Romans 15:28 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.

When therefore I have performed this,.... Meaning when he had dispatched that business, and finished that affair which the Macedonian and Achaian churches had entreated him to engage in, and which he had undertook; namely, to take their collection, and carry it to Jerusalem, and distribute it among the poor saints there; and which he expresses by another phrase, and have sealed to them this fruit. The liberality of the Gentile churches is called fruit, as it may be on many accounts; as with respect to the apostle, it was the fruit of his ministry and laborious preaching of the Gospel among them; he had been sowing the seed of the word, and planting churches in these parts; and among other fruits brought forth hereby, as the conversion of sinners, and edification of saints, the exercise of grace, and performance of good works, this of liberality to the poor saints was one: with respect to the persons, the objects of this bounty, it was the fruit of their spiritual things, which the Gentiles, by their means, had been partakers of; and would be as fruit, useful and profitable to them, to relieve their wants, supply them with necessaries, and make their lives more comfortable: and also with respect to the contributors, it was the fruit of the Spirit of God, and his grace in them; it was the fruit of faith, which works by love; and it was the fruit of their love to Christ, and to his saints; and was profitable to them in things temporal, spiritual, and eternal; promises of each being made and performed to such that sow liberally and bountifully. Now the ministration of this to the poor saints at Jerusalem, and on the behalf of the Grecian churches, the apostle calls a "sealing" it to them; and it is thought to be an allusion to the delivery of money sealed up, that it may not be lost, nor made use of for any other purpose than that for which it was designed: whether the apostle carried this collection sealed or not, it matters not; his sense is, that he should deliver it whole and safe unto them, and in such manner as to leave no suspicion that he had converted any part of it to his own use; though the word here used seems to answer to the Hebrew which, with the Jews, frequently signifies to conclude, "finish", and make an end of anything, as well as to "seal"; the sealing up of letters being the last and finishing part of them. Innumerable instances might be given; take the following one as a proof (d): "we find in the former prophets, , "that they sealed", or ended their words with words of praise, or with words of consolation Says R. Eliezer, except Jeremiah, "who sealed", or finished with words of reproof.'' So the word is used in Dan 9:24, and then the apostle's plain meaning is, when I have made an end of this affair, have finished this business of ministering and distributing to the poor saints at Jerusalem, I will come by you into Spain. The Ethiopic version reads it, "Lasitania", designing, no doubt, Lusitania, which was formerly a part of Spain, now called Portugal. Whether the apostle ever was there is not certain nor very probable, since when he came to Jerusalem he was apprehended, and after sometime sent a prisoner to Rome, where he suffered; however, it was his intention to go to Spain, and to take Rome in his way thither. (d) T. Hieros. Beracot, fol. 8. 4.

"When therefore I have performed this, and have sealed unto them this fruit." That is, when I have laid it up as it were in the royal treasuries, as in a place secure from robbers and danger. And he does not say alms, but "fruit" again, to show that those who gave it were gainers by it. "I will come by you into Spain." He again mentions Spain to show his forwardness (aoknon) and warmth towards them.

Mark well the swiftness of the Word. It is not satisfied with the East but desires to speed to the West as well!

That is, as if having deposited it in the royal treasuries, as an inaccessible and secure place; for such is that which is sealed. By saying "fruit," he shows by this that those who give alms receive great profit from it. Again he mentions Spain, showing thereby that his journey there is necessary for him and that he will pass through Rome not out of contempt for them.

Then when he says, when, therefore, he mentions the place from which he will come to them, saying: when, therefore, I shall have accomplished this, namely, ministering to the saints, and consigned to them this fruit, i.e., the alms of the gentiles, which is a fruit of their conversion: Israel is an abundant vine that yields its fruit (Hos 10:1); I shall come by you into Spain. But the Apostle seems to be saying something false here; for there is no record of his ever being in Spain. For he had been arrested in Jerusalem and taken to Rome in chains, as it says in Acts 28, where he was killed along with Peter. Some, therefore, say that as it says in Acts: and when we come to Rome, Paul was allowed to stay by himself with the soldier that guarded him (Acts 28:16), and later it says that he remained for two whole years in his dwelling; during that time, they say, he went to Spain. But because this is not certain, it can be said better that the Apostle did not say something false, because he intended to do what he said. Consequently, his words must be understood as suggesting his intention and not a future event about which he was not certain. Hence he was not able to predict this except under the condition which James mentions: instead you ought to say, 'if the Lord wills' and 'if we shall live, we shall do this or that,' (Jas 4:15). And so the Apostle excuses himself in 2 Corinthians for not visiting them, as he had promised: was I vacillating when I wanted to do this? Do I make my plans like a worldly man, ready to say 'yes' and 'no' at once? (2 Cor 1:17). And so, since he failed to do from a just cause what he had promised, he declares himself immune from levity, carnality, and falseness. And this is how Pope Gelasius resolves the question, as can be found in the Decretals: blessed Paul therefore should not be thought to deceive—God forbid!—or to show himself an adversary because, although he had promised to go to Spain, he did not fulfill that promise, being occupied by divine providence with more important matters. As far as his own will was concerned, he said in truth that he wanted to do it. But as regards the secrets of God's plan—which as a man he could not know, even though he was filled with the Spirit of God—he did not in fact do it, being prevented by the heavenly plan. For even though he had the prophetic spirit, not all things are revealed to the prophets, as is clear in 2 Kings, where Elijah says, her soul is in bitterness, and the Lord has concealed it from me, and has not told it to me (2 Kgs 4:27).

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.

When, therefore, I have performed this - Service, and have sealed - faithfully delivered up, to them this fruit, of the success of my ministry and of your conversion to God, I will come by you into Spain: this was in his desire; he had fully purposed it, if God should see meet to permit him; but it does not appear that he ever went. See Rom 15:24.

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.

When therefore I have . . . sealed--that is, delivered over safely to them this fruit--of the faith and love of the Gentile converts I will come--"come back," or "return" by you into Spain--(See on Rom 15:24).