9<\/strong>. and<\/em> ] Lit. but<\/strong>. A slight contrast or correction is implied; “to confirm indeed the promise given to Israel, but also<\/em> to bring in mercy for the Gentiles.”<\/p>\n for his mercy<\/em> ] Lit. for mercy<\/strong>. The word “mercy” is here used, perhaps, with reference to the previous position of the Gentiles<\/em> as “strangers from” an explicit “covenant of promise.” (Eph 2:12<\/span>) Cp. however Rom 11:32<\/span> for the real equality of mercy in all<\/em> cases of salvation.<\/p>\n For this cause<\/em>, &c.] Psalms 18<\/span> (LXX. 17):49. Verbatim with LXX., only omitting the word “ Lord<\/em>.”<\/p>\n St Paul interprets the ver. as ultimately fulfilled in Messiah, and as foretelling that He, as Saviour, shall rejoice among the Gentiles as the saved.<\/p>\n And that the Gentiles … – <\/B>The benefits of the gospel were not to be confined to the Jews; and as God designed that those benefits should be extended to the Gentiles, so the Jewish converts ought to be willing to admit them and treat them as brethren. That God did design this, the apostle proceeds to show.<\/P> Might glorify God – <\/B>Might praise, or give thanks to God. This implies that the favor shown to them was a great favor.<\/P> For his mercy – <\/B>Greek, On account of the mercy shown to them.<\/P> As it is written – <\/B>Psa 18:49<\/B><\/span>. The expression there is one of Davids. He says that he will praise God for his mercies among the pagan, or when surrounded by the pagan; or that he would confess and acknowledge the mercies of God to him, as we should say, to all the world. The apostle, however, uses it in this sense, that the Gentiles would participate with the Jew in offering praise to God, or that they would be united. This does not appear to have been the original design of David in the psalm, but the words express the idea of the apostle.<\/P> And sing … – <\/B>Celebrate thy praise. This supposes that benefits would be conferred on them, for which they would celebrate his goodness.<\/P> <\/p>\n Verse 9<\/span>. And that the Gentiles might glorify God for<\/B><\/I> his <\/B>mercy<\/B><\/I>] As the Jews were to glorify God for his truth<\/I>, so the Gentiles were to glorify God for his mercy<\/I>. The Jews received the blessings of the Gospel by right<\/I> of promise<\/I>, which promise God had most punctually and circumstantially fulfilled<\/I>. The Gentiles had received the same Gospel as an effect of God’s mere mercy<\/I>, having no right<\/I> in consequence of any promise or engagement made with any of their ancestors, though they were originally included in the covenant made with Abraham; and the prophets<\/I> had repeatedly declared that they should be made equal<\/I> partakers of those blessings with the Jews themselves; as the apostle proceeds to prove.<\/P> <\/P> I will confess to thee among the Gentiles<\/B><\/I>] This quotation is taken from Ps 18:49<\/span>, and shows that the Gentiles had a right to glorify God for his mercy to them; and we shall see the strength of this saying farther, when we consider a maxim of the Jews delivered in Megillah<\/I>, fol. 14: “From the time that the children of Israel entered into the promised land, no Gentile had any right to sing a hymn of praise to God<\/I>. But after that the Israelites were led into captivity, then the Gentiles began to have a right<\/I> to glorify God<\/I>.” Thus the Jews themselves confess that the Gentiles have a right to glorify God<\/I>; and this on account of being made partakers of his grace and mercy. And if, says Schoettgen<\/I>, we have a right<\/I> to glorify God, then it follows that our worship must be pleasing<\/I> to him; and if it be pleasing<\/I> to him, then it follows that this worship must be good<\/I>, otherwise God could not be pleased with it.