Romans · Chapter 15

V. 1. We who are strong-Of a clearer judgment, and free from these scruples.

And not to please ourselves-Without any regard to others.

Verse 1. We then that are strong] The sense of this verse is supposed to be the following: We, Gentile Christians, who perfectly understand the nature of our Gospel liberty, not only lawfully may, but are bound in duty to bear any inconveniences that may arise from the scruples of the weaker brethren, and to ease their consciences by prudently abstaining from such indifferent things as may offend and trouble them; and not take advantage from our superior knowledge to make them submit to our judgment.

Verses 1-3. We then that are strong — Who have attained a greater degree of knowledge in spiritual things, have a clearer judgment, and are free from these scruples; ought to bear the infirmities of the weak — To accommodate ourselves to their weakness, so far as not to use our liberty to their offence and hinderance in religion; and also to bear with them in their failings, consequent on their ignorance or weakness, and not to condemn or despise them; and not to please ourselves — Without any regard to others. On the contrary; let every one of us — Without exception; please his neighbour for his good — Comply with his opinion in indifferent matters, so far as may tend to his advancement in holiness. For even Christ pleased not himself — Had regard to our advantage more than his own. “Christ might in his own life-time have declared the law of Moses abrogated, and have eaten of all kinds of meat indifferently, and have freed himself from the burdensome services enjoined by the law. But because his doing so would have been premature, and, by bringing reproach on the gospel, might have marred its success among the Jews, he abstained from the meats forbidden by the law, and performed the services which it enjoined;” and thereby, as well as by many other and much greater things, showed that he did not make it an object to please himself, “but in all his actions studied to promote the honour of God, and the happiness of men.” But as it is written — In words which may well be applied to him; The reproaches of them that reproached thee fell upon me — The punishment due to the wicked, who, by their speeches and actions, had dishonoured God, was laid on me. See note on Psalm 69:9, the verse here quoted. That this Psalm is a prophecy concerning Christ, we learn from John 19:28, where their giving Jesus vinegar to drink on the cross is represented as a fulfilment of the 21st verse of it. In like manner, verse 9, The zeal of thy house hath eaten me up, was applied to Jesus by the disciples, John 2:17. Paul, therefore, hath rightly interpreted verses 22, 23, of the same Psalm, of the Jews who crucified Christ. See note on Romans 11:9, 10.

1. Then—Rather, but. This particle marks the transition from the last paragraph (Romans 14:14-23) to the present. In the former paragraph the duty of the strong toward the weak is treated negatively; namely, requiring them to avoid injury, and specifically in regard to meats and drinks and days. In the present paragraph the duty is stated positively to bear the infirmities of the weak, and generally without limitation to any particular weaknesses. And this contradicts the assertion of Renan that this paragraph is a mere repetition. Strong—Every Church may be divided into the many weak and the few strong. The few may be strong in faith, in talent, in wealth; and it is these generally who must manage to carry the Church along. The large body of the membership do not contemplate and study the interests of the Church as a whole; they gather in to be interested, perhaps to be profited, and to save their souls. Infirmities—It is often easier for the strong to bear up and carry along the weakness of the weak rather than to endure their weaknesses, that is, their infirmities. Those infirmities are often vacillation, petulance, and strife. Please ourselves— The desire to please ourselves is the weakness of the strong. They like to have their own way in the Church; not only because they think it best, but because it is their own way. The man of faith is liable to be overbearing in his zeal. The man of talent is sure that he understands the best methods. The man of wealth expects to foot the bill, and so thinks that he should control the policy. And so all three may forget the command not to please ourselves.

Ver. 1.-2. Another reason for abstaining from food which injures others, suggested by the above contrast of those who have much and those who have little faith; followed by a general exhortation.

The strong: cp. Romans 4:20, “made strong by faith.” Not-strong: cp. 1 Corinthians 8:9, 11. The man weak in faith is altogether weak.

Bear (or carry) the weaknesses etc.: put a restraint upon ourselves because of their various kinds of weakness, thus bearing a burden, light to us who are made strong by faith, but dangerously heavy to them: cp. Galatians 6:1, 2. Where mutual love is, weakness gives a claim to help from the strong. Thus strength of faith, so far from being a ground of boasting, lays upon us an obligation to help the weak. And if, as is often the case, our stronger faith is a result of more favourable circumstances, our obligation is still greater.

Not to please ourselves: selfishness, the true source of refusal to bear the burdens of the weak.

Please his neighbour: exact opposite of pleasing self.

For his good: our aim in pleasing him. This makes the difference between a right and wrong pleasing of men: Galatians 1:10: Ephesians 6:6; 1 Corinthians 10:33.

For edification: see under Romans 14:19: the kind of good we are to have in view

V. 2. For his good-This is a general word: edification is one species of good.

Verse 2. Let every one of us please his neighbour] For it should be a maxim with each of us to do all in our power to please our brethren; and especially in those things in which their spiritual edification is concerned. Though we should not indulge men in mere whims and caprices, yet we should bear with their ignorance and their weakness, knowing that others had much to bear with from us before we came to our present advanced state of religious knowledge.

Verses 1-3. We then that are strong — Who have attained a greater degree of knowledge in spiritual things, have a clearer judgment, and are free from these scruples; ought to bear the infirmities of the weak — To accommodate ourselves to their weakness, so far as not to use our liberty to their offence and hinderance in religion; and also to bear with them in their failings, consequent on their ignorance or weakness, and not to condemn or despise them; and not to please ourselves — Without any regard to others. On the contrary; let every one of us — Without exception; please his neighbour for his good — Comply with his opinion in indifferent matters, so far as may tend to his advancement in holiness. For even Christ pleased not himself — Had regard to our advantage more than his own. “Christ might in his own life-time have declared the law of Moses abrogated, and have eaten of all kinds of meat indifferently, and have freed himself from the burdensome services enjoined by the law. But because his doing so would have been premature, and, by bringing reproach on the gospel, might have marred its success among the Jews, he abstained from the meats forbidden by the law, and performed the services which it enjoined;” and thereby, as well as by many other and much greater things, showed that he did not make it an object to please himself, “but in all his actions studied to promote the honour of God, and the happiness of men.” But as it is written — In words which may well be applied to him; The reproaches of them that reproached thee fell upon me — The punishment due to the wicked, who, by their speeches and actions, had dishonoured God, was laid on me. See note on Psalm 69:9, the verse here quoted. That this Psalm is a prophecy concerning Christ, we learn from John 19:28, where their giving Jesus vinegar to drink on the cross is represented as a fulfilment of the 21st verse of it. In like manner, verse 9, The zeal of thy house hath eaten me up, was applied to Jesus by the disciples, John 2:17. Paul, therefore, hath rightly interpreted verses 22, 23, of the same Psalm, of the Jews who crucified Christ. See note on Romans 11:9, 10.

2. To edification—That is, to building up both the individual and the Church. For this pleasing his neighbour must not be for a private, but for a public end; it must not terminate in merely the attainment of a personal popularity, but in the upbuilding of the common unity.

Ver. 1.-2. Another reason for abstaining from food which injures others, suggested by the above contrast of those who have much and those who have little faith; followed by a general exhortation.

The strong: cp. Romans 4:20, “made strong by faith.” Not-strong: cp. 1 Corinthians 8:9, 11. The man weak in faith is altogether weak.

Bear (or carry) the weaknesses etc.: put a restraint upon ourselves because of their various kinds of weakness, thus bearing a burden, light to us who are made strong by faith, but dangerously heavy to them: cp. Galatians 6:1, 2. Where mutual love is, weakness gives a claim to help from the strong. Thus strength of faith, so far from being a ground of boasting, lays upon us an obligation to help the weak. And if, as is often the case, our stronger faith is a result of more favourable circumstances, our obligation is still greater.

Not to please ourselves: selfishness, the true source of refusal to bear the burdens of the weak.

Please his neighbour: exact opposite of pleasing self.

For his good: our aim in pleasing him. This makes the difference between a right and wrong pleasing of men: Galatians 1:10: Ephesians 6:6; 1 Corinthians 10:33.

For edification: see under Romans 14:19: the kind of good we are to have in view

V. 3. But bore not only the infirmities, but reproaches, of his brethren; and so fulfilled that scripture. Psalm 69:9

Verse 3. For even Christ pleased not himself] Christ never acted as one who sought his own ease or profit; he not only bore with the weakness, but with the insults, of his creatures; as it is written in Psalm 69:9: The reproaches of them that reproached thee fell on me-I not only bore their insults, but bore the punishment due to them for their vicious and abominable conduct. That this Psalm refers to the Messiah and his sufferings for mankind is evident, not only from the quotation here, but also from John 19:28, 29, when our Lord’s receiving the vinegar during his expiatory suffering is said to be a fulfilling of the scripture, viz. of verse 21 of this very Psalm; {Psalm 69:21} and his cleansing the temple, John 2:15-17, is said to be a fulfilment of Psalm 69:9: For the zeal of thy house hath eaten me up, the former part of which verse the apostle quotes here.

Verses 1-3. We then that are strong — Who have attained a greater degree of knowledge in spiritual things, have a clearer judgment, and are free from these scruples; ought to bear the infirmities of the weak — To accommodate ourselves to their weakness, so far as not to use our liberty to their offence and hinderance in religion; and also to bear with them in their failings, consequent on their ignorance or weakness, and not to condemn or despise them; and not to please ourselves — Without any regard to others. On the contrary; let every one of us — Without exception; please his neighbour for his good — Comply with his opinion in indifferent matters, so far as may tend to his advancement in holiness. For even Christ pleased not himself — Had regard to our advantage more than his own. “Christ might in his own life-time have declared the law of Moses abrogated, and have eaten of all kinds of meat indifferently, and have freed himself from the burdensome services enjoined by the law. But because his doing so would have been premature, and, by bringing reproach on the gospel, might have marred its success among the Jews, he abstained from the meats forbidden by the law, and performed the services which it enjoined;” and thereby, as well as by many other and much greater things, showed that he did not make it an object to please himself, “but in all his actions studied to promote the honour of God, and the happiness of men.” But as it is written — In words which may well be applied to him; The reproaches of them that reproached thee fell upon me — The punishment due to the wicked, who, by their speeches and actions, had dishonoured God, was laid on me. See note on Psalm 69:9, the verse here quoted. That this Psalm is a prophecy concerning Christ, we learn from John 19:28, where their giving Jesus vinegar to drink on the cross is represented as a fulfilment of the 21st verse of it. In like manner, verse 9, The zeal of thy house hath eaten me up, was applied to Jesus by the disciples, John 2:17. Paul, therefore, hath rightly interpreted verses 22, 23, of the same Psalm, of the Jews who crucified Christ. See note on Romans 11:9, 10.

3. Even Christ—And the strong Christian has before him the mightiest of all models. Entirely transcendent in unselfishness was the birth, the life, the death of Christ. Written—Psalm 69:9. This is one of the psalms predictive of the sufferings of the Messiah, and it indicates the very summit of Christ’s history of unselfishness. Thee refers to God. It was the height of Christ’s unselfishness patiently to endure on the cross the insults of the reproachers of God.

Ver. 3. Supreme example of pleasing, not self, but others. It recalls the argument in Romans 14:15.

As it is written: what Christ did, stated in the words of Psalm 69:9. This reminds us that they who follow

Christ walk also in the steps of the ancient worthies. In this quotation lies an argument from greater to less. If Christ, instead of gratifying self, submitted to sufferings caused by His countrymen’s inexcusable hostility to God, in order to save them from the well-merited consequence of their hostility, can we refuse to save a brother-servant of Christ from the terrible danger to which his weakness exposes him, by submitting to a restraint not otherwise needful?

V. 4. Aforetime-In the Old Testament.

That we through patience and consolation of the scriptures may have hope-That through the consolation which God gives us by these, we may have patience and a joyful hope.

Verse 4. For whatsoever things were written aforetime] This refers not only to the quotation from the 69th Psalm, but to all the Old Testament scriptures; for it can be to no other scriptures that the apostle alludes. And, from what he says here of them, we learn that God had not intended them merely for those generations in which they were first delivered, but for the instruction of all the succeeding generations of mankind. That we, through patience and comfort of the scriptures-that we, through those remarkable examples of patience exhibited by the saints and followers of God, whose history is given in those scriptures, and the comfort which they derived from God in their patient endurance of sufferings brought upon them through their faithful attachment to truth and righteousness, might have hope that we shall be upheld and blessed as they were, and our sufferings become the means of our greater advances in faith and holiness, and consequently our hope of eternal glory be the more confirmed. Some think that the word paraklhsiv, which we translate comfort, should be rendered exhortation; but there is certainly no need here to leave the usual acceptation of the term, as the word comfort makes a regular and consistent sense with the rest of the verse.

Verse 4. For whatsoever things were written aforetime — In the Old Testament; were written for our learning — As if he had said, Though this may seem to concern David or Christ only, yet it, and all other parts of Scripture, whether containing promises or threatenings, whether speaking of rewards or punishments, were intended to be useful to God’s people in after ages; and by this passage in particular, we may learn to bear with the infirmities of others, a matter of great importance in religion; nay, of absolute necessity, considering that we ourselves, and all around us, not excepting the wisest and holiest Christians, are compassed about with infirmity; that through patience and comfort of the Scriptures — By learning and exercising such patience as the Scriptures prescribe, especially in bearing with the infirmities of others, and by obtaining those comforts the Scriptures hold forth to us; we might have hope — Might be confirmed in our expectation of eternal life, or that through the consolation which God gives us by the Scriptures, we might have patience and a joyful hope.

Verse 4. Whatsoever things were written afore-time, by Moses and the prophets concerning Christ, and the calling of the gentiles, were written in order to afford us the greatest comfort, by demonstrating the care of providence over the church in the accomplishment of the promises. John 10:16. St. Paul brings in four quotations of those promises, in ver. 9-12; and of course the believing jews were evidently too far transported with zeal in their attempts to force the Hebrew yoke on the Roman saints.

4. For—Reason for adducing this example. Written for our learning— The psalm is written for the very purpose of placing the highest example of self-sacrifice before our eyes. Patience and comfort—Rather, patience and consolation. The graces needed by those who may endure the infirmities of others. Of the Scriptures—Of these two graces the Scriptures are a fountain head, full of impressive examples and persuasive precepts and lessons. Might have hope—Though these examples and lessons exact our sacrifice of self, it is not in a tone of severity and condemnation, but with a touching accent of consolation and the cheering inspiration of hope. Our endurance shall not be in vain; for the lesson of our great Exemplar, who pleased not himself, bids us to cherish a cheerful eye to the blessed recompense of reward.

Ver. 4. Reason for the above quotation, viz. that the O.T. was written to teach us who live in later days, and thus to encourage us to persevere. Written for our teaching, i.e. to teach us. This purpose, so far above the thought of the human writer, reveals a hand divine in the Jewish Scriptures: so Romans 3:19; 4:24.

In order that etc.: all divine teaching has a further moral and spiritual purpose.

Endurance, or perseverance: as in Romans 2:7; 5:3. Encouragement, or exhortation: see under Romans 12:1; 1:12. Of the Scriptures: source of endurance under hardship and of encouragement to endure.

The hope: described in Romans 5:2, 4.

May have or hold the hope: ultimate purpose of the teaching in the Scriptures, and of the encouragement and endurance derived from them.

V. 5. According to the power of Christ Jesus.

Verse 5. Now the God of patience and consolation] May that God who endued them with patience, and gave them the consolation that supported them in all their trials and afflictions, grant you to be like-minded-give you the same mode of thinking, and the same power of acting towards each other, according to the example of Christ.

Verses 5-7. Now the God of patience and consolation — From whom all these gracious and seasonable provisions proceed; grant you to be like-minded one toward another — That is, to be united in peace and love; according to Christ Jesus — His doctrine, command, and example, and for his honour and glory. Or, as to auto fronein en allhloiv may be properly rendered, to have the same disposition toward one another; the verb fronein, signifying to care for, as well as to think, Philippians 2:2: a disposition, therefore, to live in peace with one another, and to bear one another’s weaknesses, according to Christ’s precept and example, is here prayed for on behalf of the Romans. Having in the preceding verse mentioned the patience and consolation of the Scripture, the apostle here calls God the God of patience and consolation, to show that the patience and consolation of the saints proceeded from him. In like manner, having in verse 12 said, In him the Gentiles shall hope, he calls God, verse 13, the God of hope, to show that the hope which the Gentiles entertained of salvation, proceeded from him. So also verse 33, the God of peace, and elsewhere, the God of glory, the God of order, &c. That ye — Both Jews and Gentiles; believing with one mind — And confessing with one mouth, or with united hearts and voices, may glorify God, even the Father of our Lord Jesus Christ — Who hath sent his beloved Son into the world, to unite our hearts in love to each other, and in gratitude to him for his unspeakable love to us. Wherefore receive ye one another — Weak and strong, into communion with mutual love, without despising or judging one another; as Christ also received us — Whether Jews or Gentiles, to be members of his body the church, and joint heirs with him of eternal felicity; to the glory of God — Namely, of his truth to the Jews and mercy to the Gentiles.

5. Likeminded—From this mutual bearing with each other the apostle passes to its blessed result, the unity of the heart of the Church. For this he offers his prayer to the God whose qualities are the very patience and consolation which the Scriptures proffer to the enduring Christian.

Ver. 5. Sudden transition from the means, to the ultimate Source, of our endurance and encouragement: so Romans 15:13; 9:5; 16:25; Ephesians 3:20. Our perseverance is His gift; and the encouragement derived from the Scriptures is His voice. He thus reveals Himself in a special character as the God of our endurance and encouragement: cp. Romans 15:13; 16:20.

The same mind: as in Romans 12:16. Paul prays that the Author of perseverance may also give them harmony. This mutual harmony must accord with the mind of Christ. Paul prays that each of them may have towards his brethren a disposition like that which moved Christ to suffer reproach in order to save from the punishment of their sins those who reproached God. This prayer is practically an exhortation. The use of the word endurance, which always implies difficulty, to describe our treatment of weaker brethren, and the example of Christ under the raillery of the enemies of God, remind us how difficult it sometimes is to act towards weaker brethren in a spirit of love. Our Christian character is seldom so severely tried as when we are put to inconvenience by the spiritual childishness of members of the Church.

