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[151] <span class="greekheb">Δὲ</span>, [<span class="ital">on the other hand</span>] <span class="ital">but</span>) [This is in antithesis to <span class="ital">Happy—Sin</span>, last ch. <a href="/context/romans/15-22.htm" title="For which cause also I have been much hindered from coming to you....">Romans 15:22-23</a>]. There is great danger, and we are only kept guarded by the power of God; <span class="ital">but</span> we ought [owe that debt to others] to watch over [pay attention to] one another.—<span class="greekheb">ἡμεῖς</span>) <span class="ital">we</span>. He counts himself also in common with others a debtor, as an apostle, and as an apostle of the Gentiles.—<span class="greekheb">οἱ δυνατοὶ</span>, <span class="ital">the strong</span>) comp. <a href="/galatians/6-1.htm" title="Brothers, if a man be overtaken in a fault, you which are spiritual, restore such an one in the spirit of meekness; considering yourself, lest you also be tempted.">Galatians 6:1</a>, note.—<span class="greekheb">βαστάζειν</span>, <span class="ital">to bear</span>) It is indeed a burden.—<span class="greekheb">ἀρέσκειν</span>) <span class="greekheb">Ἀρεσκω</span>, <span class="ital">I am anxious to please</span>. He who is anxious to please himself, is indifferent about pleasing another, and pays little respect to his conscience. This is a Metonymy of the antecedent for the consequent [end.]<span class="p"><br /><br /></span>[151] <span class="greekheb">Ὀφείλομεν</span>, <span class="ital">we ought</span>) for Christ’s sake, ver. 3.—V. g.<span class="p"><br /><br /></span><A name="2"></a> <div class="versenum"><a href="/romans/15-2.htm">Romans 15:2</a></div><div class="verse">Let every one of us please <i>his</i> neighbour for <i>his</i> good to edification.</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><A name="3"></a> <div class="versenum"><a href="/romans/15-3.htm">Romans 15:3</a></div><div class="verse">For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.</div><a href="/romans/15-3.htm" title="For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached you fell on me.">Romans 15:3</a>. <span class="greekheb">Ὁ Χριστὸς</span>, <span class="ital">Christ</span>) who alone was truly <span class="greekheb">δυνατὸς</span>, <span class="ital">strong</span>, comp. <a href="/romans/15-1.htm" title="We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.">Romans 15:1</a> with ch. 5 and 6: <span class="greekheb">δυνατοὶ</span> <span class="ital">strong</span>, <span class="greekheb">ἀσθενεῖς</span> weak.—<span class="greekheb">οὐχ ἑαυτῷ</span>, <span class="ital">not Himself</span>) Admirable <span class="greekheb">συγκατάβασις</span>, condescension! Not Himself but us, <a href="/context/romans/15-7.htm" title="Why receive you one another, as Christ also received us to the glory of God....">Romans 15:7-8</a>; <a href="/psalms/69-32.htm" title="The humble shall see this, and be glad: and your heart shall live that seek God.">Psalm 69:32</a> : Christ procured <span class="greekheb">ἀρέσκειαν</span>, <span class="ital">what is well-pleasing</span> to God for those, who <span class="ital">see</span> and <span class="ital">are glad</span> [Referring to <a href="/psalms/69-32.htm" title="The humble shall see this, and be glad: and your heart shall live that seek God.">Psalm 69:32</a>, which see].—<span class="greekheb">ἀλλὰ</span>) <span class="ital">but</span>, viz., He took that upon Himself, which is written.—<span class="greekheb">γέγραπται</span>, <span class="ital">it is written</span>) <a href="/psalms/69-10.htm" title="When I wept, and chastened my soul with fasting, that was to my reproach.">Psalm 69:10</a>, with which comp. <a href="/context/romans/15-11.htm" title="And again, Praise the Lord, all you Gentiles; and laud him, all you people....">Romans 15:11-12</a>, in the latter hemistich of either, it matters not which.—<span class="greekheb">οἱ</span>—<span class="greekheb">ἐμὲ</span>) So the LXX.—<span class="greekheb">ἐπέπεσον</span>, <span class="ital">fell on</span>) By right Christ might have borne Himself as God, and have enjoyed Divine honours, but He did not use His right, for our sakes, <a href="/philippians/2-6.htm" title="Who, being in the form of God, thought it not robbery to be equal with God:">Php 2:6</a>. He indeed thoroughly felt the reproaches, which wicked men cast upon God, with that sorrow, which they ought to have felt, who gave utterance to them; and He Himself bore and expiated those reproaches as patiently, as if He Himself had been the guilty person. His whole sufferings are here intended; He at that time performed the <span class="ital">office of a minister</span> [a servant], <a href="/matthew/20-28.htm" title="Even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Matthew 20:28</a>. [<span class="ital">At that time, He did not please Himself, but He interposed Himself, in order that in respect to</span> [in the case of] <span class="ital">all who had dishonoured</span> GOD, GOD <span class="ital">might receive what was well-pleasing</span> [“caperet beneplacitum.” Or rather, <span class="ital">that God might</span> by the atonement, <span class="ital">be enabled to exercise good-will</span> consistently with justice]. <span class="ital">It behoved Him to endure many things with patience</span>, <a href="/romans/15-1.htm" title="We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.">Romans 15:1</a>; <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>.—V. g.]<span class="p"><br /><br /></span><A name="4"></a> <div class="versenum"><a href="/romans/15-4.htm">Romans 15:4</a></div><div class="verse">For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.</div><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>. <span class="greekheb">Γὰρ</span>, <span class="ital">for</span>) This assigns the reason for the quotation just made.—<span class="greekheb">προεγράφη</span>) <span class="ital">were written before</span> the time of the New Testament; as was that, which is quoted, <a href="/romans/15-3.htm" title="For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached you fell on me.">Romans 15:3</a>, as having been written concerning Christ.—<span class="greekheb">ἡμετέραν</span>) <span class="ital">our</span>, or of us believers in the New Testament, ch. <a href="/romans/4-24.htm" title="But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;">Romans 4:24</a>; <a href="/1_corinthians/10-11.htm" title="Now all these things happened to them for ensamples: and they are written for our admonition, on whom the ends of the world are come.">1 Corinthians 10:11</a>.—<span class="greekheb">ὑπομονῆς</span>, <span class="ital">patience</span>) of which Christ afforded an example, <span class="ital">not pleasing Himself</span>.—<span class="greekheb">καὶ</span>) a hendiadys [end.], the <span class="ital">comfort</span> [paraclesis] of the Scriptures leads us to <span class="ital">patience</span>. A summary of the ends [the main aim] of sacred Scripture.