<\/P> <\/P> Dr. Taylor<\/I> gives a good paraphrase of this and the three following verses: As you Jews glorify God for his truth<\/I>, so the Gentiles have a right to join with you in glorifying God for his mercy<\/I>. And you have Scripture authority for admitting them to such fellowship; for instance, David<\/I> says, Ps 18:49<\/span>, Therefore will I give thanks unto thee, O Lord, among the<\/I> Gentiles, and sing praises unto thy name<\/I>. And again, Moses<\/I> himself says, De 32:43<\/span>, Rejoice, O ye Gentiles, with his people<\/I>. And again, it is evident, from Ps 117:1<\/span>, Ps 117:2<\/span>, that praise to God is not to be confined to the Jews<\/I> only, but that all<\/I> people, as they all<\/I> share in his goodness, should also join in thanks to their common benefactor: O praise the Lord, all ye nations,<\/I> (Gentiles,) praise him all ye<\/I> people; for his merciful kindness is great towards us; and the<\/I> truth of the Lord endureth for ever<\/I>. Again the Prophet Isaiah<\/I> expressly and clearly declares, Isa 11:10<\/span>, There shall be a root of Jesse,<\/I> (that is, the Messiah,) and he<\/I> shall rise to reign over the Gentiles<\/I>, and in him shall the<\/I> Gentiles hope<\/I>: . And thus the apostle proves, both to the Jews and to the Gentiles, who were probably unwilling to join with each other in religious fellowship, that they had both an equal right to glorify God, being equally interested in his mercy, goodness, and truth; and that, from the evidence of the above scriptures<\/I>, the Gentiles<\/I> had as much right to hope in Christ<\/I>, for the full enjoyment of his kingdom, as the Jews had: and, taking occasion from the last word hope<\/I>, , which we improperly translate trust<\/I>, he pours out his heart in the following affectionate prayer.<\/P> <\/p>\n Here he proves the second part, that Christ hath also received the Gentiles. There is a plain ellipsis in the words; this is understood, that there were promises made of or to the Gentiles, and Christ came to confirm them also. The sum of these promises was this, <\/P> that the Gentiles<\/B> should glorify God for his mercy.<\/B> Some have observed how the truth of God is spoken of in the foregoing verse with respect to the Jews, and the mercy of God with respect to the Gentiles; not that the one was without the other; for the salvation of the Jews, as it was of truth, so of mercy also, Mic 7:20<\/span>; and the vocation of the Gentiles, as it was of mercy, so also of truth; for there were many promises of God concerning that matter, but mercy is predicated of the Gentiles, because that attribute of God appeared more eminently in their conversion and calling. You had the like distribution and difference in Rom 4:25<\/span>; 10:10<\/span>. <\/P> As it is written:<\/B> because the Jews were hardly persuaded of the mercy of God to the Gentiles, therefore he proves it by divers Scripture testimonies. This first is taken out of Psa 18:49<\/span>; See Poole on “Psa 18:49<\/span>“. David speaks this in the person of Christ. In the Psalm it is: I will give thanks to thee; <\/I>but here, according to the LXX., I will confess to thee, <\/I>or celebrate thee among the Gentiles.<\/I> They then are received to mercy, forasmuch as it was foretold they should celebrate or praise God for his mercy. <\/P> <\/p>\n 9. that the Gentiles might glorifyGod for his mercy<\/B>A number of quotations from the Old Testamenthere follow, to show that God’s plan of mercy embraced, from thefirst, the Gentiles along with the Jews. <\/P> as it is written<\/B> (Ps18:49<\/span>). <\/P> I will confess to<\/B>thatis, glorify <\/P> thee among the Gentiles.<\/B><\/P><\/p>\n And that the Gentiles might glorify God for his mercy<\/strong>,…. In choosing them in Christ as vessels of mercy, and in redeeming them by Christ as well as the Jews, and in regenerating and calling them by his abundant grace; and which as they clearly show that Christ has received them, and therefore are not to be censured and judged as irreligious persons, because of the use of their Christian liberty; so these things lay them under obligations to glorify God, to show forth his praise both by lip and life, since what they enjoy is not by promise, as the Jews, but of mere mercy; not but that promises arise from grace and mercy, though the accomplishment of them is owing to truth and faithfulness; but the Gentiles had no promises made to them, and yet obtained mercy, though there were many promises made concerning them, and many oracles and predictions in favour of them stood on divine record; some of which the apostle here produces to prove what he had asserted, that Christ had received them, and they were bound to glorify God on