King James Version
Romans 15
33 verses with commentary
Bear with the Weak
We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
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<strong>We then that are strong ought to bear the infirmities of the weak</strong> (ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν, <em>opheilomen de hēmeis hoi dynatoi ta asthenēmata tōn adynatōn bastazein</em>)—Paul transitions from theological exposition (chapters 1-11) and practical application (12-14) to pastoral exhortation. The term <em>opheilomen</em> (we owe, we ought)...
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(1) **We then that are strong.**—The opening verses of the chapter are intimately connected with the close of the last. Not only ought those who are strong in faith to be careful what they do in the matter of meat and drink, but in all things they should show sympathy and consideration for their weaker brethren. This unbroken continuity in the two chapters would be enough to show that the Epistle ...
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**15. For he saith to Moses--**(Ex 33:19).
**I will have mercy on whom I will have--**"on whom I have"
**mercy, and I will have compassion on whom I will have--**"on whom I have"
**compassion--**"There can be no unrighteousness in God's choosing whom He will, for to Moses He expressly claims the right to do so." Yet it is worthy of notice that this is expressed in the positive rather than th...
Read full commentary →Let every one of us please his neighbour for his good to edification.
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<strong>Let every one of us please his neighbour for his good to edification</strong> (ἕκαστος ἡμῶν τῷ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν, <em>hekastos hēmōn tō plēsion aresketō eis to agathon pros oikodomēn</em>)—Paul universalizes the obligation: <em>hekastos</em> (each one) admits no exceptions among believers. <em>Aresketō</em> (let him please) describes active pursuit of another's ...
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(2) **For his good.**—The object of this tender dealing with others is to be their benefit and growth in spiritual perfection. It is grounded on the example of Christ Himself.
Jamieson-Fausset-Brown Bible Commentary
**16. So then it is not of him that willeth--**hath the inward desire
**nor of him that runneth--**maketh active effort (compare 1Co 9:24, 26; Php 2:16; 3:14). Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy." See on Php 2:12, 13, "Work out your own salvation with fear and trembling: for it is God which, out of His own good p...
Read full commentary →For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
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<strong>For even Christ pleased not himself</strong> (καὶ γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσεν, <em>kai gar ho Christos ouch heautō ēresen</em>)—Paul grounds ethical exhortation in Christology. Christ is the supreme exemplar of self-denying love. The incarnation itself was an act of not pleasing himself (Phil 2:5-8); his entire earthly ministry prioritized the Father's will and others' salvation over pe...
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(3) **The reproaches. . . .**—Literally, after the LXX. version of Psalm 69:9, one of those Psalms of suffering which, like Isaiah 53, afford a type of the sufferings of the Messiah.
**Reproached thee fell on me.**—The insults directed against God Himself fell upon His servants.
Jamieson-Fausset-Brown Bible Commentary
**17. For the scripture saith to Pharaoh--**observe here the light in which the Scripture is viewed by the apostle.
**Even for this same--**"this very"
**purpose have I raised--**"raised I"
**thee up, &c.--**The apostle had shown that God claims the right to choose whom He will: here he shows by an example that God punishes whom He will. But "God did not make Pharaoh wicked; He only forb...
Read full commentary →For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
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<strong>For whatsoever things were written aforetime were written for our learning</strong> (ὅσα γὰρ προεγράφη, εἰς τὴν ἡμετέραν διδασκαλίαν ἐγράφη, <em>hosa gar proegraphē, eis tēn hēmeteran didaskalian egraphē</em>)—Paul articulates a theology of Scripture. <em>Proegraphē</em> (written beforehand) refers to the OT, which has abiding relevance for the church. <em>Didaskalian</em> (instruction, te...
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(4) **For. . . .**—These words of the Old Testament may rightly be taken as having a bearing upon us, “For,” &c.
**Through patience and comfort of the scriptures**—*i.e.,* “by the patience and comfort which the Scriptures afford.” The promises and consolations of Scripture support the Christian under his trials, and enable him to endure them not only patiently but cheerfully.
**Might have hope.**—...
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**18. Therefore hath he--**"So then he hath." The result then is that He hath
**mercy on whom he will have mercy, and whom he will he hardeneth--**by judicially abandoning them to the hardening influence of sin itself (Psa 81:11, 12; Ro 1:24, 26, 28; He 3:8, 13), and of the surrounding incentives to it (Mt 24:12; 1Co 15:38; 2Th 2:17).
