Romans 15

15. (1) The fundamental Christian principle is mutual service and help, after the model of the Christ, and in that endurance and encouragement which GOD gives to promote harmony in His service.

(7) This mutual service and reception is the proper consequence in the Christian life, of Christ’s service and reception of Jew and Gentile unto GOD’s glory, the foundation of the hope, joy and peace of all Christian men.

Romans 15:1

1. ὀφείλομενδὲ. But beyond this we have a positive duty to fulfil; cf. for this reference of duty to the example of Christ 1 John 2:6; 1 John 3:16; 1 John 4:11; Galatians 6:2; Ephesians 5:2.

ἡμεῖςοἱδυνατοὶ. S. Paul includes himself, but he does not here dwell on his own example as he does to his own converts; cf. 1 Corinthians 9:1-23. οἱδυνατοὶ = who are able; cf. 2 Corinthians 13:9.

τὰἀσθενήματα, only here. The several acts and instances of ἀσθένεια.

βαστάζειν. Cf. Galatians 6:2, not merely = ‘to put up with,’ but to help in bearing the load; cf. Romans 12:13. The strong would adopt the practices of the weak, when in their company, and so help them to bear the burden of these self-imposed regulations; cf. 2 Corinthians 11:29; 1 Corinthians 9:22. This gives full meaning to the following negative clause.

Romans 15:2

2. ἕκαστοςἡ. κ.τ.λ. puts the positive duty in corresponding form: with two qualifications securing that these concessions should not be mere sentimental benevolence, but aim at the good, in conduct, and keep in view what would strengthen the individual character; cf. on Romans 14:19.

Romans 15:3

3. καὶγὰρὁχριστὸς. Who is at once the standard and the inspiration of the Christian’s conduct. ὁχρ. The Christ as we know Him in the life of Jesus.

ἀλλὰκαθὼςγέγρ. Psalms 69:9: for constr. cf. Romans 9:7. The Christ submitted Himself to the reproaches heaped upon GOD, rather than please Himself. The quotation illustrates Christ’s principle in the extremest case: and the argument from it is a fortiori, Christians should act upon the principle in lesser difficulties. S. H. take it that S. Paul is using the quotation in a different sense from the original—taking σε = another man: but this seems unnecessary. The Psalm is frequently quoted in relation to Christ (John 2:17; Matthew 27:27-30; Matthew 27:34; John 19:29; and also Romans 11:9; Acts 1:20, Lid.).

Romans 15:4

4. ὅσαγὰρκ.τ.λ. γὰρ in a manner apologises for a not very obvious quotation, and S. Paul takes the opportunity of insisting on the value of O.T. for Christians.

προεγράφη. Cf. Romans 1:2; Ephesians 1:12 τοὺςπροηλπικότας; Galatians 3:8.

εἰςτὴνκ.τ.λ. ‘With a view to’—this was their purpose; cf. 2 Timothy 3:16.

ἡμετέραν. ‘Of us Christians.’ διδασκαλίαν, teaching, instruction. So perhaps always in N.T. (not = doctrine).

διὰτῆςὑ. κ. διὰτ. π. τ. γρ. ‘By the endurance and by the encouragement of the scriptures.’ The repetition of διὰ seems to separate the two phrases and limit τῶνγρ. to the second (not so, Gif., Lid.): then = by means of the steadfast endurance proper to the Christian and with the help of the encouragement afforded by the scriptures. If, on the other hand, we connect both subst. with τῶνγραφῶν it is difficult to find a clear meaning for the first: Lid. “the patience of which the O.T. gives such bright examples”; Gif. “the patience is that which the scriptures give”; both seem strained. The two subst. have a special reference here to the ‘burdens to be borne.’

τὴνἐλπίδα. The Christian attitude of hope. ἔχωμεν = maintain—the proper durative sense; cf. Romans 5:1. Moulton, p. 110. This statement of the use of the O.T. scriptures must be compared with 2 Timothy 3:16: they imply (1) that the O.T. has a permanent value for the Christian, (2) that that value is two-fold, (a) for instruction, discipline and encouragement of the Christian, (b) as witnessing to Christ in whom is the Christian hope. The statements do not go beyond this, S. H.; cf. Lid.

Romans 15:5

5. ὁδὲθεὸςκ.τ.λ. The thought passes rapidly from the scriptures to the one Author of the truth they contain, of the power of endurance, and of encouragement; and from the particular instance of unity to the general principle, and from the special end of service of the brethren to the all-inclusive end of the glory of GOD.