—<span class="greekheb">παρακλήσεως</span>, <span class="ital">comfort</span>) which holds the middle place between <span class="ital">patience</span> and <span class="ital">hope;</span> ch. <a href="/romans/5-4.htm" title="And patience, experience; and experience, hope:">Romans 5:4</a>. There is <span class="ital">comfort</span> [<span class="ital">paraclesis</span>, consolation], when the soul re-echoes the sentiment, <span class="ital">thou art</span> <span class="greekheb">δόκιμος</span> [Comp. the Gr. <a href="/james/1-3.htm" title="Knowing this, that the trying of your faith works patience.">Jam 1:3</a>; <a href="/james/1-12.htm" title="Blessed is the man that endures temptation: for when he is tried, he shall receive the crown of life, which the Lord has promised to them that love him.">Jam 1:12</a>] <span class="ital">approved</span>. <a href="/2_corinthians/1-6.htm" title="And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.">2 Corinthians 1:6</a>.—<span class="greekheb">τῶν γραφῶν</span>, <span class="ital">of the Scriptures</span>) It is in the plural, and corresponds with <span class="ital">whatsoever</span>. [The Scriptures <span class="ital">testify of Christ, and teach us by His example, what we should do or what we should leave undone</span>.—V. g.]—<span class="greekheb">τὴν ἐλπίδα</span>, <span class="ital">the hope</span>) The article must not be overlooked, comp. on <span class="ital">patience</span> and <span class="ital">hope</span>, ch. <a href="/romans/5-4.htm" title="And patience, experience; and experience, hope:">Romans 5:4</a>, on <span class="ital">hope</span>, <a href="/context/romans/15-12.htm" title="And again, Esaias said, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust....">Romans 15:12-13</a>. For from this mention of <span class="ital">patience</span> and <span class="ital">comfort</span> the fifth verse is deduced, and from the mentioning of <span class="ital">hope</span> the thirteenth verse.—<span class="greekheb">ἔχωμεν</span>, <span class="ital">may have</span>) The former part of this verse treats of the use of the whole Scripture, the latter principally of the use of the Saying quoted at <a href="/romans/15-3.htm" title="For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached you fell on me.">Romans 15:3</a>. Hence comes the twofold prayer, <a href="/romans/15-5.htm" title="Now the God of patience and consolation grant you to be like minded one toward another according to Christ Jesus:">Romans 15:5</a>; <a href="/romans/15-13.htm" title="Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost.">Romans 15:13</a>, suitable to the approaching conclusion.<span class="p"><br /><br /></span><A name="5"></a> <div class="versenum"><a href="/romans/15-5.htm">Romans 15:5</a></div><div class="verse">Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:</div><a href="/romans/15-5.htm" title="Now the God of patience and consolation grant you to be like minded one toward another according to Christ Jesus:">Romans 15:5</a>. <span class="greekheb">Θεὸς τὴς ὑπομονῆς καὶ παρακλήσεως</span>, <span class="ital">The God of patience and consolation</span>) So, the <span class="ital">God of hope</span>, <a href="/romans/15-13.htm" title="Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost.">Romans 15:13</a>, <span class="ital">the God of peace</span>, <a href="/romans/15-33.htm" title="Now the God of peace be with you all. Amen.">Romans 15:33</a>. Titles from the thing, which is treated of. Elsewhere, <span class="ital">the God of glory, the God of order, the God of the living, the God of heaven</span>.—<span class="greekheb">τῆς παρακλήσεως</span>—<span class="greekheb">τὸ αὐτὸ φρονεῖν</span>—<span class="greekheb">κατὰ</span>) So plainly, <a href="/context/philippians/2-1.htm" title="If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,...">Php 2:1-2</a>.<span class="p"><br /><br /></span><A name="6"></a> <div class="versenum"><a href="/romans/15-6.htm">Romans 15:6</a></div><div class="verse">That ye may with one mind <i>and</i> one mouth glorify God, even the Father of our Lord Jesus Christ.</div><a href="/romans/15-6.htm" title="That you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.">Romans 15:6</a>.[152] <span class="greekheb">Ὁμοθυμαδὸν</span>, <span class="ital">with one mind</span>) with one believing mind.—<span class="greekheb">στόματι</span>, <span class="ital">with the mouth</span>) confessing.—<span class="greekheb">δοξάζητε</span>, <span class="ital">ye may glorify</span>) Ye Jews and Gentiles, <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>; <a href="/romans/15-9.htm" title="And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to you among the Gentiles, and sing to your name.">Romans 15:9</a>.—<span class="greekheb">τὸν Θεὸν καὶ πατέρα τοῦ Κυρίου ἠμῶν Ἰησοῦ Χριστοῦ</span>, <span class="ital">the God and Father of our Lord Jesus Christ</span>) a frequent appellation, <a href="/2_corinthians/1-3.htm" title="Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;">2 Corinthians 1:3</a>; <a href="/2_corinthians/11-31.htm" title="The God and Father of our Lord Jesus Christ, which is blessed for ever more, knows that I lie not.">2 Corinthians 11:31</a>; <a href="/ephesians/1-3.htm" title="Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ:">Ephesians 1:3</a>; <a href="/colossians/1-3.htm" title=" We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,">Colossians 1:3</a>; <a href="/1_peter/1-3.htm" title="Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy has begotten us again to a lively hope by the resurrection of Jesus Christ from the dead,">1 Peter 1:3</a>. It is to be resolved in this manner: <span class="ital">The God of our Lord</span>, etc., <a href="/ephesians/1-17.htm" title="That the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of him:">Ephesians 1:17</a>, and <span class="ital">the Father of our Lord</span>, etc., instead of what men of old said, <span class="ital">God the Creator and the Lord of heaven</span> and earth, <a href="/psalms/124-8.htm" title="Our help is in the name of the LORD, who made heaven and earth.">Psalm 124:8</a>, and <span class="ital">the God of Abraham and Isaac and Jacob</span>, thereby subscribing [signifying their assent] to the faith of these believers. So elsewhere <span class="ital">God and our Father</span>, <a href="/galatians/1-4.htm" title="Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:">Galatians 1:4</a>. Christ has a double relationship to God and the Father, as compared with us; we also have a double relationship, through Christ, <a href="/john/20-17.htm" title="Jesus said to her, Touch me not; for I am not yet ascended to my Father: but go to my brothers, and say to them, I ascend to my Father, and your Father; and to my God, and your God.">John 20:17</a>.<span class="p"><br /><br /></span>[152] <span class="greekheb">Τὸ αὐτὸ φρονεῖν</span>, <span class="ital">to think alike</span>) Patience and comfort promote harmony. He who disagrees with himself shows himself very morose to others. Harmony is founded in Christ Jesus, as full hope is subsequently founded in the Holy Spirit, ver. 13.—V. g.<span class="p"><br /><br /></span><A name="7"></a> <div class="versenum"><a href="/romans/15-7.htm">Romans 15:7</a></div><div class="verse">Wherefore receive ye one another, as Christ also received us to the glory of God.</div><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>, <span class="ital">you</span>[153]) who were formerly weak, Jews and Greeks without distinction.—<span class="greekheb">εἰς δόξαν Θεοῦ</span>, <span class="ital">to the glory of God</span>) It is construed with <span class="ital">received</span>, comp. <a href="/romans/15-6.htm" title="That you may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.">Romans 15:6</a>; <a href="/context/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 15:8-9</a>.<span class="p"><br /><br /></span>[153] ACD corrected later, G<span class="ital">g</span> Vulg. read <span class="greekheb">ὑμᾶς</span>. Rec. Text reads <span class="greekheb">ἡμᾶς</span> with BD early corrected, <span class="ital">f</span>.