Exegetical and Hermeneutical Commentary of Romans 15:31
That I may be delivered from them that do not believe in Judea; and that my service which [I have] for Jerusalem may be accepted of the saints;
31. that I may be delivered, &c.] This prayer was granted, though not in the way expected. See Act 21:31-32; Act 23:12-24; Act 25:2-4; Act 25:12. The words here (cp. 2Th 3:1-2,) are among the many proofs of St Paul’s naturally anxious and sensitive character, and that his faith and zeal had always this secret obstacle to struggle with. His life-long victory is the more admirable, and the more illustrates Divine grace.
accepted of the saints ] This seems to indicate his consciousness that some of the Christians of Jerusalem bore a prejudice against his person. (Cp. Act 21:20-21.) Otherwise, this would scarcely be named as a matter for “ striving ” prayer.
Fuente: The Cambridge Bible for Schools and Colleges
That I may be … – The unbelieving Jews in Judea had been opposed to Pauls conversion. They could not forget that he had borne letters of commission from them to persecute the Christians at Damascus. They regarded him as an apostate. They had heard of his success among the Gentiles; and they had been informed that he taught all the Jews among the Gentiles to forsake the laws of Moses; Act 21:21. Hence, the apostle could not but be aware that in returning to Judea, he exposed himself to special dangers. His fears, as the result showed, were well founded. They evinced all the opposition to him which he had ever anticipated; Acts 21.
And that my service – My ministry; or the act of service which I am going to perform for them; referring to the contribution which he was bearing for the poor saints at Jerusalem.
For Jerusalem – For the poor Christians in Jerusalem.
May be accepted of the saints – That the poor Christians there may be willing to receive it. The grounds of doubt and hesitation whether they would be willing to receive this, seem to have been two.
(1) Many, even among Christians, might have had their minds filled with prejudice against the apostle, from the reports constantly in circulation among the Jews, that he was opposing and denouncing the customs of Moses. Hence, in order to satisfy them, when he went up to Jerusalem, he actually performed a vow, in accordance with the Law of Moses, to show that he did not intend to treat his laws with contempt; Act 21:22-23, Act 21:26-27.
(2) Many of the converts from Judaism might be indisposed to receive an offering made by Gentiles. They might have retained many of their former feelings – that the Gentiles were polluted, and that they ought to have no fellowship with them. Early opinions and prejudices wear off by slow degrees. Christians retain former notions long after their conversion; and often many years are required to teach them enlarged views of Christian charity. It is not wonderful that the Christians in Judea should have been slow to learn all the ennobling lessons of Christian benevolence, surrounded as they were by the institutions of the Jewish religion, and having been themselves educated in the strictest regard for those institutions.
Fuente: Albert Barnes’ Notes on the Bible
Verse 31. That I may be delivered from them that do not believe] He knew that his countrymen, who had not received the Gospel, lay in wait for his life; and, no doubt, they thought they should do God service by destroying him, not only as an apostate, in their apprehension, from the Jewish religion, but as one who was labouring to subvert and entirely destroy it.
And that my service] . But several eminent MSS. read , the gift which I bear. This probably was a gloss, which in many MSS. subverted the word in the text; for , service, in its connection here, could refer to nothing else but the contribution which he was carrying to the poor saints at Jerusalem.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here are two things more particularly, which he desires them to beg of God in his behalf.
First: That ye may be delivered from them that did not believe, or were disobedient and refractory, in Judea. He knew the Jews were incensed against him; that troubles did abide him or wait for him in Judea, thither he was going; see Act 20:23. And it happened accordingly, for the Jews went about to kill him, Act 21:31. Therefore it is that he desires their prayers, that he might be delivered from them; see 2Th 3:2.