ὁθεὸςτῆςὑπ. καὶτῆςπ. This gen. after θεὸς is confined to S. Paul (exc. Hebrews 13:20; 1 Peter 5:10) and to prayers: the gen. describes a gift of GOD in each case, εἰρήνη (Romans 15:33; 2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 4:2-3; Hebrews 13:20); ἐλπίς (Romans 15:13); παράκλησις (2 Corinthians 1:3); ἀγάπη (2 Corinthians 13:11); χάρις (1 Peter 5:10). In each case the gift mentioned has special ref. to context. So here = that GOD who enables us to endure and encourages us by the scriptures. O.T. |[289]s are not frequent and chiefly in Psalms, in prayers τῆςσωτηρίας most common; cf. Psalms 17:4-6; Psalms 30 (31):5; 41 (42):8; 61 (62):7.

[289] | parallel to

τὸαὐτὸφρονεῖν. The unity of mind and interest, easily impaired if difference of opinion is allowed to affect personal relations, is the best preventive of such dissension: the words carry us back to Romans 12:16 and indicate the presence beneath the surface of the argument of the fundamental theme, the union of Jew and Gentile in Christ: this becomes explicit in Romans 15:7 ff.

ἐνἀλλήλοις. Cf. εἰςἀλλήλους Romans 12:16 = mutually.

κατὰΧρ. Ἰης. After the manner and rule of Christ Jesus—as exemplified in His life on earth and His mission (Christ) of reconciliation; cf. 2 Corinthians 5:18 to 2 Corinthians 6:3 f. This combination and order are confined to S. Paul (throughout) and Acts (? Matthew 1:18).

Romans 15:6

6. ὁμοθυμαδὸν. Acts (10) and here only: with one heart and mouth,—the expression of τὸαὐτὸφρονεῖν.

δοξάζητετ. θ. “A phrase much used in both O.T. and N.T. for all forms of human recognition of GOD’s true character and work, rendered by word or by act,” Hort, 1 Peter 2:12. The special subject of recognition is here indicated by the full description.

τὸνθεὸνκ. π. τ. κ. ἡ. Ἰ. Χρ. Cf. Philippians 2:11 with context from Romans 15:2. This full description is a compendium of the Gospel, especially as the Gospel of reconciliation; and comes suitably here as the climax of the detailed exhortations to unity, echoing the appeal of Rom 12:1 to ‘the compassions of GOD.’ The whole economy of creation and redemption comes from GOD, revealed as the GOD and Father of our Lord Jesus Christ, and as in Him ‘reconciling the world to Himself.’ The full phrase occurs only in benedictions (Ephesians 1:3; 2 Corinthians 1:3; 1 Peter 1:3; cf. Colossians 1:3) or other places of special solemnity (here and 2 Corinthians 11:31 nearly). Both θεὸν and πατέρα are to be taken with τ. κ.; cf. Hort on 1 Peter 1:3 (p. 29).

Romans 15:7

7. διὸκ.τ.λ. This verse resumes and restates Romans 15:5-6. προσλ. ἀ. |[290] τὸαὐτὸφρονεῖν; καθὼςκ.τ.λ. |[291] κατὰΧρ. Ἰης.; εἰςδόξαν |[292] ἵνακ.τ.λ.

[290] | parallel to

[291] | parallel to

[292] | parallel to

διὸ. On all the grounds stated in Romans 14:1 to Romans 15:6.

προσλ. ἀλλ. As in Romans 14:1 but wider—each other, in spite of all the differences which tend to separate man from man; cf. Romans 11:15; Philemon 1:12; Philemon 1:17; Acts 18:26; Acts 28:2. Does this connexion involve the conclusion that “the relations of Jew and Gentile were directly or indirectly involved in the relations of strong and weak”? see S. H. qu. Hort.

καθὼςκαὶκ.τ.λ. resumes the whole argument of 1–11 incl. Those chapters show how the Christ brought all men to Himself, with all their differences and all their sins.

ἡμᾶς. Us Christians, including already representatively Jews and Gentiles.

εἰςδόξαντοῦοεοῦ. With a view to glorifying GOD; cf. Romans 11:33-36.

Romans 15:8

8. λέγωγὰρ explains and justifies the statement ὁΧρ. προσελ. ἡμᾶς, by showing that the call of Jew and Gentile alike was a true instance of service rendered by Christ to GOD in bearing the burdens of the weak.

διάκονονγ. περιτομῆς. A very remarkable phrase, n. (1) the order throws emphasis on διάκονον, the natural order being γεγενῆσθαιδιάκονονπεριτομῆς (Blass, p. 287–8). (2) then by διάκονον so placed is emphasised that aspect of the work of Christ which specially affords an example of service to others, and so it clinches the appeal to the strong to bear the burdens of the weak. The fundamental use of διάκονος for menial service to a master makes the word especially appropriate to this purpose. (cf. Hort, Chr. Eccles., p. 202 f.; cf. Luke 12:37; Matthew 20:28, |[293] Mk and n.

