Exegetical and Hermeneutical Commentary of Romans 15:16
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.
16. the minister ] The Gr. word (not the same as that in e.g. Rom 15:8,) is the original of our word liturgy; and is the same as in Rom 13:6; Php 2:25; Heb 1:7; Heb 8:2; &c. The word in Biblical Greek has a frequent sacerdotal reference; which is certainly present here, as the rest of the verse shews. For the word rendered “ministering” just below is lit. “ doing priest’s-work with; ” and it is followed, in the next clause, by “the offering-up of the Gentiles.” The whole passage is strikingly pictorial and figurative; representing the Gospel as the sacerdotal rule; the Apostle as the sacrificing priest; and the converts from heathenism as the victims of the sacrifice. A passage of somewhat similar imagery is Php 2:17, where the Gr. of “service” is kindred to the Gr. of “minister” here. There (in Bp Lightfoot’s words) “the Philippians are the priests; their faith (or their good works springing from their faith) is the sacrifice; St Paul’s life-blood the accompanying libation.”
It is clear that the Apostle here speaks of himself as a Sacrificer in a sense wholly figurative; and this passage and Rom 1:9 (where see note,) are the only examples of his application of the sacrificial idea, in even a figurative sense, to himself. Dr Hodge remarks that we here see the true nature of the priesthood which belongs to the Christian ministry: “It is by the preaching of the Gospel to bring men to offer themselves as a living sacrifice, holy and acceptable to God.” See Rom 12:1.
the offering up of the Gentiles ] i.e. the offering which consists of the Gentiles; the Gentiles, as “yielding themselves to God” to be His dedicated servants. For the phraseology, cp. Heb 10:10.
being sanctified by the Holy Ghost ] Lit. having been sanctified in the Holy Ghost. His Divine grace was, so to speak, the water in which the sacrifice was washed; it alone made the self-dedication real, and therefore acceptable.
Fuente: The Cambridge Bible for Schools and Colleges
The minister – leitourgon. This is not the word which is commonly translated minister diakonos. This word is properly appropriated to those who minister in public offices or the affairs of the state. In the New Testament it is applied mainly to the Levitical priesthood, who ministered and served at the altar; Heb 11:11. It is however applied to the ministers of the New Testament, as discharging substantially the same offices toward the church which were discharged by the Levitical priesthood; that is, as engaged in promoting the welfare of the church, occupied in holy things, etc.; Act 13:2, as they ministered to the Lord and fasted, etc. It is still used in a larger sense in Rom 15:27; 2Co 9:12.
To the Gentiles – Compare Rom 1:5; Act 9:15.
Ministering – hierourgounta. Performing the function of a priest in respect to the gospel of God. The office of a priest was to offer sacrifice. Paul here retains the language, though without affirming or implying that the ministers of the New Testament were literally priests to offer sacrifice. The word used here occurs nowhere else in the New Testament. Its meaning here is to be determined from the connection. The question is, What is the sacrifice of which he speaks? It is the offering up – the sacrifice of the Gentiles. The Jewish sacrifices were abolished. The Messiah had fulfilled the design of their appointment, and they were to be done away. (See the Epistle to the Hebrews.) There was to be no further literal sacrifice. But now the offerings of the Gentiles were to be as acceptable as had been the offerings of the Jews. God made no distinction; and in speaking of these offerings, Paul used figurative language drawn from the Jewish rites. But assuredly he did not mean that the offerings of the Gentiles were literal sacrifices to expiate sins; nor did he mean that there was to be an order of men who were to be called priests under the New Testament. If this passage did prove that, it would prove that it should be confined to the apostles, for it is of them only that he uses it. The meaning is this: Acting in the Christian church substantially as the priests did among the Jews; that is, endeavoring to secure the acceptableness of the offerings which the Gentiles make to God.
That the offering up – The word here rendered offering up prosphora commonly means a sacrifice or an expiatory offering, and is applied to Jewish sacrifices; Act 21:26; Act 24:17. It is also applied to the sacrifice which was made by our Lord Jesus Christ when he offered himself on the cross for the sins of people; Eph 5:2; Heb 10:10. It does not always mean bloody sacrifices, but is used to denote any offering to God; Heb 10:5, Heb 10:8,Heb 10:14, Heb 10:18. Hence, it is used in this large sense to denote the offering which the Gentiles who were converted to Christianity made of themselves; their devoting or dedicating themselves to God. The language is derived from the customs of the Jews; and the apostle represents himself figuratively as a priest presenting this offering to God.
Might be acceptable – Or, approved by God. This was in accordance with the prediction in Isa 66:20, They shall bring all your brethren for an offering unto the Lord out of all nations, etc. This does not mean that it was by any merit of the apostle that this offering was to be rendered acceptable; but that he was appointed to prepare the way, so that their offering, as well as that of the Jews, might come up before God.
