1WirG2249 aberG1161, die wir starkG1415 sind, sollenG3784 der SchwachenG102 GebrechlichkeitG771 tragenG941 undG2532 nichtG3361 gefallenG700 an uns selberG1438 haben. 2 Es G1063 G700 stelle sich ein jeglicherG1538 unter unsG2257 also, daßG700 er seinem NächstenG4139 gefalleG700 zumG1519 GutenG18, zurG4314 BesserungG3619. 3DennG1063 auchG2532 ChristusG5547 nichtG3756 an sich selberG1438 GefallenG700 hatte, sondernG235 wieG2531 geschriebenG1125 steht: »Die SchmähungenG3680 derer, die dichG4571 schmähenG3679, sindG1968 aufG1909 michG1691 gefallenG1968. 4WasG3745 aberG1063 zuvor geschriebenG4270 ist, dasG4270 ist unsG2251 zurG1519 LehreG1319 geschriebenG4270, auf daßG2443 wirG2192 durchG1223 GeduldG5281 undG2532 TrostG3874 der SchriftG1124 HoffnungG1680 habenG2192. 5Der GottG2316 aberG1161 der GeduldG5281 undG2532 des TrostesG3874 gebeG1325 euchG5213, daßG846 ihr einerlei gesinntG5426 seidG846 untereinander G240 G1722 nachG2596 JesuG2424 ChristoG5547, 6auf daßG2443 ihr einmütigG3661 mitG1722 einemG1520 MundeG4750 lobetG1392 GottG2316 undG2532 den VaterG3962 unsersG2257 HERRNG2962 JesuG2424 ChristiG5547. 7DarumG1352 nehmetG4355 euch untereinanderG240 aufG4355, gleichwieG2532 euchG2248 ChristusG5547 hatG2531 aufgenommenG4355 zuG1519 GottesG2316 LobeG1391. 8Ich sageG3004 aberG1161, daß JesusG2424 ChristusG5547 seiG1096 ein DienerG1249 gewesenG1096 der JudenG4061 umG5228 der WahrhaftigkeitG225 willenG5228 GottesG2316, zuG1519 bestätigenG950 die VerheißungenG1860, den VäternG3962 geschehen; 9daß die HeidenG1484 aberG1161 GottG2316 lobenG1392 umG5228 der BarmherzigkeitG1656 willenG5228, wieG2531 geschriebenG1125 steht: «Darum G1223 G5124 willG1843 ich dichG4671 lobenG1843 unterG1722 den HeidenG1484 undG2532 deinemG4675 NamenG3686 singenG5567. 10UndG2532 abermalsG3825 sprichtG3004 er: »Freuet euchG2165, ihr HeidenG1484, mitG3326 seinemG846 VolkG2992! 11UndG2532 abermalsG3825: «LobetG134 den HERRNG2962, alleG3956 HeidenG1484, undG2532 preisetG1867 ihnG846, alleG3956 VölkerG2992! 12UndG2532 abermalsG3825 sprichtG3004 JesajaG2268: »Es wird seinG2071 die WurzelG4491 Jesse’sG2421, undG2532 der auferstehenG450 wird, zu herrschen überG757 die HeidenG1484; aufG1909 denG846 werdenG1679 die HeidenG1484 hoffenG1679. 13Der GottG2316 aberG1161 der HoffnungG1680 erfülleG4137 euchG5209 mit allerG3956 FreudeG5479 undG2532 FriedenG1515 imG1722 GlaubenG4100, daßG1519 ihrG5209 völlige G1722 G4052 HoffnungG1680 habet durchG1722 die KraftG1411 des heiligenG40 GeistesG4151. 14 Ich G1473 G846 weißG3982 aberG1161 garG2532 wohl vonG4012 euchG5216, liebeG3450 BrüderG80, daßG3754 ihr G846 G2532 selber vollG3324 GütigkeitG19 seidG2075, erfülltG4137 mit allerG3956 ErkenntnisG1108, daß ihr euch untereinanderG240 könnet G2532 G1410 ermahnenG3560. 15IchG1125 habe es aberG1161 dennoch gewagtG5112 und euchG5213 etwas G3313 G575 wollen schreibenG1125, liebe BrüderG80, euchG5209 zuG5613 erinnernG1878, umG1223 der GnadeG5485 willenG1223, dieG1325 mirG3427 vonG5259 GottG2316 gegebenG1325 ist, 16daß ichG3165 soll sein G1519 G1511 ein DienerG3011 Christi G2424 G5547 unterG1519 den HeidenG1484, priesterlichG2418 zu warten des EvangeliumsG2098 GottesG2316, auf daßG2443 die HeidenG1484 ein OpferG4376 werdenG1096, Gott angenehmG2144, geheiligtG37 durchG1722 den heiligenG40 GeistG4151. 