Romans 15:14-33

SECOND DIVISION

THE CALLING OF THE APOSTLE TO A UNIVERSAL APOSTLESHIP, AND HIS CONSEQUENT RELATION TO THE ROMAN CHURCH, AS THE POINT OF DEPARTURE FOR HIS UNIVERSAL APOSTLESHIP IN THE WEST

Romans 15:14-33

14And I myself also am persuaded of you, my brethren, [Now I am persuaded, my brethren, even I myself, concerning you,] that ye also [yourselves] are full of goodness, filled with all knowledge, able also to admonish one another.2215Nevertheless, brethren, I have written the more boldly unto you [Howbeit, I have written more boldly23 unto you, brethren]24 in some sort [measure], as puttingyou in mind, because of the grace that is given to me of God, 16That I should be the [a] minister of Jesus Christ [Christ Jesus]25 to the Gentiles, ministering the gospel of God, that the offering up [offering] of the Gentiles mightbe acceptable, being sanctified by [ἐν, in] the Holy Ghost. 17I have therefore whereof I may glory [I have therefore my boasting]26 through Jesus Christ [inChrist Jesus] in those things which pertain to God.27 18For I will not dare to speak of any of those things which Christ hath not wrought [did not work] by [through] me, to make the Gentiles obedient [in order to the obedience of the19Gentiles], by word and deed, Through mighty [In the power of] signs and wonders, by [in] the power of the Spirit of God [Holy Spirit];28 so that from Jerusalem, and round about unto [as far as] Illyricum, I have fully preached thegospel of Christ. [;] 20Yea, so have I strived [Yet on this wise making it my ambition]29 to preach the gospel, not where Christ was [already] named, lest Ishould [that I might not] build upon another man’s foundation: 21But as it is written,30

To whom he was not spoken of, they [They to whom no tidings of him came] shall see:And they that have not heard shall understand.

22For which cause also I have been much [for the most part]31 hindered fromcoming to you. 23But now having no more [no more having] place in these parts, and having a great desire these many years [having these many years a longing]to come unto you; 24Whensoever I take my journey into Spain, I will come to you [omit I will come to you]:32 for33 I trust to see you in my journey [as I pass through], and to be brought on my way thitherward [to be sent forward thither] by34 you, if first I be somewhat [in some measure] filled with your company.

25But now I go unto Jerusalem to minister [ministering] unto the saints. 26For it hath pleased them of Macedonia and Achaia [Macedonia and Achaia thought it good] to make a certain contribution for the poor [among the] saints which are at Jerusalem. 27It hath pleased them verily [For they thought it good]; and their debtors they are. For if the Gentiles have been made partakers of [have shared in] their spiritual things, their duty is [they owe it] also to minister unto them in carnal things. 28When therefore I have performed this, and have sealed [i.e., secured] to them this fruit, I will come [return]35 by you29[through your city] into Spain. And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel [omit of the gospel]36 ofChrist. 30Now I beseech you, brethren,37 for the Lord Jesus Christ’s sake [by our Lord Jesus Christ], and for [by] the love of the Spirit, that ye [to] strivetogether with me in your[38] prayers to God for me; 31That I may be delivered from them that do not believe [the disobedient] in Judea; and that my service [ministration][39] which I have [is] for Jerusalem may be accepted of [proveacceptable to] the saints; 32That I may come unto you with [in] joy by the willof God,40 and may with you be refreshed.41 33Now the God of peace be with you all. Amen.42

EXEGETICAL AND CRITICAL

The following section is termed an Epilogue by Tholuck and Meyer. But this view does not correspond with the purpose and construction of the Epistle. The Apostle now comes to the last design of his Epistle, which is, to make Rome the principal station for his missionary labors in the West. See Schott, Der Römerbrief, p. 314, and elsewhere.

Summary.—A. The Apostle explains, almost apologetically, that his addressing the Romans was the result of his call to make the Gentiles, in priestly labor, an acceptable offering to God; and he gives information respecting the general completion of his work in the East (to Illyricum), and the results of the same; Romans 15:14-19.

B. His principle, not to invade the sphere of the labor of others (conduct the very opposite of that of all sectaries). The consequent impediments to his coming to Rome, where Christian congregations already exist. The desire, that nevertheless arose in harmony with his calling, to take this step. His hesitation not being fully removed, he describes his intended visit to Rome as a sojourn to gain strength for his further journey to Spain—that is, to the limits of the West; doubtless in the expectation that the Church will welcome him, and commit itself to his direction; Romans 15:20-24.

C. The last hindrance from his journey to Rome. The mention of the collections a proof of his love for believing Israelites, an expression of the proper conduct of Gentile Christians toward Jewish Christians. A further announcement of his journey through Rome, and of his visit, in the spirit of apostolical refinement. A foreboding reference to the obstructing hostility of the unbelievers in Judea, and a request that the Roman Christians should pray for the fulfilment of his purpose of coming to them; Romans 15:25-33.

A. Romans 15:14-19.

Romans 15:14. Even I myself; αὐτὸς ἐγώ Romans 7:25. He himself, the same, who has admonished them, has also this conviction. Thus he is not in antithesis, to others (Tholuck),43 but he, as the one persuaded, is in antithesis to his admonition. This is favored by the following verse. Fritzsche, De Wette, Philippi [Stuart, Alford], explain similarly.

[Ye also yourselves, καὶ αὐτοί. “Without any exhortation of mine” (Alford).—R.]—Are full of goodness [μεστοί ἐστε ]. In the foregoing section the ἀγαθόν was to be understood particularly of humility and self-denying love, as the key-note of Christ’s feeling; accordingly, it must also here be construed as a substantive. (Meyer: “That ye are also of yourselves very excellent people.”) [Hodge: “Full of kind and conciliatory feelings; or, taking ἀγαθωσύνη in its wider sense, full of virtue, or excellence.” This last is adopted, apparently, from Meyer; it is so wide as to seem almost too complimentary.—R.]

With all knowledge [Γνώσεως. We reject the article, which is found only in א. B.—R.] The Apostle very willingly refers the γνῶσις particularly to the universal destination of Christianity; comp. Eph. i.—Admonish, νουθετεῖν. Strictly, to direct with brotherly feeling. To set the heart right is not a human affair; but when the heart is properly disposed, the νοῦς (or even the head) can be placed right.