Being sanctified – That is, the offering being sanctified, or made holy. The sacrifice was prepared or made fit to be an offering, among the Jews, by salt, oil, or frankincense, according to the nature of the sacrifice; Lev 6:14, etc. In allusion to this, the apostle says that the offering of the Gentiles was rendered holy, or fit to be offered, by the converting and purifying influences of the Holy Spirit. They were prepared, not by salt and frankincense, but by the cleansing influences of Gods Spirit. The same idea, substantially, is expressed by the apostle Peter in Act 10:46; Act 11:17.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. Ministering the Gospel of God] , Acting as a priest. Here is a plain allusion, says Dr. Whitby, to the Jewish sacrifices offered by the priest, and sanctified or made acceptable by the libamen offered with them; for he compares himself, in preaching the Gospel, to the priest performing his sacred functions-preparing his sacrifice to be offered. The Gentiles, converted by him and dedicated to the service of God, are his sacrifices and oblation. The Holy Spirit is the libamen poured upon this sacrifice, by which it was sanctified and rendered acceptable to God. The words of Isaiah, Isa 66:20, And they shall bring all your brethren for an OFFERING unto the Lord, out of all NATIONS, might have suggested the above idea to the mind of the apostle.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He proceeds to speak more particularly of his office and calling, which he had mentioned more generally in the foregoing words.
The minister of Jesus Christ to the Gentiles: see the notes on Rom 11:13. See also Gal 2:7,8; 2Ti 1:11.
Ministering the gospel of God; i.e. preaching of it. Some read it consecrating, or working, in the holy service of the gospel of God. It is an allusion to the work or office of the priests under the law. The Jews and Gentiles, they both boasted of their priesthood and sacrifices: the apostle therefore showeth, that its ministry was far more excellent, being not occupied in sacrificing of beasts, but in offering up living men to be a holy sacrifice to God.
That the offering up of the Gentiles might be acceptable: some understand it actively, that the Gentiles might, offer up themselves, as it is in Rom 12:1; or that they might offer up acceptable sacrifices to God, according to Mal 1:11. But it is better understood passively, that the apostle, converting them by his ministry, might present or offer them to God, as an acceptable oblation: see Isa 66:20.
Being sanctified by the Holy Ghost; not by any priest on earth, but even by the Holy Ghost himself; as the oblations of old had their external and legal purifyings, so this oblation is purified or
sanctified by the Holy Ghost.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. that I should be therather,”a”
ministerThe word hereused is commonly employed to express the office of the priesthood,from which accordingly the figurative language of the rest of theverse is taken.
of Jesus Christ“ChristJesus,” according to the true reading.
to the Gentilesafurther proof that the Epistle was addressed to a Gentilechurch. (See on Ro 1:13).
ministering the gospel ofGodAs the word here is a still more priestly one, it should berendered, “ministering as a priest in the Gospel of God.”
that the offering up of theGentilesas an oblation to God, in their converted character.
might be acceptable, beingsanctified by the Holy Ghostthe end to which the ancientofferings typically looked.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That I should be the minister of Jesus Christ,…. The office of apostleship is here amplified and enlarged on, and the ends shown for which that grace was given to him, that he should be a minister; not in holy things about the temple, as the priests and Levites were; or a teacher of the law, some were fond of; but a minister of Christ, one that was made so by him, was qualified and sent forth to minister in his name to men; and who was a preacher of him; Jesus Christ, and him crucified, was the grand subject of his ministrations; he adds,
to the Gentiles; for to them, though not to the exclusion of the Jews, was he appointed a minister by Christ, and sent by him to them; among them he chiefly ministered, and was particularly and eminently useful to them; and this is another reason why the Romans ought to bear with a little boldness and freedom in writing to them, since he was the apostle of the Gentiles:
ministering the Gospel of God; not the service of the temple, nor the traditions of the elders, nor the law of Moses, nor the morality of the Heathens; but the Gospel, of which God is the author, whose grace is the subject, and whose glory is the end; and is good news from him to the chief of sinners; to the preaching of which the apostle was separated by him:
that the offering up of the Gentiles; not the offering the Gentiles offered up, their prayers, praises, or good works, though these are acceptable to God through Christ; but the Gentiles themselves, by the offering up of whom is meant their conversion; which was the end of the apostle’s ministering the Gospel among them, and in which he was the happy instrument. The allusion is to the priests slaying and offering up sacrifices under the law. The apostle was a priest in a figurative and improper sense; the sacrifices he offered up were not slain beasts, but men, the Gentiles, cut to the heart by the sword of the Spirit, the ministry of the Gospel; whose inside being laid open to them, and they brought to a sense of their lost condition, and need of Christ, were, through the power of divine grace attending the word, made willing to offer, or give up themselves to the Lord, to be saved by him, and him only: this the apostle, as an instrument, was concerned in; and all his view was, that it
might be acceptable; that is, to God, as nothing is more so to him than a broken and a contrite heart, or souls brought to a sense of themselves; and to believe in Christ, and submit to his righteousness; and then both ministers and converts are unto God, a sweet savour of Christ:
being sanctified by the Holy Ghost; this is said in allusion to the washing of the sacrifices under the law; and intimates, that the Gentiles, though unclean by nature and practice, yet being sanctified by the Spirit of God, whose proper work it is to sanctify, become an acceptable, being an holy sacrifice to an holy God.