—ED.<span class="p"><br /><br /></span><A name="8"></a> <div class="versenum"><a href="/romans/15-8.htm">Romans 15:8</a></div><div class="verse">Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises <i>made</i> unto the fathers:</div><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">Λέγω δὲ</span>, <span class="ital">Now I say</span>) By this verse the preceding clause concerning Christ is explained.—<span class="greekheb">Χριστὸν Ιησοῦν</span>.) Others say, <span class="greekheb">Ιησοῦν Χριστὸν</span>.[154] Those, who have omitted the name Jesus in this passage, seem to have had respect to <a href="/romans/15-3.htm" title="For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached you fell on me.">Romans 15:3</a>; <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>. The nomenclature, <span class="ital">Jesus Christ</span>, and <span class="ital">Christ Jesus</span>, ought not to be considered as promiscuously used. <span class="ital">Jesus</span> is the name, <span class="ital">Christ</span> the surname. The former was first made known to the Jews, the latter to the Gentiles. Therefore he is called <span class="ital">Jesus Christ</span> according to the natural and common order of the words; but when He is called <span class="ital">Christ Jesus</span>, by inverting the order of the words, peculiar reference is made to the office of Christ, with somewhat of a more solemn design. And this is especially suitable to the present passage. Sometimes in one place, both arrangements of the words prevail, <a href="/context/romans/15-5.htm" title="Now the God of patience and consolation grant you to be like minded one toward another according to Christ Jesus:...">Romans 15:5-6</a>; <a href="/galatians/2-16.htm" title="Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.">Galatians 2:16</a>, note; <a href="/context/1_timothy/1-15.htm" title="This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief....">1 Timothy 1:15-16</a>; <a href="/context/1_timothy/6-13.htm" title="I give you charge in the sight of God, who vivifies all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;...">1 Timothy 6:13-14</a>; <a href="/context/2_timothy/1-9.htm" title="Who has saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,...">2 Timothy 1:9-10</a>. See also <a href="/1_corinthians/3-11.htm" title="For other foundation can no man lay than that is laid, which is Jesus Christ.">1 Corinthians 3:11</a>; with which comp. <a href="/1_timothy/2-5.htm" title="For there is one God, and one mediator between God and men, the man Christ Jesus;">1 Timothy 2:5</a>.—<span class="greekheb">διάκονον</span>, <span class="ital">a minister</span>) a suitable appellation; comp. <a href="/romans/15-3.htm" title="For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached you fell on me.">Romans 15:3</a>; <a href="/matthew/20-28.htm" title="Even as the Son of man came not to be ministered to, but to minister, and to give his life a ransom for many.">Matthew 20:28</a>. [<span class="ital">Remarkable humiliation! Here indeed there was need</span> of patience, <a href="/context/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 15:4-5</a>.—V. g.]—Moreover, Jesus Christ became the <span class="ital">minister</span> of the Father for the salvation of the circumcision. Christ was subservient to the will of the Father: the Father devoted Him for the salvation of many, whence the Genitive, <span class="ital">of circumcision</span>, has the same meaning as in <a href="/context/galatians/2-7.htm" title="But contrariwise, when they saw that the gospel of the uncircumcision was committed to me, as the gospel of the circumcision was to Peter;...">Galatians 2:7-8</a>. Presently after, <span class="ital">reigning</span> is ascribed to this minister, <a href="/romans/15-12.htm" title="And again, Esaias said, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.">Romans 15:12</a>. But this appellation (<span class="ital">minister</span>) is not repeated in the next verse, for the calling of the Gentiles coheres with His state of exaltation;—it is accordingly said there, <span class="ital">that they might glorify</span>, for greater thanksgiving is rendered by the Gentiles,[155] than by the circumcision.—<span class="greekheb">περιτομῆς</span>, <span class="ital">of the circumcision</span>) that is, of Israel.—<span class="greekheb">πατέρων</span>, <span class="ital">of the fathers</span>) The Genitive here contains the emphasis of the sentence, <a href="/matthew/15-26.htm" title="But he answered and said, It is not meet to take the children's bread, and to cast it to dogs.">Matthew 15:26</a>.<span class="p"><br /><br /></span>[154] ABC read <span class="greekheb">Χριστὸν</span> only. But D(<span class="greekheb">Λ</span>)G<span class="ital">fg</span> and both Syr. Versions and Rec. Text <span class="greekheb">Ἰησοῦν Χριστὸν</span>.—ED.<span class="p"><br /><br /></span>[155] Naturally so: Because they have received grace extraordinarily, they being but as the <span class="ital">wild</span> olive graffed in on the <span class="ital">elect</span> stock, Israel.—ED.<span class="p"><br /><br /></span><A name="9"></a> <div class="versenum"><a href="/romans/15-9.htm">Romans 15:9</a></div><div class="verse">And that the Gentiles might glorify God for <i>his</i> mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.</div><a href="/romans/15-9.htm" title="And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to you among the Gentiles, and sing to your name.">Romans 15:9</a>. <span class="greekheb">Διὰ</span>—<span class="greekheb">ἔθνεσι</span>—<span class="greekheb">ψαλῶ</span>) <a href="/psalms/18-50.htm" title="Great deliverance gives he to his king; and shows mercy to his anointed, to David, and to his seed for ever more.">Psalm 18:50</a>, LXX., <span class="greekheb">διὰ</span>—<span class="greekheb">ἔθνεσι</span>, <span class="greekheb">Κύριε</span>—<span class="greekheb">ψαλῶ</span>.—<span class="greekheb">ἐξομολογήσομαι</span>, <span class="ital">I will confess</span>) Paul says that the Gentiles do that, which Christ declares in the Psalm, that He will do; in fact, Christ is doing this among [or rather, <span class="ital">in the person of</span>] the Gentiles, <a href="/hebrews/2-12.htm" title="Saying, I will declare your name to my brothers, in the middle of the church will I sing praise to you.">Hebrews 2:12</a>, where Paul quotes Psalms 22, as here Psalms 18 is quoted. In Psalms 22. Christ announces the name of the Lord to His brethren; in Psalms 18. He confesses to the Lord among [or <span class="ital">in the person of</span>] the Gentiles, and the Gentiles confess to Him in [the person of] Christ. Afterwards in Psalms 117 the Jews invite all tribes and all nations; <span class="greekheb">לאם </span>signifies a multitude, and <span class="greekheb">עם </span>a political community.—<span class="greekheb">ψαλῶ</span>, I will sing) The Gentiles sing and praise, because they have obtained mercy, Heb. <span class="greekheb">אזמרה</span>, using the organ.<span class="p"><br /><br /></span><A name="10"></a> <div class="versenum"><a href="/romans/15-10.htm">Romans 15:10</a></div><div class="verse">And again he saith, Rejoice, ye Gentiles, with his people.</div><a href="/romans/15-10.htm" title="And again he said, Rejoice, you Gentiles, with his people.">Romans 15:10</a>. <span class="greekheb">Λέγει</span>) viz., <span class="greekheb">ὁ λέγων</span>.