An exposition of Paul's Letter to Romans

An exposition of Paul’s Letter to Romans

Chapter 25 of 29 • Chapter 15 • George Booker

Comment on Rom 15:1-13

This first portion of Romans 15 continues Paul's teaching about the respective duties of the "strong" and the "weak" in Christ (Rom 14). In these verses he stresses that, despite their superficial differences, the two groups possess a shared unity which should be preserved if at all possible.

Comment on Rom 15:1-6

These verses describe the importance of "pleasing one another", i.e., of putting the welfare of others before that of oneself:

"Carry each other's burdens, and in this way you will fulfill the law of Christ" (Gal 6:2).

This is the Scriptural definition of love in action.

Comment on Rom 15:1

WE WHO ARE STRONG: Paul now openly aligns himself with the "strong". At the same time he suggests that they, the strong, are chiefly responsible for achieving the unity between the two factions.

OUGHT: This word should not be watered down as though it means the same thing as "should". It speaks not of something recommended but of an obligation: We "owe it"; we "are bound to do it" (Diaglott). As Paul sees it, strength does not confer privilege; rather, strength creates responsibility.

The Greek verb "opheilo" means to owe, and this pertains to financial matters as well as moral obligations. The verb is found frequently in the New Testament (Luke 17:10; John 13:14; 19:7; Acts 17:29; Rom 15:1, 27; 1 Cor 5:10; 7:36; 9:10; 11:7, 10: 2 Cor 12:11, 14; Eph 5:28; 2 Thes 1:3; 2:13; Heb 2:17; 5:3; 1 John 2:6; 3:16; 4:11; 3 John 1:8).

TO BEAR WITH THE FAILINGS OF THE WEAK: In general, this recalls Isaiah 53:11 (where the same word is used in the Septuagint). There Christ is seen prophetically as bearing the burden of man's iniquity. More specifically here, the word "bear" was used earlier when the apostle exhorted the Galatian believers to "carry [bear] each other's burdens, and in this way… fulfill the law of Christ" (Gal 6:2).

The RV puts this well: "Those of us who are strong must accept as our own burden the tender scruples of the weak." Let the strong, then, bear the burden of the scrupulousness of the weaker brethren. But if they do this in a spirit of mere resignation or with the notion that this condescension marks them as superior Christians, it will fail. When the strong bear with the weak, they must do it in love — the key to fulfilling the law of Christ.

In NIBC, Edwards writes: "Adolf Schlatter was right in saying that Paul argues for more than tacit toleration. 'Toleration is never quite free from disdain and puts the weaker person in danger of being overpowered. Whoever is merely tolerated is not really accepted in his weakness, but is treated in such a way that he is expected to be what he cannot be.' 'Agape' is always more than tolerance, and also more than condescension. Christians must accept others (v. 7) and help bear their burdens, just as Christ took our burdens upon himself… The accent, however, falls on accepting the weak, not changing them."

AND NOT TO PLEASE OURSELVES: The NET has: "and not just to please ourselves". On this the NET Notes say: "New Testament Greek negatives used in contrast like this are often not absolute, but relative: 'not so much one as the other'."

The temptation which the strong must resist is the inclination only to please themselves, to serve their own self-interest only. This is the very antithesis of love. For example, if a strong brother were to indulge his liberty openly in the presence of a weak brother, this would be labeled self-pleasing, since it would do nothing for the other but grieve or irritate him.

"Paul loved the man who differed from him just as much as he loved the man who agreed with him. There is a place for the weak and the strong, and there is one fundamental thing enjoined upon both — that they act in love. No one can inconsiderately use his freedom. It is easier for the strong to adjust his ways to the weak than the other way round" (Dennis Gillett, p. 90).

In short, the weak need knowledge, and the strong need to develop love. Paul is not saying that the strong must determine to put up with the weak. Instead, he means, as mentioned above: "Those of us who are strong must accept as our own burden the tender scruples of the weak" (RV).

The word connection between this verse and Galatians 6:2, as mentioned above, suggests a useful parallel between Paul's two letters, Romans and Galatians, and — as Galatians makes plainer — it has to do, not just with those who have different opinions, but also with those who "fail", that is, those who sin or fall short in their lives:

Romans 15:1,2 Galatians 6:1,2 1. We who are strong ought to bear with the failings of the weak… 1. Brothers, if someone is caught in a sin, you who are spiritual should restore him gently. …and not to please ourselves.

2. Each of us should please his neighbor for his good, to build him up. 2. Carry (bear) each other's burdens, and in this way you will fulfill the law of Christ.

The parallels suggest several things:

The "failings of the weak" (Rom 15:1), who may be "caught in a sin" (Gal 6:1), i.e., in something more serious than a difference of judgment.
Notice how the "strong" in Romans are called the "spiritual" in Galatians. The "strong" are perhaps more given to the "fruit of the Spirit", as in the immediate context: "love, joy, peace, patience, kindness… gentleness and self-control" (Gal 5:22-24).
Bearing with the failings of the weak (Rom 15:1) means "restoring him gently" (Gal 6:1).
It can be difficult to restore sinners gently (Gal 6:1), but Paul commands it. In fact, he knows that to do so is contrary to "pleasing ourselves" (Rom 15:1), but he knows also that it is the "spiritual" thing to do (Gal 6:1) — in the best possible sense.
And it "pleases our neighbor" (Rom 15:2), not in the self-congratulatory sense, but in the sense of helping him lift up and carry his heavy burden of sin (Gal 6:2).

When we do this great work of restoring sinners, we are truly doing the work of Christ, the gentle and humble Saviour who helps us bear the "yoke" of our own sins also.

Comment on Rom 15:2

EACH OF US SHOULD PLEASE HIS NEIGHBOR: Indeed, refusing to live a life of mere self-pleasing should characterize every believer, whether strong or weak, and should extend beyond the narrow circle of likeminded people. What is called for here is not a weak or indifferent compliance with the wishes of others, but rather a determined adjustment to whatever will contribute to the spiritual good of the other person. This is like Paul's stated personal principle of making himself all things to all men, in order to win as many as possible to the Lord (1 Cor 9:19-23; cp. 1 Cor 10:33).

Paul is not saying that we should be "men-pleasers" and do whatever anyone wants us to do simply because it will please them (contrast Gal 1:10,16,19; 1 Thes 2:4). The principles of the gospel must never be given up to please others, but matters of personal preference may — and in fact ought to — be adjusted if it is beneficial for the weak. In summary, we should not please others rather than God, but we should please others rather than ourselves.

FOR HIS GOOD, TO BUILD HIM UP: The goal to be achieved here is the good of the other person, to upbuild him (Rom 14:19). The RSV is plain that "for his good" and "to build him up" make one phrase: "for the good purpose of building up the neighbor".

The Greek word for "build up" is "oikodome". It may be translated "edification" and literally refers to erecting a structure, brick by brick or plank by plank, so that it is as strong and durable as possible. This principle of "building up" leaves no room for anything like mere flattery.

Acting for the good of others is not the same thing as merely being nice or polite. We might, for example, be polite when we ought to be forthright, or be agreeable when we should be truthful — and that is not good nor upbuilding. As any doctor knows, that which is best for the patient is not always what the patient wants to hear, but the doctor must tell him anyway.

What works for the individual also works for the community of many individuals. The rule for both is to edify, or build up. All gifts and all activities must contribute to that goal — not to entertain, not to divert, not to pass time, but to edify, strengthen and improve.

Comment on Rom 15:3

FOR EVEN CHRIST DID NOT PLEASE HIMSELF: For the first time in this letter Paul sets Christ before his readers as an example. To follow Christ is to seek to conform to the pattern of his life (1 Cor 9:21; 11:1; Gal 6:2; Rom 15:7).

Nevertheless, Christ is not simply an example. He is the perfect example, and the pattern or prototype. He is not one among many whom we might follow, but the ideal model, the original in whose image all copies must be made.

Christ was faced with the same problem that continues to confront his followers. Should they please themselves, go their own way, and then speak what people want to hear? Or should they resolve to be guided by their commitment to do the will of God? Christ's own affirmation is recorded for us:

"I always do what pleases [God]" (John 8:29).

"I seek not to please myself but him who sent me" (John 5:30).

To this Paul adds:

"Your attitude should be the same as that of Christ Jesus, [who]… being found in appearance [form, or status] as a man, humbled himself and became obedient to death — even death on a cross!" (Phil 2:5, 8).

And Peter comments:

"To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps. 'He committed no sin, and no deceit was found in his mouth.' When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly" (1 Pet 2:21-23).

John also:

"This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers" (1 John 3:16).

BUT, AS IT IS WRITTEN: "THE INSULTS OF THOSE WHO INSULT YOU HAVE FALLEN ON ME": Paul is citing Psalm 69:9. This psalm is so frequently quoted and applied to Christ in the New Testament that it must be considered as directly prophetic of him and his work (cp. John 2:17; 15:25; 19:28; Acts 1:20).

In Israel, through the years, God's servants suffered reproach and insult when they attempted to warn their countrymen that their sin and rebellion were inviting the judgment of God. The first half of Psalm 69:9 is quoted in John 2:17 in connection with Jesus' cleansing of the temple: "Zeal for your house will consume me." Fervently espousing God's cause can often incite the passionate anger of sinful men.

In Christ we can see the difference between a pleaser of people and a lover of people. Sacrificing his own preferences for the welfare of others did not make him acceptable to everyone, but it did make him acceptable to his Father. In John 15:25 Jesus cites the same psalm (Psa 69:4), pointing out that human hatred had dogged his steps, however unjustly. Nevertheless, Jesus did not discontinue his faithful work, which was designed to help those around him. Paul wants his readers to realize that similarly they are to seek the good of others even when they are misunderstood or persecuted for doing so.