Romans 15:15. [Howbeit I have written more boldly unto you, τολμηρότερον δὲ ἒγραψαὑμῖν]. The adjective is used adverbially. Meyer insists upon the comparative sense. [The verb ἒγραψα is the epistolary aorist, I have written; hence the Amer. Bible Union, I wrote, is a slavish following of the rule which makes the Greek aorist equivalent to the English past tense. The authors of that version unfortunately ignore all exceptions.—Brethren, ἀδελφοί. See Textual Note3.—In some measure, ἀπὸ μέρους. This qualifies ἒγραψα: I have written boldly in places (so De Wette, Meyer, Lange); not the adverb: I have written somewhat too boldly (Peshito, Grotius, Hodge). Hence the E. V. does not convey the meaning correctly.—R.] The boldness consists in his having spoken to them as to” His own church, although he is not, strictly speaking, its founder, and refers, for the most part, to chap. xiv. ff. Meyer enumerates, in preference, a number of other passages: Romans 6:12 ff., &c. [viii. 9; Romans 11:17 ff.; Romans 12:3; Romans 13:3 ff.; Romans 14:3 f. Romans 14:10, Romans 14:13, Romans 14:15, Romans 14:20; Romans 15:1.—R.]

As putting you in mind. He can say this in a general sense of the Christian state of development, which he presupposes in them, and, in a special sense, with reference to his many friends in Rome, who were not only his disciples, but also his helpers.

Because of the grace, &c. [διὰ τὴν χάριν, κ.τ.λ.] The following verse explains the sense in which he means this. Because his great and gracious call impels him to go far beyond Rome, he must first of all arrange matters perfectly with them. [The common interpretation: “My apostolic office was the ground and reason of my boldness,” does not exclude the special reference suggested by Dr. Lange.—R.]

Romans 15:16. That I should be a minister [εἰςτὸ εἶναί με λειτουργόν. The purpose of the grace given to him.—R.] The λειτουργός denotes, not only according to the immediate connection, but also according to the character of the whole Epistle., the minister in public worship; Meyer: the sacrificing priest; Hebrews 8:2; Philippians 2:17.

Christ Jesus [χριστοῦ ̓Ιησοῦ. This reading seems most accordant with the context, since the priestly service under Christ, the King, is referred to.—R.] Reiche: Christ is the offering brought; Rückert, very properly, says: Christ is the High-Priest; against which Meyer strangely urges, that this is not an idea of Paul, but of the Epistle to the Hebrews. [De Wette, Meyer, Fritzsche, and Philippi, think that Christ is represented here as Head and King of the Church, which is perhaps preferable.—R.]

Ministering (as a priest in) the gospel of God [ἱερουργοῦντα τὸ εὐαγγέλιον τοῦΘεοῦ. Performing a priestly office with reference to the gospel.—R.] Explanations: 1. The gospel is the offering (Luther). 2. The office of the gospel is his priestly office (Erasmus, Tholuck, &c.). As the law was the basis of the Old Testament cultus, so the gospel is the basis of the New Testament cultus. Hence the meaning is: Explaining, as ministrant to the High-Priest, Christ, the gospel in its liturgical character, and transforming the knowledge of God contained in the gospel into evangelical praise of God (thank-offering); see Romans 1:21. [A slight modification is necessary, if Christ be represented here as King. Estius: “Administrans evangelium a Deo missum hominibus, eoque ministerio velut sacerdotio fungens.”—R.]

The offering of the Gentiles [ἡ προσφορὰ τῶν ἐθνῶν. Genitive of apposition.] Not the offering which the Gentiles bring, but which the Gentiles themselves are (burnt-offerings).

Being sanctified in the Holy Ghost [ἡγιασμένη ἐν πνεύματι ἁγίω̣. Ἐν. seems to be instrumental, and yet may well indicate the element in which they were sanctified, purified.—R.] In the real New Testament mode, not in the merely typical sense of the consecration in the temple.44

Romans 15:17. I have therefore my boasting in Christ Jesus [ἒχω οὖν τὴν καὑχησιν ἐνχριστῷ Ἰησοῦ. See Textual Note5.] We take ἒχω as emphatic, and in connection with the words Christ Jesus. His glorying (the act itself) in his great calling, he, as the minister of Christ, holds within the bounds of the fellowship and Spirit of Christ. [He incidentally opposes any suspicion of his glorying himself, but the main emphasis does not rest on this. De Wette, Alford: “I venture to boast.” In, not through Christ (E. V., Stuart).—R.]

In those things which pertain to God [τὰπρὸς τὸν Θεόν]. According to the context, the restoration of the real worship of God in the world is meant. [Philippi, De Wette, Alford: “My above-named sacerdotal office and ministry.”—R.] Meyer says, however: “My boasting is something which belongs to me in virtue of my connection with Christ, in relation to God’s cause.” Reiche: My glorying consists in my glorying of Christ. [Dr. Hodge mentions another: “I have offerings for God—i. e., Gentile converts.” Too far-fetched.—R.]

Romans 15:18. For I will not dare, &c. [οὐ γὰρτολμήσω, κ.τ.λ.]. The γάρ explains how he meant the foregoing expression in Romans 15:17. But Romans 15:17 refers to Romans 15:16, in proof that he knows that he is placed, as a minister, completely under the direction and operation of the Spirit of Christ, the High-Priest. Thus Paul speaks, and thus John speaks; but modern criticism, on the other hand, boldly maintains the contrary—that Paul corrected the Ebionitic form of Christ, and that then (“pseudo”) John again corrected Paulinism.—The constant purpose was to call the Gentiles to the obedience of faith. Tholuck, and others, here accept a reference to the experiences which Paul had suffered in Corinth from the Judaists. But his purpose is, to show to the Romans that he comes to them simply as an instrument of Christ.

