Romans 15:1
We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
Coming off the mindset at the end of chapter fourteen, we know what the right thing is considering those brothers and sisters who are weak in the faith. Instead of purposefully causing them to stumble by doing frivolous things in regard to salvation, the strong in faith owe it to them to help bear the burdens. This verse is almost the same as Galatians 6:1-2. We don't do this to please or elevate ourselves. It is done for the benefit of the other (Phil 2:3-4).
This is an accurate translation, but I still want to point out one thing in the Greek for our understanding. The word for "strong" is of the root "dunatos", which has the meaning of power or ability. The opposite of that word, which means it is the same Greek word but with the alpha prefix (adunatos), is what is translated as "weak." We who are able ought or owe it to those who are not able to bear their weaknesses. We are all part of the Body of Christ. We're all on the same team. However it helps you to think of it, allow the Spirit to build up compassion in you for your brother and/or sister in need.
Romans 15:2
Let every one of us please his neighbour for his good to edification.
Love your neighbor as yourself. By living that out we live out the law of Christ (Rom 13:8-9, Gal 6:2). The same verb here is used at the end of verse 1, but it appears here in the imperative. We are commanded to satisfy our neighbors for his good and edification. God so greatly desires us to be unified in the same mind, and that being the mind that was in Christ Jesus. He gave Himself for us, and the gospel of His grace isn't to be taken lightly. He bled, suffered, and died so that we may have life in Him. The least we could do is bear the burdens of one another and do what we can to build each other up.
I alluded to it already, but the verb to "please" is the Greek "aresko" and has the idea of satisfying a need, or a willing service to meet an expectation [1]. The word "for" is "eis," meaning "to the point of." Lastly, the word "to" is the Greek "pros," meaning "toward."
Romans 15:3
For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
For our manner of life, our example is Christ. We are told to imitate the apostle Paul as he follows Christ. (1 Cor 4:16, 11:1). Paul, though our apostle, was a man, and as such, he was not perfect. That's why his command to us, as inspired by the Holy Spirit, is to ultimately imitate Christ. As concerning the subject we are addressing, we are to bear the burdens of others because it is what Jesus Christ did and continues to do. He took on the reproaches of those that reproached us. He came to this earth as a servant and taught this same lesson to the 12 (Matt 20:25-28). At this time, He makes intercession for us as we read back in chapter 8 and verses 26-34. So no matter where a brother or sister in faith is at, God desires those that are more mature in the faith to edify those that are less mature, endeavoring to keep the unity of the Spirit (Eph 4:1-6, Phil 2:1-4)
The verse includes a quote from Psalm 69:9.
This verse is word for word with the Greek, with the minor exception that there is a definite article to denote the Christ.
Romans 15:4
For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
This verse reminds me a lot of 2 Tim 3:16-17. All of scripture is God breathed and profitable to us. We learn from all of it, from Genesis through Revelation. Understanding the scriptures and rightly dividing the truth brings to light the dispensation of the grace of God, or the gospel of the uncircumcision, in which we live today (2 Tim 2:15, Phil 1:9-10, Acts 13:2, 38-39, Rom 11:25, 32, Gal 2:6-9). Through that gospel and understanding of the scriptures, we know and can hold onto the blessed hope that we have in Christ, the rapture of the church which is His body (1 Thess 4:16-17, 2 Thess 2:1-7).
Everything that was written before was written for teaching us the truth about God and His creation. By being diligent in studying scripture, praying, and spending time in fellowship, it all becomes that much more clear. So God encourages those that understand to patiently edify those that do not, because God desires that all mankind is saved and comes to the accurate knowledge of the truth (1 Tim 2:4).
There are two important things to note in the Greek. First are all the definite articles that aren't translated. The latter half of the verse literally says, "in order that through the endurance/patience and through the comfort of the scriptures, we might have/hold the hope. The second thing to point out goes along with the first. The verb at the end is in the subjunctive, meaning a future possibility, but dependent on present action. Should we believers continue in the scriptures, patiently studying and praying, desiring to know the truth, we can have that blessed assurance that God clearly presents in His words. Believers of the gospel of the uncircumcision, the gospel of today (1 Cor 15:1-4), are promised to be a part of the rapture event, as it is commonly called, and guaranteed a citizenship of Heaven by God's Holy Spirit (1 Thess 4:16-17, Eph 1:13-14, Phil 3:20-21). If believers don't study the bible, pray, or endeavor to know the truth, there is the possibility to fall prey to false doctrine (Eph 4:14). Constantly ask yourself, "What does the bible say?" or "What does God say?" Truth belongs to Him and not to man (Rom 3:5).
