seem to unsay all he has said in celebration of the ministry of truth when he passes on to exalt the ministration of the Spirit. This, however, can only be the effect of mistake on his part, or of misapprehension on the part of the hearer. The Bible does not encourage speculation as to the solitary efficiency of the word or of the Spirit, but teaches us to regard their natural and normal action as made up of the union of both. If the Spirit added to the power of the word, it would be possible to analyse the two forces; but the Spirit only develops it, and does not go beyond it, so that all is one mysterious, indivisible energy. The nations yield to truth, and not to more than truth; but the truth only comes out, and has real existence to the soul as truth, when the Spirit of God applies it. This supernatural force every Christian believes to be supplied by the agency of the Holy Ghost, so that the impossible becomes possible and the action of Christian truth is exalted to a kind of omnipotence. To all misgivings within the Church, to all scepticism without, as to the final conversion of the whole world to Christ, the Christian has one reply: I believe in the Holy Ghost. The missionary activity of the Church must repose upon true Christian doctrine. The Christian work, like every other, must spring from faith; and faith again is but another name for the intelligent and cordial apprehension of the truths of apostolic Christianity. The missionary activity of the Church must be supported by Christian example. We may easily deduce this principle from the second great text of the Epistle to the Romansviz., the necessity and vital importance of a Christian morality. This is the substance of the apostolic exhortations, which begin with an appeal to those who acknowledge the mercies of God to present themselves to Him as a living sacrifice. The missionary activity of the Church must be promoted by Christian union. The Epistle to the Romans is the text-book of Christian union not less than of Christian doctrine and morality. The subject is actually expounded by the apostle in relation to missions. How prone are we all to forget the majestic amplitude of Christianity as the religion of the human race, which is only deformed by the attempt to confine and bandage it by the particular forms and institutions which have been generated in the history of sects, and even of nations! Yet is it a fact that there is a principle in the divine breast to which mortals may minister purest satisfaction, a satisfaction of which the sweet-smelling savour of all ancient offering and sacrifice was but the faintest emblem! The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise. The return of moral beings to their great Original, with the light of reviving hope and loyalty breaking through the cloud of remorse and the tears of penitence, and the gleam of a new creation of the Spirit of God emerging from the dark and stormy chaos of sinthis is the joy of the Eternal, to which that of the first creation gives place, and which may be estimated by the infinite sacrifices which He has made to purchase such an offering from His fallen creatures. Infinite blessedness must be the result of infinite bounty; and the delight of God in the saving of each sinner, when each is saved by an unspeakable gift, must be itself unspeakable.Dr. Cairns.
Men need reminding of duty.Paul, in drawing towards the close of his epistle, seems, with the characteristic delicacy which breaks forth in many other passages, to feel that he must apologise for the freedom of his exhortations. The likest thing to it in any of the other apostles is when Peter tells the disciples to whom he writes that be addresses them, not to inform, as if they were ignorant persons, but to stir up their pure minds in the way of remembranceand this though they already knew the things of which he was reminding them, and though they were established in the present truth. And so Paul, as if to soften the effect of his dictationsand this though his manner was the furthest possible from that of a dictatortells his converts of his persuasion that they were filled with knowledge and goodness; and that, though he took it upon him to admonish them, he was sure, nevertheless, that they were able to admonish one another. The truth is, that neither the greatest knowledge nor the greatest goodness supersedes the necessity of our being often told the same things over again. Men might thoroughly know their duty, and yet stand constantly in need to be reminded of their duty. The great use of moral suasion is not that thereby people should be made to know, but should be led to consider. And thus our Sabbaths and other seasons of periodical instruction are of the greatest possible service, although there should be no dealing in novelties at allthough but to recall the sacred truths which are apt to be forgotten, and renew the good impressions which might else be dissipated among the urgencies, of the world. Whether then an apostle should write, or a minister should substantially present the same things, it ought not to be grievous, because it is safe. He speaks but as the helper of his congregation, and not as having dominion over them. He is but an instrument in the hands of the Holy Spirit, whose office it is, not merely to teach what is new, but to recall what is oldto bring all things to remembrance. It is true that they might already have received the gospel, and that in the gospel they stand; yet they shall have believed in vain, unless they keep in memory that which has been preached unto them. In keeping with this, Paul says in the fourteenth verse that he writes not to inform but to put in mind.Dr. Chalmers.
ILLUSTRATIONS TO CHAPTER 15
Rom. 15:15. God of all grace and Mohammed.He heads every surat or chapter (with the exception of one) of the Koran with the words Bismillahi, Arrahmani, Arruheemi, signifying, In the name of the most merciful God. Or, as some prefer, In the name of the God of all grace. Savary says, This formula is expressly recommended in the Koran. The Mohammedans pronounce it whenever they slaughter an animal, at the commencement of their reading, and of all important actions. It is with them that which the sign of the cross is with Christians. Gidab, one of their celebrated authors, says that when these words were sent down from heaven the clouds fled on the side of the east, the winds were lulled, the sea was moved, the animals erected their ears to listen, the devils were precipitated from the celestial spheres.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Text
Rom. 15:14-33. And I myself also am persuaded of you, my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another. 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, Rom. 15:16 that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit. Rom. 15:17 I have therefore my glorying in Christ Jesus in things pertaining to God. Rom. 15:18 For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed, Rom. 15:19 in the power of signs and wonders, in the power of the Holy Spirit; so that from Jerusalem, and around about even unto Illyricum, I have fully preached the gospel of Christ; Rom. 15:20 yea, making it my aim so to preach the gospel, not where Christ was already named, that I might not build upon another mans foundation; Rom. 15:21 but, as it is written,
379.
What new thought is introduced by verse seven?
380.
Why the use of the Old Testament prophesies in Rom. 15:9-12?
381.
How does the thought of Christ ruling the world relate to mutual helpfulness?
They shall see, to whom no tidings of him came,
And they who have not heard shall understand.
Rom. 15:22 Wherefore also I was hindered these many times from coming to you: Rom. 15:23 but now, having no more any place in these regions, and having these many years a longing to come unto you, Rom. 15:24 whensoever I go unto Spain (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)Rom. 15:25 but now, I say, I go unto Jerusalem, ministering unto the saints. Rom. 15:26 For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. Rom. 15:27 Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things. Rom. 15:28 When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain. Rom. 15:29 And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ.
Rom. 15:30 Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me; Rom. 15:31 that I may be delivered from them that are disobedient in Judea, and that my ministration which I have for Jerusalem may be acceptable to the saints; Rom. 15:32 that I may come unto you in joy through the will of God, and together with you find rest. Rom. 15:33 Now the God of peace be with you all. Amen.
REALIZING ROMANS, Rom. 15:14-33
612.
Paul gives a very generous compliment in Rom. 15:14. If they were full of both goodness and knowledge, why did he write them as he did?
613.
Does the phrase able to admonish one another suggest the order of service in the Roman church? Are we doing today what they did then in this matter of admonishing one another?
614.
Paul wrote to the saints in Rome to stir up their memory. What would they be able to remember that would help them? He gives his authority for so writing. What was it?
615.
Paul seems to look upon himself as both a minister and priest in Rom. 15:16. Show how. What is the meaning of sanctified by the Holy Spirit?
616.
Is the word boasting a good synonym for glorying in Rom. 15:17?
617.
Paul had spoken of many other things even to these brethren. How are we to understand Rom. 15:18?
618.
What distinction is there between the power of signs and wonders and the power of the Holy Spirit? cf. Rom. 15:19.
619.
Locate Illyricum on the map and marvel with me at the accomplishments of the Apostle. Is Paul here speaking of his own personal preaching or the preaching he directed?
620.
Why would Paul be reticent to build upon another mans foundation?
621.
Verse twenty-one has marvelous application today. There are 120 countries and only 28 of them have gospel preaching. Why is it we do not answer the call of those who have never heard?
622.
Why was Paul hindered from coming to the saints in Rome?
623.
From where was this epistle written? What is meant by saying having no more place in these regions?
624.
Paul planned an evangelistic tour of Spain. Did he go?
625.
What were the saints in Rome going to do for Paul on his journey to Spain?
626.
At the time of the writing Paul was on his way to Jerusalem with an offering. Read the references in his other letters regarding this offering. Why was it taken? How long did it take to obtain it? Who carried it? From whom was it taken?
627.
Paul felt Gentiles had a debt to pay to the Jews. What was it?
628.
In what sense is money carnal?
629.
Sealed to them this fruitwhat a picturesque phrase. What does it mean?
630.
Wasnt Paul a little presumptuous to assume help from the brethren in Rome?
631.
What is the fullness of the blessing of Christ?
632.
Is the love of the Spirit in Rom. 15:30 the Spirits love or our love for the Spirit?
633.
Note and number the three requests of Pauls prayer.
634.
What effect would prayers have on the disobedient in Judea?
635.
Give the meaning of the word strive in Rom. 15:30. Are we to strive in our prayers? Do you do it?
636.
There is in Rom. 15:31 a most wonderful picture of unselfishness. Paul requests earnest prayer on behalf of the reception of an offering. Show the unselfishness in it.
637.
Paul came to Rome, but not to rest. What were the circumstances of his coming?
638.
In all the doxologies and benedictions there is a request. Just how would it be fulfilled? If it were, how would we know it?
Paraphrase
Rom. 15:14-33. However, my brethren, though I have given both instruction and reproof, I have not a mean [low] opinion either of your knowledge or virtue. For even I myself am persuaded concerning you, that, in general, ye are full of good dispositions; and that, being filled with all knowledge of the Christian doctrine, ye are able also to instruct one another.
Rom. 15:15 But, notwithstanding my good opinion of you, I have written the more boldly to you, brethren, partly as calling things to your remembrance, which I am qualified to do through the grace of apostleship given me of God. (Rom. 1:5; Rom. 12:6.).
Rom. 15:16 In order to my being a public minister of Jesus Christ among the Gentiles, ministering to them as a priest the knowledge of the gospel of God, that by their believing it, there might be an offering of the Gentiles most acceptable to God, being cleansed from their former impurities by the influences of the Holy Ghost accompanying my preaching.
Rom. 15:17 I have therefore cause of boasting, through Christ Jesus, with respect to my success in things pertaining to God; my success in presenting the Gentiles an acceptable offering to God.
Rom. 15:18 Now, though I might justly claim praise on account of the success of my disciples, yet I will not, in this boasting, dare to speak any thing of what Christ hath not wrought, but of what he hath wrought by me personally, in order to make the Gentiles obedient to the gospel, both in profession and practice, (see Rom. 1:5; Rom. 15:26.)
Rom. 15:19 By the power of miracles, performed by me on the sick and maimed, and what is still greater, by the power of the gifts of the Spirit of God, communicated by me to the Gentiles; so that, beginning at Jerusalem, and going through the countries round about as far as Illyricum, I have fully and successfully preached the gospel of Christ.
Rom. 15:20 And it became me thus diligently to preach the gospel, not where Christ was acknowledged, that I might not build on another mans foundation: that would have been to perform the office of a subordinate teacher, which is far more easy than that of an apostle.
Rom. 15:21 But I have preached to the most ignorant nations, so that, as it is written, they shall know the Saviour, to whom nothing hath been told concerning him by their instructors; and they who have not heard the method of salvation explained, shall understand it fully.
Rom. 15:22 For which reason also, that I resolved to preach the gospel to those who had never heard it, I have been oftentimes hindered from coming to you.
Rom. 15:23 But now, having no more opportunity in these parts to preach to persons who have not heard the gospel, and having for many years entertained a strong desire to come to you who are in Rome,
Rom. 15:24 Whensoever I go towards Spain, I will come to you: For in my journey to that country, where, by preaching the gospel, I expect to turn the idolatrous inhabitants from Satan to God, I hope to see you at leisure, and to be accompanied a part of my way thitherward by some of you, after I shall first be made happy for a while with your company.
Rom. 15:25 But at present I go to Jerusalem with the money I have collected for the brethren in Judea.
Rom. 15:26 For the churches in the provinces of Macedonia and Achaia have been pleased to make a liberal contribution for the relief of the poor of the brethren who are in Jerusalem in great distress.
Rom. 15:27 They have been pleased, verily, to make this contribution: and they have done well; because they are under great obligations to the Jewish Christians. For if the Gentiles have received of their spiritual things, if they have received from them the knowledge of the gospel, they ought certainly to minister to them of their worldly goods in their present need.
Rom. 15:28 Wherefore, having finished this business, by delivering the money at Jerusalem, and having secured to the Jewish saints the fruit of the love which the Gentiles bear to them, I will go from Judea by you into Spain.
Rom. 15:29 And from my experience of Gods working by me, I know that when I come, I shall come empowered to bestow on you abundantly the gifts of the Spirit, (Rom. 1:11.), which are the peculiar blessing of the gospel of Christ.
Rom. 15:30 Now I beseech you, brethren, by all that the Lord Jesus Christ hath done for you, and by the love which the Spirit hath showed to you, in giving you his manifold gifts, that ye strive together with me, by earnestly praying for me to God;
Rom. 15:31 That I may be delivered from the disobedient in Judea, and that my service, in making the collections, which I am performing to the saints in Jerusalem, may be acceptable to them, and contribute to remove the prejudices which they entertain against the Gentile Christians for not obeying the law:
Rom. 15:32 That in joy, on account of the reconciliation of the Jewish to the Gentile brethren, I may come to you by the will of God, and may with you be refreshed by the happiness following that reconciliation.
Rom. 15:33 Now, may God, the author of peace, and who I hope will produce peace between the Jews and Gentiles, be with you all: and to show my sincerity in this wish, I say Amen.
382.
How can God fill us with hope and joy?
383.
What is the relationship to the joy of the Holy Spirit in our being at peace with one another?
Summary
The Apostle prays that the God of hope may fill the disciples in Rome with all peace and joy in believing what he has written. Although he has spoken plainly to them, and signified his disapprobation of certain things among them, still he is far from thinking meanly of them. On the contrary, he is persuaded that they are full of knowledge, and altogether able to teach and admonish one another. His bold manner in places is assumed in virtue of his apostolic office. The great object of his labors is that he may be enabled at last to present the Gentiles as a glorious and acceptable offering to God. He mentions the vast extent of his labors, and assigns the reason for wishing to preach where Christ had never been named.
The Apostles multiplied labors in different countries had often hindered him from executing a purpose long since formed of one day visiting Rome. But now being without a place in those regions to preach the gospel where it had not before been preached, he decides to make the visit soon. But, first, he must go into Judea to carry a contribution from Greece and Macedonia to the poor brethren in Jerusalem. This service performed however, he proposes next a journey to Spain, and decides to see Rome on his way. He very ardently desires to be delivered, while in Judea, from the unbelieving Jews there, and that his alms may be acceptable to the poor disciples for whom they were intended.
384.
Why have we said verse fourteen is a delicate piece of diplomacy?
385.
Why the sharp application in parts of the letter?
386.
In what sense did Paul consider himself a priest?