What does it really mean, to bear the griefs and sorrows of another? As exemplified in Christ, it was more, much more, than a mechanical "burden-bearing". It was a "living sacrifice", a way of life that denied the lusts of the flesh within himself, while at the same time loving and striving continuously for the well-being of his brethren who could not, or did not, so deny themselves. And when they failed, and failed miserably, he bore with their failures and never gave way to a self-righteous, judgmental anger — but only expressed sorrow and gentle rebuke. Was there ever such a man? "For even Christ pleased not himself" (Rom 15:3).

Comment on Rom 15:4

FOR EVERYTHING THAT WAS WRITTEN IN THE PAST WAS WRITTEN TO TEACH US, SO THAT THROUGH ENDURANCE AND THE ENCOURAGEMENT OF THE SCRIPTURES WE MIGHT HAVE HOPE: Paul takes this reference to David's experience in Psalm 69 as an opportunity to comment on the usefulness of all the Old Testament. This portion of God's Word provides motivation for enduring, and gives encouragement as we seek to remain faithful in our commitment to do God's will. These Scriptures give us hope because in them we see God's approval of those who persevered faithfully in spite of opposition and frustration.

"My son, keep your father's commands and do not forsake your mother's teaching. Bind them upon your heart forever; fasten them around your neck. When you walk, they will guide you; when you sleep, they will watch over you; when you awake, they will speak to you. For these commands are a lamp, this teaching is a light, and the corrections of discipline are the way to life" (Prov 6:20-23).

TO TEACH US: "For our learning" (KJV), or "instruction" (NASB). "When Paul employs the word 'learning' (Greek 'didaskalian'), he has in mind something far more than the mere acquisition of additional information. Paul does not mean that the Old Testament was written merely so that we might receive additional information of an intellectual nature therefrom and as a result be more learned. That is not his meaning at all. Rather, by his usage of the word 'learning' he has in mind a learning that tends to godliness. He himself goes on to say that the purpose of such learning and reading of the Scriptures is that we might have hope. It is all, in other words, for a spiritual purpose. All the Old Testament, therefore, is for our spiritual benefit" (John F. Walvoord, Bibliotheca Sacra, Vol. 122, p. 485, January 1965, p. 17).

ENDURANCE: The Greek "hupomone" is an abiding, or holding up, under that which is heavy or difficult. In effect, it is steadfastness, fortitude or constancy. The idea, if not the actual word, is akin to the "bearing" of burdens (v. 1), as Christ did on our behalf (v. 3).

The KJV "patience", while not incorrect, sounds too passive to modern ears. "Endurance" is a much better translation: it is active, and it requires strength.

ENCOURAGEMENT: The Greek "paraklesis" includes the ideas of comfort and exhortation, as well as encouragement.

The development of endurance (or patience) in the day-to-day living of our lives is what an exhortation is all about, and the only true exhortations come from the examples and teachings of Scriptures. We do not read the Bible just to learn facts; we especially read the Bible to be comforted with our hope, and to be encouraged to shun bad examples and to follow good ones. And for this purpose, the Old Testament is equally useful with the New Testament:

"All Scripture is God-breathed ['given by inspiration of God': KJV] and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16,17).

Even the most ancient Scriptures are relevant to the current time. What God did for Abraham was written for us, living thousands of years later, so that we might follow Abraham's example (Rom 4:22-24). What Moses said in the Law, about not muzzling the ox that treads out the grain, was likewise "written for us" (1 Cor 9:8-10). All the experiences of the Jews in the wilderness of Sinai were also "examples", and "warnings for us" (1 Cor 10:1-11, esp. vv. 6, 11).

Romans 15:4 and the other verses cited just above point out how abundantly meaningful and helpful is all the Bible. It is not just old history; it is not just about events that happened ages ago. It is as alive as today's news, and as relevant as tomorrow's expectations. The Word of God is living and powerful, but only if we see it as such, and spend time reading and thinking about it.

"A nation unfamiliar with its history is condemned to live it again." This well-known quotation from George Santayana is certainly true: we should study the past so that we can learn from the mistakes of those who have gone before.

Paul tells us that, "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope" [Rom 15:4, KJV]. History does repeat itself, and the lesson we want to learn from the past is to avoid the same pitfalls into which our forefathers fell. If we continue to make the same mistakes as those who have gone before, then we are not very wise, and we will have to suffer the same consequences. Some mistakes are so costly that we cannot learn from our mistakes; for example, little children need to learn not to play in the street because getting run over is too high a price to pay for this mistake.

Young people may question why they must study history because they think it is dry, boring and irrelevant in their lives. They couldn't be more wrong. History is about real people who just happened to be born before we were. History is being written every day, and the things happening today will be found in tomorrow's history books.

The greatest history book of all is the Bible, for it was written by God about His people and tells us of His promises to them and to us. Without this book we would know nothing of Adam and Eve. We would know that sin existed but would not know why. We would know nothing of Abraham, Isaac and Jacob and therefore we would be ignorant of the promises…

It may be interesting to know the history of the French Revolution or the pilgrims that settled New England, but it is essential to know the history of Moses bringing God's people out of Egypt and the promise to David of a son to sit on his throne. The one is nice to know, the other essential.

Bob Lloyd

Notice the development of thought here: Starting from trusting the right authority (the Scriptures: v. 4), we proceed to right behavior toward others ("a spirit of unity”,: verse 5), and finally to right worship (worship which glorifies God: v. 6).

Comment on Rom 15:5

MAY THE GOD WHO GIVES ENDURANCE AND ENCOURAGEMENT GIVE YOU A SPIRIT OF UNITY AMONG YOURSELVES: Is Paul referring to the God who gives endurance and encouragement (as the NIV puts it), or the God of endurance and encouragement? The KJV, NET and RSV all favor the second of these:

"May the God of steadfastness and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ" (vv. 5,6, RSV).

The preponderance of translations points toward the second possibility, that is, that "endurance" and "encouragement" are spoken of here as characteristics of God Himself. Even so, does this mean that God does not confer such gifts upon men and women? Of course not.

Surely God does give "joy and peace" (v 13), "grace and peace" (Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; etc.), and "grace, mercy and peace" (1 Tim 1:2; 2 Tim 1:2; 2John 1:3), as well as "mercy, peace and love… in abundance" (Jude 1:2). So it is not really a question whether God can give us blessings and even qualities of character.

Therefore, we may read this verse in this way, generally following the KJV: 'May the God of endurance and encouragement grant you to be likeminded', or 'give you a spirit of unity.' At the very least, though, we may conclude that the God who exemplifies such sterling qualities would be able to help develop such qualities in His children when they read His Bible and pray to Him. How else would they be enabled to find "a spirit of unity" among themselves?

In similar manner, "the God of peace" (Rom 15:33; Phil 4:9; 1 Thes 5:23) will surely give peace to His children — as these references suggest. And "the God of love and peace" (2 Cor 13:11) will likewise give His children the ability to love their family, their fellow-believers, and their God. So, while there is a slight difference between translations, the end result is essentially the same.

Although endurance and encouragement come to us through the Scriptures (v 4), they are also gifts which come from God. We might ask the question here: 'Do we get endurance and encouragement from the Bible (as v 4), or does God give us these qualities (as v 5 implies)?' But to put the question just that way is to propose a false choice. We should not be forced to choose between two alternatives based on an 'either-or' question. Instead, the correct answer in this case is surely a 'not only, but also' answer. That is, 'Yes, we learn endurance and encouragement from the Bible (v 4); and also yes, our Father in heaven will surely bless us with such qualities — if we read and pray and seek His help.'

Studying the Scriptures prayerfully, along with the help of God ministered in unseen ways, can provide us the insight and the strength to do what is right, in this as well as in all things. To do what is right in the first place does not come easy; to endure in doing what is right requires special and continued effort. A spirit of unity among believers does not just happen; it must be prayed about, with the blessings of God sought, and it must be brought about, at least in part, by our continuing efforts.

GIVE YOU A SPIRIT OF UNITY AMONG YOURSELVES: Or, taken quite literally, "grant you the same things among one another". Hodge writes: "The expression 'to be likeminded' [KJV] does not here refer to unanimity of opinion, but to harmony of feeling (see Rom 8:5; 12:3)." As Paul explained in some detail in the previous chapter, the "spirit of unity" called for here is not an absolute collective agreement upon secondary matters. Believers must not be expected to arrive at exactly the same conclusions on matters of individual conscience, but they should be expected to agree to disagree in love.

Also compare similar language in the following passages:

Romans 12:16: "Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited."
2 Corinthians 13:11: "Aim for perfection, listen to my appeal, be of one mind, live in peace. And the God of love and peace will be with you."
Philippians 2:2: "Make my joy complete by being like-minded, having the same love, being one in spirit and purpose."
Philippians 4:2: "I plead with Euodia and I plead with Syntyche to agree with each other in the Lord."

AS YOU FOLLOW CHRIST JESUS: Paul continues to emphasize the role and the example of the Lord Jesus Christ in bringing about unity. Harrison writes: "The centripetal magnetism of the Lord can effectively counter the centrifugal force of individual judgment and opinion."

To paraphrase, the gravitational pull of Jesus Christ's spiritual example may draw us toward him and toward unity, and pull us away from the pride and stubbornness that so often lead to meaningless separation.

