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ROMANS CHAPTER 15
OBSERVATION STAGE
The purpose of
the observation stage is to maintain focus on the text at hand within the
normative rules of language, context and logic 
which limits the observer to the content offered by the book of Romans.
This will serve to avoid going on unnecessary tangents elsewhere; and more
importantly, it will provide the framework for a proper and objective
comparison with passages located elsewhere in Scripture.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
*** EXCERPTS FROM CHAPTERS 14 ***
(Ro 14:1 NASB) "Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions. (Ro 14:2 NASB) One person has faith that he may eat all things, but he who is weak eats vegetables only. (Ro 14:3 NASB) The one who eats is not to regard with contempt the one who does not eat, and the one who does not eat is not to judge the one who eats, for God has accepted him. (Ro 14:4 NASB) Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand. (Ro 14:5 NASB) One person regards one day above another, another regards every day alike Each person must be fully convinced in his own mind. (Ro 14:6 NASB) He who observes the day, observes it for the Lord, and he who eats, does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God. (Ro 14:7 NASB) For not one of us lives for himself, and not one dies for himself; (Ro 14:8 NASB) for if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord's. (Ro 14:9 NASB) For to this end Christ died and lived again, that He might be Lord both of the dead and of the living. (Ro 14:10 NASB) But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God. (Ro 14:11 NKJV) For it is written: '[Surely] As I live, says the LORD, Every knee shall bow to Me, And every tongue shall confess to God.' [Isa 45:23] (Ro 14:12 NKJV) So then each of us shall give account of himself to God. (Ro 14:13 KJV) Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way. (Ro 14:14 KJV) I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. (Ro 14:15 NKJV) Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. (Ro 14:16 NKJV) Therefore do not let your good be spoken of as evil; (Ro 14:17 NKJV) for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. (Ro 14:18 NASB) For he who in this way serves Christ is acceptable to God and approved by men. (Ro 14:19 NKJV) Therefore let us pursue the things which make for peace and the things by which one may edify another. (Ro 14:20 NIV) Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. (Ro 14:21 YLT) Right [it is] not to eat flesh, nor to drink wine, nor to [do anything] in which thy brother doth stumble, or is made to fall, or is weak. (Ro 14:21 NKJV) It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak. =
In winding up this section,
(Ro 14:1-23), author Paul gives believers commands beginning in verse 19,
"Pursue the things which make for peace [as opposed to causing
conflict via disputes on personal matters, (cf. 14:1b] and [pursue] the
things with which one may edify another, [such as accepting one another
into fellowship, (cf. 14:1a)]. In verse 20, he says to believers, "Do
not destroy the work of God for the sake of food," implying that God
is indeed doing a work within each believer which can be destroyed by
someone not acting in restraint or by intruding upon a fellow believer's
life before the Lord on personal matters such as eating food - matters
which are (1) not critical to eternal life and (2) not clearly prohibited
outright or not even specifically addressed in Scripture - matters of
personal opinion, (cf. Ro 14:1). Paul addresses not acting in restraint
relative to eating food in 20b: "All food is clean, but it is wrong
for a man to eat anything that causes someone else to stumble." Verse
21 then corroborates that it is not just eating and drinking that concerns
Paul relative to the Christian life. The YLT, (Youngs Literal
Translation), follows the Greek text more closely: (Ro 14:21 YLT) "Right
[it is] not to eat flesh, nor to drink wine, nor to [do anything] in which
thy brother doth stumble, or is made to fall, or is weak;"
and the NKJV provides a clearer, modern English rendering: (Ro 14:21 NKJV)
"It is good neither to eat meat nor drink wine nor do
anything by which your brother stumbles or is offended or is made weak."
The phrase, "nor do anything" in verse 21 expands the command to
believers to act in restraint and not intrude in other believers' lives
beyond food and drink to anything which is (1) not critical to eternal
life and (2) not clearly prohibited outright or not even specifically
addressed in Scripture - matters of personal opinion, (cf. Ro 14:1
),
which might cause a brother to be offended, stumble and fall into sin
through doubt and/or misdeed or cause him to become a weak believer.
[BKC, op. cit., p. 494]:
"14:19-21. Continuing his emphasis on not hindering another Christian's spiritual life, Paul urged his readers, Let us therefore make every effort (lit., 'Let us keep on pursing') to do what leads to peace (lit., 'the things of peace'; cf. v. 17) and to mutual edification (lit., 'and the things of building up one another'; cf. 15:2...). To Paul food and one's personal convictions about it were not so important as the spiritual health of a fellow Christian and the work of God. Therefore it is wrong to insist on one's personal freedom in Christ concerning food (all food is clean; cf. Rom 14:14, 'no food is unclean') and drink if it causes someone else to stumble (proskommatos, 'a stumbling block'; cf. vv. 13, 21). Meat or drink or anything else should be put aside if it causes a brother to fall (proskoptei, 'stumble'; cf. proskomma, in vv. 13, 20). At times one's Christian liberty must be relinquished for the sake of others.
(Ro 14:1 NASB) "Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions. (Ro 14:2 NASB) One person has faith that he may eat all things, but he who is weak eats vegetables only. (Ro 14:3 NASB) The one who eats is not to regard with contempt the one who does not eat, and the one who does not eat is not to judge the one who eats, for God has accepted him. (Ro 14:4 NASB) Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand. (Ro 14:5 NASB) One person regards one day above another, another regards every day alike Each person must be fully convinced in his own mind. (Ro 14:6 NASB) He who observes the day, observes it for the Lord, and he who eats, does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God. (Ro 14:7 NASB) For not one of us lives for himself, and not one dies for himself; (Ro 14:8 NASB) for if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord's. (Ro 14:9 NASB) For to this end Christ died and lived again, that He might be Lord both of the dead and of the living. (Ro 14:10 NASB) But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God. (Ro 14:11 NKJV) For it is written: '[Surely] As I live, says the LORD, Every knee shall bow to Me, And every tongue shall confess to God.' [Isa 45:23] (Ro 14:12 NKJV) So then each of us shall give account of himself to God. (Ro 14:13 KJV) Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother's way. (Ro 14:14 KJV) I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. (Ro 14:15 NKJV) Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. (Ro 14:16 NKJV) Therefore do not let your good be spoken of as evil; (Ro 14:17 NKJV) for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. (Ro 14:18 NASB) For he who in this way serves Christ is acceptable to God and approved by men. (Ro 14:19 NKJV) Therefore let us pursue the things which make for peace and the things by which one may edify another. (Ro 14:20 NIV) Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. (Ro 14:21 YLT) Right [it is] not to eat flesh, nor to drink wine, nor to [do anything] in which thy brother doth stumble, or is made to fall, or is weak. (Ro 14:21 NKJV) It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak. (Ro 14:22 NKJV) Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. (Ro 14:23 NKJV) But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin." =
In verse 14:22, Paul asks believers rhetorically, "Do you have faith?", i.e., Do you have your own personal opinions / beliefs re: how to live your life before God? The word "faith" in verse 23 refers to what one believes relative to matters of personal opinion in ones conduct before God. This is followed by Paul's answer / command for believers to be faithful to their beliefs on matters of personal opinion in their conduct before God but keep them private so as not to cause others to stumble, (14:22b) - especially weaker believers. For blessed is the believer who does not condemn himself by doubting his beliefs that motivate his actions before the Lord, (14:22c). He who doubts brings God's temporal condemnation upon himself, (14:23), because he is in effect doubting the sovereignty and character of God upon Whom the believer's beliefs are to be centered.
Since acting with faith means that one has chosen to act in a way in ones own understanding that best serves / honors the Lord, i.e., that best acknowledges His sovereignty in ones life and His Righteousness - that He expects one to be righteous as He is Righteous; then when one does not act in faith, but acts with doubt, then one is demonstrating that one is not convinced that what one is doing is righteous before the Lord, or serves the Lord, or that the Lord is sovereign over all matters.
(Ro 14:5 NASB) One person regards one day above another, another regards every day alike Each person must be fully convinced in his own mind.
(Ro 14:6 NASB) He who observes the day, observes it for the Lord, and he who eats, does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God.
(Ro 14:7 NASB) For not one of us lives for himself, and not one dies for himself;
(Ro 14:8 NASB) for if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord's."
Note that in Ro 14:5-8, Paul indicates that each individual should be fully convinced in his own mind and not act in doubt relative to his view on the observance of each day in serving the Lord. Ro 14:7-8 further indicates that this exhortation includes all matters of the faith that are of personal opinion.
In the final anaylsis, Paul asks a rhetorical question to be answered 'yes' in 14:22a: 'Do believers have beliefs on personal matters of opinion re: how to live their lives before the Lord?' This is followed by Paul's answer / command for believers to be faithful to their beliefs on personal matters of opinion before the Lord and to keep them private so as not to cause others to stumble. For blessed is the believer who does not condemn himself by doubting his beliefs that motivate his actions before the Lord. He who doubts brings God's temporal condemnation upon himself because he is in effect doubting the sovereignty and character of God upon Whom the believer's beliefs are to be centered, (14:22b-23).
It is implied that whatever one believes relative to leading ones life before God, biblical or not, their faith is intimately connected to the character of God. Hence it is God's sovereignty and veracity that the believer is ultimately doubting when the believer does not act upon what he does from faith.