—<span class="greekheb">εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ</span>) So the LXX., <a href="/deuteronomy/32-43.htm" title="Rejoice, O you nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful to his land, and to his people.">Deuteronomy 32:43</a>. Comp. <a href="/psalms/67-5.htm" title="Let the people praise you, O God; let all the people praise you.">Psalm 67:5</a>, <span class="ital">the nations in the earth</span>. The Imperative, put by apostrophe,[156] is equivalent to a categorical indicative, for the promise was not made to the Gentiles.—<span class="greekheb"><span class="bld"><span class="ital">ΜΕΤᾺ</span></span></span>, <span class="ital">with</span>) The Gentiles were not His people;—this is mercy [<a href="/romans/15-9.htm" title="And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to you among the Gentiles, and sing to your name.">Romans 15:9</a>], because they are admitted notwithstanding.<span class="p"><br /><br /></span>[156] See Appendix. When the discourse is suddenly turned from what it began with and directed to some other person, present or absent.<span class="p"><br /><br /></span><A name="11"></a> <div class="versenum"><a href="/romans/15-11.htm">Romans 15:11</a></div><div class="verse">And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.</div><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>. <span class="greekheb">Αἰνεῖτε</span>—<span class="greekheb">καὶ ἐπαινέσατε</span>) <a href="/psalms/117-1.htm" title="O praise the LORD, all you nations: praise him, all you people.">Psalm 117:1</a>, LXX., <span class="greekheb">αἰνεῖτε</span>—<span class="greekheb">ἐπαινέσατε</span>.<span class="p"><br /><br /></span><A name="12"></a> <div class="versenum"><a href="/romans/15-12.htm">Romans 15:12</a></div><div class="verse">And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.</div><a href="/romans/15-12.htm" title="And again, Esaias said, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.">Romans 15:12</a>.[157] <span class="greekheb">Ἡσαΐας</span>, <span class="ital">Isaiah</span>) Three sayings had been quoted without the name of Moses and David; he now mentions the name of Isaiah, of whose book the <span class="ital">Haphtara</span> (The portion publicly read in the synagogue) with this Saying, is read on the eighth day of the Passover, at that time of the year, at which this epistle seems to have been written.—<span class="greekheb">ἔσται ἡ</span>—<span class="greekheb">καὶ ὁ</span>—<span class="greekheb">ἐπʼ αὐτῷ</span>—) <a href="/isaiah/11-10.htm" title="And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.">Isaiah 11:10</a>, LXX. <span class="greekheb">καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ</span>—<span class="greekheb">ὁ</span>—<span class="greekheb">ἐπʼ αὐτὸν</span>.—<span class="greekheb">ἡ ῥίζα</span>, <span class="ital">the root</span>) Christ is elsewhere called the <span class="ital">root of David</span>, <a href="/revelation/22-16.htm" title="I Jesus have sent my angel to testify to you these things in the churches. I am the root and the offspring of David, and the bright and morning star.">Revelation 22:16</a>; but, if we compare this passage taken from the passage in Isaiah quoted above with <a href="/romans/15-1.htm" title="We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.">Romans 15:1</a>, He is called the <span class="ital">root of Jesse</span>. The descent of kings and of the Messiah from His house was divinely appointed to Jesse in His own name, before it was so in the name of David, and that descent might have been expected even from another son of Jesse, <a href="/1_samuel/16-7.htm" title="But the LORD said to Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD sees not as man sees; for man looks on the outward appearance, but the LORD looks on the heart.">1 Samuel 16:7</a>. But David was king, not Jesse; and the kingdom of Christ was in some measure hereditary from David, <a href="/luke/1-32.htm" title="He shall be great, and shall be called the Son of the Highest: and the Lord God shall give to him the throne of his father David:">Luke 1:32</a>, in respect of the Jews, but not in respect of the Gentiles. He is therefore called here, not the <span class="ital">root of David</span>, but, that which was next to it, the <span class="ital">root of Jesse</span>. The Messiah, who was to descend from Jesse, had been promised neither entirely to him, nor to the Gentiles: and yet He was bestowed on both. Those things, however, which immediately precede, where He is called the <span class="ital">root of Jesse</span>, and the passage, <a href="/1_samuel/16-7.htm" title="But the LORD said to Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD sees not as man sees; for man looks on the outward appearance, but the LORD looks on the heart.">1 Samuel 16:7</a>, where it is said of the first-born son of Jesse, <span class="ital">I have refused him</span>, testify that the Messiah was divinely appointed to Jesse.—<span class="greekheb">ὁ ἀνιστάμενος</span>) So the LXX. interpreted the word of Isaiah, <span class="greekheb">נם</span>, <span class="ital">a banner</span>: There is a pleasant antithesis: the root is in the lowest place; the banner rises on high [to the greatest height], so as to be seen even by the remotest nations.—<span class="greekheb"><span class="bld"><span class="ital">ἘΛΠΙΟῦΣΙΝ</span></span></span>, <span class="ital">shall hope</span>, [<span class="ital">trust</span>]) Divine worship is implied here as due to Christ even in His human nature. The Gentiles formerly had no ‘hope,’ <a href="/ephesians/2-12.htm" title="That at that time you were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:">Ephesians 2:12</a>.<span class="p"><br /><br /></span>[157] <span class="greekheb">Αἰνεῖτε</span>, <span class="ital">praise ye</span>) on account of grace and truth. For these things follow in the Psalm, where Israel cries aloud to the Gentiles.—V. g.<span class="p"><br /><br /></span><A name="13"></a> <div class="versenum"><a href="/romans/15-13.htm">Romans 15:13</a></div><div class="verse">Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.</div><a href="/romans/15-13.htm" title="Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost.">Romans 15:13</a>. <span class="greekheb">Ἐλπίδος</span>, <span class="ital">of hope</span>] Comp. <span class="ital">they shall hope</span>, in the preceding verse and immediately after, <span class="ital">in hope. The God of hope</span>, a name glorious to God; a name heretofore unknown to the Gentiles. For Hope had been one of their false divinities, whose temple, Livy mentions in the 21st book of his history, was struck with lightning, and, again in the 24th book, was burnt with fire.—<span class="greekheb">χαρᾶς καὶ εἰρήνης</span>, <span class="ital">with joy and peace</span>) We may look back to ch. <a href="/romans/14-17.htm" title="For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.">Romans 14:17</a>. Concerning <span class="ital">joy</span> comp. <a href="/romans/15-10.htm" title="And again he said, Rejoice, you Gentiles, with his people.">Romans 15:10</a>, <span class="ital">Rejoice ye;</span> concerning <span class="ital">peace</span>, ibid. <span class="ital">with</span> [His people].—<span class="greekheb">ἐν δυνάμει</span>) construed with <span class="greekheb">περισσεύειν</span>.<span class="p"><br /><br /></span><A name="14"></a> <div class="versenum"><a href="/romans/15-14.htm">Romans 15:14</a></div><div class="verse">And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.