Romans 15:5
Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
Coming full circle, the apostle Paul again prays for the saints to have the same mind as Christ Jesus and to think the same things. God stresses unity throughout scripture, and no wonder, since He is a God of order (1 Cor 14:40). Paul gave us the example in verse 3 that Christ bore our burdens for us, so we should live by that example and be of that mindset. For similar passages on being of the same mind, see Rom 12:16, 2 Cor 13:11, Phil 2:1-4, 19-23, 3:14-16, 4:2.
The Greek here reads a bit different than the English. Not surprisingly, there are definite articles missing. I want to point out that the word "consolation" here is the same as "comfort" in verse 4. I'm not sure why the KJV translators chose a different word, because it is the exact same in the Greek. Next, this idea of "grant you to be likeminded" needs some explanation.
The verb in the Greek means "to give" and it is found in the Aorist optative mood. What that means is that it is desired to happen at some point, but not guaranteed to happen. English doesn't have an optative mood in its verbs, but would supply additional words like "may" or "if only." A couple examples would be, "May it go well with you," or "If only the rain would stop!"
The phrase "to be likeminded," combines the Greek pronoun autos and the infinitive for "to think". When I'm looking at this, I think it should read differently. Based on what I just presented, here is a literal interpretation:
"Now may the God of the patience and the comfort give you all the same, to think among (Greek en) one another according to Christ Jesus."
I think this captures the thought of the verse better, but that my be my own personal bias. I see that this verse is saying the God of patience and comfort give us patience and comfort since God is the one who owns it. We will have this patience and comfort if we are all of the same mind in the faith, and that mind aligns with Christ Himself. May God bring His saints to that mind which was in Christ.
Romans 15:6
That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.
Continuing from verse five, if we think the same things according to Christ Jesus, it logically follows that all saints will glorify God in that same mind. Again, there is an emphasis on unity here. All we think and say would be to the glory of God the Father if we are truly aligned with Jesus Christ in faith and are diligently seeking Him.
The Greek is quite interesting here. It doesn't really say "with one mind," but rather, "in the same passion." The word is homothumadon and has this definition:
From homo, "same" and thymos, "passion") – properly, with the same passion, in "one accord" (having the same desire). [1]
The word "with" is really "in" as it is the Greek "en." The verb to glorify is in the subjunctive, indicating the future possibility and is captured by the "may glorify God" in the KJV. God sure knows us doesn't He? It's hard for us to achieve such unity, but that is the ultimate goal, to praise Him as a functioning body. Finally, the word "that" at the beginning is the Greek "hina" which has the idea of "in order that" or something logical follows. With all of that here is a more literal interpretation:
In order that with the same passion, in one mouth, you all may glorify the God and the Father of the Lord of us, Jesus Christ.
Romans 15:7
Wherefore receive ye one another, as Christ also received us to the glory of God.
God just gave us the end goal in the last verse. We all are unified and glorifying God together. To achieve that, we must obey what we were told in verses one and two, with the example of Christ in verse three. Here again we are given Christ as our example, and really this is the mystery as revealed to the apostle Paul.Christ also received us to the glory of God. Take a look at Ephesians 1:4-7 for a moment:
4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace
Also 2 Cor 5:21
21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
And He did that for us while we were yet without strength, sinners, and His enemies! (Rom 5:6-10). That's how Christ received us, as holy and without blame when we came before Him in faith; as accepted in Him. When a brother or sister in faith comes before us then, how ought we to receive them? With open arms.
There are some things to point out in the Greek. The word "as" here is the Greek kathos. It's a compound word of kata (according to) and hos (in the same manner). The verb of "received" as in "Christ also received" is in the Aorist tense. Now, I understand that the KJV translators were making the comparison to saints based on kathos, which is why they have "us" in this verse. However, the pronoun doesn't appear in the Greek. Instead the verbs are in the second person plural form. There are also missing articles again. With that in mind, we could have this translation:
Wherefore, receive ye one another, according to the manner of the Christ also having received you all to the glory of the God
Romans 15:8
Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
Isn't this an interesting choice of words in this verse? Jesus Christ was a minister of the cirucmcision. It should come as no surprise to us to read this, though it would do Christianity at large well to understand what this is saying. The verb is in the perfect tense, so this happened in the past. Just ask yourself a couple of simple questions. When Jesus Christ was born as a man, to which nation did He belong to? Israel. What covenant and gospel was Israel given? That of the circumcision (Gen 17:9-14, Lev 12:1-3, Acts 15:1). This gospel was given to Peter to lead the true believers of Israel and establish the church of the circumcision (Matt 16:17-20). How was one saved under this gospel? By faith in God sending His Son, which is Jesus Christ, AND keeping the Law (Matt 19:16-21, Acts 10:35).
Note well that this is the context in which we find this verse. Paul says that Jesus Christ was a minister of the circumcision and He confirmed the promises made unto the fathers. Who were the fathers? The same ones that are repeated over and over. Abraham, Isaac, and Jacob (Israel). Jesus Christ came to earth to fulfill the Law, which is exactly what He did (Matt 5:17-18, John 19:28-30). There will be more on this in the coming verses and we will see and explore the difference of the gospel of the uncircumcision in verse 16.
