Romans 15:18 Komentář

The apostle, in this chapter, continues the discourse of the former, concerning mutual forbearance in indifferent things; and so draws towards a conclusion of the epistle. Where such differences of apprehension, and consequently distances of affection, are among Christians, there is need of precept upon precept, line upon line, to allay the heat, and to beget a better temper. The apostle, being desirous to drive the nail home, as a nail in a sure place, follows his blow, unwilling to leave the subject till he has some hopes of prevailing, to which end he orders the cause before them and fills his mouth with the most pressing arguments. We may observe, in this chapter, I. His precepts to them. II. His prayers for them. III. His apology for writing to them. IV. His account of himself and his own affairs. V. His declaration of his purpose to come and see them. VI. His desire of a share in their prayers.

INTRODUCTION TO ROMANS 15 The apostle in this chapter pursues his exhortation to mutual affection and forbearance, notwithstanding their different sentiments about the use of meats, and observation of days; excuses his writing so freely to them, which they might bear with, in consideration of his being an apostle, especially an apostle of the Gentiles, and which office he magnified and fulfilled everywhere; gives them the reasons why he had not as yet been with them though he greatly desired it, encourages them to expect, a visit from him; and concludes with earnestly entreating them that he might have a share in their prayers: and first, as an inference from what he had said in the preceding chapter, he lays it down as a duty incumbent on himself, and all that were strong in the doctrine of Christian liberty, to bear with the infirmities of weak Christians, and not please themselves, but others, Rom 15:1, which he enforces, from the usefulness of it, it being for the good and edification of others, Rom 15:2, and from the example of Christ, who pleased not himself, Rom 15:3, and which is proved from a passage of Scripture in Psa 69:9, the pertinency of which passage, and the citation and application of it to Christ and the present case, are vindicated from this consideration, that whatever was written in former times, was for the use of the saints under the Gospel dispensation, Rom 15:4, and that the exhortation might have its effect upon them, be puts up a prayer to God for them, that such a temper of mind might be in them, which would be for the glory of God, Rom 15:5, and then he repeats his exhortation, Rom 15:7, that they would affectionately receive one another; which he urges by the example of Christ, who had received them to the glory of God; and that they might glorify him, and this was one way of doing it: and that this argument might have the greater weight with both parties, he observes, that Jesus Christ had a special regard to the Jews, and was their minister, sent unto them to fulfil the promises made unto their fathers, and had received them; and therefore though they were weak, they were not to be despised, grieved, and offended, Rom 15:8, and as for the Gentiles, it was a clear case that God had had long ago a design of mercy to them, and that they were to be, and were now received by Christ, and so under obligation to glorify God for his mercy; and therefore not to be judged and condemned, though they did not conform to the ceremonial law; and this he proves in Rom 15:9, from several passages of Scripture in Psa 18:49, and closes this argument he had so long insisted on with a prayer to God for them, that they might be in the exercise of faith and hope; and, in the exercise of those graces, be filled with joy and peace, Rom 15:13, and in order to prevent an objection that might be made to these prayers and exhortations of his, that they suggested that they were wicked and ignorant men, devoid of affection, and knew not how to behave to each other, nor to exhort one another, the apostle softens such a resentment, by calling them brethren, and by expressing his persuasion of their abundant goodness, knowledge, and abilities, Rom 15:14, and excuses the freedom he took with them by observing, that he only acted the part of a monitor, Rom 15:15, and the rather this freedom might be allowed him, on account of the great gifts bestowed upon him, qualifying him to be an apostle of Christ; and especially as he was an apostle of the Gentiles and so their apostle, Rom 15:16, and on account of his office, gifts, and usefulness, he had reason to glory; though through Christ only, and in things relating to God, and not himself, Rom 15:17, when he takes an occasion to enlarge on his ministry, and magnify his office; partly from the end and success of it, bringing the Gentiles to the obedience of Christ, Rom 15:18, and partly from the means and causes of such success the preaching of the word, working miracles, and the power of the Holy Ghost; and from the extent of it, reaching from Jerusalem to Illyricum, Rom 15:19, and from the difficulty which attended it, he preaching in places where the Gospel was never preached before, and which he chose to do, Rom 15:20, and which was necessary to be done, according to a prophecy in Isa 52:15, which he cites, Rom 15:21, and observes, that it was his preaching in these many and distant parts that was the reason of his not having been with the saints at Rome, Rom 15:22, but now gives them reason to expect his coming; partly because he had finished his travels in those countries, and partly because of the vehement desire he had to see them, Rom 15:23, and besides, an opportunity seemed to be offering, he intending to take a journey to Spain, when it would lie in his way to come to Rome, and be for his advantage, Rom 15:24, in the mean while he informs them what he was engaged in, to carry the contribution of the Macedonian and Asian churches to Jerusalem, for the poor saints there, Rom 15:25, on which contributions he enlarges, showing not only who made them, and for whom, but the source and spring of them, they arose from their good will and pleasure, Rom 15:26, and yet they were debtors, and under obligation to do what they did; it was but a piece of justice and equity, since those churches had received of the spiritual things of the Jews, Rom 15:27, and as for his coming to them, he acquaints them of the time that it would be, when he had finished the above service and labour of love, and when he should come into Spain, as he had before signified, Rom 15:28, and of the manner in which he should come, of which he was fully persuaded, as that it would be with the fulness of the blessing of the Gospel of Christ, Rom 15:29, and then with great importunity desires them to pray for him, and that very earnestly, Rom 15:30, particularly that he might be delivered from his enemies in Judea, and that the saints there would accept of what he brought them from the Gentiles, Rom 15:31, and that, if it was the will of God, he might come to them and be refreshed with them, Rom 15:32, and then closes the chapter with a salutation of them, or a wish that the God of peace might be with them, Rom 15:33.