that account:<\/p>\n as it is written<\/strong>, in Ps 18:49<\/span>;<\/p>\n for this cause I will confess to thee among the Gentiles, and sing unto thy name<\/strong>; which words are not spoken unto God by David, literally, considered, but as representing the Messiah; for David when he penned this Psalm, was in the decline of life; the next account after this is of his last dying words, 2Sa 23:1<\/span>; nor could he hope to praise God among the Gentiles, nor did he in person, but in his Son the Messiah. These words are the words of Christ unto his Father, who in the title of the psalm is called “the servant of God”, he being the Mediator eminently; he is represented as encompassed with the sorrows and snares of death and the grave, which agree with Jesus when in the garden, and on the cross. God is all along in it spoken as his helper and deliverer, as he was to Christ in his human nature, having promised to be so, and on which he depended; and the person, the subject of the psalm, is a victorious person, one that has got the conquest over all enemies, which is in the fullest sense true of the Messiah, who has overcome the world, made an end of sin, destroyed Satan, spoiled principalities and powers, and abolished death; and particularly is said to be the head of the Heathen, and they to be voluntary subjects to him, Ps 18:43<\/span>, which is expressed in much the same language as the like things are in Isa 55:4<\/span>; which is so manifest a prophecy of the Messiah; add to all which, that the Lord’s anointed, the King Messiah, and who is called David, is expressly mentioned in the words following these that are cited, and which are applied by the Jews x themselves to the Messiah; as is Ps 18:32<\/span> paraphrased of him, by the Targumist upon it: what is here said by the Messiah to God, is that he would “confess to him among the Gentiles”; which is to be understood not of confession of sin, or of a confession of faith in him; but of praise and thanksgiving, a celebration of his perfections, particularly his, race, mercy, and goodness; ascribing honour and glory to him, either for the conversion of the Gentiles, as he did in the believing Jews, Ac 11:18<\/span>, or by the mouth of the Gentiles, for what God had done in bringing the Gospel to them, Ac 13:48<\/span>, or among them, by his apostles and ministers of the Gospel being made very successful among them, and made to triumph in Christ, whilst they diffused the savour of his knowledge in every place. The word “Lord” is omitted in this citation, though it appears in the Vulgate Latin and Arabic versions, and in the Complutensian edition, and two of Stephens’s copies: “and sing unto thy name”; psalms, hymns, and spiritual songs to the glory of his grace, as in all the churches of the Gentiles, to which they are directed by the Spirit of Christ, Eph 5:19<\/span>.<\/p>\n x Echa Rabbati, fol. 50. 2. Midrash Tillim in Tzeror Hammor, fol. 47. 3.<\/p>\n And that the Gentiles might praise <\/B> ( <\/SPAN><\/span>). Coordinate with <\/SPAN><\/span> and <\/SPAN><\/span>, to be repeated with <\/SPAN><\/span>, the accusative of general reference and <\/SPAN><\/span> the object of <\/SPAN><\/span>. Thus the Gentiles were called through the promise to the Jews in the covenant with Abraham (Rom 4:11<\/span>; Rom 4:16<\/span>). Salvation is of the Jews. Paul proves his position by a chain of quotations from the O.T., the one in verse 9<\/span> from Ps 18:50<\/span>. For <\/SPAN><\/span>, see 14:10<\/span>.<\/P> I will sing <\/B> (<\/SPAN><\/span>). Future active of <\/SPAN><\/span>, for which verb see on 1Co 14:15<\/span>. <\/P> <\/p>\n It is written. The citations are from Psa 18:50<\/span>, compare 2Sa 22:50<\/span>; Deu 32:43<\/span>; Psa 117:1<\/span>; Isa 11:10<\/span>. <\/P> Confess. Rev., give praise. See on ch. Rom 14:11<\/span>. <\/P> Sing [] <\/SPAN><\/span>. See on Jas 5:13<\/span>.<\/P><\/p>\n <\/strong><\/p>\n 1) “And that the Gentiles might glorify God for his mercy,”<\/strong> (ta de ethne huper eleous doksasai ton theon) “And that the nations might glorify God on behalf of or in response to his mercy.” To bring in mercy to the Gentiles, Joh 10:16<\/span>; The Gentiles are his “other sheep”, other than natural Israel, Eph 2:14<\/span>; Psa 18:49<\/span>; Gal 3:28<\/span>.