</div><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>. <span class="greekheb">Ἀδελφοί μου</span>, <span class="ital">my brethren</span>) As one street often conducts men going out of a large city through several gates, so the conclusion of this epistle is manifold. The first begins with this verse; the second with ch. <a href="/romans/16-1.htm" title="I commend to you Phebe our sister, which is a servant of the church which is at Cenchrea:">Romans 16:1</a>; the third with <a href="/romans/16-17.htm" title="Now I beseech you, brothers, mark them which cause divisions and offenses contrary to the doctrine which you have learned; and avoid them.">Romans 16:17</a>; the fourth with <a href="/romans/16-21.htm" title="Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.">Romans 16:21</a>; and the fifth with <a href="/romans/16-25.htm" title="Now to him that is of power to establish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,">Romans 16:25</a>.—<span class="greekheb">καὶ αὐτὸς ἐγὼ</span>, <span class="ital">I myself also</span>) not merely others, hold this opinion of you, ch. <a href="/romans/1-8.htm" title="First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.">Romans 1:8</a>.—<span class="greekheb">καὶ αὐτοὶ</span>, <span class="ital">you yourselves</span> also) even without any admonition of mine.—<span class="greekheb">δυνάμενοι</span>, <span class="ital">who are able</span>) By this very declaration he exhorts them to exercise that ability.—<span class="greekheb">καὶ ἀλλήλους</span>, <span class="ital">also one another</span>) not merely that every one should be his own monitor; comp. <a href="/2_timothy/2-2.htm" title="And the things that you have heard of me among many witnesses, the same commit you to faithful men, who shall be able to teach others also.">2 Timothy 2:2</a>.—<span class="greekheb">νουθετεῖν</span>, <span class="ital">to admonish</span>) He points to this ability, [viz. such as consists in this] that a man may be <span class="greekheb">μεστὸς</span>, <span class="ital">full of goodness, full</span> from the new creation itself; <span class="ital">filled</span> (<span class="greekheb">πεπληρωμενος</span>) <span class="ital">with all knowledge, filled</span>, viz. by daily exercise; in the understanding and the will. So, <span class="ital">goodness and knowledge</span> are joined, <a href="/context/1_peter/3-6.htm" title="Even as Sara obeyed Abraham, calling him lord: whose daughters you are, as long as you do well, and are not afraid with any amazement....">1 Peter 3:6-7</a>, and the former is especially recommended to women, the latter to men. <span class="greekheb">Γνῶσις</span>, is properly <span class="ital">knowledge;</span> and such <span class="ital">knowledge</span>, as shows respect to the weaker vessel, obtains the name of <span class="ital">moderation</span>, yet it is in reality <span class="ital">knowledge</span>.<span class="p"><br /><br /></span><A name="15"></a> <div class="versenum"><a href="/romans/15-15.htm">Romans 15:15</a></div><div class="verse">Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,</div><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">Τολμηρότερον</span>, <span class="ital">more boldly</span>) That is, I have acted somewhat boldly in writing to you, who are unknown to me, when I should rather have gone to you in person. He says, that the degree of <span class="ital">boldness</span> on his part consisted in the very fact of writing at all, not in the manner of writing. <span class="greekheb">Διὰ</span>, <span class="ital">because of</span>, depends on, <span class="ital">I have written</span>.—<span class="greekheb">ἀπὸ μέρους</span>, <span class="ital">in part</span>) [<span class="ital">in some sort</span>, Engl. V.] He uses this phrase from modesty, and does not assume to himself the whole office of teaching, but only one part of it, that of <span class="ital">admonition</span>, and that not entirely; for he subjoins <span class="greekheb">ἐπαναμιμνήσκων</span> with <span class="greekheb">ὡς</span>, <span class="ital">as</span>, before it; he does not say simply, <span class="greekheb">ἀναμιμνήσκων</span>, <span class="ital">putting you in mind</span>, but <span class="greekheb">ἐπαν</span>.<span class="p"><br /><br /></span><A name="16"></a> <div class="versenum"><a href="/romans/15-16.htm">Romans 15:16</a></div><div class="verse">That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.</div><a href="/romans/15-16.htm" title="That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.">Romans 15:16</a>. <span class="greekheb">Λειτουργὸν</span>, <span class="greekheb">ἱερουργοῦντα</span>, <span class="greekheb">προσφορὰ</span>) This is allegorical. Jesus is the priest; Paul the servant of the priest; the Gentiles themselves are the <span class="ital">oblation:</span> ch. <a href="/romans/12-1.htm" title="I beseech you therefore, brothers, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.">Romans 12:1</a>; <a href="/isaiah/60-7.htm" title="All the flocks of Kedar shall be gathered together to you, the rams of Nebaioth shall minister to you: they shall come up with acceptance on my altar, and I will glorify the house of my glory.">Isaiah 60:7</a>; <a href="/isaiah/66-20.htm" title="And they shall bring all your brothers for an offering to the LORD out of all nations on horses, and in chariots, and in litters, and on mules, and on swift beasts, to my holy mountain Jerusalem, said the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.">Isaiah 66:20</a> : and that oblation is very <span class="ital">acceptable</span>, because it is <span class="ital">sanctified</span> (<a href="/john/17-19.htm" title="And for their sakes I sanctify myself, that they also might be sanctified through the truth.">John 17:19</a>), along with [as well as] its gifts [<span class="ital">i.e.</span> their contribution to the saints at Jerusalem is also <span class="ital">acceptable</span>, <a href="/romans/15-26.htm" title="For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.">Romans 15:26</a>], <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">ἐν πνεύματι ἁγίῳ</span>, <span class="ital">in the Holy Spirit</span>) whom the Gentiles receive by the Gospel of God.<span class="p"><br /><br /></span><A name="17"></a> <div class="versenum"><a href="/romans/15-17.htm">Romans 15:17</a></div><div class="verse">I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.</div><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>, <span class="ital">glorying</span>) Paul had a large heart; so he says at <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="ital">more boldly</span>, and <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>, “I have strived <span class="ital">ambitiously</span>,” <span class="greekheb">φιλοτιμούμενον</span>.—<span class="greekheb">ἐν Χριστῷ Ἰησοῦ</span>, <span class="ital">in Christ Jesus</span>) This is explained in the following verse. My glorying with respect to those things, which pertain to God, has been made to rest [rests] in Christ Jesus.—<span class="greekheb">τὰ πρὸς Θεὸν</span>, <span class="ital">in those things, which</span> pertain <span class="ital">to God</span>) Paul makes this limitation; otherwise he was poor and an outcast in the world, <a href="/1_corinthians/4-9.htm" title="For I think that God has set forth us the apostles last, as it were appointed to death: for we are made a spectacle to the world, and to angels, and to men.">1 Corinthians 4:9</a>, etc.