John 13:13-16.) (3) περιτομῆς will in this case define the burden which the διάκονος took up, and stand for the whole order of preparatory law which is summed up in the fundamental requisite of circumcision: an exact parallel to this conception is given in Galatians 4:4; cf. 1 Corinthians 9:20. The gen. is objective, |[294] 2 Corinthians 3:6 καινῆςδιαθήκης; Ephesians 3:7 εὐαγγελίου. He has so taken up the burden of circumcision and used it in the interests of GOD’s truth as to etc. (4) γεγενῆσθαι, a strong perfect (γεγονέναι might have been ambiguous, as it is sometimes aoristic; cf. Moulton, p. 146) implying the whole process of Christ’s διακονία as completed by Him and realised in the experience of S. Paul and the Church in its final purpose and result, the common call of Jew and Gentile alike, so ‘has proved to be …’ (the form here only in N.T., part. John 2:9 only.

For LXX[295] cf. Thackeray § 24: for papyri Mayser, p. 391).

[293] | parallel to

[294] | parallel to

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

ὑπὲρἀληθείαςθεοῦ names the object of the διακονία, but, instead of the personal object (τῷθεῷ), the character of GOD which this service vindicates, and so explains εἰςδόξαντοῦθεοῦ = in the interests of GOD’s truth, i.e. truthfulness; cf. Romans 3:4; Romans 3:7; cf. Psalms 30 (31):6; Briggs, Psalms 15:2 (Internat. Com. I. p. 115) = ‘faithfulness, reliableness’; Kirkpatrick, Psalms 85:10. The faithfulness is vindicated by the fulfilment of the promises made under the covenant in all their comprehensive inclusion of Jew and Gentile together.

εἰςτὸκ.τ.λ. With both βεβαιῶσαι and δοξάσαι (cf. Blass, p. 236): the aor. marks the result of the διακ. γ. as done once for all:= so that He established the promises and the Gentiles glorified GOD. Both Jew and Gentile received the full benefit of the service—the one in the fulfilment of the promises, their special treasure (Romans 9:4; Ephesians 2:12) and the other in the call of GOD’s mercy.

βεβαιῶσαι. Here simply ‘confirmed,’ ‘established’ by fulfilling; cf. Romans 4:16; Hebrews 2:2. Peril, in all other places in N.T. the meaning ‘warrant’ or ‘guarantee’ is to be preferred.

τὰςἐπ. τῶνπατέρων. Cf. Acts 13:32; Acts 16:6. No other instance of this gen. w. ἐπαγγ.: obj. gen. ‘made to …’ It might be ‘possessive’; for the whole thought cf. 2 Corinthians 1:20.

τῶνπατέρων, Romans 9:5 n.

Romans 15:9

9. τὸδὲἔθνη … δοξάσαι. The two infinitives under one article mark the fact that the twofold result is really one: the confirmation of the promises comes by the call of the Gentiles. The δὲ marks the contrast between τὰἔθνη and τῶνπατέρων; the one result brought a double benefit, to Jews and to the Gentiles:= ‘while for their part.’

ὑπὲρἐλέους. Cf. Romans 11:30-31:= on account of mercy received; nearly = περὶ, v. Blass, p. 135. The order puts emphasis on ὑπὲρἐλέους; the absence of the article emphasises the character of the new state.

καθὼςγέγραπται. The order quotations all illustrate the union of Jew and Gentile in ‘the promises’: the first three as uniting in rendering praise to GOD for His mercies, the last as sharing in the promise of the Davidic king.

διὰτοῦτοκ.τ.λ. Psalms 18 (17):49 (Κύριε after ἔθνεσιν) the triumph of David over his enemies and the establishment of his throne is the effect of Jehovah’s faithfulness to His servant, and must be celebrated not only in Israel but among the heathen. These then have some share in the knowledge of Jehovah and His faithfulness.

Romans 15:10

10. εὐφράνθητεκ.τ.λ. Deuteronomy 32:43, from the Song of Moses, in close connexion with the execution of vengeance on GOD’s enemies, and the consequent rejoicing of heaven, sons of GOD and all the angels of GOD. In this triumph, then, the Gentiles are to share.

Romans 15:11

11. αἰνεῖτεκ.τ.λ. Psalms 117 (116):1 (om. καὶ bef. ἐπαιν. LXX[296]). The Gentiles are called upon to praise GOD for His lovingkindness and faithfulness to Israel (so here ἀλήθεια and ἔλεος).

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

Romans 15:12

12. ἔσταιἡῥίζα. Isaiah 11:10 LX[297]. The climax of the most definite Messianic passage in Isaiah 1-40; the Messiah, the Davidic king, will include the Gentiles in His dominion by their voluntary ‘resort’ to Him (for ἐλπιοῦσιν—‘seek’ R.V., ‘resort’ Cheyne).

