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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>Romans 15:2 Commentaries: Each of us is to please his neighbor for his good, to his edification.</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/romans/15-2.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/romans/15-2.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > Romans 15:2</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../romans/15-1.htm" title="Romans 15:1">◄</a> Romans 15:2 <a href="../romans/15-3.htm" title="Romans 15:3">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">Let every one of us please <i>his</i> neighbour for <i>his</i> good to edification.</div><div id="jump">Jump to: <a href="/commentaries/alford/romans/15.htm" title="Henry Alford - Greek Testament Critical Exegetical Commentary">Alford</a> • <a href="/commentaries/barnes/romans/15.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/bengel/romans/15.htm" title="Bengel's Gnomen">Bengel</a> • <a href="/commentaries/benson/romans/15.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/romans/15.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/romans/15.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/romans/15.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/chrysostom/romans/15.htm" title="Chrysostom Homilies">Chrysostom</a> • <a href="/commentaries/clarke/romans/15.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/romans/15.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/romans/15.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/romans/15.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/romans/15.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/egt/romans/15.htm" title="Expositor's Greek">Exp Grk</a> • <a href="/commentaries/gaebelein/romans/15.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/romans/15.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/romans/15.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/romans/15.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/romans/15.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/romans/15.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/romans/15-1.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/romans/15.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/icc/romans/15.htm" title="ICC NT Commentary">ICC</a> • <a href="/commentaries/jfb/romans/15.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kelly/romans/15.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/romans/15.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/romans/15.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/romans/15.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/romans/15.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/romans/15.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/meyer/romans/15.htm" title="Meyer Commentary">Meyer</a> • <a href="/commentaries/newell/romans/15.htm" title="Newell Commentary">Newell</a> • <a href="/commentaries/parker/romans/15.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/pnt/romans/15.htm" title="People's New Testament">PNT</a> • <a href="/commentaries/poole/romans/15.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/romans/15.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/romans/15.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/romans/15.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/teed/romans/15.htm" title="Teed Bible Commentary">Teed</a> • <a href="/commentaries/ttb/romans/15.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/vws/romans/15.htm" title="Vincent's Word Studies">VWS</a> • <a href="/commentaries/wes/romans/15.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/romans/15.htm">Ellicott's Commentary for English Readers</a></div>(2) <span class= "bld">For his good.</span>—The object of this tender dealing with others is to be their benefit and growth in spiritual perfection. It is grounded on the example of Christ Himself.<p><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/romans/15.htm">Matthew Henry's Concise Commentary</a></div>15:1-7 Christian liberty was allowed, not for our pleasure, but for the glory of God, and the good of others. We must please our neighbour, for the good of his soul; not by serving his wicked will, and humouring him in a sinful way; if we thus seek to please men, we are not the servants of Christ. Christ's whole life was a self-denying, self-displeasing life. And he is the most advanced Christian, who is the most conformed to Christ. Considering his spotless purity and holiness, nothing could be more contrary to him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him; the just for the unjust. He bore the guilt of sin, and the curse for it; we are only called to bear a little of the trouble of it. He bore the presumptuous sins of the wicked; we are called only to bear the failings of the weak. And should not we be humble, self-denying, and