[BKC, op. cit., p. 494]:
"14:22-23. Concerning personal convictions in areas where different views exist, Paul concluded, So whatever you believe about these things (lit., 'The faith that you have,' or 'Do you have faith?') keep between yourself and God. A Christian must not insist on influencing a believer with tighter scruples to change his ways. It should be something 'in his own mind' (v. 5), for he lives 'to the Lord' (v. 8). Paul considered a Christian like himself who had a clear conscience on such matters blessed (lit., 'happy'). On the other hand, a Christian who has doubts is condemned') if he eats. If a Christian eats food or does anything when he has doubts in his own mind as to whether it is right or wrong before God (one who is 'weak' in faith, vv. 1-2), his action does not spring from (ek, 'out of') his faith or trust in God and is therefore wrong. As Paul generalized, Everything that does not come from (ek, 'out of') faith is sin. The principle is, 'When in doubt, don't.' The 'strong' Christian... is wrong if he causes a weak brother to sin (by doing something while doubting...), and a weak brother (vv. 1-2) who goes against what he doubts also sins (v. 23)."
*** END OF EXCERPTS FROM CHAPTERS 14 ***
(Ro 15:1 YLT) "And we ought -- we who are strong -- to bear the infirmities [lit., weaknesses] of the weak, and not to please ourselves;
(Ro 15:2 YLT) For let each one of us please the neighbor for good, unto edification,
(Ro 15:3 NIV) For even Christ did not please Himself but, as it is written: 'The insults of those who insult you have fallen on Me.' [Ps 69:9]
(Ro 15:4 YLT) For, as many things as were written before, for our instruction were written before, that through the endurance, and the exhortation of the Writings, we might have the hope.
(Ro 15:5 NASB) Now may the God Who gives perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus,
(Ro 15:6 NASB) so that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.
(Ro 15:7 NIV) Accept one another, then, just as Christ accepted you, in order to bring praise to God."
(Ro 14:1 NASB) "Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions. (Ro 14:19 NKJV) Therefore let us pursue the things which make for peace and the things by which one may edify another. (Ro 14:20 NIV) Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. (Ro 14:21 YLT) Right [it is] not to eat flesh, nor to drink wine, nor to [do anything] in which thy brother doth stumble, or is made to fall, or is weak. (Ro 14:21 NKJV) It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak (Ro 14:22 NKJV) Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. (Ro 14:23 NKJV) But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin (Ro 15:1 YLT) "And we ought -- we who are strong -- to bear the infirmities [= weaknesses] of the weak, and not to please ourselves; (Ro 15:2 YLT) For let each one of us please the neighbor for good, unto edification, (Ro 15:3 NIV) For even Christ did not please himself but, as it is written: "The insults of those who insult you have fallen on Me. [Ps 69:9]" =
In view of the context at the end of chapter 14 which exhorts believers to (1) Pursue peace, not conflict (2) Pursue things which build one another up, and not tear them down (3) Support the work of God in every believer not risking destroying it for the sake of food or any personal matter and (4) Keep beliefs of personal matters of the faith private at times so as not to cause others to stumble in their faith in the Lord; Romans 15:1 then adds, "And we ought - we who are strong [in the faith] to bear the 'asthenEmata,' lit., "weaknesses," of the weak, [those that are weak in the faith], and not to please ourselves" by always doing what is permitted before the Lord because at times it might cause another to stumble when discerned in another believer. So believers, especially "we who are strong" [in the faith], (Ro 15:1a], are exhorted to express self-sacrifical / agape love toward one another to the end that each one of us - instead of pleasing ourselves - pleases his neighbor unto [godly] edification - unto building one another up in the faith.
Verse 3
stipulates "For even Christ did not please Himself but, as it is
written: 'The insults of those who insult you have fallen on Me.' "
Note that author Paul cites Ps 69:9 which speaks of insults / reproaches
against God being hurled at David due to his zeal for worshipping the
LORD. He cites it while referring to Jesus Christ and His parallel
experience. So even Christ did not please Himself by always insisting upon
using His power and authority. Instead, Jesus Christ permitted Himself to
receive the insults that men directed toward God while He continued to be
faithful to His mission to sacrifice Himself for the sins of all mankind
to provide each man with an opportunity to be justified by a moment of
faith in Him unto eternal life, (cf. Ro 3:21-25
)
(Ps 69:1 NASB) "[David prayed to God] Save me, O God, For the waters have threatened my life.
(Ps 69:2 NASB) I have sunk in deep mire, and there is no foothold; I have come into deep waters, and a flood overflows me.
(Ps 69:3 NASB) I am weary with my crying; my throat is parched; My eyes fail while I wait for my God.
(Ps 69:4 NASB) Those who hate me without a cause are more than the hairs of my head; Those who would destroy me are powerful, being wrongfully my enemies; What I did not steal, I then have to restore.
(Ps 69:5 NASB) O God, it is You Who knows my folly, And my wrongs are not hidden from You.
(Ps 69:6 NASB) May those who wait for You not be ashamed through me, O Lord GOD of hosts; May those who seek You not be dishonored through me, O God of Israel,
(Ps 69:7 NASB) Because for Your [God's] sake I have borne reproach; Dishonor has covered my face.
(Ps 69:8 NASB) I have become estranged from my brothers And an alien to my mother's sons.
(Ps 69:9 NASB) For zeal for Your house has consumed me, And the reproaches of those who reproach You have fallen on me."
Psalm 69 portrays David's situation as a foreshadowing of our Lord's experience as His zeal for the House of God and His mission as Messiah / Savior will bear the reproaches of those who reproach God as the Lord Jesus Christ fulfills His mission to sacrifice Himself for the sins of all mankind to provide each man with an opportunity to be justified by a moment of faith in Him unto eternal life.
[BKC, OT, p. 844]:
"69:5-12. David sought to motivate God to act on his behalf, for he was sufffering because of his zeal for the Lord. Even though he was a sinner (v. 5) that was not the cause of his problem this time. Rather he was suffering for the Lord's sake (v. 7). His own relatives hated him even though he had zeal for the Lord (vv. 8-9). Their insults against God were directed to him."
[Expositor's, Zondervan, Grand Rapids, Mich, 1976, Vol. 10, Frank E Gaebeliein, Gen. Ed., p. 151]:
[Re: Romans chapter 15] "Two fairly distinct motifs run through this portion. In vv. 1-6 the appeal to both the strong and the weak is grounded on the example of Christ Who did not please Himself but gladly accepted whatever self-denial His mission required. In vv. 7-13 Christ is again the key. He has graciously accepted both Jew and Gentile in accordance with the purpose of God. To refuse to accept each other is to resist that purpose in its practical outworking.
1-4. As Paul draws the discussion to a close, he openly aligns himself with the strong. They are the ones who hold the key to the solution of the problem. If they are interested simply in maintaining their own position, the gulf between the two groups will not be narrowed and the weak will continue to be critical and resentful. But if the strong will reach out the hand of fellowship and support, this will be a bridge. So to the strong belongs the respnsibility of taking the initiative... It speaks not of something recommended but of obligation... Let the strong, then, bear the burden of the scrupulousness of the weaker brethren. But if they do this in a spirit of mere resignation or with the notion that this condescension marks them as superior Christians, it will fail. When the strong bear with the weak, they must do it in love - the key to fulfilling the law of Christ. The temptation to be resisted by the strong is the inclination to please themselves, to minister to self-interest. This is the very antithesis of love. For example, were a strong brother to indulge his liberty openly in the presence of a weak brother, this would be labeled self-pleasing, for it would do nothing for the other but grieve or irritate him.
2. Indeed, the refusal to live a life of self-pleasing should characterize every believer, whether strong or weak, and should extend beyond the narrow circle of like-minded people to all with whom we come in contact - in short, to our neighbor, whoever he is.... It is rather a determined adjustment to whatever will contribute to the spiritual good of the other person... There is no conflict between such a principle and his refusal to 'please men'... since in the latter context he is merely setting himself against any trimming of the gospel message designed to avoid giving offense to those resisting revealed truth. The goal to be achieved here is the good of the other person, his edification (cf. 14:19). This leaves no room for anything like mere ingratiation.
3. For the first time in this letter Paul holds Christ before his readers as an example. Christ was faced with the same problem that continues to confront his followers. Should they please themselves, go their own way, speak what people want to hear; or should they resolve to be guided by their commitment to do the will of God?... The cost was heavy. 'The insults of those who insult you [God] have fallen on me' (quoting Ps 69:9). Even in Israel, through the years, God's servants had suffered reproach and insult when they attempted to warn their countrymen that their sin and rebellion were inviting the judgment of God... This is generally interpreted to mean that the opposition stirred up by Jesus would lead eventually to His death. To espouse the cause of God fervently is to arouse the passions of sinful men. Our Lord did not on this account discontinue His faithful ministrations that were designed to help those about him. Paul would have his readers realize that similarly they are to seek the good of others even if they are misunderstood or maligned in doing so."
[BKC, NT, op. cit., p. 494-5]:
[Chapter 15]"Paul had written that Christians should not despise or condemn others (14:1-2) nor should they hinder the conduct of other Christians (14:13-23). Now he gave a third principle to observe when a believer is dealing with fellow Christians: he is to follow the example of the Lord Jesus Christ. Jesus was supremely the Person Who ministered on behalf of others, not for Himself. It is fitting, therefore, that those who take His name should imitate Him.