Comment on Rom 15:6

SO THAT WITH ONE HEART AND MOUTH YOU MAY GLORIFY THE GOD AND FATHER OF OUR LORD JESUS CHRIST: "With one heart" represents one word in the Greek, "homothumadon"; it suggests 'one mind', 'one purpose', and 'one feeling'. This is a favorite word of the historian Luke, and ten of its 11 New Testament occurrences are in the Book of Acts (1:14; 2:46; 4:24; 5:12; 7:57; 8:6; 12:20; 15:25; 18:12; 19:29).

Though this unity will help the church in its witness to the world, Paul is more interested here in its effect on the worship of the people of God. A spirit of unity will enable believers to continue collectively to glorify the same God and Father whom their Master so wonderfully glorifies.

THE GOD AND FATHER OF OUR LORD JESUS CHRIST: What a wonderful title this is for the Lord God (2 Cor 1:3; 11:31; Eph 1:3, 17; Col 1:3). And how well it fits with and amplifies His other titles, e.g.,

"Our Father in heaven" (Matt 6:9);
"the Father of glory", or "the glorious Father" (Eph 1:17);
"the Father of compassion… and all comfort" (2 Cor 1:3);
"the Father of spirits", or "the spiritual Father" (Heb 12:9);
"the Father of the heavenly lights" (James 1:17); and
the very personal "a Father to you" (2 Cor 6:18).

What does "a spirit of unity" (v. 5) mean here?

As mentioned already, it does not mean an artificial, imposed uniformity on non-fundamental matters. It does, however, mean mutual agreement on all essentials of faith, what we often call 'the first principles’.

But "a spirit of unity" means more than deciding where we stand, collectively and individually, on fundamental Bible teachings. It means a loving acceptance (v. 7), a yearning for the wellbeing of every member of one's spiritual family, and a positive working together to that end.

A unity of spirit, and a loving acceptance, can be vague, subjective descriptions. Perhaps we need to let other Bible passages help us to visualize what such a participation in the community of faith should be like:

Galatians 6:1,2: "Brothers, if someone is caught in a sin, you who are spiritual should restore him gently… Carry each other's burdens."
Ephesians 4:31,32: "Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you."
Colossians 3:12–16: "Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other, and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you… Let the peace of Christ rule in your hearts… And be thankful. Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God."
1 Thessalonians 4:9,10: "Now about brotherly love we do not need to write to you, for you yourselves have been taught by God to love each other. And in fact, you do love all the brothers throughout Macedonia. Yet we urge you, brothers, to do so more and more."
Hebrews 10:24,25: "And let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another — and all the more as you see the Day approaching."
1 Peter 3:8,9: "Finally, all of you, live in harmony with one another; be sympathetic, love as brothers, be compassionate and humble. Do not repay evil with evil or insult with insult, but with blessing."
1 John 3:23: "And this is [God's] command: to believe in the name of His Son, Jesus Christ, and to love one another as He commanded us."

Comment on Rom 15:7-13

In this summary of Romans 14 and the first part of this chapter, Paul now returns to emphasize once more the importance of accepting or welcoming one another into the fullness of family fellowship. This becomes especially important when considered in the context of the very real differences between the "strong" and the "weak" believers.

Comment on Rom 15:7

ACCEPT ONE ANOTHER, THEN: As he moves forward to the conclusion of his treatment of the strong and the weak, Paul pauses to summarize what he has already stated. This repeats the emphasis of Romans 14:1, where the same verb occurs, but here the exhortation is directed to both groups, i.e., to "one another", rather than to the strong ones alone.

This raises a related matter, perhaps less obvious than its counterpart. Most of this section and the previous chapter seem to be instructing the "strong" brother, who enjoys his freedom, on his duty to avoid offending the "weak" brother, with his traditions. But Paul's emphasis on this perspective does not preclude the possibility that real offense may also be found the other way round, i.e., that the "weak" brother may be guilty of causing offense to the “strong” brother.

How can this be? Sometimes a brother may say he is "offended" by what another brother does (or might do). But he may be pretending to be "offended" merely as a tactic to get his own way! Also, since being "offended" or "stumbling" is definitely something that is not planned or deliberate, it cannot be chosen as a course of action.

In this scenario, the weak brother may even claim to be so offended that he will leave the ecclesia if it does not support his point of view. Such a ploy can be a spiritual blackmail, holding the collective conscience of the ecclesia hostage to his own opinions. This manipulation by threat may be just as bad as any other offense, or even worse because it is born of cynicism.

The solution is, of course, to "accept one another". And, when every other argument fails, to remember that we must "submit to one another" (Rom 12:16; 2 Cor 13:11; Eph 5:21; 1 Pet 3:8; 5:5). In practical terms, this means that, where first principles are not at stake, every believer is duty-bound to abide by the will of the majority, and not foment unrest and discontent when he does not get his own way. Is this easy? No, but it is nevertheless the requirement.

ACCEPT: This is the Greek "proslambano", which means: to take to oneself, i.e., with friendship or hospitality. See the notes on Romans 14:1,3.

JUST AS CHRIST ACCEPTED YOU: Paul is addressing this to the strong and weak alike, and so also to the Gentile and Jew alike.

IN ORDER TO BRING PRAISE TO GOD: The motivating factor in such acceptance of others is to further the praise of God. It has nothing to do with elevating oneself in personal pride, or enjoying oneself in personal satisfaction.

Comment on Rom 15:8

FOR I TELL YOU THAT CHRIST HAS BECOME A SERVANT OF THE JEWS ON BEHALF OF GOD'S TRUTH, TO CONFIRM THE PROMISES MADE TO THE PATRIARCHS: Verses 8-10 expand the idea of Jesus Christ accepting us. Verse 8 deals with his acceptance of Jews. He not only accepted Jewish believers but came to serve the Jewish people, as the Old Testament predicted, fulfilling God's promise to the patriarchs (Mark 10:45; Matt 15:24; cp. Rom 9:4,5; Gal 3:16). So the typically stronger Gentile believers should not despise their sometimes weaker Jewish brethren.

CONFIRM: The Greek "bebaioo" is a legal term signifying to strengthen, make sure, establish, validate, or ratify.

THE PROMISES MADE TO THE PATRIARCHS: These were the covenant promises made to the fathers Abraham (Gen 12:1-3; 17:5-8; 18:19; 22:18), Isaac (Gen 26:3,4), and Jacob (Gen 28:13-15; 46:2-4).

Even when Paul is emphasizing that the Gentiles may have an equal part with Israel in the blessings of eternal life and God's Kingdom, he never forgets the appropriate Scriptural order: "first for the Jew, and then for the Gentile" (Rom 1:16; 2:9,10; 4:16; 9:24).

Comment on Rom 15:9-12

Paul makes a strong effort to persuade Jewish brethren that they should receive their Gentile brethren without hesitation or quibbling. For this purpose he assembles a powerful group of verses to demonstrate the Bible teaching that the Gentiles will share in the redemption which Christ brings to the Jewish world.

There are other New Testament references to the expansion of gospel preaching, so that the hope of Israel is offered to all nations. The Old Testament passages quoted in these references emphasize that the salvation of the Gentiles was inherent in God's character and His promises to Israel from the beginning:

Luke 24:47: "Repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem."
Acts 13:47: "For this is what the Lord has commanded us: 'I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth [Isa 49:6].' "
Acts 15:14-18: "Simon has described to us how God at first showed his concern by taking from the Gentiles a people for himself. The words of the prophets are in agreement with this, as it is written: 'After this I will return and rebuild David's fallen tent. Its ruins I will rebuild, and I will restore it, that the remnant of men may seek the Lord, and all the Gentiles who bear my name, says the Lord, who does these things' that have been known for ages [Amos 9:11,12]."
Romans 9:25: "As he says in Hosea: 'I will call them "my people" who are not my people; and I will call her "my loved one" who is not my loved one' [Hos 2:23], and, 'It will happen that in the very place where it was said to them, "You are not my people," they will be called "sons of the living God" [Hos 1:10].' "
Galatians 3:8: "The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: 'All nations will be blessed through you [Gen 18:18; 22:18; 26:4].' "
Galatians 4:27: "For it is written: 'Be glad, O barren woman, who bears no children; break forth and cry aloud, you who have no labor pains; because more are the children of the desolate woman than of her who has a husband [Isa 54:1].' "

Comment on Rom 15:9

SO THAT THE GENTILES MAY GLORIFY GOD FOR HIS MERCY, AS IT IS WRITTEN: "THEREFORE I WILL PRAISE YOU AMONG THE GENTILES; I WILL SING HYMNS TO YOUR NAME": This quotation, from Psalm 18:49 and 2 Samuel 22:50, pictures David as rejoicing in God for the triumphs He has given David in the midst of the nation. These nations have become subjects of the Kingdom of God, over which David reigns.

In its New Testament application, then, Christ is pictured as one of the great congregation, the multitudes who sing praises to the Lord for His mercy. We see this first at the Last Supper:

"When they had sung a hymn, they went out to the Mount of Olives" (Matt 26:30.

Then we see the same picture, with an orientation toward the future, when the writer of Hebrews emphasizes Jesus Christ's essential oneness with those he was sent to save: "He says, 'I will declare your name to my brothers; in the presence of the congregation I will sing your praises" (Heb 2:12).

In Hebrews the writer's reference to Psalm 22:22 shows Jesus' essential oneness with all humanity: "Jesus is not ashamed to call them [i.e., those whom he saves] brothers" (Heb 2:11). In Romans 15 Paul wants to make it plain that the great congregation of redeemed, those whom Christ will save, are not only called his brothers, but include Gentiles!