Secondly: That the alms he brought the poor saints at Jerusalem might be taken by them in good part; that they might be reconciled, both to the Gentile churches that sent it, and to him that brought it. It detracts greatly from a gift, when it comes, either from one, or by one, against whom we are prejudiced.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. That I may be delivered fromthem that do not believe“that do not obey,” that is,the truth, by believing it; as in Ro2:8.
in JudeaHe saw thestorm that was gathering over him in Judea, which, if at all, wouldcertainly burst upon his head when he reached the capital; and theevent too clearly showed the correctness of these apprehensions.
and that my service which Ihave for Jerusalem(See on Ro15:25-28).
may be accepted of“proveacceptable to”
the saintsNor was hewithout apprehension lest the opposition he had made to the narrowjealousy of the Jewish converts against the free reception of theirGentile brethren, should make this gift of theirs to the poor saintsat Jerusalem less welcome than it ought to be. He would have theRomans therefore to join him in wrestling with God that this giftmight be gratefully received, and prove a cement between the twoparties. But further.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That I may be delivered from them that do not believe in Judea,…. By whom some think are meant such, who, though they believed in Jesus as the Messiah, yet were violently set against the apostle for preaching down the ceremonial law; and from whom he foresaw he should be in much danger when he came to Jerusalem, and therefore desires the church at Rome to pray for his deliverance from them; though rather such who did not believe in Jesus Christ at all are designed; and who were enemies to the Gospel, and to all Gospel ministers, but especially to the Apostle Paul, for preaching among the Gentiles, and such doctrines as he did, which struck at their peculiar notions; and, as he feared, he should be set upon by them, and his life be in great danger, so it was; see Ac 21:27; though he was not disheartened and intimidated, and did not shun going up to Jerusalem, though entreated not to go; yet he thought proper to engage the churches of Christ in prayer for him, that he might be delivered out of the hands of such wicked and unreasonable men, who being destitute of faith in Christ, were filled with enmity against his ministers; see 2Th 3:1;
and that my service which I have for Jerusalem, may be accepted of the saints; that is, that the collection which was made by the Gentile churches for the poor saints at Jerusalem, the ministration of which unto them he had took upon him, might be cheerfully and gratefully received by them. One would think there were no fear of this, nor any need to pray for it; for if they were poor, and in necessitous circumstances, as they were, they would be glad of relief, and thankfully accept it: but the case was this, and the difficulties attending this service were, that this collection came from the Gentiles, to whom the Jews had an aversion, and was brought to them by one that they had entertained an ill opinion of, being informed that he had taught the Gentiles to forsake Moses, not to circumcise their children, or walk after the customs; wherefore he did not know whether, though in necessity, anything coming for their relief from such a quarter, and through his hands, would be received with any pleasure by them: besides, his desire was that it might be received as a token of the true and sincere love the Gentiles bore to them; and be a means of reconciling the believing Jews to them, to own them as sister churches of the same faith and order with themselves.
Fuente: John Gill’s Exposition of the Entire Bible
That I may be delivered ( ). First aorist passive subjunctive of , old verb to rescue. This use of is the sub-final one after words of beseeching or praying. Paul foresaw trouble all the way to Jerusalem (Acts 20:23; Acts 21:4; Acts 21:13).
May be acceptable to the saints ( ). “May become (second aorist middle subjunctive of ) acceptable to the saints.” The Judaizers would give him trouble. There was peril of a schism in Christianity.
Fuente: Robertson’s Word Pictures in the New Testament
Them that do not believe [ ] . See on ch. Rom 10:21. Better, Rev., them that are disobedient.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “That I may be delivered,” (hina hrustho) “in order that I may be delivered,” as Peter and John were, Act 5:17-20; and as I was, Act 23:10-35.
2) “From them that do not believe in Judea,” (apo ton apeithounton en te loudaia) “From those disobeying *(or in disobedience) in the Judean area,” from the hardened unbelieving Jews who were enemies, continual opponents of the faith of Christ.
3) “And that my services which I have for Jerusalem,” (kai he diakonia mou he eis lerousalem) “And (that) my common ministry of physical help unto Jerusalem;” the ministration of delivering or accompanying deliverance of the collection to meet their need, 1Co 16:4.
4) “May be accepted of the saints,” (euprosdektos tois hagiois genetai) “May be acceptable to the saints,” not rejected because of pride, not wrongfully squandered, but thankfully received and wisely used, Act 21:15-17; Heb 13:1-3.
