Bible Commentaries

We the strong (ημεις οι δυνατοι — hēmeis hoi dunatoi). Paul identifies himself with this wing in the controversy. He means the morally strong as in 2 Corinthians 12:10; 2 Corinthians 13:9, not the mighty as in 1 Corinthians 1:26.

The infirmities (τα αστενηματα — ta asthenēmata). “The weaknesses” (cf. αστενων — asthenōn in Romans 14:1, Romans 14:2), the scruples “of the not strong” (των αδυνατων — tōn adunatōn). See note on Acts 14:8 where it is used of the man weak in his feet (impotent).

To bear (βασταζειν — bastazein). As in Galatians 6:2, common in the figurative sense.

Not to please ourselves (μη εαυτοις αρεσκειν — mē heautois areskein). Precisely Paul‘s picture of his own conduct in 1 Corinthians 10:33.

For that which is good (εις το αγατον — eis to agathon). “For the good.” As in Romans 14:16, Romans 14:19. Not to please men just for popular favours, but for their benefit.

Pleased not himself (ουχ εαυτωι ηρεσεν — ouch heautōi ēresen). Aorist active indicative of αρεσκω — areskō with the usual dative. The supreme example for Christians. See Romans 14:15. He quotes Psalm 69:9 (Messianic Psalm) and represents the Messiah as bearing the reproaches of others.

Were written aforetime (προεγραπη — proegraphē). Second aorist passive indicative of προγραπω — prographō old verb, in N.T. only here, Galatians 3:1 (which see); Ephesians 3:3; Judges 1:4.

For our learning (εις την ημετεραν διδασκαλιαν — eis tēn hēmeteran didaskalian). “For the instruction of us.” Objective sense of possessive pronoun ημετερος — hēmeteros See Matthew 15:9 and note on 2 Timothy 3:16 for διδασκαλιαν — didaskalian (from διδασκω — didaskō to teach).

We might have hope (την ελπιδα εχωμεν — tēn elpida echōmen). Present active subjunctive of εχω — echō with ινα — hina in final clause, “that we might keep on having hope.” One of the blessed uses of the Scriptures.

The God of patience and comfort (ο τεος της υπομονης και της παρακλησεως — ho theos tēs hupomonēs kai tēs paraklēseōs). Genitive case of the two words in Romans 15:4 used to describe God who uses the Scriptures to reveal himself to us. See note on 2 Corinthians 1:3 for this idea; Romans 15:13 for “the God of hope”; Romans 15:33 for “the God of peace.”

Grant you (δωιη υμιν — dōiē humin). Second aorist active optative (Koiné{[28928]}š form for older δοιη — doiē) as in 2 Thessalonians 3:16; Ephesians 1:17; 2 Timothy 1:16, 2 Timothy 1:18; 2 Timothy 2:25, though MSS. vary in Ephesians 1:17; 2 Timothy 2:25 for δωηι — dōēi (subjunctive). The optative here is for a wish for the future (regular idiom).

According to Christ Jesus (κατα Χριστον Ιησουν — kata Christon Iēsoun). “According to the character or example of Christ Jesus” (2 Corinthians 11:17; Colossians 2:8; Ephesians 5:24).

With one accord (ομοτυμαδον — homothumadon). Here alone in Paul, but eleven times in Acts (Acts 1:14, etc.).

With one mouth (εν ενι στοματι — en heni stomati). Vivid outward expression of the unity of feeling.

May glorify (δοχαζητε — doxazēte). Present active subjunctive of δοχαζω — doxazō final clause with ινα — hina “that ye may keep on glorifying.” For “the God and Father of our Lord Jesus Christ” see note on 2 Corinthians 1:3 for discussion; 2 Corinthians 11:31. It occurs also in Ephesians 1:3; 1 Peter 1:3.

Receive ye (προσλαμβανεστε — proslambanesthe as in Romans 14:1), received (προσελαβετο — proselabeto here of Christ as in Romans 14:3 of God). The repetition here is addressed to both the strong and the weak and the “us” (ημας — hēmās) includes all.

A minister of the circumcision (διακονον περιτομης — diakonon peritomēs). Objective genitive, “a minister to the circumcision.” Διακονον — Diakonon is predicate accusative with γεγενησται — gegenēsthai (perfect passive infinitive of γινομαι — ginomai in indirect assertion after λεγω — legō I say) and in apposition with Χριστον — Christon accusative of general reference with the infinitive. See Galatians 4:4.