[The emphasis rests on οὐ κατειργάσατο, did not work. Hodge, following Theodoret, and others, places it on Christ, so that the antithesis is what he did, or could do, of himself. But the view taken of the verse by most commentators will appear from Alford’s paraphrase: “I have real ground for glorying (in a legitimate and Christian manner); for I will not (as some false apostles do) allow myself to speak of any of those things which (ὧν for ἐκείνων, ἅ) Christ did not work by me (but by some other) in order to the obedience (subjection to the gospel) of the Gentiles (then, as if the sentence were in the affirmative form, ‘I will only boast of what Christ has veritably done by me toward the obedience of the Gentiles,’ he proceeds) by word and deed.” This last phrase is to be joined with Romans 15:19.—R.]

Romans 15:19. In the power of signs and wonders [ἐν δυνάμει σημείων καὶ τεράτων]. Thus the ἒργον of Paul is explained. Comp. the Acts of the Apostles.—But he refers every thing, word and work, signs and wonders, in a more special sense (in signs the miracle refers to the coming renewed world, and in τέρας to the astonishment of the old world) to the power of the Spirit, the spiritual life in which the Holy Spirit has become one with his spirit.45 These “wonders” are incidentally a confirmation of the accounts of similar import in the Acts of the Apostles, and are therefore very uncomfortable to Baur, and others; comp. 2 Corinthians 12:12.

From Jerusalem. After the intensiveness of his labors, he comes to their extensiveness. Three points must be here observed: (1) From Jerusalem; (2) κύκλω̣; (3) To Illyricum. As for (1), the Apostle has reckoned his stay in Arabia and Damascus among his years of instruction, and not among his years as teacher. Likewise Jerusalem, where he first entered upon his apostolical labors, was not only the starting-point of the mission of all the apostles, but especially of his (see Acts 9:28-29; Acts 22:18.)

Round about [καὶ κύκλω̣]. This does not mean in an are (from Jerusalem by way of Asia Minor, Macedonia, and Greece, to Illyricum; Theodoret, Flacius, and others), but round about;46 in which, indeed, points forming a circle come into consideration, though the expression must not be pressed geographically.

As far as Illyricum [μέχρι τοῦ Ἰλλυρικοῦ]. The later expositors generally regard Illyricum as the terminus (see Tholuck); but Meyer, on the contrary, is of the opinion that this view subjects the Apostle to the suspicion of boasting; and probably, therefore, that he made an excursion into Illyricum, “possibly to the journey narrated in Acts 20:1-3.” But μέχρι θαλάσσης means to the sea, not into the sea. In Acts 20:1-3 there is no trace of a journey by way of Macedonia and Greece to the West.

I have fully preached, πεπληρωκέναι. [Literally: have fulfilled; but the E. V. conveys the meaning quite accurately.—R.] Not completely discharged the office of the gospel (Beza, Bengel, and others), but completely spread the gospel. The expression, therefore, does not mean: accomplished every thing with the gospel (Luther), or, perfectly declared the gospel (Olshausen). See Meyer [p. 527] for other explanations. The difficulty disappears if we appreciate the circumstances and method of the apostles. They had neither time nor calling to perform missionary labor in every village; they understood their calling in a universally historic and dynamic sense, and, consequently, when they had once conquered the fortresses, they had also conquered the surrounding country.

B. Romans 15:20-24.

Romans 15:20. Yet on this wise making it my ambition [οὕτω δέ φιλοτιμούμενον. See Textual Note8. The verb means: to make it a point of honor. Alford thinks, however, that it loses its primary meaning here, which is doubtful.—R.] See the Lexicons. The φιλοτιμούμενον, as an accusative dependent on με, see 2 Corinthians 10:15.

Was already named [ὅπον ὠνομάσθη]. Has been named according to His name.—This principle [which must not be deemed an attempt to avoid opposition (Reiche, and others).—R.] was in harmony with the labors of the apostles everywhere, because they had to lay the foundation. But it had a special meaning for Paul—that he had to establish the gospel in its full and most universal diffusion, and therein would not collide with the often nationally qualified, though evangelically free, missionary methods of the other apostles (see Galatians 2:0). The subsequent settlement of John in Ephesus was the result of a call to lay an ideal and unifying foundation, by means of which even the work of Paul could be carried further forward; besides, the labors of John embraced many churches which had arisen after Paul’s labors in that region.

Romans 15:21. But as it is written. [See Textual Note9. Ἀλλά introduces the positive explanation of οὕτω, on this wise; not where others had preached, but according to this rule of Scripture.—R.] Isaiah 52:15, according to the LXX. Meyer says that the subject is the (there mentioned) kings, not the nations. Not at all, even if the subject be violently rent asunder into two parts. The universal impulse of the gospel to go farther and farther into every land, was already expressed in prophecy.

Romans 15:22. For which cause also I have been for the most part hindered [διὸ καὶ ἐνεκοπτόμην τὰ πολλά]. Because he had to carry on his missionary labors now here and now there in the East. According to Meyer, Paul would say: By this means I have been hindered in most cases (τὰ πολλά), besides other instances. Undoubtedly the Apostle knows also other instances of hindrance; see 1Th 2:1847

Romans 15:23. No more having place [μηκέτι τόπον ἔχων]. Meyer, following Luther: space, scope. [Philippi, De Wette, Alford: opportunity, occasion.—R.] But the Apostle’s scope was conditioned by a standing place, a central point; and here it is most natural to think of such a place. Tholuck: “The apostles were accustomed to carry on missionary labor in the metropolitan cities, leaving the further extension of the gospel to the churches established there, and therefore, after all, to let the pagani remain heathen.”

Romans 15:24. Whensoever. The ὡς ἂν [instead of ἐάν (Rec.).—R.]: quandocunque.—Spain [Σπανίαν]. Usually called Iberia by the Greeks. The Roman Hispania. According to Meyer, this plan for his journey was not fulfilled; according to Tholuck, the question depends, on whether we accept a second Roman captivity, and this again on the evidence of Clemens Romanius. See the Introduction to this Epistle [especially Dr. Schaff’s note on p. 11], as well as the Introduction to the Pastoral Epistles. Neander, i., p. 525; Wieseler, Chron. des apost. Zeitalters, 1. Excursus. As a church already exists in Rome, although not established by an apostle, the Apostle cannot designate Rome as his principal object before Rome had met him in this respect; but as ancient Spain embraced the whole Pyrenean peninsula, it undoubtedly has for the Apostle the still further significance of a symbol of the whole West extending beyond Rome. To him, Spain meant the Western world. But Spain itself was a proper object, because there the two preliminary conditions of missionary labor already existed: Jews and Jewish synagogues, and Grecian and Roman civilization. It does hot follow, as Meyer supposes, that Paul gave up his plan of going to Spain after receiving the news, in his first captivity, on the state of things in the East, and thought chiefly of a return; Philippians 2:24.