Thus Christ is the servant of the Jews, to confirm the promises made to the fathers, on their behalf (v 8). And Christ is the servant of the Gentiles as well, to fulfill what God promised regarding their ultimate inclusion into the blessings of Israel (v. 9).

Comment on Rom 15:10

AGAIN, IT SAYS, "REJOICE, O GENTILES, WITH HIS PEOPLE": The original Hebrew of Deuteronomy 32:43 might be translated: "Rejoice, you Gentiles, his people" — implying that Gentiles may be the people of God on an equal basis with Jews. The Septuagint version adds the word which is translated "with", and this is followed by Paul here.

This means that, even in Deuteronomy (following the Septuagint rendering), Moses is described as seeing the Gentiles praising God, along with their fellow-worshipers the Israelites. This would have encouraged Paul's Jewish readers to accept their Gentile brethren.

Comment on Rom 15:11

AND AGAIN, "PRAISE THE LORD, ALL YOU GENTILES, AND SING PRAISES TO HIM, ALL YOU PEOPLES": Paul is quoting Psalm 117:1. Whereas he anticipates the time when Gentiles shall be joined with his people Israel, Psalm 117 goes further and puts Gentile believers ahead of Jews. Far from being an afterthought, then, the inclusion of Gentiles in the hope of Abraham was a primary object of God from the beginning and all along!

Why has not Paul emphasized this even more in his argument? Would not this point have reinforced considerably his campaign of preaching to the Gentiles? Presumably he omitted this useful emphasis for tactical reasons. If Paul had gone so far as to state plainly that one day Gentiles believers would surpass Jewish ones, it might have been too much for Gentile believers to swallow, thus causing serious damage to their spiritual wellbeing.

But it was right that Paul stress to his fellow Jews, to some extent, the necessity that the gospel be preached to Gentiles.

"There has always been a reticence among men to take the Gospel to those outside their immediate sphere. Israel had eyes only for themselves, and even when in early New Testament times the disciples were bidden to go into all nations and to preach to all people they were loathe to do so: so much so that God had to press them into action by special miracles, as is seen in the Acts of the Apostles. Even today, when we are involved in preaching to all people, the work is not entirely free from restraints of one kind or another.” Cyril Tennant).

ALL YOU PEOPLES: "Peoples" is "laoi", the plural of "laos". It generally refers to any and all peoples, or a group of people, irrespective of nationality. As used in this verse, it is treated as parallel to the earlier "ethne" (the plural of "ethnos"), which is translated "Gentiles" in the preceding phrase. Sometimes either of these words ("Gentiles" and "peoples" in the NIV) may be used to distinguish non-believers from Jews or Christians. Then again, either word may be used to describe the peoples of the earth, out of which the redeemed will be taken. For example, the "great multitude" standing before the Lamb is described as having come from every "ethnos" and "laos" (Rev 7:9; 11:9; 17:15).

Comment on Rom 15:12

AND AGAIN, ISAIAH SAYS, "THE ROOT OF JESSE WILL SPRING UP, ONE WHO WILL ARISE TO RULE OVER THE NATIONS; THE GENTILES WILL HOPE IN HIM": Here Paul quotes Isaiah 11:1,10, continuing the point of the previous verse. It is an explicit prediction of Messiah's lordship and dominion over other nations besides the Jews.

The promise of the prophet is, that from the decayed and fallen house of David, one should arise, whose dominion should embrace all nations, and in whom Gentiles as well as Jews should trust. In the fulfillment of this prophecy Christ came, and preached salvation to those who were near and to those who were far off. As both classes had been thus kindly received by the condescending Saviour, and united into one community, they should recognize and love each other as brethren, laying aside all dissension and contempt, neither judging nor despising one another.

The "root of Jesse" has been called the humblest of Messianic metaphors, since it points back to a time when the house of Jesse, the father of David (1 Sam 16:5-13; Matt 1:6), had no special standing in Israel. Such a phrase is very much suited to the context in Romans 15, where Paul sees Christ as the one who "did not please himself", but became a servant of all (v. 3).

Later, in Revelation, Jesus Christ is twice called "the Root of David" (Rev 5:5; 22:16). Once, earlier, he is spoken of as "a root out of dry ground" (Isa 53:2).

Comment on Rom 15:13

MAY THE GOD OF HOPE FILL YOU WITH ALL JOY AND PEACE AS YOU TRUST IN HIM, SO THAT YOU MAY OVERFLOW WITH HOPE: The God of hope is the God who inspires hope in and provides hope for His redeemed ones. Any hope that believers have comes from God.

Even when Paul speaks of "the Scriptures through which we might have hope" (v. 4), he plainly does not believe that hope comes simply from the Scriptures but especially from "the God of hope". The Scriptures bear witness to the fact of hope, but the source of hope is Almighty God. The Bible is not so much the source of hope as it is the means by which hope is communicated to man.

FILL YOU WITH ALL JOY AND PEACE AS YOU TRUST IN HIM: Christians can be joyful because of what God has already done for us in Christ, as well as what He continues to do for us. Likewise, we can also find peace in what He is doing now, as well as what He will do in the future (Rom 5:2; 13:11). This is the point of "joy and peace… as you trust [i.e., have faith] in Him"; elsewhere Paul refers to the same thing:

"I will continue with all of you for your progress and joy in the faith" (Phil 1:25).

"Peace is to be understood as a power which, together with joy, can pervade the whole person… This peace is neither the stoic's withdrawal from the world nor a pious flight into spirituality and mystical contemplation. It is the joyful assurance of sharing already the peace of God as one goes through life and looks to eternity" (H. Beck, NIDNTT, "Peace").

The New Testament pictures “peace":

as being made on behalf of believers (Col 1:20),
as being preached to potential believers everywhere (Acts 10:36; Eph 2:17), and
as being enjoyed by believers everywhere through their Lord Jesus Christ (Rom 5:1).

It also pictures "peace":

as being bequeathed to believers by Jesus Christ in his parting gift (John 14:27),
as guarding or keeping their hearts and minds in him (Phil 4:7),
as ruling in their hearts whilst they are members of his body (Col 3:15), and finally
as filling the hearts of believers (here).

SO THAT YOU MAY OVERFLOW WITH HOPE: "Overflow" is the Greek "perisseuo". This expressive word is used of a spring bubbling up and continually overflowing with fresh water. Just as God was a spring whose blessings never fail, so His children should overflow with blessings for others (John 4:14; 7:37,38).

In Paul's writings, the same or related words occur often, especially in 1 Thessalonians. Thessalonica was famous for its hot springs which continually overflowed. The city had once been named Therma, for those hot springs. Paul was fond of using this figure of speech in varying degrees; he was like a hot spring, bubbling over with warmth and love — and so he wanted his converts to be the same:

"Night and day we pray most earnestly that we may see you again and supply what is lacking in your faith" (1 Thes 3:10).
'We pray abundantly, like a spring bubbles and overflows, beyond its confines, flowing out in every direction.'
"May the Lord make your love increase and overflow ['perisseuo'; 'abound': KJV] for each other and for everyone else, just as ours does for you" (1 Thes 3:12).
"Finally, brothers, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more ['perisseuo': i.e., to abound and overflow, without ceasing]" (1 Thes 4:1).
"And in fact, you do love all the brothers throughout Macedonia. Yet we urge you, brothers, to do so more and more ['perisseuo']" (1 Thes 4:10).
"Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us" (Eph 3:20). The KJV is very expressive: "exceeding abundantly".
"The law was added so that the trespass might increase. But where sin increased, grace increased all the more (Rom 5:20). Where "trespass" or sin increased or abounded, there grace abounded much more. Grace increased to overflowing, above and beyond the extent of sin's increase. The grace of God flooded over sin and swallowed it up. What a picture!
"I have great confidence in you; I take great pride in you. I am greatly encouraged; in all our troubles my joy knows no bounds ['hyperperisseuo']" (2 Cor 7:4).

"Thy goodness, Lord, our souls confess; Thy mercy we adore: A spring whose blessings never fail, A sea without a shore" (Thomas Gibbons).

BY THE POWER OF THE HOLY SPIRIT: The gifts of the Holy Spirit, for all their uses in the early church (Rom 12:6-8), were not strong enough to guarantee the same joy and peace which is spoken of here. Witnessing miracles, or even performing miracles, did not automatically confer joy and peace. As the later verses of Romans 12 demonstrate, even one who possesses Holy Spirit gifts may still be proud (v. 16), conceited (v. 16), evil-minded (v. 17), lacking in peace (v. 18), and vengeful (v. 19)!

The very best gifts God can give are a simple joy in Him, and a peace in knowing one's sins are forgiven (Rom 15:13); these, along with a childlike faith and a quiet love, are available to all who believe in the Lord Jesus Christ. The most coveted gifts — speaking in tongues, "prophesying", and "teaching" — were ephemeral and destined to pass away. They were never more than a means to an end; they could never be the end itself.

Without the true "spirit" of God (lower case!), the "Holy Spirit" from God (upper case) could not bring salvation, or even happiness.

Looking back in review

When we have reached Romans 15:13, we have also reached the end of Paul's exposition of the righteousness of God (1:18-15:13). It is a good time to look back in review, at the way we have come:

First of all, Paul has shown that mankind — Jews and Gentiles alike — are equally in need of God's righteousness (1:18-3:20).
God reckons, or accounts, people to be righteous if they wholeheartedly have faith in Him (3:21-5:21).
By means of belief, baptism, and a new life God imparts this righteousness (6:1-8:39).
God demonstrates His righteousness in all that He does with mankind, even in His dealings with the Jews who have rejected the Messiah (9:1-11:36).
God's righteousness is only completed in the lives of His children when they continue to practice their newfound righteousness in their daily relationships (12:1-15:13).