V. 6. That ye-Both Jews and Gentiles, believing with one mind, and confessing with one mouth.

Verse 6. That ye-Jews and Gentiles-may with one mind] Thinking the same things, and bearing with each other, after the example of Christ; and one mouth, in all your religious assemblies, without jarring or contentions, glorify God for calling you into such a state of salvation, and showing himself to be your loving compassionate Father, as he is the Father of our Lord Jesus Christ.

It is very likely that the apostle refers here to religious acts in public worship, which might have been greatly interrupted by the dissensions between the converted Jews and the converted Gentiles; these differences he labours to compose; and, after having done all that was necessary in the way of instruction and exhortation, he now pours out his soul to God, who alone could rule and manage the heart, that he would enable them to think the same things, to be of the same judgment, and that all, feeling their obligation to him, might join in the sweetest harmony in every act of religious worship.

Verses 5-7. Now the God of patience and consolation — From whom all these gracious and seasonable provisions proceed; grant you to be like-minded one toward another — That is, to be united in peace and love; according to Christ Jesus — His doctrine, command, and example, and for his honour and glory. Or, as to auto fronein en allhloiv may be properly rendered, to have the same disposition toward one another; the verb fronein, signifying to care for, as well as to think, Philippians 2:2: a disposition, therefore, to live in peace with one another, and to bear one another’s weaknesses, according to Christ’s precept and example, is here prayed for on behalf of the Romans. Having in the preceding verse mentioned the patience and consolation of the Scripture, the apostle here calls God the God of patience and consolation, to show that the patience and consolation of the saints proceeded from him. In like manner, having in verse 12 said, In him the Gentiles shall hope, he calls God, verse 13, the God of hope, to show that the hope which the Gentiles entertained of salvation, proceeded from him. So also verse 33, the God of peace, and elsewhere, the God of glory, the God of order, &c. That ye — Both Jews and Gentiles; believing with one mind — And confessing with one mouth, or with united hearts and voices, may glorify God, even the Father of our Lord Jesus Christ — Who hath sent his beloved Son into the world, to unite our hearts in love to each other, and in gratitude to him for his unspeakable love to us. Wherefore receive ye one another — Weak and strong, into communion with mutual love, without despising or judging one another; as Christ also received us — Whether Jews or Gentiles, to be members of his body the church, and joint heirs with him of eternal felicity; to the glory of God — Namely, of his truth to the Jews and mercy to the Gentiles.

6. One mind and one mouth glorify God—By this blessed unity wrought by the spirit of Christian endurance the Church becomes as one living person from whose single heart and voice God hears the song of glory. Father of our Lord Jesus Christ—Who rejoiceth in the sanctity and unity of the Church bought with the blood of his Son.

Ver. 6. Further purpose to be gained by the same mind, and consequently a further motive for harmony.

With one accord: else the one mouth is hypocrisy. But it is also needful that inward harmony find suitable outward expression.

Glorify: as in Romans 1:21. We glorify God with our mouth when, by telling His greatness and goodness, we express our own admiration and call forth admiration of God in those who hear us. Our oneness of heart and voice, being evidently God’s work, itself shows forth His glory: so John 17:21.

God, and the Father of our Lord Jesus Christ: a distinctive N.T. name of God: 2 Corinthians 1:3; Ephesians 1:3; Colossians 1:3; 1 Peter 1:3; 2 Corinthians 11:31; Ephesians 1:17. To the Jews, He was the God of Abraham: for through Abraham He revealed Himself as their God. He has revealed Himself to us as God and as the Father who gave for us His Son, our Lord Jesus Christ.

Paul desires for the Roman Christians a harmony of spirit which will fill every mouth with one song of praise, and exalt God in the eyes of mankind. This cannot be unless the strong in faith deny themselves for the good of their weaker brethren. He urges this as their bounden duty, and points to the example of Christ. By using the word endurance, he admits the difficulty of the task; but he reminds his readers that to prompt such endurance the ancient Scriptures were written. And, knowing that even the divine word is powerless without the divine Speaker, he prays that God, who enables them to maintain their Christian confidence, will also give them the spirit of harmony. He desires this in order that the weak, instead of losing the little faith they have, may join with the strong in praise to God.

V. 7. Receive ye one another-Weak and strong, with mutual love.

Verse 7. Wherefore receive ye one another] proslambanesqe, Have the most affectionate regard for each other, and acknowledge each other as the servants and children of God Almighty.

As Christ also received us] kaqwv kai o cristov proselabeto hmav, In the same manner, and with the same cordial affection, as Christ has received us into communion with himself, and has made us partakers of such inestimable blessings, condescending to be present in all our assemblies. And as Christ has received us thus to the glory of God, so should we, Jews and Gentiles, cordially receive each other, that God’s glory may be promoted by our harmony and brotherly love.

Verses 5-7. Now the God of patience and consolation — From whom all these gracious and seasonable provisions proceed; grant you to be like-minded one toward another — That is, to be united in peace and love; according to Christ Jesus — His doctrine, command, and example, and for his honour and glory. Or, as to auto fronein en allhloiv may be properly rendered, to have the same disposition toward one another; the verb fronein, signifying to care for, as well as to think, Philippians 2:2: a disposition, therefore, to live in peace with one another, and to bear one another’s weaknesses, according to Christ’s precept and example, is here prayed for on behalf of the Romans. Having in the preceding verse mentioned the patience and consolation of the Scripture, the apostle here calls God the God of patience and consolation, to show that the patience and consolation of the saints proceeded from him. In like manner, having in verse 12 said, In him the Gentiles shall hope, he calls God, verse 13, the God of hope, to show that the hope which the Gentiles entertained of salvation, proceeded from him. So also verse 33, the God of peace, and elsewhere, the God of glory, the God of order, &c. That ye — Both Jews and Gentiles; believing with one mind — And confessing with one mouth, or with united hearts and voices, may glorify God, even the Father of our Lord Jesus Christ — Who hath sent his beloved Son into the world, to unite our hearts in love to each other, and in gratitude to him for his unspeakable love to us. Wherefore receive ye one another — Weak and strong, into communion with mutual love, without despising or judging one another; as Christ also received us — Whether Jews or Gentiles, to be members of his body the church, and joint heirs with him of eternal felicity; to the glory of God — Namely, of his truth to the Jews and mercy to the Gentiles.

7. Receive ye—Into your Christian communion as Christ received us into communion with the holy Trinity: (John 18:23,) “I in them and thou in me, that they may be made perfect in one.”

Unity of Gentile with Jew in the Church, 8-14.

The unity of the Church, derived from mutual forbearance, leads the apostle to touch finally upon that unity which forms the main argument of the epistle—the fusion of the Gentiles into the Abrahamic Church through Christ. This he confirms with a few quotations from the prophets and psalmists of old.

Verses 7-13 support, by arguments suggested in Romans 15:5, 6, the exhortation in Romans 14:1. Paul begs us to receive the weaker brethren in order that the united praise of them and of us may show forth the grandeur of God. He reminds us that for this end Christ received us, that this united song of praise was foretold in ancient prophecy, and that peace with our brethren will increase the hope with which by God’s grace we already look forward to the coming glory.

The subject discussed in Romans 14:1-15:13 has long ago passed away. We are all of Paul’s opinion now. To us, idols have lost all power to pollute: we should not hesitate to eat food prepared for a heathen feast. But this rather increases than decreases the value of Paul’s discussion: for it compels us to look, not at one special case, but at a great principle bearing on the every-day life of us all.

On opening the subject, Paul announces himself an advocate of the weaker brethren. He does not hold their views; but he defends their rights. But, before pleading their cause, he warns his clients not to condemn the men against whose contempt he now defends them. He then turns to the strong, and tells them their duty to the weak. He teaches the solemn lesson that our conduct may influence the destiny of some around us. We are therefore bound to abstain from whatever may injure our brother, lest by injuring we ruin him. To act in forgetfulness of the influence of our example, is to set aside that love which is the very essence of the Christian life, to ignore the obligation laid upon us by our superior light, to set aside the example of Christ, and to hinder the purposes of blessing which were the song of the ancient seers and which Christ came to accomplish.

We now stand at the end of the main body of the epistle. DIV. V. (Romans 12:1-15:13) contains, without any formal order, a wonderful outline of Christian morality. Paul has indicated its root, viz. self-consecration to God; and its chief means of growth, an increasing knowledge of the will of God. He has set before us correct views of ourselves and our work; and has taught us the principles which ought to regulate our conduct towards our fellow-Christians, especially those whose views differ from our own, our fellow-citizens, those who injure us, and the rulers of the State. Throughout, DIV. V. is similar, in matter and tone, to 1 Corinthians.

Paul’s chief purpose in writing the epistle is now accomplished. He has asserted and developed the new doctrines, and has shown their harmony with the Jewish Scriptures; and has taught us to apply them to matters of daily life.

V. 8. Now I say-The apostle here shows how Christ received us. Christ Jesus-Jesus is the name, Christ the surname. The latter was first known to the Jews; the former, to the Gentiles. Therefore he is styled Jesus Christ, when the words stand in the common, natural order. When the order is inverted, as here, the office of Christ is more solemnly considered. Was a servant-Of his Father.

Of the circumcision-For the salvation of the circumcised, the Jews. For the truth of God-To manifest the truth and fidelity of God.

Verse 8. Jesus Christ was a minister of the circumcision] To show the Gentiles the propriety of bearing with the scrupulous Jews, he shows them here that they were under the greatest obligations to this people; to whom, in the days of his flesh, Jesus Christ confined his ministry; giving the world to see that he allowed the claim of the Jews as having the first right to the blessings of the Gospel. And he confined his ministry thus to the Jews, to confirm the truth of God, contained in the promises made unto the patriarchs; for God had declared that thus it should be; and Jesus Christ, by coming according to the promise, has fulfilled this truth, by making good the promises: therefore, salvation is of the Jews, as a kind of right conveyed to them through the promises made to their fathers. But this salvation was not exclusively designed for the Jewish people; as God by his prophets had repeatedly declared.

Verses 8-12. Now — To show more fully what I mean in saying Christ received us, I observe, that Jesus Christ was a minister of the circumcision — Or vouchsafed to be a servant of the Jews, in preaching the gospel among them; for the truth of God — To demonstrate his faithfulness in fulfilling the promises made unto the fathers — Of sending them the Messiah; and therefore, 1st, The believing Jews, though weak, ought not to be despised by the believing Gentiles, though stronger. And, 2d, It is no objection to Christ’s receiving the Gentiles, that he never preached to them, for he became a minister of the circumcision, not only in order to the salvation of the Jews, but also that, by converting them, and sending them to preach to the Gentiles, he might accomplish the promises made to the fathers concerning the blessing of all nations. And that the Gentiles might glorify God for his mercy, as it is written, Psalm 18:49; where the Gentiles and Jews are spoken of as joining in the worship of the true God, the God of Israel. To explain this more fully, “Jesus Christ was born a Jew, and exercised his ministry among the Jews, in order that the truth of God’s promises to the fathers, concerning the blessing of the nations in Abraham’s seed, might be confirmed by the conversion of the Jews and Gentiles. For as the Jews were the only people on earth who worshipped the true God, and had his revelations in their hands, it was absolutely necessary that the gospel, in which all the former revelations terminated, should be first preached to them; that a sufficient number of them receiving it, might preach it to the Gentiles, as the fulfilment of the former revelations, of which their nation were the keepers. The gospel being thus offered to the Gentiles, as the word of the same God who anciently spoke to the fathers of the Jewish nation by the prophets; that circumstance, with the miracles which accompanied the first preaching of it, so powerfully demonstrated it to be from God, that multitudes of the Gentiles, receiving it, turned from idols to worship the living and true God; whereby the truth of God’s promise to the fathers, concerning the blessing of the nations in Christ, was illustriously confirmed, and the Gentiles had an opportunity of glorifying God for his mercy in their conversion.” It may be proper to observe further here, that “conversion to the true God being the mercy, or blessing, which God promised to bestow on the Gentiles, it is particularly mentioned here, not only to make the Gentiles sensible that they ought not to despise the Jews, through whom they had received so great a blessing, but also to persuade the Jews to acknowledge the Gentiles as the people of God, equally with themselves.” — Macknight. And again Moses saith, (Deuteronomy 32:43,) Rejoice, ye Gentiles, with his people — Implying that the time would come when the Gentiles should become the people of God as well as the Jews, and should join with them in the worship of God, and rejoice in a sense of his goodness to them. And again, (Psalm 117:1,) Praise the Lord, all ye Gentiles, for the mercy vouchsafed to you; therefore they shall know God, and obtain mercy; and Esaias saith, There shall be a root of Jesse — See note on Isaiah 11:10. The apostle here follows the translation of the LXX., because, though it differs in expression from the Hebrew, it represents the prophet’s meaning with sufficient exactness to prove the point for which he quotes it, which was to show that the Gentiles should become the people of God by believing, and confiding in the Messiah, and therefore should be united in the same church with the believing Jews. And the apostle’s design in this part of his epistle being to persuade the Jewish and Gentile converts to a cordial union in the public worship of God, it was of great importance to show the Jews that this coalition was foretold in their own Scriptures; for which purpose the apostle, with great propriety, quotes the various passages here adduced.

8. Minister of the circumcision—Born of the Abrahamic line, circumcised the eighth day, and limiting his ministry within the holy land, Christ was eminently a minister of the circumcision. For the truth of God—His ministry was to establish the great truth of God that all nations should be gathered into the fold of the Church. To confirm—That is, to make sure the promises of which the apostle will now adduce a few specimens.

Verses 7-13 support, by arguments suggested in Romans 15:5, 6, the exhortation in Romans 14:1. Paul begs us to receive the weaker brethren in order that the united praise of them and of us may show forth the grandeur of God. He reminds us that for this end Christ received us, that this united song of praise was foretold in ancient prophecy, and that peace with our brethren will increase the hope with which by God’s grace we already look forward to the coming glory.

The subject discussed in Romans 14:1-15:13 has long ago passed away. We are all of Paul’s opinion now. To us, idols have lost all power to pollute: we should not hesitate to eat food prepared for a heathen feast. But this rather increases than decreases the value of Paul’s discussion: for it compels us to look, not at one special case, but at a great principle bearing on the every-day life of us all.

On opening the subject, Paul announces himself an advocate of the weaker brethren. He does not hold their views; but he defends their rights. But, before pleading their cause, he warns his clients not to condemn the men against whose contempt he now defends them. He then turns to the strong, and tells them their duty to the weak. He teaches the solemn lesson that our conduct may influence the destiny of some around us. We are therefore bound to abstain from whatever may injure our brother, lest by injuring we ruin him. To act in forgetfulness of the influence of our example, is to set aside that love which is the very essence of the Christian life, to ignore the obligation laid upon us by our superior light, to set aside the example of Christ, and to hinder the purposes of blessing which were the song of the ancient seers and which Christ came to accomplish.

We now stand at the end of the main body of the epistle. DIV. V. (Romans 12:1-15:13) contains, without any formal order, a wonderful outline of Christian morality. Paul has indicated its root, viz. self-consecration to God; and its chief means of growth, an increasing knowledge of the will of God. He has set before us correct views of ourselves and our work; and has taught us the principles which ought to regulate our conduct towards our fellow-Christians, especially those whose views differ from our own, our fellow-citizens, those who injure us, and the rulers of the State. Throughout, DIV. V. is similar, in matter and tone, to 1 Corinthians.

Paul’s chief purpose in writing the epistle is now accomplished. He has asserted and developed the new doctrines, and has shown their harmony with the Jewish Scriptures; and has taught us to apply them to matters of daily life.

V. 9. As it is written-In the eighteenth psalm, here the Gentiles and Jews are spoken of as joining in the worship of the God of Israel. Psalm 18:49

Verse 9. And that the Gentiles might glorify God for his mercy] As the Jews were to glorify God for his truth, so the Gentiles were to glorify God for his mercy. The Jews received the blessings of the Gospel by right of promise, which promise God had most punctually and circumstantially fulfilled. The Gentiles had received the same Gospel as an effect of God’s mere mercy, having no right 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 had repeatedly declared that they should be made equal partakers of those blessings with the Jews themselves; as the apostle proceeds to prove.

I will confess to thee among the Gentiles] This quotation is taken from Psalm 18:49, 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, 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. But after that the Israelites were led into captivity, then the Gentiles began to have a right to glorify God.” Thus the Jews themselves confess that the Gentiles have a right to glorify God; and this on account of being made partakers of his grace and mercy. And if, says Schoettgen, we have a right to glorify God, then it follows that our worship must be pleasing to him; and if it be pleasing to him, then it follows that this worship must be good, otherwise God could not be pleased with it.

Dr. Taylor gives a good paraphrase of this and the three following verses: As you Jews glorify God for his truth, so the Gentiles have a right to join with you in glorifying God for his mercy. And you have Scripture authority for admitting them to such fellowship; for instance, David says, Psalm 18:49, Therefore will I give thanks unto thee, O Lord, among the Gentiles, and sing praises unto thy name. And again, Moses himself says, Deuteronomy 32:43, Rejoice, O ye Gentiles, with his people. And again, it is evident, from Psalm 117:1, 2, that praise to God is not to be confined to the Jews only, but that all people, as they all share in his goodness, should also join in thanks to their common benefactor: O praise the Lord, all ye nations, (Gentiles,) praise him all ye people; for his merciful kindness is great towards us; and the truth of the Lord endureth for ever. Again the Prophet Isaiah expressly and clearly declares, Isaiah 11:10, There shall be a root of Jesse, (that is, the Messiah,) and he shall rise to reign over the Gentiles, and in him shall the Gentiles hope: elpiousin, 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, the Gentiles had as much right to hope in Christ, for the full enjoyment of his kingdom, as the Jews had: and, taking occasion from the last word hope, elpiousin, which we improperly translate trust, he pours out his heart in the following affectionate prayer.