Second objection to the doctrine of Divine Sovereignty:
Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus: according to: or, after the example of
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<strong>Now the God of patience and consolation</strong> (Ὁ δὲ θεὸς τῆς ὑπομονῆς καὶ τῆς παρακλήσεως, <em>ho de theos tēs hypomonēs kai tēs paraklēseōs</em>)—Paul shifts from exhortation to prayer, addressing God with attributes just mentioned (v. 4). God is the source and sustainer of <em>hypomonē</em> (patience, endurance) and <em>paraklēsis</em> (comfort, encouragement). These are not self-gene...
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(5) **Now the God of patience and consolation.**—Such, then, should be the temper of the Roman Christians. The Apostle prays that along with the spirit of steadfast endurance God will also give them that spirit of unanimity which proceeds from singleness of aim. There seems, at first sight, to be little or no connection between the God of “patience and consolation” and the being “likeminded.” They...
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**19. Thou shalt say then unto me, Why--**"Why then" is the true reading.
**doth he yet find fault? for who hath resisted--**"Who resisteth"
**his will?--**that is, "This doctrine is incompatible with human responsibility"; If God chooses and rejects, pardons and punishes, whom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This objection shows qui...
Read full commentary →That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
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<strong>That ye may with one mind and one mouth glorify God</strong> (ἵνα ὁμοθυμαδὸν ἐν ἑνὶ στόματι δοξάζητε τὸν θεόν, <em>hina homothymadon en heni stomati doxazēte ton theon</em>)—The purpose (<em>hina</em>) of unity (v. 5) is doxology. <em>Homothymadon</em> (with one accord, unanimously) appears frequently in Acts to describe the early church's Spirit-produced unity. <em>En heni stomati</em> (w...
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(6) **With one mind and one mouth. . . .**—It is in the heart that the spirit of humanity arises, and with the mouth that it is expressed.
Jamieson-Fausset-Brown Bible Commentary
**20-21. Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made--**"didst thou make"
**me thus?--**(Is 45:9).
Christ the Hope of Jews and Gentiles
Wherefore receive ye one another, as Christ also received us to the glory of God.
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<strong>Wherefore receive ye one another, as Christ also received us to the glory of God</strong> (Διὸ προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ Χριστὸς προσελάβετο ὑμᾶς εἰς δόξαν θεοῦ, <em>dio proslambanesthe allēlous, kathōs kai ho Christos proselabeto hymas eis doxan theou</em>)—<em>Dio</em> (therefore) draws the conclusion from vv. 1-6. <em>Proslambanesthe</em> (receive, welcome) is present imperat...
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(7) **Received us.**—There is again a division of the best authorities, the Vatican and Claromontane MSS. reading “us,” while the Sinaitic, Alexandrine, Paris rescript, and others, read “you.” The latter is, perhaps, to be preferred, but with no real difference to the sense. The word “received” is the same as that at the beginning of Romans 14, the subject of which chapter is still continued, and ...
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**20-21. Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made--**"didst thou make"
**me thus?--**(Is 45:9).
Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
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<strong>Now I say that Jesus Christ was a minister of the circumcision for the truth of God</strong> (λέγω δὲ Χριστὸν Ἰησοῦν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας θεοῦ, <em>legō de Christon Iēsoun diakonon gegenēsthai peritomēs hyper alētheias theou</em>)—Paul begins demonstrating (vv. 8-12) how Christ received both Jews and Gentiles. <em>Diakonon</em> (minister, servant) emphasizes Christ's...
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(8) **Now I** **say. . . .**—Rather, *For I say.* My doctrine is that Christ came with a two-fold purpose: on the one hand, with a mission to the Jews, the chosen circumcised race, to vindicate to them the truthfulness of God in respect to His promises, by Himself confirming and fulfilling those promises; and, on the other hand, with the object to exhibit the mercy of God in rescuing the Gentiles ...
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**22-23. What if God, willing to show--**"designing to manifest"
**his wrath--**His holy displeasure against sin.
**and to make his power--**to punish it
**known endured with much long-suffering the vessels of wrath--**that is, "destined to wrath"; just as "vessels of mercy," in Ro 9:23, mean "vessels destined to mercy"; compare Ep 2:3, "children of wrath."
**fitted for destruction--**It i...
Read full commentary →And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
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<strong>And that the Gentiles might glorify God for his mercy</strong> (τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν θεόν, <em>ta de ethnē hyper eleous doxasai ton theon</em>)—Paul contrasts Christ's mission to Jews (v. 8: for God's <em>truth</em>/faithfulness in keeping promises) with his mission to Gentiles (for God's <em>mercy</em> in extending salvation beyond covenant people). Jews received covenant ri...
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(9) **For his mercy.**—On account of His mercy. The Jews had their covenant to appeal to, and the attributes of God most clearly brought home to them in Christianity was His veracity in fulfilling the promises contained in this covenant. The Gentiles had no such covenant, and their admission to the blessings of Christianity was an act of pure grace and mercy, which they could only thankfully recog...
