Romans 15:16 Kommentar

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.

I have therefore whereof I may glory,.... Not in himself, for he that taught others not to glory in men, would not glory in himself; not in his carnal descent and fleshly privileges; nor in his knowledge of, and compliance with, the ceremonies of the law; nor in his legal, moral, and civil righteousness before God; nor in his gifts and attainments, as merited and procured by himself; nor in his labours in the ministry, and the success of it, as of himself: but through Jesus Christ; or "in Jesus Christ", as read the Vulgate Latin, Syriac, and Arabic versions; in what Christ was unto him, wisdom, righteousness, sanctification, and redemption: he could boast of what he had from him, and through him, even of all spiritual blessings in him; and of a large measure of grace he had received from him; and of great and eminent gifts Christ had bestowed on him; he gloried in his cross, and boasted of a crucified Jesus, whom others despised; and whom he made the subject of his ministry, and took delight in preaching: and freely owned that all he did was through Christ strengthening him; and that all his success in his work was owing to him, and of this he had to glory: and which was in those things which pertain to God; not "with God", as the Syriac reads it; for though in some cases it may be lawful to glory before men, yet not before God, or in his presence: nor is it anything a man may glory in, not in his own things, but in the things of God; in things relating to the Gospel of God, to the pure preaching of it, to the furtherance and spread of it, and the recommending of it to others; to the worship and ordinances of God, and a spiritual attendance on them; to the grace of God, and the magnifying of that in the business of salvation; and to the glory of God, which ought to be the chief end of all actions, natural, moral, and religious, and whether private or public. The apostle has chiefly reference to his ministerial function, and the things of God relating to that, in which he was employed; see Heb 5:1.

And we, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first-begotten Son, of the filthy garments, i.e., of our sins; and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sacrifices are presented to Him well-pleasing and pure. Now God receives sacrifices from no one, except through His priests.

The priests had to make sure when they offered sacrifices that there were no blemishes on the sacrificial victim nor faults of any kind, so that the sacrifice might be acceptable and pleasing to God. So also the one who makes a sacrifice of the gospel and preaches the Word of God must ensure that there is no blemish in his preaching, nor fault in his teaching, which might make him blameworthy at the judgment. Rather, he ought first of all to sacrifice himself, to strangle his own faults and to put to death the sins in his members, so that not only by his teaching but also by the example of his life he may make his sacrifice, which is the salvation of his disciples, acceptable to God. The Holy Spirit is the source of sanctification, and therefore the offering of the Gentiles which is made by Paul, in the role of priest, is said to be made acceptable to God by the Holy Spirit and not by the observance of the law.

I beg also that there may be no lack, on your parts, of wisdom and carefulness to preserve peace. For although from their affection the brethren are eager to approach and to visit those good confessors, on whom by their glorious beginnings the divine consideration has already shed a brightness, yet I think that this eagerness must be cautiously indulged, and not in crowds,-not in numbers collected together at once', lest from this very thing ill-will be aroused, and the means of access be denied, and thus, while we insatiably wish for all, we lose all. Take counsel, therefore, and see that this may be more safely managed with moderation, so that the presbyters also, who there offer with the confessors, may one by one take turns with the deacons individually; because, by thus changing the persons and varying the people that come together, suspicion is diminished. For, meek and humble in all things, as befits the servants of God, we ought to accommodate ourselves to the times, and to provide for quietness, and to have regard to the people. I bid you, brethren, beloved and dearly longed-for, always heartily farewell; and have me in remembrance. Greet all the brotherhood. Victor the deacon, and those who are with me, greet you.

For this reason the divine rebuke does not cease to chastise us night nor day. For besides the visions of the night, by day also, the innocent age of boys is among us filled with the Holy Spirit, seeing in an ecstasy with their eyes, and hearing and speaking those things whereby the Lord condescends to warn and instruct us. And you shall hear all things when the Lord, who bade me withdraw, shall bring me back again to you. In the meanwhile, let those certain ones among you who are rash and incautious and boastful, and who do not regard man, at least fear God, knowing that, if they shall persevere still in the same course, I shall use that power of admonition which the Lord bids me use; so that they may meanwhile be withheld from offering, and have to plead their cause both before me and before the confessors themselves and before the whole people, when, with God's permission, we begin to be gathered together once more into the bosom of the Church, our Mother. Concerning this matter, I have written to the martyrs and confessors, and to the people, letters; both of which I have bidden to be read to you. I wish you, dearly beloved brethren and earnestly longed-for, ever heartily farewell in the Lord; and have me in remembrance.