ready to consider one another, who are members one of another? The Scriptures are written for our use and benefit, as much as for those to whom they were first given. Those are most learned who are most mighty in the Scriptures. That comfort which springs from the word of God, is the surest and sweetest, and the greatest stay to hope. The Spirit as a Comforter, is the earnest of our inheritance. This like-mindedness must be according to the precept of Christ, according to his pattern and example. It is the gift of God; and a precious gift it is, for which we must earnestly seek unto him. Our Divine Master invites his disciples, and encourages them by showing himself as meek and lowly in spirit. The same disposition ought to mark the conduct of his servants, especially of the strong towards the weak. The great end in all our actions must be, that God may be glorified; nothing more forwards this, than the mutual love and kindness of those who profess religion. Those that agree in Christ may well agree among themselves.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/romans/15.htm">Barnes' Notes on the Bible</a></div>Please his neighbour - That is, all other persons, but especially the friends of the Redeemer. The word "neighbor" here has special reference to the members of the church. It is often used, however, in a much larger sense; see <a href="/luke/10-36.htm">Luke 10:36</a>.<p>For his good - Not seek to secure for him indulgence in those things which Would be injurious to him, but in all those things whereby his welfare would be promoted.<p>To edification - See the note at <a href="/romans/14-19.htm">Romans 14:19</a>. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/romans/15.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>2, 3. Let every one of us—lay himself out to<p>please his neighbour—not indeed for his mere gratification, but<p>for his good—with a view<p>to his edification.<div class="vheading2"><a href="/commentaries/poole/romans/15.htm">Matthew Poole's Commentary</a></div> Having said we must not please ourselves, he immediately subjoins, we must please others, viz. <span class="ital">every one his neighbour:</span> he means, that we should condescend and accommodate ourselves to others, and give them satisfaction in all things; at least so far as may tend to their good and edification. You had a like passage, <span class="bld"><a href="/romans/14-19.htm" title="Let us therefore follow after the things which make for peace, and things with which one may edify another.">Romans 14:19</a></span>. The apostle exhorts the Corinthians to a practice some what like this, <span class="bld"><a href="/1_corinthians/10-24.htm" title="Let no man seek his own, but every man another's wealth.">1 Corinthians 10:24</a></span>; and he leads them the way by is own example, <span class="bld"><a href="/1_corinthians/9-19.htm" title="For though I be free from all men, yet have I made myself servant to all, that I might gain the more.">1 Corinthians 9:19</a></span> <span class="bld"><a href="/1_corinthians/10-33.htm" title="Even as I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.">1 Corinthians 10:33</a></span>. There is a pleasing of men which is sinful, and there is a pleasing of men which is lawful; and that is, when it is limited, as in this text. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/romans/15.htm">Gill's Exposition of the Entire Bible</a></div>Let everyone of us please his neighbour,.... Every man, particularly his Christian friend and brother, whom he should seek to please in all things, and by all means lawful; he should carry it affably and courteously, should make himself agreeable to him; should condescend and accommodate himself to his weakness, and bear his infirmities, and deny himself rather than displease him. The Vulgate Latin version and some copies read, "let everyone of you"; but the other reading is preferable, and best agrees with the context, <a href="/romans/15-1.htm">Romans 15:1</a>. <p>For his good; or as the Syriac renders it, "in good things"; for he is not to be pleased, gratified, and indulged, in any thing that is evil: we are not to please any man in anything that is contrary to the Gospel of Christ, for then we should not be faithful servants of his; nor in anything repugnant to the commands of God, and ordinances of Christ, who are to be obeyed and pleased, rather than men; nor in anything that is of an immoral nature, we are not to comply with, though it may be to the displeasure of the dearest relation and friend; but in everything that is naturally, civilly, morally, or evangelically good, we should study to please them; and in whatsoever may be for their good, temporal, spiritual, or eternal: and <p>to edification: of our neighbour, brother, and Christian friend, for the establishment of his peace, the increase of his spiritual light, and the building of him up in his most holy faith; and also of the whole community, or church, to which each belong, whose peace and edification should be consulted, and everything done, which may promote and secure it; and among which this is one, every man to please his neighbour, in things lawful and laudable. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/romans/15.htm">Geneva Study Bible</a></div><span class="cverse2">Let every one of us please <i>his</i> neighbour for <i>his</i> <span class="cverse3">{b}</span> good to edification.</span><p>(b) For his profit and edification.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/meyer/romans/15.htm">Meyer's NT Commentary</a></div><a href="/romans/15-2.htm" title="Let every one of us please his neighbor for his good to edification.">Romans 15:2</a>. After <span class="greekheb">ἕκαστος</span> Elz. has <span class="greekheb">γάρ</span>, against decisive witnesses.<span class="p"><br /><br /></span><a href="/romans/15-4.htm" title="For whatever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.">Romans 15:4</a>. Instead of the second <span class="greekheb">προεγράφη</span>, B C D E F G <span class="greekheb">א</span>*, 67** 80, most VSS., and several Fathers have <span class="greekheb">ἐγράφη</span>. Approved by Griesb., adopted by Lachm., Tisch., Fritzsche. Rightly; the compound is an intentional or mechanical repetition.<span class="p"><br /><br /></span>Not so strongly attested (though by A B C* L <span class="greekheb">א</span>) is the <span class="greekheb">διά</span> repeated before <span class="greekheb">τῆς παρακλ</span>. in Griesb., Lachm., Tisch. 8, which, since the article again follows, became easily added.<span class="p"><br /><br /></span><a href="/romans/15-7.htm" title="Why receive you one another, as Christ also received us to the glory of God.">Romans 15:7</a>. <span class="greekheb">ὑμᾶς</span>] Elz.: <span class="greekheb">ἡμᾶς</span>, against A C D** E F G L <span class="greekheb">א</span>, min., most VSS., and several Fathers. A correct gloss, indicating the reference of <span class="greekheb">ὑμᾶς</span> to the Jewish and Gentile Christians.<span class="p"><br /><br /></span><a href="/romans/15-8.htm" title="Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers:">Romans 15:8</a>. <span class="greekheb">γάρ</span>] approved by Griesb., adopted also by Lachm. and Tisch. But Elz. and Fritzsche have <span class="greekheb">δέ</span>; against which the evidence is decisive. Moreover, <span class="greekheb">λέγω δέ</span> is the customary form with Paul for more precise explanation, and hence also slipped in here.<span class="p"><br /><br /></span><span class="greekheb">γεγενῆσθαι</span>) Lachm: <span class="greekheb">γενέσθαι</span>, according to B C* D* F G, Arm. Ath. But how readily one of the two syllables <span class="greekheb">ΓΕ</span> might be passed over, and then the familiar (comp. also <a href="/galatians/4-4.htm" title="But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law,">Galatians 4:4</a>) <span class="greekheb">γενέσθαι</span> would be produced!<span class="p"><br /><br /></span><a href="/romans/15-11.htm" title="And again, Praise the Lord, all you Gentiles; and laud him, all you people.">Romans 15:11</a>. After <span class="greekheb">πάλιν</span> Lachm. has <span class="greekheb">λέγει</span>, according to B D E F G, 1, and several VSS.; manifestly an addition in accordance with <a href="/romans/15-10.htm" title="And again he said, Rejoice, you Gentiles, with his people.">Romans 15:10</a>.<span class="p"><br /><br /></span><span class="greekheb">ἐπαινέσατε</span>] Lachm. and Tisch.: <span class="greekheb">ἐπαινεσάτωσαν</span>, according to A B C D E <span class="greekheb">א</span>, 39, Chrys. ms. Dam. Both readings are also found in the LXX., and may be borrowed thence. The circumstance that after <span class="greekheb">αἰνεῖτε</span> the form <span class="greekheb">ἐπαινέσατε</span>, as more conformable, readily offered itself, speaks in favour of <span class="greekheb">ἐπαινεσάτωσαν</span>.<span class="p"><br /><br /></span><a href="/romans/15-15.htm" title="Nevertheless, brothers, I have written the more boldly to you in some sort, as putting you in mind, because of the grace that is given to me of God,">Romans 15:15</a>. <span class="greekheb">ἀδελφοί</span>] is wanting indeed in A B C <span class="greekheb">א</span>*, Copt. Aeth. Cyr. Chrys. Ruf. Aug. (omitted by Lachm. and Tisch. 8), and stands in 3, 108, after <span class="greekheb">μέρους</span>; but why should it have been added? On the other hand, its omission was readily suggested, since it had just appeared for the first time in <a href="/romans/15-14.htm" title="And I myself also am persuaded of you, my brothers, that you also are full of goodness, filled with all knowledge, able also to admonish one another.">Romans 15:14</a>, and since it seemed simply to stand in the way of the connection of <span class="greekheb">ἀπὸ μέρ</span>.; hence also that transposition in 3, 108.