15:1-4. Paul summarized the previous discussion (chap. 14) by saying, We who are strong (obviously in convictions and conscience) ought ... to bear with the failings (lit., 'nonstrong'). The strong ought not despise the weak; they ought to bear with them. Also the strong should not seek to please themselves. This last clause is the key; a Christian should not be self-centered, but should be concerned about the spiritual welfare of others. Pleasing others, however, is not the end in itself, but is for their good, to build them up (lit., 'unto edification'; cf. 'edification' in 14:19). This is the example the Lord Jesus Christ left. Even He did not please Himself... To support this statement Paul quoted a part of a verse from a messianic psalm (Ps 69:9). Christ was insulted by others because of His associations with God the Father.
Then Paul stated a significant principle concerning the purpose and ministry of the Scriptures; For everthing that was written in the past was written to teach us (lit., 'for our instruction'). The Scriptures serve to give believers endurance (hypomonEs, 'steadfastness in the face of adversities') and encouragement so that they might have hope... As Christians learn from the past (what is written in the OT about others who did not please themselves) they are motivated to endure and be comforted in the present, looking ahead in hope (confidence) to the future."
(Ro 14:1 NASB) "Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions. (Ro 14:19 NKJV) Therefore let us pursue the things which make for peace and the things by which one may edify another. (Ro 14:20 NIV) Do not destroy the work of God for the sake of food. All food is clean, but it is wrong for a man to eat anything that causes someone else to stumble. (Ro 14:21 YLT) Right [it is] not to eat flesh, nor to drink wine, nor to [do anything] in which thy brother doth stumble, or is made to fall, or is weak. (Ro 14:21 NKJV) It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak (Ro 14:22 NKJV) Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. (Ro 14:23 NKJV) But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin (Ro 15:1 YLT) And we ought -- we who are strong -- to bear the infirmities [= weaknesses] of the weak, and not to please ourselves; (Ro 15:2 YLT) For let each one of us please the neighbor for good, unto edification, (Ro 15:3 NIV) For even Christ did not please himself but, as it is written: "The insults of those who insult you have fallen on Me. [Ps 69:9] (Ro 15:4 YLT) For, as many things as were written before, for our instruction were written before, that through the ["hupomonEs" = ] endurance, and the [paraklEseOs =] exhortation of the Writings, we might have the hope. (Ro 15:5 NASB) Now may the God Who gives ["hupomonEs" = ] perseverance and [paraklEseOs =] encouragement grant you to be of the same mind with one another according to Christ Jesus, (Ro 15:6 NASB) so that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ. (Ro 15:7 NIV) Accept one another, then, just as Christ accepted you, in order to bring praise to God." =
(Ro 15:4 Greek) Hosa ......................gar proegraphE ..............eis tEn hEmeteran
............................As many things as for .were written before .for the .our
didaskalian proegraphE .............hina dia .........tEs hupomonEs kai
instruction .were written before that .through the .endurance ..and
tEs paraklEseOs ....tOn ...graphOn ..tEn elpida echOmen.
the encouragement of the scriptures the ..hope ..we might have.
(Ro 15:5 Greek) ho ..de ...theos tEs ....hupomonEs kai .tEs paraklEseOs
............................The now God ..of the endurance ..and the encouragement
dOE humin to ..auto ...........phronein en ....allElois ........kata
give .you .....the same thing to mind ...with one another according to
christon iEsoun"
Christ ...Jesus"
Notice that the Greek words, "hupomonEs" and "paraklEseOs" rendered "endurance" and "exhortation" respectively in Romans 15:4 NASB and "perseverance" and "encouragement" respectively in Romans 15:5 NASB are exactly the same words in both verses. The Greek word "hupomonEs" which is rendered in the NKJV as "endurance" and "perseverance" in Romans chapter 14 are closely related because one endures difficulties when one perseveres in the faith. The Greek word "paraklEseOs" rendered "exhortation" in Ro 15:4 NKJV means to incite to action with encouragement. Notice that the rendering of "encouragement" occurs in Ro 15:5. So the endurance / perseverance and the exhortation / encouragement generated by the believer's response to Scripture as it is given to him as a gift from God.
In Romans 15:4,
author Paul refers "many things as were written before, for our
instruction," i.e., Old Testament Writings. He more specifically
refers to that which corroborates what he has been saying to believers
since Romans 14:1 such as (1) accepting fellowship with all believers, (2)
restraining at times from pleasing themselves re: personal matters of the
faith in order to not offend other weaker believers, and (3) making an
effort to edifying others, especially but not limited to weaker believers.
Paul declares that those things in Scripture are for believers'
instruction and that through endurance, i.e., perseverance in the faith
that comes from the instruction and the exhortation of them in Scripture,
believers might have "elpida" = "[sure] hope." Note
that the "[sure] hope" in view in this passage is evidently
achieved via perseverance and a positive response to the exhortation
within the Writings of Scripture which, is given to the believer by God,
(Ro 15:5). Hence the "[sure] hope" in view in Romans 15:4 cannot
be referring to justification unto eternal life which is received as a
free gift through a moment of faith alone in Christ alone
.
The "elpida" = "[sure] hope" is a temporal one
referring to the sure hope of God's gift to the believer of endurance /
perseverance and encouragement in the faith.
Notice that perseverance and encouragement are stipulated in Romans 15:5-6 as that which God grants to those who respond faithfully to Him in order to be of the same mind with one another according to Christ Jesus, (Ro 15:5). This is so that believers may with one accord and with one voice together glorify the God and Father of our Lord Jesus Christ, (Ro 15:6).
Then in Ro 15:7, Paul summarizes it all since 12:1 with a command to believers to receive one another into fellowship in the same agape / loving, unprejudiced caring, self-sacrifical manner that Christ received them to bring praise to God.
So just as Paul began this discussion in Ro 14:1 NASB with "Now accept [Gr. = "prosiambanesthe"] the one who is weak, but not for the purpose of passing judgment on his opinions," so he concludes this particular subject in Ro 15:7 with the exact verb in the second person, plural, imperative mood, (command):
(Ro 15:7 NIV) Accept ["prosiambanesthe"] one another, then, just as Christ accepted you, in order to bring praise to God"
(Ro 15:8 NKJV) "Now I say that Jesus Christ has become a servant to ... [those of the] circumcision for the truth of God, to confirm the promises made to the fathers,
(Ro 15:9 NKJV) and that the Gentiles might glorify God for His mercy, as it is written: 'For this reason I will confess to You among the Gentiles, And sing to Your name.' [2 Sam 22:50; Ps 18:49]
(Ro 15:10 NKJV) And again he says: 'Rejoice, O Gentiles, with His people!' [Dt 32:43]
(Ro 15:11 NKJV) And again: 'Praise the LORD, all you Gentiles! Laud Him, all you peoples!' [Ps 117:1]
(Ro 15:12 NKJV) And again, Isaiah says: 'There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.' " [Isa 11:10]
(1) TO UPHOLD GOD'S VERACITY AND RIGHTEOUSNESS BY SERVING TO FULFILL GOD'S PROMISE TO THE PATRIARCHAL FATHERS OF A MESSIAH-SAVIOR OF THE WORLD THROUGH THEIR SEED AND
(2) THAT THE GENTILES AS WELL AS THE JEWS MIGHT GLORIFY GOD FOR HIS MERCY AND GRACE TOWARD THEM
(Ro 15:7 NIV) "Accept one another, then, just as Christ accepted you, in order to bring praise to God. (Ro 15:8 NKJV) Now I say that Jesus Christ has become a servant to ... [those of the] circumcision for the truth of God, to confirm the promises made to the fathers, (Ro 15:9 NKJV) and that the Gentiles might glorify God for His mercy, as it is written: 'For this reason I will confess to You among the Gentiles, And sing to Your name.' [2 Sam 22:50; Ps 18:49]" =
Paul continues in verse 8 to present the Person and fulfilled mission of Jesus Christ as the required focus of all believers in their thoughts, words and deeds.
(Ro 15:8 Greek) .."LegO de ..IEsoun Christon diakonon ...gegenEsthai .....peritomEs ........huper
............................. "I say.but ..Jesus ....Christ ....[a] servant to have become of circumcision for .....
alEtheias theou ..eis to ...bebaiOsai .tas epaggelias tOn ....paterOn "
truth .......of God for the .to confirm the promises ...of the .fathers"
Notice that
Jesus Christ is stipulated as "diakonon gegenEsthai peritomEs huper
alEtheias theou" = as having "become a Servant to ... [those of
the] circumcision for the truth of God." (Ro 15:8a & b NKJV). In
order for one to become a Servant to circumcision one must become a
Servant to what that circumcision stands for - to its purpose and to the
people who are circumcised. In the context of the passage in Romans 15,
Jesus Christ has become Servant to Jews - His chosen people of God who are
of the faith of Abraham in a Messiah-Savior and have been circumcised to
represent that moment of faith unto the righteousness of God.
