Romans 15 · Robertson's Word Pictures
1We the strong (emeis o dunato). Paul identifies himself with this wing in the controversy. He means the morally strong as in 2Co 12:10; 13:9 , not the mighty as in 1Co 1:26 .
The infirmities (ta asthenemata). "The weaknesses" (cf. asthenon in 14:1,2 ), the scruples "of the not strong" (ton adunaton). See Ac 14:8 where it is used of the man weak in his feet (impotent).
To bear (bastazein). As in Ga 6:2 , common in the figurative sense.
Not to please ourselves (me eautois areskein). Precisely Paul's picture of his own conduct in 1Co 10:33 .
2For that which is good (eis to agathon). "For the good." As in 14:16,19 . Not to please men just for popular favours, but for their benefit.
3Pleased not himself (ouch eauto eresen). Aorist active indicative of aresko with the usual dative. The supreme example for Christians. See 14:15. He quotes Ps 69:9 (Messianic Psalm) and represents the Messiah as bearing the reproaches of others.
4Were written aforetime (proegraphe). Second aorist passive indicative of prographo, old verb, in N.T. only here, Ga 3:1 (which see); Eph 3:3; Jude 1:4 .
For our learning (eis ten emeteran didaskalian). "For the instruction of us." Objective sense of possessive pronoun emeteros. See Mt 15:9; 2Ti 3:16 for didaskalian (from didasko, to teach).
We might have hope (ten elpida echomen). Present active subjunctive of echo with ina in final clause, "that we might keep on having hope." One of the blessed uses of the Scriptures.
5The God of patience and comfort (o theos tes upomones ka tes parakleseos). Genitive case of the two words in verse 4 used to describe God who uses the Scriptures to reveal himself to us. See 2Co 1:3 for this idea; Ro 15:13 for "the God of hope"; 15:33 for "the God of peace."
Grant you (doie umin). Second aorist active optative (Koine form for older doie) as in 2Th 3:16; Eph 1:17; 2Ti 1:16,18; 2:25 , though MSS. vary in Eph 1:17; 2Ti 2:25 for doe (subjunctive). The optative here is for a wish for the future (regular idiom).
According to Christ Jesus (kata Christon Iesoun). "According to the character or example of Christ Jesus" (2Co 11:17; Col 2:8; Eph 5:24 ).
6With one accord (omothumadon). Here alone in Paul, but eleven times in Acts (Ac 1:14 , etc.).
With one mouth (en en stomat). Vivid outward expression of the unity of feeling.
May glorify (doxazete). Present active subjunctive of doxazo, final clause with ina "that ye may keep on glorifying." For "the God and Father of our Lord Jesus Christ" see 2Co 1:3; 9:31 for discussion. It occurs also in Eph 1:3; 1Pe 1:3 .
7Receive ye (proslambanesthe as in 14:1),
received (proselabeto, here of Christ as in 14:3 of God). The repetition here is addressed to both the strong and the weak and the "us" (emas) includes all.
8A minister of the circumcision (diakonon peritomes). Objective genitive, "a minister to the circumcision." Diakonon is predicate accusative with gegenestha (perfect passive infinitive of ginoma in indirect assertion after lego, I say) and in apposition with Christon, accusative of general reference with the infinitive. See Ga 4:4f .
That he might confirm (eis to bebaiosa). Purpose clause with eis to and the infinitive bebaiosa (first aorist active of bebaioo, to make stand).
The promises given unto the fathers (tas epangelias ton pateron). No "given" in the Greek, just the objective genitive, "the promises to the fathers." See 9:4,5 .
9And that the Gentiles might praise (ta de ethne doxasa). Coordinate with bebaiosa and eis to, to be repeated with ta ethne, the accusative of general reference and ton theon the object of doxasa. Thus the Gentiles were called through the promise to the Jews in the covenant with Abraham (4:11f.,16f. ). Salvation is of the Jews. Paul proves his position by a chain of quotations from the O.T., the one in verse 9 from Ps 18:50 . For exomologeo, see 14:10.
I will sing (psalo). Future active of psallo, for which verb see on 1Co 14:15 .
10Rejoice, ye Gentiles (euphranthete). First aorist passive imperative of euphraino, old word from eu, well and phren, mind. See Lu 15:32 . Quotation from De 32:43 (LXX).