[297] LXX the Septuagint Version of the Old Testament

Romans 15:13

13. ὁδὲθεὸςτῆςἐλπίδος. The GOD who gives us this hope; cf. on Romans 15:5. τῆςἐλπίδος suggested by ἐλπιοῦσιν Romans 15:12 must refer definitely to the hope of the gathering of all to Christ, Jew and Gentile (cf. Romans 11:13-16; Romans 11:25 ff.) as already there has been a representative gathering (v.7).

πληρώσαικ.τ.λ. Joy and peace are the proper consequences of such a hope, as fulfilling what love makes desirable, and putting men at peace with each other in view of the event.

ἐντῷπιστεύειν = in the active exercise of faith in GOD, that He will accomplish this promise.

εἰςτὸπερ. The result of this faith, invigorated by the temper of joy and peace, is to increase the activity of this hope in them: their hope in this accomplishment will be more real and vigorous.

ἐνδυνάμειπν. ἁγ. The original power of all exercise of Christian grace—in power from the Holy Spirit; cf. 19, Luke 4:14 only; cf. Ephesians 3:16; 2 Thessalonians 1:11; cf. Hort on 1 Peter 1:5.

πνεύματοςἁγίου. The Holy Spirit: for abs. of article cf. 1 Peter 1:5 ἐνδυνάμειθεοῦ; 1 Corinthians 2:5, 2 Corinthians 6:7; so 2 Corinthians 13:4 (ἐκ); 2 Timothy 1:8 (κατὰ) and without preposition; 1 Corinthians 1:18; 1 Corinthians 1:24: in fact the combination is always anarthrous.

Romans 15:14

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

ἀδελφοίμου. A. specially intimate and affectionate appeal.

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

ὅτικαὶαὐτοί. You, of your own initiative, without requiring help from me.

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

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

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

νουθετεῖν. Acts 20:31 and Epp. P. only; 1 Corinthians 4:14 ὡςτέκνα )[299] ἐντρέπων; Colossians 1:28 |[300] διδάσκοντες, so Colossians 3:16; 1 Thessalonians 5:12; 1 Thessalonians 5:14 a work of οἱπροϊστάμενοι; 2 Thessalonians 3:15 v. ὡςἀδελφόν; ‘admonish,’ ‘warn’; ‘rebuke’ is too strong, c. 12 is a good instance of νουθεσία; cf. νουθεσία 1 Corinthians 10:11; Ephesians 6:4; Titus 3:10.

[299] )( opposed to

[300] | parallel to

Romans 15:15

15. τολμηροτέρως = in somewhat bold terms: the comparative gives an apologetic note, which is observable throughout the passage: he will not seem, in any way, to be forcing himself upon them either in teaching or in person.

ἔγραψα. The epistolary aorist; cf. Ephesians 6:22 (ἔπεμψα); 1 Corinthians 5:11; 1 Corinthians 9:15; Galatians 6:11; Philemon 1:19; Philemon 1:21.

ἀπὸμέρους can hardly mean ‘in parts of the Epistle’: rather with ὡς ‘partly by way of reminding you.’ He could not honestly feel that the Epistle did nothing but remind them of what they knew. ἀπὸμέρους qualifies an overstrong statement Romans 11:25, Romans 15:24; 2 Corinthians 1:14; 2 Corinthians 2:5 (only).

ἐπαναμ., here only. Herm. Vis. 4. 1. 7 (only, in Pat. Ap.), Plat. Dem. (L. & S.). ἐπ. over again, with the hint that it may be superfluous.

διὰκ.τ.λ. The impulse was due to the grace—constituting an obligation.

τὴνχάριντὴνδοθ. μοι. CF. Romans 12:3; cf. 1 Corinthians 3:10; 1 Corinthians 15:10; Galatians 2:9; Ephesians 3:2; Ephesians 3:7-8; Philippians 1:7; Colossians 1:6. In all these passages χάρις has direct reference to S. Paul’s commission as an apostle to the Gentiles; and here and elsewhere to the definite act by which he was commissioned, in his call. ‘Grace was given to him for his ministry to the Gentiles—to the Gentiles through his ministry.’ See Robinson, Eph. pp. 225 f.

Romans 15:16

16. λειτουργὸνΧρ. Ἰης. Cf. Romans 13:6 n.; cf. Philippians 2:25 (ὑμῶν—λειτουργὸντῆςχρείαςμου = εἰςἐμέ); Christ Himself is a λειτουργός, Hebrews 8:2; cf. S. Paul 2 Corinthians 9:12; the Philippians Philippians 2:17; Philippians 2:30; cf. here Romans 15:27; 2 Corinthians 9:12; angels Hebrews 1:7: in a more special sense Luke 1:23; Acts 13:2; Hebrews 9:21; Hebrews 10:11. The classical meaning of a public service performed to the community still colours the word. S. Paul adds here the name of the authority, who orders the performance, and the persons to whose benefit it is directed. As compared with διάκονος the public and representative character is emphasised. The Ecclesiastical usage for services of public worship is to be interpreted by rather than to interpret the wider use. Here the context gives it the specially religious sense.