<span class="p"><br /><br /></span><a href="/romans/15-17.htm" title="I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.">Romans 15:17</a>. <span class="greekheb">καύχησιν</span>] Rightly Lachm. and Tisch.: <span class="greekheb">τὴν καύχησιν</span>. The reference of the preponderantly attested article was not understood.<span class="p"><br /><br /></span><a href="/romans/15-19.htm" title="Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about to Illyricum, I have fully preached the gospel of Christ.">Romans 15:19</a>. <span class="greekheb">ἁγίου</span>] So A C D E F G, min., and most VSS. and Fathers. Adopted also by Griesb., Lachm., and Scholz. But Elz. (so also Matth., Fritzsche, Tisch. 8), in accordance with <span class="greekheb">א</span> and D** LP, most min., Syr. Chrys., and others, has <span class="greekheb">Θεοῦ</span>. In B, Pel. Vigil, there is merely <span class="greekheb">πνεύματος</span>. So Tisch. 7. Since there is absolutely no reason why <span class="greekheb">ἁγ</span>. or <span class="greekheb">Θεοῦ</span> should have been omitted or altered, probably the simple <span class="greekheb">πνεύματος</span> is the original, which was only variously glossed by <span class="greekheb">ἁγ</span>. and <span class="greekheb">Θεοῦ</span>.<span class="p"><br /><br /></span><a href="/romans/15-20.htm" title="Yes, so have I strived to preach the gospel, not where Christ was named, lest I should build on another man's foundation:">Romans 15:20</a>. <span class="greekheb">φιλοτιμούμενον</span>] Lachm.: <span class="greekheb">φιλοτιμοῦμαι</span>, according to B D* F G P. To facilitate the construction.<span class="p"><br /><br /></span><a href="/romans/15-22.htm" title="For which cause also I have been much hindered from coming to you.">Romans 15:22</a>. <span class="greekheb">τὰ πολλά</span>] B D E F G: <span class="greekheb">πολλάκις</span>, so Lachm. An interpretation in accordance with <a href="/romans/1-13.htm" title="Now I would not have you ignorant, brothers, that oftentimes I purposed to come to you, (but was let till now,) that I might have some fruit among you also, even as among other Gentiles.">Romans 1:13</a>.<span class="p"><br /><br /></span><a href="/romans/15-23.htm" title="But now having no more place in these parts, and having a great desire these many years to come to you;">Romans 15:23</a>. <span class="greekheb">πολλῶν</span>] Tisch. 7 : <span class="greekheb">ἱκανῶν</span>, according to B C, 37, 59, 71, Dam. A modifying gloss, according to an expression peculiarly well known from the book of Acts.<span class="p"><br /><br /></span><a href="/romans/15-24.htm" title="Whenever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.">Romans 15:24</a>. After <span class="greekheb">Σπανίαν</span> Elz. and Tisch. 7 have <span class="greekheb">ἐλεύσομαι πρὸς ὑμᾶς</span>, which is omitted by Griesb., Lachm., and Tisch 8. A contrast to <a href="/romans/15-22.htm" title="For which cause also I have been much hindered from coming to you.">Romans 15:22</a>, written at the side, and then introduced, but rejected by all uncials except L <span class="greekheb">א</span>**, and by all VSS. except Syr. p.; attested, however, among the Fathers by Theodoret, Theophylact, and Oecumenius, and preserved in nearly all the cursives. This old interpolation occasioned the insertion of an illustrative <span class="greekheb">γάρ</span> after <span class="greekheb">ἐλπίζω</span> (so Elz., Tisch., and also Lachm.), the presence of which also in principal witnesses (as A B C <span class="greekheb">א</span>), in which <span class="greekheb">ἐλεύς</span>. <span class="greekheb">πρ</span>. <span class="greekheb">ὑμ</span>. is wanting, does not point to the originality of these words, but only to a very early addition and diffusion of them, so that in fact those witnesses represent only a half-completed critical restoration of the original text, whilst those which omit both (as F G) still contain the original text or a complete purification of the text.<span class="p"><br /><br /></span>Instead of <span class="greekheb">ὑφʼ ὑμῶν</span>, Lachm. and Tisch. 7 have <span class="greekheb">ὑφʼ ὑμῶν</span>, according to D E F G, min., which presents itself as genuine, and is explained by <span class="greekheb">ὑφʼ ὑμῶν</span> on account of the passive. B has <span class="greekheb">ἀπὸ ὑμῶν</span>.<span class="p"><br /><br /></span><a href="/romans/15-29.htm" title="And I am sure that, when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.">Romans 15:29</a>. <span class="greekheb">Χριστοῦ</span>] Elz.: <span class="greekheb">τοῦ εὐαγγελίου τοῦ</span> X., against decisive evidence. A gloss.<span class="p"><br /><br /></span><a href="/romans/15-31.htm" title="That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;">Romans 15:31</a>. <span class="greekheb">διακονία</span>] Lachm: <span class="greekheb">δωροφορία</span>, according to B D* F G, which, however, Paul, considering the delicacy of designation here throughout observed, can hardly have written; it appears to be an explanation.