Verses 8-12. Now — To show more fully what I mean in saying Christ received us, I observe, that Jesus Christ was a minister of the circumcision — Or vouchsafed to be a servant of the Jews, in preaching the gospel among them; for the truth of God — To demonstrate his faithfulness in fulfilling the promises made unto the fathers — Of sending them the Messiah; and therefore, 1st, The believing Jews, though weak, ought not to be despised by the believing Gentiles, though stronger. And, 2d, It is no objection to Christ’s receiving the Gentiles, that he never preached to them, for he became a minister of the circumcision, not only in order to the salvation of the Jews, but also that, by converting them, and sending them to preach to the Gentiles, he might accomplish the promises made to the fathers concerning the blessing of all nations. And that the Gentiles might glorify God for his mercy, as it is written, Psalm 18:49; where the Gentiles and Jews are spoken of as joining in the worship of the true God, the God of Israel. To explain this more fully, “Jesus Christ was born a Jew, and exercised his ministry among the Jews, in order that the truth of God’s promises to the fathers, concerning the blessing of the nations in Abraham’s seed, might be confirmed by the conversion of the Jews and Gentiles. For as the Jews were the only people on earth who worshipped the true God, and had his revelations in their hands, it was absolutely necessary that the gospel, in which all the former revelations terminated, should be first preached to them; that a sufficient number of them receiving it, might preach it to the Gentiles, as the fulfilment of the former revelations, of which their nation were the keepers. The gospel being thus offered to the Gentiles, as the word of the same God who anciently spoke to the fathers of the Jewish nation by the prophets; that circumstance, with the miracles which accompanied the first preaching of it, so powerfully demonstrated it to be from God, that multitudes of the Gentiles, receiving it, turned from idols to worship the living and true God; whereby the truth of God’s promise to the fathers, concerning the blessing of the nations in Christ, was illustriously confirmed, and the Gentiles had an opportunity of glorifying God for his mercy in their conversion.” It may be proper to observe further here, that “conversion to the true God being the mercy, or blessing, which God promised to bestow on the Gentiles, it is particularly mentioned here, not only to make the Gentiles sensible that they ought not to despise the Jews, through whom they had received so great a blessing, but also to persuade the Jews to acknowledge the Gentiles as the people of God, equally with themselves.” — Macknight. And again Moses saith, (Deuteronomy 32:43,) Rejoice, ye Gentiles, with his people — Implying that the time would come when the Gentiles should become the people of God as well as the Jews, and should join with them in the worship of God, and rejoice in a sense of his goodness to them. And again, (Psalm 117:1,) Praise the Lord, all ye Gentiles, for the mercy vouchsafed to you; therefore they shall know God, and obtain mercy; and Esaias saith, There shall be a root of Jesse — See note on Isaiah 11:10. The apostle here follows the translation of the LXX., because, though it differs in expression from the Hebrew, it represents the prophet’s meaning with sufficient exactness to prove the point for which he quotes it, which was to show that the Gentiles should become the people of God by believing, and confiding in the Messiah, and therefore should be united in the same church with the believing Jews. And the apostle’s design in this part of his epistle being to persuade the Jewish and Gentile converts to a cordial union in the public worship of God, it was of great importance to show the Jews that this coalition was foretold in their own Scriptures; for which purpose the apostle, with great propriety, quotes the various passages here adduced.

9. Written—(Psalm 18:49.) In these quotations the translators of the Old Testament have variously used the words nation, heathen, Gentiles, in the same meaning.

Verses 7-13 support, by arguments suggested in Romans 15:5, 6, the exhortation in Romans 14:1. Paul begs us to receive the weaker brethren in order that the united praise of them and of us may show forth the grandeur of God. He reminds us that for this end Christ received us, that this united song of praise was foretold in ancient prophecy, and that peace with our brethren will increase the hope with which by God’s grace we already look forward to the coming glory.

The subject discussed in Romans 14:1-15:13 has long ago passed away. We are all of Paul’s opinion now. To us, idols have lost all power to pollute: we should not hesitate to eat food prepared for a heathen feast. But this rather increases than decreases the value of Paul’s discussion: for it compels us to look, not at one special case, but at a great principle bearing on the every-day life of us all.

On opening the subject, Paul announces himself an advocate of the weaker brethren. He does not hold their views; but he defends their rights. But, before pleading their cause, he warns his clients not to condemn the men against whose contempt he now defends them. He then turns to the strong, and tells them their duty to the weak. He teaches the solemn lesson that our conduct may influence the destiny of some around us. We are therefore bound to abstain from whatever may injure our brother, lest by injuring we ruin him. To act in forgetfulness of the influence of our example, is to set aside that love which is the very essence of the Christian life, to ignore the obligation laid upon us by our superior light, to set aside the example of Christ, and to hinder the purposes of blessing which were the song of the ancient seers and which Christ came to accomplish.

We now stand at the end of the main body of the epistle. DIV. V. (Romans 12:1-15:13) contains, without any formal order, a wonderful outline of Christian morality. Paul has indicated its root, viz. self-consecration to God; and its chief means of growth, an increasing knowledge of the will of God. He has set before us correct views of ourselves and our work; and has taught us the principles which ought to regulate our conduct towards our fellow-Christians, especially those whose views differ from our own, our fellow-citizens, those who injure us, and the rulers of the State. Throughout, DIV. V. is similar, in matter and tone, to 1 Corinthians.

Paul’s chief purpose in writing the epistle is now accomplished. He has asserted and developed the new doctrines, and has shown their harmony with the Jewish Scriptures; and has taught us to apply them to matters of daily life.

V. 10. Deuteronomy 32:43.

Verses 8-12. Now — To show more fully what I mean in saying Christ received us, I observe, that Jesus Christ was a minister of the circumcision — Or vouchsafed to be a servant of the Jews, in preaching the gospel among them; for the truth of God — To demonstrate his faithfulness in fulfilling the promises made unto the fathers — Of sending them the Messiah; and therefore, 1st, The believing Jews, though weak, ought not to be despised by the believing Gentiles, though stronger. And, 2d, It is no objection to Christ’s receiving the Gentiles, that he never preached to them, for he became a minister of the circumcision, not only in order to the salvation of the Jews, but also that, by converting them, and sending them to preach to the Gentiles, he might accomplish the promises made to the fathers concerning the blessing of all nations. And that the Gentiles might glorify God for his mercy, as it is written, Psalm 18:49; where the Gentiles and Jews are spoken of as joining in the worship of the true God, the God of Israel. To explain this more fully, “Jesus Christ was born a Jew, and exercised his ministry among the Jews, in order that the truth of God’s promises to the fathers, concerning the blessing of the nations in Abraham’s seed, might be confirmed by the conversion of the Jews and Gentiles. For as the Jews were the only people on earth who worshipped the true God, and had his revelations in their hands, it was absolutely necessary that the gospel, in which all the former revelations terminated, should be first preached to them; that a sufficient number of them receiving it, might preach it to the Gentiles, as the fulfilment of the former revelations, of which their nation were the keepers. The gospel being thus offered to the Gentiles, as the word of the same God who anciently spoke to the fathers of the Jewish nation by the prophets; that circumstance, with the miracles which accompanied the first preaching of it, so powerfully demonstrated it to be from God, that multitudes of the Gentiles, receiving it, turned from idols to worship the living and true God; whereby the truth of God’s promise to the fathers, concerning the blessing of the nations in Christ, was illustriously confirmed, and the Gentiles had an opportunity of glorifying God for his mercy in their conversion.” It may be proper to observe further here, that “conversion to the true God being the mercy, or blessing, which God promised to bestow on the Gentiles, it is particularly mentioned here, not only to make the Gentiles sensible that they ought not to despise the Jews, through whom they had received so great a blessing, but also to persuade the Jews to acknowledge the Gentiles as the people of God, equally with themselves.” — Macknight. And again Moses saith, (Deuteronomy 32:43,) Rejoice, ye Gentiles, with his people — Implying that the time would come when the Gentiles should become the people of God as well as the Jews, and should join with them in the worship of God, and rejoice in a sense of his goodness to them. And again, (Psalm 117:1,) Praise the Lord, all ye Gentiles, for the mercy vouchsafed to you; therefore they shall know God, and obtain mercy; and Esaias saith, There shall be a root of Jesse — See note on Isaiah 11:10. The apostle here follows the translation of the LXX., because, though it differs in expression from the Hebrew, it represents the prophet’s meaning with sufficient exactness to prove the point for which he quotes it, which was to show that the Gentiles should become the people of God by believing, and confiding in the Messiah, and therefore should be united in the same church with the believing Jews. And the apostle’s design in this part of his epistle being to persuade the Jewish and Gentile converts to a cordial union in the public worship of God, it was of great importance to show the Jews that this coalition was foretold in their own Scriptures; for which purpose the apostle, with great propriety, quotes the various passages here adduced.

10. He saith—(Deuteronomy 32:43.)

Verses 7-13 support, by arguments suggested in Romans 15:5, 6, the exhortation in Romans 14:1. Paul begs us to receive the weaker brethren in order that the united praise of them and of us may show forth the grandeur of God. He reminds us that for this end Christ received us, that this united song of praise was foretold in ancient prophecy, and that peace with our brethren will increase the hope with which by God’s grace we already look forward to the coming glory.

The subject discussed in Romans 14:1-15:13 has long ago passed away. We are all of Paul’s opinion now. To us, idols have lost all power to pollute: we should not hesitate to eat food prepared for a heathen feast. But this rather increases than decreases the value of Paul’s discussion: for it compels us to look, not at one special case, but at a great principle bearing on the every-day life of us all.

On opening the subject, Paul announces himself an advocate of the weaker brethren. He does not hold their views; but he defends their rights. But, before pleading their cause, he warns his clients not to condemn the men against whose contempt he now defends them. He then turns to the strong, and tells them their duty to the weak. He teaches the solemn lesson that our conduct may influence the destiny of some around us. We are therefore bound to abstain from whatever may injure our brother, lest by injuring we ruin him. To act in forgetfulness of the influence of our example, is to set aside that love which is the very essence of the Christian life, to ignore the obligation laid upon us by our superior light, to set aside the example of Christ, and to hinder the purposes of blessing which were the song of the ancient seers and which Christ came to accomplish.

We now stand at the end of the main body of the epistle. DIV. V. (Romans 12:1-15:13) contains, without any formal order, a wonderful outline of Christian morality. Paul has indicated its root, viz. self-consecration to God; and its chief means of growth, an increasing knowledge of the will of God. He has set before us correct views of ourselves and our work; and has taught us the principles which ought to regulate our conduct towards our fellow-Christians, especially those whose views differ from our own, our fellow-citizens, those who injure us, and the rulers of the State. Throughout, DIV. V. is similar, in matter and tone, to 1 Corinthians.

Paul’s chief purpose in writing the epistle is now accomplished. He has asserted and developed the new doctrines, and has shown their harmony with the Jewish Scriptures; and has taught us to apply them to matters of daily life.

V. 11. Psalm 117:1.

Verses 8-12. Now — To show more fully what I mean in saying Christ received us, I observe, that Jesus Christ was a minister of the circumcision — Or vouchsafed to be a servant of the Jews, in preaching the gospel among them; for the truth of God — To demonstrate his faithfulness in fulfilling the promises made unto the fathers — Of sending them the Messiah; and therefore, 1st, The believing Jews, though weak, ought not to be despised by the believing Gentiles, though stronger. And, 2d, It is no objection to Christ’s receiving the Gentiles, that he never preached to them, for he became a minister of the circumcision, not only in order to the salvation of the Jews, but also that, by converting them, and sending them to preach to the Gentiles, he might accomplish the promises made to the fathers concerning the blessing of all nations. And that the Gentiles might glorify God for his mercy, as it is written, Psalm 18:49; where the Gentiles and Jews are spoken of as joining in the worship of the true God, the God of Israel. To explain this more fully, “Jesus Christ was born a Jew, and exercised his ministry among the Jews, in order that the truth of God’s promises to the fathers, concerning the blessing of the nations in Abraham’s seed, might be confirmed by the conversion of the Jews and Gentiles. For as the Jews were the only people on earth who worshipped the true God, and had his revelations in their hands, it was absolutely necessary that the gospel, in which all the former revelations terminated, should be first preached to them; that a sufficient number of them receiving it, might preach it to the Gentiles, as the fulfilment of the former revelations, of which their nation were the keepers. The gospel being thus offered to the Gentiles, as the word of the same God who anciently spoke to the fathers of the Jewish nation by the prophets; that circumstance, with the miracles which accompanied the first preaching of it, so powerfully demonstrated it to be from God, that multitudes of the Gentiles, receiving it, turned from idols to worship the living and true God; whereby the truth of God’s promise to the fathers, concerning the blessing of the nations in Christ, was illustriously confirmed, and the Gentiles had an opportunity of glorifying God for his mercy in their conversion.” It may be proper to observe further here, that “conversion to the true God being the mercy, or blessing, which God promised to bestow on the Gentiles, it is particularly mentioned here, not only to make the Gentiles sensible that they ought not to despise the Jews, through whom they had received so great a blessing, but also to persuade the Jews to acknowledge the Gentiles as the people of God, equally with themselves.” — Macknight. And again Moses saith, (Deuteronomy 32:43,) Rejoice, ye Gentiles, with his people — Implying that the time would come when the Gentiles should become the people of God as well as the Jews, and should join with them in the worship of God, and rejoice in a sense of his goodness to them. And again, (Psalm 117:1,) Praise the Lord, all ye Gentiles, for the mercy vouchsafed to you; therefore they shall know God, and obtain mercy; and Esaias saith, There shall be a root of Jesse — See note on Isaiah 11:10. The apostle here follows the translation of the LXX., because, though it differs in expression from the Hebrew, it represents the prophet’s meaning with sufficient exactness to prove the point for which he quotes it, which was to show that the Gentiles should become the people of God by believing, and confiding in the Messiah, and therefore should be united in the same church with the believing Jews. And the apostle’s design in this part of his epistle being to persuade the Jewish and Gentile converts to a cordial union in the public worship of God, it was of great importance to show the Jews that this coalition was foretold in their own Scriptures; for which purpose the apostle, with great propriety, quotes the various passages here adduced.

11. And again—(Psalm 117:1.)

Verses 7-13 support, by arguments suggested in Romans 15:5, 6, the exhortation in Romans 14:1. Paul begs us to receive the weaker brethren in order that the united praise of them and of us may show forth the grandeur of God. He reminds us that for this end Christ received us, that this united song of praise was foretold in ancient prophecy, and that peace with our brethren will increase the hope with which by God’s grace we already look forward to the coming glory.

The subject discussed in Romans 14:1-15:13 has long ago passed away. We are all of Paul’s opinion now. To us, idols have lost all power to pollute: we should not hesitate to eat food prepared for a heathen feast. But this rather increases than decreases the value of Paul’s discussion: for it compels us to look, not at one special case, but at a great principle bearing on the every-day life of us all.

On opening the subject, Paul announces himself an advocate of the weaker brethren. He does not hold their views; but he defends their rights. But, before pleading their cause, he warns his clients not to condemn the men against whose contempt he now defends them. He then turns to the strong, and tells them their duty to the weak. He teaches the solemn lesson that our conduct may influence the destiny of some around us. We are therefore bound to abstain from whatever may injure our brother, lest by injuring we ruin him. To act in forgetfulness of the influence of our example, is to set aside that love which is the very essence of the Christian life, to ignore the obligation laid upon us by our superior light, to set aside the example of Christ, and to hinder the purposes of blessing which were the song of the ancient seers and which Christ came to accomplish.

We now stand at the end of the main body of the epistle. DIV. V. (Romans 12:1-15:13) contains, without any formal order, a wonderful outline of Christian morality. Paul has indicated its root, viz. self-consecration to God; and its chief means of growth, an increasing knowledge of the will of God. He has set before us correct views of ourselves and our work; and has taught us the principles which ought to regulate our conduct towards our fellow-Christians, especially those whose views differ from our own, our fellow-citizens, those who injure us, and the rulers of the State. Throughout, DIV. V. is similar, in matter and tone, to 1 Corinthians.

Paul’s chief purpose in writing the epistle is now accomplished. He has asserted and developed the new doctrines, and has shown their harmony with the Jewish Scriptures; and has taught us to apply them to matters of daily life.

V. 12. There shall be the root of Jesse-That kings and the Messiah should spring from his house, was promised to Jesse before it was to David. In him shall the Gentiles hope-Who before had been without hope, Ephesians 2:12. Isaiah 11:10

Verses 8-12. Now — To show more fully what I mean in saying Christ received us, I observe, that Jesus Christ was a minister of the circumcision — Or vouchsafed to be a servant of the Jews, in preaching the gospel among them; for the truth of God — To demonstrate his faithfulness in fulfilling the promises made unto the fathers — Of sending them the Messiah; and therefore, 1st, The believing Jews, though weak, ought not to be despised by the believing Gentiles, though stronger. And, 2d, It is no objection to Christ’s receiving the Gentiles, that he never preached to them, for he became a minister of the circumcision, not only in order to the salvation of the Jews, but also that, by converting them, and sending them to preach to the Gentiles, he might accomplish the promises made to the fathers concerning the blessing of all nations. And that the Gentiles might glorify God for his mercy, as it is written, Psalm 18:49; where the Gentiles and Jews are spoken of as joining in the worship of the true God, the God of Israel. To explain this more fully, “Jesus Christ was born a Jew, and exercised his ministry among the Jews, in order that the truth of God’s promises to the fathers, concerning the blessing of the nations in Abraham’s seed, might be confirmed by the conversion of the Jews and Gentiles. For as the Jews were the only people on earth who worshipped the true God, and had his revelations in their hands, it was absolutely necessary that the gospel, in which all the former revelations terminated, should be first preached to them; that a sufficient number of them receiving it, might preach it to the Gentiles, as the fulfilment of the former revelations, of which their nation were the keepers. The gospel being thus offered to the Gentiles, as the word of the same God who anciently spoke to the fathers of the Jewish nation by the prophets; that circumstance, with the miracles which accompanied the first preaching of it, so powerfully demonstrated it to be from God, that multitudes of the Gentiles, receiving it, turned from idols to worship the living and true God; whereby the truth of God’s promise to the fathers, concerning the blessing of the nations in Christ, was illustriously confirmed, and the Gentiles had an opportunity of glorifying God for his mercy in their conversion.” It may be proper to observe further here, that “conversion to the true God being the mercy, or blessing, which God promised to bestow on the Gentiles, it is particularly mentioned here, not only to make the Gentiles sensible that they ought not to despise the Jews, through whom they had received so great a blessing, but also to persuade the Jews to acknowledge the Gentiles as the people of God, equally with themselves.” — Macknight. And again Moses saith, (Deuteronomy 32:43,) Rejoice, ye Gentiles, with his people — Implying that the time would come when the Gentiles should become the people of God as well as the Jews, and should join with them in the worship of God, and rejoice in a sense of his goodness to them. And again, (Psalm 117:1,) Praise the Lord, all ye Gentiles, for the mercy vouchsafed to you; therefore they shall know God, and obtain mercy; and Esaias saith, There shall be a root of Jesse — See note on Isaiah 11:10. The apostle here follows the translation of the LXX., because, though it differs in expression from the Hebrew, it represents the prophet’s meaning with sufficient exactness to prove the point for which he quotes it, which was to show that the Gentiles should become the people of God by believing, and confiding in the Messiah, and therefore should be united in the same church with the believing Jews. And the apostle’s design in this part of his epistle being to persuade the Jewish and Gentile converts to a cordial union in the public worship of God, it was of great importance to show the Jews that this coalition was foretold in their own Scriptures; for which purpose the apostle, with great propriety, quotes the various passages here adduced.