[I will come to you. This clause is retained by Dr. Lange. See Textual Notes11 and12. Rejecting it, we paraphrase: But now I have no longer a central point for labor in these parts, and (as I am seeking to begin labor in the extreme West) I have had a desire to see you for many years while on my way to Spain. For (now that there is some hope of my starting for Spain, and as you are the Christian church nearest that region) I trust, &c.—R.]

And to be sent forward (on my journey) thither by you [καὶ ̓ ὑ μῶν προπεμφθῆναι. The ἀπό denotes not merely by them, but from them, as a new point of departure.—R.] The expression προπεμφ. not only expresses a real attendance, such as Paul generally received from the churches for his further journey, but also the friendly furtherance of his journey, or even the friendly dismission; Acts 21:8.—In some measure [ἀπὸ μέρους. Grotius: “Non quantum vellem, sed quantum Licebit.—R.] An expression of the high regard in which he held their fellowship.—Filled, ἐμπλησθῶ, by spiritual satiation.

C. Romans 15:25-33.

Romans 15:25. But now I go. He regards this new official hindrance as the last.—[Ministering, διακονῶν. Present participle, not the future; the journey is part of the ministry, the whole action is already begun. This is lost sight of in the E. V.; Amer. Bible Union: “I am going to Jerusalem to minister,” is even more objectionable.—R.] On the collection mentioned, see 2 Corinthians 9:1-2; Acts 24:17. Origen is of the opinion that he wished to bring this collection home to the hearts of the Romans too.[48] He had time enough still for this.

Romans 15:26. For Maoedonia and Achaia thought it good [εὐδόχησαν γὰρ Μαχεδονια χαὶ Ἀχαῒα. Dr. Lange: were joyfully willing. The above rendering is perhaps scarcely strong enough, but is taken from later revisions. It seems best to preserve the personification of the orginal.—R.] The translation: they have wished, does not at all do justice to the εὐδοχ.

A certain contribution [κοινωνίαν τινά. Literally, a certain communion or participation. As used here of a contribution, “honesta et œquitatis plena appellatio” (Bengel).—R.] As the symbol and expression of the κοινωνία, it is itself κοινωνία. The later giving of alms, and particularly that of the Middle Ages, has not kept this meaning in view. Τινά softens the force. Meyer says: “There is no further trace in the Epistles of Paul of the community of goods.” We might add: There is no trace from the outset of a legally carried out community of goods!

Romans 15:27. [For they thought it good, εὐδόχησαν γάρ. The γάρ introduces an explanation of εὐδοχησαν (Romans 15:26). The clause is = for they thought it good being their debtors.—R.]—In spiritual things. A statement of the cause of the propriety of this relief in temporal matters.—[To minister, λειτουργῆσαι. The figurative priestly service is still in mind, and to it belongs the privilege and duty of providing for the poor saints. Who, then, cannot be Christ’s priest, so long as we have Christ’s poor with us?—R.]—In carnal things. The σαρχιχά denote, in a general idea, external things; σάρξ is the external, material, and finite side of human life, of life in general. Conclusion a majori ad minus.

Romans 15:28. And have secured to them. Σφραγίζεσθαι. Luther [marginal reading]: “Truly and faithfully preserved to deliver up.” To this belongs also here the full spiritual meaning and effect. Strange view: When I have brought over to them the money, sealed (Erasmus, and others). Still more strange: When I have safely effected, with letter and seal, the proper delivery of their collection. It may be that, by sealing, the Apostle alludes to the usual method of the world in the management of money affairs, as, for example, in Philippians 4:15. Meyer: Vouched for; that is, corroborated as the fruit ripened for them.—[This fruit, τὸν χαρπὸν τοῦτον; i. e., the amount of the collection. There seems to be no reference to the fruit of love or faith, still less of Paul’s activity.—R.]

Romans 15:29. And I know, &c. [οἶδα δέ, κ.τ.λ. See Textual Note15.] A text applicable in many ways for installation sermons.

Romans 15:30. Now I beseech you. The Apostle’s wonderful presentiment of what he has to experience in Jerusalem; see Acts 20:22; Acts 21:10 ff.

By our Lord Jesus Christ. Διά. see Romans 12:1.—By the love of the Spirit. Meyer: The love effected by the Holy Spirit. As this is self-evident, Paul means a love extending itself with the Christian spirit, so as to embrace in its universality the entire kingdom of God, which can pray for all affairs of the kingdom and its administrators, and overflows the whole earth.

In your prayers. Codd. D. E. [F. G.] add the proper gloss ὑμῶν; Colossians 4:12. [See Textual Note17. It is not genuine, though correct.—R.]

Romans 15:31. [The disobedient, ἀπειθούντων. Either unbelieving (E. V., Hodge, De Wette, and others) or disobedient (Philippi, and others). The two ideas are intimately related in the New Testament, but the latter seems the prominent one here.—R.] The Apostle describes the unbelieving Jews as disobedient. Those were, in a special sense, rebels against the Messiah, who refused the obedience of faith.—My ministration [ἡ διακονία μον]. Meyer: My rendering of service designed for Jerusalem.—[May prove acceptable. Of this he had doubts, and with good reason.49 Yet he adds: to the saints.—R.]

Romans 15:32. That I may come unto you in joy [ἲνα ἐν χαρᾷ ἒλθω πρὸς ὑμᾶς. In the element of joy; the emphasis rests on this phrase.—R.] As if he had, to a certain extent, forebodings that he might come to them in sad circumstances, as a captive.

And may with you be refreshed. By spiritual interchange. [Alford: “That we may mutually refresh ourselves; I after my dangers and deliverances, you after your anxieties for me.” See Textual Note20.—R.]