387.
How could Paul boast and still be humble?
Comment
II.
Conclusion. Rom. 15:13 to Rom. 16:27
1.
Personal Matters. Rom. 15:13-33
Paul is to now speak of some of the results of applying the principles discussed in earlier verses. The great God who is the source and foundation of our hope of heaven can fill us with joy and peace if we believe what has been said about getting along with one another. Only when we are thus full of peace and joy can the Holy Spirit produce in us with power the abounding hope of glory. The importance of being at peace with one another is surely here pointed out.
Rom. 15:14 is indeed a delicate piece of diplomacy. Paul says that he has the greatest confidence in their goodness and knowledge. He suggests that he is not writing to them because he feels they are stubborn and ignorant. On the contrary, most of them were ready to receive his instructions and well able to carry them out. It is not to be thought that all the saints in Rome were filled with goodness or filled with knowledge, but this was true of many of them. Paul wants to compliment them, and by so doing, to encourage those who lacked, to measure up.
Parts of this letter are very sharp in application to personal life, says Paul. This is true so that you saints in Rome might recall to mind the truths you learned when you became Christians, and some of those since that time. Paul says he has done this because of his apostolic office. God has constrained him so to write. Most especially is this true because he was called to minister to the Gentiles. The Roman church had many Gentiles. Paul came to them and to all nations, performing his sacred function in administering the good news of God that Christ Jesus came into the world to save sinners. Paul looks upon himself in analogy, as one standing before the altar of God as a priest offering the Gentiles who have believed up to God. This sacrifice or offering will be acceptable because it is pure and holy, pure because the Holy Spirit has made it pure. It is here stated that we as Christians are kept pure by the Holy Spirit so that one day we will be accepted by God. What a wonderful, encouraging thought!
Because many Gentiles had been presented to God by Paul, he was enabled to boast in Christwhich is something far different from boasting in himselfin matters relating to God. Paul rejoices in Gods wonderful accomplishments through him.
388.
In what sense was the gospel fully preached? Did every person hear?
389.
Why was Paul hindered in coming to those in Rome? What caused the hindrance?
390.
What did Paul expect from those at Rome?
Rom. 15:18 indicates that Paul will mention only those things in which he was personally concerned. It would be difficult to evaluate the work of another, but what Christ has done in and through me I can most certainly tell. This seems to be the meaning here.
Now follows in three short phrases the summation of all of Pauls work. What did God through Christ accomplish by Paul? Here it is: (1) Many, many wonderful acts by the power of the Spirit; (2) much inspired teaching and preaching by word and deed; (3) the words and deeds fully confirmed in those who heard and received, by signs and wonders. All of this was to one glorious end, the obedience of the Gentiles.
In carrying out the commission given to him, Paul says that, considering Jerusalem as a geographical center, he has fully preached the gospel of Christ even as far as Illyricum. When Paul was in Ephesus all Asia heard the word. Paul so labored himself and so encouraged others that the message was spread throughout the whole district in which he preached. Surely he labored more abundantly than them all.
It was a matter of personal honor with the apostle to work in virgin territory. There might be several reasons advanced for so doing, but the one Paul gave was that he might not build on another mans foundation. This has real advantages, as any preacher of experience will agree.
Paul saw in this type of preaching a fulfillment of prophecy from Isaiah. To those who have never heard, to those who do not seeto these shall I bring divine understanding and sight. What a grand objective for every preacher.
For the very reason just cited, that he had found so many places where Christ had not been preached, Paul was often hindered in his desire to visit the church at Rome. At the writing of the epistle the situation had changed. In all of the area around the great city of Corinth he had fully preached the gospel. One cannot but wonder just what is entailed in fully preaching to the thousands who lived near Corinth. How was it done and who did it?
Paul is not planning a visit to Rome just to see the saints there, but to be helped by them on his way to evangelize Spain. Did Paul fulfill his wish to see Rome? We know he did, but under far different circumstances than he first planned. Did he preach in Spain? We do not know.
391.
For whom was the offering taken? How many participated? How long was it in gathering?
392.
The love of Christ was surely perfected in Paul. What indicates this?
393.
Name the three requests in the prayer of Paul.
It is both encouraging and different to read of Pauls attitude toward the support of the gospel by those in Rome. Paul had never seen them, and yet he assumes in all confidence they will offer him financial and material assistance when he sees them on his way to Spain. Paul expected to be equipped by the brethren in Rome. While there, Paul also expected to rejoice with them in their mutual faith. In this he could not be fully satisfied, for time would not permit.
The time and place of the writing of the epistle are indicated in Rom. 15:25-26. By referring to the Acts account and other references, we conclude that Corinth and the third missionary journey were the place and time.
The saints of Judea and Jerusalem were very much in need of food and clothing. This need was met, upon the insistence of Paul. It was more than a year in gathering, and seven men were used to carry it. It was taken from a wider area than just Macedonia and Achaia, reaching even to Galatia.
Paul lays down a principle in Rom. 15:27 that would find application in his relationship with many of the Gentile Christians in Rome. The Gentiles of Macedonia (in the churches of Thessalonica, Philippi, Berea) felt a debt must be paid to those in Jerusalem. The offering was a payment in material means for the spiritual blessings of the gospel. The gospel came from the Jews: we are their debtors.
Rom. 15:28 is very much like Rom. 15:24. The addition in Rom. 15:28 is the route he is to take on his way to Rome, and the reason for it.
When Paul arrived in Rome he would come with the whole council of God. To the holy in Rome he would impart the marvelous blessings of the gospel. There would be signs and wonders to confirm the word, but the spiritual benefit would be in the teaching and preaching.
Rom. 15:30-31 give an insight into Pauls feelings regarding his visit and gift to the poor in Jerusalem. He says in thought, It is my most earnest desire that you battle with me in prayers that I might be protected from the merciless hands of certain who hate me in Judea. In addition to this, he says, Allow the love of Christ and the love of the Holy Spirit to prompt you to join with me in the most earnest of petitions that none in the Jerusalem church will refuse the money I bring for them. How the love of Christ had been perfected in Paul can here be seen. He prayed for those who hated him, for those who misunderstood him, and not in a perfunctory manner but with all his heart and called upon Gentiles to do likewise.
394.
What seems to suggest that Phoebe was the one who delivered the letter to Rome?
395.
Was Phoebe a deaconess?
We might add Rom. 15:32 to the prayer request, for it is a part of it. The whole request has three parts: (1) To be delivered from evil men; (2) the offering to be acceptable; (3) to arrive in Rome with joy and refreshment. The first part was not answered. The second was. The third was modified. Thus does God grant an answer that is better than our requests. He knows what is best, and we are satisfied to rest in this confidence.
Rom. 15:33 contains a most beautiful and meaningful benediction. What more could anyone ask or wish than to have the assurance that God was with him always?
Rethinking in Outline Form
c.
Exhortations to Mutual Helpfulness. Rom. 15:1-13.
(1)
The strong to help the weak. Rom. 16:1 cf. Rom. 14:1; Gal. 6:2.
(2)
To please others. Rom. 16:2-3.
This is to be limited by pleasing them only in the things that are good and lead to edifying. This is exemplified by Christ. cf. Rom. 14:19; 2Co. 8:9; Psa. 69:9.
(3)
Things written aforetime are for our learning. Rom. 16:4 cf. 2Ti. 3:16; 1Co. 10:6-13.
(4)
To be of the same mind one toward another. Rom. 15:5-7.
(a)
To be of the same mind. Rom. 15:5. This condition is from God and according to Christ.
(b)
With one mouth we are to glorify God. Rom. 15:6.
(c)
To receive one another even as Christ received us. Rom. 15:7.
(5)
Christ made a minister of the circumcision that the Gentiles through the confirmation of the promises given unto the fathers, might glorify God. Rom. 15:8-12.
Rom. 15:10 is found in Deu. 32:43. Rom. 15:11 in Psa. 117:1. Rom. 15:12 in Isa. 11:10.
B.
Conclusion. Rom. 15:14 to Rom. 15:27.
1.
Personal Matters. Rom. 15:14-33.
a.
Pauls confidence in the Roman brethren. Rom. 15:14.
b.
Reason for writing so boldly. Rom. 15:15-16.
c.
His labors as an apostle. Rom. 15:17-21.
(1)
His glorying all in Christ. Rom. 15:17-19 a.
(2)
He had fulfilled his mission of preaching the gospel. Rom. 15:19 b.
(3)
He endeavored to preach in new fields. Rom. 15:20-21.
d.
His purpose to visit them on his way to Spain. Rom. 15:22-27.
(1)
Had been hindered by the many new fields opening to preach the gospel. Rom. 15:22.
(2)
Now looking toward new frontiers in Spain. Rom. 15:23-24.
(3)
His going to Jerusalem with an offering for the poor. Rom. 15:25-27.
(a)
The comparative references that explain this offering are as follows: Act. 24:17; Act. 19:21; 1Co. 16:1-2; 2Co. 8:1-2; 2Co. 9:2.
(b)
The word contribution in Rom. 15:26 is the same as fellowship in Act. 2:42.
(c)
The Gentiles of Macedonia and Achaia owed the Jews material support since it was through them they received spiritual life. Rom. 15:27.
(4)
To visit the Romans as soon as he was finished. Rom. 15:28-29. His plans were changed. He was taken prisoner to Rome.
e.
Requests for prayers for himself. Rom. 15:30-33.
(1)
The nature of the request. Rom. 15:30.
(2)
That he might be delivered from disobedient ones. Rom. 15:31 a.
(3)
That his ministration will be acceptable. Rom. 15:31 b.
(4)
That he might come unto them in Rome with joy. Rom. 15:32.
Fuente: College Press Bible Study Textbook Series
(14) And I myself also.From this point onwards the Apostle gives a personal turn to his letter. The greetings at the end are naturally introduced by a few words of explanation as to the way in which the more general exhortations that preceded are to be received by the Roman Christians, and a somewhat longer statement on the part of the Apostle of his own relations to the Church at Rome. This might seem to be the more necessary as the Church was not one of his own founding, and he might seem to be both going out of his way and acting in contradiction to his own principles in writing to them at all.
I write thus to you though you do not really need all these exhortations. Not only do others tell me, but I am convinced myself that you possess all the qualifications which would fit you to teach others instead of receiving instruction yourselves.
Ye also.Rather, even yourselves, as you are, and without any stimulus or incitement given to you from without.
Goodnessi.e., goodness of disposition, readiness to practise all the Christian virtues, especially those to which the last section had been exhorting.
Knowledgei.e., of the doctrinal aspects of Christianity as they had been set forth in the earlier portion of the Epistle. No doubt the Apostle had really much to teach his readershe does not say that he had notbut he courteously gives them credit for all they knew.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Full of goodness Not divided like the Galatian Church, not disgraced with vices like the Corinthian Church; but, in spite of some weakness of faith, blessed with a heart full of goodness.
Able also to admonish one another Able to admonish, and, what was, perhaps, still more and still better, mutually able to accept each other’s admonitions. This emphatically required that spirit of bearing and forbearing which has formed the topic of the last chapter and of this chapter thus far.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And I myself also am persuaded of you, my brothers and sisters, that you yourselves are full of goodness, filled with all knowledge, able also to admonish one another.’
As in Rom 1:11-12 Paul, as he approaches the end of his long letter, approaches the Roman church tactfully as he is about to speak of his own ministry. He knows that to the majority of them he is unknown, except possibly by reputation, and he recognises that he cannot speak to them in the same way as he could to a church which he has founded. They did not look to him as their ‘father-figure’. Thus he assures them that he has a high opinion of them as those who are ‘full of goodness’ and ‘full of knowledge’ and thus able to admonish one another both lovingly and wisely, in accordance with what he has been describing in chapter 14.
His statements are slightly exaggerated as such statements must be if they are not to be bogged down in a thousand qualifications. The word for ‘goodness’ is a rare one (agathowsunes) and signifies uprightness, kindness, generosity. He sees them as well-meaning and benevolent. When he speaks of them as ‘filled with all knowledge’ he does not, of course, see them all as advanced theologians. Rather he sees them as well taught Christians, soundly based in the fundamentals of the faith. That is why he has felt able to write to them as he has. And it was these two attributes which demonstrated why they were fully capable of admonishing one another so that they did not need his admonishment. Indeed, the list in chapter 16 indicates the quality of their leadership.
Fuente: Commentary Series on the Bible by Peter Pett
The Extent And Focal Point Of Paul’s Own Ministry To The Gentiles (15:14-21).
Paul sees his own ministry as an extension of the ministry of Christ, the Messiah (Rom 15:16). He has gone out in the Name of the Messiah to minister the Gospel of God to the Gentiles, offering up to God the Gentiles who believe, as they are made acceptable to God through the sanctifying work of the Holy Spirit. And he has done this as the Messiah has wrought through him by word and deed, and by the power of signs and wonders in the power of the Holy Spirit, bringing about the obedience of the Gentiles. The consequence is that the Gospel has been preached in places never before reached.
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Intent to Visit Rome In Rom 15:14-33 Paul expresses his intent to visit Rome on his way to Spain. Paul had a great vision, to preach the gospel to those who have not heard. He prayed towards that vision.
Rom 15:16 “that the offering up of the Gentiles might be acceptable” Comments – In Rom 15:16 Paul closes his epistle by telling the primarily Gentile church at Rome that he is offering up the Gentiles as a sacrificial offering unto God. Therefore, in Rom 12:1, Paul is telling the Gentiles to assist him in making sure that they join him in preparing themselves as a sweet-smelling offering unto the Lord.
Rom 12:1, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”
Paul used this figurative language on another occasion when he told the church at Corinth that he was presenting them to Christ as a chaste virgin.
2Co 11:2, “For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.”
Rom 15:19 “so that from Jerusalem, and round about unto Illyricum” Comments – Illyricum was a province of the Roman Empire, lying East and Northeast of the Adriatic Sea. It would be the region immediately north of Macedonia. Whether Paul the apostle actually preached in the regions of Illyricum is not known, since the book of Acts does not record any of Paul’s visits there. However, the emphasis in Rom 15:19 is to say that Paul preached in every major city between Jerusalem and Illyricum. The next geographical region to the East is Italy. Thus, Paul is placing his sights upon Rome and Spain, having completed his ministry in these mentioned regions.
Rom 15:19 “I have fully preached the gospel of Christ” – Comments Many people testify and preach about Jesus Christ, but few people attain a walk to “fully” preach Jesus Christ in demonstration of the spirit and power of God Almighty.” Paul preached the full Gospel, with all the gifts of the Spirit in operation.
Rom 15:24 “Whensoever I take my journey into Spain” Comments – We think of the name of Spain as a modern country today, but are a little surprised to know that it was somewhat developed during New Testament times. The Romans built roads, bridges and aqueducts, many of which still stand today. Paul would have journeyed on some of these same roads that can be seen today. The Spanish even produced great authors and writers during Paul’s day as a testimony to the development of their culture.
