Exegetical and Hermeneutical Commentary of Romans 15:26
For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
26. For it hath pleased, &c.] Lit. For Macedonia and Achaia were pleased. (The tense is aor., perhaps here an “epistolary past.”) The verb rendered “were pleased” implies, as E. V. also does, not only a voluntary act but the act of a superior; in the sense in which the giver of bounty is the superior party. It is no doubt chosen as a word of gentle irony, to be used further in the next sentence.
“ Macedonia and Achaia ” are the personification of the Churches of Greece, North and South.
a contribution ] Lit. a communion. The giver communicates, or shares his store, with the receiver. The word is kindred to the Gr. of “distributing,” Rom 12:13.
For this same Collection, see 1Co 16:1-4, where incidentally we see the Apostle’s own influence, methodical care, and high sense of honour, at work in the matter. See too 2Co 8:1-14; 2Co 9:1-15, for beautiful examples of appeal in this same matter to “Achaia” and to “Macedonia” respectively.
On this passage as a note of chronology, see Introduction, ii. 1.
for the poor saints ] Lit., and better, for the poor among the saints. The Christians at Jerusalem were not all poor, but included an unusually large proportion of poor, apparently, among them. Doubtless the special influences of the Capital of Pharisaism kept Christian artizans at a great disadvantage in matter of employment.
Fuente: The Cambridge Bible for Schools and Colleges
For it hath pleased them of Macedonia – That is, they have done it cheerfully and voluntarily. See their liberality and cheerfulness commended by the apostle in 2Co 8:1-6; 2Co 9:2. Paul had been at much pains to obtain this collection, but still they did it freely; see 2Co 9:4-7. It was with reference to this collection that he directed them to lay by for this purpose as God had prospered them on the first day of the week; 1Co 16:1.
Of Macedonia – That is, the Christians in Macedonia – those who had been Gentiles, and who had been converted to the Christian religion; Rom 15:27. Macedonia was a country of Greece, bounded north by Thrace, south by Thessaly, west by Epirus, and east by the AEgean sea. It was an extensive region, and was the kingdom of Philip, and his son Alexander the Great. Its capital was Philippi, at which place Paul planted a church. A church was also established at Thessalonica, another city of that country; Act 16:9, etc.; compare Act 18:5; Act 19:21; 2Co 7:5; 1Th 1:1, 1Th 1:7-8; 1Th 4:10.
And Achaia – Achaia in the largest sense comprehended all ancient Greece. Achaia Proper, however, was a province of Greece embracing the western part of the Peloponnesus, of which Corinth was the capital; see the note at Act 18:12. This place is mentioned as having been concerned in this collection in 2Co 9:2.
The poor saints … – The Christians who were in Judea were exposed to special trials. They were condemned by the sanhedrin, opposed by the rulers, and persecuted by the people; see Act 8:1, etc.; Act 12:1, etc. Paul sought not only to relieve them by this contribution, but also to promote fellow-feeling between them and the Gentile Christians. And this circumstance would tend much to enforce what he had been urging in Rom. 14; 15 on the duty of kind feeling between the Jewish and Gentile converts to Christianity. Nothing tends so much to wear off prejudice, and to prevent unkind feeling in regard to others, as to set about some purpose to do them good, or to unite with them in doing good.
Fuente: Albert Barnes’ Notes on the Bible
For the understanding of these words, you need only to read 2Co 8:1, and 2Co 9:2. When he saith, it hath pleased them, it is implied, that it was not extorted or squeezed out of them; but that it proceeded from a ready and willing mind, and that they took delight therein. The word here rendered contribution, properly signifieth communication, which implieth a mutual exchange or intercourse between the givers and the receivers; the one contributing alms, the other prayers and intercessions to God. He speaks elsewhere of communicating concerning giving and receiving, Phi 4:15.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. For, c.better, “ForMacedonia and Achaia have thought good to make a certain contributionfor the poor of the saints which are at Jerusalem.” (See Ac24:17). “They have thought it good and their debtors verilythey are”; that is, “And well they may, considering whatthe Gentile believers owe to their Jewish brethren.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For it hath pleased them of Macedonia and Achaia,…. That is, the churches of Macedonia, particularly Philippi and Thessalonica; and the churches of Achaia, especially the church at Corinth, which was the metropolis of Achaia:
to make a certain contribution for the poor saints which are at Jerusalem; of which contribution, of their great forwardness, readiness, and liberality, a large account is given in 2Co 8:1; from whence Origen and others have rightly concluded, that this epistle to the Romans was wrote after that; since in that the apostle exhorts and encourages them, by the example of the Macedonian churches, to finish the collection they had begun; which collection is here called a contribution, or “communion”, as the word signifies; it being one part of the communion of churches and of saints, to relieve their poor, by communicating to them, and to assist each other therein; and in which they have not only fellowship with one another, but with Christ the head; who takes what is done to the least of his brethren as done to himself: the persons for whom the collection was made, are “the poor saints”, or “the poor of the saints”; for not all the saints, but the poor among them, were the objects of this generosity: they were saints such as are sanctified by God the Father in eternal election, and by the blood of Christ in redemption, and by the Spirit of Christ in the effectual calling, to these this goodness extended; for though good is to be done to all men, yet more especially to the household of faith: they were “poor”, which is the lot of many who are saints, whom God has chosen, to whom the Gospel is preached, and who are called by grace: these came to be so, either through the great dearth which was throughout the world in the times of Claudius Caesar, when the brethren at Jerusalem particularly suffered, and were relieved by the disciples at Antioch; but this collection was made some years after that, and therefore rather they became so, through the persecutions of their countrymen; by whom they suffered joyfully the spoiling of their goods, knowing that they had a better and more enduring substance in heaven; or else through their having sold all their possessions, and thrown their money into one common stock and fund, for mutual subsistence, which was now exhausted: these poor saints lived at Jerusalem, which was at a great distance from Macedonia and Achaia; but though they were strangers, and unknown by face to them, and had only heard of them, and their distress; yet this was no objection to their cheerful contribution; they considered them as members of the same body, as belonging to the same family, and as standing in the same spiritual relation to God and Christ with themselves; and upon this foot they acted; and what they did is worthy the imitation of all the churches and people of God.