Romans 15:33. Now the God of peace. It is very natural for him here to call God the God of peace, in consequence of his conflicts and their differences. Grotius accepts the latter alone; Meyer, the former alone; Philippi, the peace of reconciliation; Fritzsche, salvation in a general sense; Tholuck, “different occasions;” see Romans 16:20; Philippians 4:9; 1 Thessalonians 5:23; Hebrews 13:20.

DOCTRINAL AND ETHICAL

1. On the great importance of this section, see the Introduction, the Arrangement, and the Summary.

2. On Romans 15:14. The church of that day at Rome, compared with that of the present day.

3. On Romans 15:15. The sense of the calling and the duty of the calling embolden. The Apostle’s sense of his great calling.

4. Grand view of the conversion of the whole world. An offering in which the nations are offered to God. Christ, as the High-Priest, has brought a propitiatory sacrifice; now the ministers, as subordinate priests, must present the thank-offering and burnt-offering. But what a source of worship, and of the elevation and purification of worship, has proceeded from the ministerial service of Paul in both an extensive and intensive respect: churches, church-towers, hymns, prayers, festivals without number, and praising Gentiles (Romans 15:10-11). The antiphony of praising Gentiles (Romans 15:11) responds to the extolling intonation of the Apostle (Romans 15:10). [Hodge: “In this beautiful passage we see the nature of the only priesthood which belongs to the Christian ministry. It is not their office to make atonement for sin, or to offer a propitiatory sacrifice to God, but, by the preaching of the gospel, to bring men, by the influence of the Holy Spirit, to offer themselves as a living sacrifice, holy and acceptable to God.” Comp. Calvin.—R.]

5. Paul’s missionary sphere. See his Life in the Introduction.

6. Paul’s principle in Romans 15:20; a principle of genuine churchliness in contrast with hierarchical and sectarian propagandism. [The term used by the Apostle belongs to the sphere of minor morals, to “a point of honor,” indeed. Yet the principle is not unimportant. Men may be Christians, and disregard it, but not Christian gentlemen, not men possessed of that delicate sense of propriety which no rules can impart. Besides, such efforts at proselyting generally ignore the essential graces of Christianity: humility, self-abnegation, charity. He who insists on missionary efforts among Christian people, is necessarily uncharitable. Sects whose main efforts are in this channel, will not be celebrated for the graces of Christianity. Moreover, Christian ethics have so far informed the world, that ungodly men recognize the necessity of “honorable” conduct in Christial workers, and can sneer at the unseemly “competitions” of much that is called pious zeal. This does not prove that the world’s sense of honor is higher than that of the Church, but that the standard of sectarian proselytists is far too low. That a man can be a zealous missionary and not be a meddlesome propagandist, is evident from the case of this Apostle.—R.]

7. On Romans 15:23. The thoroughly dynamical view which the apostles had of the world, is reflected even in their thoroughly dynamical missionary method, according to which they conquered the capital and central points of the ancient world.

8. Romans 15:26 ff. The idea of fellowship in its full universality. The sacred method in the matter of collections: (1) An assignment of reasons (debtors); (2) Voluntariness; (3) Authentication; (4) Connection with the purposes of God’s kingdom.

9. Spain, as the representative of France, Britain, Germany, and Scandinavia. [And of America, too! For from the neighborhood of the pillars of Hercules, toward which Paul’s missionary zeal led him, the voyager sailed who discovered the new world.—R.] How does the matter stand now? Paul through Rome to Spain—this has again become a prospect of the present day, or a pium desiderium. [From Spain to Rome seems the likelier course; yet, where Spain has long held her hand, how strong is the rule of Rome!—R.]

10. On the Apostle’s great anticipation, see the Exeg. Notes.

11. Prayer a wrestling and striving. See the history of Jacob at Jabbok. The Israelites = God’s warriors. Christians at Rome must now help the Apostle to fight against the schemes of degenerate warriors of God.12. The God of peace. As an infinite source of peace, as if peace itself constituted His divinity. So the love of the Spirit; the whole Spirit which in Christianity is poured out over the earth, must be regarded as a breath of Love and of Spring exhaling over the earth.

13. Amen. See the Lexicons, the Concordance, and the Catechisms. Also the conclusion of chap. 16.

HOMILETICAL AND PRACTICAL

Romans 15:14-33

The good testimony which Paul gives to the Christians at Rome (Romans 15:14).—The Apostle’s call as the Apostle to the Gentiles. 1. From whom did he receive it? From God, who gave him this grace (comp. Romans 1:5; Romans 12:3; Galatians 1:1). 2. How did he regard it? As a priestly employment in the sanctuary of the New Testament. 3. What blessing did he derive from it? He brought the Gentiles to obedience to the gospel. 4. By what rule did he administer it? To preach the gospel only where it was not yet known (Romans 15:14-21).—The proclamation of the gospel regarded as a priestly service (Romans 15:16).—The task of the missionary to the heathen. 1. What is it? To administer the gospel among the heathen; that is, to declare it with priestly consecration, devotion, and patience. 2. What should be its constant end? To labor that the heathen may be an offering, a. acceptable to God; b. sanctified by the Holy Ghost (Romans 15:15-16).—The most beautiful and best glory is, when we can glory of serving God (Romans 15:17).—The right means for conversion (Romans 15:18-19).—Paul’s great field of labor (Romans 15:19).—The first missionary sphere among the Gentiles (Romans 15:19).—From East to West! That was the course of the gospel in the first period of the Christian Church. But it has subsequently come to be from West to East! (Romans 15:19.)—To build on another man’s foundation, a mark of sectarianism (Romans 15:20). Common nowadays.