The Greek word for "was" is in the perfect infinitive form. It is an accurate translation in English, though we may understand it better as "came to be." I just want to point out that the action was definitely completed in the past according to these words. Something quite interesting to note is the word "for" in this verse is the Greek "huper," which has the meaning "above" or "on behalf of." Next, the word "to" is the Greek "eis" and it appears before an untranslated article that is in the singular accusative. then the Greek finishes with "to confirm the promises of the fathers." The noun "the fathers" is in the genitive. Putting that together, here is a more literal interpretation:
For (gar) I say that Christ came to be a servant of the circumcision on behalf of the truth of God, to the point of which to confirm the promises of the fathers
Romans 15:9
And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
This verse really ought to be combined with verse 8 since it is a continuation of the same thought. Remember that Israel was in the spotlight for the dispensation of the gospel of the circumcision. Anyone who wanted to be saved from sin and death must become part of Israel, which would mean to convert to Judaism. Jesus Christ came on behalf of the truth in verse 8 and the Greek picks up where that left off, indicating that He came on the behalf of mercy to the Gentiles. Then God quotes Psalm 18:49. We are going to have a series of quotes coming up.
The Greek starts off with an article in the accusative, the word for Gentiles in the accusative, and the conjunction "de." Then it has the word "huper" as we looked at in verse 8. It more literally says this:
Now to the Gentiles on behalf of mercy to glorify the God, according to what was written, "On account of this (Greek dia) I will confess you among the Gentiles and I will sing to your name."
Putting that together with verse 8 makes it a bit clearer, so I'll combine them here:
For I say that Christ came to be a servant of the circumcision on behalf of the truth of God, to the point of which to confirm the promises of the fathers; now to the Gentiles on behalf of mercy to glorify the God, according to what was written, "On account of this, I will confess you among the Gentiles and I will sing to your name."
Romans 15:10
And again he saith, Rejoice, ye Gentiles, with his people.
God quotes Deuteronomy 32:43. As a result of Christ coming, the nations should rejoice along with the Israel of God. This was the promise given through Israel to bless the nations (Gen 12:3, Ps 72:17, Gal 3:8
Romans 15:11
And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
God quotes Psalm 117:1. There is an interesting point here in the Greek. The word for "praise" is aineo and does mean to praise. We find it in the present, imperative, 2nd person plural. That all makes sense with the English here. All you Gentiles praise the Lord. Now, the word for "laud" is also aineo, but it has the preposition epi (upon) attached as a prefix. It is found in the Aorist imperative, 3rd person plural. That would indicate a previous action commanded to an "us" or "we." Who is that? Since the quote is from Psalm 117:1, I think it's safe to assume it is Israel speaking to the Gentiles. That is the context that we're in as well. Lastly, the word for "all the peoples" is in the Nominative. Perhaps a more literal translation is this:
And again, "Praise the Lord, all you Gentiles; and all the peoples, we praise Him."
Romans 15:12
And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
This quote from Isaiah 11:10. The only thing to point out in the Greek is the word "trust." It is the Greek elpizo and is typically translated as hope, but it is an expectation. The word for "in" is the Greek "epi", so ti may be better to translate it as "Upon Him [Christ] shall the Gentiles hope."
Romans 15:13
Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
With all of that said about Christ being on earth and the fulfillment of the promises made through history, it should fill the people with joy and peace. At least, it should to those understanding what the bible says about life and how all are under sin from Adam's transgression in the Garden of Eden (Rom 3:23, 5:12). What was said here in the last few verses is confirming the earthly ministry of Jesus Christ and what God said about His coming.
Now the Greek is a bit of a puzzle because of these definite articles that seem to stand alone. There is one in the first half of the verse and one in the second half. I would encourage the bible student to look at this themselves, but this is what I believe the Greek is literally saying:
Now may the God of the hope fill you with all joy and peace to believe that (lone definite article-Dative), to the point of which (lone definite article-Accusative) to abound you in both the hope and in power of the Holy Spirit.
Here's why I think this is more literal. First, the verbs believe and abound appear in the infinitive in the Greek. Next, I translated the first article as "that" because we were just told that Jesus Christ was a minister to the circumcision on behalf of the truth of God, to the point of which to confirm the promises of the fathers. We are encouraged to believe this as it is the context which we find ourselves. Believing this has consequences. It will cause us to abound in hope, or expectation, through the Holy Spirit. As we are zealous for our God and pursue our relationship with Him, He will fill us with His wisdom and knowledge of the truth (Eph 1:17-19, Col 1:9-11, 1 Tim 2:4, Titus 2:14). Each day spent with Him in studying His word, prayer, and fellowship with other believers makes us that much more confident in our faith and the truth of God's word.