12. Again, Esaias—(Isaiah 11:1.) In the first of these passages Jehovah is confessed among the Gentiles; in the second and third the Gentiles are called upon to unite in praising Jehovah in unity with his Church; and in the third it is under the offspring of Jesse, in whom the Gentiles shall trust, that this oneness of both races in the Church shall take place.

Verses 7-13 support, by arguments suggested in Romans 15:5, 6, the exhortation in Romans 14:1. Paul begs us to receive the weaker brethren in order that the united praise of them and of us may show forth the grandeur of God. He reminds us that for this end Christ received us, that this united song of praise was foretold in ancient prophecy, and that peace with our brethren will increase the hope with which by God’s grace we already look forward to the coming glory.

The subject discussed in Romans 14:1-15:13 has long ago passed away. We are all of Paul’s opinion now. To us, idols have lost all power to pollute: we should not hesitate to eat food prepared for a heathen feast. But this rather increases than decreases the value of Paul’s discussion: for it compels us to look, not at one special case, but at a great principle bearing on the every-day life of us all.

On opening the subject, Paul announces himself an advocate of the weaker brethren. He does not hold their views; but he defends their rights. But, before pleading their cause, he warns his clients not to condemn the men against whose contempt he now defends them. He then turns to the strong, and tells them their duty to the weak. He teaches the solemn lesson that our conduct may influence the destiny of some around us. We are therefore bound to abstain from whatever may injure our brother, lest by injuring we ruin him. To act in forgetfulness of the influence of our example, is to set aside that love which is the very essence of the Christian life, to ignore the obligation laid upon us by our superior light, to set aside the example of Christ, and to hinder the purposes of blessing which were the song of the ancient seers and which Christ came to accomplish.

We now stand at the end of the main body of the epistle. DIV. V. (Romans 12:1-15:13) contains, without any formal order, a wonderful outline of Christian morality. Paul has indicated its root, viz. self-consecration to God; and its chief means of growth, an increasing knowledge of the will of God. He has set before us correct views of ourselves and our work; and has taught us the principles which ought to regulate our conduct towards our fellow-Christians, especially those whose views differ from our own, our fellow-citizens, those who injure us, and the rulers of the State. Throughout, DIV. V. is similar, in matter and tone, to 1 Corinthians.

Paul’s chief purpose in writing the epistle is now accomplished. He has asserted and developed the new doctrines, and has shown their harmony with the Jewish Scriptures; and has taught us to apply them to matters of daily life.

V. 13. Now the God of hope-A glorious title of God, but till now unknown to the heathens; for their goddess Hope, like their other idols, was nothing; whose temple at Rome was burned by lightning. It was, indeed, built again not long after, but was again burned to the ground.

Verse 13. Now the God of hope, &c.] oJ de qeov thv elpidov, May the God of this hope-that God who caused both Jews and Gentiles to hope that the gracious promises which he made to them should be fulfilled; and who, accordingly, has fulfilled them in the most punctual and circumstantial manner;

Fill you with all joy] Give you true spiritual happiness; peace in your own hearts, and unity among yourselves; in believing not only the promises which he has given you, but believing in Christ Jesus, in whom all the promises are yea and amen.

That ye may abound in hope] That ye may be excited to take more enlarged views of the salvation which God has provided for you, and have all your expectations fulfilled by the power of the Holy Ghost, enabling you to hope and believe; and then sealing the fulfilment of the promises upon your hearts.

Verse 13. Now the God of hope — A glorious title of God, but till now unknown to the heathen; for their goddess Hope, like their other idols, was nothing, whose temple at Rome was burned by lightning. It was indeed built again not long after, but was again burned to the ground. It is with great propriety that Jehovah is termed the God of hope, for there is, 1st, In his nature and attributes; 2d, In the relations in which he stands to mankind in general, as their Creator, Preserver, Benefactor, Governor, and Judge; and to his own people in particular, as their Redeemer, Saviour, Friend, and Father; 3d, In what he hath already done for them in giving his Son for their redemption, and in sending them the gospel light, and his Spirit’s aid; and, 4th, In what he hath promised still further to do for such as do not reject his counsel against themselves; — there is, in these particulars, a most sure and glorious foundation laid for the most firm, lively, enlarged, and blessed hope, for all who will be persuaded to come to it and build thereon, by true repentance, living faith, and new obedience. And we may assure ourselves beyond a doubt, that

“No man too largely from his love can hope,

If what he hopes he labours to secure.”

He is also called the God of hope, because, by raising his Son from the dead, and bringing life and immortality to light by the gospel, he hath presented to our view the most glorious object of hope possible to be presented to us; and because, by adopting believers into his family, regenerating them by his grace, constituting them his heirs, and giving them an earnest of their future inheritance in their hearts, he hath begotten them again to a lively hope of an incorruptible inheritance, an exceeding great and eternal weight of glory. Fill you with all joy — True spiritual joy, at all times, Philippians 4:4; and in all things, 1 Thessalonians 5:16, 18; joy arising from the sources mentioned in the note on Romans 14:17 Romans

13. Now—In view of this predictive unity I offer this prayer. God of hope—To the God of hope he prays that they may abound in hope, both of the accomplishment of this predicted unity on earth, and of the perfected unity above.

Verses 7-13 support, by arguments suggested in Romans 15:5, 6, the exhortation in Romans 14:1. Paul begs us to receive the weaker brethren in order that the united praise of them and of us may show forth the grandeur of God. He reminds us that for this end Christ received us, that this united song of praise was foretold in ancient prophecy, and that peace with our brethren will increase the hope with which by God’s grace we already look forward to the coming glory.

The subject discussed in Romans 14:1-15:13 has long ago passed away. We are all of Paul’s opinion now. To us, idols have lost all power to pollute: we should not hesitate to eat food prepared for a heathen feast. But this rather increases than decreases the value of Paul’s discussion: for it compels us to look, not at one special case, but at a great principle bearing on the every-day life of us all.

On opening the subject, Paul announces himself an advocate of the weaker brethren. He does not hold their views; but he defends their rights. But, before pleading their cause, he warns his clients not to condemn the men against whose contempt he now defends them. He then turns to the strong, and tells them their duty to the weak. He teaches the solemn lesson that our conduct may influence the destiny of some around us. We are therefore bound to abstain from whatever may injure our brother, lest by injuring we ruin him. To act in forgetfulness of the influence of our example, is to set aside that love which is the very essence of the Christian life, to ignore the obligation laid upon us by our superior light, to set aside the example of Christ, and to hinder the purposes of blessing which were the song of the ancient seers and which Christ came to accomplish.

We now stand at the end of the main body of the epistle. DIV. V. (Romans 12:1-15:13) contains, without any formal order, a wonderful outline of Christian morality. Paul has indicated its root, viz. self-consecration to God; and its chief means of growth, an increasing knowledge of the will of God. He has set before us correct views of ourselves and our work; and has taught us the principles which ought to regulate our conduct towards our fellow-Christians, especially those whose views differ from our own, our fellow-citizens, those who injure us, and the rulers of the State. Throughout, DIV. V. is similar, in matter and tone, to 1 Corinthians.

Paul’s chief purpose in writing the epistle is now accomplished. He has asserted and developed the new doctrines, and has shown their harmony with the Jewish Scriptures; and has taught us to apply them to matters of daily life.

V. 14. There are several conclusions of this Epistle.

The first begins at this verse; the second, Romans 16:1; the third, Romans 16:17; the fourth, Romans 16:21; and the fifth, Romans 16:25;

Ye are full of goodness-By being created anew.

And filled with all knowledge-By long experience of the things of God. To admonish-To instruct and confirm.

Verse 14. And I-am persuaded of you] This is supposed to be an address to the Gentiles; and it is managed with great delicacy: he seems to apologize for the freedom he had used in writing to them; which he gives them to understand proceeded from the authority he had received by his apostolical office, the exercise of which office respected them particularly. So they could not be offended when they found themselves so particularly distinguished.

Ye-are full of goodness] Instead of agaqwsunhv, goodness, some MSS. of good repute have agaphv, love. In this connection both words seem to mean nearly the same thing. They were so full of goodness and love that they were disposed, of themselves, to follow any plan that might be devised, in order to bring about the most perfect understanding between them and their Jewish brethren.

Filled with all knowledge] So completely instructed in the mind and design of God, relative to their calling, and the fruit which they were to bring forth to the glory of God, that they were well qualified to give one another suitable exhortations on every important point.

Instead of allhlouv, one another, several MSS. have allouv, others, which gives a clearer sense: for, if they were all filled with knowledge, there was little occasion for them to admonish one another; but by this they were well qualified to admonish others-to impart the wisdom they had to those who were less instructed.

14:17: and peace, of all sorts, in believing — In or by the exercise of your faith in God and Christ, and the truths and promises of the gospel. That ye may abound in hope — In a lively expectation of eternal life, felicity, and glory, and of continued, increasing grace, to help you in every time of need — And of all things necessary for life and godliness. Through the power of the Holy Ghost — Enlightening and quickening, renewing, strengthening, and comforting you.

Verses 14-17. And I myself am persuaded of you — The apology which the apostle here offers for writing to a church with which he was not personally acquainted was the more necessary, because, in his letter, he had opposed some of their strongest prejudices, and had rebuked them for certain irregularities in their conduct. But he was entitled to instruct and reprove them, by virtue of his apostolic office, (verse 15;) the truth of which he proved by his success in converting the Gentiles; (verses 16, 17;) and by the miracles he had wrought among them, and by the gifts of the Spirit he had communicated to his converts, in all the Gentile countries which he had visited. That ye — Some among you, by being created anew; are full of goodness — Of kindness, so as to forbear giving unnecessary offence to, or censuring one another; filled with all knowledge — A large measure of knowledge in all needful points, through your long experience in the ways of God; able also to admonish — To instruct, and confirm; one another — In all things of importance. There are several conclusions of this epistle: the first begins at this verse; the second, Romans 16:1; the third, verse 17; the fourth, verse 21; and the fifth, verse 25. Nevertheless, brethren — Notwithstanding your grace and knowledge; I have written the more boldly unto you — Have used the greater freedom and plainness in writing; in some sort — Apo merouv, in part, or partly; as putting you in mind — That is, setting before you, and inciting you to the practice of what you know already; because of the grace that is given to me — That is, because I am constituted an apostle of the Gentiles. Whitby thinks, that by the expression, in part, in the former clause of the verse, the apostle meant to signify the Gentile part of the Church of Rome to whom he wrote, to put them in mind of God’s great goodness to them. But it seems more probable he intended thereby to insinuate, that his design in writing was, besides calling things to their remembrance which they knew, to instruct them in some things which they did not know. That I should be the minister — The servant; of Jesus Christ to the Gentiles, ministering, preaching, the gospel of God — In order to their conversion and edification; that the offering up of the Gentiles — To him, as living sacrifices; might be acceptable — In his sight; being sanctified by the Holy Ghost — Plentifully communicated to them, not only in a rich variety of gifts, but in his regenerating, purifying, and comforting influences; making them wise and good, holy toward God, and useful to their fellow-creatures. I have therefore — Having, by the blessing of God upon my labours, been instrumental in converting many of them, whereof I may glory through Jesus Christ — In and through whom all my glorying is; in those things which pertain to God — In the success of my ministry, wherein the glory of God is so much concerned.

14. Full of goodness—Not divided like the Galatian Church, not disgraced with vices like the Corinthian Church; but, in spite of some weakness of faith, blessed with a heart full of goodness. Able also to admonish one another—Able to admonish, and, what was, perhaps, still more and still better, mutually able to accept each other’s admonitions. This emphatically required that spirit of bearing and forbearing which has formed the topic of the last chapter and of this chapter thus far.

II. PERSONAL CONCLUSION, Romans 15:15-16:24.

1. Paul’s Epistolary boldness based on his Apostolic Mission, 15-21. His apology for his boldness, namely, his apostleship, well attested and broad spread over new grounds, (15-22.) His long hindered purpose of visiting Rome, he hopes, after finishing his charitable mission to Jerusalem, to accomplish as he takes his missionary journey to Spain, (23-29.) And he asks the prayers of his Roman brethren for his safety and success at Jerusalem in order that he may accomplish his joyous visit to Rome, (29-33.)

ROMANS

CONCLUSION OF THE EPISTLE

SECTION 48 — PAUL’S APOSTOLIC OFFICE AND

WORK CH. 15:14-21

But I am persuaded, my brethren, also I myself, about you that yourselves also are full of goodness, filled with all knowledge, able also to admonish one another. But more boldly have I written to you in part, as recalling to your mind, because of the grace given to me from God, in order that I may be a public minister of Christ Jesus for the Gentiles, announcing as a sacred work the Gospel of God, in order that the offering up of the Gentiles may be made acceptable, being sanctified in the Holy Spirit. I have then this exultation in Christ Jesus, touching the things that refer to God. For I will not dare to speak of any of the things which Christ has not worked out through me for obedience of Gentiles, by word and work, in the power signs and wonders, in the power of the Holy Spirit; so that I have, from Jerusalem and the country around as far as Illyricum, fulfilled the Gospel of Christ: making this a point of honour so to preach, not where Christ has been named, in order that I may not build upon another’s foundation, but, according as it is written, “They to whom no announcement was made about Him shall see; and they who have not heard shall understand.”

The rest of the epistle contains (Romans 15:14-33) personal matters between Paul and his readers, and (Romans 16:1-27) salutations and doxology.

Ver. 14. Persuaded: as in Romans 8:38. Not only does universal report (Romans 1:8) proclaim your faith, but I myself also am convinced that the report is true. Goodness: doing good to others!

Also yourselves are etc.: consequently the foregoing exhortations do not involve a claim to superior goodness.

To admonish others, we need both goodness and knowledge. Able also etc.: so that the foregoing warnings might seem needless.

V. 15. Because of the grace-That is, because I am an apostle of the Gentiles.

Verse 15. Nevertheless-I have written] Not withstanding I have this conviction of your extensive knowledge in the things of God, I have made bold to write to you in some sort, apo merouv, to a party among you, as some learned men translate the words, who stand more in need of such instructions than the others; and I do this, because of the grace, dia thn carin-because of the office which I have received from God, namely, to be the apostle of the Gentiles. This authority gave him full right to say, advise, or enjoin any thing which he judged to be of importance to their spiritual interests. This subject he pursues farther in the following verse.

14:17: and peace, of all sorts, in believing — In or by the exercise of your faith in God and Christ, and the truths and promises of the gospel. That ye may abound in hope — In a lively expectation of eternal life, felicity, and glory, and of continued, increasing grace, to help you in every time of need — And of all things necessary for life and godliness. Through the power of the Holy Ghost — Enlightening and quickening, renewing, strengthening, and comforting you.

Verses 14-17. And I myself am persuaded of you — The apology which the apostle here offers for writing to a church with which he was not personally acquainted was the more necessary, because, in his letter, he had opposed some of their strongest prejudices, and had rebuked them for certain irregularities in their conduct. But he was entitled to instruct and reprove them, by virtue of his apostolic office, (verse 15;) the truth of which he proved by his success in converting the Gentiles; (verses 16, 17;) and by the miracles he had wrought among them, and by the gifts of the Spirit he had communicated to his converts, in all the Gentile countries which he had visited. That ye — Some among you, by being created anew; are full of goodness — Of kindness, so as to forbear giving unnecessary offence to, or censuring one another; filled with all knowledge — A large measure of knowledge in all needful points, through your long experience in the ways of God; able also to admonish — To instruct, and confirm; one another — In all things of importance. There are several conclusions of this epistle: the first begins at this verse; the second, Romans 16:1; the third, verse 17; the fourth, verse 21; and the fifth, verse 25. Nevertheless, brethren — Notwithstanding your grace and knowledge; I have written the more boldly unto you — Have used the greater freedom and plainness in writing; in some sort — Apo merouv, in part, or partly; as putting you in mind — That is, setting before you, and inciting you to the practice of what you know already; because of the grace that is given to me — That is, because I am constituted an apostle of the Gentiles. Whitby thinks, that by the expression, in part, in the former clause of the verse, the apostle meant to signify the Gentile part of the Church of Rome to whom he wrote, to put them in mind of God’s great goodness to them. But it seems more probable he intended thereby to insinuate, that his design in writing was, besides calling things to their remembrance which they knew, to instruct them in some things which they did not know. That I should be the minister — The servant; of Jesus Christ to the Gentiles, ministering, preaching, the gospel of God — In order to their conversion and edification; that the offering up of the Gentiles — To him, as living sacrifices; might be acceptable — In his sight; being sanctified by the Holy Ghost — Plentifully communicated to them, not only in a rich variety of gifts, but in his regenerating, purifying, and comforting influences; making them wise and good, holy toward God, and useful to their fellow-creatures. I have therefore — Having, by the blessing of God upon my labours, been instrumental in converting many of them, whereof I may glory through Jesus Christ — In and through whom all my glorying is; in those things which pertain to God — In the success of my ministry, wherein the glory of God is so much concerned.

15. In some sort—Or degree. The apostle’s apology specially applies to the ethical part of the epistle, in which he assumes to furnish them reminders of their duty on various points, and that, too, when he was neither founder of their Church, nor possessor of any local official authority, nor even an acquaintance to their main body. Putting you in mind—Delicately assuming that they knew their duty and only needed reminders. Because—The ground of his boldness is the apostolic grace conferred upon him. The same grace and apostleship (Romans 1:5) he has announced in his majestic exordium, and in announcing it in this conclusion he rises into a similar majesty.

Ver. 15. But more boldly etc.: than would seem to be consistent with their goodness and knowledge.

In part: only Romans 14:1-15:7 being in anything like a bold tone. As recalling to your mind: admitting that they already know what Paul has told them.

Grace given to me: as in Romans 12:3.

From God: as in Romans 1:7.

Because of God’s favour to Paul, he ventures to speak more boldly than his readers’ goodness and knowledge might seem to warrant.