*** EXCERPT FROM ROMANS CHAPTER 2 ***
(v. 2:25) "Circumcision has value if you observe the Law, but if you break the Law, you have become as though you had not been circumcised." =
[Webster's New Collegiate Dictionary, G & C Merriam Co, Springfield, Mass, U.S.A., 1980, p. 200 provides an applicable definition for the word 'circumcision']:
"Circumcision... 1 ... a Jewish rite performed on male infants as a sign of inclusion in the Jewish religious community"
(Gen 17:1) "When Abram was ninety-nine years old, the LORD appeared to him and said, 'I am God Almighty; walk before me and be blameless.
(Gen 17:2) I will confirm my covenant between me and you and will greatly increase your numbers.'
(Gen 17:3) Abram fell facedown, and God said to him,
(Gen 17:4) 'As for me, this is my covenant with you: You will be the father of many nations.
(Gen 17:5) No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations.
(Gen 17:6) I will make you very fruitful; I will make nations of you, and kings will come from you.
(Gen 17:7) I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you.
(Gen 17:8) The whole land of Canaan, where you are now an alien, I will give as an everlasting possession to you and your descendants after you; and I will be their God.'
(Gen 17:9) Then God said to Abraham, 'As for you, you must keep my covenant, you and your descendants after you for the generations to come.
(Gen 17:10) This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised.
(Gen 17:11) You are to undergo circumcision, and it will be the sign of the covenant between me and you.
(Gen 17:12) For the generations to come every male among you who is eight days old must be circumcised, including those born in your household or bought with money from a foreigner--those who are not your offspring.
(Gen 17:13) Whether born in your household or bought with your money, they must be circumcised. My covenant in your flesh is to be an everlasting covenant.
(Gen 17:14) Any uncircumcised male, who has not been circumcised in the flesh, will be cut off from his people; he has broken my covenant."
Circumcision is
first mentioned in the Bible as a confirmation of God's everlasting
covenant with Abram to be his God and the God of his descendants; greatly
increase Abram's numbers so that he would be a "father of many
nations" wherein kings will come from his descendants, i.e., implying
an uncountable number; and providing the whole land of Canaan for him and
his descendants as an everlasting possession - all of this implying the
reception of eternal life for Abram, now named Abraham by God which means
'father of many nations'. As a sign of the covenant, Abraham and every
male in his household including his slaves were commanded by God to be
circumcised as an everlasting covenant in their flesh. Those who were not
circumcised were to be 'cut off' from Abraham and his people and thus be
exempt from temporal blessings God might provide for Abraham and his
household.
"No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man's praise is not from men, but from God."
In the same way that a physically circumcised Jew is not a true Jew [in God's sight] unless he is spiritually circumcised implying that he has expressed the faith of Abraham in God's promise of eternal life and has been declared righteous, so it was with Abraham and his household. Hence physical circumcision is a symbolic representation of the righteousness of God which is received by an individual when he expresses a moment of faith in the gospel of Abraham, the gospel of all mankind.
*** END OF EXCERPT FROM ROMANS CHAPTER 2 ***
Hence Jesus Christ became the fulfillment of God's promise of the Messiah-Savior of the Jews and of the world through the seed of Abraham to become a Servant to [those of the] circumcision, to God's chosen people, Jewish believers.
Furthermore, Paul stipulates in Ro 15:8 NKJV that our Lord did become a servant to [those of the] circumcision, i.e., to Jewish believers for the truth of God to confirm the promises made to the Fathers:
(Ro 15:8 Greek) .."LegO de ..IEsoun Christon diakonon ...gegenEsthai .....peritomEs ........huper
............................. "I say.but ..Jesus ....Christ ....[a] servant to have become of circumcision for .....
"huper alEtheias theou ..eis to ...bebaiOsai .tas epaggelias tOn ....paterOn" =
"for .....truth .......of God for the .to confirm the promises ...of the .fathers"
The phrase "For
the truth of God to confirm the promises made to the Fathers" means
that our Lord became the Servant to [those of the] circumcision, i.e., to
Jewish believers for the truth of God, i.e., in order to uphold God's
veracity and righteousness, by serving to fulfill the Father's promise to
the fathers / the patriarchs, Abraham, Isaac and Jacob of a Messiah-Savior
of the Jews and of the whole world to come through their seed, (v. 15:8)
.
Romans 15:9 then stipulates that our Lord's fufillment of the Father's
promise was also so that the Gentiles might glorify God for His mercy
toward them, for He is their Savior also - both temporal and eternal. Paul
then quotes from the Old Testament to corroborate this: 2 Sam 22:50 / Ps
18:49: "As it is written: 'For this reason I will confess to You
among the Gentiles, And sing to Your name.' "
(2 Sam 22:47 NKJV) "The LORD lives! Blessed be my Rock! Let God be exalted, The Rock of my salvation!
(2 Sam 22:48 NKJV) It is God Who avenges me, And subdues the peoples under me;
(2 Sam 22:49 NKJV) He delivers me from my enemies. You also lift me up above those who rise against me; You have delivered me from the violent man.
(2 Sam 22:50 NKJV) Therefore I will give thanks to You, O LORD, among the Gentiles, And sing praises to Your name."
(Ps 18:46 NKJV) "The LORD lives! Praise be to my Rock! Exalted be God my Savior!
(Ps 18:47 NKJV) He is the God Who avenges me, Who subdues nations under me,
(Ps 18:48 NKJV) Who saves me from my enemies. You exalted me above my foes; from violent men You rescued me.
(Ps 18:49 NKJV) Therefore I will praise You among the nations, O LORD; I will sing praises to Your name."
Notice that 2 Sam 22:47-50 and Ps 18:46-49 exclaim virtually the same thing, "The LORD lives! Praise be my Rock! Exalted be God my Savior!" After this exclamation, each of the passages provides a number of examples of temporal salvation / deliverance by the LORD ending with "Therefore I will praise You among the nations [Gentiles] O LORD; I will sing praises to Your name." These verses are evidently to be sung by believers as a psalm / hymn. It speaks of the faithfulness of the LORD in saving / delivering David and for that matter all believers. The song stipulates the LORD avenging David, for subduing nations under him, saving him from his enemies, exalting him above his foes, and rescuing him from violent men, i.e., it has in view the temporal salvation / deliverance provided by the LORD to those who claim that God is their Savior, their LORD, i.e., believers unto eternal life - both Jew and Gentile. For to have the LORD as ones own is to have trusted in the faith of Abraham, in His Coming as Messiah-Savior through the seed of Abraham in order to save his people and the world from their sins unto eternal life. Note that Psalm 18 stipulates that the believer will "confess / praise You [the LORD] among the nations [Gentiles], as if to say that the LORD is available as Savior to the Gentiles as well. And that is what Paul, whose audience is primarily Gentiles, has in view in Ro 15:9 when he quotes from the these passages in the OT.
(Ro 15:7 NIV) "Accept one another, then, just as Christ accepted you, in order to bring praise to God. (Ro 15:8 NKJV) Now I say that Jesus Christ has become a servant to ... [those of the] circumcision for the truth of God, to confirm the promises made to the fathers, (Ro 15:9 NKJV) and that the Gentiles might glorify God for His mercy, as it is written: 'For this reason I will confess to You among the Gentiles, And sing to Your name.' [2 Sam 22:50; Ps 18:49] (Ro 15:10 NKJV) And again he says: 'Rejoice, O Gentiles, with His people!' [Dt 32:43] (Ro 15:11 NKJV) And again: 'Praise the LORD, all you Gentiles! Laud Him, all you peoples!' [Ps 117:1] (Ro 15:12 NKJV) And again, Isaiah says: 'There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.' " [Isa 11:10] =
Paul refers to OT Scripture which exhorts Gentile believers to: 1) rejoice with God's people, Israel for God will avenge Israel and Himself against their adversaries and provide atonement for His land and His people, and by implication the Gentiles too; 2) praise the LORD for His merciful kindness toward them and for His truth which endures forever; 3) be informed that a Root - a Descendant - of Jesse, a Messiah-Savior of the Jews - will rise to reign over the Gentiles; and in Him the Gentiles will have hope - referring to the provision through Him of temporal and eternal salvation.
(Dt 32:36 NKJV) '''For the LORD will judge His people And have compassion on His servants, When He sees that their power is gone, And there is no one remaining, bond or free.
(Dt 32:37 NKJV) He will say: "Where are their gods, The rock in which they sought refuge?
(Dt 32:38 NKJV) Who ate the fat of their sacrifices, And drank the wine of their drink offering? Let them rise and help you, And be your refuge.
(Dt 32:39 NKJV) Now see that I, even I, am He, And there is no God besides Me; I kill and I make alive; I wound and I heal; Nor is there any who can deliver from My hand.
(Dt 32:40 NKJV) For I raise My hand to heaven, And say, 'As I live forever,
(Dt 32:41 NKJV) If I whet My glittering sword, And My hand takes hold on judgment, I will render vengeance to My enemies, And repay those who hate Me.
(Dt 32:42 NKJV) I will make My arrows drunk with blood, And My sword shall devour flesh, With the blood of the slain and the captives, From the heads of the leaders of the enemy.'