εἰςτὰἔθνη with λ.; cf. πρόςμε Philippians 2:30.

ἱερουργοῦντα. Only here in N.T. 4Ma 7:8 (Sixtine edtn; Sw. δημιουργοῦντες) with τὸννόμον, but the doubt as to text makes this passage useless. Subst. 4Ma 3:20 = sacrifice. The verb is rare and late. It is used (1) abs. = to act as priest in sacrifice: (2) with accus. when the object is the victim sacrificed; and in the pass. of victims. It is very difficult to apply this sense here; τὸεὐτ. θ. can hardly be the matter offered as a victim; the next clause shows that the matter of the offering is the Gentiles or the consecrated lives which they bring: and this agrees with the other uses of sacrificial terms by S.

Paul (θυσία Romans 12:1 n.; cf. Hort, 1 Peter 2:5, λειτουργία Philippians 2:17). As however ἱερουργεῖν prop. = to be a ἱερουργός, the transitive use must be secondary: and we may perhaps take it here as abs. and τὸεὐαγ. as an accus. of reference = exercising a priesthood in reference to the Gospel of GOD. So Lid., S. H. alibi ἱ. then specialises the meaning of λειτουργόν, and τὸεὐαγ. describes the rule or standard of this priesthood, in contrast with the priesthood of the law; cf. Hebrews 7:28.

So Rutherford tr. “discharging priestly duties of the Gospel of GOD.” The accus. With the verb would then correspond to the gen. with the subst. μυστηρίωνἱερουργός qu. from Galen. See Field, ad loc[302]

[302] ad loc. ad locum

ἵνα depends on the whole preceding clause λ. Χρ. Ἰ. ἱ.…

ἡπροσφορὰτῶνἐθνῶν, for the gen. cf. Hebrews 10:10 only. In προσφορὰ and προσφέρειν the dominant notion is of ‘approach to GOD,’ the offering symbolising the approach of the offerer to GOD’s presence; cf. Westcott, Hebrews 10:10; Hort, 1 Pet. ii. 5, p. 111a. The gen. is probably therefore objective. The Gentiles are the offering which S. Paul as Gospel-priest brings to God; this is the matter of the ministry which he exercises under Christ Jesus.

εὐπρόσδεκτος; cf. 1 Peter 2:5 = δεκτὸς, Philippians 4:18; εἰςὀσμὴνεὐωδίας, Ephesians 5:2 (cf. 2 Corinthians 2:14 f.); τῷθεῷεὐάρεστον, Romans 12:1.

ἡγιασμένηἐνπν. ἁγ. gives the ground of acceptability; cf. πνευματικός, 1 Peter 2:5.

Romans 15:17

17. ἔχωοὖν. οὖν refers to the preceding statement of his mission—being in this relation to Christ Jesus and engaged on this work for Him, I am bold beyond what I should be if I were acting on my own account; shows how this statement justifies τολμ. ἔγραψα.

ἔχωκαύχησιν = καυχῶμαι, emphasising the durative action.

ἐνΧρ. Ἰ. In my union with and service of Christ Jesus.

τὰπρὸςτὸνθεόν. As regards my relation to GOD: accus. of ref. Blass, p. 94; cf. Hebrews 2:17.

Romans 15:18

18. οὐγὰρκ.τ.λ. The comparison with 2 Corinthians 10:8 f. seems to show that a double qualification of καύχησις is compressed into this rather clumsy declaration (1) I will only boast of my own works (not ἐνἀλλοτρίοιςκόποις), (2) I will not dare to boast of these works as my own, but only as Christ’s achievements through me: the thought of (1) crops up again in Romans 15:20, of (2) in 19.

εἰςὑπακοὴνἐθνῶν. Cf. Romans 16:19; to effect obedience (to Christ, of faith) on the part of Gentiles.

λόγῳκαὶἔργῳ. In speech and action: i.e. both in the preaching of the Gospel and in exemplifying it in life: more specific than 2 Corinthians 10:11; cf. Luke 24:9; Acts 7:22; Colossians 3:17; 2 Thessalonians 2:17; 1 John 3:18.

Romans 15:19

19. ἐνδ. σημείωνκαὶτεράτων. Cf. 2 Corinthians 12:12. There is no doubt that S. Paul himself claimed to work miracles; cf. Hebrews 2:4; Acts pass.

ἐνδυνάμειπν. ἁγ. Cf. 13, the climax of the manifestation of the power of the Gospel.

ὥστε after κατειργάσατο.