Besides that, a major part of Paul's gospel is that we are to see that Jesus Christ in the flesh was a minister to the circumcision. And though we did know Him in that way, we don't know Him in that way any longer (2 Cor 5:16). Now He is the risen and glorified Savior and has committed to all His saints the message of reconciliation (2 Cor 5:18-21). We have the gospel of the uncircumcision to proclaim, which Paul alludes to in verse 16 and then in chapter 16 and verse 25 (cf 1 Cor 15:1-4).
Romans 15:14
And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
The apostle Paul had amazing compassion and love for his fellow saints. All the way back at the beginning of the epistle, he addressed all that are in Rome, beloved of God, called saints (Rom 1:7). He has faith that there are faithful in Rome. He has head of their faith as it was spoken throughout the world (Rom 1:8). Knowing that, he believes them to be sealed with the Holy Spirit (Eph 1:13-14) and, because of that and now this epistle, filled with all knowledge and able to hold each other accountable to the faith. Paul had not seen the Roman church by face, as indicated in Romans 1:10-15, yet the gospel was spread there before he could visit. Good news should travel fast. As saints of the church, the Body of Christ, we should consider this: Is our faith known? If not the whole world, then at least our immediate community?
The only question I have in the Greek in this verse comes at the English word "ye." It is the Greek "autos" but it appears in the 3rd person plural, not 2nd person plural as indicated in the English. In my understanding it should be rendered "they," "those," or "themselves" since it is a personal pronoun. To me, the Greek literally says this:
Now I am persuaded, my brethren - I myself also - concerning you, that you also are those full of goodness, having been filled of all the knowledge, able also one another to admonish.
I think this language points out the fact that these saints in Rome were living like saints ought to. It was broadcast to the point that Paul had heard, even though he hadn't visited by face yet, as we already looked at. Now he is confirming that they are those full of goodness. To me, that fits the definition of a saint, or set-apart one. The challenge we can take from this is, do others talk of us like that? Are others persuaded that we are those full of goodness, filled with all knowledge, and able to admonish one another?
Romans 15:15
Nevertheless, brethren, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given to me of God,
Even though Paul is persuaded that the Roman saints were full of goodness, full of knowledge, and able to admonish one another, out of love and compassion he wrote this letter to them. The reason? To aptly remind them of the grace of God that was given to [Paul]. See how specific that is? The grace given to Paul. He will go over that in the next verse, but the difference is made clear by examining Galatians 2:6-9 and noting the terms gospel of the circumcision versus gospel of the uncircumcision. The gospel of the uncircumcision was committed to Paul and clearly presented in 1 Corinthians 15:1-4, clearly from God through Jesus Christ Himself (Gal 1:11-12), and also described in detail in this epistle (see especially chapters 3 through 6).
We all can use reminders of the grace of God and what His glorious gospel entails. It isn't grievous for any of us saints to be reminded, but rather it is for our safety and good (Phil 3:1).
It is interesting to me that the word "de" is translated "nevertheless" here. It is fitting due to the emphasis that comes with the word, so I just wanted to point out the Greek there. I alluded to it, but the word for "as putting you in mind" in the Greek is worth looking at. It's a mouthful: epanamimnesko. It's a compound word of epi (upon) and anamimnesko (to remind). The only occurrence of this word in the New Testament is right here in Romans 15:15. The prefix of epi would enhance the word to remind, to make it have the idea of accurately or fully reminding.
I'd like to also point out that the Greek word rendered "because" here is "dia," which typically has the idea of "through" or "on account of." There is a definite article missing denoting the God. And lastly, the phrase "of God" includes the preposition "hupo" which has the idea of under or under authority. The latter half of this verse may be rendered:
on account of the grace that was given to me under the God.
Romans 15:16
That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
Leaving no chance for us to misinterpret, God identifies what that grace given to Paul was. He was to be the minister of Jesus Christ to the Gentiles in order to present them sanctified by the Holy Spirit to God. We can see this by examining each of Paul's personal testimonies recorded in Acts 9:3-16, 22:6-21, and 26:12-23. In the account in Acts 26, we see a twofold commission. One is to preach what he had seen, namely that Jesus Christ is the Messiah. The second was what we call the gospel of the uncircumcision today, that salvation is by faith alone in Jesus Christ and what God did through Him on the cross of Calvary. That is the specific grace and gospel of God being referred to as it was uniquely given to Paul and chronologically takes place in Acts 13. Note how Jesus Christ in His earthly ministry was ministering to the circumcision in verse 8 and here and Romans 11:13 we see Paul as a minister/apostle of Jesus Christ to the Gentiles. When studying the word of God, we need to note the differences and rightly divide the word of truth (Phil 1:9-10, 2 Tim 2:15).