<\/p>\n 2) “As it is written,”<\/strong> (kathos gegraptai) “Just as it has been written, witnessed, or recorded;” attesting the truth, accuracy, believability or trustworthiness of Old Testament prophecy, Hos 2:23<\/span>; Rom 9:25<\/span>; 1Pe 2:10<\/span>.<\/p>\n 3) “For this cause I will confess to thee among the Gentiles,”<\/strong> (dia touto eksmologesomai soi en ethnesin) “Because of this I will confess to thee among the nations,” a quotation from Psa 18:49<\/span>; Isa 42:6-7<\/span>.<\/p>\n 4) “And sing unto thy name,”<\/strong> (kai to onomati soul psallo) “Sing and praise thy name,” or “I will also make music of heart and musical instrument to thy name,” of the kind of music and praise commanded in the psalms (general) and commended by Paul for Christian worship, Psa 33:1-8<\/span>; Psa 87:5-7<\/span>; Psa 150:1-6<\/span>; Eph 5:18-20<\/span>; Col 3:16-17<\/span>.<\/p>\n 9. The Gentiles also, (446) etc. This is the second point, on proving which he dwells longer, because it was not so evident. The first testimony he quotes is taken from Psa 18:0<\/span>; which psalm is recorded also in 2Sa 22:0<\/span>, where no doubt a prophecy is mentioned concerning the kingdom of Christ; and from it Paul proves the calling of the Gentiles, because it is there promised, that a confession to the glory of God should be made among the Gentiles; for we cannot really make God known, except among those who hear his praises while they are sung by us. Hence that God’s name may be known among the Gentiles, they must be favored with the knowledge of him, and come into communion with his people: for you may observe this everywhere in Scripture, that God’s praises cannot be declared, except in the assembly of the faithful, who have ears capable of hearing his praise. <\/p>\n (446) The construction of this first sentence is differently viewed. [ Grotius ] and [ Stuart ] connect it with “I say” at the beginning of the former verse; but [ Beza ] and [ Pareus ] connect it with the last clause, and consider εἰς τὸ as being here understood: and this seems to be the best construction. Christ became the minister of the circumcision, a minister under the Abrahamic economy, for two objects, — that he might confirm the promises made to the Fathers, — and that the Gentiles might glorify God for his mercy. Mercy was destined to come to the Gentiles through the covenant made with Abraham, of which circumcision was the sign and seal. The promise, “In thee shall the nations of the earth be blessed,” was made to Abraham, and not to the Gentiles. Hence it is called “mercy” to them, there being to previous promise made distinctly to them, while the same mercy as to the Jews is called “truth,” because it was the fulfillment of a promise. A remarkable instance of this difference, noticed by [ Haldane ], is found in Mic 7:20<\/span>. What is said to be “mercy” to Abraham, to whom the promise was first made, is said to be “truth” to Jacob, to whom it was confirmed. It may also, by the way, be observed, that this verse in Micah affords an example of what we often find in Paul’s style; for in mentioning two or more things, he often reverses the regular order. What Micah mentions first is “truth” to Jacob, and then he goes back to God’s “mercy” to Abraham. <\/p>\n The quotation from Psa 18:49<\/span>, is verbatim from the Septuagint. The Hebrew verb with its postfix, אודך, in our version, “I will give thanks to thee,” may more properly be rendered, “I will confess thee.” — Ed. <\/p>\n (9) For his mercy.<\/strong>On account of His mercy. The Jews had their covenant to appeal to, and the attributes of God most clearly brought home to them in Christianity was His veracity in fulfilling the promises contained in this covenant. The Gentiles had no such covenant, and their admission to the blessings of Christianity was an act of pure grace and mercy, which they could only thankfully recognise. The Apostle then proceeds to quote from the Old Testament a succession of passages bearing upon this ultimate reception and triumph of the Gentiles.<\/p>\n For this cause. . . .