Fuente: John Gill’s Exposition of the Entire Bible
For it hath been the good pleasure of Macedonia and Achaia ( ). “For Macedonia and Achaia took pleasure.” The use of (first aorist active indicative of ) shows that it was voluntary (2Co 8:4). Paul does not here mention Asia and Galatia.
A certain contribution ( ). Put thus because it was unknown to the Romans. For this sense of , see 2Cor 8:4; 2Cor 9:13.
For the poor among the saints ( ). Partitive genitive. Not all there were poor, but Acts 4:32; Acts 6:1-6; Acts 11:29; Gal 2:10 prove that many were.
Fuente: Robertson’s Word Pictures in the New Testament
Contribution [] . See on fellowship, Act 2:42.
Poor saints [ ] . More literally, and better, the poor of the saints. Rev., among the saints. All the saints were not poor.
Fuente: Vincent’s Word Studies in the New Testament
1) “For it hath pleased them of Macedonia and Achaia,” (eudokeson gar makedonia kai Achaia) “For Macedonia and Achaia thought it a good thing,” a good or benevolent deed, 2Co 8:1; 2Co 8:4; 2Co 9:2; 2Co 9:12-13. Paul motivated the stronger, more prosperous, of Asia Minor, Macedonia, and Achaia or Greece to give, receive, and send help to their needy church brethren in Jerusalem specifically, and in Judea in a general way.
2) “To make a certain contribution,” (koinonian tina poiesasthai) “To make some specific contribution”; a gift of gratitude or love for the memory and report of their faith, 1Co 16:1-3; 2Co 8:1-4.
3) “For the poor saints which are at Jerusalem,” (eis tous ptochous ton hagion ton en lerousalem) “For the very poor of the saints in Jerusalem,” the particular poor in the membership of the Jerusalem church, Gal 2:10; compassion and care for the physically weak, (or deprived), the emotionally weak, and the spiritually weak, are Christian virtues that should be continually cultivated, with priority to those of “the household of faith,” the saints, or the church which is His body or his assembly, Gal 6:9-10. From shortly after Pentecost it appears that the church at Jerusalem and perhaps smaller congregations in Judea round about had a large number of impoverished members who needed daily help for the necessities of life, Act 6:1-6; Act 11:27-30.
Fuente: Garner-Howes Baptist Commentary
(26) The poor saints.Literally, for the poor among the saints. It cannot, therefore, be inferred from this that the church at Jerusalem consisted entirely of poor. Still from the first it would seem as if persons like Joseph of Arimatha, and Nicodemus, and Mary the mother of Mark, were exceptions, and we know that the church at Jerusalem suffered severely during the famine in the reign of Claudius. Wealthier churches, such as those of Macedonia and Greece, would naturally be glad to have the opportunity of sending relief to the mother church, from which they might be said to be derived themselves. St. Paul himself proceeds to urge this very argument. From Jerusalem went forth the gospel which had been preached in Greece and Macedonia, and it would be but a small and due return if some of the superfluous wealth of those more favoured regions found its way to Jerusalem.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. Yes, it has 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 to them in carnal things.’
He then explains to the Roman Christians about the goodwill gesture of the churches which he has founded, towards the Jerusalem church. Partly at the urging of Paul (1Co 16:1-2; 2Co 8:1-3; 2Co 9:1-14), they had put together a sizeable sum for the relief of the poor in the Jerusalem church. He was remembering what had been urged on him by the Apostles in Jerusalem years before, ‘to remember the poor’ (Gal 2:10), and this he sought constantly to do. And the great famine would have made many poor. But he emphasises also the willingness of the Gentile churches in the venture (it has been their good pleasure), before pointing out that it is also a matter of debt, for the Gentiles having been made partakers in spiritual things as a consequence of the ministry of the Jerusalem church (as the source of the Gospel through which they have benefited, and especially through Paul’s ministry), it was right that they should minister to them in physical things. Macedonia and Achaea are probably mentioned as being at the forefront of, and the greatest contributor towards, the ‘collection’. He did not want to go into a detailed list which might have included Galatia and Ephesus.
Paul’s description of the indebtedness of the Gentile churches to the church at Jerusalem, from which the Gospel had first issued forth, (wholly a moral debt, there was no specific obligation) is a further indication by him to the Romans of the attitude which the majority Gentile Christians among them ought to have towards the Jews, an attitude that he had emphasised in Rom 11:18-25, and in chapter 14. This is all a part of his continual emphasis to the Roman church on what their attitude should be towards Jewish Christians and towards Jews in general. Although necessarily having to draw attention to the way in which the Jews had failed in their responsibility towards the Messiah, he has always wanted them to recognise the debt that they owed to them as the preservers of the Scriptures (Rom 3:2) and the source from which the Messiah sprang (Rom 9:5), and of their responsibility to now evangelise them (Rom 11:23-24).
Fuente: Commentary Series on the Bible by Peter Pett
Rom 15:26 . More precise information respecting the .: “ Placuit enim Macedonibus ,” etc. On ., they have been pleased , comp. Luk 12:32 ; 1Co 1:21 ; Gal 1:15 ; Col 1:19 ; 1Th 2:8 .
. . . . .] to bring about a participation, in reference to the poor, i.e. to make a collection for them. The contributor, namely, enters into fellowship with the person aided, in so far as he , Rom 12:13 ; is hence the characteristic expression for almsgiving , without, however, having changed its proper sense communio into the active one of communication ; “honesta et aequitatis plena appellatio,” Bengel. Comp. 2Co 9:13 ; Heb 13:16 . The added , of some sort or other , corresponds to the freedom from constraint, and the consequent indefiniteness, of the amount to be aimed at. On the collection itself, see 1Co 16:1 ff.; 2Co 8:9 ; Act 24:17 .
