Romans 15:11

Rom 15:11. Αἰνεῖτε—καὶ ἐπαινέσατε) Psa 117:1, LXX., αἰνεῖτε—ἐπαινέσατε.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_15:11. Psa_117:1 (closely following the LXX., but see the critical notes) contains a twofold parallel summons to the praise of God, addressed to all Gentile peoples.[17] In this case αἰνεῖν and ἘΠΑΙΝΕῖΝ are not different in degree (Philippi), but only in form, like praise and bepraise [loben and beloben].

[17] The Messianic fulfilment of this summons is recognised by Paul in the magnifying of God on the part of the Gentiles converted to Christ from all nations. This fulfilment he looks upon already as present (for see ver. 7), not merely as a fact of the future, when the Gentile world as a united whole magnifies God (Hofmann).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 15:11 . καὶ πάλιν , αἰνεῖτε : Psa 117:1 , LXX only the order of the words varying.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Rom_15:11

And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. This passage is from Psa_117:1, and strictly to the apostles purpose.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

And again-- (Psa 117:1).

Praise the Lord, all ye Gentiles; and laud him, all ye people--"peoples"--the various nations outside the pale of Judaism.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11. Praise God, all ye Gentiles, etc. This passage is not inaptly applied; for how can they, who know not God’s greatness, praise him? They could no more do this than to call on his name, when unknown. It is then a prophecy most suitable to prove the calling of the Gentiles; and this appears still more evident from the reason which is there added; for he bids them to give thanks for God’s truth and mercy. (Psalm 117:1.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) All ye Gentiles.—An invitation addressed to the Gentile peoples without restriction, at a time when the monotheistic conception of God as Lord of the whole earth was thoroughly established.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. Praise the Lord, &c.] Psalms 117 (LXX. 116):1. Nearly verbatim with LXX. See Rom_15:2 of the Psalm, where the steadfastness of the “mercy” and the “truth” of God is given as the cause of the praise.

laud him, &c.] Perhaps better, (with another reading,) let all the peoples laud Him.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And again Esaias saith,.... In Isa 11:10;

there shall be a root of Jesse. This prophecy is applied to the Messiah by the Jews (y), who say,

"that when the King Messiah is revealed, there shall be gathered to him all the nations of the world, so that that Scripture shall be fulfilled which is written, "there shall be a root of Jesse", &c.''

This character, "the root of Jesse", may be understood of Christ with respect to his divine nature, who, as God, was before Jesse, and the author of his being, as of all creatures; just in such sense as he is called "the root and offspring of David", Rev 5:5; the root of David, as he is God, and the offspring of David, as he is man; unless both are to be interpreted of his human nature, as the phrase here also may be, and denote his descent from Jesse as man; and so the Jewish writers interpret it as well as some Christian ones. This is R. David Kimchi's comment;

""and there shall be a root of Jesse"; the meaning is, , "which goes out from the root of Jesse", according to Isa 11:1, for "Jesse" is the root. And so the Targum of Jonathan, , "the son's son of Jesse";''

that is, David's son, the King Messiah, who sprung from Jesse's family, when that family was very low and mean, like to a tree cut down to, its roots, and to a root in a dry ground; out of which sprung the man the branch, David's son and Lord. This character may be applied to Christ as Mediator, who as a root is unseen and unknown to carnal men, and mean, abject, and of no account in the eyes of the world; the root that not only bears Jesse, David, and other good men, but all the branches of God's elect, from whom they have their beings, both in a natural and spiritual sense; which communicates life and nourishment to them; in whom their life is hid, and is safe when scarcely to be discerned in them; and from whom they have all their fruitfulness, and to whom is owing their perseverance in faith and holiness.

And he that shall rise to reign over the Gentiles; or, as the Syriac version, "and he that shall rise shall be a prince unto the Gentiles"; or, as the Arabic, "and he that shall rise out of it", the root, "shall rule over the Gentiles". In the Hebrew text in Isaiah, this is said of the root, and to be read thus, "which shall stand for an ensign of the people", Isa 11:10; because mention is made of a root, the apostle expresses the standing of it by rising out of it, which signifies both the incarnation and exaltation of Christ; and because an ensign is a token of power and government, therefore he has rendered it to "reign", agreeably enough to the sense; since upon Christ's exaltation, and setting up his ensign or standard, the Gospel, in the Gentile world, multitudes became voluntary subjects to him, and still do; over whom he rules by his grace and Spirit, and will more largely and manifestly in the latter day, when the kingdoms of this world shall be his. In like manner R. Aben. Ezra explains the words of the Messiah.