Paul desired that the saints of Jerusalem receive the gift as an act of brotherly love from sister church members abroad, not as a bribe to keep them from following the law of Moses.
Fuente: Garner-Howes Baptist Commentary
31. That my ministration, etc. Slanderers had so prevailed by their accusations, that he even feared that the present would hardly be acceptable, as coming from his hands, which otherwise, under such a distress, would have been very seasonable. And hence appears his wonderful meekness, for he ceased not to labor for those to whom he doubted whether he would be acceptable. This disposition of mind we ought to imitate, so that we may not cease to do good to those of whose gratitude we are by no means certain. We must also notice that he honors with the name of saints even those by whom he feared he would be suspected, and deemed unwelcome. He also knew that, saints may sometimes be led away by false slanders into unfavorable opinions, and though he knew that they wronged him, he yet ceased not to speak honorably of them.
By adding that I may come to you, he intimates that this prayer would be profitable also to them, and that it concerned them that he should not be killed in Judea. To the same purpose is the expression with joy; for it would be advantageous to the Romans for him to come to them in a cheerful state of mind and free from all grief, that he might in a more lively and strenuous manner labor among them. And by the word refreshed, (467) or satisfied, he again shows how fully persuaded he was of their brotherly love. The words by the will of God remind us how necessary it is to be diligent in prayer, for God alone directs all our ways by his providence.
And the God of peace, (468) etc. From the universal word all, I conclude that he did not simply pray that God would be present with and favor the Romans in a general sense, but that he would rule and guide every one of them. But the word peace refers, I think, to their circumstances at the time, that God, the author of peace, would keep them all united together.
(467) It was a mutual refreshment, according to Rom 1:12. The verb here used, says [ Grotius ], means to give and to receive comfort. The verb without its compound σὺν, is found in 1Co 16:18; 2Co 7:13; Phl 1:7, etc. — Ed.
(468) Lover, author, or bestower of peace. This intimates that there were strifes and contentions among them. Paul often speaks of God as the God of peace, especially when referring to the discords which prevailed among Christians. See 1Co 14:33; 2Co 13:11; Phi 4:9; 1Th 5:23; 2Th 3:16; Heb 13:20. — Ed.
Fuente: Calvin’s Complete Commentary
(31) From them that do not believe.This prayer of the Apostle was, perhaps, it may be said, partially granted. He escaped with his life from his unbelieving countrymen (Act. 23:27), but only to be delivered over to the Romans. He was naturally in fear of the party to which he had himself once belonged, and who would regard him as one of the worst of apostates. But it is to be observed that he expresses no apprehension of the Judaising Christians, as might have been expected if their antagonism had really been as violent as some would make out.
My service which I have for Jerusalem.My service or ministration (i.e., The gift of which I am the bearer) which is destined for Jerusalem.
May be accepted.It is possible, though we cannot speak at all positively, that there was mingled with the desire of the Apostle to benefit the church at Jerusalem something of a wish to do a graceful and conciliatory act to that Judaising branch of the church from which circumstances tended to estrange him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. Do not believe His presentiment of danger was from unbelievers; his fear of nonacceptance was from the Jerusalem Church. The last fear, through the prayers, doubtless, of himself and fellow Christians, was obviated; the former was terribly yet graciously verified.
Fuente: Whedon’s Commentary on the Old and New Testaments
Rom 15:31. That I may be delivered, &c. How extreme their bigotry and rage were, appears from their behavior to him at the very time here referred to, Acts, xxi-xxiv. It was from a sense of the great importance of his life to the cause of Christianity, that he is thus urgent; else we may be assured, that he would gladly have given it up. See Php 1:21.