That he might confirm (εις το βεβαιωσαι — eis to bebaiōsai). Purpose clause with εις το — eis to and the infinitive βεβαιωσαι — bebaiōsai (first aorist active of βεβαιοω — bebaioō to make stand).

The promises given unto the fathers (τας επαγγελιας των πατερων — tas epaggelias tōn paterōn). No “given” in the Greek, just the objective genitive, “the promises to the fathers.” See note on Romans 9:4, Romans 9:5.

And that the Gentiles might praise (τα δε ετνη δοχασαι — ta de ethnē doxasai). Coordinate with βεβαιωσαι — bebaiōsai and εις το — eis to to be repeated with τα ετνη — ta ethnē the accusative of general reference and τον τεον — ton theon the object of δοχασαι — doxasai Thus the Gentiles were called through the promise to the Jews in the covenant with Abraham (Romans 4:11., Romans 4:16.). Salvation is of the Jews. Paul proves his position by a chain of quotations from the O.T., the one in Romans 15:9 from Psalm 18:50. For εχομολογεω — exomologeō see note on Romans 14:11.

I will sing (πσαλω — psalō). Future active of πσαλλω — psallō for which verb see note on 1 Corinthians 14:15.

Rejoice, ye Gentiles (ευπραντητε — euphranthēte). First aorist passive imperative of ευπραινω — euphrainō old word from ευ — eu well and πρην — phrēn mind. See note on Luke 15:32. Quotation from Deuteronomy 32:43 (lxx).

All the Gentiles (παντα τα ετνη — panta ta ethnē). From Psalm 117:1 with slight variations from the lxx text.

The root (η ριζα — hē riza). Rather here, as in Revelation 5:5; Revelation 22:16, the sprout from the root. From Isaiah 11:10.

On him shall the Gentiles hope (επ αυτωι ετνη ελπιουσιν — ep' autōi ethnē elpiousin). Attic future of ελπιζω — elpizō for the usual ελπισουσιν — elpisousin f0).

The God of hope (ο τεος της ελπιδος — ho theos tēs elpidos). Taking up the idea in Romans 15:12 as in Romans 15:5 from Romans 15:4.

Fill you (πληρωσαι υμας — plērōsai humas). Optative (first aorist active of πληροω — plēroō) of wish for the future. Cf. δωιη — dōiē in Romans 15:5.

In believing (εν τωι πιστευειν — en tōi pisteuein). “In the believing” (εν — en with locative of the articular infinitive, the idiom so common in Luke‘s Gospel).

That ye may abound (εις το περισσευειν υμας — eis to perisseuein humas). Purpose clause with εις το — eis to as in Romans 15:8, with περισσευειν — perisseuein (present active infinitive of περισσευω — perisseuō with accusative of general reference, υμας — humas). This verse gathers up the points in the preceding quotations.

I myself also (και αυτος εγω — kai autos egō). See note on Romans 7:25 for a like emphasis on himself, here in contrast with “ye yourselves” (και αυτοι — kai autoi). The argument of the Epistle has been completed both in the main line (chapters 1-8) and the further applications (9:1-15:13). Here begins the Epilogue, the personal matters of importance.

Full of goodness (μεστοι αγατοσυνης — mestoi agathosunēs). See note on 2 Thessalonians 1:11; Galatians 5:22 for this lxx and Pauline word (in ecclesiastical writers also) made from the adjective αγατος — agathos good, by adding -συνη — sunē (common ending for words like δικαιοσυνη — dikaiosunē). See Romans 1:29 for μεστος — mestos with genitive and πεπληρωμενοι — peplērōmenoi (perfect passive participle of πληροω — plēroō as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The “all knowledge” is not to be pressed too literally, “our Christian knowledge in its entirety” (Sanday and Headlam).

To admonish (νουτετειν — nouthetein). To put in mind (from νουτετης — nouthetēs and this from νους — nous and τιτημι — tithēmi). See note on 1 Thessalonians 5:12, 1 Thessalonians 5:14. “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?” (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1 Thessalonians 1:8).

I write (εγραπσα — egrapsa). Epistolary aorist.

The more boldly (τολμηροτερως — tolmēroterōs). Old comparative adverb from τολμηρως — tolmērōs Most MSS. read τολμηροτερον — tolmēroteron Only here in N.T.

In some measure (απο μερους — apo merous). Perhaps referring to some portions of the Epistle where he has spoken plainly (Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, etc.).

As putting you again in remembrance (ος επαναμιμνησκων υμας — hos epanamimnēskōn humas). Delicately put with ως — hōs and επι — epi in the verb, “as if calling back to mind again” (επι — epi). This rare verb is here alone in the N.T.

