Romans 15:14

Here, I. He commends these Christians with the highest characters that could be. He began his epistle with their praises (Rom 1:8), Your faith is spoken of throughout the world, thereby to make way for his discourse: and, because sometimes he had reproved them sharply, he now concludes with the like commendation, to qualify them, and to part friends. This he does like an orator. It was not a piece of idle flattery and compliment, but a due acknowledgment of their worth, and of the grace of God in them. We must be forward to observe and commend in others that which is excellent and praise-worthy; it is part of the present recompence of virtue and usefulness, and will be of use to quicken others to a holy emulation. It was a great credit to the Romans to be commended by Paul, a man of such great judgment and integrity, too skilful to be deceived and too honest to flatter. Paul had no personal acquaintance with these Christians, and yet he says he was persuaded of their excellencies, though he knew them only be hearsay. As we must not, on the one hand, be so simple as to believe every word; so, on the other hand, we must not be so skeptical as to believe nothing; but especially we must be forward to believe good concerning others: in this case charity hopeth all things, and believeth all things, and (if the probabilities be any way strong, as here they were) is persuaded. It is safer to err on this side. Now observe what it was that he commended them for. 1. That they were full of goodness; therefore the more likely to take in good part what he had written, and to account it a kindness; and not only so, but to comply with it, and to put it in practice, especially that which relates to their union and to the healing of their differences. A good understanding of one another, and a good will to one another, would soon put an end to strife. 2. Filled with all knowledge. Goodness and knowledge together! A very rare and an excellent conjunction; the head and the heart of the new man. All knowledge, all necessary knowledge, all the knowledge of those things which belong to their everlasting peace. 3. Able to admonish one another. To this there is a further gift requisite, even the gift of utterance. Those that have goodness and knowledge should communicate what they have for the use and benefit of others. "You that excel so much in good gifts may think you have no need of any instructions of mine." It is a comfort to faithful ministers to see their work superseded by the gifts and graces of their people. How gladly would ministers leave off their admonishing work, if people were able and willing to admonish one another! Would to God that all the Lord's people were prophets. But that which is every body's work is nobody's work; and therefore,

II. He clears himself from the suspicion of intermeddling needlessly with that which did not belong to him, Rom 15:15. Observe how affectionately he speaks to them: My brethren (Rom 15:14), and again, brethren, Rom 15:15. He had himself, and taught others, the art of obliging. He calls them all his brethren, to teach them brotherly love one to another. Probably he wrote the more courteously to them because, being Roman citizens living near the court, they were more genteel, and made a better figure; and therefore Paul, who became all things to all men, was willing, by the respectfulness of his style, to please them for their good. He acknowledges he had written boldly in some sort - tolmēroteron apo merous, in a manner that looked like boldness and presumption, and for which some might perhaps charge him with taking too much upon him. But then consider,

1. He did it only as their remembrancer: As putting you in mind. such humble thoughts had Paul of himself, though he excelled in knowledge, that he would not pretend to tell them that which they did not know before, but only to remind them of that in which they had formerly been by others instructed. So Peter, Pe2 1:12; Pe2 3:1. People commonly excuse themselves from hearing the word with this, that the minister can tell them nothing but what they knew before. If it be so, yet have they not need to know it better, and to be put in mind of it?

2. He did it as the apostle of the Gentiles. It was in pursuance of his office: Because of the grace (that is, the apostleship, Rom 1:5) given to me of God, to be the minister of Jesus Christ to the Gentiles, Rom 15:16. Paul reckoned it a great favour, and an honour that God had put upon him, in putting him into that office, Rom 1:13. Now, because of this grace given to him, he thus laid out himself among the Gentiles, that he might not receive that grace of God in vain. Christ received that he might give; so did Paul; so have we talents which must not be buried. Places and offices must be filled up with duty. It is good for ministers to be often remembering the grace that is given unto them of God. Minister verbi es, hoc age - You are a minister of the word; give yourself wholly to it, was Mr. Perkins's motto. Paul was a minister. Observe here, (1.) Whose minister he was: the minister of Jesus Christ, Co1 4:1. He is our Master; his we are, and him we serve. (2.) To whom: to the Gentiles. So God had appointed him, Act 22:21. So Peter and he had agreed, Gal 2:7-9. These Romans were Gentiles: "Now," says he, "I do not thrust myself upon you, nor seek any lordship over you; I am appointed to it: if you think I am rude and bold, my commission is my warrant, and must bear me out." (3.) What he ministered: the gospel of God; hierourgounta to euangelion - ministering as about holy things (so the word signifies), executing the office of a Christian priest, more spiritual, and therefore more excellent, than the Levitical priesthood. (4.) For what end: that the offering up (or sacrificing) of the Gentiles might be acceptable - that god might have the glory which would redound to his name by the conversion of the Gentiles. Paul laid out himself thus to bring about something that might be acceptable to God. Observe how the conversion of the Gentiles is expressed: it is the offering up of the Gentiles; it is prosphora tōn ethnōn - the oblation of the Gentiles, in which the Gentiles are looked upon either, [1.] As the priests, offering the oblation of prayer and praise and other acts of religion. Long had the Jews been the holy nation, the kingdom of priests, but now the Gentiles are made priests unto God (Rev 5:10), by their conversion to the Christian faith consecrated to the service of God, that the scripture may be fulfilled, In ever place incense shall be offered, and a pure offering, Mal 1:11. The converted Gentiles are said to be made nigh (Eph 2:13) - the periphrasis of priests. Or, [2.] The Gentiles are themselves the sacrifice offered up to God by Paul, in the name of Christ, a living sacrifice, holy, acceptable to God, Rom 12:1. A sanctified soul is offered up to God in the flames of love, upon Christ the altar. Paul gathered in souls by his preaching, not to keep them to himself, but to offer them up to God: Behold, I, and the children that God hath given me. And it is an acceptable offering, being sanctified by the Holy Ghost. Paul preached to them, and dealt with them; but that which made them sacrifices to God was their sanctification; and this was not his work, but the work of the Holy Ghost. None are acceptably offered to God but those that are sanctified: unholy things can never be pleasing to the holy God.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

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

Rom_15:14-21

And I myself also am persuaded of you.

Pauls testimony to the Church in Rome

I. Its substance. Fall of--

1. Goodness.

2. Knowledge.

3. Sanctified ability.

II. Its value.

1. Honest.

2. Inspired.

3. Kind. (J. Lyth, D.D.)

Christian policy

The apostle--

I. Praises, but does not flatter.

II. Humbles, but does not demean himself.

III. Magnifies his office, but not himself. (J. Lyth, D. D.)

Attributes of Christian character

Pauls characteristic delicacy is seen in I myself am persuaded, etc., which corresponds with Rom_1:8. It was no flattering compliment, but a just commendation. Exhortations are to be accompanied with courtesy (1Pe_3:8). Christian gifts and graces are to be duly commended. Love esteems a brother above rather than below his work (Rom_12:10). The Romans were commended for their--

I. Goodness.

1. Moral excellence in general (Eph_5:9).

2. Kindness to one another in particular (2Th_1:11).

II. Knowledge. Spiritual knowledge is a believers privilege. It is the Spirits office to impart it (Joh_16:13; 1Co_2:10-12; 1Jn_2:20; 1Jn_2:27). Such knowledge is to be greatly desired (Php_1:9; Col_2:2). All treasures of wisdom and knowledge hid in Christ (Col_2:3; 1Co_1:30). This knowledge is necessary to comfort, holiness, and usefulness, and embraces all the subjects of revealed truth, doctrines, duties, dispensations, etc. The deep things cf God; things freely given us of God (1Co_2:10; 1Co_2:12). Goodness and knowledge rarely combined in the world, but both are given in and with Christ. These are the heart and the head of the new man (Eph_4:24), and are to be taken in their fulness (Isa_55:3; Luk_1:53). Pauls large hearted love is seen in the terms he employs. He delights to point to the fulness believers enjoy in Christ. They should grow in grace and knowledge.

III. Ability to admonish one another--to put each other in mind of duty as to matter by knowledge, as to manner by goodness. This may be done either publicly or privately (Heb_3:13; Heb_10:25; Col_3:16). (T. Robinson, D.D.)

Essential qualifications of a Christian minister

I. He must discharge his functions with wisdom and humility.

1. Recognising good where it already exists.

2. Humbly putting those who have believed in mind of common duties and privileges.

3. Seeking the salvation of the unconverted--in the name and for the glory of God.

II. He must have a special call.

1. Attested by the gifts and power of the Holy Ghost.

2. Approved first of all in a narrower sphere of labour.

3. Directed especially to the ignorant and unconverted. (J. Lyth, D.D.)

The publication of the gospel

I. Its objects.

1. To confirm those who believe in grace (verses 14, 15).

2. To save and sanctify the unbelieving (verse 16).

3. To promote the cause of God (verse 17).

II. Its success.

1. Proceeds from the power of the Spirit of Christ (verses 18, 19).

2. Reaches all who learn the knowledge of His name (verses 20, 21). (J. Lyth, D. D.)

Mutual admonition

Of his extreme humility, I experienced an instance which at once astonished and embarrassed me. One day, in conversation, Mr. Wilberforce kindly gave me some advice. I expressed my thanks, and said how much I should feel indebted if, in conversation or correspondence, he would at all times be my counsellor, and, if necessary, correct me, and point out my faults. He suddenly stopped (for we were walking together), and replied, I will; but you must promise me one thing. With pleasure, I answered, little thinking what it was. Well, then, continued Mr. Wilberforce, in all your conversation and correspondence with me, be candid and open, and point out my faults. (Memoir of Wilberforce.)

Reproof should be judicious

Reprove mildly and sweetly, in the calmest manner, in the gentlest terms, not in a haughty or imperious way, not hastily or fiercely; not with sour looks, or in bitter language, for these ways do beget all the evil, and hinder the best efforts of reproof; they do certainly inflame and disturb the person reproved; they breed wrath, disdain, and hatred against the reprover; but do not so well enlighten the man to see his error, or affect him with a kindly sense of his miscarriage, or dispose him to correct his fault. Such reproofs look rather like the wounds and persecutions of enmity than as remedies ministered by a friendly hand; they harden men with rage, and scorn to mend upon such occasion. If reproof doth not savour of humanity it signifieth nothing; it must be like a bitter pill wrapped in gold, and tempered with sugar, otherwise it will not go down, or work effectually. (L Barrow.)

Nevertheless, brethren, I have written the more boldly.

St. Pauls ministry

I. Its general nature.

1. Paul was the minister of Jesus Christ. The word is compounded of two words, signifying a work and that which belongs to the public; the character described, therefore, is that of one devoted to the public welfare--one called of God out of a private into a public station, who therefore became public property, and who could not, without manifest impropriety, make his own ease, or influence, or aggrandisement, the objects of his pursuit.

2. Paul was employed in this ministry for the offering up of the Gentiles to God, in which there is an allusion to the priestly office. He evidently considered himself an evangelical priest; one who was to be the mouth of God to the people, and the mouth of the people to God.

(1) He points out his duty, which was to offer the Gentiles to God.

(2) He relates his experience of success--the reward of his labour, viz., the presenting to God those who were saved through his instrumentality.

3. The means by which he was thus enabled to prepare and to present to God such an acceptable oblation: by the preaching of the gospel of Christ fully. The gospel is called the gospel of God, and of Christ, both in reference to its Divine authority, and in reference to its subject: it is of God, and it speaks concerning God.

II. Its sphere.

1. Where Christ was not named. Such a people--

(1) Were, of course, ignorant of Christ, of His character, relations, salvation.

(2) Could not, therefore, believe in Christ. Hence they derived no spiritual benefit from His mediation; they had no hope of being with Him for ever.

(3) Could not, of course, be happy. All that Christians enjoy or hope for is through Christ alone. Through Him they are justified, renewed, sanctified, consoled, strengthened, etc. Without Christ is misery. Yet such is the miserable, the awful condition of countless millions. Christ is not named among them. They have no Bibles; no gospel ministry; no Christian Sabbaths.