V. 16. The offering up of the Gentiles-As living sacrifices.

Verse 16. Ministering the Gospel of God] iJerourgounta, Acting as a priest. Here is a plain allusion, says Dr. Whitby, to the Jewish sacrifices offered by the priest, and sanctified or made acceptable by the libamen offered with them; for he compares himself, in preaching the Gospel, to the priest performing his sacred functions-preparing his sacrifice to be offered. The Gentiles, converted by him and dedicated to the service of God, are his sacrifices and oblation. The Holy Spirit is the libamen poured upon this sacrifice, by which it was sanctified and rendered acceptable to God. The words of Isaiah, Isaiah 66:20, And they shall bring all your brethren for an OFFERING unto the Lord, out of all NATIONS, might have suggested the above idea to the mind of the apostle.

14:17: and peace, of all sorts, in believing — In or by the exercise of your faith in God and Christ, and the truths and promises of the gospel. That ye may abound in hope — In a lively expectation of eternal life, felicity, and glory, and of continued, increasing grace, to help you in every time of need — And of all things necessary for life and godliness. Through the power of the Holy Ghost — Enlightening and quickening, renewing, strengthening, and comforting you.

Verses 14-17. And I myself am persuaded of you — The apology which the apostle here offers for writing to a church with which he was not personally acquainted was the more necessary, because, in his letter, he had opposed some of their strongest prejudices, and had rebuked them for certain irregularities in their conduct. But he was entitled to instruct and reprove them, by virtue of his apostolic office, (verse 15;) the truth of which he proved by his success in converting the Gentiles; (verses 16, 17;) and by the miracles he had wrought among them, and by the gifts of the Spirit he had communicated to his converts, in all the Gentile countries which he had visited. That ye — Some among you, by being created anew; are full of goodness — Of kindness, so as to forbear giving unnecessary offence to, or censuring one another; filled with all knowledge — A large measure of knowledge in all needful points, through your long experience in the ways of God; able also to admonish — To instruct, and confirm; one another — In all things of importance. There are several conclusions of this epistle: the first begins at this verse; the second, Romans 16:1; the third, verse 17; the fourth, verse 21; and the fifth, verse 25. Nevertheless, brethren — Notwithstanding your grace and knowledge; I have written the more boldly unto you — Have used the greater freedom and plainness in writing; in some sort — Apo merouv, in part, or partly; as putting you in mind — That is, setting before you, and inciting you to the practice of what you know already; because of the grace that is given to me — That is, because I am constituted an apostle of the Gentiles. Whitby thinks, that by the expression, in part, in the former clause of the verse, the apostle meant to signify the Gentile part of the Church of Rome to whom he wrote, to put them in mind of God’s great goodness to them. But it seems more probable he intended thereby to insinuate, that his design in writing was, besides calling things to their remembrance which they knew, to instruct them in some things which they did not know. That I should be the minister — The servant; of Jesus Christ to the Gentiles, ministering, preaching, the gospel of God — In order to their conversion and edification; that the offering up of the Gentiles — To him, as living sacrifices; might be acceptable — In his sight; being sanctified by the Holy Ghost — Plentifully communicated to them, not only in a rich variety of gifts, but in his regenerating, purifying, and comforting influences; making them wise and good, holy toward God, and useful to their fellow-creatures. I have therefore — Having, by the blessing of God upon my labours, been instrumental in converting many of them, whereof I may glory through Jesus Christ — In and through whom all my glorying is; in those things which pertain to God — In the success of my ministry, wherein the glory of God is so much concerned.

16. The minister—Rather, the priest. Being a different Greek word from that rendered minister in ver. 8 and elsewhere, it should have been differently rendered. By a grand figure the apostle here makes himself a priest under Christ the high priest, to perform a sacrifice in which the offering to God is the Gentile nations. There is a difference, important to be noticed, between a priest and a minister. A priest is a sacrificer and offerer of victims upon an altar; a minister of the New Testament is purely a preacher and a servitor for the spiritual interests of the people. The Church of Rome, which makes the appalling claim to sacrifice the real body of Christ on the altar in the mass, claims also that her minister is a priest. Whereas Protestantism maintains that Christ, having offered the final sacrifice once for all, (Hebrews 10:10,) is the sole and eternal priest of the new covenant. Yet as consecrating themselves a living sacrifice unto God the entire Church is in a figure not only a chosen generation, but a royal priesthood. (1 Peter 2:9.)

To the Gentiles—As the twelve were specifically the apostles of the twelve tribes, so it is the stupendous mission of this one minister to be the apostle of all the nations of the earth. The bridge from one to the other is his living person. At the thought his imagination kindles as he seems to himself to be approaching the altar on which he shall consecrate the Gentile world through Christ to the living God. Sanctified by the Holy Ghost— The victim upon the Jewish altar was fitted for the offering by salt or oil or frankincense. But this living offering is consecrated by the power of the Holy Spirit.

Ver. 16. God’s purpose in making Paul an object of His favour, viz. that he may be a public and sacred minister (as in Romans 13:6) of Christ Jesus for the Gentiles. Cp. Galatians 1:16. The words following describe further this sacred ministry. To announce the Gospel of God, i.e. the glad tidings of salvation which God sent into the world, was the sacred-work which God in His favour had given to be Paul’s only occupation. Similarly, He separated Aaron from all secular work that he might devote himself to the ritual of the tabernacle: and similarly (Romans 12:1) He calls all believers to the sacred work of presenting their own bodies a sacrifice to God.

That the offering etc.: definite purpose of this sacred work. Offering: a sacrificial term: so Acts 21:26; 24:17; Ephesians 5:2; Hebrews 10:10, 14, 18. Paul was sent to preach the Gospel in order that he might lead the Gentiles to a life of devotion to God, and thus lay them as a sacrifice on the altar: cp. Romans 14:7-9; 6:13; 12:1. Acceptable: Romans 15:31; 2 Corinthians 6:2; 8:12; close parallel in 1 Peter 2:5.

Sanctified etc.: condition of acceptability: cp. “for sanctification,” in Romans 6:19, 22. This devotion to Himself which God requires is realised in us by the inward working of the Holy Spirit: cp. Romans 15:13. The Spirit is essentially holy: i.e. His every thought, purpose, influence tends towards God: and He seeks to carry others along in His own direction. Consequently they who live, think, and act in the Holy Spirit live only for God. Thus are they sanctified, and become an offering acceptable to God. To lead the Gentiles to this consecration, was Paul’s sacred work.

Notice the courtesy and modesty of Romans 15:14-16. Paul apologizes for the earnest tones which seem to betray a consciousness of superiority, and assures his readers that he knows their goodness and their ability to instruct each other. He does but recall to their mind what they already know. His boldness in so doing is prompted not so much by their need as by God’s undeserved kindness to himself, by the sacredness of the office to which God has called him, and by His purpose to make him a channel of blessing to the Gentiles, blessing wrought not by Paul but by the Spirit of God.

V. 17. I have whereof to glory through Jesus Christ-All my glorying is in and through him.

Verse 17. I here therefore whereof I may glory] Being sent of God on this most honourable and important errand, I have matter of great exultation, not only in the honour which he has conferred upon me, but in the great success with which he has crowned my ministry.

14:17: and peace, of all sorts, in believing — In or by the exercise of your faith in God and Christ, and the truths and promises of the gospel. That ye may abound in hope — In a lively expectation of eternal life, felicity, and glory, and of continued, increasing grace, to help you in every time of need — And of all things necessary for life and godliness. Through the power of the Holy Ghost — Enlightening and quickening, renewing, strengthening, and comforting you.

Verses 14-17. And I myself am persuaded of you — The apology which the apostle here offers for writing to a church with which he was not personally acquainted was the more necessary, because, in his letter, he had opposed some of their strongest prejudices, and had rebuked them for certain irregularities in their conduct. But he was entitled to instruct and reprove them, by virtue of his apostolic office, (verse 15;) the truth of which he proved by his success in converting the Gentiles; (verses 16, 17;) and by the miracles he had wrought among them, and by the gifts of the Spirit he had communicated to his converts, in all the Gentile countries which he had visited. That ye — Some among you, by being created anew; are full of goodness — Of kindness, so as to forbear giving unnecessary offence to, or censuring one another; filled with all knowledge — A large measure of knowledge in all needful points, through your long experience in the ways of God; able also to admonish — To instruct, and confirm; one another — In all things of importance. There are several conclusions of this epistle: the first begins at this verse; the second, Romans 16:1; the third, verse 17; the fourth, verse 21; and the fifth, verse 25. Nevertheless, brethren — Notwithstanding your grace and knowledge; I have written the more boldly unto you — Have used the greater freedom and plainness in writing; in some sort — Apo merouv, in part, or partly; as putting you in mind — That is, setting before you, and inciting you to the practice of what you know already; because of the grace that is given to me — That is, because I am constituted an apostle of the Gentiles. Whitby thinks, that by the expression, in part, in the former clause of the verse, the apostle meant to signify the Gentile part of the Church of Rome to whom he wrote, to put them in mind of God’s great goodness to them. But it seems more probable he intended thereby to insinuate, that his design in writing was, besides calling things to their remembrance which they knew, to instruct them in some things which they did not know. That I should be the minister — The servant; of Jesus Christ to the Gentiles, ministering, preaching, the gospel of God — In order to their conversion and edification; that the offering up of the Gentiles — To him, as living sacrifices; might be acceptable — In his sight; being sanctified by the Holy Ghost — Plentifully communicated to them, not only in a rich variety of gifts, but in his regenerating, purifying, and comforting influences; making them wise and good, holy toward God, and useful to their fellow-creatures. I have therefore — Having, by the blessing of God upon my labours, been instrumental in converting many of them, whereof I may glory through Jesus Christ — In and through whom all my glorying is; in those things which pertain to God — In the success of my ministry, wherein the glory of God is so much concerned.

17. I may glory—Notwithstanding his denunciation of all boasting in the argument of the epistle, yet through Christ, St. Paul claims the right to boast, and to boast of what he had accomplished, yet claiming that Christ had wrought by him.

Ver. 17. Exultation: as in Romans 2:17; 5:3. In Christ Jesus: prompted by inward contact with Him. That refer to God: same words in Romans 4:2. As Paul contemplates God’s kindness, his own sacred office, and the grandeur of the work committed to him, his spirit rises with joy and praise, these prompted by inward union with Christ in matters pertaining to God.

V. 18. By word-By the power of the Spirit. By deed-Namely, through mighty signs and wonders.

Verse 18. For I will not dare to speak] If the thing were not as I have stated it, I would not dare to arrogate to myself honours which did not belong to me. But God has made me the apostle of the Gentiles; and the conversion of the Gentiles is the fruit of my ministry, Christ having wrought by me for this purpose.

By word and deed] logw kai ergw, These words may refer to the doctrines which he taught and to the miracles which he wrought among them. So they became obedient to the doctrines, on the evidence of the miracles with which they were accompanied.

Verses 18, 19. For I will not dare to speak, &c. I will not glory of more than is true and has been really done by my ministry; to make the Gentiles obedient — To bring them to the faith, and to the worship and service of the true God; by word and deed — By preaching and miracles. The apostle would not speak of what Christ had not wrought by him, but by his disciples, for making the Gentiles obedient; though he might have claimed some praise also from their success. But he would speak only of what Christ had wrought by him personally; namely, that he had preached the gospel with the greatest success, in many of the Gentile countries. Through mighty signs and wonders — It does not appear that the apostle intended by these different names to express different things, as some have supposed, namely, that the shmeia, signs, were the miracles intended to prove the truth of the doctrine asserted, or message brought by the miracle-worker; and that terata, wonders, were such miracles as were intended to astonish, and terrify, and draw the attention of beholders; of which sort was the punishment of Ananias and Sapphira with death, and of Elymas with blindness: he doubtless meant miracles in general, by both expressions. In the gospels, the miracles of Christ are commonly called dunameiv, powers, or mighty works, to express the great power exerted in the performance of them. By the power of the Spirit of God — Enlightening men’s minds, and changing their hearts, and thereby rendering the miracles wrought, and the word preached, effectual to their conviction and conversion. So that I have fully preached the gospel of Christ — Have made a full declaration thereof, not shunning to declare the whole counsel of God; not keeping back any thing that I had reason to believe would be profitable to my hearers: from Jerusalem, round about unto Illyricum — This phraseology implies, that he had propagated the gospel, not in a direct line from Jerusalem to Illyricum, but far and wide, on every hand, through the interjacent countries. “Illyricum was a country in Europe, lying between Pannonia and the Adriatic sea. It is now called Sclavonia. In the history of the Acts, there is no mention made of Paul’s preaching the gospel in Illyricum. Nevertheless, as that country, on the south, bordered on Macedonia, where Paul often preached, he may, on some occasion, have gone from Macedonia into Illyricum. Yet this supposition is not necessary, as the apostle does not say he preached the gospel in, but only as far as Illyricum: which country, it appears, at the time he wrote this epistle, was the boundary of his preaching westward.” — Macknight.

Ver. 18. I will not dare to speak, unless it be of those things which Christ hath wrought by me. We find this turn given to the text by Chrysostom and Theophylact. The apostle always felt a delicacy in speaking in the first person.

18. Not dare to speak—As some false boasters do. Not wrought—He will not boast of conquests he has never really achieved. Word and deed—Qualifying wrought.

Ver. 18.-19. Reason for Paul’s exultation, viz. the work already done through his agency.

I will not dare: cp. Romans 5:7: suggesting the spiritual peril of exaggeration.

Worked-out: as in Romans 1:27; 2:9, etc.

For obedience of Gentiles: to lead them to obey: cp. Romans 1:5. By word and work: the word preached and miracles wrought by Paul: cp. 2 Corinthians 12:12.

Signs: acts conveying a meaning deeper than that which lies on the surface: so Romans 4:11; 1 Corinthians 14:22; 2 Thessalonians 3:17; Revelation 12:1, 3.

Wonders: strange events calling forth astonishment: so Exodus 7:3; Daniel 6:27; 2 Corinthians 12:12; 2 Thessalonians 2:9; Hebrews 2:4, etc. A miracle is a sign, inasmuch as it teaches truth: it is a wonder, in that it evokes astonishment.

In the power of the Holy Spirit: the inward agent, as the Gospel and the miracles were the outward and visible instruments, through which Christ wrought out His works of power: same words in Romans 15:13. Through the inward agency of the Holy Spirit, Christ wrought miracles by the hands of Paul; and through the power thus manifested He led the heathen to believe the Gospel preached by Paul. He then produced in the hearts of those who believed, by the power of the same Spirit, the spiritual results which follow faith. As examples, see Acts 14:10; 28:6, 8. Jerusalem: for Paul’s work there, see Acts 9:28, 29. Illyricum: probably what was called Greek Illyria, or Illyria proper, roughly corresponding to the present Turkish province of Albania. These words seem to imply that Paul preached there; possibly in the journey mentioned in Acts 20:2.

Fulfilled the Gospel: announced it fully, so that the word attained its goal by entering into and changing the hearts of men: cp. Colossians 1:25. Paul announced to all within his reach “all the counsel of God:” Acts 20:27.

Verse 19. Through mighty signs and wonders] This more fully explains the preceding clause: through the power of the Holy Ghost he was enabled to work among the Gentiles mighty signs and wonders; so that they were fully convinced that both his doctrine and mission were Divine; and therefore they cheerfully received the Gospel of the Lord Jesus. Round about unto Illyricum] Among ancient writers this place has gone by a great variety of names, Illyria, Illyrica, Illyricum, Illyris, and Illyrium. It is a country of Europe, extending from the Adriatic gulf to Pannonia: according to Pliny, it extended from the river Arsia to the river Drinius, thus including Liburnia on the west, and Dalmatia on the east. Its precise limits have not been determined by either ancient or modern geographers. It seems, according to an inscription in Gruter, to have been divided by Augustus into two provinces, the upper and lower. It now forms part of Croatia, Bosnia, Istria, and Slavonia. When the apostle says that he preached the Gospel from Jerusalem round about to Illyricum, he intends his land journeys chiefly; and, by looking at the map annexed to the Acts of the Apostles, the reader will see that from Jerusalem the apostle went round the eastern coast of the Mediterranean Sea, and that he passed through Syria, Phœnicia, Arabia, Cilicia, Pamphylia, Pisidia, Lycaonia, Galatia, Pontus, Paphlagonia, Phrygia, Troas, Asia, Caria, Lycia, lonia, Lydia, Thrace, Macedonia, Thessaly, and Achaia; besides the isles of Cyprus and Crete. And no doubt he visited many other places which are not mentioned in the New Testament.

I have fully preached the Gospel] peplhrwkenai to euaggelion, I have successfully preached-I have not only proclaimed the word, but made converts and founded Churches. See Clarke’s note on “Matthew 5:17”, where this sense of the word plhroun is noticed; for it signifies not only fully or perfectly, but also to teach with prosperity and success.

Verses 18, 19. For I will not dare to speak, &c. I will not glory of more than is true and has been really done by my ministry; to make the Gentiles obedient — To bring them to the faith, and to the worship and service of the true God; by word and deed — By preaching and miracles. The apostle would not speak of what Christ had not wrought by him, but by his disciples, for making the Gentiles obedient; though he might have claimed some praise also from their success. But he would speak only of what Christ had wrought by him personally; namely, that he had preached the gospel with the greatest success, in many of the Gentile countries. Through mighty signs and wonders — It does not appear that the apostle intended by these different names to express different things, as some have supposed, namely, that the shmeia, signs, were the miracles intended to prove the truth of the doctrine asserted, or message brought by the miracle-worker; and that terata, wonders, were such miracles as were intended to astonish, and terrify, and draw the attention of beholders; of which sort was the punishment of Ananias and Sapphira with death, and of Elymas with blindness: he doubtless meant miracles in general, by both expressions. In the gospels, the miracles of Christ are commonly called dunameiv, powers, or mighty works, to express the great power exerted in the performance of them. By the power of the Spirit of God — Enlightening men’s minds, and changing their hearts, and thereby rendering the miracles wrought, and the word preached, effectual to their conviction and conversion. So that I have fully preached the gospel of Christ — Have made a full declaration thereof, not shunning to declare the whole counsel of God; not keeping back any thing that I had reason to believe would be profitable to my hearers: from Jerusalem, round about unto Illyricum — This phraseology implies, that he had propagated the gospel, not in a direct line from Jerusalem to Illyricum, but far and wide, on every hand, through the interjacent countries. “Illyricum was a country in Europe, lying between Pannonia and the Adriatic sea. It is now called Sclavonia. In the history of the Acts, there is no mention made of Paul’s preaching the gospel in Illyricum. Nevertheless, as that country, on the south, bordered on Macedonia, where Paul often preached, he may, on some occasion, have gone from Macedonia into Illyricum. Yet this supposition is not necessary, as the apostle does not say he preached the gospel in, but only as far as Illyricum: which country, it appears, at the time he wrote this epistle, was the boundary of his preaching westward.” — Macknight.