<span class="p"><br /><br /></span>The repetition of <span class="greekheb">ἵνα</span> before <span class="greekheb">ἡ διακ</span>. (in Elz.) is, according to A B C D* F G <span class="greekheb">א</span>*, 80, justly also omitted by Lachm. and Tisch.<span class="p"><br /><br /></span>Instead of <span class="greekheb">ἡ εἰς</span> Lachm. has <span class="greekheb">ἡ ἐν</span>, according to B D* F G, 213. Both prepositions are suitable to the sense; but the omission of the article in the majority of witnesses enables us to perceive how <span class="greekheb">ἡ ἐν</span> arose. This omission, namely, carried with it the alteration of <span class="greekheb">εἰς</span> into <span class="greekheb">ἐν</span> (66, Chrys. really have merely <span class="greekheb">ἐν</span>), and then <span class="greekheb">ἡ ἐν</span> arose through an only partial critical restoration.<span class="p"><br /><br /></span><a href="/romans/15-32.htm" title="That I may come to you with joy by the will of God, and may with you be refreshed.">Romans 15:32</a>. <span class="greekheb">ἔλθω</span>] A C <span class="greekheb">א</span>*, Copt. Arm. Ruf.: <span class="greekheb">ἔλθων</span> with omission of the subsequent <span class="greekheb">καί</span>. Too weakly supported; an emendation of style, yet adopted by Tisch. 8.<span class="p"><br /><br /></span>Instead of <span class="greekheb">Θεοῦ</span>, B has <span class="greekheb">κυρίου Ἰησοῦ</span> (so Lachm); D E F G, It.: <span class="greekheb">Χριστοῦ Ἰησοῦ</span>; <span class="greekheb">א</span>*: <span class="greekheb">Ἰησοῦ Χρ</span>. But the apostle never says <span class="greekheb">διὰ θελήμ</span>. <span class="greekheb">Χριστοῦ</span>, but always <span class="greekheb">τ</span>. <span class="greekheb">θ Θεοῦ</span> (comp. <a href="/romans/1-10.htm" title="Making request, if by any means now at length I might have a prosperous journey by the will of God to come to you.">Romans 1:10</a>; <a href="/1_corinthians/1-1.htm" title="Paul called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,">1 Corinthians 1:1</a>; <a href="/2_corinthians/1-1.htm" title="Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to the church of God which is at Corinth, with all the saints which are in all Achaia:">2 Corinthians 1:1</a>; <a href="/2_corinthians/8-5.htm" title="And this they did, not as we hoped, but first gave their own selves to the Lord, and to us by the will of God.">2 Corinthians 8:5</a>, et al .), as throughout he uses <span class="greekheb">θελήμα</span> constantly of God , when there is mention of His omnipotence or gracious will; where said of Christ, the <span class="greekheb">θελήμα</span> is for him only the moral will (<a href="/ephesians/5-17.htm" title="Why be you not unwise, but understanding what the will of the Lord is.">Ephesians 5:17</a>). Hence those readings are to be regarded as unsuitable glosses after <a href="/context/romans/15-29.htm" title="And I am sure that, when I come to you, I shall come in the fullness of the blessing of the gospel of Christ....">Romans 15:29-30</a>.<span class="p"><br /><br /></span><span class="greekheb">καὶ συναναπ</span>. <span class="greekheb">ὑμῖν</span>] has been omitted by Lachm. on the authority of B only, in which he is followed by Buttmann. From <a href="/romans/1-12.htm" title="That is, that I may be comforted together with you by the mutual faith both of you and me.">Romans 1:12</a> <span class="greekheb">συμπαρακληθῆναι</span> would have been employed as an addition, and not <span class="greekheb">συναναπ</span>.; D E have <span class="greekheb">ἀναψύξω μεθʼ ὑμῶν</span> (<a href="/2_timothy/1-16.htm" title="The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:">2 Timothy 1:16</a>).<span class="p"><br /><br /></span><a href="/romans/15-33.htm" title="Now the God of peace be with you all. Amen.">Romans 15:33</a>. The omission of the <span class="greekheb">ἀμήν</span> (bracketed by Lachm.) is too weakly attested.<span class="p"><br /><br /></span><a href="/romans/15-2.htm" title="Let every one of us please his neighbor for his good to edification.">Romans 15:2</a>. <span class="greekheb">εἰς τὸ ἀγαθ</span>.] <span class="ital">for his benefit</span>. Comp. <a href="/1_corinthians/10-33.htm" title="Even as I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.">1 Corinthians 10:33</a>; <a href="/1_thessalonians/2-4.htm" title="But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which tries our hearts.">1 Thessalonians 2:4</a>. A more special definition thereof is <span class="greekheb">πρὸς οἰκοδομήν</span>, <span class="ital">in order to build up</span>, to produce Christian perfection (in him). See on <a href="/romans/14-19.htm" title="Let us therefore follow after the things which make for peace, and things with which one may edify another.">Romans 14:19</a>. According to Fritzsche, <span class="greekheb">εἰς τὸ ἀγαθ</span>. is <span class="ital">in respect of what is good</span>, whereby immoral men-pleasing is excluded. But its exclusion is understood of itself, and is also implied in <span class="greekheb">πρὸς οἰκοδομήν</span>. On the interchange of <span class="greekheb">εἰς</span> and <span class="greekheb">πρός</span>, comp. <a href="/context/romans/3-25.htm" title="Whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;...">Romans 3:25-26</a>.