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**22-23. What if God, willing to show--**"designing to manifest"
**his wrath--**His holy displeasure against sin.
**and to make his power--**to punish it
**known endured with much long-suffering the vessels of wrath--**that is, "destined to wrath"; just as "vessels of mercy," in Ro 9:23, mean "vessels destined to mercy"; compare Ep 2:3, "children of wrath."
**fitted for destruction--**It i...
Read full commentary →And again he saith, Rejoice, ye Gentiles, with his people.
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<strong>And again he saith, Rejoice, ye Gentiles, with his people</strong> (καὶ πάλιν λέγει· Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ, <em>kai palin legei· euphranthēte, ethnē, meta tou laou autou</em>)—Paul's second quotation comes from Moses' final song (Deut 32:43, LXX). <em>Euphranthēte</em> (rejoice, be glad) is an imperative: Gentiles are commanded to join Israel's rejoicing. <em>Meta tou laou ...
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(10) **Rejoice, ye Gentiles, with his people**—St. Paul here follows the LXX. version, which varies somewhat from the original. The sense of the Hebrew is disputed. That which appears to suit the context best—“Rejoice, O ye nations of His people,” *i.e.,* the Jewish tribes—is questioned on the ground of linguistic usage. In place of this, we may either adopt the rendering of the Vulgate—“Ye nation...
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**24. even us, whom he hath called, &c.--**rather, "Whom he hath also called, even us," &c., in not only "afore preparing," but in due time effectually "calling us."
**not of the Jews, &c.--**better, "not from among Jews only, but also from among Gentiles." Here for the first title in this chapter the calling of the Gentiles is introduced; all before having respect, not to the substi...
Read full commentary →And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
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<strong>And again, Praise the Lord, all ye Gentiles; and laud him, all ye people</strong> (καὶ πάλιν· Αἰνεῖτε, πάντα τὰ ἔθνη, τὸν κύριον, καὶ ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοί, <em>kai palin· Aineite, panta ta ethnē, ton kyrion, kai epainesatōsan auton pantes hoi laoi</em>)—Paul's third quotation, from Psalm 117:1, universalizes the call: <em>panta ta ethnē</em> (all the Gentiles/nations) and <em...
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(11) **All ye Gentiles.**—An invitation addressed to the Gentile peoples without restriction, at a time when the monotheistic conception of God as Lord of the whole earth was thoroughly established.
Jamieson-Fausset-Brown Bible Commentary
**25. As he saith also in Osee--**"Hosea."
**I will call them my people, which were not my people; and her beloved, which was not beloved--**quoted, though not quite to the letter, from Ho 2:23, a passage relating immediately, not to the heathen, but to the kingdom of the ten tribes; but since they had sunk to the level of the heathen, who were "not God's people," and in that sense "not beloved,...
Read full commentary →And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
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<strong>And again, Esaias saith, There shall be a root of Jesse</strong> (καὶ πάλιν Ἠσαΐας λέγει· Ἔσται ἡ ῥίζα τοῦ Ἰεσσαί, <em>kai palin Ēsaias legei· estai hē rhiza tou Iessai</em>)—Paul's fourth quotation, from Isaiah 11:10, climaxes the scriptural proof. The 'root of Jesse' refers to the Messiah from David's (Jesse's son's) line. <em>Rhiza</em> (root) can mean either source or descendant; here,...
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(12) **And again, Esaias saith.**—St. Paul still adheres to the LXX., which here diverges more widely from the Hebrew. The sense of this is rightly given by the Authorised version of Isaiah 11:10—“In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek.” In either case the passage is Messianic.
**A root of Jesse.**—Strictly, *the roo...
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**26. And--**another quotation from Ho 1:10.
**it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children--**"called sons"
**of the living God--**The expression, "in the place where ... there," seems designed only to give greater emphasis to the gracious change here announced, from divine exclusion to divine admission to ...
Read full commentary →Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
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<strong>Now the God of hope fill you with all joy and peace in believing</strong> (Ὁ δὲ θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς καὶ εἰρήνης ἐν τῷ πιστεύειν, <em>ho de theos tēs elpidos plērōsai hymas pasēs charas kai eirēnēs en tō pisteuein</em>)—Paul concludes the theological section (vv. 1-13) with a benedictory prayer. God is characterized as <em>theos tēs elpidos</em> (the God of hope)—the ...