.] the poor among the saints at Jerusalem. These were thus not all of them poor. Comp. Khner, II. 1, p. 290. Of the community of goods there is no longer a trace in Paul. Philippi incorrectly holds that the are the poor saints generally . Since the genitive is in any case partitive (even in the passages in Matthiae, 320, p. 791), the expression must at least have been (not ) .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1924
CHRISTIANS DEBTORS TO THE JEWS
Rom 15:26-27. It hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 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.
AMONGST all the subjects which occupy the minds of men, there is one, which, though it has as great a claim to our attention as any other, is, as it were by the general consent of the Christian world, kept entirely upon the back ground, and is scarcely ever so much as named;I mean, our obligations to the Jews. Our blessed Lord has said, that salvation is of the Jews; and yet notwithstanding we have received salvation from them, we scarcely ever think of making any return to them, or of bringing them to a participation of the blessings which they have transmitted to us. True indeed, in theory, we trace up all the great truths of Christianity to the writings of the Old Testament, where they were primarily revealed and shadowed forth: but beyond the consideration of Judaism as the foundation of Christianity, and of Christianity as the completion of Judaism, we have in general scarcely a thought upon the subject. We hope that no apology will be deemed necessary for bringing to your view a point, which confessedly is of great importance; and which, if regarded as it ought to be, by those whom I have the honour to address, would soon engage the attention of Christians throughout the land [Note: Written with a view to the University; but never preached before them.].
In the apostolic age, the converts, whether from amongst Jews or Gentiles, all considered themselves as one great family, of which Christ was the Head. Accordingly, when those of Juda were brought into circumstances of peculiar distress, partly through persecutions, and partly through the famine that prevailed in the days of Claudius Csar, the Christians of other countries, especially of Macedonia and Achaia, gladly contributed for their relief. The pleasure with which they exerted themselves in this labour of love, is twice noticed by the Apostle: It pleased them of Macedonia and Achaia; it pleased them verily; that is, they took great delight in this act of kindness. But, whilst the Apostle thus records their benevolence, he acknowledges, that it was no more than the occasion justly demanded: for many of the Jewish Christians had shewn a very ardent zeal in extending to the Gentiles the knowledge of salvation through a crucified Redeemer; and therefore it was but right, that the Gentiles, who had been made partakers of their spiritual things, should impart liberally to their benefactors such a portion of their carnal things as the pressure of the times required: It pleased them verily; and their debtors they are.
Now this idea, that the Gentile Christians are debtors to the Jews, is that which we propose more largely to consider: and in the prosecution of it, we shall state,
I.
Our obligations to the Jews;
II.
The returns we should make them.
I.
Our obligations to the Jews
To the whole nation of the Jews, from the earliest period of their existence, we are greatly indebted. Let us first notice our obligations to the patriarchs. And here we will begin with Abraham, the father of the faithful. With him was made the covenant of grace, that covenant which is at this very moment the one ground of all our hopes. We, especially we Christians, know nothing of uncovenanted mercies. It is in Christ only that we can obtain salvation; in Christ, as our Surety, who has undertaken to discharge our debt, and to make reconciliation for us through the blood of his cross. The covenant of which we speak, was made with Abraham and his seed, particularly with that promised Seed, the Lord Jesus Christ [Note: Gal 3:16.]: and it is only as children of Abraham that we have any part in it [Note: Rom 4:11; Rom 4:16. Gal 3:7-9; Gal 3:29.]. Here then at once the obligations of the whole Christian world to Abraham are manifest to an unknown extent, inasmuch as every individual among them is indebted to him, for that covenant, which is the fountain and foundation of all their hopes.
To Isaac and Jacob also are we very greatly indebted: for they, in conjunction with Abraham, have shewn to us, in a way that has never been surpassed, the nature and operation of saving faith. God promised to Abraham a Seed in whom all the nations of the earth should be blessed. According to all human appearances, the accomplishment of that promise was impossible: but Abraham hoped against hope, and staggered not at the promise through unbelief, but was strong in faith, giving glory to God. Go out from thy house and kindred, says God to him, and sojourn in a land which I will give thee. He went instantly, in dependence upon Gods word, not knowing whither he went. Go take thy son Isaac, the promised seed whom I have given thee, and offer him up for a burnt-offering on a mount that I will tell thee of. He instantly goes to execute the divine command, not doubting but that God will restore his son to life again, even after he should have been offered on the altar, and reduced to ashes. In like manner Isaac and Jacob, the heirs with him of the same promise, sojourned in the land of Canaan, in full expectation, that it should be inherited by their posterity, though as yet they had not a foot of ground in it. They had opportunities enough to return to their own country, if they had chosen it; but they determined rather to be as strangers and pilgrims on the earth all their days; thereby declaring plainly, that they sought a better country, that is, an heavenly one, and looked for a city that hath foundations, whose builder and maker is God [Note: Compare Rom 4:19-21. with Heb 11:8-10; Heb 11:13-19.].
Now here we see what faith is: it is such a practical dependence upon the word of God, as leads us to trust in it without doubting, and to obey it without reserve. It is true, we are not required to go forth from our native country, and to live in a foreign land, as they did; but the same mind must be in us as was in them: like them we must consider ourselves altogether as pilgrims and sojourners here, having our hearts fixed entirely on things above, and our lives conformed to the precepts and injunctions of our God. If we had not such bright patterns of holiness before our eyes, we should be ready to think, that lower attainments would suffice; and that some limit might be assigned to the exercise of faith, or to the efforts of obedience: but here we see in men of like passions with ourselves, what a life of faith really is, and what is required of all those who profess themselves the people of the Lord. What an advantage is it to have such patterns before our eyes, and to behold before us the footsteps which will infallibly lead us to everlasting happiness and glory!