That I should be (εις το ειναι με — eis to einai me). The εις το — eis to idiom with the infinitive again (Romans 15:8, Romans 15:13).

Minister (λειτουργον — leitourgon). Predicate accusative in apposition with με — me and see note on Romans 13:6 for the word. “The word here derives from the context the priestly associations which often attach to it in the lxx” (Denney). But this purely metaphorical use does not show that Paul attached a “sacerdotal” character to the ministry.

Ministering (ιερουργουντα — hierourgounta). Present active participle of ιερουργεω — hierourgeō late verb from ιερουργος — hierourgos (ιεροσ εργω — hierosη προσπορα των ετνων — ergō), in lxx, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did.

The offering up of the Gentiles (ευπροσδεκτος — hē prosphora tōn ethnōn). Genitive of apposition, the Gentiles being the offering. They are Paul‘s offering. See note on Acts 21:26.

Acceptable (ηγιασμενη εν πνευματι αγιωι — euprosdektos). See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω — hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō).

In things pertaining to God (τα προς τον τεον — ta pros ton theon). Accusative of general reference of the article used with the prepositional phrase, “as to the things relating to (προς — pros facing) God.”

Any things save those which Christ wrought through me (τι ων ου κατειργασατο Χριστος δι εμου — ti hōn ou kateirgasato Christos di' emou). Rather, “any one of those things which Christ did not work through me.” The antecedent of ων — hōn is the unexpressed τουτων — toutōn and the accusative relative α — ha (object of κατειργασατο — kateirgasato) is attracted into the genitive case of τουτων — toutōn after a common idiom.

By word and deed (λογωι και εργωι — logōi kai ergōi). Instrumental case with both words. By preaching and life (Luke 24:19; Acts 1:1; Acts 7:22; 2 Corinthians 10:11).

In power of signs and wonders (εν δυναμει σημειων και τερατων — en dunamei sēmeiōn kai teratōn). Note all three words as in Hebrews 2:4, only here δυναμις — dunamis is connected with σημεια — sēmeia and τερατα — terata See all three words used of Paul‘s own work in 2 Corinthians 12:12 and in 2 Thessalonians 2:9 of the Man of Sin. See note on 1 Thessalonians 1:5; 1 Corinthians 2:4 for the “power” of the Holy Spirit in Paul‘s preaching. Note repetition of εν δυναμει — en dunamei here with πνευματος αγιου — pneumatos hagiou

So that (ωστε — hōste). Result expressed by the perfect active infinitive πεπληρωκεναι — peplērōkenai (from πληροω — plēroō) with the accusative με — me (general reference).

Round about even unto Illyricum (κυκλωι μεχρι του Ιλλυρικου — kuklōi mechri tou Illurikou). “In a ring” (κυκλωι — kuklōi locative case of κυκλος — kuklos). Probably a journey during the time when Paul left Macedonia and waited for II Corinthians to have its effect before coming to Corinth. If so, see notes on 2 Corinthians 13:1-14 and notes on Acts 20:1-3. When he did come, the trouble with the Judaizers was over. Illyricum seems to be the name for the region west of Macedonia (Dalmatia). Strabo says that the Egnatian Way passed through it. Arabia and Illyricum would thus be the extreme limits of Paul‘s mission journeys so far.

Yea (ουτως δε — houtōs de). “And so,” introducing a limitation to the preceding statement.

Making it my aim (πιλοτιμουμενον — philotimoumenon). Present middle participle (accusative case agreeing with με — me) of πιλοτιμεομαι — philotimeomai old verb, to be fond of honour (πιλοσ τιμη — philosαμβιο — timē). In N.T. only here and 1 Thessalonians 4:11; 2 Corinthians 5:9. A noble word in itself, quite different in aim from the Latin word for ambition (ambio, to go on both sides to carry one‘s point).

Not where (ουχ οπου — ouch hopou). Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky.

That I might now build upon another man‘s foundation (ινα μη επ αλλοτριον τεμελιον οικοδομω — hina mē ep' allotrion themelion oikodomō). For αλλοτριος — allotrios (not αλλος — allos) see note on Romans 14:4. For τεμελιον — themelion see notes on Luke 6:48. and note on 1 Corinthians 3:11. This noble ambition of Paul‘s is not within the range of some ministers who can only build on another‘s foundation as Apollos did in Corinth. But the pioneer preacher and missionary has a dignity and glory all his own.