<span class="p"><br /><br /></span><A name="18"></a> <div class="versenum"><a href="/romans/15-18.htm">Romans 15:18</a></div><div class="verse">For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,</div><a href="/romans/15-18.htm" title="For I will not dare to speak of any of those things which Christ has not worked by me, to make the Gentiles obedient, by word and deed,">Romans 15:18</a>. <span class="greekheb">Οὐ γὰρ τολμήσω</span>, <span class="ital">for I will not dare</span>) That is, my mind shrinks [from speaking of the things wrought by me] when unaccompanied with [except when accompanied with] Divine influence.—<span class="greekheb">λαλεῖν τι</span>, <span class="ital">to speak anything</span>) to mention anything, that I have accomplished, or rather, to preach the doctrine of the Gospel, for the expression is abbreviated, in this manner; I <span class="ital">will not dare to speak any</span> (or do any) of those things <span class="ital">which Christ</span> (would <span class="ital">not</span> speak, or) <span class="ital">do by me;</span> for, <span class="ital">by word and deed</span>, follows. The Inspiration [Theopneustia] of Paul is here marked: <a href="/2_corinthians/13-3.htm" title="Since you seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.">2 Corinthians 13:3</a>.<span class="p"><br /><br /></span><A name="19"></a> <div class="versenum"><a href="/romans/15-19.htm">Romans 15:19</a></div><div class="verse">Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.</div><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">Ἐν δυνάμει σημείων καὶ τεράτων</span>, [Engl. V. <span class="ital">through mighty</span>] <span class="ital">in the power of signs and wonders</span>) This expression should be referred to, <span class="ital">by deed</span>.—<span class="greekheb">ἐν δυνάμει πνεύματος Θεοῦ</span>, [<span class="ital">by</span>] <span class="ital">in the power of the Spirit of God</span>) This should be referred to, <span class="ital">by word</span>. We have here a gradation, [ascending climax]: for he attributes more to the Spirit of God, than to the signs.—<span class="greekheb">ἀπὸ</span>—<span class="greekheb">μέχρι</span>, <span class="ital">from—unto</span>) A large tract of country.—<span class="greekheb">Ἰλλυρικοῦ</span>, Illyricum) of which Dalmatia is a part; <a href="/2_timothy/4-10.htm" title="For Demas has forsaken me, having loved this present world, and is departed to Thessalonica; Crescens to Galatia, Titus to Dalmatia.">2 Timothy 4:10</a>.—<span class="greekheb">τὸ εὐαγγέλιον</span>, <span class="ital">the Gospel</span>) the office of preaching the Gospel.<span class="p"><br /><br /></span><A name="20"></a> <div class="versenum"><a href="/romans/15-20.htm">Romans 15:20</a></div><div class="verse">Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:</div><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">Δὲ</span>, <span class="ital">moreover</span> [<span class="ital">yea</span>, Engl. V.]) He gives the reason for taking those regions under his own care.—<span class="greekheb">φιλοτιμούμενον</span>) The Accusative absolute, in the neuter gender,[158] the same as <span class="greekheb">ἀρξάμενον</span>, <a href="/luke/24-47.htm" title="And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.">Luke 24:47</a>.[159]—<span class="greekheb">οὐχ ὅπου</span>, <span class="ital">not where</span>) This is more emphatic, than if he had said, <span class="ital">where not;</span> for he intimates, that he had as it were avoided those places, where Christ had been already known. So <a href="/colossians/2-1.htm" title=" For I would that you knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;">Colossians 2:1</a>; <a href="/galatians/1-22.htm" title="And was unknown by face to the churches of Judaea which were in Christ:">Galatians 1:22</a>. Paul is said to have been ‘unknown’ to those, who had previously received the faith.—<span class="greekheb">ἀλλότριον</span>, <span class="ital">another man’s</span>) Paul here does not term Christ Himself the foundation, but the work of others in preaching the Gospel of Christ.<span class="p"><br /><br /></span>[158] <span class="ital">It being the object of my ambition</span>. But Engl. V. takes it mascul., <span class="ital">I have strived</span>.—ED.<span class="p"><br /><br /></span>[159] But the oldest authorities read <span class="greekheb">ἀρξάμενοι</span>.—ED.<span class="p"><br /><br /></span><A name="21"></a> <div class="versenum"><a href="/romans/15-21.htm">Romans 15:21</a></div><div class="verse">But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.</div><a href="/romans/15-21.htm" title="But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.">Romans 15:21</a>. <span class="greekheb">Οἷς</span>—<span class="greekheb">συνήσουσι</span>) <a href="/isaiah/52-15.htm" title="So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.">Isaiah 52:15</a>. So plainly the LXX.<span class="p"><br /><br /></span><A name="22"></a> <div class="versenum"><a href="/romans/15-22.htm">Romans 15:22</a></div><div class="verse">For which cause also I have been much hindered from coming to you.</div><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">Πρὸς ὑμᾶς</span>, <span class="ital">to you</span>) as persons, to whom the name of Christ was now no longer unknown.<span class="p"><br /><br /></span><A name="23"></a> <div class="versenum"><a href="/romans/15-23.htm">Romans 15:23</a></div><div class="verse">But now having no more place in these parts, and having a great desire these many years to come unto you;</div><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">Κλίμασι</span>, <span class="ital">regions</span>) This term is applied in contradistinction to the political divisions of the world; for the Gospel does not usually follow such divisions; even the fruit of the Reformation at a very early period had an existence beyond Germany.—<span class="greekheb">ἐπιποθίαν ἔχων</span>) This signifies something more than <span class="greekheb">ἐπιποθῶν</span>.[160]<span class="p"><br /><br /></span>[160] The former implies a <span class="ital">lasting state</span> of mind: the latter, <span class="ital">a feeling for the time being</span>.—ED.<span class="p"><br /><br /></span><A name="24"></a> <div class="versenum"><a href="/romans/15-24.htm">Romans 15:24</a></div><div class="verse">Whensoever 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 <i>company</i>.</div><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>. <span class="greekheb">Ὡς ἐὰν</span>) <span class="greekheb">Ὡς</span> is the principal particle; <span class="greekheb">ἐὰν</span>, <span class="ital">soever</span>,[161] <span class="greekheb">παρέλκει</span>, is redundant, <span class="ital">in whatsoever manner, at whatsoever time, and by whatsoever route</span>.—<span class="greekheb">εἰς τὴν Σπανίαν</span>, <span class="ital">into Spain</span>) where the Gospel was not yet preached.—<span class="greekheb">διαπορευόμενος</span>, <span class="ital">passing through on my journey</span>) because the foundation of the faith was already laid at Rome.—<span class="greekheb">προπεμφθῆναι</span>, <span class="ital">to be brought on my way</span>) The passive voice with a reciprocal signification, that is, to leave or commit himself to their care to be escorted by them on his journey; he writes familiarly to the brethren whom he had not yet seen, as though by virtue of right [as if his claim on them were matter of right].