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/egt/romans/15.htm">Expositor's Greek Testament</a></div><a href="/romans/15-2.htm" title="Let every one of us please his neighbor for his good to edification.">Romans 15:2</a>. <span class="greekheb">τῷ πλησίον ἀρεσκέτω</span>: this rule is qualified by <span class="greekheb">εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν</span>. Without such qualification it is “men-pleasing” (<a href="/galatians/1-10.htm" title="For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.">Galatians 1:10</a>) and inconsistent with fidelity to Christ. <span class="ital">Cf.</span> <a href="/1_corinthians/10-33.htm" title="Even as I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.">1 Corinthians 10:33</a>, where Paul presents himself as an example of the conduct he here commends. For <span class="greekheb">εἰς</span> and <span class="greekheb">πρὸς</span> in this verse <span class="ital">cf.</span> chap. <a href="/romans/3-25.htm" title="Whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;">Romans 3:25</a> f. According to Gifford <span class="greekheb">εἰς</span> marks the “aim”—the advantage or benefit of our neighbour—and <span class="greekheb">πρὸς</span> the standard of reference; the only “good” for a Christian is to be “built up” in his Christian character.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/cambridge/romans/15.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">2</span>. <span class="ital">for his good to edification</span>] These words taken together perfectly define the principle of Christian <span class="ital">complaisance</span>. Cp. <a href="/1_corinthians/10-33.htm" title="Even as I please all men in all things, not seeking my own profit, but the profit of many, that they may be saved.">1 Corinthians 10:33</a>, and contrast <a href="/galatians/1-10.htm" title="For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.">Galatians 1:10</a>, where St Paul treats the case of radically false doctrine, not, as here, a question of secondary practice.—“<span class="ital">Edification:</span>”—see on <a href="/romans/14-19.htm" title="Let us therefore follow after the things which make for peace, and things with which one may edify another.">Romans 14:19</a>. The Christian’s aim in “pleasing his neighbour” was to be the harmony, advance, and strength, of the “blessed company of the faithful” as a united aggregate.<span class="p"><br /><br /></span><div class="vheading2"><a href="/commentaries/bengel/romans/15.htm">Bengel's Gnomen</a></div><a href="/romans/15-2.htm" title="Let every one of us please his neighbor for his good to edification.">Romans 15:2</a>. <span class="greekheb">Εἰς τὸ ἀγαθὸν</span>, <span class="greekheb">πρός οἰκοδομὴν</span>, <span class="ital">for good, to edification</span>) <span class="greekheb">εἰς</span>, <span class="ital">unto</span>, denotes the internal end, in respect of God; <span class="greekheb">πρὸς</span>, <span class="ital">to</span>, the external end, in respect of our neighbour. <span class="ital">Good</span>, the genus; <span class="ital">edification</span>, the species.<span class="p"><br /><br /></span>Romans 15:2<div class="vheading2">Links</div><a href="/interlinear/romans/15-2.htm">Romans 15:2 Interlinear</a><br /><a href="/texts/romans/15-2.htm">Romans 15:2 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/romans/15-2.htm">Romans 15:2 NIV</a><br /><a href="/nlt/romans/15-2.htm">Romans 15:2 NLT</a><br /><a href="/esv/romans/15-2.htm">Romans 15:2 ESV</a><br /><a href="/nasb/romans/15-2.htm">Romans 15:2 NASB</a><br /><a href="/kjv/romans/15-2.htm">Romans 15:2 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/romans/15-2.htm">Romans 15:2 Bible Apps</a><br /><a href="/romans/15-2.htm">Romans 15:2 Parallel</a><br /><a href="http://bibliaparalela.com/romans/15-2.htm">Romans 15:2 Biblia Paralela</a><br /><a href="http://holybible.com.cn/romans/15-2.htm">Romans 15:2 Chinese Bible</a><br /><a href="http://saintebible.com/romans/15-2.htm">Romans 15:2 French Bible</a><br /><a href="http://bibeltext.com/romans/15-2.htm">Romans 15:2 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../romans/15-1.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Romans 15:1"><img src="/left.png" name="lft" border="0" alt="Romans 15:1" /></a></div><div id="right"><a href="../romans/15-3.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Romans 15:3"><img src="/right.png" name="rght" border="0" alt="Romans 15:3" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>