Inferences.With what tenderness and self-denial should we behave towards our brethren in Christ! We should bear with the infirmities of the weak; study to please every one for his edification; receive into our affection and communion all whom Christ has received, to the glory of God; and unite in glorifying him, as with one heart and voice. What a noble pattern has our Lord set us of this excellent spirit, in denying himself; in the reproaches that he sustained for his Father’s honour, and the good of his church; and in his condescending to act the part of a minister, to confirm the promises made to the fathers, that the Gentiles might glorify God, rejoice in him, and praise him, for making them equal heirs of all privileges and blessings with the Jews. What a rich treasure have we in the Holy Scriptures, which were written for our instruction and comfort, patience and hope! And how should we strive together in prayer, that the God of patience and consolation would enable us to make such use of them, according to the mind of Christ, as may fill us with all joy and peace in believing, and cause us to abound in hope, through the power of the Holy Ghost! Blessed be God for his mercy to us Gentile Sinners! We, by the Gospel dispensation, are brought under the Messiah’s reign; and he is proposed as an object of faith to us, who were utter strangers to him before, that we might trust in him; and that Gentile believers, and their services, might be acceptable to God through Jesus Christ, as a pure offering, which is sanctified by the Holy Ghost. And, oh, what an honour does our great Lord confer upon his servants! He puts them into the ministry of the Gospel; and makes them his instruments for the conversion of sinners, and for farther helping them that have believed through grace. And, oh, how delightful and advantageous is it to have the Gospel with the fulness of its blessings! And what a wide and glorious spread does it take; and what wonderful happy effects does it produce, when attended with the power of the Spirit, which resides in Christ, and is exerted by him! This gives the servants of Christ great occasion of glorying in the Lord: they ascribe all honour to him, and would take none to themselves; nor would they boast of any thing that he has not wrought by them; nor invade the province of their brethren: they are desirous to go and work wherever God calls them; and they submit all their own purposes and motions for his service to his will; they cheerfully encourage all sorts of benevolence, by the love of Christ and of his Spirit; they take pleasure in conversing with fellow-Christians, and recommend themselves, and all their labours, to their prayers; and they pour out their own hearts to God, with fervent desire that love and unity may abound among them, and that the God of peace may be with them. Amen.
REFLECTIONS.1st, The Apostle infers from what he had advanced in the foregoing chapter,
1. That, We that are strong ought to bear the infirmities of the weak, and not to please ourselves; having compassion towards them; making every kind allowance for their prejudices and scruples; not provoked by their rash censures, and desirous to prevent them by foregoing our own pleasure for their profit. Let every one of us therefore please his neighbour for his good to edification; not complying with him in any thing that is sinful, but in all indifferent matters ready to yield to him, in order to insinuate into his confidence, for the advantage of his soul.
2. He enforces his exhortation by the strongest motive of Christ’s example. For even Christ pleased not himself; when he was under no obligations to us, he freely submitted to all hardships and sufferings for our sakes; as it is written, The reproaches of them that reproached thee, fell on me; he willingly bore the contradiction of sinners against himself. And in this Scripture, as well as others, we are not to suppose that David speaks of himself, but of Christ, and with a view to the edification of his people. For whatsoever things were written aforetime, were written for our learning; that we through patience and comfort of the Scriptures might have hope; animated by the examples there set forth, to shew the same meekness, patience, and forbearance; revived by the views of the great and precious promises, and comforted in the hope of eternal life therein revealed to us. Note; (1.) Christ’s pattern should be ever in our view. “Would the Lord Jesus in our situation have thus thought, spoke, and acted?” should be our inquiry. (2.) They are the truly wise who are learned in the Scriptures, and know the way to everlasting life. (3.) The Scriptures afford us the most powerful arguments for patience under all our trials and provocations, and furnish us with the most substantial comforts under our discouragements, both in the precious promise of present divine support, and in the prospect of the glory which shall be revealed.
3. He seconds his exhortations with his prayers: we can only speak to the ear; God must make our words effectual to the heart. Now the God of patience and consolation, who is so long-suffering towards us, and ready to comfort the afflicted, and is the source and author of all patience, and the giver of all consolation, grant you to be like-minded one towards another; united in sentiment and affection, according to Christ Jesus; copying his example, and obedient to his holy will; that ye may with one mind and one mouth, as if animated by one soul, in your religious assemblies, and in social converse, glorify God, even the Father of our Lord Jesus Christ; in spirit and conversation desirous to exalt his great and glorious name, and shew forth his praises. Note; (1.) Christians should, as far as possible, be united in one mind, and join in the same worship. (2.) Our prayers must follow our preaching, that God may give the blessing.