2. The apostle preached from Jerusalem round about to Illyricum; places about one thousand miles from each other. Round about, i.e., diverging into all the neighbouring places, and still pushing onwards till he had filled the country with his doctrine. This statement should be improved by us--

(1) In reference to our own country. Let those who, after mature deliberation and earnest prayer, feel it to be their duty to confine themselves to domestic labours, be careful to cultivate a missionary spirit. Let them not rest till in every town and village they have fully preached the gospel of Christ. Negligence in this respect will be criminally inexcusable in such a country as this, where no impediment is presented by the existing government, but where every facility is afforded.

(2) And chiefly in reference to heathen lands. We must take care of home, but we must not overlook other places. The gospel must be planted in place after place, till its influence has spread over the whole earth.

III. The testimony of God by which it was accompanied. Through mighty signs and wonders, and by the power of the Spirit of God; without which all else would have been vain. Miracles are not absolutely necessary to the success of the Christian ministry, and never were the direct causes of conversion. The faithful record of the miracles wrought in attestation of the truth in the days of the apostles, answers every purpose of miracles themselves. If the apostles had the auxiliary of miracles, we have the auxiliary of Bibles gradually translating into every language. We have the advantage of patronising governments, e.g., the Spirit of God can and does convert without miracles. The larger outpourings of this Spirit must be sought in fervent, persevering prayer.

IV. Its effects. The Gentiles--

1. Were made obedient. Theirs was the obedience of faith, of profession, of practice. They were Christians doctrinally, experimentally, and practically.

2. Were offered to God. The preachers made no improper use of their influence; their only aim was to bring men to know, love, and serve God. The true missionary spirit is not a sectarian spirit, and it is injured whenever it becomes so.

3. Were an acceptable offering to God.

V. The privilege, happiness, and honour realised by Paul in being permitted to exercise this missionary vocation. He speaks of it as grace given to him of God. He accounted it--

1. A privilege. He does not talk of the burden, danger, or expense, but the favour to be so employed. No Christian will account it a burden to support missions, or to engage in actual service, if it be clearly his duty. The missionary has no right to talk of making sacrifices, he is but doing his duty; he is honoured by God in being allowed so to labour. Mean is that man who accounts the labours of a missionary to be mean.

2. An honour. I have whereof I may glory through Jesus Christ.

3. A happiness. I glory; I exult--I rejoice greatly. Let Christians consider that a share in all this privilege, honour and happiness is offered to their acceptance. Let ministers beware how they keep back from such work. And let all Christians see to it that they promote the cause by their contributions, their influence, and their prayers. (J. Bunting, D.D.)

That I should be a minister of Jesus Christ to the Gentiles.--

The ministerial office

I. Its functions.

1. To serve Christ.

2. To offer spiritual sacrifices.

3. To preach the gospel.

II. Its acceptableness.

1. In its power.

2. In its fruits. (J. Lyth, D.D.)

The Christian ministry

I. Its nature.

1. The word minister imports any one who transacts the affairs consigned to his charge, whether they be religious or civil. It is therefore used in relation to--

(1) The Jewish priesthood. Every high priest standeth daily ministering.

(2) Christ, the antitype of that priesthood, who hath obtained a more excellent ministry.

(3) Angels. Are they not all ministering spirits?

(4) Civil magistrates, who are Gods ministers.

(5) Persons who perform acts of kindness. If the Gentiles have been made partakers of your spiritual things, their duty is also to minister to you in carnal things. Epaphroditus … ministered to my wants.

2. The office to which the apostle refers was emphatically a sacred office, partly peculiar and temporal, consisting in the exercise of agencies which were strictly miraculous; and partly general and spiritual, consisting in the proclamation of certain truths relating to eternal interests. The former department passed away with a single generation, but the latter is to be exercised till the end of time.

3. The office is connected with Jesus Christ. The mode in which Paul received it, as recorded by himself, is one of the most wondrous events recorded in the annals of mankind. Thenceforth, renovated by that grace of which he speaks in verse 15, he lived as a devoted servant of Him whose cause he once laboured to destroy. It is from Christ alone that all ministers derive their existence and authority. Every one of us hath received grace according to the measure of the gift of Christ. Nothing can save men from the guilt of blasphemous intrusion into this office, except their introduction to it by a power which is itself Divine. Intellect, imagination, eloquence, are nothing if they be not consecrated by the Spirit of the Holy One, nothing but the trappings of the traitor.

II. Its direction. To the Gentiles, i.e., all nations who were not numbered amongst the family of Israel. The Christian economy was expressly constituted that it might be applied to the race generally. This fact had been declared in prophecy, and by the Lord Himself.

1. This commission was directed to the Gentiles with a marked and peculiar emphasis. Depart; for I will send thee far hence unto the Gentiles. Hence he exclaims, Inasmuch as I am the Apostle of the Gentiles, I magnify my office. The ministers of Christ must be always ministers of the Gentiles until the fulness of the Gentiles be brought in. When, therefore, Christian men carry forth throughout the nations the instrumentalities and energies of Christs religion, they are doing nothing more than carrying out the essential principles of that religion.

2. This commission was needed at this period. The Gentiles were idolaters, and their hands, in consequence, were rife with the very foulest abominations. The same spiritual need still spreads over the vast track of the Gentile nations; Gods power has indeed been felt over not a few. Yet, what are these among so many? Regard the existing state of a large proportion of our own population; regard those who own the influence of a superstition, bearing the name of Christ only to blaspheme it; regard the state of those who own the power of the false prophet of Mecca; and then regard the state of those over whom there still hangs the unbroken cloud of idolatry, and what a fatal mass of need and destitution is here, pleading tenderly and powerfully that with apostolic zeal there should go forth a ministry to the Gentiles!

III. Its theme. The gospel; a system which, as its chosen name imports, was glad tidings, and one which confers on man all the blessings which are identified with the happiness of his immortal nature. Note--

1. Its precise adaptation to the state and the wants of those to whom it comes. It is adapted

(1) To the ignorance of the Gentiles, unfolding the light of the knowledge of the Divine truth.

(2) To their guilt, setting forth the all-sufficient propitiation for sin.

(3) To their pollution, purifying and refining the heart.

(4) To their debasement, lifting up the fallen spirit so that man appears but a little lower than the angels.

(5) To their misery, instilling the peace which passeth understanding.

2. This gospel has a certain mode of administration. It ought to be administered--

(1) Faithfully. Every one of its facts and principles should be announced in the precise proportion in which we find them in the Word of God.

(2) Freely. Its glad tidings must be proclaimed to all men everywhere, regarding all men as equal and inviting all to buy the great provision without money and without price.

(3) Zealously. The famine is in the land, and it is for us to distribute the bread of heaven; the plague is in the city, and it is for us to apply the medicine; the wreck is upon the breakers, and it is for us to go and snatch the perishing from the billows. Where is the chilling and heartless argument that would forbid?

IV. Its results. The labours of the apostle were exercised in the express expectation that multitudes would embrace the gospel. Contemplating this result, he presents those in whom it must be accomplished under a very interesting figure--that of an oblation to God. Further, he states, this offering so presented to be acceptable, being sanctified by the Holy Ghost, whose agency, working through the ministry, accomplished the transformation and renewal of the Gentiles--being likened unto the fire, which, under the Levitical dispensation, purified the oblation, and was at once the instrument and the token of its acceptance with God. The language before us shows--

1. That the success of the Christian ministry is always to be ascribed to the influence of the Holy Spirit. This is owned in the words before us, and in verses 18, 19. Nothing is more manifest throughout the gospel than that the Word is nothing but the instrument of the Spirit; that by the Spirit the Word is rendered effectual to renovate and to redeem. Not by power, nor by might, etc.

2. That this success shall be of vast and delightful extent, The apostle clearly anticipates that the Gentiles should receive the gospel generally, and that it should establish a redeeming empire over all the nations. Take the series of prophecies, the heads of which he quotes in preceding verses (Psa_18:1-50; Deu_32:1-52.; Psa_111:1-10.; Isa_11:1-16), the application made of which by the apostle rebukes the unauthorised application made of them by theorists of our own day to the personal reign of Christ. But passing this by, they tell us of a period which is to come, by the instrumentality and agency we have described, when the reign of peace and of blessedness shall be universal (see specially Isa_11:1-16).

3. That this success is to redound in one mighty ascription to God. The presentation of the Gentiles as a sacrifice means that in their conversion God is to be honoured, that all the glory may be to Him.

(1) Ministers, who are the instruments of this conversion, must ever render such a tribute, renouncing all pretensions; and when the sacrifice is laid upon the altar, exclaiming, Not unto us, O Lord, not unto us, etc.

(2) Men, who are the subjects of this conversion, must ever render such a tribute, acknowledging grace in all its sovereignty and freeness, and in each instance transforming the statement of doctrine into the song of praise--Of His own mercy He has saved us, etc. (J. Parsons.)

The Christian missionary

I. His work. To preach the gospel to the heathen with--

1. Priestly consecration.

2. Devotion.

3. Patience.

II. His aim. That they may become--

1. An offering to God.

2. Acceptable.

3. Holy. (J. Lyth, D.D.)

I have therefore whereof I may glory.--

Of what may a Christian glory

?--

I. Of fellowship with Christ.

1. By faith.

2. In the service of God.

II. Of the success which God gives him, because his labour--

1. Is acknowledged by God.

2. Brings glory to God.

III. Of the power of God which is in him.

1. Accomplishing what is beyond the ability of man.

2. Inspiring unselfish zeal.

3. Constraining abounding charity. (J. Lyth, D. D.)

The Christian glories

I. In Christ, as--

1. The foundation of his hope.

2. The object of his love and imitation. The Head of his profession.

II. In the service of christ as most--

1. Glorious.

2. Honourable.

3. Remunerative.

III. In the things of God as most--

1. True.

2. Sublime.

3. Enduring. (J. Lyth, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 15:14-17. And I myself am persuaded of you — The apology which the apostle here offers for writing to a church with which he was not personally acquainted was the more necessary, because, in his letter, he had opposed some of their strongest prejudices, and had rebuked them for certain irregularities in their conduct. But he was entitled to instruct and reprove them, by virtue of his apostolic office, (Rom 15:15;) the truth of which he proved by his success in converting the Gentiles; (Rom 15:16-17;) and by the miracles he had wrought among them, and by the gifts of the Spirit he had communicated to his converts, in all the Gentile countries which he had visited. That ye — Some among you, by being created anew; are full of goodness — Of kindness, so as to forbear giving unnecessary offence to, or censuring one another; filled with all knowledge — A large measure of knowledge in all needful points, through your long experience in the ways of God; able also to admonish — To instruct, and confirm; one another — In all things of importance. There are several conclusions of this epistle: the first begins at this verse; the second, Rom 16:1; the third, Rom 15:17; the fourth, Rom 15:21; and the fifth, Rom 15:25. Nevertheless, brethren — Notwithstanding your grace and knowledge; I have written the more boldly unto you — Have used the greater freedom and plainness in writing; in some sort — Απο μερους, in part, or partly; as putting you in mind — That is, setting before you, and inciting you to the practice of what you know already; because of the grace that is given to me — That is, because I am constituted an apostle of the Gentiles. Whitby thinks, that by the expression, in part, in the former clause of the verse, the apostle meant to signify the Gentile part of the Church of Rome to whom he wrote, to put them in mind of God’s great goodness to them. But it seems more probable he intended thereby to insinuate, that his design in writing was, besides calling things to their remembrance which they knew, to instruct them in some things which they did not know. That I should be the minister — The servant; of Jesus Christ to the Gentiles, ministering, preaching, the gospel of God — In order to their conversion and edification; that the offering up of the Gentiles — To him, as living sacrifices; might be acceptable — In his sight; being sanctified by the Holy Ghost — Plentifully communicated to them, not only in a rich variety of gifts, but in his regenerating, purifying, and comforting influences; making them wise and good, holy toward God, and useful to their fellow-creatures. I have therefore — Having, by the blessing of God upon my labours, been instrumental in converting many of them, whereof I may glory through Jesus Christ — In and through whom all my glorying is; in those things which pertain to God — In the success of my ministry, wherein the glory of God is so much concerned.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Rom_15:15.—Paul writes boldly, confidently, familiarly, in this part of his epistle, or to a part of the Gentiles, to refresh the memory, and because of the special gift given to him of God.