There are several things to point out in the Greek. The first is that the word "eis" appears twice up to he first comma in the English, which is the idea of motion to the point of. The term in the Greek is Christ Jesus, as His title, instead of Jesus Christ. Then there is the word translated as ministering, which is different than the word minister. Minister is from the Greek leitourgos (English liturgy) and does mean to minister to people. The literal definition is people-work (leitos + ergon). However, the word ministering is the Greek hierourgeo, which has the literal definition of temple-work (heiron + ergon). The word only occurs here in the New testament. Isn't that an interesting difference? So far, we have this as a literal translation:
To the point of which, me to be a minister of Christ Jesus to the point of the Gentiles, temple-working the gospel of the God,
Paul had a special role with the grace that was given to him. He was sent to the Gentiles to proclaim it, but also to teach it and build up the local churches to conform to the one Body of Christ that they make up. He worked with the people and with God Himself as he received several revelations (2 Cor 12:1). Why was he given this? He gives the reason in this verse. It was in order to offer the Gentiles as well-pleasing to the Lord, sanctified in (Greek en) the Holy Spirit. The word "offer" here does have the idea of sacrifice (cf Rom 12:1). Also, the word "acceptable" is euprosdektos, a compound word of eu (good/well), pros (toward/before), and dexomai (welcome/receive), which is why I chose to render it "well-pleasing." Putting that all together, and making it a bit more English friendly, I have this:
To the point of which, me to be a minister of Christ Jesus to of the Gentiles, temple-working the gospel of the God in order that the offering of the Gentiles may be well-pleasing, sanctified in the Holy Spirit.
Romans 15:17
I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
Knowing Paul's position, this verse is a logical conclusion. He was given a special grace of God as presented in verse 16. Therefore, he has the boasting or glory in Jesus Christ in those things which pertain to God. He was given the glorious gospel of the blessed God. What better reason to glory in Jesus Christ?
This verse is pretty accurate in the Greek, but by now it should be obvious I like to include literal interpretations anyway. The Greek "en" and "pros" are used here, so it could be rendered this way:
I have therefore the boasting in (en) Christ Jesus, the things towards(pros) the God.
Romans 15:18
For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
Isn't that an amazing commitment? Paul would only talk of what Christ has done and gave him. He had the gospel committed to him, and he was zealously determined to preach it (1 Cor 2:1-5, 9:16-18). That is quite the example of selflessness, isn't it? And one we are supposed to imitate as we follow Christ (1 Cor 4:16, 11:1). By doing so, we too can make the those around us obedient to the gospel by word and deed.
Back in verse 15 we saw the word "boldly," and the same Greek root is found here translated as "dare." The end of the verse reads a bit different in the Greek, though the meaning is similar. It literally has this:
For I will not dare to speak of any of those things which Christ has not wrought through me, to the point of obedience of Gentiles in word and deed
There isn't another verb after "wrought" in the Greek. Obedience is in the Accusative, Gentiles in the Genitive, and word and deed in the Dative.
Romans 15:19
Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.
There was no doubt in the world that Paul was being used by God. We have the record that people would bring things for him to touch that the sick may then be touched by those things and be healed of diseases and evil spirits (Acts 19:11-12). Also note Acts 14:3 and 15:12. Everywhere Paul went, God was proving Himself with him in order to prove that this gospel was now how God was dealing with mankind. With these signs and miracles was the preaching of the gospel of Christ, the gospel committed unto Paul, that faith in Christ and His shed blood on the cross justifies from all things (Acts 13:38-39, Rom 3:24-26).
This verse begins with the Greek "en," which also is translated as "by." Also the word "preached" doesn't occur in the Greek. We just find the verb "pleroo" in the perfect infinitive. Other than that, this verse is word for word with the Greek. Here is a more literal translation:
in power of signs and wonders, in power of the Spirit of God, so that I from Jerusalem and circling unto Illyricum to have made full the gospel of the Christ.
Since it starts mid-sentence, here is the previous verse with it for better understanding:
For I will not dare to speak of any of those things which Christ has not wrought through me to the point of obedience of Gentiles in word and deed, in power of signs and wonders, in power of the Spirit of God; so that I from Jerusalem and circling unto Illyricum, to have made full the gospel of the Christ.
I do admit it sounds a bit funny with the "to" in the English infinitive there. The point is that the fullness of the gospel of Christ was delivered from Jerusalem in a circle to Illyricum. It was made full by the signs and wonders that followed after Paul as he shared the words from our risen and glorified Savior, Jesus Christ.
Romans 15:20
Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:
Paul was certainly zealous. God sure picked the right man for this job, didn't He? As Saul of Tarsus, he was "more exceedingly zealous of the traditions of my fathers," which caused him to persecute the church of God and waste it beyond measure (Gal 1:13-14). After he was given his commission in Acts 13:2, he is now exuding that same zeal to preach the gospel of the grace of God in the manner described in Romans 15:18-19. But note the condition here. He wouldn't preach this gospel where Christ was named and another man's foundation was laid. What could he be talking about?