"Says he, this may be understood, for all the whole world shall be , "under his power", or government.''

And so the Targum of Jonathan paraphrases them, "and kingdoms shall obey him"; so that the Jew can have no reason to complain of the apostle's version.

In him shall the Gentiles trust, or "hope"; this in the Hebrew text is, "to him shall the Gentiles seek"; which cannot be truly done without faith and hope; see Heb 11:6; for the hope and faith of enjoying what is sought for, put persons upon seeking: so that the apostle here gives us the true sense of the words, and most fully describes the affection of the Gentiles to Christ; who having some knowledge of him, seek unto him for life and salvation, prostrate themselves at his feet, venture upon him, commit themselves to him, and hope and trust in him. This part of the prophecy is by the Jews understood of the Messiah.

"All the Gentiles (says R. David Kimchi on the text) shall seek , "to the Messiah", and shall go after him to do what he commands; all of them shall obey him.''

But why no mention made of the Israelites seeking to the Messiah? hear what they say, and which still confirms the sense of these words (z).

"The Israelites will have no need of the doctrine of the King Messiah in future time, as it is said, "to him shall the Gentiles seek", and not the Israelites.''

True enough! The apostle dwells on the proof of this point, it not being so easy of belief with the Jews, but makes it clear from the law, psalms, and prophets, which is the threefold division of the writings of the Old Testament; see Luk 24:44.

(y) Zohar in Exod. fol. 71. 1. Vid. R. Aben Ezra & R. David Kimchi in loc. (z) Bereshit Rabba, sect. 98. fol. 85. 3. & Midrash Tillim apud Galatin. de Arcan. Cathol. ver. l. 3. c. 9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

Ver. 11. All ye Gentiles] As being received into the glory of God, Rom 15:7.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And again - Psa 117:1. The object in this quotation is the same as before. The apostle accumulates quotations to show that it was the common language of the Old Testament, and that he was not depending on a single expression for the truth of his doctrine.

All ye Gentiles - In the psalm, “all ye nations;” but the original is the same.

And laud him - “Praise” him. The psalm is directly in point. It is a call on “all” nations to praise God; the very point in the discussion of the apostle.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This is found in Psa 117:1. There the Gentiles are willed to praise God, which they could not do unless they knew him aright, and had obtained mercy from him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. And again—(Psa_117:1.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Psalm cxvii, 1.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Lord

Jehovah. Psa 117:1.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

And again, Praise the Lord, all ye Gentiles; And let all the peoples praise him .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11. Praise the Lord, all ye Gentiles. This command to the Gentiles, still clearer and stronger, is found in Psalm 97:1.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

11. αἰνεῖτε κ.τ.λ. Psalms 117 (116):1 (om. καὶ bef. ἐπαιν. LXX[296]). The Gentiles are called upon to praise GOD for His lovingkindness and faithfulness to Israel (so here ἀλήθεια and ἔλεος).

[296] LXX. the Septuagint Version of the Old Testament

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11. Αἰνεῖτε κ.τ.λ.: Psa 116(117):1. LXX. An appeal to all nations to praise the Lord.

There are slight variations in the Greek text and in the LXX. For πάντα τὰ ἔθνη τὸν Κύριον C F G L have τὸν Κ. π. τ. ἔ. agreeing with the order of the LXX. ἑπαινεσάτωσαν is read by א A B C D E Chrys. (so LXX A א αἰνεσάτωσαν) ἐπαινέσατε by late MSS. with later LXX MSS.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vv. 11, 12. “And again, Praise the Lord, all ye Gentiles; and let all the peoples laud Him!And again, Isaiah saith, There shall be the root of Jesse, and He that ariseth to reign over the Gentiles; in him shall the Gentiles hope.”

The third passage is taken from Psa 117:1. This hymn in honor of Jehovah, ascribed to the Gentiles, naturally supposes their conversion and their entrance into the kingdom of God. We prefer the reading ἐπαινεσάτωσαν, let them laud, to the T. R. ἐπαινέσατε, laud ye. The second person is probably a correction after the preceding proposition. The MSS. of the LXX. present the same variant.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.