As it is written (κατως γεγραπται — kathōs gegraptai). From Isaiah 52:15. Paul finds an illustration of his word about his own ambition in the words of Isaiah. Fritzsche actually argues that Paul understood Isaiah to be predicting his (Paul‘s) ministry! Some scholars have argued against the genuineness of Romans 15:9-21 on wholly subjective and insufficient grounds.

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I was hindered (ενεκοπτομην — enekoptomēn). Imperfect passive (repetition) of ενκοπτω — enkoptō late verb, to cut in, to cut off, to interrupt. Seen already in Acts 24:4; 1 Thessalonians 2:18; Galatians 5:7. Cf. modern telephone and radio and automobile.

These many times (τα πολλα — ta polla). “As to the many things.” In Romans 1:13 Paul used πολλακις — pollakis (many times) and B D read it here. But Paul‘s work (τα πολλα — ta polla) had kept him away.

From coming to you (του ελτειν προς υμας — tou elthein pros humas). Ablative case (after the verb of hindering) of the articular infinitive, “from the coming.”

Having no more any place in these regions (μηκετι τοπον εχων εν τοις κλιμασιν — mēketi topon echōn en tois klimasin). Surprising frankness that the average preacher would hardly use on such a matter. Paul is now free to come to Rome because there is no demand for him where he is. For κλιμα — klima (from κλινω — klinō to incline), slope, then tract of land, region, see already 2 Corinthians 11:10; Galatians 1:21 (the only N.T. examples).

A longing (επιποτειαν — epipotheian). A hapax legomenon, elsewhere επιποτησις — epipothēsis (2 Corinthians 7:7, 2 Corinthians 7:11), from επιποτεω — epipotheō as in Romans 1:11.

These many years (απο ικανων ετων — apo hikanōn etōn). “From considerable years.” So B C, but Aleph A D have πολλων — pollōn “from many years.”

Whensoever I go (ως αν πορευωμαι — hōs an poreuōmai). Indefinite temporal clause with ως αν — hōs an and the present middle subjunctive (cf. 1 Corinthians 11:34; Philemon 2:23 with aorist subjunctive).

Into Spain (εις την Σπανιαν — eis tēn Spanian). It was a Roman province with many Jews in it. The Greek name was Ιβερια — Iberia the Latin Hispania. The Textus Receptus adds here ελευσομαι προς υμας — eleusomai pros humas (I shall come to you), but it is not in Aleph A B C D and is not genuine. Without it we have a parenthesis (or anacoluthon) through the rest of Romans 15:24.

In my journey (διαπορευομενος — diaporeuomenos). Present middle participle, “passing through.” Paul planned only a brief stay in Rome since a strong church already existed there.

To be brought on my way thitherward (προπεμπτηναι εκει — propemphthēnai ekei). “To be sent forward there.” First aorist passive infinitive of προπεμπω — propempō common word for escorting one on a journey (1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Titus 3:13; 2 John 1:6).

If first in some measure I shall have been satisfied with your company (εαν υμων προτων απο μερους εμπληστω — ean humōn protōn apo merous emplēsthō). Condition of third class with εαν — ean and first aorist passive subjunctive of εμπιμπλημι — empimplēmi old verb, to fill up, to satisfy, to take one‘s fill. See Luke 6:25. Literally, “if I first in part be filled with you” (get my fill of you). delicate compliment for the Roman church.

But now (νυνι δε — nuni de). Repeats the very words used in Romans 15:23.

I go (πορευομαι — poreuomai). Futuristic present as in John 14:2.

Ministering unto the saints (διακονον τοις αγιοις — diakonon tois hagiois). Present active participle of purpose like ευλογουντα — eulogounta in Acts 3:26. This collection had been one of Paul‘s chief cares for over a year now (see 2 Corinthians 8; 2 Corinthians 9:1-15). See note on 2 Corinthians 8:4.

For it hath been the good pleasure of Macedonia and Achaia (ηυδοκησαν γαρ Μακεδονια και Αχαια — ēudokēsan gar Makedonia kai Achaia). “For Macedonia and Achaia took pleasure.” The use of ηυδοκησαν — ēudokēsan (first aorist active indicative of ευδοκεω — eudokeō) shows that it was voluntary (2 Corinthians 8:4). Paul does not here mention Asia and Galatia.

A certain contribution (κοινωνιαν τινα — Koinéōnian tina). Put thus because it was unknown to the Romans. For this sense of κοινωνιαν — Koinéōnian see 2 Corinthians 8:4; 2 Corinthians 9:13.

For the poor among the saints (εις τους πτωχους των αγιων — eis tous ptōchous tōn hagiōn). Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Acts 6:1-6; Acts 11:29.; Galatians 2:10 prove that many were.