Looking forward in hope

The mention of hope (Rom 15:13) points forward to the future. Despite his completeness of the exposition of the gospel of God, Paul realizes — more than anyone — that God has not finished His saving work in believers' lives. They — and we — are still ongoing work projects, "under construction" until our lives end or the Lord returns. All believers exist in the midst of an ongoing creation, which occupies not six days but their whole lives. In closing this review of God's work, Paul encourages his readers to joy and peace in their life of hope.

Comment on Rom 15:14-33

Here the conclusion of Paul's letter begins, but his conclusion is 1 1/2 chapters long! Johann Bengel comments briefly on this: "As one street often leads men, leaving a large city, through several gates, so the conclusion of this Epistle is manifold."

Paul's letter to the Romans is complete, filled with material, and sometimes complex. It would be naïve to suppose that his conclusion would now be simple, quick and easy.

Paul had been somewhat critical of the strong and the weak in the Roman ecclesia (Rom 14:1-15:13). Now, in this section, he balances those comments by pointing out other strengths in the ecclesia. He has already mentioned the faith of his Roman brethren (Rom 1:8). Now he also mentions their moral virtue, their complete knowledge, and their ability to instruct one another (v. 14).

After this he continues by describing his past labors (Rom 15:15-21), his present program (vv. 22-29), and his future plans, Lord willing (vv. 30-33).

Comment on Rom 15:14-21

In these verses Paul mentions his past labors as a prelude to describing his present plans (vv. 22-29).

In Daily Study Bible, William Barclay writes: "Few passages reveal Paul's character better than this. He is coming to the end of his letter and is wishing to prepare the ground for the visit that he hopes soon to pay to Rome. Here we see something at least of his secret in winning men", which, as the writer goes on to explain, involves tact, humility and the recognition that he was himself no more than a servant of Christ.

Comment on Rom 15:14

"Morally, they were 'full of goodness', intellectually they were 'complete in knowledge', and functionally they were 'competent to instruct one another' " (Mounce).

I MYSELF AM CONVINCED, MY BROTHERS: George Edmundson writes, "Such a declaration implies a conviction based upon trustworthy evidence, otherwise his readers would be the first to perceive that here was only high-flown language covering an empty compliment" (The Church in Rome in the First Century, p. 15).

THAT YOU YOURSELVES ARE FULL OF GOODNESS: Moral virtue is one of the fruits of the Spirit (Gal 5:22; Eph 5:9). This goodness or moral virtue is necessary to apply the Truth of God to one's life. The Truth is acquired by learning, which develops knowledge, but such knowledge is essentially pointless unless it changes one's life for the better.

In Christ the believer is created for good works (Eph 2:10), and receives a good conscience (Acts 23:1; 1 Tim 1:5, 19). This also underlies the urgent exhortations to bear fruit in good works (Col 1:10), to seek to do good (1 Thes 5:15), and to do it to everyone (Rom 15:2; 16:19; Gal 6:6, 10).

COMPLETE IN KNOWLEDGE: They were fully instructed in the gospel (Rom 6:17), so much so that there were, among their members, those who were "competent to instruct" the others.

Not only were such brothers and sisters competent to instruct (admonish: KJV) others, but — as this phrase implies — even the instructors were able to receive instruction from one another. That is, no teacher among them elevated himself above being a student as well.

"Paul reveals himself as a man of tact. There is no rebuke here. He does not nag the brethren at Rome nor speak to them like some angry schoolmaster. He tells them that he is only reminding them of what they well know, and assures them that he is certain that they have it in them to render outstanding service to each other and to their Lord. Paul was much more interested in what a man could be than in what he was. He saw faults with utter clarity, and dealt with them with utter fidelity; but all the time he was thinking, not of the wretched creature that a man was, but of the splendid creature that he might be" (Barclay).

"Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom" (Col 3:16).

"And we urge you, brothers, warn those who are idle, encourage the timid, help the weak, be patient with everyone" (1 Thes 5:14).

Comment on Rom 15:15

I HAVE WRITTEN YOU QUITE BOLDLY ON SOME POINTS, AS IF TO REMIND YOU OF THEM AGAIN, BECAUSE OF THE GRACE GOD GAVE ME: The apostle gave his readers credit for some knowledge of what he had written in the foregoing chapters. Nevertheless they needed reminding — as do all of God's people.

Paul suggests that he has "written… quite boldly" when, by most standards, his exhortation here is the model of humility and affection. Hodge writes, "What a reproof is this for the arrogant and critical addresses which so often are given by men who think they have Paul for an example!"

Comment on Rom 15:16

TO BE A MINISTER OF CHRIST JESUS TO THE GENTILES: "Minister" is the Greek "leitourgos", meaning a servant, one who cares for and provides for others, often with a focus on a specific task or duty which can be practical or spiritual.

Here Paul speaks of himself as "a 'leitourgos' of Christ Jesus". "Just as a man in the ancient days laid his fortune on the altar of the service of his beloved Athens, and counted it his only glory, so Paul laid his everything on the altar of the service of Christ, and was proud to be the servant of his Master" (William Barclay).

"Paul speaks of himself as a 'minister ("leitourgos") of Christ, who performs a priestly service ("hierourgein") to the gospel' by bringing all nations as an offering to God, as Isaiah 66:20 has foretold. Here Paul may also have been influenced by the prophecy of Isaiah 61:6 that, in the time of fulfillment, all Israelites will become the 'ministers' ('leitourgoi' [Septuagint], the only place in which this term and all its derivatives appear in Isaiah)" (R. Eduard Schweizer, Anchor Bible Dictionary).

WITH THE PRIESTLY DUTY: The Greek word "hierourgeo" occurs in this form only this once in the New Testament. It means literally "to work ['ergon'] in holy things".

OF PROCLAIMING THE GOSPEL OF GOD: Technically, "the gospel of God" is "either a subjective genitive ('the gospel which God brings') or an objective genitive ('the gospel about God'). Either is grammatically possible." There may even be "an interplay between the two concepts… The gospel which God brings is in fact the gospel about Himself" (NET Notes).

SO THAT THE GENTILES MIGHT BECOME AN OFFERING ACCEPTABLE TO GOD: "Offering" is the Greek "prosphora", literally that which is carried so as to present to someone — as a priest might bring his sacrifice to the altar.

"Acceptable" is "euprosdektos", to accept or receive in welcome. Together with the previous word, this describes a gift offered with love and received with love. In the New Testament this word almost always means "acceptable to God" and is used as the equivalent of the Hebrew words "ratzah" and "ratzon", which normally refer to acceptable sacrifices or services. The word occurs in 1 Peter 2:5:

"You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ."

Other instances are in Romans 15:31 and 2 Corinthians 6:2; 8:12. Related words also occur in Philippians 4:18; Romans 12:1; 1 Timothy 2:3; 5:4; and Hebrews 13:21, with a similar meaning.

The phrase in the Greek is most literally "so that the offering of the Gentiles may become acceptable". This could be understood as a subjective genitive (i.e., an offering made by the Gentiles) or an appositive genitive (i.e., an offering consisting of the Gentiles). This second idea — that the Gentiles were Paul's offering — is reflected in the NIV translation, as well as the KJV.

As a "priest" (cp. Rev 5:10) ministering to or serving God, it was Paul's duty to use the gospel to bring people to God. He regarded the Gentiles who were coming to faith and growing through his ministry as his special priestly offering to God (see Col 1:25-29). (We also realize that the Gentile converts were acting upon their own initiative in offering themselves to God. Both perspectives are true at the same time.)

Paul was certainly not a priest in the commonly understood sense of the word. In the church or ecclesia there can be no other priest than the Lord Jesus Christ, and no other sacrifice than the one which he offered, once and for all, on the cross at Golgotha.

"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… to offer themselves as a living sacrifice, holy and acceptable to God.“ Charles Hodge, Commentary on the Epistle to the Romans

SANCTIFIED BY THE HOLY SPIRIT: The Holy Spirit or special power of God is especially manifested in God's Word, although there is no reason to suppose that this power is confined solely to the Bible. God's special power can work today, as it has always, through providential circumstances and events in the lives of believers.

Nevertheless, God's Word is especially provided for the purpose of sanctifying, or making holy, the believers in Christ:

"The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life" (John 6:63).

"Sanctify them by the truth; your word is truth" (John 17:17).

Comment on Rom 15:17,18

Therefore I glory in Christ Jesus in my service to God. I WILL NOT VENTURE TO SPEAK OF ANYTHING EXCEPT WHAT CHRIST HAS ACCOMPLISHED THROUGH ME IN LEADING THE GENTILES TO OBEY GOD BY WHAT I HAVE SAID AND DONE: "Glory" (NIV) is "boast" (RSV, NET). The word "kauchesis" is sometimes used to denote arrogant pride against God (see Rom 3:27; 2 Cor 11:17; James 4:16). The apostle, however, refuses to claim glory for himself, but chooses rather to “glory in Christ Jesus in my service to God". To boast of God through Jesus Christ is the only legitimate boasting a believer can permit himself (cp. 1 Cor 15:31; 2 Cor 1:12; 11:10; 1 Thes 2:19). Such a boasting as this has no element of self-praise whatsoever.