Fuente: John Gill’s Exposition of the Entire Bible
That I should be ( ). The idiom with the infinitive again (verses Rom 15:8; Rom 15:13).
Minister (). Predicate accusative in apposition with and see 13:6 for the word. “The word here derives from the context the priestly associations which often attach to it in the LXX” (Denney). But this purely metaphorical use does not show that Paul attached a “sacerdotal” character to the ministry.
Ministering (). Present active participle of , late verb from (, ), in LXX, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did.
The offering up of the Gentiles ( ). Genitive of apposition, the Gentiles being the offering. They are Paul’s offering. See Ac 21:26.
Acceptable (). See 2Cor 6:2; 2Cor 8:12. Because “sanctified in the Holy Spirit” ( , perfect passive participle of ).
Fuente: Robertson’s Word Pictures in the New Testament
Minister [] . See on ch. Rom 13:6.
Ministering [] . Only here in the New Testament. Lit., ministering as a priest.
Offering up [] . Lit., the bringing to, i e., to the altar. Compare doeth service, Joh 16:2.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “That I should be the minister of Jesus Christ to the Gentiles”, (eis to einai me leitourgon Christou lesou eis ta ethne) “That I should be a minister of Christ Jesus to the nations, heathen, or Gentiles”; one who does spiritual services, especially the preaching of the gospel, in obedience to his holy calling, Rom 11:13; Gal 2:7-10; Eph 3:8.
2) “Ministering the Gospel of God,” (hierourgounta to evangellion tou theou) “Sacrificing gospel of God,” or priestly administering, offering, or presenting the good news of God;” to the Gentiles to whom he was called of God and sent by the church, Act 9:15-16; Act 13:2-3; Act 26:15-20.
3) “That the offering up of the Gentiles might be acceptable,” (hina genetai he prosphora ton ethnon euproselektos) “In order that the offering of the nations may be acceptable;” This refers to their offering worship and service to Him, thru the church, called from among the Gentiles for his name’s sake. Mat 4:13-20; Act 10:37; Act 15:14; Eph 3:8-11; Eph 3:21.
4) “Being sanctified by the Holy Ghost, “ (hegiasmene en pneumati hagio) “As it has been sanctified by or in the Holy Spirit”; From the Holy Ghost Baptism of the church, as afore promised, (Act 1:8; Act 2:1-4) until today, the church of Jesus Christ, as an institution, has had his indwelling sanctifying power and spirit; Joh 16:8-11; And the church is an habitation of God, thru the spirit, wherever baptized believers as lively-stone-saints are duly framed (covenanted) together to do the Master’s bidding, Eph 2:19-22; Eph 5:25-27; 1Pe 2:5; 1Pe 2:9-10; Each such body, congregation, or assembly is the body of Christ, the bride of Christ, the church of Christ, the house of God, or the Temple of God in a particular locality.
Fuente: Garner-Howes Baptist Commentary
16. Consecrating the gospel, etc. This rendering I prefer to that which [ Erasmus ] in the first place adopts, that is, “Administering;” for nothing is more certain than that Paul here alludes to the holy mysteries which were performed by the priest. He then makes himself a chief priest or a priest in the ministration of the gospel, to offer up as a sacrifice the people whom he gained for God, and in this manner he labored in the holy mysteries of the gospel. And doubtless this is the priesthood of the Christian pastor, that is, to sacrifice men, as it were, to God, by bringing them to obey the gospel, and not, as the Papists have hitherto haughtily vaunted, by offering up Christ to reconcile men to God. He does not, however, give here the name of priests to the pastors of the Church simply as a perpetual title, but intending to commend the honor and power of the ministry, Paul availed himself of the opportunity of using this metaphor. Let then the preachers of the gospel have this end in view while discharging their office, even to offer up to God souls purified by faith.
What [ Erasmus ] afterwards puts down as being more correct, “sacrificing the gospel,” is not only improper but obscures also the meaning; for the gospel is, on the contrary, like a sword, by which the minister sacrifices men as victims to God. (453)
He adds that such sacrifices are acceptable to God; which is not only a commendation of the ministry, but also a singular consolation to those who surrender themselves to be thus consecrated. Now as the ancient victims were dedicated to God, having been externally sanctified and washed, so these victims are consecrated to the Lord by the Spirit of holiness, through whose power, inwardly working in them, they are separated from this world. For though the purity of the soul proceeds from faith in the word, yet as the voice of man is in itself inefficacious and lifeless, the work of cleansing really and properly belongs to the Spirit.