Rom_15:16.—St. Paul pictures himself as the officiating priest; the Gentile world is the offering to be presented and consecrated. The whole process of sanctification is an adorning of the sacrifice which is to be consecrated to God.

MAIN HOMILETICS OF THE PARAGRAPH.—Rom_15:14-16

A gracious man’s greatness.—It is not given to every gracious man to be great as was St. Paul; but the man who is endowed by grace is ennobled by the endowment. Each gracious man is by grace raised to a higher platform. Let each seek to be true to his gifts, study great examples, and thus in his measure he will become great. St. Paul is a pattern.

I. The gracious man is great in gentleness.—How gentle at times can be some of the strongest natures! St. Paul was gentle, and he here uses an apologetic tone. He frankly recognises the good of others. Goodness, knowledge, ability, are the qualities he acknowledges. Goodness before knowledge in the apostle’s mental criterion. Goodness and knowledge make a man able to admonish. Goodness must keep pace with knowledge if the man is to be a successful admonisher.

II. The gracious man is great in boldness.—If we note some gracious men timid and shrinking, we must take into account original temperament. Gentle women have been made courageous by grace. Some men who are afraid of putting pen to paper, lest they should give an advantage to him who wishes that his adversary had written a book, are prompted by grace to write boldly. St. Paul writes boldly through the inspiring influence of the grace of God. St. Paul writes boldly so that he may put in mind. We need to be constantly put in mind. Children at school must have wearisome repetition. In the spiritual school we are all children, and the divine lessons must be repeated. Day unto day, day after day, must moral speech be uttered.

III. The gracious man is great in office.—“The minister of Jesus Christ to the Gentiles.” The true preacher’s office is the greatest in the universe. By some the editor’s office is applauded. But too often he is only the echo of public opinion. He is the cunning man who puts into words what the public has been unconsciously thinking. If the editor be inspired by grace, he may become a priestly minister, and do good work. However, we still hold that the preacher’s office is the greater. Though it is sometimes scoffingly said that the greatest miracle of Christianity is that it has survived the pulpit, we believe that it is a high position—nobler than the editor’s chair, mightier than a throne, that is if the pulpit be occupied by men who are full of goodness, of knowledge, and of ability to admonish. The preacher does priestly work. He offers up the gospel as his sacrifice. He stands between the immensities of time and eternity, and directs men to high thoughts.

IV. The gracious man is great in purpose.—His design is that the offering up of the Gentiles might be acceptable. He speaks and prays so that the Gentiles may offer themselves as sacrifices. We need more of this priestly work. He speaks and prays that he may be the offerer. The gracious man is benevolent. How many offer up their fellows as a sacrifice on the altar of mammon, and the sacrificed are not benefited! But every soul offered up as an acceptable sacrifice to God is itself divinely and eternally enriched.

V. The gracious man is great in co-operation.—The preacher occupies a difficult and responsible position. The voices of the day are proclaiming the decadence of the pulpit. The sneering dilettanti ask, Why these prosy sermons? Pleasure-loving minds declare that it is time to do away with pulpit-droning and sermonic platitudes. Even the professing soldiers of Jesus Christ say that they want no hermitical Peters to preach the gospel crusade against the world, the flesh, and all manner of iniquities. And the preacher seems like to stand alone, to be as a solitary voice “of one crying in the wilderness.” But not alone, for the Holy Ghost is the companion, inspirer, and co-worker of and with every true preacher. Sanctified by the Holy Ghost, the good work will proceed. The persecutions of the past did not prevent its progress. The damning smiles, courteous sneers, and polite bowing into obscurity of the present will not stay the triumphant march of the ministry of the gospel of God. Let preachers have faith. Let them feel the greatness of their office and the glory of its saving purpose. Let them pray so that they themselves may be filled with all goodness, knowledge, and ability to admonish and minister the gospel of God.

Joy should be large.—With peace is associated joy—just the natural consequence of the state which I have endeavoured to describe. Peace passes into joy by an almost imperceptible and easy transition. Joy, indeed, may without impropriety be regarded as peace in a higher degree. Peace is not a state of cold and insensible tranquillity; it is rich enjoyment. We are creatures of sensibility and emotion, and whatever sets us right only gives to those sensibilities a richer experience. The very same things which impart peace excite joy. To be assured that all we had at one time reason to fear has been for ever removed, to have the inward testimony of our consciences to our godly sincerity in the divine service, to be conscious of a freedom from the reigning power of sin, to know that the blessed God looks upon us with approval, and that we are so under His guidance and care that nothing can happen to us but for our good, and to have the hope of heaven as our final rest, is fitted in its very nature when realised to fill us with joy unspeakable and full of glory. To have any adequate apprehension of these things, and to be assured on good grounds that they are true of us without gladness and elation of heart, is impossible. It would argue a destitution of the most ordinary sensibilities of human nature. It is possible, indeed, and sometimes happens, that, through the pressure of unusual trials, our attention may be diverted from the consideration of what we really are as partakers of the blessings of redemption—we may be in temporary “heaviness through manifold temptations”; but we have only to recall and realise what by grace is true of us to rise superior to our sorrow, and to feel the exhilarating influence of that hidden joy which a sense of our condition as the objects of God’s love is fitted to awaken. Present distress may be more pressing, but while it may suspend, it never can destroy the joy which naturally flows from an assurance of our interest in these blessings. You will notice further that the object of the prayer is that they “may be filled with all joy and peace,”—not merely that they may have this happy state of mind in some degree, but in a high degree; not simply that it should be their occasional state, that they may have special seasons of divine enjoyment, but that it should be their habitual and permanent condition. Nothing short of this can meet the energy of the apostle’s language To be filled with anything is to have as much of it as we have room to receive It supposes completeness of quantity in possession as well as permanency of supply. It may be asked, Is this possible? Has it ever been realised in any degree commensurate to what the strength of the apostle’s language would seem to imply? We may reply by asking, Is there anything in the supposed state which the fulness of the God of hope cannot furnish? We are not, indeed, to imagine that the excited state of feeling which great joy supposes should be continuous. This the feebleness of our nature is incapable of sustaining. It would produce injurious exhaustion. Still, the joy and the peace may be large and habitual, yielding a settled satisfaction and enjoyment, and ready for those exuberant expressions which special occasions may demand. When this is the case we have just the condition which the apostle’s language expresses. That this is the possible state we can have no reason to question. Indeed, we can hardly doubt that it was verified in Paul’s own experience. Trials he had, and they were both numerous and distressing. It is impossible to peruse his history without finding abundant evidence of the heavy afflictions which he endured. But we have proof just as unmistakable of the holy joy and abundant peace by which he was refreshed and sustained. He who, when smarting from the scourge and painfully confined in the stocks in a loathsome dungeon, could sing praises to God with a full heart must have been a happy man. He who, amidst disappointments and anxieties he experienced, could exclaim, “Thanks be unto God, who always causeth us to triumph in Christ,” must have had a joy in God superior to all his afflictions. This is the attainment at which every one of us should aim. It is the exalted privilege which the gospel places within our reach, and which we should seek to realise. To be satisfied with a doubtful, low condition, and to regard it as all we are warranted to expect, is to do injustice to the gospel, and to inflict injury on ourselves.—J. Kelly.

SUGGESTIVE COMMENTS ON Rom_15:14-16

“The offering up of the Gentiles.”—First, then, what are we to understand by the “offering up of the Gentiles”? Generally it may be replied that this is a figure of the conversion of the world borrowed from the ritual of the Old Testament. The whole language of the text is sacrificial. Besides the allusion in the word translated “offering up,” which is currently applied in the New Testament and in the Septuagint to sacrifice, there are two other allusions which in our version are disguised; for when Paul calls himself a “minister” of Jesus Christ, he means “a priestly minister”; and when he speaks of “ministering” the gospel of God, he uses a different word still, which denotes “a ministry of sacrifice.” Thus there are no less than three distinct sacrificial expressions, which conspire to show with what vividness the apostle realised the conversion of the Gentiles under the emblem of a great oblation or hecatomb presented to God. This offering of the Gentiles may be looked at in two lights—as their own act, and as the act of the pre-existing Christian Church. They are their own sacrifice, and they are our sacrifice. What is implied in each of these aspects of the truth? First, in regard to themselves, it is implied that they shall abandon their false ideas of sacrifice and act upon the Christian, so as truly to dedicate themselves to God. The whole Christian life, inspired by gratitude and love, is a sacrifice of praise offered continually. All gifts and labours are sacrifices; martyrdom is a sacrifice; and death itself is but the last offering up—the sacrificial flame ascending to its native heaven. Again, in regard to others, it is implied that the act of sacrifice shall be performed by the pre-existing Christian Church. There is a sense in which men may be not only priests to offer up themselves, but priests to offer up others. And this priesthood of conversion, if I may so call it, is a universal priesthood. This sacrificial ministry is a part of Christianity; and each of us, missionaries, ministers, and private Christians, is invested with it, and bears his share in its labours and dignities. What a majestic continuation is this of the Levitical priesthood, in the only sense in which it can be continued! We hear much in our times of the priesthood of literature; but how poor is it to the priesthood of conversion, more especially when, as in too many cases, it is a priesthood of atheism, or at best erects its altar to an unknown God! The direct causes or prerequisites of the offering up of Gentiles: The first is the ministry of the gospel. This Paul puts into the foreground. The Christian sacrifice depends upon the propagation of the truth. All who take the Christian name are agreed as to this final triumph of Christianity through the simple display and publication of its truth to the ends of the earth. The other direct cause of the offering of the Gentiles is the sanctifying work of the Holy Ghost. A Christian advocate may seem to unsay all he has said in celebration of the ministry of truth when he passes on to exalt the ministration of the Spirit. This, however, can only be the effect of mistake on his part, or of misapprehension on the part of the hearer. The Bible does not encourage speculation as to the solitary efficiency of the word or of the Spirit, but teaches us to regard their natural and normal action as made up of the union of both. If the Spirit added to the power of the word, it would be possible to analyse the two forces; but the Spirit only develops it, and does not go beyond it, so that all is one mysterious, indivisible energy. The nations yield to truth, and not to more than truth; but the truth only comes out, and has real existence to the soul as truth, when the Spirit of God applies it. This supernatural force every Christian believes to be supplied by the agency of the Holy Ghost, so that the impossible becomes possible and the action of Christian truth is exalted to a kind of omnipotence. To all misgivings within the Church, to all scepticism without, as to the final conversion of the whole world to Christ, the Christian has one reply: “I believe in the Holy Ghost.” The missionary activity of the Church must repose upon true Christian doctrine. The Christian work, like every other, must spring from faith; and faith again is but another name for the intelligent and cordial apprehension of the truths of apostolic Christianity. The missionary activity of the Church must be supported by Christian example. We may easily deduce this principle from the second great text of the Epistle to the Romans—viz., the necessity and vital importance of a Christian morality. This is the substance of the apostolic exhortations, which begin with an appeal to those who acknowledge the mercies of God to present themselves to Him as a living sacrifice. The missionary activity of the Church must be promoted by Christian union. The Epistle to the Romans is the text-book of Christian union not less than of Christian doctrine and morality. The subject is actually expounded by the apostle in relation to missions. How prone are we all to forget the majestic amplitude of Christianity as the religion of the human race, which is only deformed by the attempt to confine and bandage it by the particular forms and institutions which have been generated in the history of sects, and even of nations! Yet is it a fact that there is a principle in the divine breast to which mortals may minister purest satisfaction, a satisfaction of which the “sweet-smelling savour” of all ancient offering and sacrifice was but the faintest emblem! “The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.” The return of moral beings to their great Original, with the light of reviving hope and loyalty breaking through the cloud of remorse and the tears of penitence, and the gleam of a new creation of the Spirit of God emerging from the dark and stormy chaos of sin—this is the joy of the Eternal, to which that of the first creation gives place, and which may be estimated by the infinite sacrifices which He has made to purchase such an offering from His fallen creatures. Infinite blessedness must be the result of infinite bounty; and the delight of God in the saving of each sinner, when each is saved by an unspeakable gift, must be itself unspeakable.—Dr. Cairns.