Just think about who was preaching Christ and laying a foundation before Paul was made an apostle and came on the biblical spotlight. That would be Peter, right? He was given the keys to the kingdom and was the leader of believing Jews in preaching the gospel of the circumcision (Matt 16:18-19, 28:16-20, Acts 2-3). Paul wouldn't preach the gospel of the uncircumcision to the circumcision, especially after the Jerusalem council (Acts 15:1-29, Gal 2). The only foundation of the spirit is Jesus Christ (1 Cor 3:11). But everywhere and to everyone who did not hear of this glorious gospel of the blessed God, nor were part of the gospel of the circumcision, Paul would preach with remarkable zeal.
There are a few things to note of the Greek. First, and not surprisingly, there is a "de" at the beginning of the verse, and it is accompanied by houtos. Houtos means "in this way" or "thus" [1]. Then there is the compound verb philotimeomai which is translated as "strived" in the KJV. It is made of philos (love, as personal friend) and time (price/honor). Putting those together has the idea to show affection for what is personally valued or honored [1]. Strive fits, but I think zeal is even better for a translation, and it should be noted that this verb is in the present tense. The verb "to build" is in the present subjunctive, so the Greek more literally looks like this:
Now in this manner I am zealous to preach the gospel, not where Christ had been named, in order that I might not build upon another foundation.
Romans 15:21
But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
Paul gives his reasoning for his preaching and to whom he would preach. The quote comes from Isaiah 52:15. Paul would preach to those who were in utter darkness. These are people with zero foundation as we found out with the last verse. They had not heard or at best rejected the gospel of the circumcision. These were people who were dead in trespasses and sins, lived according to Satan, without Christ, had no hope, and without God (Eph 2:1-3, 12). The gospel sure does get the attention from people like this, of which we all came from if we're honest with ourselves.
The Greek only reads a bit different in the first part of the quote. There are two more words there that translate to "concerning Him." The word for "spoken of" is anaggello, which more ahs the idea of proclaiming (literally declaring up). It more accurately says, "To those it was not proclaimed concerning Him, they will see."
Romans 15:22
For which cause also I have been much hindered from coming to you.
The mystery of iniquity is already at work (2 Thess 2:7). We are in a spiritual battle today and Paul was very much in the thick of it in his day. He was hindered from coming to Rome and to meet these saints in person on account of the gospel of God's grace. Not only a little, but he was much hindered. We will all meet with resistance when we hold forth the words of truth and life, but don't let that stop you. Resistance is only temporary, and there is nothing too large or small for our God. We should let none of these things move us as we imitate our apostle as he imitated Christ (Acts 20:24, 1 Cor 4:16, 11:1).
Romans 15:23
But now having no more place in these parts, and having a great desire these many years to come unto you;
Verses like this are interesting to me when they give insights to the daily life of Paul or how he was feeling at the time. He ran out of hospitality wherever he was writing this epistle from. He was quite emphatic about it as well when we look at the Greek. The first two words are nyn de. This could be literally translated as Now, now, but the word nyn isn't quite as strong as de. Still, at that time, Paul no longer had a place in those regions, and after quite some time, it appears the opportunity is there to visit the saints in Rome.
The only other thing to point out in the Greek is the article that appears in the Genitive singular after "having a great desire." It would more literally say, "and having a great desire of this these many years to come unto (pros) you." Great desire of what? We need only go back one verse. It's the same thing that hindered him much. It's the preaching of the gospel of the grace of God through Jesus Christ.
Think about this spiritual fight that we're in for a moment. Jesus laid it out during His earthly ministry in Matthew 10. He puts it bluntly that He has come to bring a sword (Matt 10:34). At that point He was sending His disciples as sheep among wolves (Matt 10;16). We are very much like that today, aren't we? The dispensation may have changed in regard to salvation from sin and death, but the same spiritual battle has been raging since Genesis 3. In this verse in Romans, despite all the resistance, Paul still had an insatiable desire to share the message of reconciliation with everyone, and was now looking forward to Rome. It should be our goal to share this message as well, regardless of what we run into, as the love of Christ that we know should compel us (2 Cor 5:11-21). If we understand what God tells of us, who we are in Christ, what we have in Christ, and how far and above better is the life to come compared to this, there should be nothing holding us back from shouting this message from the rooftops. We should be a peculiar people zealous for good works, acting as a living sacrifice to God, and strive to be described as of whom the world was not worthy. (Titus 2:14, Rom 12:1, Heb 11:38).
Romans 15:24
Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.