(453) “ Consecrans evangelium,” so [ Augustine ]; ἱερουργοῦντα τὸ εὐαγγέλιον, “ operans evangelio — being employed in the gospel,” [ Beza ] and [ Pareus ]; “ docens sacrum evangelium — teaching the holy gospel,” [ Vatablus ]. The verb means to “perform sacred rites,” or to officiate in holy things. It has no connection, as some think, with a sacrificing priest; indeed ἱερεὺς itself, that is a priest, is a holy person, who did sacrifice no doubt among other things, but the word does not import a sacrificer any more than כהן in Hebrew. The word here does not mean to consecrate, or to sanctify, or to sacrifice, but to discharge a holy function. Perhaps the most literal rendering would be “performing a holy office as to the gospel,” but dispensing, administering, or preaching the gospel would be the best version. The Apostle had previously called himself λειτουργὸν, a public functionary, a public minister of Jesus Christ; he now designates his work as such, being a sacred administrator of the gospel, and then he states the object, that the offering of the Gentiles, that is, that the Gentiles being offered, might be an acceptable sacrifice to God, sanctified by the Spirit. See Rom 12:1. — Ed.
Fuente: Calvin’s Complete Commentary
(16) Minister . . . ministering.These are two different words in the Greek, but allied in their signification. Both refer originally to the liturgical service of the Temple; the first to the whole of the functions both of the priests and Levites, the second to the special function of the priests in the offering of sacrifice. St. Paul is a minister of Jesus Christ; i.e., his sacred office was given to him by Christ; it was Christ who appointed and ordained him to it; and his special duty as a priest of the gospel was to see that the Church of the Gentiles, whom it fell to him to present as a sacrifice to God, should be fit for such a sacrifice, made holy by the indwelling Spirit, and therefore acceptable to Him to whom it was offered.
To the Gentiles.Strictly, in reference to the Gentiles. The branch, or department of the Christian ministry specially allotted to St. Paul was the evangelisation of the Gentiles.
Ministering the gospel of God.Serving the gospel of God as a priest stands at the altar in the service of the tabernacle. The offering which the priest is thus to present is the Gentile Church.
The offering up of the Gentiles.Not that which the Gentiles offer, but the offering which the Gentiles are; the sacrifice which they themselves form and constitute.
Sanctified by the Holy Ghost.Rather, consecrated in the Holy Ghost. The sanctifying influence of the Holy Ghost overshadows, as it were, the Church, encloses and embraces it on every side.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. The minister Rather, the priest. Being a different Greek word from that rendered minister in Rom 15:8 and elsewhere, it should have been differently rendered. By a grand figure the apostle here makes himself a priest under Christ the high priest, to perform a sacrifice in which the offering to God is the Gentile nations. There is a difference, important to be noticed, between a priest and a minister. A priest is a sacrificer and offerer of victims upon an altar; a minister of the New Testament is purely a preacher and a servitor for the spiritual interests of the people. The Church of Rome, which makes the appalling claim to sacrifice the real body of Christ on the altar in the mass, claims also that her minister is a priest. Whereas Protestantism maintains that Christ, having offered the final sacrifice once for all, (Heb 10:10,) is the sole and eternal priest of the new covenant. Yet as consecrating themselves a living sacrifice unto God the entire Church is in a figure not only a chosen generation, but a royal priesthood. (1Pe 2:9.)
To the Gentiles As the twelve were specifically the apostles of the twelve tribes, so it is the stupendous mission of this one minister to be the apostle of all the nations of the earth. The bridge from one to the other is his living person. At the thought his imagination kindles as he seems to himself to be approaching the altar on which he shall consecrate the Gentile world through Christ to the living God.
Sanctified by the Holy Ghost The victim upon the Jewish altar was fitted for the offering by salt or oil or frankincense. But this living offering is consecrated by the power of the Holy Spirit.
Fuente: Whedon’s Commentary on the Old and New Testaments
Rom 15:16. That the offering-up of the Gentiles, &c. This sentiment seems to be taken from Isa 66:20. Themeaning is, “That the offering of the Gentiles to God, as a holy sacrifice, by my hands, may be acceptable to him; being sanctified and set apart by the Holy Spirit so plentifully communicated to them, in a rich variety of gifts and graces.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 15:16 . . . .] Specification of the object aimed at in . .
] Comp. on Rom 13:6 . Paul sets forth the service of his apostolic office, in the consciousness of its hallowed dignity, not merely as a public (Ewald: “steward of the people”), but as a priestly service of offering , in which . expresses the as ordained by Christ . That Christ should be conceived of as He to whom the offering is presented (Reiche), is contrary to the conception of offering, which always refers to God as the receiver of it. Comp. Rom 12:1 ; Eph 5:2 , Phi 2:17 . But neither is Christ to be conceived of (as by Bengel and Rckert) as high priest (a conception not of Paul, but rather of the Epistle to the Hebrews, and applying to Christ as the sole Atoner , in which case the idea of inferior priests is out of place), but as Lord and Ruler of the church, who has appointed His apostle, Rom 1:5 . Lucht oddly thinks that the writer did not venture to call Paul, in consequence of his disputed position, , but only .
