Romans 15:20 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.

But as it is written,.... In Isa 52:15; to whom he was not spoken of, they shall see, and they that have not heard shall understand; for the Messiah was not spoken of to the Gentiles; they were strangers to the covenants of promise; the oracles of God were committed to the Jews; God gave his word and statutes to them, and not to any other nation: and yet, according to this prophecy, the Gentiles were to see him whom they had no account of; not in the flesh with their bodily eyes, in which sense only, or at least chiefly, the Jews saw him; but with the eyes of their understanding, by faith, as exhibited and evidently set forth before them as crucified, in the Gospel and the ordinances of it: and though they had heard nothing of him, having for many hundreds of years been left in ignorance, and suffered to walk in their own ways, until the apostles were sent among them; whose sound went into all the earth, and their words to the end of the world; yet when this would be the case, according to these words, they would understand the mind and will of God, the mysteries of his grace, the nature of the person and offices of Christ, the design of his coming into the world, and the way of salvation by him; all which was greatly brought about and accomplished, in the ministry of the Apostle Paul among them. The passage is very pertinently cited and applied by the apostle. The whole paragraph is to be understood of the Messiah, from whence it is taken, as it is owned, and accordingly interpreted by many Jewish writers, both ancient (b) and modern (c); and these words particularly respect the kings and nations of the world, who are represented as struck with silence and wonder, when, upon the preaching and hearing of the Messiah, they should see him by faith, and spiritually understand what is declared concerning him. The difference between the apostle's version of these words, which is the same with the Septuagint, and the text in Isaiah, is very inconsiderable. The first clause of the Hebrew text may be literally rendered thus, "for him, who was not spoken of to them, they shall see"; and the apostle's Greek in this manner, to whom "it was not spoken of concerning him, they shall see"; the sense is the same, and person intended Christ: the latter clause, which we from the Hebrew text render, "and that which they had not heard, shall they consider"; and here, "they that have not heard, shall understand", has nothing material in it, in which they differ; for in the former part of it both design the Messiah, and the things concerning him, the Gentiles had not heard of; and the latter is rendered and explained by the Targum, and by R. Sol Jarchi, as by the apostle, "they shall understand"; and which fitly expresses the sense of the Hebrew word used by the prophet. (b) Targum in Isa. lii. 13. Pesikta in Kettoreth hassammim in Num. fol. 27. 2. Tanchuma apud Huls. Jud. Theolog. p. 321. (c) Baal Hatturim in Lev. xvi. 14. R. Moses Aishech in lsa. lii. 13. Vid. R. Aben Ezra in ib.

"Yea, so have I strived to preach the Gospel, not where Christ was named." See here another preeminence; that he had not only preached the Gospel to so many, and persuaded them, but he did not even go to those who had become disciples. So far was he from thrusting himself upon other men's disciples, and from doing this for glory's sake, that he even made it a point to teach those who had not heard. For neither does he say where they were not persuaded, but "where Christ was not even named," which is more. And what was the reason why he had this ambition? "Lest I should build," he says, "upon another man's foundation." This he says to show himself a stranger to vanity, and to instruct them that it was not from any love of glory, or of honor from them, that he came to write, but as fulfilling his ministry, as perfecting his priestly duty, as loving their salvation. But he calls the foundation of the Apostles "another man's," not in regard to the quality of the person, or the nature of preaching, but in regard to the question of reward. For it was not that the preaching was that of another man, but so far as it went to another man's reward. For the reward of the labors of others was, to this man, another man's.

It was not without reason that Paul says that he tried to preach in places where Christ had not been named. For he knew that false apostles went about sharing Christ in ways which were wrong in order to ensnare the people by some other teaching under the name of Christ, which was then very difficult to put right afterward. Therefore he wanted to get there first, in order to preach the right message.

Paul was not trying to avoid the other apostles, but he thought it was wrong and unfair to steal the credit for what someone else had done.

A man who builds on someone else’s foundation is not doing anything wrong, as long as he builds with gold and such. Here Paul is referring to those false apostles who always went to converts and never to the Gentiles because they could not work miracles. Paul also shows that he had done a good job, for he both laid the foundation and also built on top of it.

The explanation as to why Paul had not yet managed to visit the Romans seems to be that he believed that Peter had already come to them as their teacher, so he went to places where as yet no one had preached the gospel of Christ.

I not only preached the gospel to these and so many peoples and converted them, but I also did not go to those people to whom the name of Christ had already been proclaimed. So far am I from subjecting other people's disciples to myself and doing this for my own glory. Therefore I wrote to you not out of a desire to gain glory from you, but because I am fulfilling my ministry. He calls the teaching of the apostles "another man's foundation" not because they were alien to him, nor because they preached something different, but in relation to the reward; because the reward for their labors was foreign to Paul, it did not belong to him.

Then when he says, and I have so preached, he shows how difficult it is to produce this fruit, for it is difficult to convert those entirely ignorant to the faith. First, therefore, he mentions the difficulty, saying: and I have so preached this Gospel, not, indeed, where Christ was named, i.e., not among those who had heard the name of Christ: people whom I had not known served me (Ps 18:43); behold, you shall call nations that you know not, and nations that knew you not shall run to you (Isa 55:5). Then he gives the reason, saying: lest I build on another man a foundation. Another man a foundation can be interpreted in two ways: in one way heretical doctrine, which is alien to the foundation of the true faith: in this sense the word, lest, is taken causally. For the Apostle willed to preach to those who had not heard the name of Christ with the intention, because if his hearers had heard the teachings of false apostles, it would have been more difficult to lead them back to the truth. Hence, it says in Matthew: the man is foolish who builds his house on sand (Matt 7:26), to which false doctrine is compared. In another way, another man a foundation can mean the doctrine of the true faith preached by others. Then the word, lest, is taken in a consecutive sense. For the Apostle did not avoid preaching to those to whom others had preached; thus he preached to the Romans, whom Peter had previously instructed. But when he preached to those who had heard nothing about Christ, the result was that he was not building on another's foundation, but he himself laid the first foundation of the faith: as a wise architect, I laid a foundation (1 Cor 3:10).

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.

So have I strived to preach the Gospel - Οὑτω δε φιλοτιμουμενον· For I have considered it my honor to preach the Gospel where that Gospel was before unknown. This is the proper import of the word φιλοτιμεισθαι; from φιλος, a friend, and τιμη, honor. As I am not ashamed of the Gospel of Christ, so I esteem it an honor to preach it, and especially to proclaim it among the heathen; not building on another man's foundation - not watering what another apostle had planted; but cheerfully exposing myself to all kinds of dangers and hardships, in order to found new Churches.

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.

Yea, &c.--rather, "Yet making it my study (compare Co2 5:9; Th1 4:11, Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.