<\/strong>Psalms 18<\/span>, from which this quotation is taken, is assigned by the heading, as most commentators believe, rightly, to David himself, as a review of his past life, and a thanksgiving for his deliverance from his enemies. David is here taken as a type of Christ. He is said to confess to God among the Gentiles, inasmuch as He is the head of the Gentile Church, in whose name its praises are offered, and by whom they are presented.<\/p>\n Confess. . . .<\/strong>Comp. the Note on Rom. 14:11<\/span>. Here the meaning, praise, is more distinctly brought out. The confession or acknowledgment of mercies is itself an act of praise.<\/p>\n 9<\/strong>. <\/strong> Written<\/strong> (Psa 18:49<\/span>.) In these quotations the translators of the Old Testament have variously used the words nation, heathen, Gentiles, in the same meaning.<\/p>\n ‘And that the Gentiles might glorify God for his mercy, as it is written, “Therefore will I give praise to you among the Gentiles, and sing to your name.” ’<\/p>\n And He has also come in order that the Gentiles might glorify God for His mercy, something which Paul now demonstrates by citing a number of Scriptures which confirm the acceptance of the Gentiles and lead up to their also benefiting from the Root of Jesse. We have in these descriptions shades of Rom 11:16-24<\/span>. The Root of Jesse has produced the holy branches of the true Israel, composed of both Jews and Gentiles, who will now glorify God together. It is possibly significant for our interpretation of the olive tree that the promises of the fathers are not here linked to the Gentiles (although they are of course elsewhere). It is true that God’s blessing of the nations was a part of those promises, but that is not the point that is being made by Paul. The point being made is rather that the believing Gentiles glorify God and benefit from the Root of Jesse. This may be seen as confirming that the root of the olive tree in Rom 11:16<\/span> has in mind the Messiah.<\/p>\n We note again that the four citations cover the three sections of the Scriptures, the Torah, the Prophets and the Holy Writings. The first citation above is taken from Psa 18:49<\/span>, where David’s own rulership over the Gentiles as ‘the anointed one’, and that of his seed for ever (Psa 18:50<\/span>), are proclaimed, a rulership which results in him and his successors glorifying God before the Gentiles. Paul thus sees it as indicating that the Gentiles will submit themselves to the Messiah, the Anointed One and seed of David par excellence, Who will glorify God to them.<\/p>\n 9 And that the Gentiles might glorify God for his<\/em> mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 9. And that the Gentiles<\/strong> ] Though they had no such promises, might glorify God’s free grace in the day of their visitation. <\/p>\n Rom 15:9<\/span> . : Some expositors make this depend directly on , as if Paul had meant: “I say Christ has become a minister of circumcision, in the interest of the truth<\/em> of God and that the Gentiles have glorified God for His mercy<\/em> ,” the only contrast being that between God’s faithfulness<\/em> , as shown to the descendants of Abraham, and His mercy<\/em> as shown to those without the old covenant. But if . . . is made to depend on , as in the A.V., there is a double contrast brought out: that of faithfulness<\/em> and mercy<\/em> being no more emphatic than that of the fathers<\/em> and the Gentiles<\/em> . Indeed, from the passages quoted, it is clear that Paul is preoccupied rather with the latter of these two contrasts than with the former; for all the passages concern the place of the Gentiles in the Church. At the same time it is made clear even to the Gentiles that the salvation which they enjoy is “of the Jews”. Hence the Gentiles must not be contemptuous of scruples or infirmities, especially such as rise out of any associations with the old covenant; nor should the Jews be censorious of a Gentile liberty which has its vindication in the free grace of God. : the contemplated glorification of God answers to what we find in Psa 18:50<\/span> , LXX. Christ is assumed to be the speaker, and we may say that He gives thanks to God among the Gentiles when the Gentiles give thanks to God through Him (Heb 2:12<\/span> ).