From the patriarchs we will proceed to notice the prophets, and our obligations to them. Of these, the first whom we will mention is Moses, that great prophet, like unto whom the Saviour himself was to arise [Note: Act 3:22.]. To him we owe the moral law, even that law which discovers to us the extent of Gods requirements, and consequently the depth of our depravity, and the impossibility of ever being saved by any obedience of our own. It is the knowledge of this law that alone can convince the soul of its lost and undone state without Christ; and it is intended by God as a schoolmaster to bring us unto Christ, that we may be justified by faith. Now we all consider ourselves indebted to those who have instructed us in our youth, especially if they have taught us important things which none other was able to communicate. How then are we all indebted to Moses for this infinitely important knowledge, which we never could have derived from any other source, and without which even the gift of Gods only dear Son to die for us would never have been effectual for its desired ends! Besides, from this law every believer is in structed how to please and serve his God. It is a compendium of all that God requires of us: and, if only we follow that in all things, we are as infallibly sure of pleasing God, and of being rewarded by him at the last, as we are sure that there is a God in heaven. Are we not then greatly indebted to the man who has given us this directory?
But there is another law which we have received from Moses, even the ceremonial law; which though, as given to the Jews, it was an insupportable yoke of bondage, yet, as handed down to us, it is scarcely less profitable than the moral law itself. To the Jews it was a dark and shadowy representation of good things to come: those shadows now are all explained by the Gospel; so that, through the light of the Gospel, all the mysterious rites and ceremonies of the law are presented in a clear, definite, and instructive view, as typifying Christ in all his work and offices: and, whilst it thus derives light from the Gospel, it reflects light back again upon the Gospel itself, and renders that incomparably more clear than it would otherwise be. To illustrate this a little:A drawing that should represent all the constituent parts of a complicated engine, would not be intelligible without a distinct explanation of them: but with the help of the explanation, it would be clear enough. On the other hand, the explanation itself would not be clear, if it had not the drawing to illustrate it. So it is with the Law as explained by the Gospel: it does indeed receive in the first instance all its light from the Gospel; but afterwards it presents such an elucidation of Gospel truths, as conveys them with astonishing beauty and force to the mind. Take, for instance, the scape-goat. You are told in the Gospel, that the blood of Jesus Christ cleanseth from all sin; and that all who believe are justified from all things: but behold the high-priest slaying one goat, and sprinkling its blood upon the mercy-seat within the vail; and then laying both his hands upon the head of the live goat, and confessing over him all the iniquities of the children of Israel, and then sending him away into the wilderness never more to be seen by man [Note: Lev 16:15; Lev 16:21-22.]: who that contemplates this, and realizes in his mind the transaction, does not see the actual transfer of his sins to Christ, and the everlasting removal of them from his own soul? I say then, that for the ceremonial, no less than the moral law, we are greatly indebted to this faithful servant of our God.
Let us turn from him to the prophets at large, comprehending the whole collective body of them: what a chain of prophecy have they given us! what an accumulation of particulars, so as to render it impossible for any one who candidly compares the predictions with the events, to entertain a doubt, but that Jesus is the Christ! And let it be remembered, that they all suffered much at the hands of their fellow-creatures for their fidelity to God: and, at the time that they were delivering their prophecies, they knew that it was not for their own benefit, or the benefit of the existing generation, that they were testifying of these things, but for the instruction and benefit of generations yet unborn, even of us, to whom the Gospel is now fully revealed [Note: 1Pe 1:11-12.]. Do we owe them no gratitude for these self-denying labours? But, in order to appreciate more justly our obligations to them, let us suppose for a moment, that none of them had recorded the things revealed unto them, and that all their predictions had been forgotten: what would now have been the state of our minds in relation to the Saviour? With what doubts and fears should we have been agitated, and how uncertain should we have been at this hour, whether Christianity were not altogether a cunningly-devised fable! Do not let us forget, that the assurance which we enjoy respecting the truth of our holy religion, is altogether derived from them: for though the miracles of our Lord were a convincing evidence of his Messiahship to those who saw them, yet to us at this remote period the completion of prophecy is a far surer and firmer ground of confidence: and therefore to those who gave us such a minute and connected series of prophecies we ought to feel the greatest obligations.
There is however one prophet in particular whose name we cannot possibly pass over in silence;I mean, the Prophet David. He has committed to writing all the secret workings of his heart, under all the diversified conditions into which he was brought, and has given to the Church this invaluable record, that all future saints, into whatever situation they might be brought, might be comforted and edified by his example. Where is there a child of God in the whole universe that does not account the Psalms of David his richest treasure? Who does not read them, and meditate upon them, and find them as marrow and fatness to his soul? Who that has any true religion in his soul, does not find the Psalms the means of his communication with heaven; the ladder, by which he daily, and as it were hourly, ascends to God? Is this no benefit? or is the conferring of it no ground of obligation? Verily the man to whom the name of David is not dear, evinces, that he has no taste for heavenly things, no just discernment of what is truly excellent.
It will of course be expected, that we should not overlook the Apostles, those faithful instructors in the whole counsel of God, and those bright examples of all holy obedience. What did not they endure, that they might carry the Gospel to the Gentiles? How did they go throughout all the known world, in labours most abundant, and in deaths oft, not counting their lives dear unto them, so that they might but fulfil the ministry which they had received of the Lord Jesus, and testify the Gospel of the grace of God! How many millions are now blessing God for them in heaven! How many too are daily adoring God for them on earth, for all the light of their instructions, and all the benefit of their examples! If those who have extended the blessings of civilization, of liberty, and of science, are called benefactors, what name shall we find whereby to testify our gratitude to the Apostles, for all the light, and peace, and joy, and holiness, which through their instrumentality we possess.