17DarumG3767 kannG2192 ich mich rühmenG2746 inG1722 JesuG2424 ChristoG5547, daßG4314 ich GottG2316 dieneG4314. 18DennG1063 ichG5111 wollte nichtG3756 wagenG5111, etwasG5100 zu redenG2980, wo dasselbeG3739 ChristusG5547 nichtG3756 durchG1223 michG1700 wirkteG2716, die HeidenG1484 zum GehorsamG5218 zu bringenG1519 durch WortG3056 undG2532 WerkG2041, 19durchG1722 KraftG1411 der ZeichenG4592 undG2532 WunderG5059 und durchG1722 KraftG1411 des GeistesG4151 GottesG2316, alsoG5620 daß ichG3165 vonG575 JerusalemG2419 an undG2532 umherG2945 bisG3360 IllyrienG2437 allesG4137 mit dem EvangeliumG2098 ChristiG5547 erfülltG4137 habe 20undG1161 mich sonderlichG3779 geflissenG5389, das EvangeliumG2097 zu predigenG2097, woG3699 ChristiG5547 NameG3687 nichtG3756 bekannt war, auf daßG3618 ich nichtG3363 aufG1909 einen fremdenG245 GrundG2310 bauteG3618, 21sondernG235 wieG2531 geschriebenG1125 steht: «WelchenG3739 nichtG3756 istG312 vonG4012 ihmG846 verkündigtG312, die sollen’s sehenG3700, undG2532 welcheG3739 nichtG3756 gehörtG191 haben, sollen’s verstehenG4920. 22DasG1352 ist auchG2532 die UrsacheG1352, warum ichG1465 vielmalG4183 verhindertG1465 worden, zuG4314 euchG5209 zu kommenG2064. 23NunG3570 ich aberG1161 nicht mehrG3371 RaumG5117 habeG2192 inG1722 diesen G575 G5125 LändernG2824, habeG2192 aberG1161 VerlangenG1974, zuG4314 euchG5209 zu kommenG2064, von vielenG4183 JahrenG2094 her, 24so willG2064 ich zuG4314 euchG5209 kommenG2064, wenn G1437 G5613 ich reisenG4198 werde nachG1519 SpanienG4681. DennG1063 ich hoffeG1679, daß ich da durchreisenG1279 und euchG5209 sehenG2300 werde undG2532 vonG5259 euchG5216 dorthinG1563 geleitetG4311 werden möge, soG1437 doch, daß ichG1705 zuvorG4412 mich ein wenigG3313 anG575 euchG5216 ergötzeG1705. 25NunG3570 aberG1161 fahreG4198 ich hin genG1519 JerusalemG2419 den HeiligenG40 zu DienstG1247. 26DennG1063 dieG2106 aus MazedonienG3109 undG2532 AchajaG882 haben willigG2106 eine gemeinsameG5100 SteuerG2842 zusammengelegtG4160 denG1519 armenG4434 Heiligen G40 G3588 zuG1722 JerusalemG2419. 27SieG2106 haben’sG1063 willigG2106 getan, undG2532 sindG1526 auch ihreG846 SchuldnerG3781. DennG1063 soG1487 die HeidenG1484 sindG2841 ihrerG846 geistlichen GüterG4152 teilhaftigG2841 geworden, ist’s billigG3784, daßG3008 sie ihnenG846 auchG2532 inG1722 leiblichen GüternG4559 DienstG3008 beweisen. 28Wenn ichG2005 nunG3767 solchesG5124 ausgerichtetG2005 undG2532 ihnenG846 dieseG5126 FruchtG2590 versiegeltG4972 habe, willG565 ich durchG1223 euchG5216 nachG1519 SpanienG4681 ziehenG565. 29Ich weißG1492 aberG1161, wennG2064 ich zuG4314 euchG5209 kommeG2064, daßG3754 ichG2064 mitG1722 vollemG4138 SegenG2129 des EvangeliumsG2098 ChristiG5547 kommenG2064 werde. 