] in reference to the Gentiles; for these, as converted by the apostle, are to form the offering to be presented.
In the sequel, . . contains the more precise explanation of . . ., and . . . that of ; hence the latter belongs not to . (Th. Schott, Hofmann), but to what precedes, and is not (with Buttmann) to be omitted on the authority of B.
. . . ] in priestly fashion administering the gospel of God, i.e. “administrans evang. a Deo missum hominibus, eoque ministerio velut sacerdotio fungens,” Estius; comp. Chrysostom, Erasmus, and most older interpreters, also Rckert, Tholuck, Fritzsche, de Wette, Philippi. This usage of . is confirmed by passages like Herodian. v. 3. 16; Joseph. Antt . vi. 6. 2; also by 4Ma 7:8 , where is to be connected with (in opposition to Hofmann, who will not admit the priestly notion in the word), not with (see Grimm, Handb . p. 329 f.); comp. Suicer, Thes. s.v. ; Kypke in loc. ; also , Callim. fr . 450; , Joseph. Antt . viii. 4. 5; , Mal 4:1Mal 4:1 ; Plat. Legg . p. 774 E; Pollux, i. 29. Without warrant, Hofmann insists on adhering to the conception of. “ administering holy service .” The gospel is not indeed the offering (Luther and others), which is presented, but the divine institute , which is administered is in priestly fashion served by the presenting of the offering. As to . , see on Rom 1:1 .
] the offering of the Gentiles, i.e. the offering which the Gentiles are, Heb 10:10 ; Eph 5:2 . The Gentiles converted, and through the Spirit consecrated as God’s property, are the offering which Paul, as the priest of Jesus Christ, has brought to God. Observe, however, the stress laid on the prefixed : in order that there may prosper (see on this use of as regards offerings, Khner, ad Xen. Anab . vi. 4. 9), in accordance with which . is then attributive ( as well-pleasing ), and . . . . is subordinated to the latter as its ground: sanctified through the Holy Spirit , which is received through the gospel in baptism, Gal 3:2 ; Gal 3:5 ; Tit 3:5 ; Eph 5:26 . A contrast to the ceremonial consecration of the Levitical offerings. Comp. Rom 12:1 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 16. Ministering the gospel ] Serving about holy things or doing sacred offices, as the priests under the law, to whom the apostle all along this verse alludes in an elegant allegory, ; the ministry is a divine and heavenly function. All other callings are for the world, and draw to the world; but this, both in the preparation and execution, draweth to God, keepeth us with God, and to be ever mindful of the things of God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16. ] That I might be ( gives the purpose of the grace being given , not of the ) a ministering priest of Christ Jesus for (in reference to) the Gentiles, ministering in the Gospel of God ( , , Hesych [124] : but the . . is not the , but signifies that wherein , in behoof of which, the took place: so Josephus, de Macc. 7, speaking of the martyrs for the law, says, , ), that the offering [up] of the Gentiles (gen. of apposition: the Gentiles themselves are the offering ; so Theophyl. , . ) may be acceptable, sanctified by the Holy Ghost . The language is evidently figurative, and can by no possibility be taken as a sanction for any view of the Christian minister as a sacrificing priest , otherwise than according to that figure viz. that he offers to God the acceptable sacrifice of those who by his means believe on Christ . “Facit se antistitem vel sacerdotem in Evangelii ministerio, qui populum, quem Deo acquirit, in sacrificium offerat, atque hoc modo sacris Evangelii mysteriis operetur. Et sane hoc est Christiani pas-toris sacerdotium, homines in Evangelii obedientiam subigendo veluti Deo immolare: non, quod superciliose hactenus Papist jactarunt, oblatione homines reconciliare Deo. Neque tamen ecclesiasticos pastores simpliciter hic vocat Sacerdotes, tanquam perpetuo titulo: sed quum dignitatem efficaciamque ministerii vellet commendare Paulus, hac metaphora per occasionem est usus. Hic ergo finis sit Evangelii prconibus in suo munere, animas fide purificatas Deo offerre.” Calvin.
[124] Hesychius of Jerusalem, cent y . vi.
Fuente: Henry Alford’s Greek Testament
That . . . be = For (App-104.) me to be.
the = a.
minister. See Rom 13:6. App-190.
Jesus Christ = Christ Jesus. App-98.
ministering = to minister as a priest. Greek. hierourgeo. Only here.
gospel, &c. App-140.
offering up. See Act 21:26.
acceptable = accepted, as Rom 15:31.
sanctified. Greek. hagiazo. Only here in Rom.