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(13) **Now the God of hope fill you with all joy and peace. . . . hope.**—Hope, joy, and peace, form a triad which represents the attitude of the Christian in looking towards the future, and so far as that future is reflected on the present. Hope may be taken as including the other two, as it is upon the certainty of the Messianic promises that they all depend, just as it is through the constant e...
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**27-29. Esaias also crieth--**"But Isaiah crieth"--an expression denoting a solemn testimony openly borne (Joh 1:15; 7:28, 37; 12:44; Ac 23:6; 24:21).
**concerning Israel, Though the number of the children--**"sons"
**of Israel be as the sand of the sea, a--**"the"
**remnant--**that is, the elect remnant only shall be saved.
Paul's Ministry to the Gentiles
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.
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<strong>And I myself also am persuaded of you, my brethren, that ye also are full of goodness</strong> (Πέπεισμαι δέ, ἀδελφοί μου, καὶ αὐτὸς ἐγὼ περὶ ὑμῶν, ὅτι καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης, <em>pepeismai de, adelphoi mou, kai autos egō peri hymōn, hoti kai autoi mestoi este agathōsynēs</em>)—Paul begins the letter's personal conclusion with affirmation. <em>Pepeismai</em> (I am persuaded) is p...
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(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...
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**27-29. Esaias also crieth--**"But Isaiah crieth"--an expression denoting a solemn testimony openly borne (Joh 1:15; 7:28, 37; 12:44; Ac 23:6; 24:21).
**concerning Israel, Though the number of the children--**"sons"
**of Israel be as the sand of the sea, a--**"the"
**remnant--**that is, the elect remnant only shall be saved.
Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
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<strong>Nevertheless, brethren, I have written the more boldly unto you in some sort</strong> (τολμηρότερον δὲ ἔγραψα ὑμῖν ἀπὸ μέρους, <em>tolmēroteron de egrapsa hymin apo merous</em>)—<em>Tolmēroteron</em> (more boldly, quite boldly) acknowledges the letter's frank, corrective tone. <em>Apo merous</em> (in some measure, in part) may indicate 'in some sections' (referring to more pointed passages...
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(15) **Nevertheless, brethren.**—Apologetic. Holding this good opinion of you as I do, I nevertheless presumed somewhat upon my position as an Apostle, and especially as an Apostle of the. Gentiles, to write with an earnestness which I should, perhaps, otherwise not have ventured to show.
**Brethren.**—The weight of evidence in the MSS. is against the retention of this word.
**In some sort.**—Lite...
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**27-29. Esaias also crieth--**"But Isaiah crieth"--an expression denoting a solemn testimony openly borne (Joh 1:15; 7:28, 37; 12:44; Ac 23:6; 24:21).
**concerning Israel, Though the number of the children--**"sons"
**of Israel be as the sand of the sea, a--**"the"
**remnant--**that is, the elect remnant only shall be saved.
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. offering up: or, sacrificing
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<strong>That I should be the minister of Jesus Christ to the Gentiles</strong> (εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη, <em>eis to einai me leitourgon Christou Iēsou eis ta ethnē</em>)—<em>Leitourgon</em> (minister) is cultic/priestly language, used in the LXX for priests and Levites performing sacred service. Paul views his apostolic ministry as priestly work: mediating between God ...
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(16) **Minister** **. . .** **ministering.**—These are two different words in the Greek, but allied in their signification. Both refer originally to the liturgical service of the Temple; the first to the whole of the functions both of the priests and Levites, the second to the special function of the priests in the offering of sacrifice. St. Paul is a “minister of Jesus Christ;” *i.e.,* his sacred...
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**30-31. What shall we say then?--**"What now is the result of the whole?" The result is this--very different from what one would have expected.
**That the Gentiles, which followed not after righteousness, have attained--**"attained"
**to righteousness, even the righteousness of faith--**As we have seen that "the righteousness of faith" is the righteousness which justifies (see on Ro 3:22, &am...
Read full commentary →I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
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<strong>I have therefore whereof I may glory through Jesus Christ in those things which pertain to God</strong> (ἔχω οὖν καύχησιν ἐν Χριστῷ Ἰησοῦ τὰ πρὸς τὸν θεόν, <em>echō oun kauchēsin en Christō Iēsou ta pros ton theon</em>)—<em>Kauchēsin</em> (boasting, glorying) is a key Pauline term. He emphatically rejects human boasting (3:27, 4:2, Eph 2:9) but affirms boasting <em>en Christō Iēsou</em> (i...
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(17) This is really the title on which I rest my claim. I *can* boast of a specially sacred office and ministry, given to me by Christ, and not merely of my own devising. The sphere of this office is a religious sphere, it relates to *“*the things pertaining to God.”