Men need reminding of duty.—Paul, in drawing towards the close of his epistle, seems, with the characteristic delicacy which breaks forth in many other passages, to feel that he must apologise for the freedom of his exhortations. The likest thing to it in any of the other apostles is when Peter tells the disciples to whom he writes that be addresses them, not to inform, as if they were ignorant persons, but to stir up their pure minds in the way of remembrance—and this though they already knew the things of which he was reminding them, and though they were established in the present truth. And so Paul, as if to soften the effect of his dictations—and this though his manner was the furthest possible from that of a dictator—tells his converts of his persuasion that they were filled with knowledge and goodness; and that, though he took it upon him to admonish them, he was sure, nevertheless, that they were able to admonish one another. The truth is, that neither the greatest knowledge nor the greatest goodness supersedes the necessity of our being often told the same things over again. Men might thoroughly know their duty, and yet stand constantly in need to be reminded of their duty. The great use of moral suasion is not that thereby people should be made to know, but should be led to consider. And thus our Sabbaths and other seasons of periodical instruction are of the greatest possible service, although there should be no dealing in novelties at all—though but to recall the sacred truths which are apt to be forgotten, and renew the good impressions which might else be dissipated among the urgencies, of the world. Whether then an apostle should write, or a minister should substantially present the same things, it ought not to be grievous, because it is safe. He speaks but as the helper of his congregation, and not as having dominion over them. He is but an instrument in the hands of the Holy Spirit, whose office it is, not merely to teach what is new, but to recall what is old—to bring all things to remembrance. It is true that they might already have received the gospel, and that in the gospel they stand; yet they shall have believed in vain, unless they keep in memory that which has been preached unto them. In keeping with this, Paul says in the fourteenth verse that he writes not to inform but to put in mind.—Dr. Chalmers.

ILLUSTRATIONS TO CHAPTER 15

Rom_15:15. God of all grace and Mohammed.—He heads every surat or chapter (with the exception of one) of the Koran with the words Bismillahi, Arrahmani, Arruheemi, signifying, “In the name of the most merciful God.” Or, as some prefer, “In the name of the God of all grace.” Savary says, “This formula is expressly recommended in the Koran.” The Mohammedans pronounce it whenever they slaughter an animal, at the commencement of their reading, and of all important actions. It is with them that which the sign of the cross is with Christians. Gidab, one of their celebrated authors, says that when these words were sent down from heaven the clouds fled on the side of the east, the winds were lulled, the sea was moved, the animals erected their ears to listen, the devils were precipitated from the celestial spheres.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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

Rom_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; Rom_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; Rom_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; Rom_15:25-33.

A. Rom_15:14-19.

Rom_15:14. Even I myself; αὐτὸς ἐγώ Rom_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 ἀγαθωσύνης]. 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.

Rom_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: Rom_6:12 ff., &c. [viii. 9; Rom_11:17 ff.; Rom_12:3; Rom_13:3 ff.; Rom_14:3 f. 10, 13, 15, 20; Rom_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.]

Rom_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; Heb_8:2; Php_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 Rom_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

Rom_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.]

Rom_15:18. For I will not dare, &c. [οὐ γὰρτολμήσω, κ.τ.λ.]. The γάρ explains how he meant the foregoing expression in Rom_15:17. But Rom_15:17 refers to Rom_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 Rom_15:19.—R.]

Rom_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. 2Co_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 Act_9:28-29; Act_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 Act_20:1-3.” But μέχρι θαλάσσης means to the sea, not into the sea. In Act_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. Rom_15:20-24.

Rom_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 2Co_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). 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.

Rom_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.] Isa_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.

Rom_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

Rom_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.”

Rom_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; Php_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 ἀφ̓ 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; Act_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. Rom_15:25-33.

Rom_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 2Co_9:1-2; Act_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.

Rom_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!

Rom_15:27. [For they thought it good, εὐδόχησαν γάρ. The γάρ introduces an explanation of εὐδοχησαν (Rom_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.

Rom_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 Php_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.]

Rom_15:29. And I know, &c. [οἶδα δέ, κ.τ.λ. See Textual Note15.] A text applicable in many ways for installation sermons.

Rom_15:30. Now I beseech you. The Apostle’s wonderful presentiment of what he has to experience in Jerusalem; see Act_20:22; Act_21:10 ff.

By our Lord Jesus Christ. Διά. see Rom_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; Col_4:12. [See Textual Note17. It is not genuine, though correct.—R.]

Rom_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.]

Rom_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.]

Rom_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 Rom_16:20; Php_4:9; 1Th_5:23; Heb_13:20.

DOCTRINAL AND ETHICAL

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

2. On Rom_15:14. The church of that day at Rome, compared with that of the present day.

3. On Rom_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 (Rom_15:10-11). The antiphony of praising Gentiles (Rom_15:11) responds to the extolling intonation of the Apostle (Rom_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 Rom_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 Rom_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. Rom_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

Rom_15:14-33

The good testimony which Paul gives to the Christians at Rome (Rom_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. Rom_1:5; Rom_12:3; Gal_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 (Rom_15:14-21).—The proclamation of the gospel regarded as a priestly service (Rom_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 (Rom_15:15-16).—The most beautiful and best glory is, when we can glory of serving God (Rom_15:17).—The right means for conversion (Rom_15:18-19).—Paul’s great field of labor (Rom_15:19).—The first missionary sphere among the Gentiles (Rom_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! (Rom_15:19.)—To build on another man’s foundation, a mark of sectarianism (Rom_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 (Rom_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 (Gal_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 (Rom_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 (Rom_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 (Rom_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 (Rom_15:30-32).—The God of patience and comfort is a God of hope, and the God of hope is a God of peace (Rom_15:32; comp. Rom_15:5; Rom_15:13).

Luther: On Rom_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 (Rom_15:19).—Do not remove from one place to another without necessity and a good cause; remain in your country, and live honestly (Rom_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 (Rom_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? (Rom_15:24.)—Praying is the same as fighting. It is greater labor than ploughing. But how indifferently do you regard it! (Rom_15:30.)

Spener, on Rom_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 (Rom_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 (Rom_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 (Rom_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 (Rom_15:16).—Christian love has regard for the rights of others (Rom_15:20).—The highest service of missionaries is, that they must begin from the very start, and labor with the rough material (Rom_15:21).—The change in the circle of operation.—The journeys of the Apostles, which were holy, abundant in blessing, and full of suffering (Rom_15:24).—Spiritual benefactors are the highest, and though temporal blessings cannot perfectly requite their spiritual benefits, we should nevertheless repay even with them (Rom_15:26-27).—Christians should not come empty to each other, but with spiritual blessings (Rom_15:29).—The power of Christian intercession (Rom_15:30).

Besser: The Apostle’s official seal to the Epistle to the Romans (Rom_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 (1Pe_1:12), who continues the holy burning by which Christ has sanctified himself for a burnt-offering for all (Rom_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 (Rom_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 (Rom_15:30).—God gives peace everywhere and in every manner (2Th_3:16): Peace in believing on His grace (Rom_5:1), peace in reliance on the love of His government (Rom_8:28), peace in the certainty that Christ reigns over His enemies (Rom_16:20), and peace in the love of the Spirit (Rom_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:

[22]Rom_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.

[23]Rom_15:15.—[A. B.: τολμηροτέρως. Evidently a gloss, since the adjective is used adverbially.

[24]Rom_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.

[25]Rom_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 Rom_15:17, on the authority of all MSS., but the E. V. has transposed, as it too frequently does.

[26]Rom_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.

[27]Rom_15:17.—[The Rec. omits τόν; but the MSS. all insert it.

[28]Rom_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 (ed. 1, 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.

[29]Rom_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.

[30]Rom_15:21.—[An exact citation from the LXX., Isa_52:15. The Hebrew reads: וַאֲשֶׁר לשׁ־שָׁמְצוּ הִתְבּוֹנַנוּכִּי אֲשֶׁר לֹא־סֻפַּר לַהֶם רָאוּ. The E. V. (Isa_52:15) gives an accurate rendering. The LXX. adds, with sufficient ground in the context: περὶ αὐτοῦ, referring to “my servant” (Rom_15:13).

[31]Rom_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.

[32]Rom_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 ed. 2; 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).

[33]Rom_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 Rom_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 Rom_15:23 as verbs. This is the most defensible position, but further reasons cannot be added here. See the paraphrase in the Exeg. Notes.

[34]Rom_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.

[35]Rom_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.

[36]Rom_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.

[37]Rom_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.

[38]Rom_15:30.—[D. F. G. insert ὑμῶν (similarly some editions of the Vulgate). A correct gloss, hence the more suspicious.

[39]Rom_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).

[40]Rom_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).

[41]Rom_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.

[42]Rom_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.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

The apostle, having finished his didactic and doctrinal instruction, turns to renew the personal tone with which his letter opened. He presents: (1) An apology for the liberty taken in so plainly admonishing them, reminding them of his office as apostle to the Gentiles which laid such a duty upon him ( Rom_15:14-16 ; comp. Rom_1:14-15 ). (2) An explanation concerning his labors and his failure to visit them ( Rom_15:17-24 ; comp. Rom_1:11-13 ). (3) A statement of his present and future plans, and a request for prayer ( Rom_15:25-33 ). (4) Commendations and salutations ( Rom_16:1-24 ; comp. Rom_1:7 ). (5) Doxology ( Rom_16:25-27 ; comp. Rom_1:1-2 ).

And I myself also am persuaded of you [as to you], my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another . [These Roman Christians were by no means "babes in Christ," yet even men, and that the best instructed, need apostolic preaching. But Paul's confidence in their understanding is shown in the quality of this letter which he wrote to them. Compare a contrary feeling in his letter to the Corinthians ( 1Co_2:6 ; 1Co_3:1-3 ), and in milder form the Epistle to the Hebrews ( Heb_6:11-12 ). Moreover, the list of names of church leaders contained in this epistolary conclusion proves the efficiency of this Roman church, its goodness, and its ability to impart knowledge and admonition.]

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.

15:14–16:27 This final section contains elements common at the end of New Testament letters: a discussion of travel plans (15:14-29), requests for prayer (15:30-33), references to ministry associates (16:1-2, 21-23), greetings (16:3-16), and a doxology (16:25-27). Only the warning about false teachers (16:17-19) is a non-standard feature in this conclusion.

15:14 You know these things so well: Paul praises the Roman Christians, as he had in the opening of the letter (see 1:8-12), demonstrating a gracious manner toward a church he had neither founded nor visited.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rom 15:14. Ἀδελφοί μου, my brethren) 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. Rom 16:1; the third with Rom 16:17; the fourth with Rom 16:21; and the fifth with Rom 16:25.—καὶ αὐτὸς ἐγὼ, I myself also) not merely others, hold this opinion of you, ch. Rom 1:8.—καὶ αὐτοὶ, you yourselves also) even without any admonition of mine.—δυνάμενοι, who are able) By this very declaration he exhorts them to exercise that ability.—καὶ ἀλλήλους, also one another) not merely that every one should be his own monitor; comp. 2Ti 2:2.—νουθετεῖν, to admonish) He points to this ability, [viz. such as consists in this] that a man may be μεστὸς, full of goodness, full from the new creation itself; filled (πεπληρωμενος) with all knowledge, filled, viz. by daily exercise; in the understanding and the will. So, goodness and knowledge are joined, 1Pe 3:6-7, and the former is especially recommended to women, the latter to men. Γνῶσις, is properly knowledge; and such knowledge, as shows respect to the weaker vessel, obtains the name of moderation, yet it is in reality knowledge.