"That I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God." For after his abundant proof of his statements, he draws his discourse to a more lofty tone, not speaking of mere service, as in the beginning, but of service and priestly ministering. For to me this is a priesthood, this preaching and declaring. This is the sacrifice I bring. Now no one will find fault with a priest, for being anxious to offer the sacrifice without blemish. And he says this at once to elevate their thoughts, and show them that they are a sacrifice, and in apology for his own part in the matter, because he was appointed to this office. For my knife, he says, is the Gospel, the word of the preaching. And the cause is not that I may be glorified, not that I may appear conspicuous, but that the "offering up of the Gentiles may be acceptable, being sanctified by the Holy Ghost." That is, that the souls of those that are taught by me, may be accepted. For it was not so much to honor me, that God led me to this pitch, as out of a concern for you. And how are they to become acceptable? In the Holy Spirit. For there is need not only of faith, but also of a spiritual way of life, that we may keep the Spirit that was given once for all. For it is not wood and fire, nor altar and knife, but the Spirit that is all in us. For this cause, I take all means to prevent that Fire from being extinguished, as I have been also enjoined to do. Why then do you speak to those that need it not? This is just the reason why I do not teach you, but put you in mind, he replies. As the priest stands by stirring up the fire, so I do, rousing up your ready-mindedness. And observe, he does not say, "that the offering up of" you "may be" etc. but "of the Gentiles." But when he says of the Gentiles, he means the whole world, the land, and the whole sea, to take down their haughtiness, that they might not disdain to have him for a teacher, who was putting himself forth to the very end of the world. As he said in the beginning, "as among the other Gentiles also, I am a debtor to Greeks, and also to barbarians, to wise, and to foolish."

The Gentiles are offered to God as an acceptable sacrifice when they believe in Christ and are sanctified through the gospel.

By his example Paul was showing that what he performed with so much fear is holy. For some pass off as human what they proclaim as divine, with the result that what is holy seems to be unholy, since it is not done in a holy way.… Following Paul, however, the Gentiles become an acceptable sacrifice to God, sanctified and exalted not by fire but by the Holy Spirit.

Imparting a humble tone to his speech, he says: I did not seize this honor for myself, but God commanded me to do this, having set me apart for this purpose, not because I was worthy, but by grace. And for what was this grace given to me? To be a minister and priest of the Gospel. Therefore do not blame me for speaking to you. My priesthood consists precisely in proclaiming the Gospel. And who would dare to accuse a priest who brings the knife to that which has been chosen for sacrifice? I wrote to you, he says, not so that along with other nations you too might be saved, and so that the offering of the Gentiles might be entirely acceptable because all bring fruits to God. "Sanctified by the Holy Spirit," that is, by a spiritual life; for not faith alone sanctifies, but also one's manner of life. It is true that having believed and been baptized, we received the Spirit; but if we do not also live spiritually, the grace of the Spirit will be extinguished. He humbles the pride of the Romans, so that they would not consider it beneath them to have as their teacher the One who brings all nations to God.

First, he describes the author of this grace when he says: which was given me by God. As if to say: not by men: Paul an apostle, not from men nor through men (Gal 1:1). Second, he specifies that grace when he says: that I should be the minister of Christ Jesus among the gentiles, i.e., to serve God in the conversion of the gentiles: one should regard us as ministers of Christ (1 Cor 4:11); as long indeed as I am the apostle of the gentiles, I will honor my ministry (Rom 11:13). Third, he shows the function of this grace when he says: sanctifying the Gospel of God, i.e., showing that it is holy by the word of truth and the work of a good life and of miracles: in the word of truth, the Gospel which has come to you, as indeed in the whole world, is bearing fruit and growing (Col 1:6); all the words of my mouth are righteous (Prov 8:8). Fourth, he presents the end of this grace when he says: so that the oblation of the gentiles may be made, i.e., the nations converted by my ministry, in which he offered, as it were, a sacrifice and oblation to God, as it says in Philippians: even if I am to be poured as a libation upon the sacrificial offering of your faith, I am glad and rejoice with you all (Phil 2:17). May be made acceptable, namely, to God through a right intention: then will you delight in right sacrifices, oblations and holocausts (Ps 51:20)—and sanctified in the Holy Spirit, i.e., by charity and the other gifts of the Holy Spirit: you were sanctified in the name of the Lord Jesus Christ and in the Spirit of our God (1 Cor 6:11).

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.

Ministering the Gospel of God - Ἱερουργουντα, Acting as a priest. Here is a plain allusion, says Dr. Whitby, to the Jewish sacrifices offered by the priest, and sanctified or made acceptable by the libamen offered with them; for he compares himself, in preaching the Gospel, to the priest performing his sacred functions - preparing his sacrifice to be offered. The Gentiles, converted by him and dedicated to the service of God, are his sacrifices and oblation. The Holy Spirit is the libamen poured upon this sacrifice, by which it was sanctified and rendered acceptable to God. The words of Isaiah, Isa 66:20, And they shall bring all your brethren for an Offering unto the Lord, out of all Nations, might have suggested the above idea to the mind of the apostle.

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.

that I should be the--rather, "a" minister--The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken. of Jesus Christ--"Christ Jesus," according to the true reading. to the Gentiles--a further proof that the Epistle was addressed to a Gentile church. (See on Rom 1:13). ministering the gospel of God--As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God." that the offering up of the Gentiles--as an oblation to God, in their converted character. might be acceptable, being sanctified by the Holy Ghost--the end to which the ancient offerings typically looked.