Fuente: Companion Bible Notes, Appendices and Graphics
16.] That I might be ( gives the purpose of the grace being given, not of the ) a ministering priest of Christ Jesus for (in reference to) the Gentiles, ministering in the Gospel of God (, , Hesych[124]: but the . . is not the , but signifies that wherein, in behoof of which, the took place: so Josephus, de Macc. 7, speaking of the martyrs for the law, says, , ), that the offering [up] of the Gentiles (gen. of apposition: the Gentiles themselves are the offering; so Theophyl. , . ) may be acceptable, sanctified by the Holy Ghost. The language is evidently figurative, and can by no possibility be taken as a sanction for any view of the Christian minister as a sacrificing priest, otherwise than according to that figure-viz. that he offers to God the acceptable sacrifice of those who by his means believe on Christ. Facit se antistitem vel sacerdotem in Evangelii ministerio, qui populum, quem Deo acquirit, in sacrificium offerat, atque hoc modo sacris Evangelii mysteriis operetur. Et sane hoc est Christiani pas-toris sacerdotium, homines in Evangelii obedientiam subigendo veluti Deo immolare: non, quod superciliose hactenus Papist jactarunt, oblatione homines reconciliare Deo. Neque tamen ecclesiasticos pastores simpliciter hic vocat Sacerdotes, tanquam perpetuo titulo: sed quum dignitatem efficaciamque ministerii vellet commendare Paulus, hac metaphora per occasionem est usus. Hic ergo finis sit Evangelii prconibus in suo munere, animas fide purificatas Deo offerre. Calvin.
[124] Hesychius of Jerusalem, centy. vi.
Fuente: The Greek Testament
Rom 15:16. , , ) This is allegorical. Jesus is the priest; Paul the servant of the priest; the Gentiles themselves are the oblation: ch. Rom 12:1; Isa 60:7; Isa 66:20 : and that oblation is very acceptable, because it is sanctified (Joh 17:19), along with [as well as] its gifts [i.e. their contribution to the saints at Jerusalem is also acceptable, Rom 15:26], Rom 15:31.- , in the Holy Spirit) whom the Gentiles receive by the Gospel of God.
Fuente: Gnomon of the New Testament
Rom 15:16
Rom 15:16
that I should be a minister of Christ Jesus unto the Gentiles,-The grace given him, which made him bold to write them, was that he was endowed as the apostle to the Gentiles.
ministering the gospel of God,-That he should preach the gospel to the Gentiles and so prepare them that they might be an offering acceptable to God, approved, and sanctified by the Holy Spirit bestowed upon them.
that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.-They offered themselves to God through believing in Christ. [Paul proclaimed the gospel unto men, and to those who obeyed it God gave the Holy Spirit (Act 5:32), and thereby they became a fit offering to God.]
Fuente: Old and New Testaments Restoration Commentary
I should: Rom 15:18, Rom 11:13, Act 9:15, Act 13:2, Act 22:21, Act 26:17, Act 26:18, 1Co 3:5, 1Co 4:1, 2Co 5:20, 2Co 11:23, Gal 2:7, Gal 2:8, Eph 3:1, Phi 2:17, 1Ti 2:7, 2Ti 1:11
ministering: Rom 15:29, Rom 1:1, Act 20:24, Gal 3:5, 1Th 2:2, 1Th 2:9, 1Ti 1:11, 1Pe 1:12
offering up: or, sacrificing, Rom 12:1, Rom 12:2, Isa 66:19, Isa 66:20, 2Co 8:5, Phi 2:17, Phi 4:18, Heb 13:16, 1Pe 2:5
being: Rom 5:5, Rom 8:26, Rom 8:27, Act 20:32, 1Co 6:19, Eph 2:18, Eph 2:22, 1Th 5:23
Reciprocal: Gen 4:7 – If thou doest well Gen 14:20 – tithes Lev 2:9 – an offering Num 7:62 – General Num 8:13 – offer them Num 15:4 – a meat Num 18:7 – as a service Num 29:1 – blowing 2Ch 31:18 – they sanctified Psa 19:14 – Let Psa 96:8 – bring Son 4:16 – Let Isa 56:3 – the son Isa 60:7 – they shall Jer 33:18 – General Eze 16:61 – when Eze 43:27 – make Zep 3:10 – General Zec 9:13 – against Mal 1:11 – and in Mal 3:3 – an Luk 1:2 – and Joh 14:6 – no Joh 14:26 – Holy Ghost Joh 15:16 – ordained Act 11:18 – granted Act 26:16 – a minister Rom 1:5 – we have Rom 3:29 – General Rom 12:3 – I say Rom 15:8 – truth 2Co 11:28 – the care Gal 1:16 – that Eph 3:2 – the dispensation Eph 3:7 – I Phi 1:27 – the gospel Col 1:23 – whereof 1Th 2:19 – rejoicing Heb 1:14 – ministering Heb 10:14 – them 1Pe 1:2 – sanctification Rev 21:24 – the nations
Fuente: The Treasury of Scripture Knowledge
:16
Rom 15:16. Paul’s special mission was to the Gentiles (chapter 11:13; Act 9:15), and most of the brethren in Rome were of that nation. Being sanctified by the Holy Ghost. Act 11:15-18 records the giving of the Holy Ghost to the Gentiles, which was a public announcement from God that. the Gentiles would be acceptable Gospel subjects.