30Ich ermahneG3870 euchG5209 aberG1161, liebe BrüderG80, durchG1223 unsernG2257 HERRNG2962 JesusG2424 ChristusG5547 undG2532 durchG1223 die LiebeG26 des GeistesG4151, daßG4865 ihr mirG3427 helfet kämpfenG4865 mitG1722 BetenG4335 fürG5228 michG1700 zuG4314 GottG2316, 31auf daßG2443 ich errettetG4506 werde vonG575 den UngläubigenG544 inG1722 JudäaG2449, undG2532 daßG2443 meinG3450 DienstG1248, denG3588 ichG1519 für JerusalemG2419 tueG1519, angenehmG2144 werdeG1096 den HeiligenG40, 32auf daßG2443 ichG2064 mitG1722 FreudenG5479 zuG4314 euchG5209 kommeG2064 durchG1223 den WillenG2307 GottesG2316 undG2532 mich mit euchG5213 erquickeG4875. 33Der GottG2316 aberG1161 des FriedensG1515 sei mitG3326 euchG5216 allenG3956! AmenG281.
Jamieson Fausset Brown Bible Commentary 1 SAME SUBJECT CONTINUED AND CONCLUDED. (
Rom 15:1-
Rom 15:13)
We then that are strong--on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on
Rom 14:14;
Rom 14:20.
ought . . . not to please ourselves--ought to think less of what we may lawfully do than of how our conduct will affect others.
2 Let every one of us--lay himself out to
please his neighbour--not indeed for his mere gratification, but
for his good--with a view
to his edification.
3 For even Christ pleased not--lived not to please
himself; but, as it is written-- (
Ps 69:9).
The reproaches, &c.--see
Mark 10:42-
Mark 10:45.
4 For whatsoever things were written aforetime were written for our learning--"instruction"
through, &c.--"through the comfort and the patience of the Scriptures"
might have hope--that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on
Rom 4:7, Note 7. (For the same connection between "patience and hope" see on
Rom 12:12, and
1Thess 1:3).
5 Now the God of patience and consolation--Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" (
Rom 15:13), "the God of peace" (
Rom 15:33).
grant you to be likeminded--"of the same mind"
according to Christ Jesus--It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"--after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" (
John 6:38).
6 That, &c.--rather, "that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ"; the mind and the mouth of all giving harmonious glory to His name. What a prayer! And shall this never be realized on earth?
7 Wherefore--returning to the point
receive ye one another . . . to the glory of God--If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.
8 Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.
I say that Jesus Christ was--"hath become"
a minister of the circumcision--a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)."
for the truth of God--to make good the veracity of God towards His ancient people.
to confirm the--Messianic
promises made unto the fathers--To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.
9 that the Gentiles might glorify God for his mercy--A number of quotations from the Old Testament here follow, to show that God's plan of mercy embraced, from the first, the Gentiles along with the Jews.
as it is written-- (
Ps 18:49).
I will confess to--that is, glorify
thee among the Gentiles.
10 And again-- (
Deut 32:43, though there is some difficulty in the Hebrew).