2nd, The Apostle returns to enforce his former exhortation, Wherefore receive ye one another, with brotherly affection, in friendly intercourse, and holy communion, as Christ also received us, whether Jews or Gentiles, notwithstanding all our infirmities, to the glory of God; as this was the end that he had in view, the same must we propose to ourselves.
1. Christ had received the Jewish converts. Now I say, that Jesus Christ was a minister of the circumcision; submitted himself to that bloody rite, and personally ministered to the lost sheep of the house of Israel, for the truth of God, to display his faithfulness to his covenant, and to confirm the promises made unto the fathers. Now as this put a peculiar honour upon the Jews, their Gentile brethren should not despise them, because of any weak attachment to the ceremonial institutions.
2. Christ had also received the Gentiles to the participation of the same privileges, and therefore this should engage the brotherly regards of their Jewish brethren, since the salvation that Jesus obtained was to extend to them, that the Gentiles might glorify God for his mercy, who now at last looked with peculiar compassion upon them, and had called them into his visible church: as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. Because thou hast given me the heathen for my inheritance, I will declare thy word among them, and call upon them to offer their thanksgivings for the inestimable blessings of which in the Gospel they are made partakers. And again, in another prophesy, he saith, Rejoice, ye Gentiles, with his people; incorporated with them, sharing their privileges, and therefore happy in the experience of the same Gospel grace. And again, it is said, Praise the Lord, all ye Gentiles, and laud him, all ye people; joining your voices together in the great congregation, the partition-wall being taken down. And again, Esaias saith, There shall be a root of Jesse, the divine Messiah, and he that shall rise to reign over the Gentiles, exalted to the mediatorial throne, and extending his conquests over the souls of sinners to the ends of the earth; in him shall the Gentiles trust; placing their dependence upon him as their only Lord and Saviour. All which prophesies clearly shew, that the time should come, when the Gentiles should be fellow-heirs, and of the same body; and therefore the Jewish converts should with hearty affection embrace their Gentile brethren, as all one in Christ Jesus.
3. The Apostle adds his affectionate prayer for them both. Now the God of hope, who in Christ Jesus is the ground and author of our hope of all spiritual and eternal blessings, fill you with all joy and peace in believing; enabling you to lay hold of the promises, and giving you the abundance of divine consolations, and of that peace which passeth all understanding; that ye may abound in hope, through the power of the Holy Ghost; possessing both the earnests and foretastes which the Spirit gives, in the light, strength, and comfort which he now communicates. Note; (1.) When faith is in exercise, then our souls will be happy, even here below. (2.) The Christian’s hope never makes him ashamed. (3.)
They who would abound in hope, peace, and joy, should be much in prayer to him who is the giver of every good gift, and whose face none seek in vain.
3rdly, St. Paul, 1. Expresses the high estimation in which he held them. And I myself also am persuaded of you, my brethren, from the gracious testimony borne to you by those who are acquainted with your state, that ye also are full of goodness; enriched with every gracious fruit of the Spirit, with tender benevolence and sympathy, willing to bear and forbear, and united in love and peace, notwithstanding any lesser differences of opinion, filled with all knowledge, in the great essential points of the Gospel revelation; able also to admonish one another, and to communicate your gifts for mutual edification.
2. He elegantly apologizes for the freedom that he had taken in reproving, advising, and exhorting them, who were themselves so eminent in gifts and graces. Nevertheless, brethren, I have written the more boldly unto you, in some sort, as putting you in mind; rather as your monitor to refresh your memory, than setting up myself for your instructor, as if you were ignorant. The liberty that he used with them, was what his office obliged him to: because of the grace that is given to me of God; honoured by him with the apostleship; that I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, discharging the office of a Christian minister with unwearied diligence, fidelity, and zeal; that the offering-up of the Gentiles, their spiritual sacrifices of prayer and praise, might be acceptable through Jesus Christ, being sanctified by the Holy Ghost, and thereby infinitely more excellent than any of the oblations that were ever made at the temple.