ἀπὸἸερ.—Ἰλλυρικοῦ. This geographical measure of his work in the Gospel is in conception exactly |[303] 2 Corinthians 10:14-16 (there too, as he is addressing the Corinthians, Corinth itself is the limit): n. that in S. Paul’s view Jerusalem is the beginning for himself as for the other Apostles (cf. Hort, R. E. pp. 39 ff).

[303] | parallel to

κύκλῳ. With μέχριτ. Ἰ., marking the course of his missionary journey: as S. H. with the Greek commentators whose verdict on such a question of language is weighty. Al[304] take it with Ἰερ. but (1) S. Paul did not preach as a missionary in Judea, (2) κύκλῳ could hardly include Syria, (3) it would need the article.

[304] Al. alibi

Ἰλλυρικοῦ clearly marks the furthest point as towards Rome which his preaching had reached at the time he was writing this letter (in Corinth). The name was given to the western districts of the province of Macedonia (Mommsen, Provv. I., p. 299 f.). It would mark his nearest approach to Rome: as at Thessalonica he had been on the direct road to Dyrrhachium, the most direct route from the East to Rome. It is most probable that μέχρι is exclusive; (1) it is not easy to find a place in the Acts for any preaching in the interior of the province of Macedonia, scarcely in Acts 20:2; (2) there were then no important towns till the sea coast was reached, the inhabitants being “a confused mass of non-Greek peoples.” It was not S. Paul’s practice to preach in such country districts: (3) in marking limits μέχρι would be more naturally exclusive; cf. Mommsen, ib[305], 256 n.; but see Ramsay, Gal. p. 276.

[305] ib. ibidem

πεπληρ. τὸεὐ. τ. χρ. ‘The Gospel of the Christ’ has special reference to the call of the Gentiles and missionary work among them; cf. 1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Philippians 1:27. πεπληρ. he has completed the preaching throughout all this area—by establishing the Gospel in all the principal centres. The statement must be taken in connexion with S. Paul’s own conception of his mission and of the methods by which it could be carried out: cf. again 2 Corinthians 10:13 f.; cf. Ramsay, Pauline Studies, p. 77 f. For constr. cf. Colossians 1:25; Acts 14:26.

Romans 15:20

20. οὕτωςδὲκ.τ.λ. qualifying πεπληρωκέναι:= but always with the eager desire.

φιλοτιμούμενον. This word is a good illustration of meaning determined by use, rather than by derivation. The primary (derivative) sense is ‘to be ambitious’: in the ‘general usage of the best Greek writers’= ‘to make one’s best efforts.’ So. 2 Corinthians 5:9 a heightening of θαρροῦμενκαὶεὐδοκοῦμεν; 1 Thessalonians 4:11 (only, in N.T.); cf. Polyb. I. 83 (qu. Field) ἐφιλοτιμεῖτο |[306] μεγάληνἐποιεῖτοσπουδήν.

[306] | parallel to

οὐχὅπουὠνομάσθηΧρ. Cf. Ephesians 1:21; cf. Jeremiah 32:15 (Jeremiah 25:29) = was named as an object of allegiance and worship; cf. 1 Corinthians 1:2; Isaiah 66:19.

ἵναμὴἐπ’ ἀλλ. θ. οἰκ. Cf. 2 Corinthians 10:15 and for θεμ. 1 Corinthians 3:10; ἀλλ. = laid by another.

Romans 15:21

21. καθὼςγέγρ. Isaiah 52:15.

Romans 15:22-29

22–29. διὸκαὶκ.τ.λ. This work has detained him; but its completion leaves him free to fulfil his long cherished purpose, as soon as a special mission, in the interests of his work, has been fulfilled at Jerusalem. His visit to Rome has for its object a journey to Spain, for which he wishes to enlist their sympathy and support. The complication of motives and purposes here as so often leads to incomplete and involved sentences. The hesitancy of expression is partly due to his delicacy; he will not seem either to have neglected the Church in Rome, or to force himself upon them. So he explains his delay and in the same breath his reason for coming, as an appeal for their help in his work.

διὸκαὶ = this was just the reason why I was so constantly being hindered from etc.

ἐνεκοπτόμην. Cf. 1 Thessalonians 2:18; 1 Corinthians 9:12 (subst.); (Polyb. 24. 1. 12 lect. dub.); cf. Witkowski, Ep. Priv. 24 ἡμῖνἐνκόπτειςκαλά ‘you are hindering us finely.’ No class, instance is quoted for this meaning. N. imperfect, ‘I was constantly being hindered.’

τὰπολλὰ. Adverb, accus. (= πολλὰκις) akin to the accus. of the inner object; cf. Blass, p. 94.

τοῦἐλθεῖν. cf. Blass, p. 235: more commonly the pleonastic negative is inserted after verbs of hindering.