The Apostle Paul’s plans for his last journeys. 1. They bear witness to his enterprising spirit, which continued fresh in Christian joy even to his old age; 2. But they are accompanied by anxious forebodings, that lead him to request the intercession of others (Romans 15:22-33).—Christian collections. 1. How must we regard them? As a service rendered to the saints; either, because, a. spiritual gifts have been received from a certain quarter, for which service in temporal goods is willingly shown; or, b. because brotherly love always requires us to do good to every man, but especially to those who are of the household of faith (Galatians 6:10). 2. How must they be taken up? a. In such a way that no moral compulsion be exercised; b. But so that all givers can bring their gifts willingly (Romans 15:25-28).—Only he who can say, with Paul, “I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ,” can cheerfully respond to a call to preach to another congregation (Romans 15:29).—The fulness of the blessing of the gospel of Christ. It consists: 1. In unconverted people being won to the kingdom of God; 2. In converted people being furthered in knowledge, faith, and holiness (Romans 15:29).—.The Apostle’s request for the intercession of the Church at Rome in his behalf. 1. Motives: The Church should intercede for him: a. For the Lord Jesus Christ’s sake—that is, for the sake of the Lord’s honor; b. For the love of the Spirit—that is, on account of the fraternal fellowship effected by the Holy Ghost between the Apostle and the Church. 2. The object of the intercession: a. On the one hand, the deliverance of the Apostle from the unbelievers in Judea; b. The friendly reception of his service of love (the collection) by the saints there. 3. The desired result: a. That he should come to Rome in peace; b. And might be refreshed with the Church in Rome (Romans 15:30-32).—The God of patience and comfort is a God of hope, and the God of hope is a God of peace (Romans 15:32; comp. Romans 15:5; Romans 15:13).

Luther: On Romans 15:14-15 : This is, though you do not need ray writing, yet I am urged by my office, which I have by God’s grace, to teach and to admonish every one of you.

Starke: Blessed be the land which is full of the gospel of Christ! That is more than if it were full of gold and silver (Romans 15:19).—Do not remove from one place to another without necessity and a good cause; remain in your country, and live honestly (Romans 15:23).—Hedinger: Notice that Paul will not build on any other man’s foundation; but now it is nothing new in the Church for one to take from another his good ground, Christ, by clamoring, exciting suspicion, and other forms of wickedness (Romans 15:20).—What does love for Christ not do? What a journey to Rome and Spain? Friend, are you not an official successor of Paul, a pastor, and a shepherd of souls? How many miles do you have to go on the way to the preaching stations, the school, or the private house of one of your hearers? How often, and how willingly, do you make the visit? (Romans 15:24.)—Praying is the same as fighting. It is greater labor than ploughing. But how indifferently do you regard it! (Romans 15:30.)

Spener, on Romans 15:29 : Such confidence of the preacher in the fellowship of his flock effects much good, for it proves love. A want of confidence, on the other hand, destroys much edification.—To the ministerial office there belong: 1. Teaching; 2. Care for the poor; 3. Admonition of the hearers to prayer (Romans 15:14-33).—He is not worthy to be in Christ’s kingdom and to enjoy it, who does not daily pray that it may be extended (Romans 15:30).

Gerlach: Paul regards himself as a priest, who, by the preaching of the gospel, prepares and presents to God the offering of the whole Gentile world.

Heubner: Paul’s solicitude lay: 1. In the office which was given to him, with which he also received strength; 2. In the holy love which he had. Where both of these exist, admonitions are never wholly fruitless (Romans 15:15).—A minister who is merely a preacher, becomes a talker; but, reversely, the priest should always be a preacher, or else he will be merely a Japanese bonze (Romans 15:16).—Christian love has regard for the rights of others (Romans 15:20).—The highest service of missionaries is, that they must begin from the very start, and labor with the rough material (Romans 15:21).—The change in the circle of operation.—The journeys of the Apostles, which were holy, abundant in blessing, and full of suffering (Romans 15:24).—Spiritual benefactors are the highest, and though temporal blessings cannot perfectly requite their spiritual benefits, we should nevertheless repay even with them (Romans 15:26-27).—Christians should not come empty to each other, but with spiritual blessings (Romans 15:29).—The power of Christian intercession (Romans 15:30).

Besser: The Apostle’s official seal to the Epistle to the Romans (Romans 15:14-33).—The pure sacrificial vessel is the gospel of God; the Gentiles, brought by faith in this vessel, are an acceptable offering, sanctified by the Holy Spirit, who is the sacrificial fire from heaven (1 Peter 1:12), who continues the holy burning by which Christ has sanctified himself for a burnt-offering for all (Romans 15:16).—Miracles in themselves are no proof of truth; but as signs of the real Christ, the miracles of the Apostles imprint a seal upon their doctrine for the joy of believers and for the judgment of unbelievers (Romans 15:18-19).—The fight of faith is fought by him who prays, seeing and feeling the opposite of his hope, and seeking the concealed face of God, who is a God of hope (Romans 15:30).—God gives peace everywhere and in every manner (2 Thessalonians 3:16): Peace in believing on His grace (Romans 5:1), peace in reliance on the love of His government (Romans 8:28), peace in the certainty that Christ reigns over His enemies (Romans 16:20), and peace in the love of the Spirit (Romans 15:33).

[Burkitt: As we honor the God of peace, whom we serve; as we love the Prince of peace, in whom we believe; as we hope for the comfort of the Spirit of peace, and as we cherish the success of the gospel of peace, let us preserve it where it is, and pursue it where it flies from us.—Henry: The blessing of the gospel is the treasure which we have in earthen vessels. When ministers are fully prepared to give, and people fully prepared to receive, this blessing, both are happy. Many have the gospel who have not the blessing of the gospel, and so they have it in vain. The gospel will not profit, unless God bless it on us; and it is our duty to wait upon Him for that blessing, and for the fulness of it.

[Doddridge: Let us adore the God of grace and peace, who works the most important ends by methods unthought of by us; and let us be very cautious that we do not rashly judge that He hath rejected our prayers, because we do not see them answered in that particular way which might have been more agreeable to our own wishes.—Clarke: Beware of contentions in religion; if you dispute concerning any of its doctrines, let it be to find out truth, not to support a preconceived and preëstablished opinion. Avoid all polemical heat and rancor; these prove the absence of the religion of Christ. Whatever does not lead you to love God and man more, is most assuredly from beneath. The God of peace is the author of Christianity; and the Prince of peace, the priest and sacrifice of it; therefore love one another, and leave off contention before it be meddled with.