Through mighty signs and wonders,.... Or "in", or "through the power of signs and wonders", as the Vulgate Latin, Syriac, and Arabic versions render the words. These carrying along with them evidence and conviction of the truth of what was delivered, wrought wonderfully and powerfully on the minds of the Gentiles to embrace the Gospel, and submit to the ordinances of it; though all would have been insufficient, had it not been for what follows, by the power of the Spirit of God: the Alexandrian copy and one of Stephens's read, "by the power of the Holy Spirit", and so does the Vulgate Latin version; meaning, either that the mighty signs and wonders in healing the sick, giving sight to the blind, raising the dead, &c. were performed not by the efficacy and working of Satan, as the signs and lying wonders of antichristian men, but by the Spirit of God, by whom Christ and all his apostles wrought the miracles they did; or that the ministration of the word in which the apostle laboured, was by the power of the Spirit of God; it was he that imparted all spiritual gifts to him, qualifying him for this service; it was he that assisted him in it, and enabled him to go through it; it was in demonstration of the Spirit and of power that he performed it; and that not in words which man's wisdom teacheth, but which the Holy Ghost teacheth: or else that the obedience of the Gentiles to the faith of Christ, through the preaching of the Gospel, and the wonderful works that attended it as means, were purely owing to the power of the Spirit of God, as the efficient cause; it was not by might, or power of the preacher; nor merely by the power of signs and wonders; but by the powerful and efficacious grace of the Spirit of God, who took away the stony, stubborn, and disobedient heart, and gave them an heart of flesh, a tender, flexible, and obedient one; and caused them to walk in and observe the commandments and ordinances of the Lord: so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ; that which Christ, as God, is the author of; as man, was a preacher and minister of; and, as Mediator, is the subject matter of: this the apostle "preached fully" and completely, every part and branch of it, kept back nothing of it, but faithfully declared the whole; and so fulfilled it, as the word may be rendered, and his ministry; or he filled the Gospel, the net of the Gospel, which he spread in every place; or rather he diffused the knowledge of it everywhere; he filled all places with it wherever he came, even "from Jerusalem" round about unto Illyricum: not that he began to preach at Jerusalem, but at Damascus; from whence he went to Arabia, and after that to Jerusalem; but inasmuch as he was of Jerusalem, and had preached there, from whence the Gospel originally came, and this was the boundary of his ministry one way, he makes mention of it; as Illyricum was the boundary of it another way, which was on the extreme part of Macedonia: it is now called Sclavonia, and is an European nation; part of it is Dalmatia, mentioned Ti2 4:10. Apollonia was in it, according to Mela (z), where the apostle is said to pass through, Act 17:1, it has on the south the gulf of Venice, on the north the Danube, on the west Germany, and on the east Thracia and Macedonia: according to Ptolomy (a), Illyris, or Illyricum, was bounded on the north with upper and lower Pannonia, now called Hungary and Austria; on the east with upper Mysia, now Servia; and on the south with part of Macedonia; it lies over against Italy, the Adriatic sea being between them; its length, from the river Drinus to Arsa, is reckoned about 480 miles, and its breadth, from the mountains of Croatia to the sea, is computed to be about 120: it is by some divided into Slavonia, Dalmatia, and Albania; Slavonia is the western part, Albania the eastern, and Dalmatia between them; according to others, it includes Slavonia, Croatia, Bosnia, and Dalmatia; and had its name of Illyricum, from Illyrius, the son of Cadmus; or as others, from Illyrius, the son of Celta: here the Gospel was preached by the Apostle Paul, and no doubt with success; and churches were planted here, and which remained for several ages: in the "second" century there was a church in Illyricum, and Eleutherius was bishop, who is said to be a famous teacher; he was born at Rome, and his mother Anthia is reported to be converted by the Apostle Paul; in the same age lived one Quirinus, first a tribune, and then a bishop of Illyricum, who became a martyr under Trajan: in the "third" century there were churches in Illyricum, though devastations were made in it by the Goths; in the "fourth" century, frequent mention is made of the churches in Illyricum; and the bishops convened at Rome under Damascus in the times of Constantius wrote with great respect to the brethren in Illyricum; in Siscia, a city in this country, Quirinus a bishop suffered martyrdom; here a synod met against the Arians, and yet many in this country were infected with that heresy, by Valens and Ursatius; in this age Hilary, of Poictiers in France, spread the Gospel in this country; and he and Eusebius of Vercelli, in Piedmont, visited the churches, and corrected what was amiss: in the "fifth" century there was a church in Illyricum, and in Salo, a city of Dalmatia, Glycerius was bishop: in the "sixth" century there were also churches here, as appears from the letter of Symmachus to the bishops of them, and to their people; and in this age also Gregory wrote to all the bishops in Illyricum, to receive such bishops as were banished: in the "eighth" century, the bishops of Illyricum were in the Nycene synod, and Boniface gathered a church in Slavonia (b); thus far Christianity may be traced in this country: hither the apostle went, not in a direct line, but round about, and took many countries, cities, and towns in his way, as the history of his journeys and travels in the Acts of the Apostles shows, and as he here suggests. (z) De orbis situ, l. 2. c. 10. (a) Geograph. l. 2. c. 17. (b) Magdeburg. Eccl. Hist. cent. 2. c. 2. p. 4. c. 10. p. 158. cent. 3. c. 2. p. 4. 14. cent. 4. c. 2. p. 6. c. 3. p. 22. c. 5. p. 181, 182. c. 7. p. 311. cent. 5. c. 2. p. 7. cent. 6. c. 2. p. 7. c. 3. p. 33. cent. 8. c. 2. p. 7.