Although Paul might have reason to boast of his service to God (v. 17), he will give all glory to Jesus Christ (cp. Gal 6:13,14). He did not speak of what he had done, but only of what Christ had done with and through him. In this, of course, he would have included the "power of signs and miracles" in verse 19.

Comment on Rom 15:19a

BY THE POWER OF SIGNS AND MIRACLES, THROUGH THE POWER OF THE SPIRIT: These served to verify Paul to be a messenger of God and validate the message he brought (Acts 14:8-10; 16:16-18,25,26; 28:8,9; etc.). It was so in the ministry of Jesus (Acts 2:22) and in that of the original apostles (Acts 5:12). Paul is able to certify the same for himself (2 Cor 12:12).

Comment on Rom 15:19b

SO FROM JERUSALEM ALL THE WAY AROUND TO ILLYRICUM, I HAVE FULLY PROCLAIMED THE GOSPEL OF CHRIST: "All the way around" is the Greek word "kyklo" (cp. the English "cycle" or "circle"). This suggests that Paul viewed Jerusalem as the center where the gospel began to be preached (Luke 24:47), and from which the preaching radiated out, in all directions (Acts 8:1, 3).

Paul's arena of ministry when he wrote this letter stretched about 1,400 miles from Jerusalem to the Roman province of Illyricum. Illyricum lay on the east side of the Adriatic Sea opposite Italy. In modern times this is the area of northern Albania and Yugoslavia. There is no record in Acts of Paul having gone there though he may have done so on the second missionary journey (Acts 17:1-9) or during the third journey (Acts 21:1,2).

The phrase here, "I have fully proclaimed", as well as that in verse 23 ("there is no more place for me to work"), may suggest a total blanketing of the region, meaning that the gospel was preached to everyone who lived there. But Edwards offers a quite practical explanation of these apparently absolute statements:

"This quite obviously cannot mean that Paul had preached everywhere and to everyone in those places. The ignorance of and opposition to his mission as recorded in Acts, let alone the physical impossibility of one person's saturating several nations with the gospel, exclude a literal interpretation here. The key to these statements must be found in the apostle's missionary consciousness. As a pioneer evangelist who desired to preach the gospel where Christ was not known, Paul determined his strategy, which was to establish Christianity in urban centers and to allow his converts to evangelize outlying areas. A classic example of this was his ministry in Ephesus, from which converts moved up the Lycus valley to plant churches in Laodicea, Hierapolis, and Colosse (Acts 19:8-10; Col 1:7; 4:12-16). A nineteenth and twentieth–century missionary aspiration which hopes for every soul to hear the gospel in our generation will misunderstand Paul here. In comparison to the global dimensions of modern missions Paul's vision must have seemed rather provincial. The expectation of the imminent return of Christ… forged his strategy, which was the maximum spread of the gospel in the minimum time allotted."

Comment on Rom 15:20

IT HAS ALWAYS BEEN MY AMBITION TO PREACH THE GOSPEL WHERE CHRIST WAS NOT KNOWN, SO THAT I WOULD NOT BE BUILDING ON SOMEONE ELSE'S FOUNDATION: "Ambition" is the Greek "philotimeomai", literally 'a friendly honor', that is, to have an ambition or to aspire to a goal. The ambition here is not for personal wealth or self-advancement, but altogether for the good of others.

Paul expresses his desire to take up the task of a pioneer, blazing a trail for the gospel, no matter how great the cost to himself. He longed to preach "in the regions beyond" (2 Cor 10:16). As a practical matter this allowed him to avoid rivalry with other preachers (cp. 1 Cor 3:10). Paul's insistence on preaching the gospel without charge, supporting himself by the labor of his hands (1 Cor 9:18), seems to have a similar intent: to avoid competing with others for financial support.

Verse 20 should be taken in close connection with verses 18,19 as providing a reason for the passing of so many years without a visit to Rome — Paul had been fully occupied elsewhere.

Comment on Rom 15:21

RATHER, AS IT IS WRITTEN: "THOSE WHO WERE NOT TOLD ABOUT HIM WILL SEE, AND THOSE WHO HAVE NOT HEARD WILL UNDERSTAND": Paul felt deeply his obligation to take the good news of the gospel to all men (Rom 1:14). This is confirmed by the quotation of Isaiah 52:15 — a verse which includes "So will he sprinkle many nations, and kings…" along with what Paul actually cites. Isaiah was a favorite source for Paul's quotations, especially the sections dealing with the Servant of the Lord and his mission. This very preaching effort of Paul was actually prophesied in the Old Testament. This would be an enormous source of comfort to the apostle.

Comment on Rom 15:22-29

Paul's present plans: His earlier work had prevented him from visiting in Rome, but now that he had reached a sort of conclusion in the east, he was determined to go to the west and preach. This would allow him to pass through Rome on his way.

Comment on Rom 15:22

THIS IS WHY I HAVE OFTEN BEEN HINDERED FROM COMING TO YOU: Concluding this section of the letter is the observation that Paul's delay in coming to Rome (cp. Rom 1:8-13) was the result of his constant preoccupation with preaching the gospel elsewhere. "Have been hindered" is in the imperfect tense, denoting a continuous action, and implying a succession of hindrances.

This verse serves two purposes:

It summarizes the point which Paul was explaining (vv. 14-21), i.e., that he had been unable before this time to visit in Rome; and
It introduces his present circumstances and plans (vv. 23-29).

Comment on Rom 15:23

BUT NOW THAT THERE IS NO MORE PLACE FOR ME TO WORK IN THESE REGIONS, AND SINCE I HAVE BEEN LONGING FOR MANY YEARS TO SEE YOU: The apostle felt that the believers in the areas where he had preached were in a good position to carry on the proclamation of the gospel in their territories. "No more place to work" probably means "no more new or unbroken ground", since surely there were plenty of other kinds of work to be done in these developing areas (see Rom 15:19 above, with notes). At any rate, Paul now believed the time was right to look toward comparatively unreached fields farther to the west in Europe (see Rom 1:11,12).

Comment on Rom 15:24

I PLAN TO DO SO WHEN I GO TO SPAIN: The usual Greek name for Spain was Iberia, but Paul adopted "Spania", which was a modification of the Roman name, Hispania.

In the ancient world Spain would have included what are now the modern nations of Spain, Portugal and Andorra. Parts of this territory had been occupied by Roman forces since about 200 BC, but it was only in Paul's lifetime that the Romans had fully organized the entire area. The region of Spain had become important to Rome strategically because of its resources — gold, silver, tin, copper, lead and iron. The area had been controlled by Phoenician Carthage for some time, but Rome had subsequently defeated Carthage and now, in Paul's day, used its presence in Spain to protect itself from further provocation from that direction.

We know that Spain had an established Jewish population at the time. Paul may have seen their synagogues as a starting point for any other preaching work he might do in the province.

Whether Paul actually reached Spain is not certain. The strongest positive evidence is found in First Clement, a late first-century writing: "He [Paul] taught righteousness to all the world, and when he had reached the limits of the West he gave his testimony before the rulers, and thus passed from the world." Spain would fit the description "the limits of the West".

I HOPE TO VISIT YOU WHILE PASSING THROUGH AND TO HAVE YOU ASSIST ME ON MY JOURNEY THERE, AFTER I HAVE ENJOYED YOUR COMPANY FOR A WHILE: Assisting here is not necessarily by money (cp. Acts 18:3; 1 Cor 4:12), though that is possible, but more likely by their enthusiasm and encouragement (Acts 28:14,15).

Comment on Rom 15:25

NOW, HOWEVER, I AM ON MY WAY TO JERUSALEM IN THE SERVICE OF THE SAINTS THERE: The purpose of Paul's collection of money from the Macedonian and Achaian churches was to relieve the poverty that existed among the Jewish Christians in Jerusalem. A secondary purpose was to cement relations between Gentile and Jewish believers (cp. 1 Cor 16:1-4; 2 Cor 8; 9). This arrangement was evidently agreed upon between the missionaries Paul and Barnabas, and the leaders of the Jerusalem community (Gal 2:9,10).

"There was no better way of demonstrating in the most practical way the unity of the church. This was a way of teaching the young churches that they were not isolated units but members of a great church extending throughout all the world. The value of giving to others is that it makes us remember that we are not members of a congregation but of a church which is worldwide" (Barclay).

Comment on Rom 15:26

FOR MACEDONIA AND ACHAIA WERE PLEASED: In the New Testament Macedonia refers to the northern portion of Greece, and Achaia to the southern portion (Acts 19:21; Rom 15:26; 2 Cor 1:1; 1 Thes 1:7,8).

Macedonia was the land of the Makedones, a territory in the Balkan Peninsula, bordered on the west by Illyria, on the east by Thrace, and on the south by Thessaly. Its mountainous terrain is cut by the rivers Axios (the modern Vardar) and Strymon (the modern Struma), which flow into the Aegean from the north. It is covered today by northern Greece, southern Yugoslavia, and the southwestern corner of Bulgaria. The population was ethnically and linguistically mixed. Philippi, Berea and Thessalonica were located there.

By Claudius' direction, in A.D. 44 Achaia was governed by a proconsul (e.g., Gallio in Acts 18:12), appointed by the Roman senate; the emperor governed his provinces through procurators. The chief cities of Achaia were Athens and Corinth the capital with its seaport Cenchrea — although Sparta to the south and Megara, Thebes and Delphi to the north were famous from antiquity.