We will content ourselves however with this brief mention of them, that we may fix our attention on Him to whom infinitely above all we are indebted,the Lord Jesus Christ. He also was a Jew, of the seed of David as pertaining to the flesh, though in his divine nature he was over all, God blessed for ever. Where shall we begin to speak of the obligations which we owe to him? or, having begun, where shall we make an end? He did not merely engage in the covenant of grace as a party, like Abraham, but was the very Mediator and Surety of the covenant, who confirmed and ratified it with his own blood, and undertook, both on the part of God and man, that all the conditions of it should be fulfilled. He did not, like the prophets, merely utter predictions that should be afterwards accomplished, but actually accomplished in his own person all that had been predicted, and fulfilled every iota of what they had said should come to pass. Nor did he, like the Apostles, merely preach salvation to us, though at the expense of his own life; but he actually wrought out salvation for us, bearing our sins in his own body on the tree; and becoming a curse for us, that we might be delivered from the curse of the broken law, and the wrath of an offended God. Nay more; after having wrought out an everlasting righteousness for us by his own obedience unto death, he has for nearly eighteen hundred years been incessantly occupied in securing to us the blessings of redemption by the efficacy of his all-prevailing intercession, and by the all-sufficient operations of his grace. He is at this very moment the Head of the whole mystical body, the Church; and is the source of life and strength to all his members. There is not amongst all the saints upon earth one holy desire, one good counsel, or one just thought, which does not proceed from him as its true and proper source: whatever any man possesses, he has received it out of the inexhaustible fulness of Jesus Christ: so that neither on earth nor in heaven is there one who can arrogate any glory to himself: it all belongs to that blessed Saviour, who liveth in us: and to all eternity our song must be, Not unto us, not unto us, but unto thy name be the praise: To Him that loved us, and washed us from our sins in his own blood, and made us kings and priests unto God and our Father, to him be glory and dominion for ever and ever. Say now, brethren, whether, or not, ye are indebted to our ever adorable Emmanuel; and whether, if you neglect to praise him, the very stones will not cry out against you?
We hope by this time that the body of evidence which has been adduced has sufficiently established our obligations to the Jews, and has prepared us with some measure of sincerity to inquire into,
II.
The returns we should make to them
It is something more than mere acknowledgments that we are called to make: our duty towards them may be comprised under two particulars: first, We should endeavour to secure for ourselves that salvation which the Jews of former ages have handed down to us: and next, We should endeavour by all possible means to make the Jews of this and future ages partakers of the same.
1.
We should endeavour to secure for ourselves that salvation which the Jews of former ages have handed down to us
I would ask, Can it be conceived, that we are at liberty to neglect a salvation, which has been purchased for us at so great a price, and has been proclaimed to us in such a variety of ways? Have not all those who in successive ages have laboured for us, a right to expect from us some fruit of their labours? Hear the appeal which God himself makes to us respecting this matter: O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes [Note: Isa 5:3-4.]? Here is the very case in point. There is not any thing which we could possibly have desired, either for our conviction or encouragement, which God has not done; yea, he has far exceeded any thing we could have desired, or even thought. And is all this kindness to be requited with neglect? No: the Apostle justly says, How shall ye escape, if ye neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him [Note: Heb 2:3-4.]! If so many things had not been done for us, we had not, comparatively, had sin: but now we have no cloak for our sin: and all who have sought our welfare, whether patriarchs, or prophets, or Apostles, yea and our Lord Jesus Christ himself, will be swift witnesses against us, if we suffer all their labour to be in vain. All that they have done for us, if it be not unto us a savour of life unto life, will be a savour of death unto death. The first return then which we are bound to make to God, and to all who, as his instruments, have sought our welfare, is, to give up ourselves wholly and unfeignedly to the Lord: and it is remarkable that the Apostle Paul, expressly referring to the collection made at Corinth on the very occasion mentioned in our text, says, To their power, (I bear record,) yea and beyond their power, they were willing of themselves; praying us with much entreaty, that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their ownselves to the Lord [Note: 2Co 8:3-5.]. This then must have the precedence of all. Whatever returns we may make either to God or man for the benefits we have received from the Jews, they are all nothing without this: we must first give our ownselves to the Lord. I beseech you then, brethren, by the mercies of God, that ye present your bodies and souls a living sacrifice, holy and acceptable unto God, which is your reasonable service [Note: Rom 12:1.]. I would, in the name of the Most High God, lay claim to every soul here present, and say, Ye are not your own; ye are bought with a price: therefore glorify God with your bodies and your spirits, which are his [Note: 1Co 6:19-20.]. We call upon you, not to perform a work of supererogation, but to pay a debt: for Gods debtors ye are; and this debt must be paid to him at the peril of your souls.
2.
In the next place, having secured this salvation for ourselves, we should endeavour to make the Jews of this and future ages partakers of the same
It may be thought, perhaps, that though we are debtors to the Jews of former ages, we owe nothing to those of this generation. But we would beg leave to state a case, which we apprehend will place this matter in its true point of view. Let us suppose, that a man of vast opulence had disinherited his own children on account of their misconduct towards him, and had bequeathed his whole possessions to us. Let us further suppose, that, after his descendants to the third or fourth generation had suffered all the most lamentable effects of his displeasure, it were in our power to benefit them, without at all injuring ourselves; yea, and perhaps to elevate them to their former rank and happiness, without the smallest diminution of our own property; should we not think that it was our duty to help them? Would not the very consideration of our having, without any merit or service on our part, come to the possession of their inheritance, give them some claim upon our compassion; so far at least as to benefit them, if we could do it without any loss to ourselves? Here then is the very case: They were broken off from their own olive-tree, that we might be graffed in [Note: Rom 11:17-19.]: and it is of the root and fatness of their olive-tree that we are partaking from day to day [Note: Rom 11:24.]: and, as we may by Gods help be instrumental to the graffing them again upon their own olive-tree, it is our bounden duty to do it, more especially as it is Gods avowed purpose, that they shall be graffed in, as soon as ever they repent them of their former sins, and look with sorrow on the Messiah, whom they have pierced. In this respect we may regard the Jews of this generation as the representatives of those of former ages, and discharge to them the debt which can no otherwise be paid to our original benefactors. If, notwithstanding their present degraded state, they are still beloved by God for their fathers sakes, much more should a regard for their fathers cause them to be beloved by us.