(Dt 32:43 NKJV) Rejoice, O Gentiles, with His people; For He will avenge the blood of His servants, And render vengeance to His adversaries; He will provide atonement for His land and His people.' " '''
In Ro 15:10, quoting Dt 32:43a, Paul once again exhorts Gentile believers as Moses wrote in Dt 32:43, "Rejoice O Gentiles, with His [God's] People [Israel]. The rest of Dt 32:43 reads, "for He will avenge the blood of His servants, And render vengeance to His adversaries." Notice that temporal judgments are in view to which Paul evidently refers. And finally and foremost, Moses in Dt 32:43d says: "He [God] will provide atonement for His land and His people." Hence Paul in quoting Dt 32:43 is saying that in like manner the Gentiles will be atoned for; for they too are to rejoice with His people [Israel] for their own atonement as it implies in the last phrase of Dt 32:43.
(Ps 117:1 NKJV) "Praise the LORD, all you Gentiles! Laud Him, all you peoples!
(Ps 117:2 NKJV) For His merciful kindness is great toward us, And the truth of the LORD endures forever. Praise the LORD!"
Notice that the God of Israel is the merciful and kind God of all peoples of the earth Who is worthy to be praised by all people, Jew and Gentile.
(Isa 11:1 NKJV) "There shall come forth a Rod from the stem of Jesse, And a Branch shall grow out of his roots.
(Isa 11:2 NKJV) The Spirit of the LORD shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and of the fear of the LORD.
(Isa 11:3 NKJV) His delight is in the fear of the LORD, And He shall not judge by the sight of His eyes, Nor decide by the hearing of His ears;
(Isa 11:4 NKJV) But with righteousness He shall judge the poor, And decide with equity for the meek of the earth; He shall strike the earth with the rod of His mouth, And with the breath of His lips He shall slay the wicked.
(Isa 11:5 NKJV) Righteousness shall be the belt of His loins, And faithfulness the belt of His waist.
(Isa 11:6 NKJV) The wolf also shall dwell with the lamb, The leopard shall lie down with the young goat, The calf and the young lion and the fatling together; And a little child shall lead them.
(Isa 11:7 NKJV) The cow and the bear shall graze; Their young ones shall lie down together; And the lion shall eat straw like the ox.
(Isa 11:8 NKJV) The nursing child shall play by the cobra's hole, And the weaned child shall put his hand in the viper's den.
(Isa 11:9 NKJV) They shall not hurt nor destroy in all My holy mountain, For the earth shall be full of the knowledge of the LORD As the waters cover the sea.
(Isa 11:10 NKJV) And in that day there shall be a Root of Jesse, Who shall stand as a banner to the people; For the Gentiles shall seek Him, And His resting place shall be glorious.
(Isa 11:10 Septuagint) And in that day there shall be a root of Jesse, and He that shall arise to rule over the Gentiles; in Him shall the Gentiles trust, and His rest shall be glorious."
In this third and final OT passage quoted in this section of Romans chapter 15 from the Septuagint, Paul portrays through the writings of Isaiah, the Messiah-Savior Who would be born of the lineage of Jesse, pointing directly to Jesus Christ. He will have the Spirit of the LORD resting upon Him with wisdom, understanding, counsel and might and knowledge. He will have the fear of the LORD within Him, (His Humanity); and He will inherit the earth as Judge, ruling the earth as His kingdom with absolute power and glory. There will be peace amongst its creatures; and its peoples will have a full knowledge of the LORD. Finally, Paul once more corroborates that Gentiles are included through quoting Isaiah 11:10 (NKJV): "And again, Isaiah says: 'There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope," evidently as their Savior too.
(Ro 15:13 NKJV) "Now may the God of hope fill you with all joy and peace in believing [Greek, "en tO pisteuein", lit., "in the to believe, [infinitive], i.e., in the ongoing believing], that you may abound in hope by the power of the Holy Spirit.
(Ro 15:14 NKJV) Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another.
(Ro 15:15 NASB) But I have written very boldly to you on some points [lit., "in parts"] so as to remind you again, because of the grace that was given me from God,
(Ro 15:16 NASB) to be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit.
(Ro 15:17 NASB) Therefore in Christ Jesus I have found reason for boasting in things pertaining to God.
(Ro 15:18 NASB) For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed,
(Ro 15:19 NASB) in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ.
(Ro 15:20 NASB) And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man's foundation:
(Ro 15:21 NKJV) but as it is written: 'To whom He was not announced, they shall see; And those who have not heard shall understand.' " [Isa 52:15]
(Ro 15:8 NKJV) "Now I say that Jesus Christ has become a servant to ... [those of the] circumcision for the truth of God, to confirm the promises made to the fathers, (Ro 15:9 NKJV) and that the Gentiles might glorify God for His mercy, as it is written: 'For this reason I will confess to You among the Gentiles, And sing to Your name.' [2 Sam 22:50; Ps 18:49] (Ro 15:10 NKJV) And again he says: 'Rejoice, O Gentiles, with His people!' [Dt 32:43] (Ro 15:11 NKJV) And again: 'Praise the LORD, all you Gentiles! Laud Him, all you peoples!' [Ps 117:1] (Ro 15:12 NKJV) And again, Isaiah says: 'There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.' [Isa 11:10] (Ro 15:13 NKJV) Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit." =
Paul begins to close his letter to the Roman Gentile believers on a personal note: "Now may the God of hope [= "elpida" = a sure hope - referring to the sure hope of eternal life and of temporal deliverance] fill you [Gentile believers] with all joy and peace in believing [in Him with the result] that you may abound in hope by the power of the Holy Spirit."
(Ro 5:1 NAS) "Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,
(Ro 5:2 NKJV) through Whom also we have access by faith into this grace in which we stand, and rejoice in [sure] hope of the glory of God."
(Ro 13:11 NAS) "Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed.
So in Romans 15:13 Paul is portrayed as praying that 1) the God of hope fills the Roman Gentile believers and all believers with all the joy and peace available to them as they express ongoing faith in the LORD for their salvation unto eternal life and for their deliverance from temporal difficulties and 2) that they may abound in hope - the future view of that ongoing faith by the power of the Holy Spirit. Note that the ongoing faith and hope are stipulated in Ro 15:13 as provided by the power of the Holy Spirit. Since the context from Ro 15:1 on includes all believers, then all believers are in view in 15:13. The word hope in this verse refers to the future view of what one has faith in, in this case eternal life and temporal deliverance. Since the source of power by which the believer abounds in hope - the future view of faith - is the Holy Spirit, then it is by the power of the Holy Spirit which motivates one to believe which results in that hope.
Paul prays that 1) the God of hope, (hope = the future view of faith), fills the Roman Gentile believers and all believers with all the joy and peace available to them as they express ongoing faith in the LORD for their salvation unto eternal life and for their deliverance from temporal difficulties, and 2) that they may abound in hope - the future view of that ongoing faith by the power of the Holy Spirit.
[Expositor's, op. cit., p. 154]:
"The expression 'the God of hope' (v. 13) means the God who inspires hope and imparts it to His children. He can be counted on to fulfill what yet remains to be accomplished for them (5:2; 13:11). Likewise, in the more immediate future and with the help of Paul's letter, they can confidently look to God for the working out of their problems, including the one Paul has been discussing. Hope does not operate apart from trust; in fact, it is the forward-looking aspect of faith... Paul in his pastoral zeal is not satisfied with anything less than a rich, abounding experience of hope, even as he expects from them an overflowing of love... of pleasing God... and of thanksgiving... The reason for this is that the God Who is supplicated here has so wonderfully abounded in the exercise of His grace... that He can be expected to enable His people to increase in the manifiestation of Christian graces, especially as this is insured 'by the power of the Holy Spirit' Who indwells and fills the inner life."
(Ro 15:8 NKJV) "Now I say that Jesus Christ has become a servant to ... [those of the] circumcision for the truth of God, to confirm the promises made to the fathers, (Ro 15:9 NKJV) and that the Gentiles might glorify God for His mercy, as it is written: 'For this reason I will confess to You among the Gentiles, And sing to Your name.' [2 Sam 22:50; Ps 18:49] (Ro 15:10 NKJV) And again he says: 'Rejoice, O Gentiles, with His people!' [Dt 32:43] (Ro 15:11 NKJV) And again: 'Praise the LORD, all you Gentiles! Laud Him, all you peoples!' [Ps 117:1] (Ro 15:12 NKJV) And again, Isaiah says: 'There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.' [Isa 11:10] (Ro 15:13 NKJV) Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit. (Ro 15:14 NKJV) Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another." =
After praying that 1) the God of hope fills the Roman Gentile believers and all believers with all the joy and peace available to them as they express ongoing faith in the LORD for their salvation unto eternal life and for their deliverance from temporal difficulties, and 2) that they may abound in hope - the future view of that ongoing faith in temporal deliverance and eternal life by the power of the Holy Spirit, (Ro 15:13); Paul states in Ro 15:14, that he himself is confident that the Roman Gentile brethren / believers, are also full of goodness = the goodness of God as demonstrated in thoughts, words and deeds by the power of the Holy Spirit; and that they, are filled with all the knowledge required so that they are able to admonish [Greek = "nouthetein" = admonish, warn, instruct] one another in the doctrines of the faith.