Romans 15:23

23. τόπονἔχων = having opportunity or opening; cf. Romans 12:19; Ephesians 4:27; Hebrews 8:7; Hebrews 12:17; Acts 25:16.

κλίμασι. 2 Corinthians 11:10; Galatians 1:21, ‘districts’; cf. Ramsay, Gal., p. 278 ff. = ‘a comparatively small geographical district’; cf. Polyb. 10:1. 3.

ἐπιπόθειαν. Here only; cf. 2 Corinthians 7:7; 2 Corinthians 7:11; v[307] Romans 1:11, alibi; adj. Philippians 4:1; ‘eager longing.’

[307] vb verb

ἐπ. ἔχων—ἀπὸἱ. ἐ. Cf. Moulton, p. 119; 2 Corinthians 12:19; John 15:27. The linear present in this combination is best expressed by our perfect, ‘having had for several years past’; Burton § 17 cf[309] Acts 15:21 alibi; but cf. Blass, p. 189.

[309] confert

Romans 15:24

24. ὡςἄνπορεύωμαι. In 1 Corinthians 11:34; Philippians 2:23 ὡςἄν w. aor. subj. = ‘as soon as I shall have’: here = ‘when I am on my way to,’ ‘on my journey to Spain’ Rutherford. In LXX[311] ὡςἄν w. aor. subj., = when, is frequent: only once in this sense with pres. subj. (Proverbs 6:22); cf. Moulton, p. 167 (where he notes the use of the futuristic present in the subj. mood) and Blass, p. 272. This use appears to be Hellenistic. In cl. Gr. ὡςἄν is final; and this use would make good sense here: but it seems to have died out; cf. however Witkowski, Ep. Priv. Gr. 1.3.

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

ἐλπίζωγὰρ. A parenthesis occasioned by the mention of Spain—the ultimate object of his journey west.

θεάσασθαι. To visit, only here in N.T.; of. 2 Chronicles 22:6 LXX[312] only. My visit to you is to be ‘.in passing.’

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

ὑφ’ ὑ. προπεμφθῆναι. Cf. 1 Corinthians 16:6; 2 Corinthians 1:16; Titus 3:13; 3 John 1:6; Acts (3) it implies assistance and speeding for the journey, and so here enlists the interests of the Romans for his work in Spain, and claims their support.

ὑμῶν—ἐμπλησθῶ. Cf. Od. XI. 452 υἷοςἐμπλησθῆναι … ὀφθαλμοῖας.

ἀπὸμέρους. ‘In some degree.’ R.

Romans 15:25

25. νυνὶδὲ. The sentence is broken off, to allow of explanation of still further delay; this journey was much in his mind, both for the interest of it, and the danger; cf. Hort R. and E., p. 43.

διακονῶντοῖςἁγίοις. Cf. 2 Corinthians 8:4; 2 Corinthians 8:9; 2 Corinthians 8:20; 2 Corinthians 9:1 f. This service for the saints occupied a great part in S. Paul’s mind at this time: it symbolised in a most expressive form the union of Jew and Gentile in the one Church: we may indeed say that the same thought so eagerly cherished and indefatigably pursued appears in the mission to Jerusalem and in the Epistle to the Romans. The synchronism cannot have been accidental. Introd. p. xiv.; Hort, R. and E., p. 40 ff.; Rendall, Expositor, Series IV., vol. 8, p. 321 f.

Romans 15:26

26. ηὐδόκησαν of men; cf. 2 Corinthians 5:8; 2 Corinthians 12:10; 1 Thessalonians 2:8; 1 Thessalonians 3:1; 2 Thessalonians 2:12; subst. Luke 2:14 (v.l.); Romans 10:1; Philippians 1:15 only.

Μακ. καὶἈχ. The provinces are named to include all the Churches in them; cf. 2 Corinthians 9:2 f. The Churches of Galatia are also named in this connexion 1 Corinthians 16:1; cf. the list of companions Acts 20:4.

κοινωνίαντινὰποιής. ‘To make a contribution’ Rutherford. Contribution is rather too cold a word. κοιν. = act of partnership or fellowship; cf. 2 Corinthians 9:13 where eh εἰςπάντας brings out the fuller meaning: so here τινα = a kind of partnership to help the poor etc. The act united the Gentile Churches in fellowship with each other and with the Church in Jerusalem whose poor they were helping; cf. also 2 Corinthians 8:4.

Romans 15:27

27. γὰρ corroborates—yes indeed; Blass, p. 274 f.

τοῖςπν.—τοῖςσαρκ. Cf. 1 Corinthians 9:11.

λειτουργῆσαι. Cf. Philippians 2:30 (-ία) 25 (-ος) of service from man to man.

Romans 15:28

28. τοῦτο = this business—of his mission in this cause.

ἐπιτελέσας. ‘When I have put a finish to’; cf. Philippians 1:6: the word is used in the same connexion in 2 Corinthians 8:6; 2 Corinthians 8:11.