4thly, Having mentioned his office as the apostle of the Gentiles, he glories therein. I have therefore whereof I may glory through Jesus Christ, by whose grace I have been so supported, and who has given such eminent success to my labours, in those things which pertain to God, wherein his glory is so greatly concerned, and in the conversion of the Gentiles so highly exalted. Or the words may be rendered, I have therefore a rejoicing in Christ concerning the things of God; that is, the Gentiles, who are offered up to him as living sacrifices, in which he felt the most unfeigned satisfaction. For I will not dare to speak of any of those things which Christ hath not wrought by me; far be all arrogant boasts from me; nor would I ascribe the least honour to myself, but only to him whose mighty grace, under my preaching, has wrought powerfully, to make the Gentiles obedient by word and deed; shewing forth by an open confession, and a becoming conversation, the reality of their conversion to God, through mighty signs and wonders, which were wrought in confirmation of my divine mission, by the power of the Spirit of God; whose mighty influence gives energy and demonstration to the word preached; so that from Jerusalem and round about unto Illyricum, I have fully preached the Gospel of Christ; diffusing with indefatigable labours the light of truth through Syria, Lesser Asia, and Greece; and keeping back nothing of the whole counsel of God concerning the free and perfect salvation of sinners through the great Redeemer. Yea, so have I strived to preach the Gospel, not where Christ was named; but with a holy ambition I went rather to the places where he was wholly unknown; lest I should build upon another man’s foundation, and be thought to be inferior to those who went before, and to have borrowed my knowledge from them, and so should have wanted a signal proof of my doctrine and office, as immediately received from Christ himself. But as it is written (Isa 52:15.), so has it been fulfilled by my ministry; To whom he was not spoken of, that shall see: and they that have not heard, shall understand: the Gentiles, who lay in darkness, utterly ignorant of the Messiah and his kingdom, shall see the light of life, and be made wise unto salvation. Note; Whatever success attends our labours, God must have all the glory, who alone giveth the increase.
5thly, St. Paul had travelled far, but he intended still to extend his labours to a wider circle, and visit Rome also, and the regions beyond it.
1. He had long proposed to visit them, but his many avocations had hitherto prevented him. For which cause also I have been much hindered from coming to you; but now having no more place in these parts, the Gospel being fully preached, and Christian churches planted throughout the country between Jerusalem and Italy, and having a great desire these many years to come unto you, that I might impart to you some spiritual gift, and be comforted by you; whensoever I take my journey into Spain, where I purpose, God willing, to erect the Gospel standard, I will come to you, and take you in my way; for I trust to see you in my journey, and, according to the kind reception I have met with in other churches, to be brought on my way thitherward by you, some of you going with me; and giving me such directions and necessaries as may conduce to the success of the expedition; if first I be somewhat, or in part, filled with your company; enjoying the satisfaction of their conversation, rejoicing in their steadfastness, and tasting a little of the sweetness of that communion of saints, which he hoped in the utmost perfection to enjoy with them in heaven. Note; (1.) When duty detains us from those whose company we most delight in, we are ever cheerfully to forego our own pleasure, for the sake of our Master’s service. (2.) All our purposes should be formed in subordination to divine Providence. (3.) Christian fellowship is one of the greatest joys on earth, and a little foretaste of what we expect, when we shall join the spirits of the just made perfect.
2. He at present was obliged to return to Jerusalem with the collections of the several churches for their poor brethren in Judea, who by persecution and the famine were in great distress. But now I go unto Jerusalem to minister unto the saints, to distribute among them the generous contributions of their Gentile brethren; For 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, thus freely and liberally to contribute of their substance, and afford a noble example of Christian benevolence: and their debtors they are; gratitude as well as charity required this at their hands. For if the Gentiles have been made partakers of their spiritual things, and have been called to share in those privileges that were long peculiar to the church of Israel, their duty is also, in return, to minister unto them in carnal things, , honouring God by a conscientious and liberal supply of their wants.