But if this illustration be not sufficient to convince us, then we will come to an express command of God, which cannot fail to carry conviction to every heart. It will be recollected by all who have paid any attention to the New Testament, that, in the 11th chapter to the Romans, it is said, that through the fall of the Jews salvation is come unto the Gentiles [Note: ver. 11.];that the fall of the Jews is the riches of the world, and the diminishing of the Jews the riches of the Gentiles [Note: ver. 12.];and, finally, that the casting away of the Jews is the reconciling of the world [Note: ver. 15.]. But is this blessing which we inherit through them, to be engrossed by us, and no endeavour to be made on our part for their restoration to the Divine favour? No: if is committed to us as a sacred deposit, to be improved for their good: (I repeat these words; It is a sacred deposit, to be improved for their good:) it is delivered to us, not as proprietors, to use it as we please, but as stewards, to use it for the express purpose that our Lord and Master has enjoined: and this avowed purpose is, that by every means in our power we should bring the poor outcast Jews to the renewed enjoyment of their paternal inheritance: nor should we ever see a Jew without saying in our hearts, There is a man whose inheritance I possess, and to whom I am very deeply in debt. Let us hear the express declaration of God respecting it: As ye in times past have not believed God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they also may obtain mercy [Note: ver. 30, 31.]. Here let it be clearly seen, that the very end for which this mercy is committed unto us is, that through our mercy they also may obtain mercy: and if we do not improve, for the restoration of Gods ancient people, the light and knowledge, the means and privileges, which we enjoy, we are unfaithful stewards. Were we speaking of a steward, who had alienated to his own use the property which we had entrusted to him for the benefit of others, we should find no terms too severe, not even those of thief and robber, whereby to characterize his conduct. We are unwilling to use such terms in reference to the Christian world, who have so long neglected their Jewish brethren; for we are persuaded, that this neglect has proceeded from ignorance and inattention to the subject, rather than from any wilful dereliction of the trust committed to them: but we must say, that, if the Jews continue to be neglected by us as they have been, we shall contract a fearful responsibility before God.
There is an idea, which is often suggested in order to excuse our supineness, namely, that they are so blind and hardened, that it is in vain to attempt their conversion. But whose fault is it that they are so blind and hardened? Is it not ours? If Christians had universally displayed in their life and conversation the superior excellence of their religion, is there not reason to think, that the Jews might by this time have been led to view it in a more favourable light? Is there not also reason to apprehend, that they have been confirmed in their prejudices against Christianity by the misconduct of its professors? What wonder is it that they are ignorant of Christianity, when the professors of it now for so many hundred years have made no efforts to enlighten them with respect to it? I say again, The fault is ours. If Christians had universally laboured for their salvation, as their forefathers did for ours, would there have been no converts from among them? Would none of them have been stirred up to make inquiry into the evidences of our religion, and to seek its blessings? But be it so, They are blind and obdurate. And what were we, when in our Gentile state? yea, what should we at this very instant have been, if their fathers had done no more for us, than we have for them? But the same grace that has wrought in us, can work in them; and the same divine power that converted myriads of their forefathers, can work effectually in the hearts of men in the present day: the power that first commanded the light to shine out of darkness, can shine into the hearts of the very darkest among them; to give them the light of the knowledge of the glory of God in the face of Jesus Christ.
By some it will be said, The time is not come. But who is authorized to say that the time is not come? We have rather reason to hope, that the time is come, or at least is near at hand: for there is confessedly at this present moment a greater zeal among Christians for the conversion of the Gentile world, and for the dissemination of Gods word throughout the habitable globe, than has been at any other period since the apostolic age: and this gives reason to hope, not only that God is about to do great things among the Gentiles, but that he is about to visit the Jews also: for as, on the one hand, blindness in part is happened to Israel until the fulness of the Gentiles be come in, that is, till the period for the fuller diffusion of divine light among the Gentiles be arrived; so, on the other hand, it is the fulness of the Jews, or the general conversion of them to Christianity, that is to be the riches of the Gentile world: according as it is written, If the fall of them be the riches of the world, and the fall of them the riches of the Gentiles, how much more their fulness [Note: Rom 11:12; Rom 11:25.]? Here is a fulness of the Jews, as well as a fulness of the Gentiles: and each is to be subservient to the completion of the other. In neither case is it to be understood as the completion of the work of divine grace among them; but in both cases it relates to the commencement of that period when the work shall be completed. The diminution of the Jews was progressive; and so we trust will be the bringing in of the complement both of Jews and Gentiles. Indeed so far is it from being true that the whole Gentile world must be converted before the work of conversion shall begin among the Jews, that, as appears from the passage just referred to, the Jews in their converted state will be eminently instrumental in converting the Gentile world: and the circumstance of their dispersion through the world, and their knowledge of the languages of the countries where they dwell, peculiarly fits them for communicating to the Gentiles the light of divine truth, the very moment that they themselves receive it. We trust therefore that the very exertions which are now making for the Gentiles, have a favourable aspect on the Jews also. But there is at this time among the Jews themselves, and especially on the continent, a considerable expectation of their Messiah [Note: In Britain also this now (1832) obtains to a considerable extent.]: nor is it an ill omen, that the Christian world have begun to pay some attention to them, and to use means for their restoration to the Divine favour. We lay not any great stress upon the success of past endeavours; though that is by no means contemptible, considering what difficulties there have been to contend with; but we say, that, whether the time for their full conversion be come, or not, the time for exertion on our part is always come: the time for us to pay our debts is always at hand: and therefore, without presuming to judge of secrets which God has reserved in his own bosom, we call on all to discharge to that benighted people their debt of love.
