Lange Commentary - Romans 15:14

Lange Commentary - Romans 15:14 - 15:33

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Lange Commentary - Romans 15:14 - 15:33

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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.¹⁵Nevertheless, brethren, I have written the more boldly unto you [Howbeit, I have written more boldly unto you, brethren] 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] to the Gentiles, ministering the gospel of God, that the offering up [offering] of the Gentiles mightbe acceptable, being sanctified by [ ἐí , in] the Holy Ghost. ¹⁷I have therefore whereof I may glory [I have therefore my boasting] through Jesus Christ [inChrist Jesus] in those things which pertain to God. 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]; 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] 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,

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] 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]: for 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] by 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] 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] ofChrist. ³⁰Now I beseech you, brethren, 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 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] 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, and may with you be refreshed. ³³Now the God of peace be with you all. Amen.

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; áὐôὸò ἐãþ Rom_7:25. He himself, the same, who has admonished them, has also this conviction. Thus he is not in antithesis, to others (Tholuck), 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, êáὶ áὐôïß . “Without any exhortation of mine” (Alford).—R.]—Are full of goodness [ ìåóôïß ἐóôå ἀãáèùóýíçò ]. In the foregoing section the ἀãáèüí 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 ἀãáèùóýíç 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 [ Ãíþóåùò . We reject the article, which is found only in à . B.—R.] The Apostle very willingly refers the ãíῶóéò particularly to the universal destination of Christianity; comp. Eph. i.—Admonish, íïõèåôåῖí . Strictly, to direct with brotherly feeling. To set the heart right is not a human affair; but when the heart is properly disposed, the íïῦò (or even the head) can be placed right.

Rom_15:15. [Howbeit I have written more boldly unto you, ôïëìçñüôåñïí äὲ ἒãñáøáὑìῖí ]. The adjective is used adverbially. Meyer insists upon the comparative sense. [The verb ἒãñáøá 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, ἀäåëöïß . See Textual Note³.—In some measure, ἀðὸ ìÝñïõò . This qualifies ἒãñáøá : 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. [ äéὰ ôὴí ÷Üñéí , ê . ô . ë .] 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 [ åἰòôὸ åἶíáß ìå ëåéôïõñãüí . The purpose of the grace given to him.—R.] The ëåéôïõñãüò 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 [ ÷ñéóôïῦ ̓ Éçóïῦ . 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 [ ἱåñïõñãïῦíôá ôὸ åὐáããÝëéïí ôïῦÈåïῦ . 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 ðñïóöïñὰ ôῶí ἐèíῶí . Genitive of apposition.] Not the offering which the Gentiles bring, but which the Gentiles themselves are (burnt-offerings).

Being sanctified in the Holy Ghost [ ἡãéáóìÝíç ἐí ðíåýìáôé ἁãßù ̣ Ἐí . 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.

Rom_15:17. I have therefore my boasting in Christ Jesus [ ἒ÷ù ïὖí ôὴí êáὑ÷çóéí ἐí÷ñéóôῷ Ἰçóïῦ . See Textual Note⁵.] We take ἒ÷ù 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 [ ôὰðñὸò ôὸí Èåüí ]. 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. [ ïὐ ãὰñôïëìÞóù , ê . ô . ë .]. The ãÜñ 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 ïὐ êáôåéñãÜóáôï , 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 ( ὧí for ἐêåßíùí , 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 [ ἐí äõíÜìåé óçìåßùí êáὶ ôåñÜôùí ]. Thus the ἒñãïí 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 ôÝñáò 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. 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) êýêëù ̣; (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 [ êáὶ êýêëù ̣]. 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; in which, indeed, points forming a circle come into consideration, though the expression must not be pressed geographically.

As far as Illyricum [ ìÝ÷ñé ôïῦ Ἰëëõñéêïῦ ]. 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 ìÝ÷ñé èáëÜóóçò 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, ðåðëçñùêÝíáé . [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 [ ïὕôù äÝ öéëïôéìïýìåíïí . 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 öéëïôéìïýìåíïí , as an accusative dependent on ìå , see 2Co_10:15.

Was already named [ ὅðïí ὠíïìÜóèç ]. 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. ἈëëÜ introduces the positive explanation of ïὕôù , 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 [ äéὸ êáὶ ἐíåêïðôüìçí ôὰ ðïëëÜ ]. 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 ( ôὰ ðïëëÜ ), besides other instances. Undoubtedly the Apostle knows also other instances of hindrance; see 1Th_2:18

Rom_15:23. No more having place [ ìçêÝôé ôüðïí ἔ÷ùí ]. 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 ὡò ἂí [instead of ἐÜí (Rec.).—R.]: quandocunque.—Spain [ Óðáíßáí ]. 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 [ êáὶ ἀö ̓ ὑ ìῶí ðñïðåìöèῆíáé . The ἀðü denotes not merely by them, but from them, as a new point of departure.—R.] The expression ðñïðåìö . 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 [ ἀðὸ ìÝñïõò . Grotius: “Non quantum vellem, sed quantum Licebit.—R.] An expression of the high regard in which he held their fellowship.—Filled, ἐìðëçóèῶ , 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, äéáêïíῶí . 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. He had time enough still for this.