Jamieson-Fausset-Brown Bible Commentary
**30-31. What shall we say then?--**"What now is the result of the whole?" The result is this--very different from what one would have expected.
**That the Gentiles, which followed not after righteousness, have attained--**"attained"
**to righteousness, even the righteousness of faith--**As we have seen that "the righteousness of faith" is the righteousness which justifies (see on Ro 3:22, &am...
Read full commentary →For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
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<strong>For I will not dare to speak of any of those things which Christ hath not wrought by me</strong> (οὐ γὰρ τολμήσω λαλεῖν τι ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ, <em>ou gar tolmēsō lalein ti hōn ou kateirgasato Christos di' emou</em>)—Paul refuses (<em>ou tolmēsō</em>, will not dare) to claim credit for what Christ hasn't accomplished <em>through</em> him (<em>di' emou</em>). This profound h...
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(18) Nor in basing my claims upon this head do I go at all beyond my own proper province. I will take credit for no man’s labours but my own. They have, indeed, been quite signal enough.
**I will not dare to speak.**—I have a certain just and legitimate pride, but I shall not, therefore, presume to boast of successes of which others have been the instrument. *All* successes in the mission field ar...
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**32-33. Wherefore? Because they sought it not by faith, but as it were--**rather simply, "as"
**by the works of the law--**as if it were thus attainable, which justification is not: Since, therefore, it is attainable only by faith, they missed it.
**for--**it is doubtful if this particle was originally in the text.
**they stumbled at that stumbling-stone--**better, "against the stone of stu...
Read full commentary →Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.
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<strong>Through mighty signs and wonders, by the power of the Spirit of God</strong> (ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος θεοῦ, <em>en dynamei sēmeiōn kai teratōn, en dynamei pneumatos theou</em>)—<em>Sēmeiōn kai teratōn</em> (signs and wonders) is standard biblical language for miracles authenticating divine messengers (Exod 7:3, Deut 6:22, Acts 2:22, 43). Paul's ministry include...
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(19) **Through mighty signs** **and wonders.**—Literally, *through the might of signs and wonders*—*i.e.,* through those extraordinary powers which found their expression in signs and wonders. “Signs and wonders” is the phrase regularly used throughout the New Testament for the Christian miracles: so frequently in the Gospels. (Comp. also 2Corinthians 12:12; 2Thessalonians 2:9; Hebrews 11:4.) The ...
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**32-33. Wherefore? Because they sought it not by faith, but as it were--**rather simply, "as"
**by the works of the law--**as if it were thus attainable, which justification is not: Since, therefore, it is attainable only by faith, they missed it.
**for--**it is doubtful if this particle was originally in the text.
**they stumbled at that stumbling-stone--**better, "against the stone of stu...
Read full commentary →Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:
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<strong>Yea, so have I strived to preach the gospel, not where Christ was named</strong> (οὕτως δὲ φιλοτιμούμενον εὐαγγελίζεσθαι οὐχ ὅπου ὠνομάσθη Χριστός, <em>houtōs de philotimoumenon euangelizesthai ouch hopou ōnomasthē Christos</em>)—<em>Philotimoumenon</em> (strived, made it my ambition) indicates deliberate strategic focus. Paul's missionary principle was pioneer evangelism: preaching where ...
Read full commentary →Ellicott’s Commentary for English Readers
(20, 21) Throughout all this long missionary career, the Apostle had made it his endeavour not merely to go over old ground where others had been before him, but to seek out new and virgin soil, where he might enter as a pioneer, and convey the good news of the kingdom of heaven for the first time.
(20) **Yea, so have I strived.**—Rather, *but making it my ambition.* The Apostle set it before him ...
Read full commentary →But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
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<strong>But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand</strong> (ἀλλὰ καθὼς γέγραπται· Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται, καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν, <em>alla kathōs gegraptai· hois ouk anēngelē peri autou, opsontai, kai hoi ouk akēkoasin synēsousin</em>)—Paul cites Isaiah 52:15 to ground his pioneer missionary principle in...
Read full commentary →Ellicott’s Commentary for English Readers
(21) **To whom . . .**—From the LXX. of Isaiah 52:15. The original has reference to the servant of Jehovah, first suffering and then glorified, so that *kings* should be dumb with astonishment at the change. Here it is applied to the evangelisation of distant heathen nations.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 10 Ro 10:1-21. Same Subject Continued--How Israel Came to Miss Salvation, and the Gentiles to Find It.
**1. Brethren, my heart's desire--**The word here expresses "entire complacency," that in which the heart would experience full satisfaction.