Is it asked, What shall we do? we feel that we are their debtors; but we know not how to discharge our debts? I answer, What their fathers did for us, that is the thing which we should do for them. St. Paul said, I am a debtor both to the Jews and to the Greeks: and how did he discharge his debt? He gave himself up altogether to the work of his ministry among the Gentiles; and counted not his life dear unto him, so that he might but fulfil it to their greatest advantage. He indeed had a particular call to the ministry, which does not extend to us: but we in our private capacity should be as strenuous for the welfare of our fellow-creatures, as he was in this official character as an Apostle: our modes of manifesting our regard for them will of course differ from his: but as far as our respective situations and characters will admit, we should exert ourselves to make known to them that Saviour, whom they have rejected and despised. It was not every Jew that preached to the Gentiles; nor is it every Christian that is to preach to the Jews: but in conversation with them we may do much good, and in putting into their hands the New Testament, or other useful books; and particularly in earnestly praying to God for them, we may bring down his blessing upon them. Besides, many united together for that end may effect incomparably more than the same number could in their separate and individual state. By encouraging therefore the Society that has been formed for the advancement of their welfare, we, though but small contributors ourselves, may be instrumental to the accomplishing of much good amongst them. The translating of the New Testament into pure Biblical Hebrew, and circulating that throughout all the world, is a work which we in particular, as patrons of learning and religion, shall do well to encourage. Were nothing more than the assisting of the Jews under some temporal calamity the object of this discourse, we should feel that we were warranted in calling upon you, not to be liberal, but to be just; not to present gifts, but to pay your debts, to that much neglected people: for if we have been made partakers of their spiritual things, our duty is to minister unto them in carnal things. But we stand on far higher ground than the Apostle, and prefer a higher claim. It is the souls of the Jews which we would commend to your care, and their eternal welfare which we would urge you to promote: and in this view all our claims upon you as debtors come with ten-fold weight. Alas! we are greatly and shamefully in arrears; but in proportion to our past neglect should be our future exertions: and, as we know not how little time may be allotted us for fulfilling our duties to them, whatever our hand findeth to do, we should do it with our might.
For the sake of those who may wish for a short compendious view of the subject, the following Skeleton is annexed.
Rom 15:26-27.
CHRISTIANITY a religion of loveexemplified on the day of Pentecost, and here
But this exercise of love was a debt:their debtors they are.
I.
Our obligations to the Jews;
II.
The return we should make them.
I.
Our obligations to the Jews
These Christians were Greeks, of a different nation from the Jews
Yet were they debtors to the Jews; as we also are,
1.
To the Patriarchs
[Abrahamfor the covenant of graceand for a display of faith
Isaac and Jacobfor illustrating a life of faith]
2.
To the Prophets
[Mosesfor the law
{
1. Moral{a schoolmaster a rule 2. CeremonialScape-goatThis, as a complicated drawing, both receives light from the Gospel, and reflects light on it
All the prophetsfor a chain of prophecy
Davidfor records of his experienceLadder]
3.
To the Apostles
[For so full an account of Christ
For their zeal, in risking life for us
For their exampleof highest virtues]
4.
To the Lord Jesus Christ
[He did not,
{
like Abraham, merely engage as a party in the covenant, but ratified it with his blood like the prophets, utter predictions; but fulfilled them like the Apostles, merely preach salvation; but obtained it for us
He secures to us also by his life, what he procured for us by his death
Who can tell the height and depth of his love?]
II.
The return we should make them
1.
Endeavour to secure the salvation which the Jews of former ages have handed down to us
[It would requite them ill to neglect it
And would greatly aggravate our guilt
The heathen are sinless in comparison
How shall we escape if, &c.? Heb 2:3
Our duty then is,
To trust in Christ
To follow the counsels and example
{
of Patriarchs of Prophets of Apostles]
2.
Endeavour to make the Jews of this and future ages partakers of the blessings which we derive from their fathers
[If they are beloved of God for the fathers sake, much more should they be by us; Rom 11:28.
Obj.We owe nothing to them
Ans.We do, as the bereaved children of our blessed Benefactor.
QueryHow are we to do it?
Ans.As their fathers did for us: Use all active self-denying exertions
Obj.Tis in vainthey are hardened.
Ans.Whose fault is that?Ours
Had we done for them as their fathers did for us, would it have been so?
Have we not rather been a stumbling-block?
Obj.The time is not come in their way
Ans.Who is authorized to say so?
We affirm that it is come
1.
God is awakening an attention to the worldin Bible SocietiesMission Societies, c.
2.
He has stirred up attention to the Jews
3.
He has excited an expectation of the Messiah, here and on the Continent
4.
He has given success already
Some piousand studious, preparing
Success great, considering the efforts
Ergo, it is come.
Rom 11:25, misunderstood. See ver. 12.
But if it were not come, our duty is the same
Rom 11:30-31, proves us unjust stewards if we do not
We call you then, not to be generous but justPay your debts
If we called on you for temporal relief only, we should say sotext Our Duty is to minister to their relief
But we stand on higher ground than Paul
Think what arrears are due
Let not our importunity, like that of common creditors or claimants, offend
Let all the means in our power be used
Do all with holy zealIt pleased twice
But let us, in the first place, give up our ownselves to the Lord; 2Co 8:5
Then may we hope for most success, when we can say, Come, and I will go also; Zec 8:21.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
Ver. 26. It hath pleased them ] It hath not been squeezed out of them as verjuice is out of a crab, but freely and cheerfully they have contributed, .
For the poor saints which are at Jerusalem ] The Jews do to this day send their alms yearly from all parts to Jerusalem for the maintenance of the poor that live there, and spend their time praying for the welfare of the whole nation.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26. ] See 2Co 9:1 , ff.
.] See reff.
Olsh. remarks, on . , that this shews the community of goods in the church at Jerusalem not to have lasted long: cf. Gal 2:10 .
Fuente: Henry Alford’s Greek Testament
Rom 15:26 . : Macedonia and Achaia would include all the Pauline Churches in Europe, and we know from 1Co 16:1 that a similar contribution was being made in Galatia. expresses the formal resolution of the churches in question, but here as in many places with the idea that it was a spontaneous and cordial resolution (though it had been suggested by Paul): see chap. Rom 10:1 (Fritzsche’s note there), Luk 12:32 , Gal 1:15 , 1Co 1:21 , 1Th 2:8 ; 1Th 3:1 . : marks the in-definiteness of the collection. It was no assessment to raise a prescribed amount, but “some contribution,” more or less according to will and circumstances. For in this sense see 2Co 8:4 ; 2Co 9:13 : where the whole subject is discussed. : from the partitive genitive it is clear that not all the saints in Jerusalem were poor. But Gal 2:10 , Act 6 show that the community at least included many poor, towards whom it assumed a responsibility so burdensome that it was unable to discharge it unaided.
Fuente: The Expositors Greek Testament by Robertson
hath pleased = pleased.
them of. Omit.
contribution. Greek. koinonia. See Act 2:42.
saints = of the saints.