Rom_15:26. For Maoedonia and Achaia thought it good [ åὐäü÷çóáí ãὰñ Ìá÷åäïíéá ÷áὶ Ἀ÷áῒá . 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 åὐäï÷ .

A certain contribution [ êïéíùíßáí ôéíÜ . 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 êïéíùíßá , it is itself êïéíùíßá . The later giving of alms, and particularly that of the Middle Ages, has not kept this meaning in view. ÔéíÜ 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, åὐäü÷çóáí ãÜñ . The ãÜñ introduces an explanation of åὐäï÷çóáí (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, ëåéôïõñãῆóáé . 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 óáñ÷é÷Ü denote, in a general idea, external things; óÜñî 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. Óöñáãßæåóèáé . 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, ôὸí ÷áñðὸí ôïῦôïí ; 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. [ ïἶäá äÝ , ê . ô . ë . 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. ÄéÜ . 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 ὑìῶí ; Col_4:12. [See Textual Note¹⁷. It is not genuine, though correct.—R.]

Rom_15:31. [The disobedient, ἀðåéèïýíôùí . 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 äéáêïíßá ìïí ]. Meyer: My rendering of service designed for Jerusalem.—[May prove acceptable. Of this he had doubts, and with good reason. Yet he adds: to the saints.—R.]

Rom_15:32. That I may come unto you in joy [ ἲíá ἐí ÷áñᾷ ἒëèù ðñὸò ὑìᾶò . 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:

Rom_15:14.—[Instead of ἀëëÞëïõò ( à . A. B. C. D. F.), adopted by modern editors generally, ἂëëïõò 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 êáß is also omitted, and ἀëëÞëïõò put before äõíÜìåíïé , in some authorities. These are evidently corrections, to avoid repeating êáß for the third time.

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

Rom_15:15.—[ à ¹. A. B. C., omit ἀäåëèïß ; rejected by Lachmann, Tischendorf, Tregelles. It is found in à ³. 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.

Rom_15:16.—[Rec., D. L., some versions and fathers: Ἰçóïῦ ÷ñéóôïῦ . à . A. B. C. F.: ÷ñéóôïῦ Ἰçóïῦ ; 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.

Rom_15:17.—[B. C. D. F. G., and some cursives: ÷ñéóôïῦ Ἰçóïῦ ; so Lachmann, Tischendorf, De Wette, Alford, Tregelles, Lange. Omitted in the Rec., à . A. L., by Philippi. The article not being understood, it was omitted.—Hence my boasting.

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

Rom_15:19.—[ (1) The Rec. (with à . D². L.) inserts Èåïῦ after ðíåýìáôïò . 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: ðíåýìáôïò ἁãßïõ . So Griesbach, Lachmann, Scholz, Tischendorf (ed. 1, not since), Hodge, Philippi, De Wette, Wordsworth, Tregelles. (3) B., Pelagius, have ðíåýìáôïò 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 ἁãßïõ or Èåïῦ . 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.

Rom_15:20.—[ à . A. C. D² ³. L.: èéëïôéìïýìåíïí . B. D¹. F. (Lachmann, Tregelles): èéëïôéìïῦìáé . 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 èéëïô . 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.

Rom_15:21.—[An exact citation from the LXX., Isa_52:15. The Hebrew reads: åַàֲùֶׁø ìùׁÎùָׁîְöåּ äִúְáּåֹðַðåּëִּé àֲùֶׁø ìֹàÎñֻôַּø ìַäֶí øָàåּ . The E. V. (Isa_52:15) gives an accurate rendering. The LXX. adds, with sufficient ground in the context: ðåñὶ áὐôïῦ , referring to “my servant” (Rom_15:13).

Rom_15:22.—[B. D. F., Lachmann: ðïëëÜêéò , which is probably a gloss. à . A. C. L.: ôὰ ðïëëÜ . So Tischendorf, Philippi, Meyer, De Wette, Alford, Tregelles.

Rom_15:24.—[Rec., with à ³. L., inserts ἐëåýóïìáé ðñὸò ὑìᾶò . Omitted in à ¹. 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 ãÜñ (see note ¹²).

Rom_15:24.—[ à . A. B. C. D. L. insert ãÜñ . Omitted in F., versions and fathers. The minor authorities for the omission are much the same as in the