"For I will not dare to speak of any of those things which Christ hath not wrought by me, to make Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God." And none, he means, can say that my words are a mere boast. For of this priestly ministry of mine, the signs that I have, and the proofs of the appointment too, are many. Not the long garment and the bells as they of old, nor the mitre and the turban, but signs and wonders, far more awful than these. Nor can it be said that I have been entrusted indeed with the charge, but yet have not executed it. Or rather, it is not I that have executed, but Christ. Wherefore also it is in Him that I boast, not about common things, but about spiritual. And this is the force of, "in things which pertain to God." For that I have accomplished the purpose for which I was sent, and that my words are not mere boast, the miracles, and the obedience of the Gentiles show. "For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through signs and wonders, by the power of the Spirit of God." See how violently he tries to show that the whole is God's doing, and nothing his own. For whether I speak anything, or do anything, or work miracles, He doth all of them, the Holy Spirit all. And this he says to show the dignity of the Holy Spirit also. See how these things are more wondrous and more awful than those of old, the sacrifice, the offering, the symbols. For when he says, "in word and deed, through mighty signs and wonders," he means this, the doctrine, the system relating to the Kingdom, the exhibition of actions and conversation, the dead that were raised, the devils that were cast out, and the blind that were healed, and the lame that leaped, and the other marvellous acts, all whereof the Holy Spirit wrought in us. Then the proof of these things (since all this is yet but an assertion) is the multitude of the disciples. Wherefore he adds, "So that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ." Count up then cities, and places, and nations, and peoples, not those under the Romans only, but those also under barbarians. For I would not have you go the whole way through Phoenicia, and Syria, and the Cilicians, and Cappadocians, but reckon up also the parts behind, the country of the Saracens, and Persians, and Armenians, and that of the other savage nations. For this is why he said, "round about," that you might not only go through the direct high road, but that you should run over the whole, even the southern part of Asia in your mind. And as he ran over miracles thick as snow, in a single word, by saying, "through mighty signs and wonders," so he has comprehended again endless cities, and nations, and peoples, and places, in this one word "round about." For he was far removed from all boasting. And this, he said on their account, so that they should not be conceited about themselves. And at the beginning he said, that "I might have some fruit amongst you also, even as among other Gentiles." But here he states the compulsion of his priesthood. For as he had spoken in a sharper tone, he shows also by it his power more clearly. This is why he there only says, "even as among other Gentiles." But here he insists on the topic fully, so that the conceit may be pruned away on all grounds. And he does not merely say, preached the Gospel, but "have fully preached the Gospel of Christ."