Fuente: Companion Bible Notes, Appendices and Graphics
26.] See 2Co 9:1, ff.
.] See reff.
Olsh. remarks, on . , that this shews the community of goods in the church at Jerusalem not to have lasted long: cf. Gal 2:10.
Fuente: The Greek Testament
Rom 15:26. , Macedonia and Achaia) From this expression the time, at which the epistle was written, may be gathered, Act 19:21.-, an act of communion, or communication [a contribution]) A term of description [applied to their gift of brotherly love] honourable and exceedingly just.- , of the saints) He does not say, poor saints (Gr. the poor among the saints). Therefore not all the saints were poor. Therefore the community of goods had now ceased at Jerusalem, after the death of Ananias and Sapphira, and after the persecution, Act 8:1.
Fuente: Gnomon of the New Testament
Rom 15:26
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.-The churches in Achaia and Macedonia had contributed means for the poor of the saints in Judea. Timothy and Erastus (Act 19:22) had been sent to urge the collection of this fund. The facts are presented more fully in 1Co 16:1-2; 2Co 8:1; 2Co 9:2-15. The churches of Galatia and Asia also engaged in this work; and when Paul and his companions reached these points on their journey to Jerusalem, they were joined by those sent of the churches with their contributions who accompanied them to Jerusalem. Some of these remained with him in his imprisonment and accompanied him to Rome. (Act 21:29; comp. Act 19:29).
Fuente: Old and New Testaments Restoration Commentary
it: Act 11:27-30, 2Co 8:1 – 2Co 9:15, Gal 6:6-10
the poor: Pro 14:21, Pro 14:31, Pro 17:5, Zec 11:7, Zec 11:11, Mat 25:40, Mat 26:11, Luk 6:20, Luk 14:13, 1Co 16:15, 2Co 9:12, Phm 1:5, Jam 2:5, Jam 2:6
Reciprocal: Isa 60:5 – forces Isa 61:6 – ye shall eat Zec 6:10 – which Act 10:2 – which Act 16:9 – Macedonia Act 18:12 – Achaia Act 19:21 – to go Act 24:17 – to bring Act 26:10 – the saints Rom 15:25 – General Rom 16:5 – Achaia 2Co 1:1 – Achaia 2Co 8:4 – the ministering 2Co 8:13 – not Phi 1:5 – General Rev 21:24 – the nations
Fuente: The Treasury of Scripture Knowledge
:26
Rom 15:26. This verse tells who were making the contributions, namely, the disciples in Macedonia, and those in another Greek country called Achaia.
Fuente: Combined Bible Commentary
Rom 15:26. For Macedonia and Achaia. Personification for the Christians in these provinces; the latter included Greece proper.
Thought it good; were well-pleased, willingly did this service.
A certain contribution. The Greek word means fellowship, communion, and is allied with communicate (Gal 6:6). No contribution belongs to Christian charity, unless it is willingly bestowed and as a matter of fellowship.
For the poor saints which are at Jerusalem. Community of goods evidently did not exist in the church of Jerusalem.. The number of poor saints there need occasion little surprise.
Fuente: A Popular Commentary on the New Testament
Vv. 26. The expression: the saints, characterizes the church of Jerusalem as the most venerable of Christendom; comp. 1Co 16:1. But it is not to all the church, it is the most indigent of its members, that this service is destined. The idea has often been advanced, that the cause of the poverty of so large a number of believers at Jerusalem was the community of goods which is thought to have prevailed at the origin of this church. This is to exaggerate and mistake the import of the facts related in the narrative of the Acts on this subject. The state of things is quite naturally explained in the following way. From the beginning, the preaching of Christ found but little access except to the poorer classes; Blessed are the poor, said Jesus (Luk 6:20). The indigence of those first believers must have been increased day by day by the violent hatred of the Jewish authorities and of the upper classes; comp. Jam 2:4-6. What easier for rich and powerful families than to deprive poor artisans, who had become the objects of their reprobation, of their means of subsistence! This is an event which is reproduced everywhere when there is a transition from one religious form to another; so in Catholic countries where Protestantism is preached; among the Jews, among the heathen of India or China, etc., when one of their own becomes a Christian. Thus are naturally explained the meals in common (the service of tables) to which the whole church was invited in the first times, the collection made at Antioch (Act 11:29) in behalf of the church of Jerusalem, and the request which the apostles addressed to Paul and Barnabas, Gal 2:10., strictly communion, and hence material communication so far as it arises from communion of hearts; comp. Heb 13:16. The word , some communication, brings out with delicacy the free and at the same time accidental character of this collection, both as to the thing in itself and as to its amount. It is the churches which have spontaneously taxed themselves for this purpose. It is surprising that Paul speaks only of the churches of Greece, for Act 20:4 and 1Co 16:1 put beyond doubt the participation of the churches of Asia and Galatia.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
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. [It was quite natural that there should be many Christians in Jerusalem, for Palestine was filled with poor, and it was to that class that the gospel was especially preached (Luk 7:22), and it was among that class that it was everywhere successful (1Co 1:26-29). But it is also likely that these poor, being converted, lost their employment because of their faith, for such petty persecution has been common in all ages (Jam 2:4-7; Gal 2:10; 1Pe 4:15-16). But, unhappily, these cruel distinctions, when made by Jews against Jewish Christians, did not cause the latter to affiliate with Gentile Christians. On the contrary, Jerusalem became the center of a vast and practically worldwide enmity cherished by Jewish against Gentile Christians, by reason of racial and educational prejudice. To break down this prejudice and hatred, that the partition wall might be removed between Jew and Gentile, Paul conceived the idea of inducing the Gentile Christians to send an offering to the poor Jewish Christians at Jerusalem (1Co 16:1-3), hoping thereby to make each faction think more kindly of the other. In this he partly succeeded (2Co 9:12-15). The Bible accounts of this collection lead us to think that it was quite large. See Act 19:21; Act 24:17; 2Co 8:1-24 through 2Co 9:1-15]