[Hodge: As oil poured on water smoothes its surface and renders it transparent, so does kindness calm the minds of men, and prepare them for the ready entrance of the truth. Besides these qualifications, he who admonishes others should be entitled thus to act. It is not necessary that this title should rest on his official station; but there should be superiority of some kind—of age, excellence, or knowledge—to give his admonitions due effect.—Barnes: The success of a minister is not for his own praises, but for the honor of God; not by his skill or power, but by the aid of Jesus Christ.—God may disappoint us in regard to the mode in which we purpose to do good; but if we really desire it, He will enable us to do it in His own way. It may be better to preach the gospel in bonds than at liberty; it is better to do it in a prison, than not at all. Bunyan wrote the “Pilgrim’s Progress” to amuse his heavy hours during a twelve years’ cruel imprisonment. If he had been at liberty, he probably would not have written it at all.—J. F. H.]

Footnotes:

Romans 15:14; Romans 15:14.—[Instead of ἀλλήλους (א. A. B. C. D. F.), adopted by modern editors generally, ἂλλους is found in L., many cursives, versions, and fathers. As an alteration to strengthen the sense, or an error of the transcriber, it is readily accounted for. The list of cursives given by Dr. Hodge adds little to the support of this reading.—The καί is also omitted, and ἀλλήλους put before δυνάμενοι, in some authorities. These are evidently corrections, to avoid repeating καί for the third time.

Romans 15:15; Romans 15:15.—[A. B.: τολμηροτέρως. Evidently a gloss, since the adjective is used adverbially.

Romans 15:15; Romans 15:15.—[א1. A. B. C., omit ἀδελθοί; rejected by Lachmann, Tischendorf, Tregelles. It is found in א3. D. F. L., Vulgate, &c.; adopted by Philippi, De Wette, Meyer, Lange; bracketted by Alford. The omission can be accounted for by the interruption the word made in the connection, while there is no good reason for its insertion, save its genuineness.

Romans 15:16; Romans 15:16.—[Rec., D. L., some versions and fathers: Ἰησοῦ χριστοῦ. א. A. B. C. F.: χριστοῦ Ἰησοῦ; so Lachmann, Tischendorf, Alford, Tregelles.—The same order is found in Romans 15:17, on the authority of all MSS., but the E. V. has transposed, as it too frequently does.

Romans 15:17; Romans 15:17.—[B. C. D. F. G., and some cursives: χριστοῦ Ἰησοῦ; so Lachmann, Tischendorf, De Wette, Alford, Tregelles, Lange. Omitted in the Rec., א. A. L., by Philippi. The article not being understood, it was omitted.—Hence my boasting.

Romans 15:17; Romans 15:17.—[The Rec. omits τόν; but the MSS. all insert it.

Romans 15:19; Romans 15:19.—[ (1) The Rec. (with א. D2. L.) inserts Θεοῦ after πνεύματος. So most cursives, some versions, and fathers. But it is defended by no critical editor of the present day. Philippi, who is perhaps the most conservative of critics, with respect to the Recepta, only places this reading beside the one mentioned next. (2) A. C. D12. F., most versions and fathers: πνεύματος ἁγίου. So Griesbach, Lachmann, Scholz, Tischendorf (Exodus 1:0, not since), Hodge, Philippi, De Wette, Wordsworth, Tregelles. (3) B., Pelagius, have πνεύματος only. So Tischendorf, Meyer, and Lange. The reason urged in favor of (3), which has so little MS. support, is the difficulty of accounting for it otherwise, and the strong temptation to explain it by ἁγίου or Θεοῦ. But this is hardly a sufficient reason. Tregelles, the most careful of English editors, especially about inserting the longer of two readings, adopts (2), and Alford puts it in brackets.

Romans 15:20; Romans 15:20.—[א. A. C. D2 3. L.: θιλοτιμούμενον. B. D1. F. (Lachmann, Tregelles): θιλοτιμοῦμαι. There are other variations, all of which indicate that the original reading was one occasioning grammatical difficulty. Hence the first reading is generally adopted, and the other considered a grammatical correction.—The E. V. requires emendation, both on account of the participial form, connecting this verse with the preceding one, and in order to bring out the force of θιλοτ. The revision of Five Ang. Clergymen is followed. Emulous (Amer. Bible Union) is objectionable in a popular version. Dr. Lange: So aber, dass ich es für Ehrensache halte; But so, that I held it for a matter of honor. This gives the exact force of the verb. See the Exeg. Notes.

Romans 15:21; Romans 15:21.—[An exact citation from the LXX., Isaiah 52:15. The Hebrew reads: וַאֲשֶׁר לשׁ־שָׁמְצוּ הִתְבּוֹנַנוּכִּי אֲשֶׁר לֹא־סֻפַּר לַהֶם רָאוּ. The E. V. (Isaiah 52:15) gives an accurate rendering. The LXX. adds, with sufficient ground in the context: περὶ αὐτοῦ, referring to “my servant” (Romans 15:13).

Romans 15:22; Romans 15:22.—[B. D. F., Lachmann: πολλάκις, which is probably a gloss. א. A. C. L.: τὰ πολλά. So Tischendorf, Philippi, Meyer, De Wette, Alford, Tregelles.

Romans 15:24; Romans 15:24.—[Rec., with א3. L., inserts ἐλεύσομαι πρὸς ὑμᾶς. Omitted in א1. A. B. C. D. F., many versions and fathers; rejected by Griesbach, Lachmann, Meyer, Philippi, Alford, Tregelles. Tischendorf has adopted this reading in Exodus 2:0; De Wette prefers it; Lange adopts it. It is better to reject, since, on many accounts, it is the less difficult reading, and likely to be added.—The real critical difficulty lies in the question respecting γάρ (see note 12).