TO MAKE A CONTRIBUTION FOR THE POOR AMONG THE SAINTS IN JERUSALEM: The purpose of Paul's collection of money from the Macedonian and Achaian churches was to relieve the poverty that existed among the Jewish Christians in Jerusalem. A secondary purpose was to cement relations between Gentile and Jewish believers (cf 1 Cor 16:1-4; 2 Cor 8-9). The contribution was also a way of reminding the Romans of what Paul had taught them in the previous section of this letter (Rom 14:1-15:13), that the strong ought to bear with and care for the weak.

The Philippians, and perhaps others in Macedonia, were especially commended for their unfailing generosity. They were by no means wealthy themselves, yet they gave of their substance, going beyond their somewhat limited means (2 Cor 8:1-5). Believers in Asia Minor also contributed to this fund (1 Cor 16:1; Acts 20:4).

CONTRIBUTION: This is the Greek "koinonia", the word for fellowship or sharing (see also v. 27 and the notes there). It is extraordinary, and worth special attention, that the freewill offering for the poor at Jerusalem was in Paul's mind an integral and essential part of the "fellowship" of believers. We may sometimes treat the "collection" as a matter of lesser consequence than the breaking of bread or other aspects of Biblical fellowship. But Paul saw it as extremely important.

"There is to be observed in Paul's use of this word ['contribution', Greek 'koinonia': 'fellowship'] a strange thing and one certainly most worthy of note. Have you sensed the depth of meaning of his language when he wrote to the Romans concerning the offering? He says, 'For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem' (Rom 15:26)… Have we thought carefully enough of our Christian giving and the heights of worship to which it has been elevated?" (J. Vernon McGee, "The Spiritual Fingerprints of the Visible Church", Bibliotheca Sacra, Vol. 113:452 — Oct. 1956, p. 347).

Comment on Rom 15:27

THEY WERE PLEASED TO DO IT, AND INDEED THEY OWE IT TO THEM. FOR IF THE GENTILES HAVE SHARED IN THE JEWS' SPIRITUAL BLESSINGS, THEY OWE IT TO THE JEWS TO SHARE WITH THEM THEIR MATERIAL BLESSINGS: The money that Paul was collecting was both a gift of love, and an obligation. He could say that the Gentile givers owed it because the gospel which had brought them life had come from Jerusalem and Judea.

SHARED: This is "koinoneo", from the Greek "koinonia", and meaning literally a "fellowship" or a "sharing" (cp. v 26). This word is sometimes obscured by other translations which use words like "distribute" or "communicate", but "koinonia" and related words mean to share in, to participate in, or to have in common.

Believers in Christ have a fellowship of sharing; that is the meaning of the Greek word: "sharing". In what does this sharing consist? Using this and related words, we see that the New Testament provides the full answer. Believers are partakers, or sharers, of the following::

at times, a commonality of "everything" as pertaining to material things (Acts 2:44,45; 4:32);
the nourishing sap ("the root and fatness": KJV) of the olive root, signifying Abraham and the promises (Rom 11:17);
their resources, to be shared with God's people who are in need (Rom 12:13,20);
the Gentiles' material blessings for the poor Jews, alongside the Jews' spiritual blessings ("spiritual things": KJV) — of the Old Testament Scriptures and the promises to the fathers (Rom 15:26,27) — made available to the Gentiles;
the blessings of the gospel ( 1 Cor 9:23);
that one loaf ("one bread": KJV) which represents the body of Christ ( 1 Cor 10:17);
the altar, i.e., by eating of the sacrifices ( 1 Cor 10:18);
the apostles' sufferings and comfort ("consolation": KJV) (2 Cor 1:7);
the privilege and service in providing for the needs of the poor among the saints (2 Cor 8:4; 9:13);
the work of the gospel (2 Cor 8, esp v 23);
all good things with those who instruct them (Gal 6:6);
God's promise in Jesus Christ (Eph 3:6);
God's grace with Paul (Phil 1:7);
Paul's troubles (Phil 4:14);
the matter of giving and receiving with Paul (Phil 4:15);
the inheritance of the saints in the kingdom of light (Col 1:12);
a willing generosity toward others (1 Tim 6:18; Heb 13:16);
the humanity ("flesh and blood": KJV) of Christ, so that Christ might destroy that which holds the power of death (Heb 2:14);
the heavenly calling (Heb 3:1);
Christ (Heb 3:14);
the insult and persecution ("reproaches and afflictions": KJV) experienced by some believers (Heb 10:33);
the sufferings of Christ, and the consequent glory to be revealed (1 Pet 4:13; 5:1);
the divine nature, by escaping from the corruption in the world caused by evil desires (2Pet 1:4); and
the sufferings and kingdom and patient endurance that belong to all who are in Jesus (Rev 1:9).

SHARE: The first word "shared" is "koinoneo" (see notes above), but the second word "share" is "leitourgeo", to perform religious duties (cp. the notes on "minister" in verse 16).

In Principles and Proverbs, Islip Collyer discusses the sharing of material blessings, as related to the sharing of spiritual benefits:

"Men sometimes think that they give all that is required of them in giving money. This has been one of the great errors of Christendom, the attempt to buy that which is 'without money and without price'. It is true that the apostle Paul says something regarding spiritual and carnal things [Rom 15:27] which seems to suggest reciprocity in these matters. We must not put his teaching upside down, however. He says that Gentiles who are partakers of Israel's spiritual riches have a duty to minister in carnal matters. He certainly does not suggest that carnal wealth can buy the spiritual treasures. The two kinds of riches are on a different plane. The currency is different and there is no known rate of exchange."

Comment on Rom 15:28

SO AFTER I HAVE COMPLETED THIS TASK AND HAVE MADE SURE THAT THEY HAVE RECEIVED THIS FRUIT, I WILL GO TO SPAIN AND VISIT YOU ON THE WAY: Paul evidently anticipated the completion of this project eagerly. The money given was "fruit" in that it was part of the "harvest" from the sowing of the gospel seed. Paul as "apostle to the Gentiles" evidently wanted to bring it to the Jerusalem Christians, and affirm its integrity, insuring that they understood it properly.

HAVE MADE SURE THAT THEY HAVE RECEIVED THIS FRUIT: The KJV, quite literally, has: "have sealed to them this fruit". The word for "made sure" or "sealed" is "sphragizo"; this can mean to confirm, authenticate, keep safe, and/or finish. Here Paul is either saying that he has "sealed" the collections as one seals a purse to keep the contents safe, or that he has finished the collections.

The collection is called "fruit" because it is the product or harvest of a brotherly and godly concern for the welfare of others. Paul uses the harvest image in another argument for generous giving:

"Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work. As it is written: 'He has scattered abroad his gifts to the poor; his righteousness endures forever.' Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness" (2 Cor 9:6-10).

Comment on Rom 15:29

I KNOW THAT WHEN I COME TO YOU, I WILL COME IN THE FULL MEASURE OF THE BLESSING OF CHRIST: "Full measure" is "pleroma", that which is filled up, even to overflowing. This is what Jesus called "a good measure, pressed down, shaken together and running over" (Luke 6:38).

The KJV has "the blessing of the gospel of Christ", but the shorter reading, "the blessing of Christ", is supported by most leading manuscripts, and is followed by the RV, RSV, NEB, ASV and NET as well as the NIV.

"Blessing" here is "eulogia", meaning the good words. Most generally, this blessing may refer to the gospel itself, which literally means "the good message". More specifically, it might refer to the blessing that would come to the Roman brethren through Paul's ministry among them — or perhaps to God's blessing upon Paul in allowing him to reach Rome.

What Paul did not know at this time, presumably, was that he would arrive at Rome in chains (Acts 28:20). Yet even that could be a blessing of a different sort (Phil 1:12-14).

Comment on Rom 15:30-33

Paul's future plans: Having accomplished his work in the east (vv. 23-29), Paul hoped to visit Rome in the fullness of the blessing of the gospel of Christ. In the meantime he asks them to help him by their prayers, and commends them to the grace of God.

Comment on Rom 15:30

I URGE YOU, BROTHERS: This is the same expression Paul used in Romans 12:1 (see notes there). "Urge" ("beseech" in KJV) is "parakaleo", the New Testament word often translated "exhort". Literally it means 'to call someone alongside': "Come and stand with me." This word works well with the next phrase: "join me in my struggle", i.e., of prayer.

BY OUR LORD JESUS CHRIST AND BY THE LOVE OF THE SPIRIT: "The power of the Holy Spirit" is mentioned in Romans 15:13 as a means by which believers "may overflow with hope". And the Holy Spirit is mentioned again in verse 16 as a means of "sanctifying" (making holy) and making "acceptable" the saints' offering to God.

Romans 5:5 is similar: ”God has poured out his love into our hearts by the Holy Spirit, which he has given us." "Love" is spoken of as a fruit, perhaps the preeminent or all-purpose fruit, of the Spirit (Gal 5:22).

While the miracle-working gifts of the Holy Spirit were invaluable to the first-century ecclesia, Paul means much more than that here. In ways we can scarcely fathom, God works with us through the love and the example of our Lord Jesus Christ — and He works by His great power, which is His "spirit", upon our minds and our characters. He also works in our lives by His providence, which is of course another aspect of His Spirit or power. We may never know all the ways in which our heavenly Father works through His Son and His Spirit to create within us a new and revitalized "spirit", yet we may have faith that it is so.