—<span class="greekheb">ὑμῶν</span>, <span class="ital">you</span>) He speaks modestly. The Romans were rather likely to have reason to be <span class="ital">filled</span> (to be <span class="ital">fully gratified</span>) with Paul’s company.—<span class="greekheb">ἀπὸ μέρους</span>, <span class="ital">in some measure</span>) He intimates to them, that he would not however be so long at Rome, as he wished; or else, that it is Christ, and not believers, with whom believers should be <span class="ital">perfectly</span> filled.<span class="p"><br /><br /></span>[161] But the oldest MSS. have <span class="greekheb">ἄν</span>, viz. ABCD(<span class="greekheb">Λ</span>)G.—ED.<span class="p"><br /><br /></span><A name="25"></a> <div class="versenum"><a href="/romans/15-25.htm">Romans 15:25</a></div><div class="verse">But now I go unto Jerusalem to minister unto the saints.</div><a href="/romans/15-25.htm" title="But now I go to Jerusalem to minister to the saints.">Romans 15:25</a>. <span class="greekheb">Διακονῶν</span>, <span class="ital">ministering</span>) after the example of Christ, <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">τοῖς ἁγίοις</span>, <span class="ital">to the saints</span>) See note at <a href="/acts/20-32.htm" title="And now, brothers, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.">Acts 20:32</a>.<span class="p"><br /><br /></span><A name="26"></a> <div class="versenum"><a href="/romans/15-26.htm">Romans 15:26</a></div><div class="verse">For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.</div><a href="/romans/15-26.htm" title="For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.">Romans 15:26</a>. <span class="greekheb">Μακεδονία καὶ ʼ Αχαΐα</span>, <span class="ital">Macedonia and Achaia</span>) From this expression the time, at which the epistle was written, may be gathered, <a href="/acts/19-21.htm" title="After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.">Acts 19:21</a>.—<span class="greekheb">Κοινωνίαν</span>, <span class="ital">an act of communion</span>, or <span class="ital">communication</span> [<span class="ital">a contribution</span>]) A term of description [applied to their gift of brotherly love] honourable and exceedingly just.—<span class="greekheb">τῶν ἁγίων</span>, <span class="ital">of the saints</span>) He does not say, <span class="ital">poor saints</span> (Gr. <span class="ital">the poor among the saints</span>). Therefore not all the <span class="ital">saints</span> were <span class="ital">poor</span>. Therefore the community of goods had now ceased at Jerusalem, after the death of Ananias and Sapphira, and after the persecution, <a href="/acts/8-1.htm" title="And Saul was consenting to his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.">Acts 8:1</a>.<span class="p"><br /><br /></span><A name="27"></a> <div class="versenum"><a href="/romans/15-27.htm">Romans 15:27</a></div><div class="verse">It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.</div><a href="/romans/15-27.htm" title="It has pleased them truly; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things.">Romans 15:27</a>. <span class="greekheb">Εὐδόκησαν γὰρ</span>, <span class="ital">for they have been pleased</span>) supply, <span class="ital">I say</span>, comp. the beginning of the preceding verse. <span class="ital">Pleased</span>, and <span class="ital">debt</span>, are twice mentioned.—<span class="greekheb">καὶ</span>, <span class="ital">and</span>) Liberty and necessity in good works are one and the same [found together].—<span class="greekheb">εἰ γὰρ</span>, <span class="ital">for if</span>) This mode of reasoning applies also to the Romans; he therefore mildly invites and admonishes them, in this epilogue of the epistle, to contribute: comp. ch. <a href="/romans/12-13.htm" title="Distributing to the necessity of saints; given to hospitality.">Romans 12:13</a>.—<span class="greekheb">ὀφειλουσι</span>, <span class="ital">they owe it</span>) by virtue of the debt of brotherly kindness, <a href="/2_corinthians/9-7.htm" title="Every man according as he purposes in his heart, so let him give; not grudgingly, or of necessity: for God loves a cheerful giver.">2 Corinthians 9:7</a>.—<span class="greekheb">λειτουργῆσαι</span>, <span class="ital">to minister</span>) The inferior <span class="ital">ministers</span> to the superior.<span class="p"><br /><br /></span><A name="28"></a> <div class="versenum"><a href="/romans/15-28.htm">Romans 15:28</a></div><div class="verse">When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.</div><a href="/romans/15-28.htm" title="When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.">Romans 15:28</a>. <span class="greekheb">Ἐπιτελέσας καὶ σφραγισάμενος</span>) Words nearly related to each other, <a href="/2_kings/22-4.htm" title="Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the door have gathered of the people:">2 Kings 22:4</a>, <span class="greekheb">וְיַתֵּס אֶת־הַכֶּסֶף</span>, LXX., <span class="greekheb">καὶ σφράγισον τὸ ἀργύριον</span>, and seal the silver. Paul finished this first; nothing interrupted him, how eager soever he might be as to other objects, <a href="/acts/19-21.htm" title="After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome.">Acts 19:21</a>. <span class="greekheb">σφραγισάμενος</span>, as soon as I shall have sealed, not only that they might perceive the good faith of him, who delivered it, but that they might also be confirmed in spiritual communion. <span class="greekheb">ἀπελεύσομαι</span>, I will go away) even though I may never be about to return from Spain. This is the force of the compound verb.—<span class="greekheb">Σπανίαν</span>, Spain) Paul does not seem to have reached Spain. A holy purpose often exists in the minds of godly men, which, although it is not fulfilled, is nevertheless precious [in God’s eyes], <a href="/2_samuel/7-2.htm" title="That the king said to Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwells within curtains.">2 Samuel 7:2</a>; <a href="/2_samuel/7-4.htm" title="And it came to pass that night, that the word of the LORD came to Nathan, saying,">2 Samuel 7:4</a>.<span class="p"><br /><br /></span><A name="29"></a> <div class="versenum"><a href="/romans/15-29.htm">Romans 15:29</a></div><div class="verse">And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.</div><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">Πληρώματι</span>, <span class="ital">in the fulness</span>) comp. <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>. There is a real parallelism in the <span class="ital">fulness</span> of the Gospel, both intensive and extensive.[162]—<span class="greekheb">εὐλογίας</span>, <span class="ital">of the blessing</span>) which is conspicuous [such <span class="ital">fulness of blessing</span> as it is conspicuously seen to possess] both at Jerusalem and Rome.—<span class="greekheb">τοῦ εὐαγγελίου</span>) Some have omitted this word: The cause of the omission is easy to be perceived, viz. from the recurrence of <span class="greekheb">τοῦ</span>.[163]<span class="p"><br /><br /></span>[162] That is, the internal fulness, and the expansive capabilities of the Gospel externally, have a real correspondence.—ED.<span class="p"><br /><br /></span>[163] Either S. R. D. Foertschius in Progr. to this passage, or S. R. D. Ernesti in his review of the Program, affirms, that Bengel was satisfied with the omission of this word, see Bibl. th. T. V. p. 474, but this is a mistake. The margin of both editions (where the sign <span class="greekheb">δ</span> had marked an omission instead of a reading less certain) may be compared, s. pl., also the German Version which expresses the words <span class="ital">des Evangelii</span> without a parenthesis.