11All the Gentiles (panta ta ethne). From Ps 117:1 with slight variations from the LXX text.
12The root (e riza). Rather here, as in Re 5:5; 23:16 , the sprout from the root. From Isa 11:10 .
On him shall the Gentiles hope (ep' auto ethne elpiousin). Attic future of elpizo for the usual elpisousin.
13The God of hope (o theos tes elpidos). Taking up the idea in verse 12 as in verse 5 from 4.
Fill you (plerosa umas). Optative (first aorist active of pleroo) of wish for the future. Cf. doie in verse 5.
In believing (en to pisteuein). "In the believing" (en with locative of the articular infinitive, the idiom so common in Luke's Gospel).
That ye may abound (eis to perisseuein umas). Purpose clause with eis to, as in verse 8, with perisseuein (present active infinitive of perisseuo, with accusative of general reference, umas). This verse gathers up the points in the preceding quotations.
14I myself also (ka autos ego). See 7:25 for a like emphasis on himself, here in contrast with "ye yourselves" (ka auto). The argument of the Epistle has been completed both in the main line (chapters 1-8) and the further applications ( 9:1-15:13). Here begins the Epilogue, the personal matters of importance.
Full of goodness (mesto agathosunes). See 2Th 1:11; Ga 5:22 for this LXX and Pauline word (in ecclesiastical writers also) made from the adjective agathos, good, by adding -sune (common ending for words like dikaiosune. See 1:29 for mestos with genitive and pepleromeno (perfect passive participle of pleroo as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The "all knowledge" is not to be pressed too literally, "our Christian knowledge in its entirety" (Sanday and Headlam).
To admonish (nouthetein). To put in mind (from nouthetes and this from nous and tithem). See on 1Th 5:12,14 . "Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul's aim in this Epistle?" (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1Th 1:8 ).
15I write (egrapsa). Epistolary aorist.
The more boldly (tolmeroteros). Old comparative adverb from tolmeros. Most MSS. read tolmeroteron. Only here in N.T.
In some measure (apo merous). Perhaps referring to some portions of the Epistle where he has spoken plainly (6:12,19; 8:9; 11:17; 14:3,4,10 , etc.).
As putting you again in remembrance (os epanamimneskon umas). Delicately put with os and ep in the verb, "as if calling back to mind again" (ep). This rare verb is here alone in the N.T.
16That I should be (eis to eina me). The eis to idiom with the infinitive again (verses 8,13 ).
Minister (leitourgon). Predicate accusative in apposition with me and see 13:6 for the word. "The word here derives from the context the priestly associations which often attach to it in the LXX" (Denney). But this purely metaphorical use does not show that Paul attached a "sacerdotal" character to the ministry.
Ministering (ierourgounta). Present active participle of ierourgeo, late verb from ierourgos (ieros, ergo), in LXX, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did.
The offering up of the Gentiles (e prosphora ton ethnon). Genitive of apposition, the Gentiles being the offering. They are Paul's offering. See Ac 21:26 .
Acceptable (euprosdektos). See 2Co 6:2; 8:12 . Because "sanctified in the Holy Spirit" (egiasmene en pneumat agio, perfect passive participle of agiazo).
17In things pertaining to God (ta pros ton theon). Accusative of general reference of the article used with the prepositional phrase, "as to the things relating to (pros, facing) God."
18Any things save those which Christ wrought through me (t on ou kateirgasato Christos di' emou). Rather, "any one of those things which Christ did not work through me." The antecedent of on is the unexpressed touton and the accusative relative a (object of kateirgasato) is attracted into the genitive case of touton after a common idiom.
By word and deed (logo ka ergo). Instrumental case with both words. By preaching and life (Lu 24:19; Ac 1:1; 7:22; 2Co 10:11 ).
19In power of signs and wonders (en duname semeion ka teraton). Note all three words as in Heb 2:4 , only here dunamis is connected with semeia and terata. See all three words used of Paul's own work in 2Co 12:12 and in 2Th 2:9 of the Man of Sin. See 1Th 1:5; 1Co 2:4 for the "power" of the Holy Spirit in Paul's preaching. Note repetition of en duname here with pneumatos agiou.