Rejoice, ye Gentiles--along
with his people--Israel.
11 And again-- (
Ps 117:1).
Praise the Lord, all ye Gentiles; and laud him, all ye people--"peoples"--the various nations outside the pale of Judaism.
12 And again, Esaias saith-- (
Isa 11:10).
There shall be a--"the"
root of Jesse--meaning, not "He from whom Jesse sprang," but "He that is sprung from Jesse" (that is, Jesse's son David)--see
Rev 22:16.
and he that shall rise, &c.--So the Septuagint in substantial, though not verbal, agreement with the original.
13 Now, &c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.
the God of hope--(See on
Rom 15:5).
fill you with all joy and peace in believing--the native truth of that faith which is the great theme of this epistle (compare
Gal 5:22).
that ye may abound in hope--"of the glory of God." (See on
Rom 5:1).
through the power of the Holy Ghost--to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.
On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" (
Rom 15:1-
Rom 15:2). (2) Of this unselfishness CHRIST is the perfect model of all Christians (
Rom 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (
Rom 15:4). (4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (
Rom 15:5-
Rom 15:7).
14 CONCLUSION: IN WHICH THE APOSTLE APOLOGIZES FOR THUS WRITING TO THE ROMAN CHRISTIANS, EXPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HIS FUTURE PLANS, AND ASKS THEIR PRAYERS FOR THE COMPLETION OF THEM. (Rom. 15:14-33)
And, &c.--rather, "Now I am persuaded, my brethren, even I myself, concerning you"
that ye also yourselves are full of goodness--of inclination to all I have been enjoining on you
filled with all knowledge--of the truth expounded
and able--without my intervention.
to admonish one another.
15 Nevertheless, I have written the more boldly unto you in some sort--"measure"
as putting you in mind, because of the grace that is given to me of God--as an apostle of Jesus Christ.
16 that I should be the--rather, "a"
minister--The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken.
of Jesus Christ--"Christ Jesus," according to the true reading.
to the Gentiles--a further proof that the Epistle was addressed to a Gentile church. (See on
Rom 1:13).
ministering the gospel of God--As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God."
that the offering up of the Gentiles--as an oblation to God, in their converted character.
might be acceptable, being sanctified by the Holy Ghost--the end to which the ancient offerings typically looked.
17 I have therefore whereof I may glory--or (adding the article, as the reading seems to be), "I have my glorying."
through--"in"
Christ Jesus in those things which pertain to God--the things of the ministry committed to me of God.
18 For I will not dare to speak of any--"to speak aught"
of those things which Christ hath not wrought by me--a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"--in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him.
by word and deed--by preaching and working; which latter he explains in the next clause.
19 Through mighty--literally, "in the power of"
signs and wonders--that is, glorious miracles.
by the power of the Spirit of God--"the Holy Ghost," as the true reading seems to be. This seems intended to explain the efficacy of the word preached, as well as the working of the miracles which attested it.
so that from Jerusalem, and round about unto--"as far as"
Illyricum--to the extreme northwestern boundary of Greece. It corresponds to the modern Croatia and Dalmatia (
2Tim 4:10). See
Acts 20:1-
Acts 20:2.
I have fully preached the gospel of Christ.
20 Yea, &c.--rather, "Yet making it my study (compare
2Cor 5:9;
1Thess 4:11, Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.
22 For which cause--"Being so long occupied with this missionary work, I have been much (or, 'for the most part') hindered," &c. (See on
Rom 1:9-
Rom 1:11.)
23 But now having no more place--"no longer having place"--that is, unbroken ground, where Christ has not been preached.
and having a great desire--"a longing"
these many years to come unto you--(as before, see on
Rom 1:9-
Rom 1:11).
24 whensoever I take my journey into Spain--Whether this purpose was ever accomplished has been much disputed, as no record of it nor allusion to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course hold that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion.