Rom 15:24 “if first I be somewhat filled with your company” – Comments – This prayer is a result of Paul’s desire to be comforted together with them, which he referred to at the beginning of his epistle in Rom 1:12.
Rom 1:12, “That is, that I may be comforted together with you by the mutual faith both of you and me.”
He mentions this filling, or refreshing also in Rom 15:32.
Rom 15:32, “That I may come unto you with joy by the will of God, and may with you be refreshed.”
Rom 15:24 Comments – In Rom 15:24 Paul reveals his plans to journey from Rome into Spain and plan churches in the western part of the Roman Empire. However, we read in his Prison Epistles, which were written approximately four years after this epistle to the Romans, that Paul decided to return to Asia after his first Roman imprisonment and minister to the saints there.
Php 2:23-24, “Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly.”
Phm 1:22, “But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.”
The reason for Paul’s change of plans may be that it had been reported to Paul about the heresies that were attacking the Colossian church and perhaps other nearby churches in Asia.
Rom 15:23-24 Comments – Paul’s Visit to Spain – Rom 15:23-24; Rom 15:28 are the only biblical references that Paul the apostle ever made regarding a western missionary journey. The Holy Bible does not indicate whether he was able to travel to Spain or not. However, Clement of Rome (A.D. 96), in his first epistle to the Corinthians, makes a clear indication that Paul did make it to the farthest reaches of the Roman Empire, which would include Spain.
“Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west , he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west , and suffered martyrdom under the prefects.” ( 1 Clement 5)
Rom 15:25-27 Comments – The Church at Jerusalem – The church at Jerusalem was the first New Testament church to be established. Its first bishop is said to be, according to early Church tradition, James, the brother of the Lord, who wrote the epistle of James. It would be natural to reason that this founding church should have become the biggest of all, in membership, in finances, with the biggest, prettiest building of them all. For is not this the way other religions establish their holy sites, the places where their founding leader started their faith, by building some great, expensive effigy to their leader and to their gods, which become a site for a holy pilgrimage?
This was not the case with the founding of the Kingdom of God. For the church at Jerusalem gave its blood to establish the church at Antioch through the first persecution and death of Stephen, the apostle James, the brother of Peter and later the martyrdom of James the Lord’s brother. This church had spent it life sowing into the establishment of other churches. Its meeting place was humble and many of these saints were poor (Rom 15:26). No other church suffered persecutions like these saints. Yet, the leadership of the church of Jerusalem spoke with such divine heavenly authority in Acts 15 that its decree was obeyed by all the churches around the known world. For the kingdom of God was not to be established in buildings, but in the hearts of men.
Rom 15:30 Comments – Paul is asking the church at Rome to fight with him in praying to God (spiritual warfare) in behalf of Paul for the purpose of:
1. being delivered from the disobedient in Jerusalem
2. and that his service to the saints might be pleasing.
Paul was Satan’s real foe. Are we a foe against Satan?
Rom 15:31 “That I may be delivered from them that do not believe in Judaea” – Comments – This prayer is a result of Paul’s desire to be delivered from hindrances to visit the church at Rome, referred to in Rom 1:13.
Rom 1:13, “Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.”
Rom 15:31 “and that my service which I have for Jerusalem may be accepted of the saints” Comments – This prayer is a result of Paul’s desire to impart to them a spiritual gift referred to in Rom 1:11.
Rom 1:11, “For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;”
Rom 15:30-31 Comments The Prayers of the Church of Rome – Through the prayers of the church, Paul would be delivered from evil men. For example, in Acts 12, Peter was delivered from prison because of a praying church. In 2Th 3:1-2, Paul asks for prayers to be delivered from evil men.
2Th 3:1, “Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: And that we may be delivered from unreasonable and wicked men: for all men have not faith.”
Rom 15:32 Comments – This prayer is a result of Paul’s desire to be comforted together with them, which he referred to at the beginning of his epistle in Rom 1:11-13.
Rom 1:12, “That is, that I may be comforted together with you by the mutual faith both of you and me.”
He mentions this filling, or refreshing also in Rom 15:24.
Rom 15:24, “Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company .”
Fuente: Everett’s Study Notes on the Holy Scriptures
Illustration of the Gospel of Jesus Christ: Closing Remarks – Paul closes his epistle to the church at Rome by illustrating the message of the Gospel in his own life. Paul explains his intent and purpose of visiting them (Rom 15:14-33). He sends greetings to many individuals at Rome (Rom 16:1-16). He gives a final warning about divisions in the church (Rom 16:17-20). He sends greetings from members of the church at Corinth (Rom 16:21-24). He closes with a doxology (Rom 16:25-27).
Outline Here is a proposed outline:
1. Paul’s Intent to Visit Rome Rom 15:14-33
2. Paul’s Greetings to the Church in Rome Rom 16:1-16
3. Warnings About Divisions Rom 16:17-20
4. Greetings from Believers in Corinth Rom 16:21-24
5. Doxology Rom 16:25-27
Fuente: Everett’s Study Notes on the Holy Scriptures
The Epilog of the Letter.
Paul’s reason for writing:
v. 14. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
v. 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 or God,
v. 16. 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 apostle now, having finished both instruction and admonition to the Christians of Rome, with his usual mildness and modesty adds an explanation to show why he had addressed them in the manner that he did. Giving them the intimate and honoring title “my brethren,” he frankly tells them that he, for his own person, is fully convinced concerning them that they, on their part, are filled with goodness, that they possess the right Christian disposition and excellence. He also is persuaded to an extent which admits of no doubt that his readers are filled with all knowledge, that they have the full and correct understanding of Christian doctrine. This good opinion naturally results in the confidence that they will do what is right and proper under all circumstances. If there is any teaching or exhorting in doctrine and life necessary, they will surely attend to that in an adequate manner. Since Paul was personally acquainted with the leading members of the congregation at Rome, and also knew the power of the Gospel which was preached among them, he could make this assertion in all confidence. His manner of writing would serve as an incitement and spur to them to make rapid progress in both understanding and sanctification.
But in spite of this good opinion which he held of them, Paul had been under obligation to write to them: For I have written to you quite boldly in part, as one that was reminding you through the grace that is given me by God, v. 15. There were portions of his letter in which Paul had used much boldness, had brought out his points with striking and telling force. And in this method he was justified altogether; he could not have done differently, since it was his duty to recall to their memory certain things. What the Christians have once learned, know, and understand, they must ever be reminded of again, in order that their knowledge may be furthered and confirmed. The believers of all times will turn again and again to the instructions contained in this inspired epistle, in order to become ever better acquainted with the mysteries of their justification and salvation, to become ever more fervent in faith, hope, and love.
But there was another duty that made it incumbent upon Paul to address this letter to the Christians at Rome, namely, the grace that was given him from God that he should be a servant, a minister, of Christ Jesus to the Gentiles, to administer the Gospel of Christ and God, in order that the offering of the Gentiles might be acceptable, sanctified by the Holy Ghost, vv. 15 -16. His office, his apostleship, was a gift of God’s grace, a service of which he knew himself to be unworthy, Eph 3:8. But it had been given to him by a special call of God, and he must, therefore, as a true priest of God, administer the Gospel, proclaim it among the Gentiles, in order that by its instrumentality the offering of the Gentiles might be brought about. The heathen themselves, persuaded by the Gospel-message, were a sacrifice unto God, they offered themselves as a living sacrifice to their Lord, Rom 12:1. Due to the influence and work of the Gospel, then, their sacrifice was well-pleasing, acceptable, to God, Php_2:17 ; 2Ti 4:6. For the sake of Jesus, God has turned to the former Gentiles in grace. And therefore they are also hallowed in the Holy Ghost, because the Spirit has sanctified, consecrated, their hearts to God. At all times and in all places, wherever the Gospel is preached, the hearts of men are renewed, converted to God, offered up as God’s own; and the purpose of the Gospel is to keep them in the state of sanctification, until hope and faith are replaced by everlasting possession.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 15:14. And I myself also am persuaded, &c. In this part of the chapter, the Apostle, with much complaisance, and to open the way still farther for a candid receptionofthe sacred truths which he had delivered, apologizes for writing this letter, and for the freedom that he had used, particularly with the Gentile part of the Christians; which freedom he hoped they would place to the account of the Gentiles, Rom 15:14-17. He gives a general idea of the success and course of his ministry, Rom 15:18-21 signifies his great desire to make them a visit at Rome, Rom 15:22-24 acquaints them with the journey that he was going to take from Corinth to Jerusalem, to carry a charitable collection made among the Gentile converts for the relief of the poor Christians there; and desires their prayers, that he might be delivered from the malice of the infidel Jews; and that his charitable design might be kindly accepted, and have its intended effect among the Christian Jews, Rom 15:24-33.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 15:14 . ] but I am of the conviction; Rom 8:38 , Rom 14:14 . The is the simple , leading over to the concluding portion of the epistle.
] et ipse ego; comp. on Rom 7:25 . The apostle is, independently of the general advantageous estimation in which the Roman church stood with others (Rom 1:8 ), also for his own personal part of the conviction, etc. The emphasis lies on . If the thought were: “ even I , who have hitherto so unreservedly exhorted you” (Philippi, comp. de Wette, Fritzsche, and older interpreters), would have the emphasis (comp. , Act 10:26 ); but corresponds entirely to the following , et ipsi, i.e. even without first of all requiring influence, exhortation , etc., on the fart of others . Comp. afterwards . Thus, accordingly, Paul denotes by . the autonomy of his judgment, but with a subtle indication of the judgment of others as coinciding therewith. Comp. Bengel: “Non modo alii hoc de vobis existimant.” Paul intends therewith to obviate the idea as if he for his part judged less favourably of the church, with reference to the fact, not that he had written this letter generally (Hofmann), but that he had written it in part . This is shown by the contrast, Rom 15:15 .
] goodness, excellence generally ( that you also of yourselves are very excellent people ), not equivalent to (as Thom. Mag. p. 391 states), not even in Gal 5:22 . Comp. 2Th 1:11 ; Eph 5:9 ; Ecc 9:18 . The word is not found in the Greek writers.
The three predicates , . . ., advance in co-ordination from the general to the particular.
.] also to admonish you among one another , without having need for a third, who should admonish you. On , in which the notion of its being well-meant, though not involved in the word of itself, is given by the connection or (as in Isocr. de pace , 72) by express contrast, see on 1Co 14:14 , Eph 6:4 . Paul does not express in this verse something more than he strictly means (Reiche), but that which he really believes of the Roman church, taken as a whole; at which favourable conviction he apart from the universally-diffused good report of the church (Rom 1:8 ) has arrived by means of experiences unknown to us, and perhaps also in virtue of his feeling assured that he might draw from the individuals and influential persons with whom he was acquainted a conclusion respecting the whole. But the fact that he does express it, this commendation, rests on his apostolic truth , and on that wisdom of teaching which by good and real confidence attracts a zeal of compliance.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Rom 15:14-33 . [19] The apostle has now come to an end with all the instructions and exhortations, which he intended to impart to the Romans. Hence he now adds, up to Rom 15:33 , an epilogue (which, however, he then follows up in chap. 16 with commendations, greetings, etc.). In this epilogue, which in substance corresponds to the introduction, Rom 1:8-16 , and by no means applies only to the section respecting the weak in faith (Melanchthon, Grotius), but to the whole epistle, he testifies his good confidence towards the readers, and justifies his in a partial degree bold writing by his Gentile-apostolic calling (Rom 15:14-16 ) and working (Rom 15:17-21 ), which latter had also been usually the hindrance to his coming personally to Rome (Rom 15:22 ). This observation leads him to his present plan of travel , the execution of which will bring him, in the course of his intended journey to Spain, to Rome, after he has been at Jerusalem (Rom 15:23-29 ). For this impending journey he finally begs the prayers of the Romans on his behalf (Rom 15:30-33 ), and then concludes with a blessing (Rom 15:33 ).
[19] According to Lucht, vv. 14 33 contain much that is Pauline and various matters historically correct, but also incorrect statements, and, on the whole, a non-Pauline tendency. The parallels with passages in the Epistles to the Corinthians are to be explained simply by dependence on the latter, etc., p. 185 ff. These are self-deceptions of a fanciful criticism, against which it is vain to contend.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
SECOND DIVISION
THE CALLING OF THE APOSTLE TO A UNIVERSAL APOSTLESHIP, AND HIS CONSEQUENT RELATION TO THE ROMAN CHURCH, AS THE POINT OF DEPARTURE FOR HIS UNIVERSAL APOSTLESHIP IN THE WEST
Rom 15:14-33
14And I myself also am persuaded of you, my brethren, [Now I am persuaded, my brethren, even I myself, concerning you,] that ye also [yourselves] are full of goodness, filled with all knowledge, able also to admonish one another.2215Nevertheless, brethren, I have written the more boldly unto you [Howbeit, I have written more boldly23 unto you, brethren]24 in some sort [measure], as puttingyou in mind, because of the grace that is given to me of God, 16That I should be the [a] minister of Jesus Christ [Christ Jesus]25 to the Gentiles, ministering the gospel of God, that the offering up [offering] of the Gentiles mightbe acceptable, being sanctified by [, in] the Holy Ghost. 17I have therefore whereof I may glory [I have therefore my boasting]26 through Jesus Christ [inChrist Jesus] in those things which pertain to God.27 18For I will not dare to speak of any of those things which Christ hath not wrought [did not work] by [through] me, to make the Gentiles obedient [in order to the obedience of the19Gentiles], by word and deed, Through mighty [In the power of] signs and wonders, by [in] the power of the Spirit of God [Holy Spirit];28 so that from Jerusalem, and round about unto [as far as] Illyricum, I have fully preached thegospel of Christ. [;] 20Yea, so have I strived [Yet on this wise making it my ambition]29 to preach the gospel, not where Christ was [already] named, lest Ishould [that I might not] build upon another mans foundation: 21But as it is written,30
To whom he was not spoken of, they [They to whom no tidings of him came] shall see:
And they that have not heard shall understand.
22For which cause also I have been much [for the most part]31 hindered fromcoming to you. 23But now having no more [no more having] place in these parts, and having a great desire these many years [having these many years a longing]to come unto you; 24Whensoever I take my journey into Spain, I will come to you [omit I will come to you]:32 for33 I trust to see you in my journey [as I pass through], and to be brought on my way thitherward [to be sent forward thither] by34 you, if first I be somewhat [in some measure] filled with your company.