Fuente: Combined Bible Commentary
Rom 15:16. That I should be, etc. The purpose of the grace given him.
A minister; not the word usually so rendered (as in Rom 15:8), but one applied to a minister in public worship (our wordliturgy is allied to this); it is more closely defined by what follows.
Of Christ Jesus; as the Head and King of the Church, not as Highpriest.
Ministering as a priest in the gospel of God. The word ministering does not correspond with the previous one, but distinctly expresses priestly service. But the gospel is not the offering, but in his preaching of the gospel he renders priestly service, and in this way: That the offering of the Gentiles, the offering consisting of them, might be acceptable, being sanctified in the Holy Spirit; not consecrated after the Levitical ritual, but truly by means of the indwelling Spirit. This verse is properly used to oppose the idea that the Christian ministry is a priesthood. If the Apostle had laid any claim to sacerdotal functions, or designed to give any warrant for such claim on the part of Christian ministers, he would not have expressed himself as he does here. The offering is figurative; the priestly functions are figurative. This is my priesthood, to preach the gospel. My knife is the word, ye are the sacrifice (The ophylact). With such sacrifices God is well pleased.
Fuente: A Popular Commentary on the New Testament
Vv. 16. That I should be a minister of Jesus Christ to the Gentiles, ministering as a priest in the gospel of God, that the offering of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.
The grace of apostleship had been given to Paul for the accomplishment of a sublime task. The word denotes a public functionary. In this case the function involved is nothing less than presenting to God the Gentile world as an offering which may be acceptable to Him. This world-wide service to which Jesus Christ Himself had called St. Paul was not only that of a preacher, it had a priestly character. This is certainly what is expressed by the term (see Meyer): to offer as a priest; not that the preacher of the gospel is in any sense a mediator who comes between God and the believer; but his function does not consist in simple teaching; each time it is an act of consecration whereby the messenger of salvation offers to God his own person as well as the persons of all his hearers. We know how Paul prayed constantly for the churches which he had already founded (comp. Rom 1:8-10, and the beginning of all the Epistles), and we can thus imagine what the work of their founding was. Thus was his whole apostolate a priestly function. In the expression: to fulfil sacerdotally (minister) the gospel of God, we must understand, here as elsewhere (see on Rom 1:8), by the gospel, not the contents, but the act of preaching.
The end of this priestly office confided to the apostle is to transform the world of the Gentiles into an offering well-pleasing to God. Comp. Php 2:17. , of the Gentiles, is a genitive of apposition: the offering which consists of the persons of the Gentiles. The verb , might be (become), indicates progress; this progress does not consist only in the growing extension of the work; but also, and especially, as is shown by the following words, in the transformation of those who are its subjects: being sanctified by the Holy Spirit. The word of salvation received with faith must be sealed in the heart by power from on high, that the soul may be truly gained, and that it may belong to God; comp. Eph 1:13. The apostle probably alludes to the Levitical ordinance, according to which the sprinkling of salt over the meat-offering was the condition of its acceptance on the part of God.
If it is true, according to the natural meaning of these Rom 15:14-16, that the apostle justifies his Epistle to the Romans by his commission to be the apostle of the Gentiles, it clearly follows that the majority of the Christians of Rome were of Gentile origin. The defenders of the Jewish-Christian composition of this church have had to seek to parry this decisive blow. They have tried to do so in two ways. Mangold explains these verses in this sense: I have required, as apostle of the Gentiles, to express myself more than once in this letter more forcibly than seemed fitting in addressing Jewish-Christians like you; but I had to uphold the rights of those of whom God made me the apostle. But what is there to give us the right to restrict the application of the word , more boldly, to a few passages of the Epistle relative to the calling of the Gentiles? This expression bears on the character of the entire writing as a doctrinal composition; this is shown by the connection of Rom 15:15 with Rom 15:14. Filled with knowledge, as the Romans were, they seemed to have no need of this complete instruction. Then the description of Paul’s apostolate, from Rom 15:16 to Rom 15:20, proves that we have here the positive indication of the motive which led him to write this Epistle, and not only the justification of some passages of his letter. Weizscker correctly observes that the apostle explains his letter by the duty which his task of providing for the edification of the Gentiles imposed on him, and not by the right which he has to uphold their cause before Jewish-Christians.