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

Rom_15:14. Πέπεισμαι δέ] but I am of the conviction; Rom_8:38, Rom_14:14. The δέ is the simple μεταβατικόν, leading over to the concluding portion of the epistle.

καὶ αὐτὸς ἐγώ] et ipse ego; comp. on Rom_7:25. The apostle is, independently of the general advantageous estimation in which the Roman church stood with others (Rom_1:8), also for his own personal part of the conviction, etc. The emphasis lies on αὐτός. If the thought were: even I, who have hitherto so unreservedly exhorted you (Philippi, comp. de Wette, Fritzsche, and older interpreters), ἐγώ would have the emphasis (comp. κἀγὼ αὐτός, Act_10:26); but καὶ αὐτός corresponds entirely to the following καὶ αὐτοί, et ipsi, i.e. even without first of all requiring influence, exhortation, etc., on the fart of others. Comp. afterwards καὶ ἀλλήλους. Thus, accordingly, Paul denotes by κ. αὐτὸς ἐγώ the autonomy of his judgment, but with a subtle indication of the judgment of others as coinciding therewith. Comp. Bengel: Non modo alii hoc de vobis existimant. Paul intends therewith to obviate the idea as if he for his part judged less favourably of the church, with reference to the fact, not that he had written this letter generally (Hofmann), but that he had written it in part τολμηρότερον. This is shown by the contrast, Rom_15:15.

ἀγαθωσύνης] goodness, excellence generally (that you also of yourselves are very excellent people), not equivalent to χρηστότης (as Thom. Mag. p. 391 states), not even in Gal_5:22. Comp. 2Th_1:11; Eph_5:9; Ecc_9:18. The word is not found in the Greek writers.

The three predicates, μεστοί κ.τ.λ., advance in co-ordination from the general to the particular.

καὶ ἀλλήλ.] also to admonish you among one another, without having need for a third, who should admonish you. On νουθετεῖν, in which the notion of its being well-meant, though not involved in the word of itself, is given by the connection or (as in Isocr. de pace, 72) by express contrast, see on 1Co_14:14, Eph_6:4. Paul does not express in this verse something more than he strictly means (Reiche), but that which he really believes of the Roman church, taken as a whole; at which favourable conviction heapart from the universally-diffused good report of the church (Rom_1:8)has arrived by means of experiences unknown to us, and perhaps also in virtue of his feeling assured that he might draw from the individuals and influential persons with whom he was acquainted a conclusion respecting the whole. But the fact that he does express it,this commendation,rests on his apostolic truth, and on that wisdom of teaching which by good and real confidence attracts a zeal of compliance.

Rom_15:14-33.[19] The apostle has now come to an end with all the instructions and exhortations, which he intended to impart to the Romans. Hence he now adds, up to Rom_15:33, an epilogue (which, however, he then follows up in chap. 16 with commendations, greetings, etc.). In this epilogue, which in substance corresponds to the introduction, Rom_1:8-16, and by no means applies only to the section respecting the weak in faith (Melanchthon, Grotius), but to the whole epistle, he testifies his good confidence towards the readers, and justifies his in a partial degree bold writing by his Gentile-apostolic calling (Rom_15:14-16) and working (Rom_15:17-21), which latter had also been usually the hindrance to his coming personally to Rome (Rom_15:22). This observation leads him to his present plan of travel, the execution of which will bring him, in the course of his intended journey to Spain, to Rome, after he has been at Jerusalem (Rom_15:23-29). For this impending journey he finally begs the prayers of the Romans on his behalf (Rom_15:30-33), and then concludes with a blessing (Rom_15:33).

[19] According to Lucht, vv. 1433 contain much that is Pauline and various matters historically correct, but also incorrect statements, and, on the whole, a non-Pauline tendency. The parallels with passages in the Epistles to the Corinthians are to be explained simply by dependence on the latter, etc., p. 185 ff. These are self-deceptions of a fanciful criticism, against which it is vain to contend.

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 15:14 . πέπεισμαι δέ : the tone in which he has written, especially in chap. 14, might suggest that he thought them very defective either in intelligence, or love, or both; but he disclaims any such inference from his words. ἀδελφοί μου has a friendly emphasis: cf. Rom 7:4 . καὶ αὐτὸς ἐγὼ cf. Rom 7:25 : it means “even I myself, who have taken it upon me to address you so plainly”. ὅτι καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης : that even of yourselves ye are full of goodness, i.e. , without any help from me. ἀγαθωσύνη in all N.T. passages (Gal 5:22 , Eph 5:9 , 2Th 1:11 ) seems to have an association with ἀγαθὸς in the sense of “kind”: the goodness of which Paul speaks here is probably therefore not virtue in general, but the charity on which such stress is laid in chap. 14 as the only rule of Christian conduct. πεπληρωμένοι πάσης γνώσεως : filled full of all knowledge “our Christian knowledge in its entirety” (Sanday and Headlam). This, again, may refer to the comprehension of Christianity shown by the strong of chap. 14: or it may be intended to apologise for the unusually doctrinal character of the epistle. Both μεστοί and πεπληρωμένοι occur also in Rom 1:29 . δυνάμενοι κ . ἀλλήλους νουθετεῖν : in a sense therefore self-sufficient.

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

15:14-16:27.] CONCLUSION OF THE EPISTLE. Personal notices, respecting the Apostle himself (15:14-33),—respecting those greeted (16:1-16), and greeting: together with warnings against those who made divisions among them (16:16-23);—and concluding doxology (16:24-27).

14-33.] He first (14-16) excuses the boldness of his writing, by the allegation of his office as Apostle of the Gentiles.

14.] αὐτὸς ἐγω, I myself, = ‘idem,’ Lat.,—‘notwithstanding what I have written:’ see ch. 7:25, note. Meyer understands it, ‘without information from others:’ Bengel and Olsh., ‘I myself, as well as others:’ Rückert, ‘I not only wish it (ver. 13), but am persuaded for myself that it is so.’

καὶ αὐτοί, ye also yourselves, i.e. without exhortation of mine.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Epistolary Conclusion. 15:14-16:27.

WE have said that the Epistle to the Romans is a didactic treatise, doctrinal and practical, contained in a letter. The treatise is now closed, and the letter begins again. It is easy to show, indeed, that the part about to follow is closely correlated to the epistolary preface which preceded the treatise (Rom 1:1-15). The apostle apologizes for the liberty with which he writes to the Christians of Rome, by reminding them of his mission to the Gentiles (Rom 15:14-16). This passage corresponds to Rom 1:14-15, where he declares himself a debtor for the gospel to all Gentiles, the Romans included. He explains (Rom 15:17-24) what has kept him hitherto in the east. Thus he completes what he had said, Rom 1:11-13, of the impossibility he had before found in the way of visiting Rome. The personal salutations which we find in the first part of chap. 16 correspond to the address, Rom 1:7 : “To all that are at Rome, beloved of God.” Finally, the doxology which closes at once chap. 16 and the whole Epistle (Rom 15:25-27) brings us back to the idea with which the letter had opened (Rom 1:1-2): that of the fulfilment of the divine plan by the gospel promised beforehand in the O. T. Thus the circle is completed; on every other view (whether the end of the Epistle be put at chap. 11 or at chap. 14) it is broken.

This conclusion contains the following passages:

(1) Rom 15:14-33, where the apostle gives explanations of a personal nature regarding his letter, his work in general, his approaching visit to Rome, and the journey which he must first make to Jerusalem.

(2) Rom 16:1-16 : Recommendations and salutations of the apostle.

(3) Rom 15:17-20 : A warning in regard to the probable arrival of Judaizers in the church of Rome.

(4) Rom 15:21-24 : The salutations of his fellow-workers.

(5) Rom 15:25-27 : The doxology which closes the Epistle.

Twenty-ninth Passage (15:14-33). Personal Explanations.

This passage is intended to convey to the minds of his readers full light as to the apostle’s conduct toward them. These explanations relate first to this letter itself.

Vv. 14, 15. “Now I myself also am persuaded of you, my brethren, that ye also yourselves are full of goodness, filled with all knowledge, able also to admonish one another.But brethren, I have written the more boldly unto you, as in some measure to put you in remembrance again of these things, because of the grace that is given to me of God;”

The form of address: my brethren, is occasioned by the return to the epistolary style.

By saying: myself also, the apostle hints that the very full instruction which he has given them in this Epistle is not caused by a want of confidence in their Christian attainments; myself: “though my letter might make you suppose the contrary.” This meaning seems to me more natural than that of many commentators who suppose that Paul means: “I, as well as others,” or: “without needing any one to remind me of what you are.”

The καὶ αὐτοί, ye also, is certainly authentic, notwithstanding the omission of the words by the Greco-Latins; the meaning is: “you to whom I am thus writing.” The qualities on which the apostle rests this favorable judgment are at once of a moral and intellectual nature. They are full of goodness, ἀγαθωσύνή; this word denotes practical solidity, the full maturity of spiritual life; then they possess in abundance every kind of Christian knowledge, πᾶσα γνῶσις. We may remark the difference between this testimony and the eulogium passed on the Corinthians (1st Eph 1:5), where Paul brings out only this second sort of gifts (knowledge and speech).

From these two kinds of qualities it followed that there was among them the capacity for providing in a certain measure for their own edification and their mutual instruction. The true reading is άλλήλους, one another, and not as it is in one Mj. and the Syriac version, ἄλλους, others. The καί, also or even, which accompanies this pronoun, means: even among yourselves, without the help of any master from without. There is nothing in the expressions of this verse which goes beyond what the apostle could say with all sincerity, nor anything to support the judgment of Baur: that these sayings are the work of a later writer, who, seeing the bad effect produced by this letter on the Judeo-Christians of Rome, sought to soothe them by adding these chaps. 15 and 16. The apostle might well think the church of Rome very advanced in all respects, without its following that a letter like this was a work of supererogation. He himself (Rom 1:8) gave thanks for the faith of his readers, “which is spoken of throughout the whole world;” and if the terms which he uses in our verse could not be applied fully to all the individuals composing the church, they were nevertheless strictly true when applied to the church as a whole; for, as chap. 16 will show, it possessed a very great abundance of teachers and evangelists who could carry out within it the functions of instruction and admonition.

Vv. 15. The δέ is adversative: but; nevertheless; and the comparative τολμηρότερον, more boldly, is explained precisely by this contrast with Rom 15:1: “more freely than it seemed I should do in the case of such a church.” The repetition of the form of address: brethren, is perfectly natural in these conditions; it expresses anew the feeling of equality with which the apostle loves to approach them.

In the explanation of what follows, everything depends on the grammatical meaning and construction of ἀπὸ μέρους, which we have translated by: in some measure, and which literally signifies: in part. Some refer this restriction to the verb: I wrote you (Meyer, for example), and apply it solely to some particularly forcible passages of the letter, such as Rom 11:17-25, Rom 12:2, Rom 14:1 et seq. But what is there in these passages so different from the rest of the Epistle, and which should have called forth a special apology? Hofmann refers this “in part” to what is fragmentary in the teaching of the Epistle to the Romans. But in no letter does Paul give a statement of evangelic doctrine which less deserves to be called fragmentary. It is impossible to get an appropriate meaning for ἀπὸ μέρους, in part, except by referring this restriction to ἐπαναμιμνήσκων, putting you in remembrance, and applying it, not to the extent and contents of the teaching, as if the readers had had certain parts of the truth present to their mind, and not others, but to the mode of giving instruction. The apostle has written to them, not with the view of teaching them things that were new to them, but to bring back to their memory, in a way not to be forgotten, things which he knew to be already known to them to a certain degree. Thus is explained the ὡς, as; it is much more as reminding than as instructing them that he has written. He wished to treat them not as catechumens, but as Christians and brethren.