**and prayer--**"supplication."
**to God for Israel--**"for them" is the true reading; the subject being continued from the close of the prece...
Read full commentary →Paul's Plan to Visit Rome
For which cause also I have been much hindered from coming to you. much: or, many ways, or oftentimes
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<strong>For which cause also I have been much hindered from coming to you</strong> (διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς, <em>dio kai enekoptomēn ta polla tou elthein pros hymas</em>)—<em>Dio</em> (for which cause) connects back to vv. 19-21: Paul's pioneer principle explains his repeated delays visiting Rome. <em>Enekoptomēn</em> (I was hindered) is imperfect: repeated, ongoing hindr...
Read full commentary →Ellicott’s Commentary for English Readers
(22) **For which cause also.**—And just because I was so anxious to preach the gospel in new regions, and to finish what I had begun there, I have been prevented from coming to you sooner.
**Much.**—*These many times; so often.*
Jamieson-Fausset-Brown Bible Commentary
**2. For I bear them record--**or, "witness," as he well could from his own sad experience.
**that they have a zeal of--**"for"
**God, but not according to knowledge--**(Compare Ac 22:3; 26:9-11; Ga 1:13, 14). He alludes to this well-meaning of his people, notwithstanding their spiritual blindness, not certainly to excuse their rejection of Christ and rage against His saints, but as some groun...
Read full commentary →But now having no more place in these parts, and having a great desire these many years to come unto you;
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<strong>But now having no more place in these parts</strong> (νυνὶ δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις, <em>nyni de mēketi topon echōn en tois klimasi toutois</em>)—<em>Mēketi topon echōn</em> (having no more place) indicates completion: Paul has fulfilled his pioneer church-planting mandate in the eastern Mediterranean. <em>Klimasi</em> (regions, territories) refers to the area from Jeru...
Read full commentary →Ellicott’s Commentary for English Readers
(23) **But now having no more place.**—The work had been finished, so far as the Apostle was concerned, in Asia Minor, Macedonia, and Greece. The churches had been founded, and fairly set going; and now he felt it his duty to go on to new fields, his duty in this respect also falling in with his wishes, as it would bring him to Rome.
**Place.**—Room for (new) working. The whole. ground had been al...
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**3. For they being ignorant of God's righteousness--**that is, for the justification of the guilty (see on Ro 1:17).
**and going about--**"seeking"
**to establish their own righteousness, have not submitted themselves to the righteousness of God--**The apostle views the general rejection of Christ by the nation as one act.
Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. with: Gr. with you
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<strong>Whensoever I take my journey into Spain, I will come to you</strong> (ὡς ἂν πορεύωμαι εἰς τὴν Σπανίαν, ἐλεύσομαι πρὸς ὑμᾶς, <em>hōs an poreuōmai eis tēn Spanian, eleusomai pros hymas</em>)—Paul announces his next missionary frontier: <em>Spanian</em> (Spain), the western edge of the Roman Empire. This was virgin territory for the gospel—Paul's pioneer principle (vv. 20-21) driving him west...
Read full commentary →Ellicott’s Commentary for English Readers
(24) **Into Spain.**—In his eagerness to seek out entirely new regions, and to avoid any possibility of crossing the lines of his fellow Apostles, desiring also himself to gather in the “fulness of the Gentiles” so far as lay in his power, he had determined to push on even to Spain. Whether he ever succeeded in carrying out his purpose we cannot say positively, but it is, perhaps, rather more prob...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**4. For Christ is the end--**the object or aim.
**of the law for--**justifying
**righteousness to every one that believeth--**that is, contains within Himself all that the law demands for the justification of such as embrace Him, whether Jew or Gentile (Ga 3:24).
But now I go unto Jerusalem to minister unto the saints.
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<strong>But now I go unto Jerusalem to minister unto the saints</strong> (νυνὶ δὲ πορεύομαι εἰς Ἰερουσαλὴμ διακονῶν τοῖς ἁγίοις, <em>nyni de poreuomai eis Ierousalēm diakonōn tois hagiois</em>)—Paul shifts from future plans (Spain, v. 24) to immediate plans: Jerusalem. <em>Diakonōn</em> (ministering, serving) describes his mission: delivering the collection for Jerusalem's poor (v. 26). <em>Tois h...
Read full commentary →Ellicott’s Commentary for English Readers
(25) **But now.**—Before very long, I hope to pay you this visit, but for the present I am bound for Jerusalem, in the service of the Church, to convey the alms collected in Macedonia and Achaia for the poorer members of that community. In reference to this contribution, comp. Acts 24:17; 1Corinthians 16:1, *et seq.;* 2Corinthians 8:1-2; 2Corinthians 9:1, *et seq.*
Jamieson-Fausset-Brown Bible Commentary
**5-10. For Moses describeth the righteousness which is of the law, That the man that doeth--**"hath done"
**those things--**which it commands.
**shall live in them--**(Le 18:5). This is the one way of justification and life--by "the righteousness which is of (or, by our own obedience to) the law."