25But now I go unto Jerusalem to minister [ministering] unto the saints. 26For it hath pleased them of Macedonia and Achaia [Macedonia and Achaia thought it good] to make a certain contribution for the poor [among the] saints which are at Jerusalem. 27It hath pleased them verily [For they thought it good]; and their debtors they are. For if the Gentiles have been made partakers of [have shared in] their spiritual things, their duty is [they owe it] also to minister unto them in carnal things. 28When therefore I have performed this, and have sealed [i.e., secured] to them this fruit, I will come [return]35 by you29[through your city] into Spain. And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel [omit of the gospel]36 ofChrist. 30Now I beseech you, brethren,37 for the Lord Jesus Christs sake [by our Lord Jesus Christ], and for [by] the love of the Spirit, that ye [to] strivetogether with me in your[38] prayers to God for me; 31That I may be delivered from them that do not believe [the disobedient] in Judea; and that my service [ministration][39] which I have [is] for Jerusalem may be accepted of [proveacceptable to] the saints; 32That I may come unto you with [in] joy by the willof God,40 and may with you be refreshed.41 33Now the God of peace be with you all. Amen.42
EXEGETICAL AND CRITICAL
The following section is termed an Epilogue by Tholuck and Meyer. But this view does not correspond with the purpose and construction of the Epistle. The Apostle now comes to the last design of his Epistle, which is, to make Rome the principal station for his missionary labors in the West. See Schott, Der Rmerbrief, p. 314, and elsewhere.
Summary.A. The Apostle explains, almost apologetically, that his addressing the Romans was the result of his call to make the Gentiles, in priestly labor, an acceptable offering to God; and he gives information respecting the general completion of his work in the East (to Illyricum), and the results of the same; Rom 15:14-19.
B. His principle, not to invade the sphere of the labor of others (conduct the very opposite of that of all sectaries). The consequent impediments to his coming to Rome, where Christian congregations already exist. The desire, that nevertheless arose in harmony with his calling, to take this step. His hesitation not being fully removed, he describes his intended visit to Rome as a sojourn to gain strength for his further journey to Spainthat is, to the limits of the West; doubtless in the expectation that the Church will welcome him, and commit itself to his direction; Rom 15:20-24.
C. The last hindrance from his journey to Rome. The mention of the collections a proof of his love for believing Israelites, an expression of the proper conduct of Gentile Christians toward Jewish Christians. A further announcement of his journey through Rome, and of his visit, in the spirit of apostolical refinement. A foreboding reference to the obstructing hostility of the unbelievers in Judea, and a request that the Roman Christians should pray for the fulfilment of his purpose of coming to them; Rom 15:25-33.
A. Rom 15:14-19.
Rom 15:14. Even I myself; Rom 7:25. He himself, the same, who has admonished them, has also this conviction. Thus he is not in antithesis, to others (Tholuck),43 but he, as the one persuaded, is in antithesis to his admonition. This is favored by the following verse. Fritzsche, De Wette, Philippi [Stuart, Alford], explain similarly.
[Ye also yourselves, . Without any exhortation of mine (Alford).R.]Are full of goodness [ ]. In the foregoing section the was to be understood particularly of humility and self-denying love, as the key-note of Christs feeling; accordingly, it must also here be construed as a substantive. (Meyer: That ye are also of yourselves very excellent people.) [Hodge: Full of kind and conciliatory feelings; or, taking in its wider sense, full of virtue, or excellence. This last is adopted, apparently, from Meyer; it is so wide as to seem almost too complimentary.R.]
With all knowledge [. We reject the article, which is found only in . B.R.] The Apostle very willingly refers the particularly to the universal destination of Christianity; comp. Eph. i.Admonish, . Strictly, to direct with brotherly feeling. To set the heart right is not a human affair; but when the heart is properly disposed, the (or even the head) can be placed right.
Rom 15:15. [Howbeit I have written more boldly unto you, ]. The adjective is used adverbially. Meyer insists upon the comparative sense. [The verb is the epistolary aorist, I have written; hence the Amer. Bible Union, I wrote, is a slavish following of the rule which makes the Greek aorist equivalent to the English past tense. The authors of that version unfortunately ignore all exceptions.Brethren, . See Textual Note3.In some measure, . This qualifies : I have written boldly in places (so De Wette, Meyer, Lange); not the adverb: I have written somewhat too boldly (Peshito, Grotius, Hodge). Hence the E. V. does not convey the meaning correctly.R.] The boldness consists in his having spoken to them as to His own church, although he is not, strictly speaking, its founder, and refers, for the most part, to chap. xiv. ff. Meyer enumerates, in preference, a number of other passages: Rom 6:12 ff., &c. [viii. 9; Rom 11:17 ff.; Rom 12:3; Rom 13:3 ff.; Rom 14:3 f. 10, 13, 15, 20; Rom 15:1.R.]
As putting you in mind. He can say this in a general sense of the Christian state of development, which he presupposes in them, and, in a special sense, with reference to his many friends in Rome, who were not only his disciples, but also his helpers.
Because of the grace, &c. [ , …] The following verse explains the sense in which he means this. Because his great and gracious call impels him to go far beyond Rome, he must first of all arrange matters perfectly with them. [The common interpretation: My apostolic office was the ground and reason of my boldness, does not exclude the special reference suggested by Dr. Lange.R.]
Rom 15:16. That I should be a minister [ . The purpose of the grace given to him.R.] The denotes, not only according to the immediate connection, but also according to the character of the whole Epistle., the minister in public worship; Meyer: the sacrificing priest; Heb 8:2; Php 2:17.
Christ Jesus [ . This reading seems most accordant with the context, since the priestly service under Christ, the King, is referred to.R.] Reiche: Christ is the offering brought; Rckert, very properly, says: Christ is the High-Priest; against which Meyer strangely urges, that this is not an idea of Paul, but of the Epistle to the Hebrews. [De Wette, Meyer, Fritzsche, and Philippi, think that Christ is represented here as Head and King of the Church, which is perhaps preferable.R.]
Ministering (as a priest in) the gospel of God [ . Performing a priestly office with reference to the gospel.R.] Explanations: 1. The gospel is the offering (Luther). 2. The office of the gospel is his priestly office (Erasmus, Tholuck, &c.). As the law was the basis of the Old Testament cultus, so the gospel is the basis of the New Testament cultus. Hence the meaning is: Explaining, as ministrant to the High-Priest, Christ, the gospel in its liturgical character, and transforming the knowledge of God contained in the gospel into evangelical praise of God (thank-offering); see Rom 1:21. [A slight modification is necessary, if Christ be represented here as King. Estius: Administrans evangelium a Deo missum hominibus, eoque ministerio velut sacerdotio fungens.R.]
The offering of the Gentiles [ . Genitive of apposition.] Not the offering which the Gentiles bring, but which the Gentiles themselves are (burnt-offerings).
Being sanctified in the Holy Ghost [ . . seems to be instrumental, and yet may well indicate the element in which they were sanctified, purified.R.] In the real New Testament mode, not in the merely typical sense of the consecration in the temple.44
Rom 15:17. I have therefore my boasting in Christ Jesus [ . See Textual Note5.] We take as emphatic, and in connection with the words Christ Jesus. His glorying (the act itself) in his great calling, he, as the minister of Christ, holds within the bounds of the fellowship and Spirit of Christ. [He incidentally opposes any suspicion of his glorying himself, but the main emphasis does not rest on this. De Wette, Alford: I venture to boast. In, not through Christ (E. V., Stuart).R.]
In those things which pertain to God [ ]. According to the context, the restoration of the real worship of God in the world is meant. [Philippi, De Wette, Alford: My above-named sacerdotal office and ministry.R.] Meyer says, however: My boasting is something which belongs to me in virtue of my connection with Christ, in relation to Gods cause. Reiche: My glorying consists in my glorying of Christ. [Dr. Hodge mentions another: I have offerings for Godi. e., Gentile converts. Too far-fetched.R.]
Rom 15:18. For I will not dare, &c. [ , …]. The explains how he meant the foregoing expression in Rom 15:17. But Rom 15:17 refers to Rom 15:16, in proof that he knows that he is placed, as a minister, completely under the direction and operation of the Spirit of Christ, the High-Priest. Thus Paul speaks, and thus John speaks; but modern criticism, on the other hand, boldly maintains the contrarythat Paul corrected the Ebionitic form of Christ, and that then (pseudo) John again corrected Paulinism.The constant purpose was to call the Gentiles to the obedience of faith. Tholuck, and others, here accept a reference to the experiences which Paul had suffered in Corinth from the Judaists. But his purpose is, to show to the Romans that he comes to them simply as an instrument of Christ.
[The emphasis rests on , did not work. Hodge, following Theodoret, and others, places it on Christ, so that the antithesis is what he did, or could do, of himself. But the view taken of the verse by most commentators will appear from Alfords paraphrase: I have real ground for glorying (in a legitimate and Christian manner); for I will not (as some false apostles do) allow myself to speak of any of those things which ( for , ) Christ did not work by me (but by some other) in order to the obedience (subjection to the gospel) of the Gentiles (then, as if the sentence were in the affirmative form, I will only boast of what Christ has veritably done by me toward the obedience of the Gentiles, he proceeds) by word and deed. This last phrase is to be joined with Rom 15:19.R.]
Rom 15:19. In the power of signs and wonders [ ]. Thus the of Paul is explained. Comp. the Acts of the Apostles.But he refers every thing, word and work, signs and wonders, in a more special sense (in signs the miracle refers to the coming renewed world, and in to the astonishment of the old world) to the power of the Spirit, the spiritual life in which the Holy Spirit has become one with his spirit.45 These wonders are incidentally a confirmation of the accounts of similar import in the Acts of the Apostles, and are therefore very uncomfortable to Baur, and others; comp. 2Co 12:12.
From Jerusalem. After the intensiveness of his labors, he comes to their extensiveness. Three points must be here observed: (1) From Jerusalem; (2) ; (3) To Illyricum. As for (1), the Apostle has reckoned his stay in Arabia and Damascus among his years of instruction, and not among his years as teacher. Likewise Jerusalem, where he first entered upon his apostolical labors, was not only the starting-point of the mission of all the apostles, but especially of his (see Act 9:28-29; Act 22:18.)
Round about [ ]. This does not mean in an are (from Jerusalem by way of Asia Minor, Macedonia, and Greece, to Illyricum; Theodoret, Flacius, and others), but round about;46 in which, indeed, points forming a circle come into consideration, though the expression must not be pressed geographically.
As far as Illyricum [ ]. The later expositors generally regard Illyricum as the terminus (see Tholuck); but Meyer, on the contrary, is of the opinion that this view subjects the Apostle to the suspicion of boasting; and probably, therefore, that he made an excursion into Illyricum, possibly to the journey narrated in Act 20:1-3. But means to the sea, not into the sea. In Act 20:1-3 there is no trace of a journey by way of Macedonia and Greece to the West.
I have fully preached, . [Literally: have fulfilled; but the E. V. conveys the meaning quite accurately.R.] Not completely discharged the office of the gospel (Beza, Bengel, and others), but completely spread the gospel. The expression, therefore, does not mean: accomplished every thing with the gospel (Luther), or, perfectly declared the gospel (Olshausen). See Meyer [p. 527] for other explanations. The difficulty disappears if we appreciate the circumstances and method of the apostles. They had neither time nor calling to perform missionary labor in every village; they understood their calling in a universally historic and dynamic sense, and, consequently, when they had once conquered the fortresses, they had also conquered the surrounding country.
B. Rom 15:20-24.
Rom 15:20. Yet on this wise making it my ambition [ . See Textual Note8. The verb means: to make it a point of honor. Alford thinks, however, that it loses its primary meaning here, which is doubtful.R.] See the Lexicons. The , as an accusative dependent on , see 2Co 10:15.
Was already named [ ]. Has been named according to His name.This principle [which must not be deemed an attempt to avoid opposition (Reiche, and others).R.] was in harmony with the labors of the apostles everywhere, because they had to lay the foundation. But it had a special meaning for Paulthat he had to establish the gospel in its full and most universal diffusion, and therein would not collide with the often nationally qualified, though evangelically free, missionary methods of the other apostles (see Galatians 2). The subsequent settlement of John in Ephesus was the result of a call to lay an ideal and unifying foundation, by means of which even the work of Paul could be carried further forward; besides, the labors of John embraced many churches which had arisen after Pauls labors in that region.
Rom 15:21. But as it is written. [See Textual Note9. introduces the positive explanation of , on this wise; not where others had preached, but according to this rule of Scripture.R.] Isa 52:15, according to the LXX. Meyer says that the subject is the (there mentioned) kings, not the nations. Not at all, even if the subject be violently rent asunder into two parts. The universal impulse of the gospel to go farther and farther into every land, was already expressed in prophecy.
Rom 15:22. For which cause also I have been for the most part hindered [ ]. Because he had to carry on his missionary labors now here and now there in the East. According to Meyer, Paul would say: By this means I have been hindered in most cases ( ), besides other instances. Undoubtedly the Apostle knows also other instances of hindrance; see 1Th 2:1847
Rom 15:23. No more having place [ ]. Meyer, following Luther: space, scope. [Philippi, De Wette, Alford: opportunity, occasion.R.] But the Apostles scope was conditioned by a standing place, a central point; and here it is most natural to think of such a place. Tholuck: The apostles were accustomed to carry on missionary labor in the metropolitan cities, leaving the further extension of the gospel to the churches established there, and therefore, after all, to let the pagani remain heathen.
Rom 15:24. Whensoever. The [instead of (Rec.).R.]: quandocunque.Spain []. Usually called Iberia by the Greeks. The Roman Hispania. According to Meyer, this plan for his journey was not fulfilled; according to Tholuck, the question depends, on whether we accept a second Roman captivity, and this again on the evidence of Clemens Romanius. See the Introduction to this Epistle [especially Dr. Schaffs note on p. 11], as well as the Introduction to the Pastoral Epistles. Neander, i., p. 525; Wieseler, Chron. des apost. Zeitalters, 1. Excursus. As a church already exists in Rome, although not established by an apostle, the Apostle cannot designate Rome as his principal object before Rome had met him in this respect; but as ancient Spain embraced the whole Pyrenean peninsula, it undoubtedly has for the Apostle the still further significance of a symbol of the whole West extending beyond Rome. To him, Spain meant the Western world. But Spain itself was a proper object, because there the two preliminary conditions of missionary labor already existed: Jews and Jewish synagogues, and Grecian and Roman civilization. It does hot follow, as Meyer supposes, that Paul gave up his plan of going to Spain after receiving the news, in his first captivity, on the state of things in the East, and thought chiefly of a return; Php 2:24.
[I will come to you. This clause is retained by Dr. Lange. See Textual Notes11 and12. Rejecting it, we paraphrase: But now I have no longer a central point for labor in these parts, and (as I am seeking to begin labor in the extreme West) I have had a desire to see you for many years while on my way to Spain. For (now that there is some hope of my starting for Spain, and as you are the Christian church nearest that region) I trust, &c.R.]
And to be sent forward (on my journey) thither by you [ . The denotes not merely by them, but from them, as a new point of departure.R.] The expression . not only expresses a real attendance, such as Paul generally received from the churches for his further journey, but also the friendly furtherance of his journey, or even the friendly dismission; Act 21:8.In some measure [ . Grotius: Non quantum vellem, sed quantum Licebit.R.] An expression of the high regard in which he held their fellowship.Filled, , by spiritual satiation.