Paul expected to come to the faithful in Rome. There may have been reason not to be sure he would get there at the point of writing, since we don't have a date when Romans was written, but it does become a certainty. Jesus Christ told Paul he would get to Rome in Acts 23:11. The language in this verse leans toward not knowing when, but Paul is convinced it will happen that he will see these saints at Rome at some point. He will then continue into Spain if he finds some support from these saints. Take a look at this literal interpretation:
As in any way I may take my journey to Spain, I expect (elpizo) indeed journeying through to see you, and to be equipped under (hupo) you there, if (ean) of you first from (apo) part I might be filled.
Romans 15:25
But now I go unto Jerusalem to minister unto the saints.
In verse 24 we see the expectation of a later date. In this verse we see the journey that Paul was undertaking at the moment of writing. He was on his way to minister to the saints at Jerusalem and we'll see why in the next verse.
This verse also starts with nyn de as verse 23, so it makes sense that Paul doesn't have any place in the parts he is in, as he must be en route to Jerusalem. The same word for "go" in the Greek here is used in verse 24 translated as "journey."
Romans 15:26
For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
The reason Paul was travelling to Jerusalem was due to an errand. He was delivering goods to the "poor saints" that were there. Really, when we look at the Greek, it's a bit different. The KJV is word for word until "for." That is the word eis in the Greek, meaning to the point of. It should be clear that these provisions were being delivered to a certain group. Now the Greek says this: tous ptochous ton hagion ton en Ierousalem. Literally, this is "to the poor of the saints of those in Jerusalem." We find ton hagion in the Genitive, so it has that possessive meaning behind it. This would indicate that not all saints in Jerusalem at that time were poor, but those of Macedonia and Achaia wanted to send what they could to care for them.
This is most likely referring to the church of the Cirucumcision as they had sold what they owned to have "all things common" (Acts 4:32). But, as the nation of Israel at large rejected the good news of Jesus as the Son of God and their gospel gave way to Paul's gospel, the church of the Circumcision now finds themselves destitute. The promises of Israel were suspended until the fullness of the Gentiles be come in (Rom 11:25). I say this because of the next verse.
In this too, we would do well to notice how God loves a cheerful giver. It pleased the saints of Macedonia and Achaia to send what they could to Jerusalem for their needs. To the Philippians, we see God, through Paul, call this sort of giving a "sweet smell" and "well pleasing to God." (2 Cor 9:1-2, 6-8, Phil 4:18). Really, this just fits in with the concept of "love thy neighbor as thyself" (Matt 22:36-40, Mark 12:28-31, Gal 5:14). If we have a need, wouldn't we like if someone came along that could spare to fill that need?
Romans 15:27
It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.
To back up what I said about verse 26, we see that the Gentile believers in the gospel of the Uncircumcision were certainly pleased to send these gifts, and they are cited as owing these saints in Jerusalem. We aren't left to question why as God tells us that since (Greek ei) the Gentiles have been made partakers of their spiritual things, then they owe the saints at Jerusalem carnal or material things. How did this come to be? It is through the glorious gospel of the blessed God, to wit, that God was in Christ reconciling the world to Himself, that He is our peace, making Jew and Gentile one, breaking down the middle wall of partition between (1 Tim 1:11, 2 Cor 5:19, Eph 2:14-15). Now, whether Jew, Gentile, slave, or free, all come to salvation from sin and death through faith in the finished work of Christ on the cross of Calvary. We are both now in the Body of Christ (1 Cor 12:13) because Israel was hardened for a season until the fullness of the Gentiles be come in (Rom 11:25).
Spiritual things in times past only belonged to Israel. They were a nation through which all other nations would be blessed (Gen 12:1-3, 18:18, Deut 28:1). Gentiles could be saved, but they had to proselytize to Israel. Now it doesn't matter who one is or where one comes from, faith in the finished work of Christ is what saves from sin and death. Because of these spiritual blessings coming upon the Gentiles, it should be no wonder that the Gentiles during the days of Paul would both be pleased and to be obligated to serve the believers in Jerusalem with fleshly or material things.
Romans 15:28
When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.
Here is the rest of the timeline. Paul was en route to Jerusalem to deliver the provisions from the saints in Macedonia and Achaia. After the delivery, he would come by the saints in Rome on his way to Spain. Note the language though. Paul was going to "seal to them this fruit." Remember, though works are not required for salvation from sin and death, they do have worth. As members of the body of Christ, we should do good works "meet for repentance" (Acts 26:20, Eph 2:10). All these things will one day go through a judgment themselves, which is described as a trial by fire (1 Cor 3:10-15, 2 Cor 5:10). These works never are a mentality of "have to" but of "get to," for "God loves a cheerful giver" (2 Cor 9:7). The more we understand who we are in Christ and God's love for us, the easier and more natural these works become.