TO JOIN ME IN MY STRUGGLE: The Greek "sunagonizomai" means to struggle in company with, i.e., (figuratively) to be a partner (assistant) in the struggle. The root, "agon" suggests a great intensity, as in the English transliteration, "agony". The struggle may take the form of a military fight to the death, or a serious athletic competition, such as wrestling or boxing in the ancient Olympics. In fact, the word "agonizomai" is actually translated "wrestling" in the NIV of Colossians 4:12:

"Epaphras… is always wrestling in prayer for you, that you may stand firm in all the will of God, mature and fully assured."

Another similar word is "athleo", which means particularly to struggle as an athlete competing in a contest; Paul uses this word in 2 Timothy 2:5:

"If anyone competes as an athlete, he does not receive the victor’s crown unless he competes according to the rules."

A related word is "sunathleo", which means to struggle together with others as athletes competing in a contest; Paul uses it as "contending as one man for the faith of the gospel" (Phil 1:27) and "contending in the cause of the gospel" (Phil 4:3).

BY PRAYING TO GOD FOR ME: Paul realized that, in view of the forces working against his ministry, energetic praying was necessary (see v. 31; Eph 6:18-20; 2 Cor 1:10,11).

He believed that the prayers of others would help him (2 Cor 1:11; Phil 1:19; Col 4:2,3; 1 Thes 5:25; 2 Thes 3:1). James wrote in like manner: "The prayer of a righteous man is powerful and effective" (James 5:16).

The sort of prayer Paul has in mind is like that of Jacob when he wrestled with the angel, throughout a long night of fear and watchfulness. Finally Jacob cried, "I will not let you go unless you bless me" (Gen 32:26). So it was said of him that he had "struggled with God… and overcome" (v. 28). Jacob's struggling and eventual victory was in holding on and refusing to let go until the blessing of God was his. It was by this tenacity that he "overcame" when "he wept and begged for [the angel's, or God's] favor" (Hos 12:3,4).

Wrestling in prayer

The idea of prayer as a wrestling — or similar fight or athletic competition — echoes the incident of Genesis 32. Jacob was returning to the Land of Promise, and expecting to meet his brother Edom, who — he was sure — was determined to kill him. After making provisions as best he could for the safety of his family and his wealth, he found himself alone and wrestling through the night with a mysterious figure whom he supposed to be his enemy (v 24).

In the heat and fear of that dark night he sweated and fought, as though his life depended on his own strength. But through his desperation came the awakening realization that he could never prevail.

Then, at a touch the "enemy" disabled Jacob totally: his leg was lame to the point of uselessness (v, 25). Now there was nothing left to do but cling in abject helplessness to the mysterious figure that had bested him in the fight. What power was this against which he had been wrestling? It could not be Esau! Could it be God Himself? Then more strongly, if that were possible, Jacob clung to the One who acted as though he would leave: "I will not let you go unless you bless me" (v. 26). No longer Jacob the wrestler, nor even Jacob the clever schemer, he was now Jacob the defeated beggar, beseeching the most meager crumb from the master's table: 'Please, bless me.'

Now the angel blessed him, and gave him a new name:

"Your name will no longer be Jacob [Supplanter], but Israel [Prince with God], because you have struggled with God and with men and have overcome" (v. 28).

So Jacob's "overcoming" with God was achieved through humility and prayer, in inverse proportion to a trust in his own strength. In his "weakness" he prevailed and became "strong". The full realization of his own emptiness and hopelessness bound him absolutely to the only true source of strength (2 Cor 12:7-10). And only then could he find the blessing!

The prophet Hosea corroborates this interpretation:

"As a man [Jacob] struggled with God. He struggled with the angel and overcame him; he wept and begged for his favor" (Hos 12:3,4).

When his struggles with God took the form of clever scheming or physical exertion, Jacob was destined to lose. But when his struggles turned into a last-gasp effort of humble begging, he "overcame" the angel of the Lord. It was the only way to win a victory over Almighty God.

The story of Jacob locked in combat with the angel, and then clutching in fierce desperation to the one who had defeated him, puts a face and a situation upon Paul's words: "Join me," he wrote, "in my struggle by praying to God for me" (Rom 15:30). More than anything, the "struggle" of prayer is the epic battle we must all fight with our own most personal selves, to resist and finally renounce all efforts to save ourselves — and to cling finally with an urgent determination to the skirts of God: 'I will never, never let You go… until You bless me!'

When we weep and beg, then we overcome.

"True prayer must be with faith, fervency, constancy and feeling… Prayer is a kind of wrestling and contending with God, a striving with him" (Richard Sibbes).

"Prayer is never heard more abundantly than in the agony and groanings of a struggling faith" (Martin Luther).

"Our praying must not be a casual experience that has no heart or earnestness. We should put as much fervor into our praying as a wrestler does into his wrestling!" (Warren Wiersbe).

Comment on Rom 15:31

PRAY THAT I MAY BE RESCUED FROM THE UNBELIEVERS IN JUDEA AND THAT MY SERVICE IN JERUSALEM MAY BE ACCEPTABLE TO THE SAINTS THERE: Paul had two immediate prayer requests:

that he might be safe from the opposition of hostile unbelieving Jews and the distrust of Jewish Christians; and
that the Jewish Christians would receive the monetary gift of their Gentile brethren. If they did not, the unity of the body for which Paul had tirelessly worked would be in jeopardy.

As to the second of these prayer requests, our initial comment might be something like this: 'But who in the world wouldn't accept a free gift of money?'

Yet we know, don't we, that there are some folks who would refuse such a gift, offered in all possible kindness and grace? And the reason would be an overriding pride, not to be beholden to someone whom you can scarcely if at all tolerate, and not to consent to the least expression of practical love and fellowship from such. We know it can happen because we have considered the older brother in the parable of the prodigal son, who seems to refuse to welcome his repentant younger brother who has returned home (Luke 15:31,32). And we know it can happen, perhaps, because we ourselves have seen it happen — haven't we?

So Paul actually prays that the Jewish Christians will graciously accept the free gift of money from those believers whom they have trouble accepting into their number. And we can pray the same, for unity in our brotherhood, and for those who wish to work together with us and one another for the good of others.

THE UNBELIEVERS IN JUDEA… IN JERUSALEM: It is quite likely that Paul's plans to go to Spain (v. 28) after visiting Jerusalem (v. 25) were never realized, but that he would wind up in prison instead.

"Paul was under no illusions about latent hostility awaiting him in Jerusalem. Neither (apparently) was anyone else. He had already escaped one plot on his life there (Acts 9:29,30), and omens of yet another awaited him (Acts 20:22-25; 21:10,11)… In no uncertain terms he reckons with the possibility of losing his life at the hands of Jews who were opposed to the Messiahship of Jesus. So ominous were impending events that in this, the only direct personal appeal to his readers in the epistle, he solicits their aid in his struggle by praying to God for him (Rom 15:30). In going to Jerusalem Paul was quite literally risking his life for the unity and equality of Gentiles and Jews. In this too he needed prayer… that his life would be spared" (Edwards).

"When Paul went to Jerusalem he knew what he was doing and was well aware of the dangers that lay ahead. Just as his Master steadfastly set his face to go to Jerusalem (Luke 9:51), so also did Paul. The highest courage is to know that something perilous awaits us and still to go on. That is the courage that Jesus showed; that is the courage that Paul showed; and that is the courage that all Christ's followers must show" (Barclay).

THAT MY SERVICE… MAY BE ACCEPTABLE TO THE SAINTS THERE: "Acceptable" is "euprosdektos", the same word as in verse 16. There the Gentile believers were an acceptable offering, made to God by Paul and by themselves simultaneously. Here the "acceptable" offering was Paul's gift of the Gentiles' contribution to their poor brethren in Jerusalem.

The beauty of putting these two examples of "acceptable offerings" together is this: The contribution of material things, for the benefit of other believers, may be just that — the giving of money. But it may also be, as it is here, the giving of oneself first. This is how Paul describes the contribution of the Macedonians such as the Philippian brethren to the poor saints in Jerusalem. When speaking of this in his letter to the Corinthians, Paul says:

"And now, brothers, we want you to know about the grace that God has given the Macedonian churches. Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the saints. And they did not do as we expected, but they gave themselves first to the Lord and then [they gave money] to us in keeping with God's will" (2 Cor 8:1-5).

Here was the power in the Philippians' "giving": It was a true sacrifice! They "gave themselves first", and only then did they give their money, such as it was. It may have been no more than the widow's two mites (Mark 12:42; Luke 21:2), but it was their wholehearted devotion in giving themselves which made their gift of mere money an "act of grace" on their part (2 Cor 8:6,8), and which made their service to God "a fragrant incense-offering" ascending acceptably before His throne (Phil 4:18).

Comment on Rom 15:32

SO THAT BY GOD'S WILL I MAY COME TO YOU WITH JOY AND TOGETHER WITH YOU BE REFRESHED: The granting of the two requests in verse 31 would hopefully contribute to the realization of a third goal, Paul's joyful arrival in Rome by God's will (Rom 1:10) and his spiritual rest and refreshing in the company of the Roman believers.

Comment on Rom 15:33

THE GOD OF PEACE BE WITH YOU ALL: Paul's life might be filled with strife and trouble in the near future, and yet he wishes all the more that his friends and brethren find the blessing of peace through the God of peace (cp. John 14:27; 17:21; Rom 5:1; 15:13).

The man who has the peace of God in his heart can share it with others, and never lose any fraction of his own peace. The man who worships the God of peace can meet all life's perils and be unafraid.

“Danger is neither to be courted nor fled from; but encountered with humble trust in God" (Hodge).

AMEN: Some manuscripts do not have the word "Amen" here. At least one manuscript inserts the text of Romans 16:25–27 at this point (see Rom 16:25, note, for more information).