C. Rom 15:25-33.
Rom 15:25. But now I go. He regards this new official hindrance as the last.[Ministering, . Present participle, not the future; the journey is part of the ministry, the whole action is already begun. This is lost sight of in the E. V.; Amer. Bible Union: I am going to Jerusalem to minister, is even more objectionable.R.] On the collection mentioned, see 2Co 9:1-2; Act 24:17. Origen is of the opinion that he wished to bring this collection home to the hearts of the Romans too.[48] He had time enough still for this.
Rom 15:26. For Maoedonia and Achaia thought it good [ . Dr. Lange: were joyfully willing. The above rendering is perhaps scarcely strong enough, but is taken from later revisions. It seems best to preserve the personification of the orginal.R.] The translation: they have wished, does not at all do justice to the .
A certain contribution [ . Literally, a certain communion or participation. As used here of a contribution, honesta et quitatis plena appellatio (Bengel).R.] As the symbol and expression of the , it is itself . The later giving of alms, and particularly that of the Middle Ages, has not kept this meaning in view. softens the force. Meyer says: There is no further trace in the Epistles of Paul of the community of goods. We might add: There is no trace from the outset of a legally carried out community of goods!
Rom 15:27. [For they thought it good, . The introduces an explanation of (Rom 15:26). The clause is = for they thought it good being their debtors.R.]In spiritual things. A statement of the cause of the propriety of this relief in temporal matters.[To minister, . The figurative priestly service is still in mind, and to it belongs the privilege and duty of providing for the poor saints. Who, then, cannot be Christs priest, so long as we have Christs poor with us?R.]In carnal things. The denote, in a general idea, external things; is the external, material, and finite side of human life, of life in general. Conclusion a majori ad minus.
Rom 15:28. And have secured to them. . Luther [marginal reading]: Truly and faithfully preserved to deliver up. To this belongs also here the full spiritual meaning and effect. Strange view: When I have brought over to them the money, sealed (Erasmus, and others). Still more strange: When I have safely effected, with letter and seal, the proper delivery of their collection. It may be that, by sealing, the Apostle alludes to the usual method of the world in the management of money affairs, as, for example, in Php 4:15. Meyer: Vouched for; that is, corroborated as the fruit ripened for them.[This fruit, ; i. e., the amount of the collection. There seems to be no reference to the fruit of love or faith, still less of Pauls activity.R.]
Rom 15:29. And I know, &c. [ , … See Textual Note15.] A text applicable in many ways for installation sermons.
Rom 15:30. Now I beseech you. The Apostles wonderful presentiment of what he has to experience in Jerusalem; see Act 20:22; Act 21:10 ff.
By our Lord Jesus Christ. . see Rom 12:1.By the love of the Spirit. Meyer: The love effected by the Holy Spirit. As this is self-evident, Paul means a love extending itself with the Christian spirit, so as to embrace in its universality the entire kingdom of God, which can pray for all affairs of the kingdom and its administrators, and overflows the whole earth.
In your prayers. Codd. D. E. [F. G.] add the proper gloss ; Col 4:12. [See Textual Note17. It is not genuine, though correct.R.]
Rom 15:31. [The disobedient, . Either unbelieving (E. V., Hodge, De Wette, and others) or disobedient (Philippi, and others). The two ideas are intimately related in the New Testament, but the latter seems the prominent one here.R.] The Apostle describes the unbelieving Jews as disobedient. Those were, in a special sense, rebels against the Messiah, who refused the obedience of faith.My ministration [ ]. Meyer: My rendering of service designed for Jerusalem.[May prove acceptable. Of this he had doubts, and with good reason.49 Yet he adds: to the saints.R.]
Rom 15:32. That I may come unto you in joy [ . In the element of joy; the emphasis rests on this phrase.R.] As if he had, to a certain extent, forebodings that he might come to them in sad circumstances, as a captive.
And may with you be refreshed. By spiritual interchange. [Alford: That we may mutually refresh ourselves; I after my dangers and deliverances, you after your anxieties for me. See Textual Note20.R.]
Rom 15:33. Now the God of peace. It is very natural for him here to call God the God of peace, in consequence of his conflicts and their differences. Grotius accepts the latter alone; Meyer, the former alone; Philippi, the peace of reconciliation; Fritzsche, salvation in a general sense; Tholuck, different occasions; see Rom 16:20; Php 4:9; 1Th 5:23; Heb 13:20.
DOCTRINAL AND ETHICAL
1. On the great importance of this section, see the Introduction, the Arrangement, and the Summary.
2. On Rom 15:14. The church of that day at Rome, compared with that of the present day.
3. On Rom 15:15. The sense of the calling and the duty of the calling embolden. The Apostles sense of his great calling.
4. Grand view of the conversion of the whole world. An offering in which the nations are offered to God. Christ, as the High-Priest, has brought a propitiatory sacrifice; now the ministers, as subordinate priests, must present the thank-offering and burnt-offering. But what a source of worship, and of the elevation and purification of worship, has proceeded from the ministerial service of Paul in both an extensive and intensive respect: churches, church-towers, hymns, prayers, festivals without number, and praising Gentiles (Rom 15:10-11). The antiphony of praising Gentiles (Rom 15:11) responds to the extolling intonation of the Apostle (Rom 15:10). [Hodge: In this beautiful passage we see the nature of the only priesthood which belongs to the Christian ministry. It is not their office to make atonement for sin, or to offer a propitiatory sacrifice to God, but, by the preaching of the gospel, to bring men, by the influence of the Holy Spirit, to offer themselves as a living sacrifice, holy and acceptable to God. Comp. Calvin.R.]
5. Pauls missionary sphere. See his Life in the Introduction.
6. Pauls principle in Rom 15:20; a principle of genuine churchliness in contrast with hierarchical and sectarian propagandism. [The term used by the Apostle belongs to the sphere of minor morals, to a point of honor, indeed. Yet the principle is not unimportant. Men may be Christians, and disregard it, but not Christian gentlemen, not men possessed of that delicate sense of propriety which no rules can impart. Besides, such efforts at proselyting generally ignore the essential graces of Christianity: humility, self-abnegation, charity. He who insists on missionary efforts among Christian people, is necessarily uncharitable. Sects whose main efforts are in this channel, will not be celebrated for the graces of Christianity. Moreover, Christian ethics have so far informed the world, that ungodly men recognize the necessity of honorable conduct in Christial workers, and can sneer at the unseemly competitions of much that is called pious zeal. This does not prove that the worlds sense of honor is higher than that of the Church, but that the standard of sectarian proselytists is far too low. That a man can be a zealous missionary and not be a meddlesome propagandist, is evident from the case of this Apostle.R.]
7. On Rom 15:23. The thoroughly dynamical view which the apostles had of the world, is reflected even in their thoroughly dynamical missionary method, according to which they conquered the capital and central points of the ancient world.
8. Rom 15:26 ff. The idea of fellowship in its full universality. The sacred method in the matter of collections: (1) An assignment of reasons (debtors); (2) Voluntariness; (3) Authentication; (4) Connection with the purposes of Gods kingdom.
9. Spain, as the representative of France, Britain, Germany, and Scandinavia. [And of America, too! For from the neighborhood of the pillars of Hercules, toward which Pauls missionary zeal led him, the voyager sailed who discovered the new world.R.] How does the matter stand now? Paul through Rome to Spainthis has again become a prospect of the present day, or a pium desiderium. [From Spain to Rome seems the likelier course; yet, where Spain has long held her hand, how strong is the rule of Rome!R.]
10. On the Apostles great anticipation, see the Exeg. Notes.
11. Prayer a wrestling and striving. See the history of Jacob at Jabbok. The Israelites = Gods warriors. Christians at Rome must now help the Apostle to fight against the schemes of degenerate warriors of God.
12. The God of peace. As an infinite source of peace, as if peace itself constituted His divinity. So the love of the Spirit; the whole Spirit which in Christianity is poured out over the earth, must be regarded as a breath of Love and of Spring exhaling over the earth.
13. Amen. See the Lexicons, the Concordance, and the Catechisms. Also the conclusion of chap. 16.
HOMILETICAL AND PRACTICAL
Rom 15:14-33
The good testimony which Paul gives to the Christians at Rome (Rom 15:14).The Apostles call as the Apostle to the Gentiles. 1. From whom did he receive it? From God, who gave him this grace (comp. Rom 1:5; Rom 12:3; Gal 1:1). 2. How did he regard it? As a priestly employment in the sanctuary of the New Testament. 3. What blessing did he derive from it? He brought the Gentiles to obedience to the gospel. 4. By what rule did he administer it? To preach the gospel only where it was not yet known (Rom 15:14-21).The proclamation of the gospel regarded as a priestly service (Rom 15:16).The task of the missionary to the heathen. 1. What is it? To administer the gospel among the heathen; that is, to declare it with priestly consecration, devotion, and patience. 2. What should be its constant end? To labor that the heathen may be an offering, a. acceptable to God; b. sanctified by the Holy Ghost (Rom 15:15-16).The most beautiful and best glory is, when we can glory of serving God (Rom 15:17).The right means for conversion (Rom 15:18-19).Pauls great field of labor (Rom 15:19).The first missionary sphere among the Gentiles (Rom 15:19).From East to West! That was the course of the gospel in the first period of the Christian Church. But it has subsequently come to be from West to East! (Rom 15:19.)To build on another mans foundation, a mark of sectarianism (Rom 15:20). Common nowadays.
The Apostle Pauls plans for his last journeys. 1. They bear witness to his enterprising spirit, which continued fresh in Christian joy even to his old age; 2. But they are accompanied by anxious forebodings, that lead him to request the intercession of others (Rom 15:22-33).Christian collections. 1. How must we regard them? As a service rendered to the saints; either, because, a. spiritual gifts have been received from a certain quarter, for which service in temporal goods is willingly shown; or, b. because brotherly love always requires us to do good to every man, but especially to those who are of the household of faith (Gal 6:10). 2. How must they be taken up? a. In such a way that no moral compulsion be exercised; b. But so that all givers can bring their gifts willingly (Rom 15:25-28).Only he who can say, with Paul, I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ, can cheerfully respond to a call to preach to another congregation (Rom 15:29).The fulness of the blessing of the gospel of Christ. It consists: 1. In unconverted people being won to the kingdom of God; 2. In converted people being furthered in knowledge, faith, and holiness (Rom 15:29)..The Apostles request for the intercession of the Church at Rome in his behalf. 1. Motives: The Church should intercede for him: a. For the Lord Jesus Christs sakethat is, for the sake of the Lords honor; b. For the love of the Spiritthat is, on account of the fraternal fellowship effected by the Holy Ghost between the Apostle and the Church. 2. The object of the intercession: a. On the one hand, the deliverance of the Apostle from the unbelievers in Judea; b. The friendly reception of his service of love (the collection) by the saints there. 3. The desired result: a. That he should come to Rome in peace; b. And might be refreshed with the Church in Rome (Rom 15:30-32).The God of patience and comfort is a God of hope, and the God of hope is a God of peace (Rom 15:32; comp. Rom 15:5; Rom 15:13).
Luther: On Rom 15:14-15 : This is, though you do not need ray writing, yet I am urged by my office, which I have by Gods grace, to teach and to admonish every one of you.
Starke: Blessed be the land which is full of the gospel of Christ! That is more than if it were full of gold and silver (Rom 15:19).Do not remove from one place to another without necessity and a good cause; remain in your country, and live honestly (Rom 15:23).Hedinger: Notice that Paul will not build on any other mans foundation; but now it is nothing new in the Church for one to take from another his good ground, Christ, by clamoring, exciting suspicion, and other forms of wickedness (Rom 15:20).What does love for Christ not do? What a journey to Rome and Spain? Friend, are you not an official successor of Paul, a pastor, and a shepherd of souls? How many miles do you have to go on the way to the preaching stations, the school, or the private house of one of your hearers? How often, and how willingly, do you make the visit? (Rom 15:24.)Praying is the same as fighting. It is greater labor than ploughing. But how indifferently do you regard it! (Rom 15:30.)
Spener, on Rom 15:29 : Such confidence of the preacher in the fellowship of his flock effects much good, for it proves love. A want of confidence, on the other hand, destroys much edification.To the ministerial office there belong: 1. Teaching; 2. Care for the poor; 3. Admonition of the hearers to prayer (Rom 15:14-33).He is not worthy to be in Christs kingdom and to enjoy it, who does not daily pray that it may be extended (Rom 15:30).
Gerlach: Paul regards himself as a priest, who, by the preaching of the gospel, prepares and presents to God the offering of the whole Gentile world.
Heubner: Pauls solicitude lay: 1. In the office which was given to him, with which he also received strength; 2. In the holy love which he had. Where both of these exist, admonitions are never wholly fruitless (Rom 15:15).A minister who is merely a preacher, becomes a talker; but, reversely, the priest should always be a preacher, or else he will be merely a Japanese bonze (Rom 15:16).Christian love has regard for the rights of others (Rom 15:20).The highest service of missionaries is, that they must begin from the very start, and labor with the rough material (Rom 15:21).The change in the circle of operation.The journeys of the Apostles, which were holy, abundant in blessing, and full of suffering (Rom 15:24).Spiritual benefactors are the highest, and though temporal blessings cannot perfectly requite their spiritual benefits, we should nevertheless repay even with them (Rom 15:26-27).Christians should not come empty to each other, but with spiritual blessings (Rom 15:29).The power of Christian intercession (Rom 15:30).
Besser: The Apostles official seal to the Epistle to the Romans (Rom 15:14-33).The pure sacrificial vessel is the gospel of God; the Gentiles, brought by faith in this vessel, are an acceptable offering, sanctified by the Holy Spirit, who is the sacrificial fire from heaven (1Pe 1:12), who continues the holy burning by which Christ has sanctified himself for a burnt-offering for all (Rom 15:16).Miracles in themselves are no proof of truth; but as signs of the real Christ, the miracles of the Apostles imprint a seal upon their doctrine for the joy of believers and for the judgment of unbelievers (Rom 15:18-19).The fight of faith is fought by him who prays, seeing and feeling the opposite of his hope, and seeking the concealed face of God, who is a God of hope (Rom 15:30).God gives peace everywhere and in every manner (2Th 3:16): Peace in believing on His grace (Rom 5:1), peace in reliance on the love of His government (Rom 8:28), peace in the certainty that Christ reigns over His enemies (Rom 16:20), and peace in the love of the Spirit (Rom 15:33).
[Burkitt: As we honor 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 cherish the success of the gospel of peace, let us preserve it where it is, and pursue it where it flies from us.Henry: The blessing of the gospel is the treasure which we have in earthen vessels. When ministers are fully prepared to give, and people fully prepared to receive, this blessing, both are happy. Many have the gospel who have not the blessing of the gospel, and so they have it in vain. The gospel will not profit, unless God bless it on us; and it is our duty to wait upon Him for that blessing, and for the fulness of it.