So that (oste). Result expressed by the perfect active infinitive peplerokena (from pleroo) with the accusative me (general reference).
Round about even unto Illyricum (kuklo mechr tou Illurikou). "In a ring" (kuklo, locative case of kuklos). Probably a journey during the time when Paul left Macedonia and waited for II Corinthians to have its effect before coming to Corinth. If so, see 2Co 13; Ac 20:1-3 . When he did come, the trouble with the Judaizers was over. Illyricum seems to be the name for the region west of Macedonia (Dalmatia). Strabo says that the Egnatian Way passed through it. Arabia and Illyricum would thus be the extreme limits of Paul's mission journeys so far.
20Yea (outos de). "And so," introducing a limitation to the preceding statement.
Making it my aim (philotimoumenon). Present middle participle (accusative case agreeing with me) of philotimeoma, old verb, to be fond of honour (philos, time). In N.T. only here and 1Th 4:11; 2Co 5:9 . A noble word in itself, quite different in aim from the Latin word for
ambition (ambio, to go on both sides to carry one's point).
Not where (ouch opou). Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky.
That I might now build upon another man's foundation (ina me ep' allotrion themelion oikodomo). For allotrios (not allos) see 14:4. For themelion, see Lu 6:48f.; 1Co 3:11 . This noble ambition of Paul's is not within the range of some ministers who can only build on another's foundation as Apollos did in Corinth. But the pioneer preacher and missionary has a dignity and glory all his own.
21As it is written (kathos gegrapta). From Isa 52:15 . Paul finds an illustration of his word about his own ambition in the words of Isaiah. Fritzsche actually argues that Paul understood Isaiah to be predicting his (Paul's) ministry! Some scholars have argued against the genuineness of verses 9-21 on wholly subjective and insufficient grounds.
22I was hindered (enekoptomen). Imperfect passive (repetition) of enkopto, late verb, to cut in, to cut off, to interrupt. Seen already in Ac 24:4; 1Th 2:18; Ga 5:7 . Cf. modern telephone and radio and automobile.
These many times (ta polla). "As to the many things." In 1:13 Paul used pollakis (many times) and B D read it here. But Paul's work (ta polla) had kept him away.
From coming to you (tou elthein pros umas). Ablative case (after the verb of hindering) of the articular infinitive, "from the coming."
23Having no more any place in these regions (meket topon echon en tois klimasin). Surprising frankness that the average preacher would hardly use on such a matter. Paul is now free to come to Rome because there is no demand for him where he is. For klima (from klino, to incline), slope, then tract of land, region, see already 2Co 11:10; Ga 1:21 (the only N.T. examples).
A longing (epipotheian). A hapax legomenon, elsewhere epipothesis (2Co 7:7,11 ), from epipotheo as in Ro 1:11 .
These many years (apo ikanon eton). "From considerable years." So B C, but Aleph A D have pollon, "from many years."
24Whensoever I go (os an poreuoma). Indefinite temporal clause with os an and the present middle subjunctive (cf. 1Co 11:34; Php 2:23 with aorist subjunctive).
Into Spain (eis ten Spanian). It was a Roman province with many Jews in it. The Greek name was Iberia, the Latin Hispania. The Textus Receptus adds here eleusoma pros umas (I shall come to you), but it is not in Aleph A B C D and is not genuine. Without it we have a parenthesis (or anacoluthon) through the rest of verse 24.
In my journey (diaporeuomenos). Present middle participle, "passing through." Paul planned only a brief stay in Rome since a strong church already existed there.
To be brought on my way thitherward (propemphthena eke). "To be sent forward there." First aorist passive infinitive of propempo, common word for escorting one on a journey (1Co 16:6,11; 2Co 1:16; Tit 3:13; 2Jo 1:6 ).
If first in some measure I shall have been satisfied with your company (ean umon proton apo merous emplestho). Condition of third class with ean and first aorist passive subjunctive of empimplem, old verb, to fill up, to satisfy, to take one's fill. See Lu 6:25 . Literally, "if I first in part be filled with you" (get my fill of you). delicate compliment for the Roman church.
25But now (nun de). Repeats the very words used in 23.
I go (poreuoma). Futuristic present as in Joh 14:2 .