There are two interesting notes on the Greek: First, the word "performed" is the compound word epiteleo. It comes from epi (upon) and teleo (end, consummation). I bring this up because Jesus Christ cried out tetelestai on the cross, saying it is finished (John 19:30). Here, Paul is saying that upon completion of this task he will go to Spain. Second, the word for seal is "sphragizo," which is the same word used for members of the Body of Christ being sealed with the Holy Spirit in Ephesians 1:13. God does keep a record of what we do, and He certainly cares about the details. He makes a great deal of the good works, sealing them to our record.
Romans 15:29
And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
Some have argued that Paul was out of the will of God at some points during his ministry. As I read scripture, I don't see that as being the case. Paul suffered much, but it was told him that he would (Acts 9:16, Col 1:24). He suffered for the sake of the Body of Christ. So during this time of travel, Paul intuitively understood that he would come in the blessing of Christ to the saints in Rome. In other words, it was the will of God.
The only thing to point out here is that the word "gospel" isn't found in the Greek. The rest of the verse is quite accurate. Here is a literal translation:
I know (eido) now (de) that coming toward (pros) you in the fullness of blessing of Christ I will come.
Romans 15:30
Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;
I love that we see Paul ask for prayer several times in scripture. He was just a man, like any of us are today. He needed prayer just like any of us do, and it should be a privilege to pray for one another. Here too, we see that he is asking that they "strive together" in prayer with him. In other words, don't just mention this in passing or be distracted, but commit to it. Brothers and sisters in Christ, we too should strive together in prayer for one another, knowing that in this life and on this earth, we are behind enemy lines. It isn't until Jesus descends from Heaven to call us home that we will be where we belong and out of mortal danger. Right now, the prince of the power of the air is at large, which is Satan, and the mystery of iniquity is already at work (Eph 2:2, 2 Thess 2:7). Paul's petition, and I echo him, is to strive in prayer together for deliverance. We will see that in the next verse.
It should be known that God is still sovereign and cares for the affairs of mankind. We may be oppressed and afflicted on every side, yet God is able to deliver us out of all things (Dan 3, 6:20-21, 2 Tim 3:10-12, 4:16-18). We have the assurance of eternal life, and the gospel of God's grace brings a sword of conviction to the heart of mankind. Persecution is inevitable, but even so, none of these things should move us when we understand what it means to be in the Body of Christ (Acts 20:24).
The Greek reads differently in the prepositions. Both times we see "for" in the English is the Greek "dia," which has the idea of "through" or "on account of." The word "with" is the Greek "huper" which means "on behalf of" or "above." Lastly, the word "to" is the Greek "pros" which means "toward." The other thing to point out is he word "love" is the Greek "agape." With those in mind, this is a more literal interpretation:
Now (de) I beseech you, brethren, through the Lord of us, Jesus Christ, and through the love of the Spirit, to strive together with me in the prayers on my behalf toward the God
Romans 15:31
That I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints;
This is the subject of the prayer mentioned in verse 30, which I already alluded to. There were unfortunately plenty of unbelievers still in Jerusalem and all of Judea, though Jesus Christ was clearly the Messiah as proven by His resurrection (Rom 1:4). It was on account of unbelief that Israel was set aside so that mercy may come upon all (Rom 11:32). With all that considered, there should be no question as to the importance of prayer at that time as the apostle to the Gentiles was going to the heart of Jerusalem.
Romans 15:32
That I may come unto you with joy by the will of God, and may with you be refreshed.
Paul continues his reasoning for the prayer request with this. As a result of the prayers of his brothers and sisters of faith in Rome for his deliverance from unbelievers in Judea, he may come and be refreshed with them with joy through the will of God. Paul is not out of God's will here.
It's also amazing the comfort we find in fellowship with other believers, isn't it? These prayers will work to have Paul come in joy through God's will. What amazing peace we have when we lift up these kinds of things to God in prayer. Here's a fun thought, since it is so comforting now, just imagine what it will be like in the next life when we are with Jesus Christ in person!
Both verses 31 and 32 start off with the same Greek word; hina. It translates to "in order that" or "so that." He's asking them to pray so that these things will come to pass.
Romans 15:33
Now the God of peace be with you all. Amen.
Of all of God's attributes, Paul uses peace here. It would be concerning since he is traveling to the heart of Jerusalem where there are people at least somewhat as zealous as Saul of Tarsus was before he knew Christ. There are people who would desire to put Paul to death for his faith, and Paul is letting his friends know that that is where he is going. God always has His reasons for inspiring certain words in His Book, and it's only logical that in this conclusion to the chapter that Paul mentions this short prayer for God and His peace to be with the saints at Rome.
The only thing to point out in the Greek is the missing article to denote the peace. God's peace is the only peace the passeth all understanding (Phil 4:7). A peace that we continue to need in our day as we are still facing persecution up until that day where we are snatched away to be with our Lord forever (1 Thess 4:16-17). May the God of the peace be with all those reading this.
References
HELPS Word-studies [1]