19. Through—The sentence proceeds as if the previous verse affirmed what Paul had wrought.

We give the meaning in which commentators are so unanimous that we hardly dare specify a meaning spontaneously taken by our own mind from the words before reading a commentator. Let verse 18 be read with a strong emphasis on not and the following meaning will arise: So great are the things wrought by Christ through me that I will scarce dare to say what he hath not wrought! And then no twist is required to make verses 18 and 19 run uniform.

Signs—As evidences of a supernatural Christianity. Wonders—To arouse the minds of the world. So that—As he has just given the might and power of his mission work, so now he traces its geographical extent. Jerusalem and round about Jerusalem. The English translators seem to understand by kuklw, in circle, the sort of geographical curve described by the apostle’s missions from Jerusalem to Illyricum. It more probably means his first circuiting around the region of Jerusalem. (Acts 9:28.) Unto Illyricum—(See note on Acts 17:9.) Had the apostle prosecuted his westward career from Thessalonica he would have soon gone into Illyricum, which was the next province.

Ver. 18.-19. Reason for Paul’s exultation, viz. the work already done through his agency.

I will not dare: cp. Romans 5:7: suggesting the spiritual peril of exaggeration.

Worked-out: as in Romans 1:27; 2:9, etc.

For obedience of Gentiles: to lead them to obey: cp. Romans 1:5. By word and work: the word preached and miracles wrought by Paul: cp. 2 Corinthians 12:12.

Signs: acts conveying a meaning deeper than that which lies on the surface: so Romans 4:11; 1 Corinthians 14:22; 2 Thessalonians 3:17; Revelation 12:1, 3.

Wonders: strange events calling forth astonishment: so Exodus 7:3; Daniel 6:27; 2 Corinthians 12:12; 2 Thessalonians 2:9; Hebrews 2:4, etc. A miracle is a sign, inasmuch as it teaches truth: it is a wonder, in that it evokes astonishment.

In the power of the Holy Spirit: the inward agent, as the Gospel and the miracles were the outward and visible instruments, through which Christ wrought out His works of power: same words in Romans 15:13. Through the inward agency of the Holy Spirit, Christ wrought miracles by the hands of Paul; and through the power thus manifested He led the heathen to believe the Gospel preached by Paul. He then produced in the hearts of those who believed, by the power of the same Spirit, the spiritual results which follow faith. As examples, see Acts 14:10; 28:6, 8. Jerusalem: for Paul’s work there, see Acts 9:28, 29. Illyricum: probably what was called Greek Illyria, or Illyria proper, roughly corresponding to the present Turkish province of Albania. These words seem to imply that Paul preached there; possibly in the journey mentioned in Acts 20:2.

Fulfilled the Gospel: announced it fully, so that the word attained its goal by entering into and changing the hearts of men: cp. Colossians 1:25. Paul announced to all within his reach “all the counsel of God:” Acts 20:27.

V. 20. Not where Christ had been named-These places he generally declined, though not altogether, having an holy ambition (so the Greek word means) to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and dangers that attended it.

Lest I should only build upon another man's foundation-The providence of God seemed in a special manner, generally, to prevent this, though not entirely, lest the enemies of the apostle, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting of churches himself, but only for preaching where others had been already; or that he declined the more difficult part of the ministry

Verse 20. So have I strived to preach the Gospel] outw de filotimoumenon, For I have considered it my honour to preach the Gospel where that Gospel was before unknown. This is the proper import of the word filotimeisqai; from filov, a friend, and timh, honour. As I am not ashamed of the Gospel of Christ, so I esteem it an honour to preach it, and especially to proclaim it among the heathen; not building on another man’s foundation-not watering what another apostle had planted; but cheerfully exposing myself to all kinds of dangers and hardships, in order to found new Churches.

Verses 20-22. Yea, so have I strived to preach — Greek, outw de filotimoumenon euaggelizesqai, literally, being ambitious; or, it being the object of my ambition; namely, so far as Providence would permit me to indulge it; to preach the gospel, not where Christ was named — Had been preached before by others: that is, This way I took, as to my choice of places where to preach, lest I should build on another man’s foundation, and so decline the difficulties which attend the settlement of new churches, or should assume to myself the credit due to others. He generally, though not altogether, declined preaching where others had preached, having a holy ambition to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and danger that attended the doing of it. And the providence of God seemed, in a special manner, to prevent his preaching where others had preached, (though not entirely,) lest his enemies, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting churches himself, but only for preaching where others had prepared his way; or that he declined the more difficult part of the ministry. But as it is written — According to that prophecy which is now fulfilling in my ministry; to whom he was not spoken of — Namely, the Gentiles; they shall see — See on Isaiah 52:15. And they that have not heard — In former times; shall understand — And obey the gospel. For which cause — That I might not build on another man’s foundation; I have been much hindered from coming to you — Among whom Christ had been named. Or he means, that he had been hindered by the important work of planting the gospel elsewhere.

20. Have I strived—The translators seem to have covered up a Greek word they did not like, filotimoumenon, being ambitious, or making it a point of honour, as if there could not be a holy ambition inspired by God’s Spirit in the proper breast to fulfil a heroic mission. It was Paul’s divine work, for which he was fitted by both grace and nature, to be a founder. Never did he envy another man his work or his territory. He knew the field was wide, and the occupancy of any part by another was a signal to him that there were plenty of blanks elsewhere for him to fill. It was for a Paul to plant, for others to water.

Ver. 20.-21. A further detail in Paul’s mode of preaching. Making it a point of honour: same word in 2 Corinthians 5:9; 1 Thessalonians 4:11. He resolved

not to build on another’s foundation: cp. 1 Corinthians 3:10. In so doing, he was acting in harmony with an ancient prophecy, Isaiah 52:15. The quotation is word for word from the LXX.; differing slightly from the sense of the original. But the difference is unimportant. The prophet foretold that in the days of the coming Servant of God the kings of the earth will see that which had not been told them, and will understand that which they had not heard: a clear prophecy that men who at one time knew nothing about the Gospel will experience its benefits. Upon this declaration of God’s purpose, Paul acted in preaching the Gospel. An interesting coincidence, in Acts 13:47.

Paul has now justified his bold tone in Romans 14:1-15:13, if such it be, by exulting both in (Romans 15:15, 16) the work God has given him to do and in (Romans 15:18-21) the work Christ has already done through him. A remembrance of his office and his success makes him bold to speak.

V. 21. Isaiah 52:15.

Verse 21. But as it is written] These words, quoted from Isaiah 52:15, the apostle applies to his own conduct; not that the words themselves predicted what Paul had done, but that he endeavoured to fulfil such a declaration by his manner of preaching the Gospel to the heathen.

Verses 20-22. Yea, so have I strived to preach — Greek, outw de filotimoumenon euaggelizesqai, literally, being ambitious; or, it being the object of my ambition; namely, so far as Providence would permit me to indulge it; to preach the gospel, not where Christ was named — Had been preached before by others: that is, This way I took, as to my choice of places where to preach, lest I should build on another man’s foundation, and so decline the difficulties which attend the settlement of new churches, or should assume to myself the credit due to others. He generally, though not altogether, declined preaching where others had preached, having a holy ambition to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and danger that attended the doing of it. And the providence of God seemed, in a special manner, to prevent his preaching where others had preached, (though not entirely,) lest his enemies, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting churches himself, but only for preaching where others had prepared his way; or that he declined the more difficult part of the ministry. But as it is written — According to that prophecy which is now fulfilling in my ministry; to whom he was not spoken of — Namely, the Gentiles; they shall see — See on Isaiah 52:15. And they that have not heard — In former times; shall understand — And obey the gospel. For which cause — That I might not build on another man’s foundation; I have been much hindered from coming to you — Among whom Christ had been named. Or he means, that he had been hindered by the important work of planting the gospel elsewhere.

21. Written—(Isaiah 52:15.) The whole chapter describes the Messiah, and the passage quoted describes the preaching of his name to new regions. To whom—The sense will be clearer if those is placed before to whom. They that have not heard—A sublime surprise at the strange announcements of the blessed Gospel shall come upon the Gentiles. It was the gladness and glory of the apostle to be the announcer and surpriser.

Ver. 20.-21. A further detail in Paul’s mode of preaching. Making it a point of honour: same word in 2 Corinthians 5:9; 1 Thessalonians 4:11. He resolved

not to build on another’s foundation: cp. 1 Corinthians 3:10. In so doing, he was acting in harmony with an ancient prophecy, Isaiah 52:15. The quotation is word for word from the LXX.; differing slightly from the sense of the original. But the difference is unimportant. The prophet foretold that in the days of the coming Servant of God the kings of the earth will see that which had not been told them, and will understand that which they had not heard: a clear prophecy that men who at one time knew nothing about the Gospel will experience its benefits. Upon this declaration of God’s purpose, Paul acted in preaching the Gospel. An interesting coincidence, in Acts 13:47.

Paul has now justified his bold tone in Romans 14:1-15:13, if such it be, by exulting both in (Romans 15:15, 16) the work God has given him to do and in (Romans 15:18-21) the work Christ has already done through him. A remembrance of his office and his success makes him bold to speak.

V. 22. Therefore I have been long hindered from coming to you-Among whom Christ had been named.

Verse 22. For which cause, &c.] My considering it a point of honour to build on no other man’s foundation; and, finding that the Gospel has been long ago planted at Rome, I have been prevented from going thither, purposing rather to spend my time and strength in preaching where Christ has not, as yet, been proclaimed.

Verses 20-22. Yea, so have I strived to preach — Greek, outw de filotimoumenon euaggelizesqai, literally, being ambitious; or, it being the object of my ambition; namely, so far as Providence would permit me to indulge it; to preach the gospel, not where Christ was named — Had been preached before by others: that is, This way I took, as to my choice of places where to preach, lest I should build on another man’s foundation, and so decline the difficulties which attend the settlement of new churches, or should assume to myself the credit due to others. He generally, though not altogether, declined preaching where others had preached, having a holy ambition to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and danger that attended the doing of it. And the providence of God seemed, in a special manner, to prevent his preaching where others had preached, (though not entirely,) lest his enemies, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting churches himself, but only for preaching where others had prepared his way; or that he declined the more difficult part of the ministry. But as it is written — According to that prophecy which is now fulfilling in my ministry; to whom he was not spoken of — Namely, the Gentiles; they shall see — See on Isaiah 52:15. And they that have not heard — In former times; shall understand — And obey the gospel. For which cause — That I might not build on another man’s foundation; I have been much hindered from coming to you — Among whom Christ had been named. Or he means, that he had been hindered by the important work of planting the gospel elsewhere.

22. For which cause—From his being occupied in heralding the unheard of Gospel in new regions. Rome had no claim to be a new land.

2. His long-hindered visit to Rome will be on his way to Spain, 22-33.

ROMANS

SECTION 49 — PAUL’S PLANS FOR THE FUTURE

AND PRESENT BUSINESS CH. 15:22-33

For which cause I was also hindered these many times from coming to you. But now no longer having room in these regions, and having for many years a longing to come to you, whenever I go to Spain-for I hope when passing through to behold you, and by you to be sent forward there, if first in part I be filled with your company. But now I go to Jerusalem, ministering to the saints. For it has pleased Macedonia and Achaia to make some contribution for the poor among the saints in Jerusalem. For it has pleased them to do so: and their debtors they are. For, if in their spiritual things the Gentiles have been partners, they owe it as a debt also in the fleshly things to do public service for them. When then I have completed this and have sealed to them this fruit, I will go on through you to Spain. And I know that when coming to you I shall come in fulness of blessing of Christ.

Moreover, I exhort you, brethren, through our Lord Jesus Christ and through the love of the Spirit, to wrestle along with me in prayers to God on my behalf, in order that I may be rescued from the disobedient ones in Judæa, and my ministry for Jerusalem may be acceptable to the saints; in order that in joy I may come to you through the will of God and may along with you be refreshed. And the God of peace be with you all. Amen.

Ver. 22. Paul comes now to personal matters, and to his own movements, thus returning, after expounding the Gospel, to the line of thought, and even the words, in Romans 1:8-15. The principle of action stated in Romans 15:20, 21

hindered him from going to Rome: for Christ was already preached there, and in other places nearer He was still unknown.

V. 23. Having no longer place in these parts-Where Christ has now been preached in every city.

Verse 23. But-having no more place in these parts] Having nothing farther at present that I can do-for topon ecein signifies not merely to have a place of residence, or the like, but convenience, opportunity; which is a frequent meaning of the phrase among the best Greek writers-having no large place or city, where Christianity has not yet been planted, in which I can introduce the Gospel. The apostle was then at Corinth; and having evangelized all those parts, he had no opportunity of breaking up any new ground.

Verses 23, 24. But now, having no more place in these parts — Where Christ has now been preached in every city; and having a great desire — On various accounts; to come to you — I will attempt to put it in execution. Whensoever — At whatever time; I take my journey into Spain — Greek, ean poreuomai eiv thn Spanian, if I go into Spain; I will come to you — Namely, if God shall so permit. But this zealous design, it seems, was hindered by his imprisonment. It appears probable, from hence, considering the principle that Paul chose to govern himself by, of not building on another man’s foundation, that no apostle had yet planted any church in Spain. For I trust — I hope; to see you in my journey thither — But he was not assured hereof by any divine revelation. Indeed this, among other instances, is a proof that, in speaking of what he meant to do afterward, the apostle did not make known any determinations of God revealed to him by the Spirit, but his own resolutions and opinions only. For there is no evidence that he ever went to Spain. And be brought on my way thitherward by you — By some of your church; if first I be somewhat filled — Satisfied and refreshed; with your company — Your society and fellowship. The Greek is only, with you. How remarkable is the modesty with which he speaks! They might rather desire to be satisfied with his company. He says, somewhat satisfied, intimating the shortness of his stay, or perhaps that the presence of Christ alone can thoroughly satisfy the soul.

Ver. 23. Having no more place in these parts — the Grecian provinces. Eusebius says that the apostles ordained the first fruits of their ministry to be presbyters, evangelists, and deacons. They found in the synagogues pious men, and mighty in the scriptures, who, like Paul at Damascus, began on their conversion to preach Christ, that he is the Son of God. Providence having provided those resources, the apostles could proceed to other cities. Our poor missionaries have not these aids; they have first to conquer gross superstition, stubborn habits, and to teach the first elements of knowledge.

23. No… parts—Corinth and southern Greece, where the apostle now was, had become old. Nay, by the whole east rumours of Christ had been heard. The apostle must look to the far West for virgin soil.

Ver. 23.-24. But now: in contrast to past hindrances.

Room in these regions: places in which Christ is not yet preached. In all the great centres between Jerusalem and Italy, Paul had (Romans 15:19) preached the Gospel. Therefore, in order to carry out his maxim, he must now go further from home.

Longing: as in Romans 1:11.

To come to you: cp. Romans 1:13; Acts 19:21. Go to Spain: a Roman province where many Jews lived, and where perhaps no other Christian teacher had been. Such a journey opened to Paul a prospect, without deviating from the principle in Romans 15:20, 21, of visiting the Roman Church of which he has heard so much and in which he takes so deep an interest.

At this point the sentence is broken off, as in Romans 5:12, to explain what Paul’s going to Spain has to do with his desire to go to Rome. When-passing-through: Rome being on the way to Spain.

Sent forward: as in Acts 15:3; 21:5, etc.: to be helped forward, and perhaps accompanied part of the way, by Roman Christians. This was an additional reason for calling at Rome on his way to Spain. Filled with your company: explained in Romans 1:12. The shortness of Paul’s stay would permit him to receive only in part the benefit to be derived from intercourse with them.

These verses are a mark of genuineness. No forger, in a letter to the Roman Church, would make Paul’s first visit to Rome subordinate to a journey to Spain.

V. 24. Into Spain-Where the gospel had not yet been preached. If first I may be somewhat satisfied with your company-How remarkable is the modesty with which he speaks! They might rather desire to be satisfied with his.

Somewhat satisfied-Intimating the shortness of his stay; or, perhaps, that Christ alone can throughly satisfy the soul.

Verse 24. Whensoever I take my journey into Spain] Where it is very likely the Gospel had not yet been planted; though legendary tales inform us that St. James had planted the Gospel there long before this time, and had founded many bishoprics! But this is as unfounded as it is ridiculous and absurd; for nothing like what is now termed a bishopric, nor even a parish, was founded for many years after this. An itinerant preacher, might, with more propriety, say travelling circuits were formed, rather than bishoprics. Whether the apostle ever fulfilled his design of going to Spain is unknown; but there is no evidence whatever that he did, and the presumption is that he did not undertake this voyage. Antiquity affords no proof that he fulfilled his intention.

I will come to you] eleuso maiprov umav. These words are wanting in almost every MS. of note, and in the Syriac of Erpen, Coptic, Vulgate, Ethiopic, Armenian, and Itala. If the first clause of this verse be read in connection with the latter clause of the preceding, it will fully appear that this rejected clause is useless. Having a great desire, these many years to come unto you whensoever I take my journey into Spain: for I trust to see you in my journey, &c.

Somewhat filled with your company.] The word emplhsqw, which we translate filled, would be better rendered gratified; for emplhsqhnai signifies to be satisfied, to be gratified, and to enjoy. ÆLIAN., Hist. Anim., lib. v., c. 21, speaking of the peacock spreading out his beautiful plumage, says: ea gar emplhsqhnai thv qeov ton parestwta, “He readily permits the spectator to gratify himself by viewing him.” And MAXIMUS TYRIUS, Dissert. 41, page 413: “That he may behold the heavens, kai emplhsqh lamprou fwtov, and be gratified with the splendour of the light.” HOMER uses the word in the same sense:—

JH dJ emh oude per uiov eniplhsqhnai akoitiv

Ofqalmoisin ease.

Odyss., lib. xi., ver. 451.

“But my wife never suffered my eyes to be delighted with my son.” The apostle, though he had not the honour of having planted the Church at Rome, yet expected much gratification from the visit which he intended to pay them.