Paul has not tried to claim that he has done anything in his own strength. God did all these things through him.

Since he said of himself: I am a minister of the Gospel to all nations, he adds: I do not boast or pride myself on anything that I have not done; indeed, I did not do it, but Christ did, using me as an instrument. Whether I speak something, discoursing and philosophizing about heavenly things, or whether I do something, leading a life according to God, or whether I perform miracles—all this belongs to Christ.

Then he assigns the reason for what he had said, saying: for I dare not speak of any of those things which Christ does not work by me. As if to say: I will not speak about the fruit produced through me, because it was not produced by me. Otherwise, I would have no glory with God, even if with men. What I do relate are things not as accomplished chiefly through me, but as done by Christ though me: O Lord, you have wrought for us all our works (Isa 27:12). Second, he mentions the fruit itself, saying: for the obedience of the gentiles. As if to say: my glory is this, that I have made the gentiles obey the faith: for the obedience to the faith in all nations (Rom 1:5); as soon as they heard of me they obeyed me (Ps 18:44). Third, he shows how he had brought the gentiles to this obedience. But because he had said above: faith comes by hearing, and that which is heard, through the word of Christ (Rom 10:17), he now says: by word, i.e., by the word of preaching the faith. But the arguments favoring the faith preached are the good life of the preachers; in regard to this he says: and by deed, as though I brought you to the faith through right deeds: that they may see your good works (Matt 5:16); and miraculous works, by which God bears witness to the doctrine preached, as it says in Mark: the Lord worked with them and confirmed the message by the signs that attended it (Mark 16:20).

The strong should bear the infirmities of the weak, and each strive to please, not himself, but his neighbor, after the example of Christ, Rom 15:1-3. Whatsoever was written in old times was written for our learning, Rom 15:4. We should be of one mind, that we might with one mouth glorify God, Rom 15:5, Rom 15:6. We should accept each other as Christ has accepted us, Rom 15:7. Scriptural proofs that Jesus Christ was not only the minister of the circumcision, but came also for the salvation of the Gentiles, Rom 15:8-12. The God of hope can fill us with all peace and joy in believing, Rom 15:13. Character of the Church of Rome, Rom 15:14. The reason why the apostle wrote so boldly to the Church in that city - what God had wrought by him, and what he purposed to do, Rom 15:15-24. He tells them of his intended journey to Jerusalem, with a contribution to the poor saints - a sketch of this journey, Rom 15:25-29. He commends himself to their prayers, Rom 15:30-33.

For I will not dare to speak - If the thing were not as I have stated it, I would not dare to arrogate to myself honors which did not belong to me. But God has made me the apostle of the Gentiles; and the conversion of the Gentiles is the fruit of my ministry, Christ having wrought by me for this purpose. By word and deed - Αογῳ και εργῳ· These words may refer to the doctrines which he taught and to the miracles which he wrought among them. So they became obedient to the doctrines, on the evidence of the miracles with which they were accompanied.

SAME SUBJECT CONTINUED AND CONCLUDED. (Rom 15:1-13) We then that are strong--on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on Rom 14:14; Rom 14:20. ought . . . not to please ourselves--ought to think less of what we may lawfully do than of how our conduct will affect others.

For I will not dare to speak of any--"to speak aught" of those things which Christ hath not wrought by me--a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"--in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him. by word and deed--by preaching and working; which latter he explains in the next clause.