<\/p>\n that = for. might glorify = to glorify. <\/p>\n mercy. See Rom 9:23. <\/p>\n For this cause. Greek. dia (App-104. Rom 15:2) touto. <\/p>\n confess. See Rom 14:11. <\/p>\n among. App-104. <\/p>\n sing. Greek. psallo. Only here; 1Co 14:15. Eph 5:19. Jam 5:13. <\/p>\n unto = to. <\/p>\n Thy name. See Act 2:21. Psa 18:49 (Septuagint) <\/p>\n Rom 15:9. –) Psa 18:50, LXX., -, -.-, I will confess) Paul says that the Gentiles do that, which Christ declares in the Psalm, that He will do; in fact, Christ is doing this among [or rather, in the person of] the Gentiles, Heb 2:12, where Paul quotes Psalms 22, as here Psalms 18 is quoted. In Psalms 22. Christ announces the name of the Lord to His brethren; in Psalms 18. He confesses to the Lord among [or in the person of] the Gentiles, and the Gentiles confess to Him in [the person of] Christ. Afterwards in Psalms 117 the Jews invite all tribes and all nations; signifies a multitude, and a political community.-, I will sing) The Gentiles sing and praise, because they have obtained mercy, Heb. , using the organ.<\/p>\n Rom 15:9<\/p>\n Rom 15:9<\/p>\n and that the Gentiles might glorify God for his mercy;-The Roman church was composed of both Jews and Gentiles. He sets forth that he came in fulfillment of promises made to the Jewish fathers, but these promises extended mercy to the Gentiles. From the beginning the prophecies of the coming Messiah told that he would come also to the Gentiles (Gen 12:3), bringing mercy and salvation to them. It is a sad commentary on the selfishness of humanity that the Jews, with all these promises in their Scriptures of blessing to the Gentiles, should fail to see it, and should have been so obstinate when the door was open to the Gentiles as to refuse to admit them to the privileges of the kingdom of God.<\/p>\n as it is written, Therefore will I give praise unto thee among the Gentiles, and sing unto thy name.-Paul felt it necessary to quote these promises and prophecies to reconcile the Jews to the reception of the Gentiles. He quotes Psa 18:49 and applies it to Christ. David, personating Christ, says: I will give thanks unto thee, O Jehovah, among the nations, and will sing praises unto thy name. Jesus, in the person of his servants among the Gentiles, would praise and honor God. [When David represents himself as among the Gentiles, as confessing to God and singing with them, he foreshadows that the time was coming when Jews and Gentiles would mutually accept each other, and that they would be so completely one as to recognize the same God and sing the same songs.]<\/p>\n For: 2Sa 22:50, Psa 18:49 <\/p>\n Reciprocal: Deu 32:43 – Rejoice 1Ki 8:35 – if they pray Psa 33:4 – all his Psa 35:18 – praise Psa 40:10 – faithfulness Psa 50:23 – Whoso Psa 57:9 – General Psa 59:16 – sing aloud Psa 69:13 – in the Psa 86:9 – glorify Psa 86:15 – mercy Psa 96:7 – O ye kindreds Psa 98:3 – remembered Psa 100:5 – and his truth Psa 113:3 – General Psa 115:1 – for thy mercy Psa 117:2 – General Psa 138:2 – and praise Son 2:12 – of the turtle Son 8:8 – a little Isa 11:10 – to it shall Isa 19:24 – shall Isa 42:6 – and give Isa 42:10 – Sing Isa 42:12 – General Isa 51:5 – the isles Isa 56:3 – the son Isa 60:3 – the Gentiles Isa 60:6 – they shall show Isa 66:10 – Rejoice ye Eze 16:61 – when Dan 9:27 – confirm Hos 2:23 – Thou art my God Hag 2:7 – and the Zec 8:20 – there Zec 9:10 – he shall Mal 1:11 – and in Mat 2:10 – they rejoiced Mat 8:11 – That Mat 10:5 – Go Mat 12:18 – and he Mat 21:41 – and will let out Mar 7:28 – yet Luk 2:10 – to Luk 2:32 – light Luk 14:23 – Go Luk 15:32 – was meet Joh 10:16 – other Joh 14:6 – the truth Act 8:8 – General Act 10:11 – and a Act 11:18 – hath Act 13:48 – they Act 21:20 – they glorified Rom 1:21 – they glorified Rom 2:9 – of the Jew Rom 3:29 – General Rom 14:11 – confess Rom 15:6 – with Rom 15:7 – to 2Co 1:20 – all Eph 4:10 – fill Phi 2:11 – every Col 3:11 – there 2Ti 2:19 – Let Tit 2:11 – hath appeared 1Pe 2:12 – glorify Rev 7:9 – a great Rev 15:4 – and glorify<\/p>\n -11<\/p>\n Rom 15:9-11. The Jewish birth of Jesus fulfilled the promise as to His being of Abraham’s seed, and also the offering of the Gospel to the Gentiles fulfilled that part of the promise that “all nations” would be blessed through this seed.