And if he has taken the liberty of acting thus toward them, it is not arbitrarily and at his own hand, it is in virtue of the mission which he has received and of the gift which has been bestowed on him in order to its fulfilment. Such is the meaning of the διὰ τὴν χάριν, on account of the grace, an expression which we must beware of rendering “through the grace,” which is forbidden by the regimen in the accusative. The thing referred to, as is shown by the following verse, is his commission as apostle of the Gentiles, which he has only been obeying by writing thus to the church of Rome. Thus he apologizes for his letter:—(1) By declaring that he wished merely to remind his readers of what they already knew; and (2) by tracing his right of acting thus to the apostleship which he has received. There is room for hesitating between the two readings, υπό, “by God,” and ἀπό, “on the part of God.” The former is perhaps preferable in the context, as denoting a more direct divine interposition.

The right understanding of these two verses suffices to set aside Baur’s view regarding the entire Epistle to the Romans. According to this critic, the apostle aimed at nothing less than to bring over the church from the Judeo-Christian legal standpoint to his own evangelical conception. Now, to say that all he did was only to bring back to the memory of his readers what they already knew, would, if such had been his aim, be an act of gross hypocrisy; to make one change his opinion is not to remind him of what he knows. It is true that Baur has sought to give a quite different meaning to the expression: “as putting you in mind.” He applies it, not to the contents of the Epistle, but solely to the communications which are about to follow regarding the work which Paul has accomplished in the world. But such is not the natural meaning of the word ἔγραψα, I have written unto you; and the restriction: ἀπὸ μέρους, in part, no longer in that case admits of explanation. It is with good reason that Mangold himself declares that it is impossible to found a hypothesis on exegetical processes of such violence.

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.

Romans 15:14-33

Analysis

The apostle, in the conclusion of his epistle, assures the Romans of his confidence in them, and that his motive for writing was not so much a belief of their peculiar deficiency, as the desire of putting them in mind of those things which they already knew, Rom_15:14, Rom_15:15. This he was the rather entitled to do on account of his apostolic office, conferred upon him by divine appointment, and confirmed by the signs and wonders, and abundant success with which God had crowned his ministry, Rom_15:15, Rom_15:16. He had sufficient ground of confidence in this respect, in the results of his own labors, without at all encroaching upon what belonged to others; for he had made it a rule not to preach where others had proclaimed the gospel, but to go to places where Christ was previously unknown, Rom_15:17-21. His labors had been such as hitherto to prevent the execution of his purpose to visit Rome. Now, however, he hoped to have that pleasure, on his way to Spain, as soon as he had accomplished his mission to Jerusalem, with the contributions of the Christians in Macedonia and Achaia, for the poor saints in Judea, Rom_15:22-28. Having accomplished this service, he hoped to visit Rome in the fullness of the blessing of the gospel of Christ. In the meantime he begs an interest in their prayers, and commends them to the grace of God, Rom_15:29-33.

Commentary

Rom_15:14

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.‹79› Paul, with his wonted modesty and mildness, apologizes, as it were, for the plainness and ardor of his exhortations. They were given from no want of confidence in the Roman Christians, and they were not an unwarrantable assumption of authority on his part. The former of these ideas he presents in this verse, and the latter in the text. I also myself, i.e. I of myself, without the testimony of others. Paul had himself such knowledge of the leading members of the church of Rome, that he did not need to be informed by others of their true character. That ye also are full of goodness, i.e. of kind and conciliatory feelings; or, taking αγαθωσύνη in its wider sense, full of virtue, or excellence. Filled with all knowledge, i.e. abundantly instructed on these subjects, so as to be able to instruct or admonish each other. It was, therefore, no want of confidence in their disposition or ability to discharge their duties, that led him to write to them; his real motive he states in the next verse. They were able, νουθετεῖν, to put in mind, to bring the truth seasonably to bear on the mind and conscience. It does not refer exclusively to the correction of faults, or to reproof for transgression. Duae monitoris praecipuae sunt dotes, humanitas quae et illius animum ad juvandos consilio suo fratres inclinet, et vultum verbaque comitate temperet: et consilii dexteritas, sive prudentia, quae et auctoritatem illi conciliet, ut prodesse queat auditoribus ad quos dirigit sermonem. Nihil enim magis contrarium fraternis moni tionibus, quam malignitas et arrogantia, quae facit ut errantes fastuose contemnamus et ludibrio habere malimus, quam corrigere. Calvin.

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

The conclusion of the Epistle, wherein he first excuseth himself, that he hath written somewhat at large unto them, rather to warn them, than to teach them, and that of necessity, by reason of his vocation, which bindeth him peculiarly to the Gentiles.

Of your own accord, and of yourselves.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 14. And I - am persuaded of you] This is supposed to be an address to the Gentiles; and it is managed with great delicacy: he seems to apologize for the freedom he had used in writing to them; which he gives them to understand proceeded from the authority he had received by his apostolical office, the exercise of which office respected them particularly. So they could not be offended when they found themselves so particularly distinguished.

Ye - are full of goodness] Instead of αγαθωσυνης, goodness, some MSS. of good repute have αγαπης, love. In this connection both words seem to mean nearly the same thing. They were so full of goodness and love that they were disposed, of themselves, to follow any plan that might be devised, in order to bring about the most perfect understanding between them and their Jewish brethren.

Filled with all knowledge] So completely instructed in the mind and design of God, relative to their calling, and the fruit which they were to bring forth to the glory of God, that they were well qualified to give one another suitable exhortations on every important point.

Instead of αλληλους, one another, several MSS. have αλλους, others, which gives a clearer sense: for, if they were all filled with knowledge, there was little occasion for them to admonish one another; but by this they were well qualified to admonish others-to impart the wisdom they had to those who were less instructed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14. But even I myself am persuaded, etc. This was said to anticipate an objection, or it may be deemed a kind of concession, made with the view of pacifying the Romans; in case they thought themselves reproved by so many and so urgent admonitions, and thus unjustly treated. He then makes an excuse for having ventured to assume towards them the character of a teacher and of an exhorter; and he says, that he had done so, not because he had any doubt as to their wisdom, or kindness, or perseverance; but because he was constrained by his office. Thus he removed every suspicion of presumption, which especially shows itself when any one thrusts himself into an office which does not belong to him, or speaks of those things which are unsuitable to him. We see in this instance the singular modesty of this holy man, to whom nothing was more acceptable than to be thought of no account, provided the doctrine he preached retained its authority.

There was much pride in the Romans; the name even of their city made the lowest of the people proud; so that they could hardly bear a teacher of another nation, much less a barbarian and a Jew. With this haughtiness Paul would not contend in his own private name: he however subdued it, as it were, by soothing means; for he testified that he undertook to address them on account of his Apostolic office.

Ye are full of goodness, being filled with knowledge, etc. Two qualifications are especially necessary for him who gives admonitions: the first is kindness, which disposes his mind to aid his brethren by his advice, and also tempers his countenance and his words with courtesy, — and the second is skill in advice or prudence, which secures authority to him, inasmuch as he is able to benefit the hearers whom he addresses. There is indeed nothing more opposed to brotherly admonitions than malignity and arrogance, which make us disdainfully to despise the erring, and to treat them with ridicule, rather than to set them right. Asperity also, whether it appears in words or in the countenance, deprives our admonitions of their fruit. But however you may excel in the feeling of kindness, as well as in courtesy, you are not yet fit to advise, except you possess wisdom and experience. Hence he ascribes both these qualifications to the Romans, bearing them a testimony, — that they were themselves sufficiently competent, without the help of another, to administer mutual exhortations: for he admits, that they abounded both in kindness and wisdom. It hence follows, that they were able to exhort.

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.

(14) And I myself also.—From this point onwards the Apostle gives a personal turn to his letter. The greetings at the end are naturally introduced by a few words of explanation as to the way in which the more general exhortations that preceded are to be received by the Roman Christians, and a somewhat longer statement on the part of the Apostle of his own relations to the Church at Rome. This might seem to be the more necessary as the Church was not one of his own founding, and he might seem to be both going out of his way and acting in contradiction to his own principles in writing to them at all.

I write thus to you though you do not really need all these exhortations. Not only do others tell me, but I am convinced myself that you possess all the qualifications which would fit you to teach others instead of receiving instruction yourselves.

Ye also.—Rather, even yourselves, as you are, and without any stimulus or incitement given to you from without.

Goodness—i.e., goodness of disposition, readiness to practise all the Christian virtues, especially those to which the last section had been exhorting.

Knowledge—i.e., of the doctrinal aspects of Christianity as they had been set forth in the earlier portion of the Epistle. No doubt the Apostle had really much to teach his readers—he does not say that he had not—but he courteously gives them credit for all they knew.

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

14–21. Commendation of the Christian maturity of the Roman believers: yet St Paul writes to them with the authority of the commissioned and laborious Apostle of the Gentiles

14. And] Lit., and better, Now; the word of transition.

I myself also] i.e. as well as others, by whom “your faith is spoken of throughout the whole world;” (Rom_1:8).

In this verse and the next we have an echo, as it were, of Rom_1:8; Rom_1:11-12; Rom_1:15. What St Paul says here is in no insincere diplomatic compliment, but the well-grounded conviction of his mind as to the Roman Christians as a body. And it is quite in harmony with the substance and tone of the Epistle, which is evidently written for those who were no novices in Christian doctrine, and who were also comparatively free from such faults of Christian practice as defiled, for instance, the Corinthian Church. He wrote to them as he had written just because they were in a state of spiritual vigour and maturity. Perhaps too, he instinctively expresses this conviction the more strongly, because he is writing to the Church of the imperial Metropolis, the mighty Centre of influence. See on Rom_1:15.

ye also] As truly as your Teacher can be.

full] Lit. brimful. Same word as Rom_1:29.

goodness] Same word as Gal_5:22; Eph_5:9; 2Th_1:11. It is “excellence” in a wide sense.

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.

Nevertheless, brethren, I have written the more boldly unto you,.... Or freely, in taking notice of their party contentions and ill usage of each other, and in reproving, advising, and exhorting them; and which he excuses by observing, that it was,

in some sort, or "in part" only; meaning either that it was only in some part of the epistle he had took such a liberty, which is the sense of the Arabic version, which renders it, "in some parts of the oration"; or else that he had regard not to all of them, but to some only, to a part of the church who were most culpable; and did not design a charge against them all, and that what he said should be applied to the whole body; or rather that the boldness and freedom he had taken was bat in some sort, it was but in part: this he says to mitigate it, and that it might not be thought to be so large as it might appear at first; it was but "a little more boldly", that he wrote unto them, as the Syriac renders it; for this clause is not to be read in connection with the word "written", as if the apostle had only wrote of the doctrines of grace in some sort, or in part, for he declared the whole counsel of God, and never kept back anything profitable to the churches: he adds,

as putting you in mind; which is also said to excuse his writing, and the manner of it; he did not take upon him to be their teacher and instructor, to inform them of things they knew nothing of; only to be their monitor, to put them in mind of and refresh their memories with what they had been well instructed and established in before; see Pe2 1:12;

because of the grace that is given to me of God; meaning not the doctrine of "grace, concerning" which, as the Ethiopic version renders it, he was putting them in mind; nor the internal grace of the Spirit, by which he was inclined and assisted to write unto them; but the grace of apostleship, or that high office, which, by the grace of God, and not because of any merits of his, he was called unto: this he mentions also to excuse the freedom of his writing; since what he did was in consequence of, pursuant and agreeably to, his office as an apostle; and therefore could not have answered it to God, or them, if he had not done it; wherefore he hoped it would be took well by them.

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

14 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.

Ver. 14. Full of goodness] The excellency of a godly man is to follow God fully, as Caleb, Num 14:24; to have a heart full of goodness, as these Romans, a life full of good works, as Tabitha, Act 9:36. These shall receive a full reward, 2Jn 1:8.

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 I myself also - The apostle here proceeds to show them why he had written this Epistle, and to state his confidence in them. He had exhorted them to peace; he had opposed some of their strongest prejudices; and in order to secure their obedience to his injunctions, he now shows them the deep interest which he had in their welfare, though he had never seen them.

Am persuaded - He had never seen them Rom 1:10-13, but he had full confidence in them. This confidence he had expressed more fully in the first chapter.

Of you - Concerning you. I have full confidence in you.

My brethren - An address of affection; showing that he was not disposed to assume undue authority, or to lord it over their faith.