[Expositor's, op. cit., p. 155]:
"The first item is goodness. Having just written of the Holy Spirit, Paul undoubtedly has in mind the goodness that is the fruit of the Spirit... So it is not a native disposition but the moral excellence wrought into the texture of life by the Spirit's indwelling. He may give it prominence as the quality needed to carry out the recommendations directed to both groups in the previous discussion. Desire to do the right thing by another is essential, but it must be coupled with knowledge of what is rightly expected of the believer. Paul goes so far as to call his readers 'complete' in this area and therefore 'competent to instruct one another' (v. 14). Such language shows his confidence that the Roman church, which had been in existence for a least a decade, had been well taught (cf. 6:17). At the same time this relative maturity did not make his contribution superfluous, because it served to confirm what they knew, underscoring it with apostolic authority, making them the more capable of instructing each other. This word 'instruct' (noutheteO) reflects more than the imparting of inormation. 'Inculcate' comes close to expressing its force... Paul's used of the term at this point reflects the admonition in the preceding chapter."
(Ro 15:8 NKJV) "Now I say that Jesus Christ has become a servant to ... [those of the] circumcision for the truth of God, to confirm the promises made to the fathers, (Ro 15:9 NKJV) and that the Gentiles might glorify God for His mercy, as it is written: 'For this reason I will confess to You among the Gentiles, And sing to Your name.' [2 Sam 22:50; Ps 18:49] (Ro 15:10 NKJV) And again he says: 'Rejoice, O Gentiles, with His people!' [Dt 32:43] (Ro 15:11 NKJV) And again: 'Praise the LORD, all you Gentiles! Laud Him, all you peoples!' [Ps 117:1] (Ro 15:12 NKJV) And again, Isaiah says: 'There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the Gentiles shall hope.' [Isa 11:10] (Ro 15:13 NKJV) Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit. (Ro 15:14 NKJV) Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. (Ro 15:15 NASB) But I have written very boldly to you on some points ["apo merous" = lit. "in part"] so as to remind you again, because of the grace that was given me from God, (Ro 15:16 NASB) to be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit." =
Paul noted that the Roman Gentile believers were filled with all knowledge, (of the doctrines of the faith), sufficient to admonish, i.e., instruct and correct one another.
"First, I thank my God through Jesus Christ for all of you [Roman Gentile believers], because your faith is being reported all over the world."
"But thanks be to God that, though you used to be slaves to sin, you [Roman Gentile believers] wholeheartedly obeyed the form of teaching to which you were entrusted."
In Romans 15:14, Paul says that he was confident that the Roman Gentile believers were full of the goodness of God and that they had been filled with all knowledge - not in the absolute sense but in the sense that they had sufficient knowledge to admonish, i.e., teach and correct one another in the doctrines of Scripture. So Paul's reminder to the Roman Gentile believers of these doctrines in such detailed instruction, (Romans chapters 1-14), was on some points [= "apo merous" = lit., in part] very bold and needed explanation: Paul explains that this very bold undertaking came from the grace that was given to him from God to be a minister of Christ Jesus to the Gentiles to minister to them as a priest - a mediator between God and themselves - of the gospel of God in the sense of being an Apostle to them: a messenger, proclaimer and teacher. So Paul reminded them again of the doctrines of the faith, one of the duties of a priest, in such detailed fashion in order that he might make an acceptable offering of the Gentile believers to God - sanctified, i.e., set apart in service to the Lord by the Holy Spirit through knowledge and obedience to those doctrines. Hence his earnest and detailed reminder / instruction in the earlier chapters of his letter to the Roman Gentile believers was part of Paul's duty as a minister and priest which when faithfully executed, served to offer them as acceptable those to whom he ministered to God in order to best serve Him. So the doctrines of the faith are purposed to be studied and obeyed so as to inform individuals of how to serve the Lord. As that individual responds in studying and obeying those doctrines, he becomes an offering acceptable to God, sanctified to serve the Lord by the Holy Spirit. In the case of the Roman Gentile believers, Paul's instruction / reminder in his letter served to make them an offering by the Apostle Paul to God of the Roman Gentile believers for service to the Lord - as always, sanctified by the Holy Spirit.
Note that Paul had previously urged his Roman brothers in Christ to offer their bodies as living sacrifices, holy and pleasing to God:
"Therefore, I urge you, brothers, in view of God's mercy, to offer your bodies as living sacrifices, holy and pleasing to God - this is your spiritual act of worship."
[The Bible Knowledge Commentary, Walvoord & Zuck, Eds., Victor Books, USA, 1988, pp. 496-7]:
"In writing to a group of people whom he had never met as a group, Paul showed admirable restraint in avoiding personal references to himself. Only once did he use himself as an example (7:7-25), and his other personal remarks are few (1:8-16; 9:1-3; 10:1-2; 11:1). Now as he closed his letter he felt led to discuss his philosophy of ministry and his plans in light of it.
15:14-16. Paul had demonstrated in this letter and elsewhere his ability to be straightforeward, even almost blunt, and forceful. Yet he also had a deep concern for the feelings of others and an ability to use effective principles of interpersonal relations. This is seen in his statement, I myself am convinced (perf. tense, 'I stand convinced'; cf. 8:38), my brothers, that you yourselves are full of goodness, complete in knowledge (perf. tense, 'having been filled with all knowledge,' not in the absolute sense, but in the sense that they had an understanding of the full scope of Christian truth), and competent (lit., 'being able') to instruct (nouthetein, 'to counsel, admonish'...) one another. Paul did not have a low opinion of the Roman Christians; on the contrary he considered them spiritually informed and spiritually mature. Why then did he write on such basic Christian themes? Paul explained, I have written (past tense, 'I wrote') you quite boldly on some points (lit., 'in some measure') as if to remind you of them again...
Paul was qualified to remind his readers of those points because he had his special position as a result of God's grace (cf. Rom 1:5). He was a minister (leitouirgon, a 'public servant') to the Gentiles. This ministry was carried out as a priestly duty (the Gr. verb hierougounta means 'to work in sacred things') and involved his proclaiming the gospel of God (cf. 1:2-4). Because of his sharing the good news with Gentiles (11:13... ) they became an offering acceptable (the words to God are not in the text but are obviously understood), sanctified (perf. tense, 'having been sanctified' or 'having been set apart') by the Holy Spirit... Like a priest, Paul introduced Gentiles to God, and then presented them like an offering to the Lord ..."
[Expositor's, op. cit., p. 155]:
"14-16 Paul now reflects on the character of his readers and what he can expect his letter to accomplish for them. If his assessment of them seems unexpectedly favorable after his admonition in the last chapter and a half, we need not conclude that he was beginning to chide himself for being too hard on the brethren... Concerning the church at Rome, since he has acknowledged their strong faith (1:8), it is now in order to add some other things he has picked up from various sources of information...
Though he was not the founder of the Roman church, Paul has been outspoken, and he proceeds to explain this lest he be thought immodest or tyrannical or simply tedious in going over things he now admits they were already aware of. He is simply doing his duty, fulfilling the commision God in His grace has granted him as a minister of Christ (vv. 15, 16). Furthermore, his boldness has been in evidence 'on some points' [lit. 'in part'] (v. 15) but has not pervaded the letter as a whole. Since in this connection he emphasizes his call to go to the Gentiles, one may assume that most of his readers were Gentiles (cf. 1:13) and would be especially interested in this allusion. Redeemed Gentiles are his special offering, a sacrifice acceptable to God... His own function as a priest pertains directly to the proclamation of the gospel and the winning of Gentiles to Christ.
It remains for them to make their own personal commitment to God (12:1). He is not claiming, of course, that he has won his readers to Christ, but is speaking generally. Directly, he will refer to his labors in the East that have involved precisely this sort of ministry. Before doing this, he pauses to note that the acceptability of Gentiles to God comes not only from their reception of the gospel of Christ but also from the ministry of the Holy Spirit that sets them apart to God as the people of His possession... This initial sanctification makes possible the progressive spiritual development that spans the two great foci of justification and final redemption... This setting apart by the Spirit is a natural consequence of the new birth by the Spirit and is closely connected with it."
(Ro 15:13 NKJV) Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit. (Ro 15:14 NKJV) Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. (Ro 15:15 NASB) But I have written very boldly to you on some points ["apo merous" = lit. "in part"] so as to remind you again, because of the grace that was given me from God, (Ro 15:16 NASB) to be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit. (Ro 15:17 NASB) Therefore in Christ Jesus I have found reason for boasting in things pertaining to God. (Ro 15:18 NASB) For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, (Ro 15:19 NASB) in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ."
In Ro 15:13, Paul prays that 1) the God of hope, (hope = the future view of faith), fills the Roman Gentile believers and all believers with all the joy and peace available to them as they express ongoing faith in the LORD for their salvation unto eternal life and for their deliverance from temporal difficulties, and 2) that they may abound in hope - the future view of that ongoing faith by the power of the Holy Spirit.
Whereupon, in Ro 15:14-16, Paul says that he was confident that the Roman Gentile believers were full of the goodness of God and had been filled with all knowledge - not in the absolute sense but in the sense that they had sufficient knowledge to admonish, i.e., teach and correct one another in the doctrines of Scripture, (Ro 15:14). So the tone of Paul's detailed reminder to the well informed Roman Gentile believers in chapters 1-14 of these doctrines was on some points [= "apo merous" = lit., in part] very bold, (Ro 15:15a), and this needed explanation. So Paul explains that his very bold undertaking came from the grace that was given to him from God to be a minister of Christ Jesus to the Gentiles to minister to them as a priest - a mediator between God and themselves - of the gospel of God in the sense of being an Apostle to them: a messenger, proclaimer and teacher. Paul reminded them again of the doctrines of the faith in such detailed fashion in order that he might make an acceptable offering of the Gentile believers to God - sanctified, i.e., set apart in service to the Lord by the Holy Spirit through their knowledge and obedience to those doctrines. Hence the doctrines of the faith are purposed to be studied and obeyed so as to inform an individual of how to serve the Lord. And as that individual responds in obedience to those doctrines he becomes an offering acceptable to God, sanctified to serve the Lord by the Holy Spirit, in this case, an offering by the Apostle Paul to God of the Roman Gentile believers.