Romans 15:24; Romans 15:24.—[א. A. B. C. D. L. insert γάρ. Omitted in F., versions and fathers. The minor authorities for the omission are much the same as in the case of the preceding variation (hence Dr. Hodge says most of these authorities omit γάρ); but the MS. authority is as decidedly in favor of γάρ as it is against ἐλεύσομαι πρὸς ὑμᾶς. The editors differ: Griesbach and his followers, Philippi, Hodge (apparently), Meyer, reject it; Lachmann, Tischendorf, De Wette, Alford, Wordsworth, Tregelles, Lange, retain it. Meyer thinks its presence in the early uncial shows, not that the whole disputed passage was original, but early inserted, and then partially corrected, thus leaving γάρ. This is very improbable, since this reading is so difficult; besides, there is no evidence whatever supporting it. Many, for convenience sake, reject γάρ. Lachmann puts from ἐλπίζω to ἐμπλησθῶ in parenthesis, connecting closely with Romans 15:25; but this connection is unlikely.—The reader can consult Meyer, Philippi, and critical editors, on the whole question. A careful consideration of the case impels me to retain γάρ, putting a period or colon (as in E. V.) after Σπανίαν; to accept an anacoluthon, or aposiopesis, and to take the participles of Romans 15:23 as verbs. This is the most defensible position, but further reasons cannot be added here. See the paraphrase in the Exeg. Notes.

Romans 15:24; Romans 15:24.—[Rec., with א. A. C. L.: ὑφ’ ὑμῶν; B. (ἀπὸ) D. F.: ἀφ’̓ ὑμῶν. The former is adopted by Philippi, Tregelles; the latter by Lachmann, Tischendorf, Meyer, De Wette, Alford, Lange.

Romans 15:28; Romans 15:28.—[Ἀπελεύσομαι, I will proceed, with a primary reference to the point of departure (ἀπό), but followed by εἰς, it points to the terminus ad quem. Neither come (E. V.) nor go (Amer. Bible Union) exactly meets the case. Return, in this case, is peculiarly appropriate; return from Jerusalem and go to Spain. So Five Ang. Clergymen.—The labors of the learned authors have been freely used in this section.

Romans 15:29; Romans 15:29.—[The words τοῦ ευαγγελίου τοῦ (inserted before Χριστοῦ, in א3. L. Rec., versions and fathers) are now considered a gloss. They are not found in א1. A. B. C. D. F., are rejected by the Latin fathers, and by all modern critical editors, also Philippi and Hodge, who are least disposed to vary from the Recepta.

Romans 15:30; Romans 15:30.—[B. omits ἀδελφοί, and the variations in position are numerous. Alford accordingly brackets it; but it is received by most editors without question.

Romans 15:30; Romans 15:30.—[D. F. G. insert ὑμῶν (similarly some editions of the Vulgate). A correct gloss, hence the more suspicious.

Romans 15:31; Romans 15:31.—[B. D1. F. G. read δωροφορία. But א. A. C. D23. L., most versions favor διακονία, which is adopted by most later editors. So Tischendorf, Meyer, Philippi, Tregelles. Lachmann prefers the former, which, however, seems to have been substituted as an explanation.—On the same authority, ἡ εἰς Ἰερ. is to be preferred to ἡ ἐν Ἰ. (Lachmann).

Romans 15:32; Romans 15:32.—[Instead of the well-sustained and generally received Θεοῦ (Rec., א2. A. C. D3. L., most versions and fathers), we find κυρίου Ἰησοῦ (B.), Χριστοῦ Ἰησοῦ (D1. F.), Ἰησοῦ Χριστοῦ (א1.). The uncial authority is decisive. Besides, Paul always says: θέλημα Θεοῦ, never Χριστοῦ (so Meyer, and others).

Romans 15:32; Romans 15:32.—[Lachmann and Tischendorf omit καὶ συναναπαύσωμαι ὑμῖν, on the authority of B. The words are found (with variations) in (א.) A. C. (D. F.) L., and are adopted by Meyer, De Wette, Philippi, Tregelles. Alford brackets. Notwithstanding the variations, there is no motive for insertion which would justify us in rejecting the clause.

Romans 15:33; Romans 15:33.—[A. F. G. omit Ἀμήν; found in א. B. C. D. L., versions and fathers. Bracketted by Tregelles, but generally received. The word is always open to some suspicion, as a liturgical addition, at the close of a benediction.—R.]

[43][Meyer (followed by Hodge in last edition) understands it to mean: “I of myself, without the testimony of others.” He urges the emphasis which he thinks rests on καὶαὐτός. Were the meaning that suggested by Dr. Lange, the form would be κἀγὼ αὐτός. But the view of Dr. Lange corresponds best with that taken of the same expression, pp. 243, 244. Hence we alter “I myself also” into even I myself (so Five Ang. Clergymen). Lange: Ich—auch als einer und derselbe.—R.]

[44][This verse, instead of supporting the idea that the Christian ministry is a priesthood, virtually opposes it. Had the Apostle laid claim to actual and special sacerdotal functions, it is very unlikely that he would have kept the claim so constantly out of sight in his Epistles. In this passage, the offering is a figurative one; the priestly function is also figurative. The silence of the rest of his writings of itself proves that this must he regarded in another than a literal sense. See Doctr. Note4.—R.]

[45][Should πνεύματος be accepted as the correct reading, then, of course, πνεῦμα may be taken in the second sense (see p. 235); yet this is not absolutely necessary, since Meyer rejects the longer reading, and at the same time refers πνεύματος to the Holy Spirit. But the reading πνεύματος ἁγίου is more probably correct; see Textual Note7.—R.]

[46][De Wette, Philippi, Alford, and others, join this with “Jerusalem,” taking it as = and the neighborhood. It does seem to be connected with the starting-point, and yet Dr. Lange rightly includes the intermediate journeyings, &c.—R.]

[47][Philippi, Hodge, and others, adopt this view of τὰπολλά as = plerumque, for the most part—i. e., this was the principal reason. Alford follows Schott and De Wette, who understand it to mean: these many times—i. e., so often. Stuart calls attention to καί as indicating the impossibility of his coming hitherto.—R.]

[48][A most gratuitous assumption is that of Schott, that these collections were to win favor, and protect him during his absence in the extreme West. Decidedly unpauline!—R.]

[49][The existence of a coolness between Paul and the Christians at Jerusalem, perhaps the great body of them, is evident from the Epistle to the Galatians and the Acts of the Apostles. But this by no means implies either a want of unity among the apostles personally, or different gospels. See Lange’s Comm. Galatians, pp. 40, 53; Lightfoot, Galatians, Dissertation iii. pp. 283 ff., St. Paul and the Three.—R.]