Their debtors (οπειλεται αυτων — opheiletai autōn). Objective genitive: the Gentiles are debtors to the Jews. See the word οπειλετης — opheiletēs in Romans 1:14; Romans 8:12.

For if (ει γαρ — ei gar). Condition of the first class, assumed as true, first aorist active indicative (εκοινωνησαν — eKoinéōnēsan from κοινωνεω — Koinéōneō to share) with associative instrumental case (πνευματικοις — pneumatikois spiritual things).

To minister unto (λειτουργησαι — leitourgēsai first aorist active infinitive of λειτουργεω — leitourgeō with dative case αυτοις — autois to them), but here certainly with no “sacerdotal” functions (cf. Romans 15:16).

In carnal things (εν τοις σαρκικοις — en tois sarkikois). Things which belong to the natural life of the flesh (σαρχ — sarx), not the sinful aspects of the flesh at all.

Have sealed (σπραγισαμενος — sphragisamenos). First aorist middle participle (antecedent action, having sealed) of σπραγιζω — sphragizō old verb from σπραγις — sphragis a seal (Romans 4:11), to stamp with a seal for security (Matthew 27:66) or for confirmation (2 Corinthians 1:22) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2 Corinthians 8:18-23).

I will go on by you (απελευσομαι δι υμων — apeleusomai di' humōn). Future middle of απερχομαι — aperchomai to go off or on. Note three prepositions here (απ — ap' from Rome, δι — di' by means of you or through you, εις — eis unto Spain). He repeats the point of Romans 15:24, his temporary stay in Rome with Spain as the objective. How little we know what is ahead of us and how grateful we should be for our ignorance on this point.

When I come (ερχομενος — erchomenos). Present middle participle of ερχομαι — erchomai with the time of the future middle indicative ελευσομαι — eleusomai (coming I shall come).

In the fulness of the blessing of Christ (εν πληρωματι ευλογιας Χριστου — en plērōmati eulogias Christou). On πληρωματι — plērōmati see Romans 11:12. Paul had already (Romans 1:11.) said that he had a χαρισμα πνευματικον — charisma pneumatikon (spiritual blessing) for Rome. He did bring that to them.

By (δια — dia). The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as δια — dia is used after παρακαλω — parakalō in Romans 12:1.

That ye strive together with me (συναγωνισασται μοι — sunagōnisasthai moi). First aorist middle infinitive of συναγωνι ζομαι — sunagōni zomai old compound verb, only here in N.T., direct object of παρακαλω — parakalō and with associative instrumental case μοι — moi the simplex αγωνιζομενος — agōnizomenos occurring in Colossians 4:12 of the prayers of Epaphras. For Christ‘s agony in prayer see Matthew 26:42 and note on Luke 22:44.

That I may be delivered (ινα ρυστω — hina rusthō). First aorist passive subjunctive of ρυομαι — ruomai old verb to rescue. This use of ινα — hina is the sub-final one after words of beseeching or praying. Paul foresaw trouble all the way to Jerusalem (Acts 20:23; Acts 21:4, Acts 21:13).

May be acceptable to the saints (ευπροσδεκτος τοις αγιοις γενηται — euprosdektos tois hagiois genētai). “May become (second aorist middle subjunctive of γινομαι — ginomai) acceptable to the saints.” The Judaizers would give him trouble. There was peril of a schism in Christianity.

That (ινα — hina). Second use of ινα — hina in this sentence, the first one sub-final (ινα ρυστω — hina rusthō), this one final with συναναπαυσωμαι — sunanapausōmai first aorist middle subjunctive of the double compound verb συναναπαυομαι — sunanapauomai late verb to rest together with, to refresh (αναπαυω — anapauō as in Matthew 11:28) one‘s spirit with (συν — sun), with the associative instrumental case υμιν — humin (with you), only here in the N.T.

The God of peace (ο τεος της ειρηνης — ho theos tēs eirēnēs). One of the characteristics of God that Paul often mentions in benedictions (1 Thessalonians 5:23; 2 Thessalonians 3:16; 2 Corinthians 13:11; Philemon 4:9; Romans 16:20). Because of the “amen” here some scholars would make this the close of the Epistle and make chapter 16 a separate Epistle to the Ephesians. But the MSS. are against it. There is nothing strange at all in Paul‘s having so many friends in Rome though he had not yet been there himself. Rome was the centre of the world‘s life as Paul realized (Romans 1:15). All men sooner or later hoped to see Rome.