3. When he had finished this work, he expresses his confidence that he should come to them. When therefore I have performed my present journey and service, and have sealed to them this fruit, careful that it be rendered up to them undiminished, I will come by you into Spain. And I am sure that when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ; as a merchant vessel; richly fraught, bringing with me the inestimable treasures of the Gospel-word for your most abundant edification and comfort. Note; It is a happy meeting between a minister and his people, when he thus comes to them in the fulness of the blessing of the Gospel of Christ.
6thly, Having declared to them his purpose, he intreats their prayers, that he may be able to accomplish it.
Now I beseech you, brethren, for the Lord Jesus Christ’s sake, by every powerful argument which can be drawn from the grace which is in Him, whose I am, and whom I serve; and for the love of the Spirit, who visited your souls with his blessed influence; and as a proof of your being possessed of this divine principle, that ye strive together with me in your prayers to God for me; fervently and importunately joining me in my earnest cries to God, that I may be delivered from them that do not believe in Judea, those most envenomed foes, his own infidel and wicked countrymen; and that my service which I have for Jerusalem, may be accepted of the saints; that all their prejudices against him and the Gentile converts might be removed, and this benevolence thankfully and cheerfully received, to the cementing of a nearer union between them. And also that I may come unto you with joy by the will of God, having found success in this ministry, if the Lord so pleased; and may with you be refreshed, in the enjoyment of your company, and the communication of our mutual happy experience. And now, may the God of peace be with you all, uniting your hearts in love to his blessed Self, and to one another; and filling you with all peace and prosperity in your souls. Amen. I pray that this may, and trust that it will, be your happy case. Note; (1.) We are bound to desire each other’s prayers, and should count these among the greatest obligations which can be conferred upon us. (2.) Our applications to a throne of grace must be fervent and agonizing, as becomes those who know the inestimable value of the prize for which they wrestle.
Fuente: Commentary on the Holy Bible by Thomas Coke
31 That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;
Ver. 31. That my service which, &c. ] One would have thought that the apostle coming with alms to them, should easily have been well accepted; but he saw cause to seek God for such a mercy, since it is he alone that fashions men’s opinions, and gives favour and kind acceptance. Besides wisdom, he gave Solomon honour.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
31. ] Compare Act 20:22 ; Act 21:10-14 . The exceeding hatred in which the Apostle was held by the Jews, and their want of fellow-feeling with the Gentile churches, made him fear lest even the ministration with which he was charged might not prove acceptable to them.
Fuente: Henry Alford’s Greek Testament
Rom 15:31 f. : from the disobedient, i.e. , from the Jews who had not received the Gospel, 2Th 1:8 , chap. Rom 11:30 . . . . It was not the unbelieving Jews only who hated Paul. To them he was an apostate, who had disappointed all their hopes; but even Christian Jews in many cases regarded him as false to the nation’s prerogative, and especially to the law. There was a real danger that the contribution he brought from the Gentile Churches might not be graciously accepted, even accepted at all; it might be regarded as a bribe, in return for which Paul’s opposition to the law was to be condoned, and the equal standing of his upstart churches in the Kingdom of God acknowledged. It was by no means certain that it would be taken as what it was a pledge of brotherly love; and God alone could dispose “the saints” to take it as simply as it was offered. Paul’s state of mind as seen here is exactly that which is revealed in Act 20:17-38 ; Act 21:13 , etc. . . here only in N.T. but cf. , Rom 1:12 , and Rom 15:30 . “Rest after the personal danger and after the ecclesiastical crisis of which the personal danger formed a part” (Hort). The here seems to be subordinate to, not co-ordinate with the preceding one. Paul looks forward to a time of joy and rest beyond these anxieties and dangers, as the ultimate end to be secured by their prayers. : it depends on this whether Paul is to return or how. He did reach Rome, by the will of God (Rom 1:10 ), but hardly in the conditions anticipated here.
Fuente: The Expositors Greek Testament by Robertson
do not believe = are disobedient. See Rom 2:8.
services = ministration. See Rom 12:7. App-190.
accepted of = acceptable to.
Fuente: Companion Bible Notes, Appendices and Graphics
31.] Compare Act 20:22; Act 21:10-14. The exceeding hatred in which the Apostle was held by the Jews, and their want of fellow-feeling with the Gentile churches, made him fear lest even the ministration with which he was charged might not prove acceptable to them.