I will come to you--If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement.
in my journey, &c.--"as I pass through by you, to be set forward on my journey thither, if first I be somewhat filled with your company": that is, "I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have my fill of your company."
25 But now I go to Jerusalem to minister--"ministering"
to the saints--in the sense immediately to be explained.
26 For, &c.--better, "For Macedonia and Achaia have thought good to make a certain contribution for the poor of the saints which are at Jerusalem." (See
Acts 24:17). "They have thought it good; and their debtors verily they are"; that is, "And well they may, considering what the Gentile believers owe to their Jewish brethren."
27 For if the Gentiles have been made partakers of their spiritual things, their duty is also--"they owe it also"
to minister unto them in carnal things--(Compare
1Cor 9:11;
Gal 6:6; and see
Luke 7:4;
Acts 10:2).
28 When therefore I have . . . sealed--that is, delivered over safely
to them this fruit--of the faith and love of the Gentile converts
I will come--"come back," or "return"
by you into Spain--(See on
Rom 15:24).
29 And I am sure--"I know"
that . . . I shall come in the fulness of the blessing of Christ--Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any manuscripts of antiquity and authority. Nor was the apostle mistaken in this confidence, though his visit to Rome was in very different circumstances from what he expected. See Acts 28:16-31.
30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit--or, "by the Lord Jesus Christ, and by the love of the Spirit"--not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all--I beseech you."
that ye strive together with me in your prayers to God for me--implying that he had his grounds for anxious fear in this matter.
31 That I may be delivered from them that do not believe--"that do not obey," that is, the truth, by believing it; as in
Rom 2:8.
in Judea--He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions.
and that my service which I have for Jerusalem--(See on
Rom 15:25-
Rom 15:28).
may be accepted of--"prove acceptable to"
the saints--Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.
32 That I may come unto you with--"in"
joy by the will of God-- (
Acts 18:21;
1Cor 4:19;
1Cor 16:7;
Heb 6:3;
Jas 4:15)
and may with you be refreshed--rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.
33 Now the God of peace be with you all. Amen--The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant" (
Heb 13:20;
1Thess 5:23;
2Thess 3:16;
Phil 4:9); then the peace which that reconciliation diffuses among all the partakers of it (
1Cor 14:33;
2Cor 13:11; and see on
Rom 16:20); more widely still, that peace which the children of God, in beautiful imitation of their Father in Heaven, are called and privileged to diffuse far and wide through this sin-distracted and divided world (
Rom 12:18;
Matt 5:9;
Heb 12:14;
Jas 3:18).
Note, (1) Did "the chiefest of the apostles" apologize for writing to a Christian church which he had never seen, and a church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance" (
2Pet 1:13;
2Pet 3:1); and did he put even this upon the sole plea of apostolic responsibility (
Rom 15:14-
Rom 15:16)? What a contrast is thus presented to hierarchical pride, and in particular to the affected humility of the bishop of this very Rome! How close the bond which the one spirit draws between ministers and people--how wide the separation produced by the other! (2) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that
Rom 15:16 should have been expressed as it is. Paul's only priesthood and sacrificial offerings lay, first, in ministering to them as "the apostle of the Gentiles," not the sacrament with the "real presence" of Christ in it, or the sacrifice of the mass, but "the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful offering, "being sanctified [not by sacrificial gifts, but] by the Holy Ghost." (See
Heb 13:9-
Heb 13:16). (3) Though the debt we owe to those by whom we have been brought to Christ can never be discharged, we should feel it a privilege when we render them any lower benefit in return (
Rom 15:26-
Rom 15:27). (4) Formidable designs against the truth and the servants of Christ should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls all events; and the darker the cloud, the more resolutely should all to whom Christ's cause is dear "strive together in their prayers to God" for the removal of it (
Rom 15:30-
Rom 15:31). (5) Christian fellowship is so precious that the most eminent servants of Christ, amid the toils and trials of their work, find it refreshing and invigorating; and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ (
Rom 15:24,
Rom 15:32).