Are full of goodness - Filled with “kindness” or “benevolence.” That is, they were “disposed” to obey any just commands; and that consequently any errors in their opinions and conduct had not been the effect of obstinacy or perverseness. There was indeed danger in the city of Rome of pride and haughtiness; and among the Gentile converts there might have been some reluctance to receive instruction from a foreign Jew. But the apostle was persuaded that all this was overcome by the mild and humbling spirit of religion, and that they were disposed to obey any just commands. He made this observation, therefore, to conciliate respect to his authority as an apostle.

Filled with all knowledge - That is, instructed in the doctrines and duties of the Christian religion. This was true; but there might be still some comparatively unimportant and nonessential points, on which they might not be entirely clear. On these, the apostle had written; and written, not professedly to communicate “new” ideas, but to “remind” them of the great principles on which they were before instructed, Rom 15:15.

Able also ... - That is, you are so fully instructed in Christian principles, as to be able to give advice and counsel, if it is needed. From this verse we may learn,

That when it is our duty to give instruction, admonition, or advice, it should be in a kind, conciliating manner; not with harshness, or with the severity of authority. Even “an apostle” did not assume harshness or severity in his instructions.

(2)There is no impropriety in speaking of the good qualities of Christians in their presence; or even of “commending” and “praising” them when they deserve it.

The apostle Paul was as far as possible from always dwelling on the faults of Christians. When it was necessary to reprove them, he did it, but did it with tenderness and tears. When he “could” commend, he preferred it; and never hesitated to give them credit to the utmost extent to which it could be rendered. He did not “flatter,” but he told the truth; he did not commend to excite pride and vanity, but to encourage, and to prompt to still more active efforts. The minister who always censures and condemns, whose ministry is made up of complaints and lamentations, who never speaks of Christians but in a strain of fault-finding, is unlike the example of the Saviour and of Paul, and may expect little success in his work; compare Rom 1:8; Rom 16:19; 1Co 1:5; 2Co 8:7; 2Co 9:2; Phi 1:3-7; Heb 6:9; 2Pe 1:12.

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

Here begins the epilogue or conclusion of this excellent Epistle, wherein the apostle makes an apology, first for his manner of writing to them, and then for his not coming to them himself. His first apology is ushered in with a singular commendation of the Christians at Rome; he began with their commendation, Rom 1:8, and he ends with the same. There are three things which he commends them for. The first is their goodness; thus it is numbered among the fruits of the Spirit, Gal 5:22. It may be taken more largely, and so it comprehends all grace and virtue; or else more strictly, and so it is put for kindness, gentleness, and charity, in forbearing and forgiving others. The second is all knowledge; i.e. in things necessary, or in matters relating to Christian liberly; or, by all knowledge, he means a large measure and proportion of it. The third is ability to admonish one another, to inform others in things about which they were ignorant, or it reprehend others for things about which they were negligent. Though there were many weak and ignorant persons among them, yet there were others of whom he was persuaded and fully assured they were thus qualified: see 1Co 1:5.

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

14. Full of goodness—Not divided like the Galatian Church, not disgraced with vices like the Corinthian Church; but, in spite of some weakness of faith, blessed with a heart full of goodness.

Able also to admonish one another—Able to admonish, and, what was, perhaps, still more and still better, mutually able to accept each other’s admonitions. This emphatically required that spirit of bearing and forbearing which has formed the topic of the last chapter and of this chapter thus far.

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

Vers. 14-33. I Expression of confidence in the general disposition of the Roman Christians, and of the writer"s desire to visit them, and his intentions in accordance with that desire.

And I myself also am persuaded of you, my brethren, that ye yourselves also are full of goodness, filled with all knowledge, able also to admonish one another. It is St. Paul"s courteous as well as kindly way to compliment those to whom he writes on what he believes to be good in them, and to cling to a good opinion of them, even where he has some misgivings, or has had reason to find fault. (cf. 1Co_1:4, 2Co_1:7 2Co_3:1, seq.; 2Co_7:3, seq.) Here "I myself also" (kai auto) may have tacit reference to the general good report of the Roman Church, (cf. Rom_1:8 and Rom_16:19) which he means to say he himself by no means doubts the truth of, notwithstanding his previous warnings. "Ye yourselves also" (kai autoi) implies his trust that even without such warnings they would of themselves be as he would wish them to be; "full of goodness" ( agaywsunhv), so as to be kind to one another, as they were enlightened and replete with knowledge (gnwsewv).

Vers. 14-33. Farewell words.

The apostle in these verses touches, as at the first, (see Rom_1:1-15) on his personal relations to the Church at Rome. And he reintroduces the subject with much delicate courtesy. He may have seemed to be speaking somewhat boldly, to have assumed a knowledge and goodness superior to theirs: not so! They, he was sure, were "full of goodness, filled with all knowledge," and therefore "able to admonish one another." But he might at least remind them of what they knew; and this, not by any superiority of himself to them, but only by the grace of God; not as a better or wiser Christian man, but as an apostle commissioned by God. We have here set forth, then, much as before, his apostleship, his purpose respecting them, and his request for their prayers on his behalf. By this last, again, with much delicacy, making prominent his dependence on them, rather than theirs on him.

I HIS APOSTLESHIP. He was put in trust by God with the gospel for the Gentiles. And his fulfilment of this trust was as a priestly service, which he should perform, not proudly, but faithfully. And what a service! ministering the gospel in this great temple of the new kingdom, that he might offer up as a sacrifice the whole Gentile world! His thoughts, perhaps, revert to the words he has used in Rom_12:1; and what a vision greets his view as he looks into the future all the kindreds, and tribes, and peoples, and tongues of this manifold world, praising God with the harmonious psalm of a consecrated life, offering themselves a living sacrifice! Better this than all the bleeding victims of the older dispensation; all man"s intellect and affection and energy of action, all science and art, all industry and commerce, all the multifarious activities of all lives, offered to God! And this was his work, to minister the gospel that the offering might be made, acceptable because sanctified by the Holy Ghost. He would glory in such a work as this, for Christ"s sake! For all was through Christ, and the great work already done was only Christ"s work

II HIS PURPOSE. Now, there was one aim which governed him in the fulfilment of this work he would preach the gospel only where it was not known before. Thus from place to place he went, proclaiming the glad tidings to those who had not heard. And hence to this present, having so much room for such work in those eastward parts, he had been hindered from visiting Rome. Now the hindrance was removed: he had "no more any place in these regions." And still impelled by the constraining purpose to preach the gospel to those "to whom no tidings of him came," he must now turn westwards, even to Spain. And, m passing to Spain, there is every reason why he should pause for mutual refreshment, as he delicately puts it, amongst a people who were, indirectly at least, the fruit of his labours the Christians at Rome. And coming to them, he would come in the fulness of the blessing of Christ.

III HIS REQUEST. But, meanwhile, there is another mission to fulfil the mission of charity to the poor saints at Jerusalem. Prominence of this matter among the Churches. (see 1Co 16 Act_20:4) Probable cause of necessity, withholding of custom from Christians on the part of their fellow-Jews. Mere charity demander that help should be given; and not only so, the Gentiles were bound in honour to pay, as it were, in this way, a debt they owed; for their salvation was "of the Jews." But what further constrained Paul to be urgent in this matter was his desire that the charity of the Gentile Churches might overcome all the prejudices that still subsisted amongst the Jewish Christians against the full and free admission of the Gentiles into the Christian Church. And for this, and also for his own security amongst many enemies, he asks the prayers of the Christians at Rome. Then he shall come to them in joy, and find rest. In any case, be he troubled or not, may the God of peace be with them!

So does he exemplify, by his yearning love and courtesy of love, the spirit which he seeks to foster in them; so does he, as he would have them do, refer all his doings to the Lord Christ and the will of God. Most surely the God of peace was with him! T.F.L.

Vers. 14-33. The apostle"s programme.

The didactic and hortatory portions of the Epistle are now over, and a few personal explanations and salutations are all that remain. They need not detain us long. And here we have

I PAUL"S REASONS FOR WRITING TO THE ROMANS. (Vers. 14-21) It is not because the Church at Rome is deficient in either knowledge or preaching power. The list in last chapter shows how many able men and women composed the Church. But the reason is:

1. Because Paul is apostle to the Gentiles. The Church at Rome should enjoy his care as well as the other Gentiles. The only difference is that in this case he has not been the pioneer, as he had been in so many other Gentile Churches. And regarding this apostleship he is careful to speak of:

(1) Its sacred character. He has not only been a minister of Jesus Christ (leitourgov), but has also been "doing holy service" (ierourgounta) in the matter of the gospel of God, that the Gentiles might be got ready as an offering. It is a pre-eminently holy office which the apostle has been exercising.

(2) The means employed have been the gospel of God. Paul carried "good tidings" from God to the Gentiles, and this splendid Epistle shows how full a message he brought. Then:

(3) Its end was that the Gentiles should become an acceptable offering. Consecration is the great purpose of salvation, to make them obedient in word and deed and dedicated in heart and life to God"s glory.

(4) He has had a wide success in his enterprise. Signs and wonders have been wrought by the power of the Spirit of God round a large district of the heathen world.

2. But having been prevented hitherto frets coming to Rome, he indites this Epistle to them. It is as a token from the unavoidably absent apostle that he writes the Epistle.

II HE SKETCHES HIS PROGRAMME FOR THEM. (Vers. 22-28) And first he has to go up from Corinth with money for the poor saints of the mother Church at Jerusalem. From that Church the gospel has come to the Gentiles, and it is only reasonable that there should be now a return in the time of their need. A return in carnal things is to be expected after the reception of spiritual things. He hopes when he has got through this service at Jerusalem to come by Rome to Spain. He hoped to make his advent to Rome as a free man he did not then think it would be as a prisoner.

III HE IS CERTAIN HE WILL COME AS A BLESSING TO THEM. (Ver. 29) He is inspired with moral certainty that his advent will not be in vain. It is such an assurance of blessing through us that should animate every worker for the Master. Rome was to feel the effects of Paul"s visit for years. And so it did.

IV PAUL"S REQUEST FOR INTERCESSION. (Vers. 30-32) His assurance of blessing, instead of minimizing, only intensified his prayer, and led him to ask others to intercede for him. And here we notice:

1. The ground of the request. It is "for the Lord Jesus Christ"s sake, and for the love of the Spirit." By all that Christ has been for them and the Spirit has been with them and in them, he asks them to intercede.

2. The substance of the request. For deliverance from unbelievers in Judaea, for acceptance among the poor saints, and for a joyful and refreshing advent to Rome. Of these the last two were answered and the first was denied. Yet his apprehension by the unbelievers was overruled for great spiritual good.

V THE BENEDICTION. (Ver. 33) The God of peace, the great Peacemaker, is asked to be with them, making them a peaceful, happy Church at Rome. It is a message of peace that an apostle brings. R.M.E.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

There are several conclusions of this Epistle. The first begins at this verse; the second, chap. xvi, 1; the third, chap. xvi, 17; the fourth, chap. xvi, 21; and the fifth, chap. xvi, 25; Ye are full of goodness - By being created anew. And filled with all knowledge - By long experience of the things of God. To admonish - To instruct and confirm.

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

The Epilog of the Letter.

Paul’s reason for writing:

v. 14. 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.

v. 15. 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 or God,

v. 16. 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.

The apostle now, having finished both instruction and admonition to the Christians of Rome, with his usual mildness and modesty adds an explanation to show why he had addressed them in the manner that he did. Giving them the intimate and honoring title "my brethren," he frankly tells them that he, for his own person, is fully convinced concerning them that they, on their part, are filled with goodness, that they possess the right Christian disposition and excellence. He also is persuaded to an extent which admits of no doubt that his readers are filled with all knowledge, that they have the full and correct understanding of Christian doctrine. This good opinion naturally results in the confidence that they will do what is right and proper under all circumstances. If there is any teaching or exhorting in doctrine and life necessary, they will surely attend to that in an adequate manner. Since Paul was personally acquainted with the leading members of the congregation at Rome, and also knew the power of the Gospel which was preached among them, he could make this assertion in all confidence. His manner of writing would serve as an incitement and spur to them to make rapid progress in both understanding and sanctification.