—(E. B.)<span class="p"><br /><br /></span>The <span class="greekheb">τοῦ</span> alluded to by Beng. as <span class="ital">recurring</span> refers to Rec. Text <span class="greekheb">τοῦ εὐαγγελίου τοῦ</span>, which reading is supported by both Syr. Versions and Vulg. (later MSS.) But ABCD(<span class="greekheb">Λ</span>)G Cod. Amiat. (the oldest MS.) of Vulg. Memph. <span class="ital">fg</span> Versions omit the three words.—ED.<span class="p"><br /><br /></span><A name="30"></a> <div class="versenum"><a href="/romans/15-30.htm">Romans 15:30</a></div><div class="verse">Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in <i>your</i> prayers to God for me;</div><a href="/romans/15-30.htm" title="Now I beseech you, brothers, for the Lord Jesus Christ's sake, and for the love of the Spirit, that you strive together with me in your prayers to God for me;">Romans 15:30</a>. <span class="greekheb">Κυρίου</span>, <span class="ital">Lord</span>) He exhorts them by the <span class="ital">name of the</span> Lord; comp. <span class="ital">by</span> [<span class="ital">for</span>] <span class="ital">the love</span>, immediately after.—<span class="greekheb">ἀγάπης</span>, <span class="ital">love</span>) The love of the Spirit is most widely extended; it brings home [it makes a matter of interest] to thee, even what might seem to belong to another.—<span class="greekheb">συναγωνίζεσθαί μοι</span>, <span class="ital">to strive with me</span>) He himself must pray, who wishes others to pray with him, <a href="/acts/8-24.htm" title="Then answered Simon, and said, Pray you to the LORD for me, that none of these things which you have spoken come on me.">Acts 8:24</a>; <a href="/acts/8-22.htm" title="Repent therefore of this your wickedness, and pray God, if perhaps the thought of your heart may be forgiven you.">Acts 8:22</a>. Prayer is a <span class="ital">striving</span>, or <span class="ital">contest</span>, especially when men resist. Paul is the only one of the apostles, who asks for himself the prayers of believers. He does this moreover generally at the conclusion of his epistles, but not indiscriminately so in all. For he does not so write to those, whom he treats as sons, with the dignity of a father, or even with severity, for example, Timothy, Titus, the Corinthians, the Galatians, as he does to those, whom he treats as his equals with the deferential regard of a brother, for example, the Thessalonians, Ephesians, Colossians (with whom he had not been), and therefore so also the Romans and likewise the Hebrews. It [the request for their prayers] is introduced with great elegance at <a href="/2_corinthians/1-11.htm" title="You also helping together by prayer for us, that for the gift bestowed on us by the means of many persons thanks may be given by many on our behalf.">2 Corinthians 1:11</a>; <a href="/philippians/1-19.htm" title="For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,">Php 1:19</a>; <a href="/philemon/1-22.htm" title="But with prepare me also a lodging: for I trust that through your prayers I shall be given to you.">Philemon 1:22</a>.<span class="p"><br /><br /></span><A name="31"></a> <div class="versenum"><a href="/romans/15-31.htm">Romans 15:31</a></div><div class="verse">That I may be delivered from them that do not believe in Judaea; and that my service which <i>I have</i> for Jerusalem may be accepted of the saints;</div><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">Καὶ ἵνα</span>, <span class="ital">and that</span>) This is also an important matter.—<span class="greekheb">εὐπρόσδεκτος</span>, <span class="ital">accepted</span>) that the Jews and Gentiles may be united in the closest bonds of love. The liberality of the Gentiles, which was shown for the sake of the name of Jesus, afforded to the Jews an argument for the truth and efficacy of the Christian faith, and for lawful communion with the Gentiles, <a href="/2_corinthians/9-13.htm" title="Whiles by the experiment of this ministration they glorify God for your professed subjection to the gospel of Christ, and for your liberal distribution to them, and to all men;">2 Corinthians 9:13</a>.<span class="p"><br /><br /></span><A name="32"></a> <div class="versenum"><a href="/romans/15-32.htm">Romans 15:32</a></div><div class="verse">That I may come unto you with joy by the will of God, and may with you be refreshed.</div><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">Ἐν χαρᾷ ἔλθω</span>, <span class="ital">that I may come to you with joy</span>) <span class="ital">I may come</span>, has respect to the former part of <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>, and, <span class="ital">with joy</span>, to the latter.<span class="p"><br /><br /></span><A name="33"></a> <div class="versenum"><a href="/romans/15-33.htm">Romans 15:33</a></div><div class="verse">Now the God of peace <i>be</i> with you all. Amen.</div><a href="/romans/15-33.htm" title="Now the God of peace be with you all. Amen.">Romans 15:33</a>. <span class="greekheb">Ὁ Θεὸς τῆς εἰρήνης</span>, <span class="ital">the God of peace</span>) A gradation in reference to <a href="/romans/15-5.htm" title="Now the God of patience and consolation grant you to be like minded one toward another according to Christ Jesus:">Romans 15:5</a>; <a href="/romans/15-13.htm" title="Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost.">Romans 15:13</a> : <span class="ital">The God of patience, hope;</span> so, <span class="ital">the God of love and peace</span>, <a href="/2_corinthians/13-11.htm" title="Finally, brothers, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you.">2 Corinthians 13:11</a>, <span class="ital">The God of peace</span>, ch. <a href="/romans/16-20.htm" title="And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.">Romans 16:20</a>; <a href="/1_corinthians/14-33.htm" title="For God is not the author of confusion, but of peace, as in all churches of the saints.">1 Corinthians 14:33</a>; <a href="/philippians/4-9.htm" title="Those things, which you have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.">Php 4:9</a>; <a href="/1_thessalonians/5-23.htm" title="And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless to the coming of our Lord Jesus Christ.">1 Thessalonians 5:23</a>; <a href="/hebrews/13-20.htm" title="Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,">Hebrews 13:20</a>[164]<span class="p"><br /><br /></span>[164] <span class="greekheb">Ἀμὴν</span>, the Greek transcribers loved to add the final <span class="ital">Amen</span> from its very frequent use, not to say, in doxologies only, which have <span class="ital">Amen</span> in Ps. 41:14, <a href="/psalms/72-19.htm" title="And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.">Psalm 72:19</a>, etc., but in prayers and at the conclusions of books.—<span class="ital">Not. crit</span>.<span class="p"><br /><br /></span>AG<span class="ital">g</span> omit <span class="greekheb">ἀμήν</span>. B (judging from its silence), CD(<span class="greekheb">Λ</span>)<span class="ital">f</span> Vulg. have it. Tischend. therefore supports it. Lachm. brackets it.—ED.<span class="p"><br /><br /></span><div id="botbox"><div class="padbot"><div align="center">Gnomon of the New Testament by Johann Bengel<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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