Verses 23, 24. But now, having no more place in these parts — Where Christ has now been preached in every city; and having a great desire — On various accounts; to come to you — I will attempt to put it in execution. Whensoever — At whatever time; I take my journey into Spain — Greek, ean poreuomai eiv thn Spanian, if I go into Spain; I will come to you — Namely, if God shall so permit. But this zealous design, it seems, was hindered by his imprisonment. It appears probable, from hence, considering the principle that Paul chose to govern himself by, of not building on another man’s foundation, that no apostle had yet planted any church in Spain. For I trust — I hope; to see you in my journey thither — But he was not assured hereof by any divine revelation. Indeed this, among other instances, is a proof that, in speaking of what he meant to do afterward, the apostle did not make known any determinations of God revealed to him by the Spirit, but his own resolutions and opinions only. For there is no evidence that he ever went to Spain. And be brought on my way thitherward by you — By some of your church; if first I be somewhat filled — Satisfied and refreshed; with your company — Your society and fellowship. The Greek is only, with you. How remarkable is the modesty with which he speaks! They might rather desire to be satisfied with his company. He says, somewhat satisfied, intimating the shortness of his stay, or perhaps that the presence of Christ alone can thoroughly satisfy the soul.

Ver. 24. Whensoever I take my journey into Spain. On Acts 8:4, we have cited authorities, that exiles from Judea, on the massacres that followed Stephen’s persecution, had settled in Spain. These had long waited to see the first trophy of grace, the terrible wolf, now become the first pastor of the flock.

24. Nothing less will do than a journey into Spain—Says Lange upon the passage: “As ancient Spain embraced the whole Pyrenean peninsula, it undoubtedly has for the apostle the still further significance of a symbol of the whole West extending beyond Rome. To him Spain meant the Western world. But Spain itself was a proper object, because there the two preliminary conditions of missionary labour already existed—Jews and Jewish synagogues, and Grecian and Roman civilization.”

That his purpose of a journey into Spain (fully promised in verse 28) was accomplished commentators doubt. If at all, it took place between his first and second imprisonment, if two there were. But we may here note that no commentator supposes that the non-fulfilment of these words is any disparagement to their inspiration. And this may indicate that even a similar mistake with regard to the coming of our Lord in his own day would be no such disparagement. (See our sup. note, vol. i, p. 301. See also Alford on Romans 13:11.) Come to you—Rome then was an incident, a stopping place by the way. He had no ambition to be a metropolitan Bishop or preacher even in the metropolis of the civilized world. It is the call for the Gospel in the distant West that draws his soul. Somewhat filled—Partly satisfied. A delicate hint that it was no want of love that prevented his dwelling with them. He hoped only to be partly satiated with the society of his Roman friends, and then for the broad fields of Spain!

Ver. 23.-24. But now: in contrast to past hindrances.

Room in these regions: places in which Christ is not yet preached. In all the great centres between Jerusalem and Italy, Paul had (Romans 15:19) preached the Gospel. Therefore, in order to carry out his maxim, he must now go further from home.

Longing: as in Romans 1:11.

To come to you: cp. Romans 1:13; Acts 19:21. Go to Spain: a Roman province where many Jews lived, and where perhaps no other Christian teacher had been. Such a journey opened to Paul a prospect, without deviating from the principle in Romans 15:20, 21, of visiting the Roman Church of which he has heard so much and in which he takes so deep an interest.

At this point the sentence is broken off, as in Romans 5:12, to explain what Paul’s going to Spain has to do with his desire to go to Rome. When-passing-through: Rome being on the way to Spain.

Sent forward: as in Acts 15:3; 21:5, etc.: to be helped forward, and perhaps accompanied part of the way, by Roman Christians. This was an additional reason for calling at Rome on his way to Spain. Filled with your company: explained in Romans 1:12. The shortness of Paul’s stay would permit him to receive only in part the benefit to be derived from intercourse with them.

These verses are a mark of genuineness. No forger, in a letter to the Roman Church, would make Paul’s first visit to Rome subordinate to a journey to Spain.

Verse 25. Now I go unto Jerusalem] From this and the two following verses we learn that the object of his journey to Jerusalem was, to carry a contribution made among the Gentile Christians of Macedonia and Achaia for the relief of the poor Jewish Christians at Jerusalem. About this affair he had taken great pains, as appears from 1 Corinthians 16:1-4; 2 Cor. 8, and 9. His design in this affair is very evident from 2 Corinthians 9:12, 13, where he says: The administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; whiles, by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them and unto all men. The apostle was in hopes that this liberal contribution, sent by the Gentile Christians who had been converted by St. Paul’s ministry, would engage the affections of the Jewish Christians, who had been much prejudiced against the reception of the Gentiles into the Church, without being previously obliged to submit to the yoke of the law. He wished to establish a coalition between the converted Jews and Gentiles, being sensible of its great importance to the spread of the Gospel; and his procuring this contribution was one laudable device to accomplish this good end. And this shows why he so earnestly requests the prayers of the Christians at Rome, that his service which he had for Jerusalem might be accepted of the saints. See Dr. Taylor.

Verses 25-27. But now I go unto Jerusalem — Of this journey the apostle gave an account to Felix, Acts 24:17; to minister unto the saints — To perform the office of carrying some contributions to them for their relief. For it hath pleased them — That is, the Christians; of Macedonia and Achaia, particularly the brethren at Philippi, Thessalonica, Beræa, Corinth, and in every other city of these provinces, where churches were planted by the apostle; to make a certain contribution — Koinwnian tina, literally, some communication, namely, of money; for the poor saints — For their believing brethren; which are at Jerusalem — Exposed to peculiar persecution and affliction. It hath pleased them, I say, and their debtors they are — That is, they are bound in justice, as well as mercy. “This repetition is very emphatical, especially as the apostle immediately explains the obligation under which the Christians in Macedonia and Achaia lay to make these collections for the poor of the brethren at Jerusalem. And his intention in this, no doubt, was to show the brethren in Rome that they ought to follow the example of the Macedonians and Achaians in that matter.” For if the Gentiles have been made partakers of their spiritual things — That is, the gospel, and the blessings of it, which were first declared to the Jews, and were spread abroad from Jerusalem to the Gentiles, throughout the world, Acts 1:4-8. Their duty is also — They are under an obligation by the great benefit received from them to recompense them in some sort, and (which is the only way they can recompense them) to minister unto them carnal things — Things needful for the body. “By calling the knowledge of the gospel, which was imparted to the Gentiles by the Jewish preachers, spiritual things, and the money, which the Gentiles were sending to the Jews, carnal things, the apostle hath declared the true nature of both, and showed the great excellence of the one above the other; money procures conveniences only for the flesh; but the gospel improves the spirit, and fits it for a blessed immortality.” — Macknight.

Ver. 25. Now I go unto Jerusalem, not knowing, as he says, the things that shall befal me there. Acts 20:22. He knew in general, that bonds and afflictions awaited him: such indeed was the issue. After sustaining bonds for two years in Rome, and being delivered from Nero, out of the mouth of the lion, he visited Spain, as is intimated by the testimony of St. Clement, that “he preached to the utmost boundaries of the west,” as stated in the introduction to this epistle.

25. Now his face is directly the opposite way.

Ver. 25.-26. But now: in contrast to plans for the future. To Jerusalem: as described in Acts 20:3-21:17. Ministering: see under Romans 12:7. It frequently denotes attention to bodily wants: Matthew 8:15; 25:44; Luke 8:3. For the saints: cp. Hebrews 6:10. By taking money for the poorer members, Paul did service for all: for he lessened a burden which fell upon all.

Macedonia: a Roman province containing Neapolis, Philippi, Amphipolis, Apollonia, Thessalonica, and Berœa: cp. Acts 16:9-12; 18:5. Achaia: the Roman province containing Corinth and Athens: cp. Acts 18:12. The order here seems to have been the order of time in which the contributions were made: cp. 2 Corinthians 8:2 with 9:4. Contribution, or partnership: same word in Acts 2:42; 1 Corinthians 1:9; 10:16; 2 Corinthians 8:4; 9:13; 13:13; Hebrews 13:16: cognate verb in Romans 12:13; 15:27; Philippians 4:15. It denotes a partnership with others in something good or bad. By sending this money, the Christians in Macedonia helped those at Jerusalem to bear the burden of their poverty. The poor among the saints: consequently, the community of goods (Acts 2:45) had passed away.

V. 26. The poor of the saints that are in Jerusalem-It can by no means be inferred from this expression, that the community of goods among the Christians was then ceased. All that can be gathered from it is, that in this time of extreme dearth, Acts 11:28, 29, some of the church in Jerusalem were in want; the rest being barely able to subsist themselves, but not to supply the necessities of their brethren.

Verses 25-27. But now I go unto Jerusalem — Of this journey the apostle gave an account to Felix, Acts 24:17; to minister unto the saints — To perform the office of carrying some contributions to them for their relief. For it hath pleased them — That is, the Christians; of Macedonia and Achaia, particularly the brethren at Philippi, Thessalonica, Beræa, Corinth, and in every other city of these provinces, where churches were planted by the apostle; to make a certain contribution — Koinwnian tina, literally, some communication, namely, of money; for the poor saints — For their believing brethren; which are at Jerusalem — Exposed to peculiar persecution and affliction. It hath pleased them, I say, and their debtors they are — That is, they are bound in justice, as well as mercy. “This repetition is very emphatical, especially as the apostle immediately explains the obligation under which the Christians in Macedonia and Achaia lay to make these collections for the poor of the brethren at Jerusalem. And his intention in this, no doubt, was to show the brethren in Rome that they ought to follow the example of the Macedonians and Achaians in that matter.” For if the Gentiles have been made partakers of their spiritual things — That is, the gospel, and the blessings of it, which were first declared to the Jews, and were spread abroad from Jerusalem to the Gentiles, throughout the world, Acts 1:4-8. Their duty is also — They are under an obligation by the great benefit received from them to recompense them in some sort, and (which is the only way they can recompense them) to minister unto them carnal things — Things needful for the body. “By calling the knowledge of the gospel, which was imparted to the Gentiles by the Jewish preachers, spiritual things, and the money, which the Gentiles were sending to the Jews, carnal things, the apostle hath declared the true nature of both, and showed the great excellence of the one above the other; money procures conveniences only for the flesh; but the gospel improves the spirit, and fits it for a blessed immortality.” — Macknight.

Ver. 25.-26. But now: in contrast to plans for the future. To Jerusalem: as described in Acts 20:3-21:17. Ministering: see under Romans 12:7. It frequently denotes attention to bodily wants: Matthew 8:15; 25:44; Luke 8:3. For the saints: cp. Hebrews 6:10. By taking money for the poorer members, Paul did service for all: for he lessened a burden which fell upon all.

Macedonia: a Roman province containing Neapolis, Philippi, Amphipolis, Apollonia, Thessalonica, and Berœa: cp. Acts 16:9-12; 18:5. Achaia: the Roman province containing Corinth and Athens: cp. Acts 18:12. The order here seems to have been the order of time in which the contributions were made: cp. 2 Corinthians 8:2 with 9:4. Contribution, or partnership: same word in Acts 2:42; 1 Corinthians 1:9; 10:16; 2 Corinthians 8:4; 9:13; 13:13; Hebrews 13:16: cognate verb in Romans 12:13; 15:27; Philippians 4:15. It denotes a partnership with others in something good or bad. By sending this money, the Christians in Macedonia helped those at Jerusalem to bear the burden of their poverty. The poor among the saints: consequently, the community of goods (Acts 2:45) had passed away.

V. 27. It hath pleased them; and they are their debtors-That is, they are bound to it, in justice as well as mercy. Spiritual things-By the preaching of the gospel. Carnal things-Things needful for the body.

Verse 27. For if the Gentiles have been made partakers, &c.] It was through and by means of the Jews that the Gentiles were brought to the knowledge of God and the Gospel of Christ. These were the spiritual things which they had received; and the pecuniary contribution was the carnal things which the Gentiles were now returning.

Verses 25-27. But now I go unto Jerusalem — Of this journey the apostle gave an account to Felix, Acts 24:17; to minister unto the saints — To perform the office of carrying some contributions to them for their relief. For it hath pleased them — That is, the Christians; of Macedonia and Achaia, particularly the brethren at Philippi, Thessalonica, Beræa, Corinth, and in every other city of these provinces, where churches were planted by the apostle; to make a certain contribution — Koinwnian tina, literally, some communication, namely, of money; for the poor saints — For their believing brethren; which are at Jerusalem — Exposed to peculiar persecution and affliction. It hath pleased them, I say, and their debtors they are — That is, they are bound in justice, as well as mercy. “This repetition is very emphatical, especially as the apostle immediately explains the obligation under which the Christians in Macedonia and Achaia lay to make these collections for the poor of the brethren at Jerusalem. And his intention in this, no doubt, was to show the brethren in Rome that they ought to follow the example of the Macedonians and Achaians in that matter.” For if the Gentiles have been made partakers of their spiritual things — That is, the gospel, and the blessings of it, which were first declared to the Jews, and were spread abroad from Jerusalem to the Gentiles, throughout the world, Acts 1:4-8. Their duty is also — They are under an obligation by the great benefit received from them to recompense them in some sort, and (which is the only way they can recompense them) to minister unto them carnal things — Things needful for the body. “By calling the knowledge of the gospel, which was imparted to the Gentiles by the Jewish preachers, spiritual things, and the money, which the Gentiles were sending to the Jews, carnal things, the apostle hath declared the true nature of both, and showed the great excellence of the one above the other; money procures conveniences only for the flesh; but the gospel improves the spirit, and fits it for a blessed immortality.” — Macknight.

27. Spiritual… carnal—or secular. The apostle gave his services to the Church, but he fully believed that the minister was as truly entitled to his compensation as the attorney or the carpenter. It may be his duty to God to go; but man has no right to claim his services for nothing. It is doubtless a great injustice that pays the merchant and the politician a fortune, but pays to the teacher and preacher a pittance on which he painfully economizes in mid-life with a prospect of penury in age.

Ver. 27. A comment on the contribution.

Debtors: cp. Romans 1:14; 8:12. Then follows proof of the debt. Their spiritual things: cp. Romans 1:11; Ephesians 1:3: the blessings of the Gospel, given first to the Jews, and by Jews carried to the Gentiles. Thus

the Gentiles became-partners (cognate to contribution in Romans 15:26) with the Jews in the blessings promised to Abraham. That the Gentiles were thus sharers of benefits wrought by the Spirit of God in the hearts of Jews, laid upon them an obligation to give to the Jewish Christians, now in want, a share of their material wealth. Fleshly things: pertaining to the body: very suitable in the present case where money was probably needed for food and clothing. Same contrast in 1 Corinthians 9:11.

Public-service: cognate words in Romans 15:16; 13:6; 2 Corinthians 9:12, this last in the same reference. By laying upon them an obligation to help the Jewish Christians, God gave them a public and sacred work to do. On this contribution and its great spiritual importance, see 1 Corinthians 16:1-4; 2 Cor. 8, 9, and my notes. By performing it, the Christians of Macedonia and Achaia offered to God an acceptable sacrifice: Philippians 4:18; 2:17.

V. 28. When I have sealed to them this fruit-When I have safely delivered to them, as under seal, this fruit of their brethren's love. I will go by you into Spain-Such was his design; but it does not appear that Paul went into Spain. There are often holy purposes in the minds of good men, which are overruled by the providence of God so as never to take effect. And yet they are precious in the sight of God.

Verse 28. When, therefore, I have performed this] Service, and have sealed-faithfully delivered up, to them this fruit, of the success of my ministry and of your conversion to God, I will come by you into Spain: this was in his desire; he had fully purposed it, if God should see meet to permit him; but it does not appear that he ever went. See Romans 15:24.

Verses 28, 29. When, therefore, I have performed this journey and service, and have sealed to them — Safely delivered to them, without diminution, as a treasure under a seal; this fruit — This contribution, which is a fruit of their brethren’s faith and love; I will come by you into Spain — Such was his design, though it seems it was never accomplished. There are often holy purposes in the minds of good men, which are overruled by the providence of God, so as never to take effect; and yet they are precious in the sight of God. And I am sure — Oida, I know; that when I come to you, I shall come to you in the fulness, &c. — I shall be a means of communicating to you abundance of gospel blessings. It is evident from this, and from the 28th verse, as well as from Romans 1:10, 11, that Paul wrote this epistle while he was at liberty, and before Christ had told him, as is mentioned Acts 23:11, that he must testify of him at Rome; and before he was constrained to appeal to Cesar, as is related Acts 25:11; for in this epistle he speaks still of his journey to Rome as of a voluntary undertaking, not supposing that he should be sent thither as a prisoner.

28. Sealed—Secured to them as if with a seal. So, says Chrysostom, kings were accustomed to place a seal upon their treasury as a firm security.

Ver. 28.-29. A few concluding words about Paul’s proposed visit to Rome and Spain.

Completed: same word in same reference in 2 Corinthians 8:6, 11. Fruit: as in Romans 1:13; 6:21, 22. This contribution was a natural outworking of the spiritual life of the Gentiles, according to the laws of that life: cp. fruit of the Spirit in Galatians 5:22. Sealed: a solemn attestation, as in Romans 4:11, By handing over the money to the Christians at Jerusalem, Paul solemnly and publicly declared that it had been collected for them by the Gentiles, and that it was a fruit of the Christian life of these foreign converts. The Church would thus be able to use it without hesitation, and with gratitude to God and to their benefactors.

Blessing: see under blessed in Romans 1:25.

Blessing of Christ: the supreme good which Christ conveys by His word. Fulness: as in Romans 11:12, 25. Paul will come with his hands full of the benefits which Christ gives through the Gospel. With this assurance, compare Romans 1:11.

Verse 29. In the fulness of the blessing of the Gospel of Christ.] The words tou euaggeliou tou, of the Gospel, are wanting in almost every MS. of importance. Griesbach has left them out of the text. There is no doubt they should be omitted. The fulness of the blessing of Christ is really more than the fulness of the blessing of the Gospel of Christ. He hoped to come to them not only with the blessing of the Gospel, but endued with the gifts and graces of the Lord Jesus himself; which he was now a constant instrument, in the hand of God, to dispense among those who were converted to the Christian faith.