But in spite of this good opinion which he held of them, Paul had been under obligation to write to them: For I have written to you quite boldly in part, as one that was reminding you through the grace that is given me by God, v. 15. There were portions of his letter in which Paul had used much boldness, had brought out his points with striking and telling force. And in this method he was justified altogether; he could not have done differently, since it was his duty to recall to their memory certain things. What the Christians have once learned, know, and understand, they must ever be reminded of again, in order that their knowledge may be furthered and confirmed. The believers of all times will turn again and again to the instructions contained in this inspired epistle, in order to become ever better acquainted with the mysteries of their justification and salvation, to become ever more fervent in faith, hope, and love.

But there was another duty that made it incumbent upon Paul to address this letter to the Christians at Rome, namely, the grace that was given him from God that he should be a servant, a minister, of Christ Jesus to the Gentiles, to administer the Gospel of Christ and God, in order that the offering of the Gentiles might be acceptable, sanctified by the Holy Ghost, vv. 15-16. His office, his apostleship, was a gift of God’s grace, a service of which he knew himself to be unworthy, Eph 3:8. But it had been given to him by a special call of God, and he must, therefore, as a true priest of God, administer the Gospel, proclaim it among the Gentiles, in order that by its instrumentality the offering of the Gentiles might be brought about. The heathen themselves, persuaded by the Gospel-message, were a sacrifice unto God, they offered themselves as a living sacrifice to their Lord, Rom 12:1. Due to the influence and work of the Gospel, then, their sacrifice was well-pleasing, acceptable, to God, Php 2:17; 2Ti 4:6. For the sake of Jesus, God has turned to the former Gentiles in grace. And therefore they are also hallowed in the Holy Ghost, because the Spirit has sanctified, consecrated, their hearts to God. At all times and in all places, wherever the Gospel is preached, the hearts of men are renewed, converted to God, offered up as God’s own; and the purpose of the Gospel is to keep them in the state of sanctification, until hope and faith are replaced by everlasting possession.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle being now about to conclude his epistle to the church at Rome, excuses himself that he had written so largely and with such freedom to them, believing that they abounded in grace and knowledge, and were very fit and able to instruct and direct one another; however, he thought fit to write unto them, having had the honour conferred upon him by Christ to be called to the apostolical office, and particularly to be the ambassador of Christ to the Gentiles; most passionately desiring that he might present and offer them up to God, as an acceptable sacrifice, through the power and assistance of the Holy Ghost; and that his success in the conversion of the Gentiles would be matter of abundant glory unto him.

Here observe, 1. How the apostle, in preparing the Gentiles for the obedience of the gospel, compares himself to a Levitical priest, conversant about his sacrifice, and fitting it to be offered up to God.

2. That the Gentiles, dedicated by the apostle’s ministry to the service of God, were the apostle’s sacrifice and oblation.

3. That the Holy Spirit is a libamen poured on this sacrifice; by which it is sanctified and rendered acceptable unto God.

4. That such an oblation, or offering up of a people in this manner unto God, is matter of rejoicing, yea, matter of glorying, to the ministers of Jesus Christ; I have therefore whereof I may glory through Jesus Christ.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

THE SANCTIFICATION OF THE GENTILES

14. “But I am persuaded, my brethren, concerning you, that ye are full of goodness having been filled with all knowledge being able also to admonish one another.” Goodness here has the strong signification of experimental holiness, while knowledge means insight into divine truth imparted by the Holy Spirit, both of these enduements eminently qualifying their possessors to help one another by way of kindly admonition, instruction and inspiring exhortation.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

14. Filled with all knowledge. Compare 1 Cor. 8:1; 7:10, 11. It is evident that the knowledge of spiritual truth, professed by the strong in faith, is meant. Able also to admonish one another. Therefore having less need of the admonition of the apostle.

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.

Connecting Statement:

Paul reminds the believers in Rome that God chose him to reach the Gentiles.

I myself am also convinced about you, my brothers

Paul is quite sure that the believers in Rome are honoring each other in their behavior. AT: "I myself am completely sure that you yourselves have acted toward others in a completely good way" (See: Assumed Knowledge and Implicit Information)

brothers

Here this means fellow Christians, including both men and women.

filled with all knowledge

Paul exaggerates here to emphasize his point. AT: "filled with sufficient knowledge to follow God" (See: Hyperbole and Generalization)

also able to exhort one another

Here "exhort" means to teach. AT: "also able to teach each other" (See: Assumed Knowledge and Implicit Information)

translationWords

brother

good

know

exhort

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

14–33. The letter passes to personal matters (a) 14–21 a delicate apology and justification of the letter itself: it is not sent with a view to supplementing deficiencies of the Roman Christians, but partly, at least, to remind them of the great truths of the Gospel, and justified by the writer’s commission and experience, all under Christ, and of Christ’s work among the Gentiles through him, (b) 22–29 it is the outcome of the affection which has always made him eager to visit them, and now that his work in Achaia and the east is finished, he proposes to visit them on the way to Spain, first fulfilling a commission of love and gratitude from his Gentile churches to Jerusalem, where he hopes that his visit will be accompanied by a consummate blessing of Christ, (c) 30–33. Meantime he almost passionately begs for their prayers that he himself may be rescued from the attacks of the unbelievers in Jerusalem, and that the service he is engaged upon may be thoroughly acceptable to the Church there, that he may come to them in the joy of accomplished purpose and be refreshed with them for further effort. He concludes with the prayer that the GOD of that peace, which he is hazarding all to promote, may be with all at Rome, overcoming their differences too.

The object of this section is clearly to forestall misconceptions and to establish a thorough understanding and mutual sympathy between writer and readers. The dominant interest of S. Paul at the time is shown to be the cementing of the union of Jew and Gentile within the Church, the crucial example and the earnest of the establishment of the full peace of GOD between man and man in all their differences. This brings in the note of deep and almost passionate feeling: and corresponds with the tone and interest of the whole Epistle. The object of the proposed journey to Rome, for which this letter is a preparation, is shown to be twofold: (a) to make personal acquaintance with the Roman Church and to advance the Gospel among them, (b) to secure a base of operations for renewed missionary activity, in Spain.

14. πέπεισμαι δὲ κ.τ.λ. He deprecates the interpretation of the letter as involving any distrust or depreciation of them.

ἀδελφοί μου. A. specially intimate and affectionate appeal.

καὶ αὐτὸς ἐγὼ. I, without waiting for others to tell me, of my own knowledge and confidence. Is there an underlying reference here to a letter from Aquila and Priscilla which has given him full information about the Christians in Rome? See on Rom 16:3.

ὅτι καὶ αὐτοί. You, of your own initiative, without requiring help from me.

ἀγαθωσύνης. In LXX[298] the meaning of kindliness, benevolence, occurs in Neh 9:25; Neh 9:35; Neh 13:31 (of GOD) and perhaps Jdg 8:35; Jdg 9:16. The same meaning suits best in Gal 5:22; Eph 5:9 (see Robinson); 2Th 1:11 (“denotes a human quality always in S. Paul = moral excellence, but implies specifically an active beneficence” Findlay). Only in S. Paul, ll. cc. in N.T., not found in cl. Greek. Ep. Barn. Rom 2:9 of GOD. So here ‘goodness towards others’ picks up the thought of c. 14.

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

π. τ. γνώσεως. This again is suggested by the subject of 14; cf. 1Co 8:1 ff.; but of course has a wider reference.

νουθετεῖν. Act 20:31 and Epp. P. only; 1Co 4:14 ὡς τέκνα )[299] ἐντρέπων; Col 1:28 |[300] διδάσκοντες, so Col 3:16; 1Th 5:12; 1Th 5:14 a work of οἱ προϊστάμενοι; 2Th 3:15 v. ὡς ἀδελφόν; ‘admonish,’ ‘warn’; ‘rebuke’ is too strong, c. 12 is a good instance of νουθεσία; cf. νουθεσία 1Co 10:11; Eph 6:4; Tit 3:10.

[299] )( opposed to

[300] | parallel to

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.

14. The substance of the Epistle is now finished, and there only remain the concluding sections of greeting and encouragement. St. Paul begins as in 1:8 with a reference to the good report of the church. This he does as a courteous apology for the warmth of feeling he has exhibited, especially in the last section; but a comparison with the Galatian letter, where there is an absence of any such compliment, shows that St. Paul’s words must be taken to have a very real and definite meaning.

πέπεισμαι δέ: cf. 8:38, ‘Though I have spoken so strongly it does not mean that I am not aware of the spiritual earnestness of your church.’

καὶ αὐτὸς ἐγὼ περὶ ὑμῶν, ὅτι καὶ αὐτοί: notice the emphasis gained by the position of the words. ‘And not I inquire of others to know, but I myself, that is, I that rebuke, that accuse you.’ Chrys.

μεστοί: cf. Rom 1:29, where also it is combined with πεπληρωμένοι.

πάσης γνώσεως: ‘our Christian knowledge in its entirety.’ Cf. 1Co 13:2 καὶ ἐὰν ἔχω προφητείαν καὶ εἰδῶ τὰ μυστήρια πάντα καὶ πᾶσαν τὴν γνῶσιν, καὶ ἐὰν ἔχω πᾶσαν τὴν πίστιν κ.τ.λ. γνῶσις is used for the true knowledge which consists in a deep and comprehensive grasp of the real principles of Christianity.

τῆς is read by א B P, Clem.-Alex. Jo.-Damasc. It is omitted by A C D E F G L, &c., Chrys. Theodrt.

ἀγαθωσύνης: cf. 2Th 1:11; Gal 5:22; Eph 5:9; used only in the LXX, the N. T. and writings derived from them. Generally it means ‘goodness’ or ‘uprightness’ in contrast with κακία, as in Psa 51:5. (52:5.) ἠγάπησας κακίαν ὑπὲρ ἀγαθωσύνην: defined more accurately the idea seems to be that derived from ἀγαθός of active beneficence and goodness of heart. Here it is combined with γνῶσις, because the two words represent exactly the qualities which are demanded by the discussion in chap. 14. St. Paul demands on the one side a complete grasp of the Christian faith as a whole, and on the other ‘goodness of heart,’ which may prevent a man from injuring the spiritual life of his brother Christians by disregarding their consciences. Both these were, St. Paul is fully assured, realized in the Roman community.

Forms in -σύνη are almost all late and mostly confined to Hellenistic writers. In the N. T. we have ἐλεημοσύνη, ἀσχημοσύνη, ἁγιωσύνη, ἱερωσύνη, μεγαλωσύνη: see Winer, § xvi. 2 β (p. 118, ed. Moulton).

δυνάμενοι καὶ ἀλλήλους νουθετεῖν. Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul’s aim in this Epistle? He has grasped clearly the importance of the central position of the Roman Church and its moral qualities, and he realizes the power that it will be for the instruction of others in the faith. Hence it is to them above all that he writes, not because of their defects but of their merits.

It is difficult to believe that any reader will find an inconsistency between this verse and 1:11 or the exhortations of chap. 14, whatever view he may hold concerning St. Paul’s general attitude towards the Roman Church. It would be perfectly natural in any case that, after rebuking them on certain points on which he felt they needed correction, he should proceed to compliment them for the true knowledge and goodness which their spiritual condition exhibited. He could do so because it would imply a true estimate of the state of the Church, and it would prevent any offence being taken at his freedom of speech. But if the view suggested on chap. 14. and throughout the Epistle be correct, and these special admonitions arise rather from the condition of the Gentile churches as a whole, the words gain even more point. ‘I am not finding fault with you, I am warning you of dangers you may incur, and I warn you especially owing to your prominent and important position.’

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

Here the Epilogue of the Epistle begins. Bengel says : "As one street often leads men, leaving a large city, through several gates, so the conclusion of this Epistle is manifold." Goodness [αγαθωσυνης] . See on ch. Rom 3:12.

To admonish [νουθετειν] . See on Act 20:31.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.