<\/p>\n Rom 15:9. And that the Gentiles might glorify God. This clause is parallel in form with the one immediately preceding (see the change made above). expressing another purposed result of Christs having been made a minister. Most commentators, however, take it as dependent upon I say, but in different senses: I say that the Gentiles praised (at the time of conversion), or, ought to praise, or, do praise. But Christs ministry among the Jews hath this further purpose; comp. Gal 4:5.<\/p>\n For his mercy. Whatever view be taken of the construction this is the main point of contrast. In the case of the Jews Gods faithfulness was proven, in the case of the Gentiles His mercy.<\/p>\n As it is written (Psa 18:50), For this cause I will give praise to thee (comp. chap. Rom 14:11) among the Gentiles (lit., among Gentiles), etc. The quotation, made exactly from the LXX., originally spoken by David of his joy after his deliverance and triumphs, is prophetically said of Christ in His own Person. It is addressed to show that among the Gentiles Christs triumphs were to take place, as well as among the Jews (Alford).<\/p>\n and that the Gentiles might glorify God for his mercy [In order that he might vindicate the veracity of God in confirming and in keeping the promises of the covenant given unto the fathers, Abraham, Isaac and Jacob: (now these covenant promises contained blessings for the Gentiles– Gen 22:18; these blessings thus coming to them through the circumcision people and covenant– Joh 4:22; therefore Christ became the minister of the circumcision for the sake of the Gentiles also, that the Gentiles might also be received) and that they might glorify God for his mercy. If Christ, then, the Lord and Master, was a minister (Mat 20:27-28) unto each for purposes of unity and concord (Eph 2:11-22), with what lowly humility should his servants receive and serve each other to effect these results]; as it is written, Therefore will I give praise unto thee among the Gentiles, And sing unto thy name. [“Sing” (psalloo) means, literally, “strike the harp to thy name.” This quotation argues that the use of that instrument, as a means of divine praise, is innocent and permissible.] <\/p>\n Verse 9 <\/p>\n And that the Gentiles, &c.; that is, he came for the benefit of the Gentiles also, that they might find mercy in God, in accordance with what was always his design, as is shown from the passages quoted in the Romans 15:9-12; Psalms 18:49; Deuteronomy 32:43; Psalms 117:1; Isaiah 11:10.<\/p>\n 15:9 {6} And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will {h} confess to thee among the Gentiles, and sing unto thy name.<\/p>\n (6) An applying of the same to the Gentiles, whom also the Lord by his incomprehensible goodness had regard for, so that they are not to be condemned by the Jews as strangers.<\/p>\n (h) I will openly confess and set forth your name.<\/p>\n These verses deal with Jesus Christ’s acceptance of Gentiles. The citations show that God always purposed to bless the Gentiles. Therefore conservative Jewish believers should not despise their more liberal Gentile brethren. I use the adjectives "conservative" and "liberal" to describe their relationship to amoral (non-moral) matters. Four quotations from the Old Testament ("Writings," "Law," and "Prophets") follow, which support Paul’s assertions in Rom 15:8-9 a as a whole.<\/p>\n Psa 18:49 pictures David rejoicing in God for his victories among the nations that had become subject to him. In Deu 32:43 Moses saw the Gentiles praising God with the Israelites. These passages would have encouraged Paul’s Jewish readers to accept their Gentile brethren.<\/p>\n And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 9. and ] Lit. but. A slight contrast or correction is implied; “to confirm indeed the promise given to Israel, but also to bring in … Continue reading “Exegetical and Hermeneutical Commentary of Romans 15:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28265","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28265","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28265"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28265\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28265"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28265"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28265"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"