Fuente: The Greek Testament
Rom 15:31. , and that) This is also an important matter.-, accepted) that the Jews and Gentiles may be united in the closest bonds of love. The liberality of the Gentiles, which was shown for the sake of the name of Jesus, afforded to the Jews an argument for the truth and efficacy of the Christian faith, and for lawful communion with the Gentiles, 2Co 9:13.
Fuente: Gnomon of the New Testament
Rom 15:31
Rom 15:31
that I may be delivered from them that are disobedient in Judaea,-The first point on which he desired their prayers was that he might be delivered from them that did not believe in Judea. He was on his way with the offerings of the Gentile Christians in behalf of their Jewish brethren; and while the long, fearful trials which he was called upon to endure were not opened to him, still he apprehended that the unbelieving would persecute him bitterly when he reached Judea. Hence, he asked the prayers of the brethren in Rome that he might be delivered from their fury.
and that my ministration which I have for Jerusalem may be acceptable to the saints;-He was fearful that the strong Jewish feeling existing among the Christians of Judea might lead them to reject the offering of the Gentile Christians that he and his companions brought. This would have been disappointing, as he was anxious to perfect the bond of fraternal brotherhood between the Jewish and Gentile Christians. The cheerful sending of this offering (2Co 8:1-24) was the seal of the brotherly love on the part of the Gentiles. The acceptance of it would be the seal of the bond of brotherhood on the part of the Jews. Paul was exceedingly anxious that it might be accepted. He asked the prayers of the Christians at Rome in the attainment of this end. The gift was accepted gladly. (Act 21:17-20).
[If Paul called thus earnestly for the prayers of the church in Rome, how much more must he have enlisted those of the churches in Achaia and Macedonia, who were immediate participants in the ministering to the saints in Judea! We have the spectacle of a man who was regarded with suspicion by a large portion of his brethren, securing from others, who were involved with him in the same reproach, a self-denying contribution for the temporal wants of the disaffected party; and then, fearing lest their disaffection was so great as to cause them to reject the gift, he calls upon all the donors to unite in persistent prayer that it might not be rejected. No nobler example of disinterested benevolence can be found in the history of men. The prosecution of the enterprise was in keeping with the magnanimity of its inception.]
Fuente: Old and New Testaments Restoration Commentary
I may: Act 21:27-31, Act 22:24, Act 23:12-24, Act 24:1-9, Act 25:2, Act 25:24, 1Th 2:15, 2Th 3:2
do not believe: or, are disobedient
and that: Rom 15:25, 2Co 8:4, 2Co 9:1
accepted: Act 21:17-26
Reciprocal: Deu 33:24 – let him be 2Sa 24:23 – The Lord Heb 13:19 – that I 1Pe 2:7 – which be
Fuente: The Treasury of Scripture Knowledge
:31
Rom 15:31. Paul expected to encounter some foes in Judea. He accounts for this opposition by the fact that they were unbelievers. He also desired to be understood and received by the saints in that region.
Fuente: Combined Bible Commentary
Rom 15:31. That, etc. The purpose and purport of the prayer.
That are disobedient. Comp. chap. Rom 11:30. The word may mean unbelieving, and in any case the two senses are closely related, but the unbelief of the Jews is here regarded as disobedience to the gospel.
And that my ministration (of alms) may become acceptable (the same word as in Rom 15:16) to the saints. Besides the hostility of the Jews, he must encounter the doubts of the Jewish Christians, whom he however calls saints. On the state of feeling here hinted at, see Excursuses, Galatians, chap. Rom 2:1-14.
Fuente: A Popular Commentary on the New Testament
that I may be delivered from them that are disobedient in Juda, and that my ministration [offering] which I have for Jerusalem may be acceptable to the saints;
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Paul identified two immediate prayer requests. One was safety from the opposition of hostile unbelieving Jews (cf. Act 9:29-30) and the distrust of Jewish Christians. The other was that the Jewish Christians would receive the monetary gift of their Gentile brethren. If they did not, the unity of the body would be in jeopardy.