For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
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<strong>For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem</strong> (εὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαΐα κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερουσαλήμ, <em>eudokēsan gar Makedonia kai Achaia koinōnian tina poiēsasthai eis tous ptōchous tōn hagiōn tōn en Ierousalēm</em>)—<em>Eudokēsan</em> (they were plea...
Read full commentary →Ellicott’s Commentary for English Readers
(26) **The poor saints.**—Literally, *for the poor among the saints.* It cannot, therefore, be inferred from this that the church at Jerusalem consisted entirely of poor. Still from the first it would seem as if persons like Joseph of Arimathæa, and Nicodemus, and Mary the mother of Mark, were exceptions, and we know that the church at Jerusalem suffered severely during the famine in the reign of ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**5-10. For Moses describeth the righteousness which is of the law, That the man that doeth--**"hath done"
**those things--**which it commands.
**shall live in them--**(Le 18:5). This is the one way of justification and life--by "the righteousness which is of (or, by our own obedience to) the law."
It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.
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<strong>It hath pleased them verily; and their debtors they are</strong> (εὐδόκησαν γάρ, καὶ ὀφειλέται αὐτῶν εἰσιν, <em>eudokēsan gar, kai opheiletai autōn eisin</em>)—Paul reaffirms their willing pleasure (<em>eudokēsan</em>) but adds a theological dimension: <em>opheiletai eisin</em> (they are debtors). Gentile believers <em>owe</em> material support to Jerusalem—not legal obligation but spiritu...
Read full commentary →Ellicott’s Commentary for English Readers
(27) **It hath pleased them.**—It pleased the Macedonians and Achaians to make their contribution. And, indeed, they owed a debt to the church at Jerusalem which it was their duty, so well as they could, to discharge.
Jamieson-Fausset-Brown Bible Commentary
**5-10. For Moses describeth the righteousness which is of the law, That the man that doeth--**"hath done"
**those things--**which it commands.
**shall live in them--**(Le 18:5). This is the one way of justification and life--by "the righteousness which is of (or, by our own obedience to) the law."
When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.
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<strong>When therefore I have performed this, and have sealed to them this fruit</strong> (τοῦτο οὖν ἐπιτελέσας, καὶ σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον, <em>touto oun epitelesas, kai sphragisamenos autois ton karpon touton</em>)—<em>Epitelesas</em> (having completed, accomplished) indicates thorough fulfillment of his commission to deliver the collection. <em>Sphragisamenos</em> (having sealed...
Read full commentary →Ellicott’s Commentary for English Readers
(28) **Sealed to them this fruit.**—Placed in their hands the sum raised by the collection. This will appear at first sight a somewhat stilted expression, but it takes a certain solemnity from the fact that St. Paul seems to regard this journey to Jerusalem as the close of his own apostolic labours in those parts, the dropping of the curtain, as it were, before a new act in his career.
**Will come...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**5-10. For Moses describeth the righteousness which is of the law, That the man that doeth--**"hath done"
**those things--**which it commands.
**shall live in them--**(Le 18:5). This is the one way of justification and life--by "the righteousness which is of (or, by our own obedience to) the law."
And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
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<strong>And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ</strong> (οἶδα δὲ ὅτι ἐρχόμενος πρὸς ὑμᾶς ἐν πληρώματι εὐλογίας Χριστοῦ ἐλεύσομαι, <em>oida de hoti erchomenos pros hymas en plērōmati eulogias Christou eleusomai</em>)—<em>Oida</em> (I know, I am sure) expresses confident assurance. <em>Plērōmati</em> (fullness, abundance) suggest...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **I shall come in the fulness.**—I shall bring with me, come furnished with, the fulness of the blessing of Christ. The words “of the gospel” should be omitted. By “the fulness of the blessing of Christ” the Apostle means the full or abundant measure of those spiritual blessings which he, as the Minister and Apostle of Christ, was commissioned to impart to them.
Jamieson-Fausset-Brown Bible Commentary
**5-10. For Moses describeth the righteousness which is of the law, That the man that doeth--**"hath done"
**those things--**which it commands.
**shall live in them--**(Le 18:5). This is the one way of justification and life--by "the righteousness which is of (or, by our own obedience to) the law."
Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;
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<strong>Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit</strong> (Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ πνεύματος, <em>parakalō de hymas, adelphoi, dia tou kyriou hēmōn Iēsou Christou kai dia tēs agapēs tou pneumatos</em>)—<em>Parakalō</em> (I urge, beseech, appeal) introduces urgent request. <em>Dia</em> (...