σφραγισάμενοςαὐ. τὸνκαρπὸντοῦτον. Deissmann, B. S. II. 65, 66, quotes from Papyri instances of sealing bags of corn etc. to prevent their being tampered with and so to secure them for the assignee: and following Theod. Mops, and Lipsius tr. ‘bring it safely into their possession.’ This will be an instance, then, of the commercial metaphors not infrequent in S. Paul (cf. βεβαιοῦν, χειρόγραφον, ἀρραβών).

The present of money, symbolising brotherly fellowship, is the fruit received by the Jerusalem Church as the result of the spiritual labours of S. Paul, working on their behalf among the Gentiles. The seal was primarily a mark of ownership and authenticity and then secondarily of security and correctness (cf. Matthew 27:66) as here. So Rutherford “when I have securely conveyed to them this return.” So Chrys., Theodt (Cramer’s Catena IV. p. 512).

αὐτοῖς = οἱἅγιοι (Romans 15:25) in Jerusalem.

ἀπελεύσομαι for Attic ἄπειμι; εἶμι had fallen out of use in popular language, Blass, p. 52; cf. Thackeray, p. 257, 267.

εἰςΣπανίαν. Cf. S. H. Whether S. Paul visited Spain or not is doubtful. That he should have intended to is completely in accordance with his general plan of mission work; cf. Introd. p. xii; cf. Ramsay, Paul the Tr., p. 255.

Romans 15:29

29. ἐνπληρώματιεὐλογίαςΧριστοῦ = bringing with me Christ’s blessing in its full completeness. He feels no doubt (οἶδα) that, if he succeeds in reaching Rome, that is, in getting safe through his mission to Jerusalem, he will have been successful too in the great aim of that mission, that is, in producing a signal manifestation of the union of Jew and Gentile and securing a full acknowledgement of it. This he regards as a complete execution of Christ’s blessing—i.e. GOD’s blessing offered in Christ to all mankind (cf. Galatians 3:9; Galatians 3:14; Ephesians 1:3) and, if he comes to them at all, it will be with this supreme achievement. See also Acts 20:24; infra Romans 15:31 and Hort R. and E., p. 42.

ἐνπλ. This use of ἐν is to be compared with ἐνῥάβδῳἢἐνἀγάπῃ (1 Corinthians 4:21), ἐνμαχαίρᾳ. Papp. = using or wearing, or furnished with; “haec exempla ad vestitum pertinent, significantia qua veste quis indutus, deinde quibus rebus ornatus et instructus sit,” Kuhring Prepos. Graec.; cf. Deissmann, B. S., p. 115.

Romans 15:30

30. παρακαλῶδὲκ.τ.λ. This urgent appeal reveals, as by a lightning flash, the tension of mind in which S. Paul was living at the time: the supreme importance of this mission was only rivalled by its extreme dangers. The hostility of the Judaizers and still more, of the unbelieving Jews naturally culminated at the moment when the success of his work was on the point of being secured; cf. Acts 20:3. It is no wonder that to himself at one time success at another the dangers were more obvious (cf. Acts 20:22-25; Acts 21:4; Acts 21:13). Here, as he above appealed to their support for his projected work in Spain, he appeals for their prayers in this great crisis.

διὰτοῦ—διὰτῆςκ.τ.λ. See Romans 12:3 n. ‘on the authority of.’

τῆςἀγάπηςτοῦπνεύματος. A. unique phrase: not |[313] Galatians 5:22; Colossians 1:8. The idea = Romans 8:26 f. The parallelism of the clauses points to the meaning—the love which the Holy Spirit has for us and works in us—not the latter only.

[313] | parallel to

συναγωνίσασθαι. Only here; cf. for the simple verb Colossians 1:29; Colossians 4:12, of strenuous effort. N. aor., the case brooks no delay.

ἐνταῖςπροσευχαῖς marks the way in which they can help in this supreme struggle.

Romans 15:31

31. ἵνακ.τ.λ. The two elements in the situation are already marked: (1) rescue of S. Paul from the enemy who thought by one blow to shatter the work, (2) acceptance of the offering and its meaning by the Church in Jerusalem.

τῶνἀπειθούντων. Cf. Acts 14:2 supra, Romans 10:21, Romans 11:30; 1 Peter 2:8.

Romans 15:32

32. συναναπαύσωμαι. Only here in N.T., sc. after the ἀγών. As they shared the struggle, so they should share the relief and rest.

Romans 15:33

33. ὁθεὸςτῆςεἰρήνης. The GOD who has given and will secure the peace, which Christ has won, and which is now at stake; cf. Romans 15:5 n. The prayer naturally concludes the impassioned appeal of the last few verses; cf. Hort, R. and E., p. 52.