[Doddridge: Let us adore the God of grace and peace, who works the most important ends by methods unthought of by us; and let us be very cautious that we do not rashly judge that He hath rejected our prayers, because we do not see them answered in that particular way which might have been more agreeable to our own wishes.Clarke: 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 prestablished opinion. Avoid all polemical heat and rancor; 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.
[Hodge: As oil poured on water smoothes its surface and renders it transparent, so does kindness calm the minds of men, and prepare them for the ready entrance of the truth. Besides these qualifications, he who admonishes others should be entitled thus to act. It is not necessary that this title should rest on his official station; but there should be superiority of some kindof age, excellence, or knowledgeto give his admonitions due effect.Barnes: The success of a minister is not for his own praises, but for the honor of God; not by his skill or power, but by the aid of Jesus Christ.God may disappoint us in regard to the mode in which we purpose to do good; but if we really desire it, He will enable us to do it in His own way. It may be better to preach the gospel in bonds than at liberty; it is better to do it in a prison, than not at all. Bunyan wrote the Pilgrims Progress to amuse his heavy hours during a twelve years cruel imprisonment. If he had been at liberty, he probably would not have written it at all.J. F. H.]
Footnotes:
[22]Rom 15:14.[Instead of (. A. B. C. D. F.), adopted by modern editors generally, is found in L., many cursives, versions, and fathers. As an alteration to strengthen the sense, or an error of the transcriber, it is readily accounted for. The list of cursives given by Dr. Hodge adds little to the support of this reading.The is also omitted, and put before , in some authorities. These are evidently corrections, to avoid repeating for the third time.
[23]Rom 15:15.[A. B.: . Evidently a gloss, since the adjective is used adverbially.
[24]Rom 15:15.[1. A. B. C., omit ; rejected by Lachmann, Tischendorf, Tregelles. It is found in 3. D. F. L., Vulgate, &c.; adopted by Philippi, De Wette, Meyer, Lange; bracketted by Alford. The omission can be accounted for by the interruption the word made in the connection, while there is no good reason for its insertion, save its genuineness.
[25]Rom 15:16.[Rec., D. L., some versions and fathers: . . A. B. C. F.: ; so Lachmann, Tischendorf, Alford, Tregelles.The same order is found in Rom 15:17, on the authority of all MSS., but the E. V. has transposed, as it too frequently does.
[26]Rom 15:17.[B. C. D. F. G., and some cursives: ; so Lachmann, Tischendorf, De Wette, Alford, Tregelles, Lange. Omitted in the Rec., . A. L., by Philippi. The article not being understood, it was omitted.Hence my boasting.
[27]Rom 15:17.[The Rec. omits ; but the MSS. all insert it.
[28]Rom 15:19.[ (1) The Rec. (with . D2. L.) inserts after . So most cursives, some versions, and fathers. But it is defended by no critical editor of the present day. Philippi, who is perhaps the most conservative of critics, with respect to the Recepta, only places this reading beside the one mentioned next. (2) A. C. D12. F., most versions and fathers: . So Griesbach, Lachmann, Scholz, Tischendorf (ed. 1, not since), Hodge, Philippi, De Wette, Wordsworth, Tregelles. (3) B., Pelagius, have only. So Tischendorf, Meyer, and Lange. The reason urged in favor of (3), which has so little MS. support, is the difficulty of accounting for it otherwise, and the strong temptation to explain it by or . But this is hardly a sufficient reason. Tregelles, the most careful of English editors, especially about inserting the longer of two readings, adopts (2), and Alford puts it in brackets.
[29]Rom 15:20.[. A. C. D2 3. L.: . B. D1. F. (Lachmann, Tregelles): . There are other variations, all of which indicate that the original reading was one occasioning grammatical difficulty. Hence the first reading is generally adopted, and the other considered a grammatical correction.The E. V. requires emendation, both on account of the participial form, connecting this verse with the preceding one, and in order to bring out the force of . The revision of Five Ang. Clergymen is followed. Emulous (Amer. Bible Union) is objectionable in a popular version. Dr. Lange: So aber, dass ich es fr Ehrensache halte; But so, that I held it for a matter of honor. This gives the exact force of the verb. See the Exeg. Notes.
[30]Rom 15:21.[An exact citation from the LXX., Isa 52:15. The Hebrew reads: . The E. V. (Isa 52:15) gives an accurate rendering. The LXX. adds, with sufficient ground in the context: , referring to my servant (Rom 15:13).
[31]Rom 15:22.[B. D. F., Lachmann: , which is probably a gloss. . A. C. L.: . So Tischendorf, Philippi, Meyer, De Wette, Alford, Tregelles.
[32]Rom 15:24.[Rec., with 3. L., inserts . Omitted in 1. A. B. C. D. F., many versions and fathers; rejected by Griesbach, Lachmann, Meyer, Philippi, Alford, Tregelles. Tischendorf has adopted this reading in ed. 2; De Wette prefers it; Lange adopts it. It is better to reject, since, on many accounts, it is the less difficult reading, and likely to be added.The real critical difficulty lies in the question respecting (see note 12).
[33]Rom 15:24.[. A. B. C. D. L. insert . Omitted in F., versions and fathers. The minor authorities for the omission are much the same as in the case of the preceding variation (hence Dr. Hodge says most of these authorities omit ); but the MS. authority is as decidedly in favor of as it is against . The editors differ: Griesbach and his followers, Philippi, Hodge (apparently), Meyer, reject it; Lachmann, Tischendorf, De Wette, Alford, Wordsworth, Tregelles, Lange, retain it. Meyer thinks its presence in the early uncial shows, not that the whole disputed passage was original, but early inserted, and then partially corrected, thus leaving . This is very improbable, since this reading is so difficult; besides, there is no evidence whatever supporting it. Many, for convenience sake, reject . Lachmann puts from to in parenthesis, connecting closely with Rom 15:25; but this connection is unlikely.The reader can consult Meyer, Philippi, and critical editors, on the whole question. A careful consideration of the case impels me to retain , putting a period or colon (as in E. V.) after ; to accept an anacoluthon, or aposiopesis, and to take the participles of Rom 15:23 as verbs. This is the most defensible position, but further reasons cannot be added here. See the paraphrase in the Exeg. Notes.
[34]Rom 15:24.[Rec., with . A. C. L.: ; B. () D. F.: . The former is adopted by Philippi, Tregelles; the latter by Lachmann, Tischendorf, Meyer, De Wette, Alford, Lange.
[35]Rom 15:28.[, I will proceed, with a primary reference to the point of departure (), but followed by , it points to the terminus ad quem. Neither come (E. V.) nor go (Amer. Bible Union) exactly meets the case. Return, in this case, is peculiarly appropriate; return from Jerusalem and go to Spain. So Five Ang. Clergymen.The labors of the learned authors have been freely used in this section.
[36]Rom 15:29.[The words (inserted before , in 3. L. Rec., versions and fathers) are now considered a gloss. They are not found in 1. A. B. C. D. F., are rejected by the Latin fathers, and by all modern critical editors, also Philippi and Hodge, who are least disposed to vary from the Recepta.
[37]Rom 15:30.[B. omits , and the variations in position are numerous. Alford accordingly brackets it; but it is received by most editors without question.
[38]Rom 15:30.[D. F. G. insert (similarly some editions of the Vulgate). A correct gloss, hence the more suspicious.
[39]Rom 15:31.[B. D1. F. G. read . But . A. C. D23. L., most versions favor , which is adopted by most later editors. So Tischendorf, Meyer, Philippi, Tregelles. Lachmann prefers the former, which, however, seems to have been substituted as an explanation.On the same authority, . is to be preferred to . (Lachmann).
[40]Rom 15:32.[Instead of the well-sustained and generally received (Rec., 2. A. C. D3. L., most versions and fathers), we find (B.), (D1. F.), (1.). The uncial authority is decisive. Besides, Paul always says: , never (so Meyer, and others).
[41]Rom 15:32.[Lachmann and Tischendorf omit , on the authority of B. The words are found (with variations) in (.) A. C. (D. F.) L., and are adopted by Meyer, De Wette, Philippi, Tregelles. Alford brackets. Notwithstanding the variations, there is no motive for insertion which would justify us in rejecting the clause.
[42]Rom 15:33.[A. F. G. omit ; found in . B. C. D. L., versions and fathers. Bracketted by Tregelles, but generally received. The word is always open to some suspicion, as a liturgical addition, at the close of a benediction.R.]
[43][Meyer (followed by Hodge in last edition) understands it to mean: I of myself, without the testimony of others. He urges the emphasis which he thinks rests on . Were the meaning that suggested by Dr. Lange, the form would be . But the view of Dr. Lange corresponds best with that taken of the same expression, pp. 243, 244. Hence we alter I myself also into even I myself (so Five Ang. Clergymen). Lange: Ichauch als einer und derselbe.R.]
[44][This verse, instead of supporting the idea that the Christian ministry is a priesthood, virtually opposes it. Had the Apostle laid claim to actual and special sacerdotal functions, it is very unlikely that he would have kept the claim so constantly out of sight in his Epistles. In this passage, the offering is a figurative one; the priestly function is also figurative. The silence of the rest of his writings of itself proves that this must he regarded in another than a literal sense. See Doctr. Note4.R.]
[45][Should be accepted as the correct reading, then, of course, may be taken in the second sense (see p. 235); yet this is not absolutely necessary, since Meyer rejects the longer reading, and at the same time refers to the Holy Spirit. But the reading is more probably correct; see Textual Note7.R.]
[46][De Wette, Philippi, Alford, and others, join this with Jerusalem, taking it as = and the neighborhood. It does seem to be connected with the starting-point, and yet Dr. Lange rightly includes the intermediate journeyings, &c.R.]
[47][Philippi, Hodge, and others, adopt this view of as = plerumque, for the most parti. e., this was the principal reason. Alford follows Schott and De Wette, who understand it to mean: these many timesi. e., so often. Stuart calls attention to as indicating the impossibility of his coming hitherto.R.]
[48][A most gratuitous assumption is that of Schott, that these collections were to win favor, and protect him during his absence in the extreme West. Decidedly unpauline!R.]
[49][The existence of a coolness between Paul and the Christians at Jerusalem, perhaps the great body of them, is evident from the Epistle to the Galatians and the Acts of the Apostles. But this by no means implies either a want of unity among the apostles personally, or different gospels. See Langes Comm. Galatians, pp. 40, 53; Lightfoot, Galatians, Dissertation iii. pp. 283 ff., St. Paul and the Three.R.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. (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, (16) 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. (17) I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. (18) For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, (19) Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. (20) Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation: (21) But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand. (22) For which cause also I have been much hindered from coming to you. (23) But now having no more place in these parts, and having a great desire these many years to come unto you; (24) Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. (25) But now I go unto Jerusalem to minister unto the saints. (26) For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. (27) It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. (28) When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. (29) And I am sure that, when I come unto you, I shall come in the fullness of the blessing of the gospel of Christ.
I pass over the whole of Paul’s account of himself, and of his pro-posed journey, for the sake of shortness. But I detain the Reader at this verse, to make a short observation on the assurance he had, that when he came to the Church, he should come in the fulness of the blessing of the Gospel of Christ. It is very sweet and blessed to those who minister in holy things, when from the Lord’s impression upon their own souls, they have strong faith, that the Lord will make their labors blessed to others also. Paul knew, that he had an interest in their prayers. And his own heart had been led out in prayer for them. And hence he drew the well-founded conclusion: I know and am sure that when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ, Reader! depend upon it, the same holds good in every age of the Church. When a faithful minister and servant of Christ, hath his soul frequently led out in prayer for the people, and the people are frequently led out in soul prayer for him; the Lord will bless, and doth bless, both minister and people. And the heart of the poorest minister is encouraged, when he knoweth that he there lives in the affections of the people; and that they are daily going to Court to remember him, and his poor services, to the King. And the thought of this, that the people are at prayer for him, gives a lift to his soul when he hardly knows how to pray for himself. Paul knew that he should come in the fulness of the blessing of the Gospel of Christ when he came to Rome, for his heart was there: and God was his witness, that without ceasing, he was always making mention of them in his prayers, Rom 1:9-10 . And the Lord had bid him be of good cheer, for he must bear witness of Him at Rome, Act 23:11 . It is truly blessed to be thus borne up on the wings of faith, and prayer, before the Lord!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
Ver. 14. Full of goodness ] The excellency of a godly man is to follow God fully, as Caleb, Num 14:24 ; to have a heart full of goodness, as these Romans, a life full of good works, as Tabitha, Act 9:36 . These shall receive a full reward, 2Jn 1:8 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 33. ] He first (14 16) excuses the boldness of his writing , by the allegation of his office as Apostle of the Gentiles .
Fuente: Henry Alford’s Greek Testament
14. ] , I myself , = ‘idem,’ Lat., ‘notwithstanding what I have written:’ see ch. Rom 7:25 , note. Meyer understands it, ‘ without information from others :’ Bengel and Olsh., ‘ I myself, as well as others :’ Rckert, ‘I not only wish it ( Rom 15:13 ), but am persuaded for myself that it is so.’
, ye also yourselves , i.e. without exhortation of mine.
Fuente: Henry Alford’s Greek Testament
Rom 15:14 . : the tone in which he has written, especially in chap. 14, might suggest that he thought them very defective either in intelligence, or love, or both; but he disclaims any such inference from his words. has a friendly emphasis: cf. Rom 7:4 . cf. Rom 7:25 : it means “even I myself, who have taken it upon me to address you so plainly”. : that even of yourselves ye are full of goodness, i.e. , without any help from me. in all N.T. passages (Gal 5:22 , Eph 5:9 , 2Th 1:11 ) seems to have an association with in the sense of “kind”: the goodness of which Paul speaks here is probably therefore not virtue in general, but the charity on which such stress is laid in chap. 14 as the only rule of Christian conduct. : filled full of all knowledge “our Christian knowledge in its entirety” (Sanday and Headlam). This, again, may refer to the comprehension of Christianity shown by the strong of chap. 14: or it may be intended to apologise for the unusually doctrinal character of the epistle. Both and occur also in Rom 1:29 . . : in a sense therefore self-sufficient.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rom 15:14-21
14And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another. 15But I have written very boldly to you on some points so as to remind you again, because of the grace that was given me from God, 16to be a minister of Christ Jesus to the Gentiles, ministering as a priest of the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit. 17Therefore in Christ Jesus I have found reason for boasting in things pertaining to God. 18For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, 19in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ. 20And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man’s foundation; 21but as it is written, “They who had no news of Him shall see, And they who have not heard shall understand.”
Rom 15:14
NASB”And concerning you, my brethren, I myself also am convinced”
NKJV”Now I myself am confident concerning you, my brethren”
NRSV”I myself feel confident about you, my brothers and sisters”
TEV”My friends: I myself feel sure that you”
NJB”It is not because I have any doubts about you, my brothers, on the contrary I am quite certain that you”
The “I” (auto eg) is very emphatic in Greek. Paul is truly complimenting this church (“convinced,” prefect passive indicative).