Volkmar, who pursues the same object as Mangold, has attempted another explanation: I do not forget, Paul would say, that I am only the apostle of the Gentiles, and I have no thought, in writing you as I do, to intrude on a church which does not belong to me, since it is of Jewish-Christian origin; and that is the very reason which has prevented me hitherto from visiting you, for my intention is not to build on a foundation laid by another; but now that I have no more place in the countries of the east, I am about to proceed to Spain, and I shall see you in passing (Rom 15:17-24). This construction is ingenious, but impossible. The , because of the grace given unto me, depending on , I have written unto you, is absolutely opposed to it; and in what follows the apostle does not for a moment say that he has not yet visited Rome because of the Judeo-Christian character of the church, but that he has not done so because he was still detained in the east by nearer duties. Whether the founders of the church of Rome were or were not Judeo-Christians, whether the believers gathered in by them were or were not of this character, the apostle makes no allusion to this side of the question; a proof that it was not this which concerned his inference.
Lucht has attempted to find a proof of unauthenticity in the absence of the title apostle, Rom 15:16. The forger sought, he holds, by avoiding this title, to spare the susceptibilities of the Jewish-Christians of Rome. But, answers Hilgenfeld, If the word is not there, the thing is. And, in fact, Rom 15:16 is nothing else than the paraphrase of the term: apostle of the Gentiles. And if Paul has here preferred the paraphrase to the title itself, it is because it was much more suitable than the latter to explain the course which he had followed in writing such a letter to this church which he had not founded, and which he did not even yet know.
As to this mission to the Gentile world with which he has been invested, God has crowned it with such successes that it is now finished in the east, and that it only remains to the apostle to continue it in the west, which will lead him next to Rome. Such are the contents of the following verses, Rom 15:17-24, the somewhat free connection of which with what precedes is not hard to understand.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
that I should be a minister of Christ Jesus unto the Gentiles [I have not carefully weighed my words as a stranger should, but have used some measure of boldness because it is my duty to so speak as your apostle commissioned by God’s grace. “As though he said, ‘I did not snatch the honor for myself, nor rush upon it first, but God laid this upon me, and that by way of grace, not a setting apart a worthy person to this office. Be not therefore offended, for it is not I that rise up against you, but God that has laid this upon me'”-Chrysostom], ministering [Greek, “ministering in sacrifice.” He speaks in metaphor, assuming to himself the office of priest] the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit. [Christians are nowhere in the New Testament spoken of as literal priests, yet the idea of priestly sacrifice is forcefully used in a figurative way. (Comp. Rom 12:1; Phi 2:17) Paul here speaks of himself metaphorically as a priest, not of the Levitical order with its material temple and tangible altar, but as pertaining to the gospel with its spiritual cleansing in Christ. As priests offered many offerings at the great festivals, so Paul, as apostle to the Gentiles, came before God in the festal hour or time of the glad tidings or the gospel of salvation, with the multitudinous offering of the myriads of the Gentiles. As carnal offerings were first cleansed by water before being offered, so these Gentiles, as victims of grace, were first made acceptable offerings by being cleansed by the outpouring of the Holy Spirit, after which they offered themselves as daily sacrifices. Compare his metaphor to that used by Isaiah in describing the final gathering of Israel (Isa 66:19-20). At Rom 12:1 the apostle began by exhorting members of the Roman church to offer themselves as living sacrifices. He then proceeded to elaborate the things wherein self-sacrifice was demanded of them. Now in the verse before us he presents himself as a priest presiding officially over their sacrifice and presenting it to God, which was, figuratively speaking, his duty as apostle to the Gentiles.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
16. That I am the minister of Christ unto the Gentiles, preaching the gospel of God in order that the offering of the Gentiles may be well pleasing, having been sanctified by the Holy Spirit. Paul is very particular here to remind them of his calling and apostolical authority in behalf of the Gentiles, Jesus in His glory having appeared to him a second time while he was praying in the temple at Jerusalem during his first visit to the holy metropolis after his conversion (Act 23:17), and notifying him that his own consanguinity will not receive his message, and at the same time commissioning him to the great Gentile world. Paul is powerful and emphatic in all of his deliverances on sanctification, here positively specifying that the only way the Gentiles can be well pleasing to God is through the sanctification of the Holy Ghost, thus emphasizing and enforcing this great climacteric truth everywhere recognizable in Gods Word, showing up the fact that none can stand with impunity before the divine majesty, till thoroughly expurgated from all sin actual and original, and through the complete sanctification of the Holy Spirit delivered from all the penal consequences of transgression.
Fuente: William Godbey’s Commentary on the New Testament
15:16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the {m} offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
(m) By the offering up of the Gentiles, he means the Gentiles themselves, whom he offered to God as a sacrifice.
Fuente: Geneva Bible Notes
Paul had a special obligation to this primarily Gentile congregation (Rom 1:13) since God had sent him to minister to Gentiles primarily. As a believer priest, it was his duty to bring people to God with the gospel. He regarded the Gentiles who were coming to faith and growing through his ministry as his offering to God. These Gentiles would be acceptable to God as the Holy Spirit set them apart to God as His possession (cf. 1Co 6:11). Positional sanctification is in view rather than progressive sanctification.