Then in Ro 15:17, Paul says, "Therefore in Christ Jesus I have found reason for boasting in things pertaining to God." Note that Paul declares himself to be "in Christ Jesus," i.e., he is indwelt with the Person of Christ Jesus. So it is 'Christ', the annointed Savior, Son of God + 'Jesus', God in His Humanity Who directs Paul from within through the work of the Holy Spirit. The phrase "Therefore in Christ Jesus" is followed by, "I [Paul] have found reason for boasting in things pertaining to God." Evidently Paul's boasting of things pertaining to God is proper because none of the boasting gives credit to Paul himself. Paul's boasting about 'his' accomplishments is described as solely attributed and motivated by Christ Jesus Who is in Paul in Spirit and directs him accordingly. This is corroborated in Ro 15:18 NASB: "For I [Paul] will not presume to speak of anything except what Christ has accomplished through me resulting in the obedience of the Gentiles by word and deed." Evidently, a significant number of Gentiles had demonstrated obedience to God by word and deed through what Christ had accomplished through Paul.
Ro 15:19 goes on to say that those accomplishments were done, "in the power of signs and wonders, in the power of the Spirit," i.e., via Paul's miraculous / supernatural actions in the power of the Holy Spirit. Evidently, Paul frequently performed such miracles which authenticated and enhanced the message of the gospel and the doctrines of the faith which he preached throughout the civilized world "from Jerusalem and round about as far as Illyricum," as well as his apostleship being from God. (Ro 15:19).
[Expositor's, op. cit., pp. 156-7]:
"17-22 Paul refuses to boast in his ministry to the Gentiles. He restricts his glorying to Christ Jesus..., the One he serves as a minister (cf. v. 16). This relationship means not only that the glory goes to the Savior, but also that as the minister of Christ Paul must depend on Him for everything that is accomplished in connection with his mission. Paul is only the instrument by which God brings Gentiles to obey Him in faith and life (cf. 1:56). Christ is the one ultimately responsible as He continues to work through His servant... The ministry has consisted both of word and deed ('what I have said and done,' v. 18). As far as the ministry of the word is concerned, it is sufficient at this stage in the letter to express the content of it as the gospel of Christ, since he has been explaining the gospel from almost the first word he has written. So he enlarges on the other aspect of his ministry.
'Signs and miracles' (v. 19) served to accredit the messenger of God and validate the message he brought... Paul is able to certify the same for himself... A 'sign' is a visible token of an invisible reality that is spiritually significant. The same act may also be a 'wonder,' something that appeals to the senses and is recognized as a phenomenon that needs explanation. In the OT, God's presence and power were indicated through such means, especially at the time of the Exodus and during the wilderness sojourn. However, 'the power of the Spirit' was required to persuade people to make the connection between the miracles and the message and so believe the gospel and be saved. Israel saw countless miracles, both in OT times and during the ministry of Jesus, but often without profit...
How well has Paul fulfilled his task in proclaiming the gospel as a minister of Christ? He now affords his readers a glimpse into his activity over many years (v. 19b). There is no account of churches founded or the number of converts or the sufferings entailed in all this service. Paul is content to draw a great arc reaching from Jerusalem to Illyricum (a Roman province northwest of Macedonia) to mark the course of his labors. Years - perhaps as many as ten - were spent in Syria and Cilicia before his ministry in Antioch that led in turn to travels in Asia Minor and Greece and establishing congregations in those areas.... Paul mentions Ilyricum probably because he was closer to Italy (Rome) there than he had ever been before. We can picture him anticipating in Illyricum the day when he would be free to cross the water and set foot in Italy, making contact with the Roman church.
The statement 'I have fully proclaimed the gospel of Christ' is not intended to mean that he had preached in every community between the two points mentioned but that he had faithfully preached the message in the major communities along the way, leaving to his converts the more intensified evangelizing of surrounding districts. His ministry in Jerusalem was brief and met with great resistance, for he was a marked and hated man for abandoing the persecution of the church that he had carried on with such vigor in Jerusalem... But the very fact that it was attempted at all displayed his determination to fulfill that part of his commission that included Israel... His habit of visiting the synagogues wherever he went points in the same direction."
(Ro 15:15 NASB) But I have written very boldly to you on some points [lit., "in parts"] so as to remind you again, because of the grace that was given me from God, (Ro 15:16 NASB) to be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit. (Ro 15:17 NASB) Therefore in Christ Jesus I have found reason for boasting in things pertaining to God. (Ro 15:18 NASB) For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, (Ro 15:19 NASB) in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ. (Ro 15:20 NASB) And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man's foundation: (Ro 15:21 NKJV) but as it is written: 'To whom He was not announced, they shall see; And those who have not heard shall understand.' [Isa 52:15]" =
In Ro 15:19, Paul indicates that he "fully preached the gospel of Christ" from Jerusalem to Illyricum in the sense of fully completing his assignments from the Lord. In the next verse, Paul goes on to explain that he "aspired to preach the gospel, not where Christ was already named," that is to say, preached "so that he would not build on another man's foundation." Evidently, Paul was not directed by the Lord to saturate areas of the world. The Lord directed him to certain spots to establish new frontiers. Others would then fill in the gaps. So Paul had not yet visited the Roman believers. Others had preached the gospel to them and the church grew there for those years while Paul ministered and preached elsewhere. Paul then quotes Isa 52:15, to corroborate the Lord's direction of his ministry which says: "But as it is written: 'To whom He was not announced, they shall see; And [to] those who have not heard [of] Him [so that they] shall understand," (Ro 15:21 NKJV). Paul uses this passage to declare that just as Christ was to proclaim Himself to whom He was not announced, wherein they should all see Christ in the sense of comprehending Who He is; and announce to those who have not heard of Him so that they should understand Who He is, so Paul continued to preach the gospel of God where ever it had not been announced, so that they should see; and to whomever has not heard it, so they should understand. He was the trail blazer. Others would follow to finish what he started.
(Isa 52:13 NIV) "See, My servant will act wisely; He will be raised and lifted up and highly exalted.
(Isa 52:14 NIV) Just as there were many who were appalled at Him - his appearance was so disfigured beyond that of any man and his form marred beyond human likeness -
(Isa 52:15 NIV) so will he sprinkle many nations, and kings will shut their mouths because of him. For what they were not told, they will see, and what they have not heard, they will understand."
[BKC, OT, p. 1107]:
"52:13. Two important points are made in this verse: the Servant will act wisely, doing what the Lord wants Him to do, and He will be... highly exalted. His being lifted up refers not to the kind of death He died on the cross, but to His being exalted at God's right hand...
52:14. Many will be appalled (this could also be trans. 'awestruck or astonished') at the Servant. But who are the 'many'? They are probably the people in 'many nations' and their 'kings' (v. 15). By human standards Jesus was not attractive when He was on the earth (53:3). But when people see Him at His Second Coming those who did not consider Him important will be absolutely astounded. They will see Him from a new perspective.
52:15. The Servant will sprinkle people in many nations. 'Sprinkle' is associated with cleansing by the priest under the Mosaic Law... This Servant, Whom many have not considered important at all, will actually provide the most important thing for nations and their kings, namely, cleansing from sin... This is why they will shut their mouths. They will be appalled that they had miscalculated the situation so badly. Realizing their great mistake, they will have nothing to say. Eventually, when they see Him exalted in His Second Advent, they will finally understand and see clearly."
[Expositor's, op. cit., p. 157]:
[Ro 15:20-21]: "From this brief outline of his missionary activity, the apostle turns to the drive that kept him ceaselessly at his task (v. 20). He had a godly 'ambition' to preach the gospel where Christ was not known. Such an item was not contained in his call to service except by implication in connection with reaching the Gentiles, so it represents his desire to shoulder the responsibility for blazing a trail for the gospel no matter how great the cost to himself. He longed to preach 'in the regions beyond'... This man could not be an ordinary witness for his Lord. ... Verse 20 should be taken in close connection with vv. 18, 19 as providing a reason for the passing of so many years without a visit to Rome: Paul had been fully occupied elsewhere. When conditions in the Corinthian church detained him so long, it burdened him that he was not free to pursue his ambition to move on to another area. His dislike of building on another's foundation did not come from an overweening sense of self-importance that could be satisified only when he could clamin the credit for what was accomplished... His statement about 'not... building on someone else's foundation' requires no more explanation than that he was impelled by the love of Christ to reach as many as possible. He felt deeply his obligation to confront all men with the good news (1:14). This is confirmed by the quotation (v. 21) of Isaiah 52:15. Isaiah was a favorite source for Paul's quotations, especially the sections dealing with the Servant of the Lord and his missions, to which this citation belongs."