Paul asserts three things about these Roman Christians in Rom 15:14.
1. they are full of goodness (present active indicative)
2. they are full of knowledge (perfect passive participle)
3. they are able to admonish one another present passive participle
This verse implies that Paul is not bringing a new message to them, but explaining and clarifying the good news which they already had heard and accepted (cf. Rom 15:15).
“you yourselves are full of goodness, filled with all” As the “I myself” is emphatic in the first phrase, “you yourselves” is emphatic here. The term “full” (mestos) means “full of” or “replete.” Paul used this term only twice, both times in Romans (Rom 15:29; Rom 15:14).
The term “filled” (plro) is a perfect passive participle. Paul used this term often in Romans (cf. Rom 1:29; Rom 8:4; Rom 13:8; Rom 15:13-14; Rom 15:19). He also uses the noun plrma often in Romans (cf. Rom 11:12; Rom 11:25; Rom 13:10; Rom 15:29), but never the adjective in any of his writings.
It was Paul’s desire that a full gospel completely fill believers to overflow in love and service. Believers have all they need in Christ. They need to fully accept and receive this assurance.
“full of goodness, filled with all knowledge” There are two ways to understand these terms: (1) that they relate contextually to the immediately preceding literary unit of Rom 14:1 to Rom 15:13 -the believer’s love for each other amidst the differences between Christians in the ambiguous biblical areas. This may be confirmed by the general use of the term “good” in Rom 14:16; Rom 15:2 and here or (2) that it relate to the whole gospel of faith and practice, orthodoxy, and orthopraxy.
“able to admonish one another” The church is designed by God to encourage and admonish each other (cf. 1Co 12:7; Col 3:16; 1Th 5:14; 2Th 3:15). We are saved to serve, to serve God by serving one another! We are to live for the health and growth of the body!
Rom 15:15 “I have written very boldly to you” Paul wrote his letter to the Romans from Corinth. He was attacked by one of the factions in that church for being bold in his letters, but weak in person. This verb form of the word “boldly” is found in 2Co 10:2; 2Co 10:12; 2Co 11:21. Paul’s boldness came from his conversion, call, and knowledge of the gospel.
“because of the grace that was given me from God” Paul refers to the grace of God (cf. Rom 1:5; Rom 12:3; 1Co 3:10; 1Co 15:10; Gal 2:9; and Eph 3:7-8) which called him, saved him, gifted him, and sent him to the Gentiles (cf. Rom 11:13; Rom 15:16). It is a way of asserting his apostleship and authority (cf. Rom 1:1; Rom 1:5).
Rom 15:16 “minister. . .ministering. . .offering. . .acceptable” Rom 15:16-17 contain several priestly terms and phrases. “Minister” is used of priestly service in Rom 15:27. It is used of Christ’s service in Heb 8:2. Paul saw himself as a priest (cf. Php 2:17) offering the Gentiles to God, which was Israel’s task (cf. Exo 19:5-6; Isa 66:20). The church has been given this evangelistic assignment (cf. Mat 28:18-20; Luk 24:47; Act 1:8). The church is called by OT priesthood terms in 1Pe 2:5; 1Pe 2:9 and Rev 1:6.
“the gospel of God It is not only the gospel of Jesus (cf. Mar 1:1; Rom 1:16; Rom 15:19; 1Co 9:12; 1Co 9:18; 2Co 2:12; 2Co 4:4; 2Co 9:13; 2Co 10:14; Gal 1:7, etc.), but also can rightfully be called “the gospel of God” (cf. Mar 1:14; Rom 15:16; 2Co 11:7; 1Th 2:2; 1Th 2:8-9; 1Pe 4:17). It is the culmination of the heart of God promised from Gen 3:15; Gen 12:3; Exo 19:5-6 and prophesied so often in Isaiah (i.e., Isa 2:2-4; Isa 51:4-5).
“sanctified by the Holy Spirit” This is a perfect passive participle meaning, “have been and continue to be sanctified by the Holy Spirit.” This may again reflect the tension between Jewish and Gentile believers in the Roman church. Paul stated clearly that the nations (Gentiles) had been and continue to be fully accepted and consecrated by the Holy Spirit (cf. 1Co 6:11).
Rom 15:17-19 Notice the unified action of the Triune God: to God (cf. v.17); in Christ (cf. Rom 15:17); and in the power of the Spirit (cf. Rom 15:19). Notice also the three Persons of the godhead in Rom 15:30. Although the term “Trinity” is not biblical, the concept is (cf. Mat 3:16-17; Mat 28:19; Act 2:33-34; Rom 8:9-10; 1Co 12:4-6; 2Co 1:21; 2Co 13:14; Eph 1:3-14; Eph 4:4-6; Tit 3:4-6; 1Pe 1:2). See SPECIAL TOPIC: THE TRINITY at Rom 8:11.
Rom 15:18-19 Paul listed the different ways his Gentile ministry had been effective (1) by word; (2) by deed; (3) in signs; (4) in wonders; and (5) all through the power of the Spirit.
Just a note about a manuscript variation related to #5, “the Spirit” (i.e., MS B): some Greek texts add “the Holy Spirit” (i.e., MSS A, D*), some have “the Spirit of God” (i.e., MSS P46, , D1). As with so many of these variations, this addition, or uninspired clarification, does not affect the truth of the passage. It was usually an attempt to standardize the phrasing of the NT by later scribes who copied the text. UBS4 gives “Spirit of God” a “C” rating (difficulty in deciding).
Rom 15:18 “resulting in the obedience of the Gentiles” God’s goal has always been a people who reflect His character. The gospel of Jesus restores the image of God lost in the Fall of Genesis 3. Intimate fellowship with God is evidenced by godly character. The goal of Christianity is fellowship with God and Christlikeness, now!
“by word and deed” This referred to Paul’s ministry, not the obedience of the Roman Christians. It is obviously linked to the power of the Spirit in Rom 15:19.
Rom 15:19 “in the power of signs and wonders” These two terms appear together many times in Acts (cf. Act 14:8-10; Act 16:16-18; Act 16:25-26; Act 20:9-12; Act 28:8-9), describing God’s power working through the gospel (cf. 2Co 12:12). They appear to be synonymous. Exactly to what this referred-miracles or conversion-is uncertain. Here again, this may be a hint at the tension over Paul’s apostleship. As God confirmed the work of the Twelve in Jerusalem, He also confirmed the work of Paul among the Gentiles by means of observable signs.
“I have fully preached the gospel of Christ” This is a perfect active infinitive of plro (cf. Rom 15:14). This implies that Paul believed he had finished his preaching task in the eastern Mediterranean (cf. Rom 15:23).
“as far as Illyricum” This Roman province, also known as Dalmatia, was located on the eastern side of the Adriatic Sea north west of the Grecian peninsula (Macedonia). Acts never records Paul as preaching there but it does put him in the area (cf. Act 20:1-2). “As far as” could mean “on the border of” or “in the region of.”
Rom 15:20 “And thus I aspired to preach the gospel, not where Christ was already named” This was Paul’s consistent missionary strategy (cf. 1Co 3:10; 2Co 10:15-16). He wanted to reach the pagans who had never had the chance to hear and receive the gospel. He usually picked large, strategically located cities of the Roman Empire so that the established church could evangelize and disciple their surrounding areas.
Rom 15:21 This is a quote from the Septuagint (LXX) of Isa 52:15 which speaks of the Gentiles hearing about God. Paul chose this prophecy as his missionary strategy.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
persuaded. See Rom 8:38.
full. See Rom 1:29.
goodness. Greek. agathosune. Here, Gal 1:5, Gal 1:22. Eph 5:9. 2Th 1:11.
knowledge. App-132.
admonish. See Act 20:31.
Fuente: Companion Bible Notes, Appendices and Graphics
14-33.] He first (14-16) excuses the boldness of his writing, by the allegation of his office as Apostle of the Gentiles.
Fuente: The Greek Testament
Rom 15:14. , my brethren) As one street often conducts men going out of a large city through several gates, so the conclusion of this epistle is manifold. The first begins with this verse; the second with ch. Rom 16:1; the third with Rom 16:17; the fourth with Rom 16:21; and the fifth with Rom 16:25.- , I myself also) not merely others, hold this opinion of you, ch. Rom 1:8.- , you yourselves also) even without any admonition of mine.-, who are able) By this very declaration he exhorts them to exercise that ability.- , also one another) not merely that every one should be his own monitor; comp. 2Ti 2:2.-, to admonish) He points to this ability, [viz. such as consists in this] that a man may be , full of goodness, full from the new creation itself; filled () with all knowledge, filled, viz. by daily exercise; in the understanding and the will. So, goodness and knowledge are joined, 1Pe 3:6-7, and the former is especially recommended to women, the latter to men. , is properly knowledge; and such knowledge, as shows respect to the weaker vessel, obtains the name of moderation, yet it is in reality knowledge.
Fuente: Gnomon of the New Testament
Rom 15:14
Rom 15:14
And I myself also am persuaded of you, my brethren, that ye yourselves are full of goodness,-He assures them of his confidence in their goodness and knowledge and ability to instruct and admonish one another.
filled with all knowledge, able also to admonish one another.-The various spiritual gifts bestowed upon those among them the ability to give this knowledge and instruction. Doubtless many gifted persons had gone to Rome to assist in converting the people.
Fuente: Old and New Testaments Restoration Commentary
a Preacher Who Found His Own Field
Rom 15:14-21
A superficial judge of the Apostles life at the time to which he refers might have supposed him to be a mere Jewish traveler, hurrying to and fro, under circumstances of extreme poverty and with no special results. But, in fact he was laying the foundations of the Christian commonwealth. His one ambition was to present the Gentiles as a whole burnt-offering to God; see Rom 15:16. The phrase there is suggestive of the supreme sacrifice which was nobly realized in the strength of purpose that led those churches, shortly afterward, to yield holocausts of martyrs under Neros persecutions.
All this was due to Christ working through the Apostle. Anything that was not wrought through the power of the indwelling Christ was not worth recounting. The work which really told was not what Paul did for Christ, but what Christ did through Paul. It is noticeable how careful Paul was to break up new ground. This is especially characteristic of all the best and highest forms of work. It is a poor and mean church which recruits itself from the labors of others, but has no power to secure converts from the world!
Fuente: F.B. Meyer’s Through the Bible Commentary
I: Phi 1:7, 2Ti 1:5, Phm 1:21, Heb 6:9, 2Pe 1:12, 1Jo 2:21
full: Phi 1:11, Col 1:8-10, 2Pe 1:5-8
filled: 1Co 8:1, 1Co 8:7, 1Co 8:10
able: Col 3:16, 1Th 5:11, 1Th 5:14, Tit 2:3, Tit 2:4, Heb 5:12, Heb 10:24, Heb 10:25, Jud 1:20 -23
Reciprocal: 1Co 14:6 – knowledge 2Co 8:7 – as Gal 5:22 – goodness Eph 4:12 – perfecting Eph 5:9 – goodness Col 4:12 – complete 2Th 3:4 – we have Jam 3:17 – full
Fuente: The Treasury of Scripture Knowledge
:14
Rom 15:14. Paul had much confidence in the brethren at Rome, and wrote this complimentary passage for their encouragement.
Fuente: Combined Bible Commentary
Rom 15:14. Now I am persuaded, my brethren. This direct affectionate address indicates the return to more personal matters.
Even I myself, or, I myself also, The former implies: even I, the one who has just admonished you, have this favorable conviction respecting you; the latter, I of myself, without the testimony of others, or, I as well as others, The second view accords with Rom 7:25, but the implied contrast in Rom 15:15 seems to favor the first.
Ye also yourselves; without any exhortation of mine (Alford).
Are full of goodness; moral excellence in general, though it may be specially applied to kindness.
Filled with all knowledge; Christian knowledge, moral as well as intellectual.
Able also to admonish one another; without assistance from without. This is a special result of the preceding qualities ascribed to them. It requires abundance of goodness as well as of knowledge to fit us for mutual admonition.
Fuente: A Popular Commentary on the New Testament
Our apostle being now about to conclude his epistle to the church at Rome, excuses himself that he had written so largely and with such freedom to them, believing that they abounded in grace and knowledge, and were very fit and able to instruct and direct one another; however, he thought fit to write unto them, having had the honour conferred upon him by Christ to be called to the apostolical office, and particularly to be the ambassador of Christ to the Gentiles; most passionately desiring that he might present and offer them up to God, as an acceptable sacrifice, through the power and assistance of the Holy Ghost; and that his success in the conversion of the Gentiles would be matter of abundant glory unto him.
Here observe, 1. How the apostle, in preparing the Gentiles for the obedience of the gospel, compares himself to a Levitical priest, conversant about his sacrifice, and fitting it to be offered up to God.
2. That the Gentiles, dedicated by the apostle’s ministry to the service of God, were the apostle’s sacrifice and oblation.
3. That the Holy Spirit is a libamen poured on this sacrifice; by which it is sanctified and rendered acceptable unto God.
4. That such an oblation, or offering up of a people in this manner unto God, is matter of rejoicing, yea, matter of glorying, to the ministers of Jesus Christ; I have therefore whereof I may glory through Jesus Christ.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 15:14-17. And I myself am persuaded of you The apology which the apostle here offers for writing to a church with which he was not personally acquainted was the more necessary, because, in his letter, he had opposed some of their strongest prejudices, and had rebuked them for certain irregularities in their conduct. But he was entitled to instruct and reprove them, by virtue of his apostolic office, (Rom 15:15;) the truth of which he proved by his success in converting the Gentiles; (Rom 15:16-17;) and by the miracles he had wrought among them, and by the gifts of the Spirit he had communicated to his converts, in all the Gentile countries which he had visited. That ye Some among you, by being created anew; are full of goodness Of kindness, so as to forbear giving unnecessary offence to, or censuring one another; filled with all knowledge A large measure of knowledge in all needful points, through your long experience in the ways of God; able also to admonish To instruct, and confirm; one another In all things of importance. There are several conclusions of this epistle: the first begins at this verse; the second, Rom 16:1; the third, Rom 15:17; the fourth, Rom 15:21; and the fifth, Rom 15:25. Nevertheless, brethren Notwithstanding your grace and knowledge; I have written the more boldly unto you Have used the greater freedom and plainness in writing; in some sort , in part, or partly; as putting you in mind That is, setting before you, and inciting you to the practice of what you know already; because of the grace that is given to me That is, because I am constituted an apostle of the Gentiles. Whitby thinks, that by the expression, in part, in the former clause of the verse, the apostle meant to signify the Gentile part of the Church of Rome to whom he wrote, to put them in mind of Gods great goodness to them. But it seems more probable he intended thereby to insinuate, that his design in writing was, besides calling things to their remembrance which they knew, to instruct them in some things which they did not know. That I should be the minister The servant; of Jesus Christ to the Gentiles, ministering, preaching, the gospel of God In order to their conversion and edification; that the offering up of the Gentiles To him, as living sacrifices; might be acceptable In his sight; being sanctified by the Holy Ghost Plentifully communicated to them, not only in a rich variety of gifts, but in his regenerating, purifying, and comforting influences; making them wise and good, holy toward God, and useful to their fellow-creatures. I have therefore Having, by the blessing of God upon my labours, been instrumental in converting many of them, whereof I may glory through Jesus Christ In and through whom all my glorying is; in those things which pertain to God In the success of my ministry, wherein the glory of God is so much concerned.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Epistolary Conclusion. 15:14-16:27.