Verses 28, 29. When, therefore, I have performed this journey and service, and have sealed to them — Safely delivered to them, without diminution, as a treasure under a seal; this fruit — This contribution, which is a fruit of their brethren’s faith and love; I will come by you into Spain — Such was his design, though it seems it was never accomplished. There are often holy purposes in the minds of good men, which are overruled by the providence of God, so as never to take effect; and yet they are precious in the sight of God. And I am sure — Oida, I know; that when I come to you, I shall come to you in the fulness, &c. — I shall be a means of communicating to you abundance of gospel blessings. It is evident from this, and from the 28th verse, as well as from Romans 1:10, 11, that Paul wrote this epistle while he was at liberty, and before Christ had told him, as is mentioned Acts 23:11, that he must testify of him at Rome; and before he was constrained to appeal to Cesar, as is related Acts 25:11; for in this epistle he speaks still of his journey to Rome as of a voluntary undertaking, not supposing that he should be sent thither as a prisoner.

Ver. 29. I shall come in the fulness of the blessing of the gospel of Christ. Not only as a well-instructed scribe, not only as having a fountain of eloquence in his own breast, but as possessing power to confer spiritual endowments for the edification of the church. Such an effusion of glory and grace attended his ministry, that those who once fairly gave him audience could not resist the power of his word.

29. Fulness of the blessing of Christ—Best reading omits of the Gospel. (See note on Romans 1:11.)

Ver. 28.-29. A few concluding words about Paul’s proposed visit to Rome and Spain.

Completed: same word in same reference in 2 Corinthians 8:6, 11. Fruit: as in Romans 1:13; 6:21, 22. This contribution was a natural outworking of the spiritual life of the Gentiles, according to the laws of that life: cp. fruit of the Spirit in Galatians 5:22. Sealed: a solemn attestation, as in Romans 4:11, By handing over the money to the Christians at Jerusalem, Paul solemnly and publicly declared that it had been collected for them by the Gentiles, and that it was a fruit of the Christian life of these foreign converts. The Church would thus be able to use it without hesitation, and with gratitude to God and to their benefactors.

Blessing: see under blessed in Romans 1:25.

Blessing of Christ: the supreme good which Christ conveys by His word. Fulness: as in Romans 11:12, 25. Paul will come with his hands full of the benefits which Christ gives through the Gospel. With this assurance, compare Romans 1:11.

V. 30. I beseech you by the love of the Spirit-That is, by the love which is the genuine fruit of the Spirit.

To strive together with me in your prayers-He must pray himself, who would have others strive together with him in prayer. Of all the apostles, St. Paul alone is recorded to desire the prayers of the faithful for himself. And this he generally does in the conclusions of his Epistles; yet not without making a difference. For he speaks in one manner to them whom he treats as his children, with the gravity or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews.

Verse 30. For the love of the Spirit] By that love of God which the Holy Spirit sheds abroad in your hearts.

That ye strive together] sunagwnisasqai That ye agonize with me. He felt that much depended on the success of his present mission to the Christians at Jerusalem, and their acceptance of the charitable contribution which he was bringing with him, in order to conciliate them to the reception of the Gentiles into the Church of God without obliging them to submit to circumcision.

Verses 30-33. Now I beseech you for the Lord Jesus Christ’s sake — That is, by all which he has done for you; and for the love of the Spirit — That is, by the love to God, and Christ, and his saints and servants, which is the fruit of the Spirit: that ye strive — Sunagwnisasqai, that you agonize together with me; or, as Doddridge renders it, that you join your utmost strength with mine — In your prayers to God for me; the original expression being derived from a word which signifies exerting the greatest strength and agility, such as the combatants exerted in the Grecian games. They must pray for themselves, who would have others strive together with them in prayer. Of all the apostles, Paul alone is recorded as desiring the prayers of the faithful for himself; and this he generally does in the conclusions of his epistles; yet not without making a difference. For, he speaks in one manner to them whom he treats as his children, with the gravity, or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews. That I may be delivered from them that do not believe in Judea — “The unbelieving Jews at Jerusalem had got notice of Paul’s success in converting the Gentiles, to whom he preached salvation, without requiring them to obey the law of Moses. And being falsely informed that he taught all the Jews which were among the Gentiles to forsake Moses, &c., (Acts 21:21,) they were exceedingly enraged against him.” Of this the apostle being well apprized, and knowing of what importance the preservation of his life was to the church, is thus urgent in his requests for the continued, fervent prayers of the brethren at Rome, that he might be preserved from the power of these enemies of Christ and his servants; and that his service in making the collections might be well received by the saints there. These were evidently the grand reasons why he was so earnest in desiring the prayers of the faithful for him; for, had his own personal safety alone been the object of his solicitude, independent of the prosperity of God’s work, and the salvation of the souls of the Gentiles, he doubtless would have desired to depart, and be with Christ, which he knew would be far better than remaining longer in the body, in this world of sin and sorrow. That I may come unto you with joy — “As the apostle proposed to visit the Romans after delivering the collections at Jerusalem, he earnestly wished that that service might be acceptable to the brethren there; because, if it was well received, it would have great influence in producing that happy union of the Jews with the Gentiles, which he had so much at heart to accomplish, and make him come to Rome in great joy. But how much he was disappointed in his generous design, and in what disadvantageous circumstances he came to Rome, the history of the Acts informs us.” See chap. 21.-26. Now the God of peace — Who is at peace with us, being reconciled to us in Christ, and causes us to know, by experience, that the fruit of the Spirit is peace, — even a peace passing understanding, — be with you all — Whether I am present or absent. Amen.

30. Your prayers—Solemn fore-boding already existed in the apostle’s heart in view of his journey to Jerusalem. (See notes on Acts 21:1, 13.) No prescience was bestowed by inspiration what the result would be. Yet protected he would feel himself if he knew that he went forth panoplied in the prayers of his Roman brethren. He might be on the shores of Syria, and they in the prayer room at Rome, but no distance could affect the power of their faithful and living intercession. Prayer is a telegraph that disregards space.

Ver. 30. A touching request for his readers’ prayers, supported by an appeal to their loyalty to their Master, Jesus Christ, whose work Paul is doing, and to the love with which the Spirit fills their hearts. Love: to our fellow-men, as in Romans 12:9; 13:10; 14:15; 1 Cor. 13, and always when not otherwise defined.

Of the Spirit: source of this love: cp. Galatians 5:22. To refuse Paul’s appeal, is therefore to resist the Spirit.

Wrestle: literally contend as in the public games: same word in Colossians 1:29; 4:12; Luke 13:24. It suggests intense effort, like that of an athlete. In prayer we struggle with intense spiritual effort against spiritual foes. Paul begs his readers to join with him, and thus help him in this conflict.

V. 31. That I may be delivered-He is thus urgent from a sense of the importance of his life to the church. Otherwise he would have rejoiced to depart, and to be with Christ.

And that my service may be acceptable-In spite of all their prejudices; to the end the Jewish and Gentile believers may be knit together in tender love.

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] diakonia. But several eminent MSS. read dwroforia, the gift which I bear. This probably was a gloss, which in many MSS. subverted the word in the text; for diakonia, service, in its connection here, could refer to nothing else but the contribution which he was carrying to the poor saints at Jerusalem.

Verses 30-33. Now I beseech you for the Lord Jesus Christ’s sake — That is, by all which he has done for you; and for the love of the Spirit — That is, by the love to God, and Christ, and his saints and servants, which is the fruit of the Spirit: that ye strive — Sunagwnisasqai, that you agonize together with me; or, as Doddridge renders it, that you join your utmost strength with mine — In your prayers to God for me; the original expression being derived from a word which signifies exerting the greatest strength and agility, such as the combatants exerted in the Grecian games. They must pray for themselves, who would have others strive together with them in prayer. Of all the apostles, Paul alone is recorded as desiring the prayers of the faithful for himself; and this he generally does in the conclusions of his epistles; yet not without making a difference. For, he speaks in one manner to them whom he treats as his children, with the gravity, or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews. That I may be delivered from them that do not believe in Judea — “The unbelieving Jews at Jerusalem had got notice of Paul’s success in converting the Gentiles, to whom he preached salvation, without requiring them to obey the law of Moses. And being falsely informed that he taught all the Jews which were among the Gentiles to forsake Moses, &c., (Acts 21:21,) they were exceedingly enraged against him.” Of this the apostle being well apprized, and knowing of what importance the preservation of his life was to the church, is thus urgent in his requests for the continued, fervent prayers of the brethren at Rome, that he might be preserved from the power of these enemies of Christ and his servants; and that his service in making the collections might be well received by the saints there. These were evidently the grand reasons why he was so earnest in desiring the prayers of the faithful for him; for, had his own personal safety alone been the object of his solicitude, independent of the prosperity of God’s work, and the salvation of the souls of the Gentiles, he doubtless would have desired to depart, and be with Christ, which he knew would be far better than remaining longer in the body, in this world of sin and sorrow. That I may come unto you with joy — “As the apostle proposed to visit the Romans after delivering the collections at Jerusalem, he earnestly wished that that service might be acceptable to the brethren there; because, if it was well received, it would have great influence in producing that happy union of the Jews with the Gentiles, which he had so much at heart to accomplish, and make him come to Rome in great joy. But how much he was disappointed in his generous design, and in what disadvantageous circumstances he came to Rome, the history of the Acts informs us.” See chap. 21.-26. Now the God of peace — Who is at peace with us, being reconciled to us in Christ, and causes us to know, by experience, that the fruit of the Spirit is peace, — even a peace passing understanding, — be with you all — Whether I am present or absent. Amen.

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.

Ver. 31. Specific purpose of this request for help in prayer. Verses 31, 32 thus expound on my behalf in Romans 15:30. For interesting coincidences and marks of genuineness, see 2 Thessalonians 3:2; the only other epistle written in prospect of a visit to Jerusalem; and Acts 20:22, 23; 21:10-13, which refer to the visit Paul now has in view. Cp. 2 Corinthians 1:11. In former days Paul made many in Jerusalem tremble: and now the very thought of Jerusalem fills him with fear. How well-grounded was his fear, we learn from Acts 21:27-36. My ministry: further described in Romans 15:25. For the success of Paul’s work, it was needful that the gift be

acceptable not only (Romans 15:16) to God but also to the saints at Jerusalem. He therefore bids his readers pray both that he may be rescued from the disobedient ones in Judæa and that the service he is rendering to Jerusalem may find favour in the eyes of the Christians there.

V. 32. That I may come to you-This refers to the former, With joy-To the latter, part of the preceding verse.

Verse 32. That I may come unto you with joy] That his apprehensions of ill usage were not groundless, and the danger to which his life was exposed, real, we have already seen in the account given of this visit, Acts 21, 22, 23, and 24; and that he had such intimations from the Holy Spirit himself appears from Acts 20:23; 21:11; 20:38. Should his journey to Jerusalem be prosperous, and his service accepted, so that the converted Jews and Gentiles should come to a better understanding, he hoped to see them at Rome with great joy: and if he got his wishes gratified through their prayers, it would be the full proof that this whole business had been conducted according to the will of God.

Verses 30-33. Now I beseech you for the Lord Jesus Christ’s sake — That is, by all which he has done for you; and for the love of the Spirit — That is, by the love to God, and Christ, and his saints and servants, which is the fruit of the Spirit: that ye strive — Sunagwnisasqai, that you agonize together with me; or, as Doddridge renders it, that you join your utmost strength with mine — In your prayers to God for me; the original expression being derived from a word which signifies exerting the greatest strength and agility, such as the combatants exerted in the Grecian games. They must pray for themselves, who would have others strive together with them in prayer. Of all the apostles, Paul alone is recorded as desiring the prayers of the faithful for himself; and this he generally does in the conclusions of his epistles; yet not without making a difference. For, he speaks in one manner to them whom he treats as his children, with the gravity, or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews. That I may be delivered from them that do not believe in Judea — “The unbelieving Jews at Jerusalem had got notice of Paul’s success in converting the Gentiles, to whom he preached salvation, without requiring them to obey the law of Moses. And being falsely informed that he taught all the Jews which were among the Gentiles to forsake Moses, &c., (Acts 21:21,) they were exceedingly enraged against him.” Of this the apostle being well apprized, and knowing of what importance the preservation of his life was to the church, is thus urgent in his requests for the continued, fervent prayers of the brethren at Rome, that he might be preserved from the power of these enemies of Christ and his servants; and that his service in making the collections might be well received by the saints there. These were evidently the grand reasons why he was so earnest in desiring the prayers of the faithful for him; for, had his own personal safety alone been the object of his solicitude, independent of the prosperity of God’s work, and the salvation of the souls of the Gentiles, he doubtless would have desired to depart, and be with Christ, which he knew would be far better than remaining longer in the body, in this world of sin and sorrow. That I may come unto you with joy — “As the apostle proposed to visit the Romans after delivering the collections at Jerusalem, he earnestly wished that that service might be acceptable to the brethren there; because, if it was well received, it would have great influence in producing that happy union of the Jews with the Gentiles, which he had so much at heart to accomplish, and make him come to Rome in great joy. But how much he was disappointed in his generous design, and in what disadvantageous circumstances he came to Rome, the history of the Acts informs us.” See chap. 21.-26. Now the God of peace — Who is at peace with us, being reconciled to us in Christ, and causes us to know, by experience, that the fruit of the Spirit is peace, — even a peace passing understanding, — be with you all — Whether I am present or absent. Amen.

Ver. 32. Further purpose of the prayers for which Paul asks. In joy: seeing the success of my work.

Through the will of God: cp. Romans 1:10.

With you be refreshed: cp. Romans 1:12. Paul looks forward to rest in the bosom of the Roman Church after the conflict he foresees at Jerusalem, a rest resulting from the success of his work there. The earnestness of this request reveals Paul’s belief that prayer avails to rescue us even from bad men, and that therefore their violence is under God’s control: cp. 2 Corinthians 1:11; also Ephesians 6:19; Colossians 4:3.

Verse 33. The God of peace be with you] The whole object of the epistle is to establish peace between the believing Jews and Gentiles, and to show them their mutual obligations, and the infinite mercy of God to both; and now he concludes with praying that the God of peace-he from whom it comes, and by whom it is preserved-may be for ever with them. The word Amen, at the end, does not appear to have been written by the apostle: it is wanting in some of the most ancient MSS.

1. IN the preceding chapters the apostle enjoins a very hard, but a very important and necessary, duty-that of bearing with each other, and endeavouring to think and let think, in those religious matters which are confessedly not essential to the salvation of the soul. Most of the disputes among Christians have been concerning non-essential points. Rites and ceremonies, even in the simple religion of Christ, have contributed their part in promoting those animosities by which Christians have been divided. Forms in worship and sacerdotal garments have not been without their influence in this general disturbance. Each side has been ready to take out of the 14th and 15th chapters of this epistle such expressions as seemed suitable to their own case; but few have been found who have taken up the whole. You believe that a person who holds such and such opinions is wrong: pity him and set him right, lovingly, if possible. He believes you to be wrong because you do not hold those points; he must bear with you. Both of you stand precisely on the same ground, and are mutually indebted to mutual forbearance.

2. Beware of contentions in religion, if you dispute concerning any of its doctrines, let it be to find out truth; not to support a preconceived and pre-established opinion. Avoid all polemical heat and rancour; these prove the absence of the religion of Christ. Whatever does not lead you to love God and man more, is most assuredly from beneath. The God of peace is the author of Christianity; and the Prince of peace, the priest and sacrifice of it: therefore love one another, and leave off contention before it be meddled with. On this subject the advice of the pious Mr. Herbert is good:—

Be calm in arguing; for fierceness makes

Error a fault, and truth discourtesy.

Why should I feel another man’s mistakes

More than his sickness or his poverty?

In love I should; but anger is not love;

Nor wisdom neither:-therefore g-e-n-t-l-y m-o-v-e.

ROMANS

Verses 30-33. Now I beseech you for the Lord Jesus Christ’s sake — That is, by all which he has done for you; and for the love of the Spirit — That is, by the love to God, and Christ, and his saints and servants, which is the fruit of the Spirit: that ye strive — Sunagwnisasqai, that you agonize together with me; or, as Doddridge renders it, that you join your utmost strength with mine — In your prayers to God for me; the original expression being derived from a word which signifies exerting the greatest strength and agility, such as the combatants exerted in the Grecian games. They must pray for themselves, who would have others strive together with them in prayer. Of all the apostles, Paul alone is recorded as desiring the prayers of the faithful for himself; and this he generally does in the conclusions of his epistles; yet not without making a difference. For, he speaks in one manner to them whom he treats as his children, with the gravity, or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews. That I may be delivered from them that do not believe in Judea — “The unbelieving Jews at Jerusalem had got notice of Paul’s success in converting the Gentiles, to whom he preached salvation, without requiring them to obey the law of Moses. And being falsely informed that he taught all the Jews which were among the Gentiles to forsake Moses, &c., (Acts 21:21,) they were exceedingly enraged against him.” Of this the apostle being well apprized, and knowing of what importance the preservation of his life was to the church, is thus urgent in his requests for the continued, fervent prayers of the brethren at Rome, that he might be preserved from the power of these enemies of Christ and his servants; and that his service in making the collections might be well received by the saints there. These were evidently the grand reasons why he was so earnest in desiring the prayers of the faithful for him; for, had his own personal safety alone been the object of his solicitude, independent of the prosperity of God’s work, and the salvation of the souls of the Gentiles, he doubtless would have desired to depart, and be with Christ, which he knew would be far better than remaining longer in the body, in this world of sin and sorrow. That I may come unto you with joy — “As the apostle proposed to visit the Romans after delivering the collections at Jerusalem, he earnestly wished that that service might be acceptable to the brethren there; because, if it was well received, it would have great influence in producing that happy union of the Jews with the Gentiles, which he had so much at heart to accomplish, and make him come to Rome in great joy. But how much he was disappointed in his generous design, and in what disadvantageous circumstances he came to Rome, the history of the Acts informs us.” See chap. 21.-26. Now the God of peace — Who is at peace with us, being reconciled to us in Christ, and causes us to know, by experience, that the fruit of the Spirit is peace, — even a peace passing understanding, — be with you all — Whether I am present or absent. Amen.

33. God of peace—In the midst of these scenes of strife and danger.

Ver. 33. Concluding prayer: cp. Romans 15:13.

The God of peace: so Romans 16:20; 1 Corinthians 14:33; 2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 5:23. In face of the storm ready to burst, Paul looks up to Him who dwells in perfect peace, and who gives peace to all who trust in Him. Notice carefully the similarity in matter and phrase and tone of Romans 15:14-33 with Romans 1:8-15. These personal matters reveal to us, more than anything else in the epistle, the heart and feelings of Paul.