(Ro 15:22 YLT) "Wherefore, also, I was hindered many times from coming unto you,
(Ro 15:23 YLT) and now, no longer having place in these parts, and having a longing to come unto you for many years,
(Ro 15:24 YLT) when I may go on to Spain I will come unto you, for I hope in going through, to see you, and by you to be set forward thither, ["ekei" = there] if of you first, in part, I shall be filled.
(Ro 15:24 NASB) whenever I go to Spain - for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while -
(Ro 15:25 YLT) And, now, I go on to Jerusalem, ministering to the saints;
(Ro 15:26 YLT) for it pleased Macedonia and Achaia well to make a certain contribution for the poor of the saints who [are] in Jerusalem;
(Ro 15:27 YLT) for it pleased well, and their debtors they are, for if in their spiritual things the nations [Gentiles] did participate, they ought also, in the fleshly things, to minister to them.
(Ro 15:28 YLT) This, then, having finished, and having sealed to them this fruit, I will return through you, to Spain;
(Ro 15:28 NKJV) Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain.
(Ro 15:29 YLT) and I have known that coming unto you - in the fulness of the blessing of the good news of Christ I shall come.
(Ro 15:30 NKJV) Now I beg you, brethren, through the ["hEmOn," lit., "our"] Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me,
(Ro 15:31 NKJV) that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints,
(Ro 15:32 YLT) that in joy I may come unto you, through the will of God, and may be refreshed with you,
(Ro 15:33 YLT) and the God of the peace [be] with you all. Amen."
(Ro 15:15 NASB) "But I have written very boldly to you on some points [lit., "in parts"] so as to remind you again, because of the grace that was given me from God, (Ro 15:16 NASB) to be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit. (Ro 15:17 NASB) Therefore in Christ Jesus I have found reason for boasting in things pertaining to God. (Ro 15:18 NASB) For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, (Ro 15:19 NASB) in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ. (Ro 15:20 NASB)And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man's foundation: (Ro 15:21 NKJV) but as it is written: 'To whom He was not announced, they shall see; And those who have not heard shall understand.' [Isa 52:15] (Ro 15:22 YLT) Wherefore, also, I was hindered many times from coming unto you, (Ro 15:23 YLT) and now, no longer having place in these parts, and having a longing to come unto you for many years, (Ro 15:24 YLT) when I may go on to Spain I will come unto you, for I hope in going through, to see you, and by you to be set forward thither, ["ekei" = there] if of you first, in part, I shall be filled. (Ro 15:24 NASB) whenever I go to Spain - for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while - " =
Ro 15:20 provides the reason why Paul hadn't visited the Roman Gentile believers: He had occupied himself with preaching the gospel throughout the known civilized world where it hadn't been preached before. Paul's devotion to this endeavor hindered him from coming to Rome, which evidently had been evangelized and instructed in the doctrines of the faith by others. The phrase "and now [I, Paul] no longer having place in these parts..." in Ro 15:23 indicates that Paul limited himself to being the trail blazer, for there still were plenty of places to evangelize in Asia Minor and the Grecian Peninsula; but he had determined that he no longer had a "place in these parts." Evidently it was the place of others to follow after Paul. But now, on the one hand, Paul had longed for the company of the Roman believers and on the other, he had his sights on evangelizing Spain, (v. 15:24), a Roman colony where many Jews lived - on the western limit of the empire. So he had his opportunity to visit with the believers in Rome which was on his way to Spain.
[BKC, op. cit., p. 497]:
"15:20-22. Reference to the geographical extent of his ministry (v. 19) led Paul to declare something of his philosophy of outreach: It has always been my ambition to preach the gospel where Christ was not known (lit., 'named'). Paul purposed to be a true pioneer evangelist, opening virgin territory to the good news of God's grace in Jesus Christ. This was so that he would not be building on someone else's foundation... Paul then expressed his ministry goal in a quotation of the second half of Isaiah 52:15 and explained, This is why I have often been hindered (imperf. tense, 'I was being hindered many times') from coming to you. Up to this time Paul had always found new areas for ministry in Asia Minor and the Grecian Peninsula so that he had not yet felt free to look beyond to Rome and Spain."
[Expositor's, op. cit., pp. 156-8s]:
[Ro 15:23-29]:
"Concluding this section of the letter is the observation that Paul's delay in coming to Rome was the result of his constant preoccupation with preaching the gospel elsewhere (v. 22). Now his readers will understand why he has not come from Jerusalem, the holy city, directly to Rome, the royal city, with the message of reconciliation and life in Christ.
23-29 Only as we take into account the restless pioneer spirit of Paul can we understand how he could claim to have 'no more place... to work' in the regions where he had been laboring. Plenty of communitites had been left unvisited and several groups of believers could have profited from a visit, but his eyes were on the western horizon to which they had been lifted during his stay at Ephesus (Acts 19:21). In view of his mention of 'many years,' perhaps we may believe that his desire to go to Rome had been born even earlier, though not crystallized into resolve till the successs at Ephesus showed him that a move to more needy fields was in order. Others could carry on after he had laid the foundation.
Now a still more remote objective than Rome comes into view. Spain (v. 24) marked the frontier of the empire on the west. So the stay in Rome is seen as limited. Though Paul looks forward to fellowship with the believers there, in line with his earlier statement (1:11, 12), he hopes to go beyond. Openly, he announces his hope that the Roman church will assist him in making the Spanish campaign a reality. This sharing will naturally include their prayers on his behalf, their financial cooperation, and possibly some helpers to go with him to the limits of the West. If Paul were ever to reach Spain, he would no doubt feel that he had realized in his own ministry a measure of fulfillment of the Lord's Great Commission that bade his followers go to the ends of the earth...
The contemplated trip to Spain by way of Rome will have to be postponed until another mission is accomplished, namely, his impending visit to Jerusalem. So three geographical points lie commingled in the mind of the apostle: Rome as the goal of much praying, hoping, and planning; Jerusalem as the necessary stop on the way; and Spain as the ultimate objective. One can see how necessary the journey to Jerusalem was in his thinking, since otherwise the lure of the West might take precedence over everything else. So Paul explains just how important this trip to the mother church is, that his readers will understand that he is not dilatory about visiting them"
(Ro 15:25 YLT) And, now, I go on to Jerusalem, ministering to the saints; (Ro 15:26 YLT) for it pleased Macedonia and Achaia well to make a certain contribution for the poor of the saints who [are] in Jerusalem; (Ro 15:27 YLT) for it pleased [them] well, and their debtors they are, for if in their spiritual things the nations [Gentiles] did participate, they ought also, in the fleshly things, to minister to them. (Ro 15:28 YLT) This, then, having finished, and having sealed to them this fruit, I will return through you, to Spain; (Ro 15:28 NKJV) Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. (Ro 15:29 YLT) and I have known that coming unto you - in the fulness of the blessing of the good news of Christ I shall come." =
And now Paul goes on to Jerusalem, ministering to the saints there by bringing a certain contribution from the Macedonian and Achaian believers for the poor. Paul indicates that the saints in Macedonia and Achaia and evidently other Gentile believers were well pleased to provide their contribution to the saints in Jerusalem because they had benefited so well from the spiritual ministering to them that they received from the Jerusalem believers. After tending to this matter, Paul indicates that he intended to return through Rome to Spain. He looks forward to that visit expecting mutual blessings through Christ.
[Expositor's, op. cit., p. 158]:
"According to Paul's remarks (v. 27), this contribution could be looked at from two standpoints: as a love-gift ('for it pleased [them] well') and as an obligation ('and their debtors they are')... The completion of the service to be performed at Jerusalem will free Paul to make good on his announced purpose to visit the saints at Rome. He looks forward to it as a time when the blessing of Christ will be poured out upon all. It will be a time of mutual enrichment in the Lord..."
(Ro 15:15 NASB) "But I have written very boldly to you on some points [lit., "in parts"] so as to remind you again, because of the grace that was given me from God, (Ro 15:16 NASB) to be a minister of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit. (Ro 15:17 NASB) Therefore in Christ Jesus I have found reason for boasting in things pertaining to God. (Ro 15:18 NASB) For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, (Ro 15:19 NASB) in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ. (Ro 15:20 NASB) And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man's foundation: (Ro 15:21 NKJV) but as it is written: 'To whom He was not announced, they shall see; And those who have not heard shall understand.' [Isa 52:15] (Ro 15:22 YLT) Wherefore, also, I was hindered many times from coming unto you, (Ro 15:23 YLT) and now, no longer having place in these parts, and having a longing to come unto you for many years, (Ro 15:24 YLT) when I may go on to Spain I will come unto you, for I hope in going through, to see you, and by you to be set forward thither, ["ekei" = there] if of you first, in part, I shall be filled. (Ro 15:24 NASB) whenever I go to Spain - for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while - (Ro 15:30 NKJV)Now I beg you, brethren, through the ["hEmOn," lit., "our"] Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in prayers to God for me, (Ro 15:31 NKJV) that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, (Ro 15:32 YLT) that in joy I may come unto you, through the will of God, and may be refreshed with you, (Ro 15:33 YLT) and the God of the peace [be] with you all. Amen." =
Paul requests prayer from the Roman Gentile believers for deliverance from hostile unbelievers in Judea where he is headed; that he might be of acceptable service to the saints in Jerusalem; and that in joy he might come to the believers in Rome and be refreshed with them.
ROMANS
CHAPTER 16