Read full commentary →Ellicott’s Commentary for English Readers
(30) **The love of the Spirit**—*i.e.,* the love inspired in them by the Spirit—flowing from the Spirit.
**Strive together with me.**—Second my own earnest entreaties.
Jamieson-Fausset-Brown Bible Commentary
**5-10. For Moses describeth the righteousness which is of the law, That the man that doeth--**"hath done"
**those things--**which it commands.
**shall live in them--**(Le 18:5). This is the one way of justification and life--by "the righteousness which is of (or, by our own obedience to) the law."
That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; do not: or, are disobedient
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<strong>That I may be delivered from them that do not believe in Judaea</strong> (ἵνα ῥυσθῶ ἀπὸ τῶν ἀπειθούντων ἐν τῇ Ἰουδαίᾳ, <em>hina rhysthō apo tōn apeithountōn en tē Ioudaia</em>)—Paul's first prayer request: <em>rhysthō</em> (be delivered, rescued) from <em>tōn apeithountōn</em> (those who disobey/disbelieve). <em>Apeithountōn</em> describes unbelieving Jews actively opposing Paul (not merel...
Read full commentary →Ellicott’s Commentary for English Readers
(31) **From them that do not believe.**—This prayer of the Apostle was, perhaps, it may be said, partially granted. He escaped with his life from his unbelieving countrymen (Acts 23:27), but only to be delivered over to the Romans. He was naturally in fear of the party to which he had himself once belonged, and who would regard him as one of the worst of apostates. But it is to be observed that he...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-13. For the scripture saith--**in Is 28:16, a glorious Messianic passage.
**Whosoever believeth on him shall not be ashamed--**Here, as in Ro 9:33, the quotation is from the Septuagint, which renders those words of the original, "shall not make haste" (that is, fly for escape, as from conscious danger), "shall not be put to shame," which comes to the same thing.
That I may come unto you with joy by the will of God, and may with you be refreshed.
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<strong>That I may come unto you with joy by the will of God, and may with you be refreshed</strong> (ἵνα ἐν χαρᾷ ἐλθὼν πρὸς ὑμᾶς διὰ θελήματος θεοῦ συναναπαύσωμαι ὑμῖν, <em>hina en chara elthōn pros hymas dia thelēmatos theou synanapavsōmai hymin</em>)—The third prayer request: that he come to Rome <em>en chara</em> (with joy), contingent on <em>dia thelēmatos theou</em> (through/by God's will). ...
Read full commentary →Ellicott’s Commentary for English Readers
(32) The way in which he was received at Jerusalem would make a great difference to the feelings with which the Apostle would arrive in Rome. A favourable reception in Jerusalem would add much to his enjoyment and benefit from intercourse with the Roman Christians.
**With you be refreshed.**—The Greek word is a rare compound, which is found besides in the LXX. version of Isaiah 11:6, “the leopard ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-13. For the scripture saith--**in Is 28:16, a glorious Messianic passage.
**Whosoever believeth on him shall not be ashamed--**Here, as in Ro 9:33, the quotation is from the Septuagint, which renders those words of the original, "shall not make haste" (that is, fly for escape, as from conscious danger), "shall not be put to shame," which comes to the same thing.
Now the God of peace be with you all. Amen.
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<strong>Now the God of peace be with you all. Amen</strong> (Ὁ δὲ θεὸς τῆς εἰρήνης μετὰ πάντων ὑμῶν. ἀμήν, <em>ho de theos tēs eirēnēs meta pantōn hymōn. amēn</em>)—Paul concludes with a benediction, addressing God as <em>theos tēs eirēnēs</em> (God of peace). <em>Eirēnē</em> (peace) is comprehensive shalom: reconciliation with God (5:1), harmony among believers (14:19), and eschatological wholene...
Read full commentary →Ellicott’s Commentary for English Readers
(33) **Amen.**—The weight of MS. authority is decidedly in favour of retaining this word, though it is omitted by three MSS. of some importance.
It does not, however, follow that the benediction was intended, as some have thought, to close the Epistle. Intercalated benedictions and doxologies are frequent in the writings of St. Paul. (Comp. Romans 9:5; Romans 11:36; Galatians 5; Ephesians 3:20-21,...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11-13. For the scripture saith--**in Is 28:16, a glorious Messianic passage.
**Whosoever believeth on him shall not be ashamed--**Here, as in Ro 9:33, the quotation is from the Septuagint, which renders those words of the original, "shall not make haste" (that is, fly for escape, as from conscious danger), "shall not be put to shame," which comes to the same thing.