WE have said that the Epistle to the Romans is a didactic treatise, doctrinal and practical, contained in a letter. The treatise is now closed, and the letter begins again. It is easy to show, indeed, that the part about to follow is closely correlated to the epistolary preface which preceded the treatise (Rom 1:1-15). The apostle apologizes for the liberty with which he writes to the Christians of Rome, by reminding them of his mission to the Gentiles (Rom 15:14-16). This passage corresponds to Rom 1:14-15, where he declares himself a debtor for the gospel to all Gentiles, the Romans included. He explains (Rom 15:17-24) what has kept him hitherto in the east. Thus he completes what he had said, Rom 1:11-13, of the impossibility he had before found in the way of visiting Rome. The personal salutations which we find in the first part of chap. 16 correspond to the address, Rom 1:7 : To all that are at Rome, beloved of God. Finally, the doxology which closes at once chap. 16 and the whole Epistle (Rom 15:25-27) brings us back to the idea with which the letter had opened (Rom 1:1-2): that of the fulfilment of the divine plan by the gospel promised beforehand in the O. T. Thus the circle is completed; on every other view (whether the end of the Epistle be put at chap. 11 or at chap. 14) it is broken.
This conclusion contains the following passages:
(1) Rom 15:14-33, where the apostle gives explanations of a personal nature regarding his letter, his work in general, his approaching visit to Rome, and the journey which he must first make to Jerusalem.
(2) Rom 16:1-16 : Recommendations and salutations of the apostle.
(3) Rom 15:17-20 : A warning in regard to the probable arrival of Judaizers in the church of Rome.
(4) Rom 15:21-24 : The salutations of his fellow-workers.
(5) Rom 15:25-27 : The doxology which closes the Epistle.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
The apostle, having finished his didactic and doctrinal instruction, turns to renew the personal tone with which his letter opened. He presents: (1) An apology for the liberty taken in so plainly admonishing them, reminding them of his office as apostle to the Gentiles which laid such a duty upon him (Rom 15:14-16; comp. Rom 1:14-15). (2) An explanation concerning his labors and his failure to visit them (Rom 15:17-24; comp. Rom 1:11-13). (3) A statement of his present and future plans, and a request for prayer (Rom 15:25-33). (4) Commendations and salutations (Rom 16:1-24; comp. Rom 1:7). (5) Doxology (Rom 16:25-27; comp. Rom 1:1-2).
And I myself also am persuaded of you [as to you], my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another. [These Roman Christians were by no means “babes in Christ,” yet even men, and that the best instructed, need apostolic preaching. But Paul’s confidence in their understanding is shown in the quality of this letter which he wrote to them. Compare a contrary feeling in his letter to the Corinthians (1Co 2:6; 1Co 3:1-3), and in milder form the Epistle to the Hebrews (Heb 6:11-12). Moreover, the list of names of church leaders contained in this epistolary conclusion proves the efficiency of this Roman church, its goodness, and its ability to impart knowledge and admonition.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
THE SANCTIFICATION OF THE GENTILES
14. But I am persuaded, my brethren, concerning you, that ye are full of goodness having been filled with all knowledge being able also to admonish one another. Goodness here has the strong signification of experimental holiness, while knowledge means insight into divine truth imparted by the Holy Spirit, both of these enduements eminently qualifying their possessors to help one another by way of kindly admonition, instruction and inspiring exhortation.
Fuente: William Godbey’s Commentary on the New Testament
Rom 15:14-21. The Present Juncture in Pauls Ministry.Paul resumes the thread dropped at Rom 1:15.
Rom 15:14-16. He does not think the Roman Christians in need of correction; he has written, however, and in part of the epistle (in Rom 6:12-21, and much of Romans 12, 14) somewhat boldly, by way of further reminder of familiar truths (cf. Rom 6:17)a liberty warranted by the special grace he had received (cf. Rom 1:2-6, Rom 12:3). That grace had constituted him a sacred-minister (cf. Rom 13:6) of Christ Jesus for the nations, sacrificially ministering the gospel of God, to the end that the offering up of the nations, etc. (cf. Isa 66:19 f.). By anticipation Paul presents, like a priest at the altar, the sanctified nations to God; all his labours tend toward this world-offering.
Rom 15:17-19. The earnest of the consummation is already realised; so that the apostle has his glorying thereina boast not overstepping the limits nor exaggerating the successes of his ministry (cf. 2Co 10:13-16; 2Co 12:11 f.).In a circle (EV, round about): Pauls labours extended on both sides of the line of march defined (cf. Mar 3:34; Mar 6:6). In Jerusalem Paul had preached long ago (see Act 9:26-29); to Illyria he had probably made an excursion during his recent sojourn in Macedonia.
Rom 15:20 f. Over this immense area Paul has fulfilled the Lords commandas stated, e.g., in Luk 24:24-27his ambition being to tell the good news where Christ has not been named; he would not build on a foundation laid by another, but had pressed ever forward into unevangelised lands, making good the prophecy of Isa 52:15, which depicted the astonishment of nations at the tidings brought concerning Jehovahs Servant.
Fuente: Peake’s Commentary on the Bible
CONCLUSION OF THE EPISTLE
SECTION 48 PAULS APOSTOLIC OFFICE AND WORK
CH. 15:14-21
But I am persuaded, my brethren, also I myself, about you that yourselves also are full of goodness, filled with all knowledge, able also to admonish one another. But more boldly have I written to you in part, as recalling to your mind, because of the grace given to me from God, in order that I may be a public minister of Christ Jesus for the Gentiles, announcing as a sacred work the Gospel of God, in order that the offering up of the Gentiles may be made acceptable, being sanctified in the Holy Spirit. I have then this exultation in Christ Jesus, touching the things that refer to God. For I will not dare to speak of any of the things which Christ has not worked out through me for obedience of Gentiles, by word and work, in the power signs and wonders, in the power of the Holy Spirit; so that I have, from Jerusalem and the country around as far as Illyricum, fulfilled the Gospel of Christ: making this a point of honour so to preach, not where Christ has been named, in order that I may not build upon anothers foundation, but, according as it is written, They to whom no announcement was made about Him shall see; and they who have not heard shall understand.
The rest of the epistle contains (Rom 15:14-33) personal matters between Paul and his readers, and (Rom 16:1-27) salutations and doxology.
Rom 15:14. Persuaded: as in Rom 8:38. Not only does universal report (Rom 1:8) proclaim your faith, but I myself also am convinced that the report is true.
Goodness: doing good to others!
Also yourselves are etc.: consequently the foregoing exhortations do not involve a claim to superior goodness.
To admonish others, we need both goodness and knowledge.
Able also etc.: so that the foregoing warnings might seem needless.
Rom 15:15. But more boldly etc.: than would seem to be consistent with their goodness and knowledge.
In part: only Rom 14:1 to Rom 15:7 being in anything like a bold tone.
As recalling to your mind: admitting that they already know what Paul has told them.
Grace given to me: as in Rom 12:3.
From God: as in Rom 1:7.
Because of Gods favour to Paul, he ventures to speak more boldly than his readers goodness and knowledge might seem to warrant.
Rom 15:16. Gods purpose in making Paul an object of His favour, viz. that he may be a public and sacred minister (as in Rom 13:6)
of Christ Jesus for the Gentiles. Cp. Gal 1:16. The words following describe further this sacred ministry. To announce the Gospel of God, i.e. the glad tidings of salvation which God sent into the world, was the sacred-work which God in His favour had given to be Pauls only occupation. Similarly, He separated Aaron from all secular work that he might devote himself to the ritual of the tabernacle: and similarly (Rom 12:1) He calls all believers to the sacred work of presenting their own bodies a sacrifice to God.
That the offering etc.: definite purpose of this sacred work.
Offering: a sacrificial term: so Act 21:26; Act 24:17; Eph 5:2; Heb 10:10; Heb 10:14; Heb 10:18. Paul was sent to preach the Gospel in order that he might lead the Gentiles to a life of devotion to God, and thus lay them as a sacrifice on the altar: cp. Rom 14:7-9; Rom 6:13; Rom 12:1.
Acceptable: Rom 15:31; 2Co 6:2; 2Co 8:12; close parallel in 1Pe 2:5.
Sanctified etc.: condition of acceptability: cp. for sanctification, in Rom 6:19; Rom 6:22. This devotion to Himself which God requires is realised in us by the inward working of the Holy Spirit: cp. Rom 15:13. The Spirit is essentially holy: i.e. His every thought, purpose, influence tends towards God: and He seeks to carry others along in His own direction. Consequently they who live, think, and act in the Holy Spirit live only for God. Thus are they sanctified, and become an offering acceptable to God. To lead the Gentiles to this consecration, was Pauls sacred work.
Notice the courtesy and modesty of Rom 15:14-16. Paul apologizes for the earnest tones which seem to betray a consciousness of superiority, and assures his readers that he knows their goodness and their ability to instruct each other. He does but recall to their mind what they already know. His boldness in so doing is prompted not so much by their need as by Gods undeserved kindness to himself, by the sacredness of the office to which God has called him, and by His purpose to make him a channel of blessing to the Gentiles, blessing wrought not by Paul but by the Spirit of God.
Rom 15:17. Exultation: as in Rom 2:17; Rom 5:3.
In Christ Jesus: prompted by inward contact with Him.
That refer to God: same words in Rom 4:2. As Paul contemplates Gods kindness, his own sacred office, and the grandeur of the work committed to him, his spirit rises with joy and praise, these prompted by inward union with Christ in matters pertaining to God.
Rom 15:18-19. Reason for Pauls exultation, viz. the work already done through his agency.
I will not dare: cp. Rom 5:7 : suggesting the spiritual peril of exaggeration.
Worked-out: as in Rom 1:27; Rom 2:9, etc.
For obedience of Gentiles: to lead them to obey: cp. Rom 1:5.
By word and work: the word preached and miracles wrought by Paul: cp. 2Co 12:12.
Signs: acts conveying a meaning deeper than that which lies on the surface: so Rom 4:11; 1Co 14:22; 2Th 3:17; Rev 12:1; Rev 12:3.
Wonders: strange events calling forth astonishment: so Exo 7:3; Dan 6:27; 2Co 12:12; 2Th 2:9; Heb 2:4, etc. A miracle is a sign, inasmuch as it teaches truth: it is a wonder, in that it evokes astonishment.
In the power of the Holy Spirit: the inward agent, as the Gospel and the miracles were the outward and visible instruments, through which Christ wrought out His works of power: same words in Rom 15:13. Through the inward agency of the Holy Spirit, Christ wrought miracles by the hands of Paul; and through the power thus manifested He led the heathen to believe the Gospel preached by Paul. He then produced in the hearts of those who believed, by the power of the same Spirit, the spiritual results which follow faith. As examples, see Act 14:10; Act 28:6; Act 28:8.
Jerusalem: for Pauls work there, see Act 9:28-29.
Illyricum: probably what was called Greek Illyria, or Illyria proper, roughly corresponding to the present Turkish province of Albania. These words seem to imply that Paul preached there; possibly in the journey mentioned in Act 20:2.
Fulfilled the Gospel: announced it fully, so that the word attained its goal by entering into and changing the hearts of men: cp. Col 1:25. Paul announced to all within his reach all the counsel of God: Act 20:27.
Rom 15:20-21. A further detail in Pauls mode of preaching.
Making it a point of honour: same word in 2Co 5:9; 1Th 4:11. He resolved not to build on anothers foundation: cp. 1Co 3:10. In so doing, he was acting in harmony with an ancient prophecy, Isa 52:15. The quotation is word for word from the LXX.; differing slightly from the sense of the original. But the difference is unimportant. The prophet foretold that in the days of the coming Servant of God the kings of the earth will see that which had not been told them, and will understand that which they had not heard: a clear prophecy that men who at one time knew nothing about the Gospel will experience its benefits. Upon this declaration of Gods purpose, Paul acted in preaching the Gospel. An interesting coincidence, in Act 13:47.
Paul has now justified his bold tone in Rom 14:1 to Rom 15:13, if such it be, by exulting both in (Rom 15:15-16) the work God has given him to do and in (Rom 15:18-21) the work Christ has already done through him. A remembrance of his office and his success makes him bold to speak.
Fuente: Beet’s Commentary on Selected Books of the New Testament
15:14 {8} And I myself also am persuaded of you, my brethren, that {l} ye also are full of goodness, filled with all knowledge, able also to admonish one another.
(8) The conclusion of the epistle, in which he first excuses himself, that he has written somewhat at length to them, rather to warn them than to teach them, and that of necessity, by reason of his calling, which binds him in a special way to the Gentiles.
(l) Of your own accord, and by yourselves.
Fuente: Geneva Bible Notes
A. Paul’s ministry 15:14-33
The apostle first gave information concerning his past labors (Rom 15:14-21). Then he explained his present program (Rom 15:22-29). Finally he shared his future plans (Rom 15:30-33).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
VII. CONCLUSION 15:14-16:27
The conclusion of the epistle corresponds to its introduction (Rom 1:1-17; cf. Rom 15:14 and Rom 1:8; Rom 15:15-21 and Rom 1:3; Rom 1:13; Rom 15:22 and Rom 1:13 a; Rom 15:27 and Rom 1:14; Rom 15:29 and Rom 1:11-12; and Rom 15:30-32 and Rom 1:9-10). Both sections deal with matters of personal interest to Paul and frame his exposition of the righteousness of God (cf. 1Co 1:1-9; 1Co 16:5-24). However in both sections what Paul wrote about himself related to the gospel of Jesus Christ.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. Past labors 15:14-21
Paul had been somewhat critical of the strong and the weak in the Roman church (Rom 14:1 to Rom 15:13). He now balanced those comments by pointing out other strengths in the church beside the faith of his Roman brethren (Rom 1:8).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Paul’s knowledge of the church in Rome had come to him through sources other than personal observation (Rom 15:22-24).
"Goodness" is moral excellence that comes through the working of God’s Spirit (Gal 5:22; cf. Rom 6:13). Goodness is necessary to apply the truth to life, as is knowledge. This was primarily a self-taught church (Rom 6:17), and the believers were able to instruct one another. "Admonish" or "instruct" means to inculcate (cf. Col 3:16; 1Th 5:14).
"Morally, they were ’full of goodness,’ intellectually they were ’complete in knowledge,’ and functionally they were ’competent to instruct one another.’" [Note: Mounce, p. 266.]