Ministering unto the saints (diakonon tois agiois). Present active participle of purpose like eulogounta in Ac 3:26 . This collection had been one of Paul's chief cares for over a year now (see 2Co 8; 9 ). See 2Co 8:4 .
26For it hath been the good pleasure of Macedonia and Achaia (eudokesan gar Makedonia ka Achaia). "For Macedonia and Achaia took pleasure." The use of eudokesan (first aorist active indicative of eudokeo) shows that it was voluntary (2Co 8:4 ). Paul does not here mention Asia and Galatia.
A certain contribution (koinonian tina). Put thus because it was unknown to the Romans. For this sense of koinonian, see 2Co 8:4; 9:13 .
For the poor among the saints (eis tous ptochous ton agion). Partitive genitive. Not all there were poor, but Ac 4:32-5:11; 6:1-6; 11:29f.; Ga 2:10 prove that many were.
27Their debtors (opheileta auton). Objective genitive: the Gentiles are debtors to the Jews. See the word opheiletes in 1:14; 8:12 .
For if (e gar). Condition of the first class, assumed as true, first aorist active indicative (ekoinonesan, from koinoneo, to share) with associative instrumental case (pneumatikois, spiritual things).
To minister unto (leitourgesa, first aorist active infinitive of leitourgeo with dative case autois, to them), but here certainly with no "sacerdotal" functions (cf. verse 16).
In carnal things (en tois sarkikois). Things which belong to the natural life of the flesh (sarx), not the sinful aspects of the flesh at all.
28Have sealed (sphragisamenos). First aorist middle participle (antecedent action, having sealed) of sphragizo, old verb from sphragis, a seal (Ro 4:11 ), to stamp with a seal for security (Mt 27:66 ) or for confirmation (2Co 1:22 ) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2Co 8:18-23 ).
I will go on by you (apeleusoma di' umon). Future middle of aperchoma, to go off or on. Note three prepositions here (ap' from Rome, di' by means of you or through you, eis unto Spain). He repeats the point of verse 24, his temporary stay in Rome with Spain as the objective. How little we know what is ahead of us and how grateful we should be for our ignorance on this point.
29When I come (erchomenos). Present middle participle of erchoma with the time of the future middle indicative eleusoma (coming I shall come).
In the fulness of the blessing of Christ (en pleromat eulogias Christou). On pleromat, see 11:12. Paul had already (1:11f. ) said that he had a charisma pneumatikon (spiritual blessing) for Rome. He did bring that to them.
30By (dia). The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as dia is used after parakalo in 12:1.
That ye strive together with me (sunagonisastha mo). First aorist middle infinitive of sunagon zoma, old compound verb, only here in N.T., direct object of parakalo, and with associative instrumental case mo, the simplex agonizomenos, occurring in Col 4:12 of the prayers of Epaphras. For Christ's agony in prayer see Mt 26:42; Lu 22:44 .
31That I may be delivered (ina rustho). First aorist passive subjunctive of ruoma, old verb to rescue. This use of ina is the sub-final one after words of beseeching or praying. Paul foresaw trouble all the way to Jerusalem (Ac 20:23; 21:4,13 ).
May be acceptable to the saints (euprosdektos tois agiois geneta). "May become (second aorist middle subjunctive of ginoma) acceptable to the saints." The Judaizers would give him trouble. There was peril of a schism in Christianity.
32That (ina). Second use of ina in this sentence, the first one sub-final (ina rustho), this one final with sunanapausoma, first aorist middle subjunctive of the double compound verb sunanapauoma, late verb to rest together with, to refresh (anapauo as in Mt 11:28 ) one's spirit with (sun), with the associative instrumental case umin (with you), only here in the N.T.
33The God of peace (o theos tes eirenes). One of the characteristics of God that Paul often mentions in benedictions (1Th 5:23; 2Th 3:16; 2Co 13:11; Php 4:9; Ro 16:20 ). Because of the "amen" here some scholars would make this the close of the Epistle and make chapter 16 a separate Epistle to the Ephesians. But the MSS. are against it. There is nothing strange at all in Paul's having so many friends in Rome though he had not yet been there himself. Rome was the centre of the world's life as Paul realized ( 1:15). All men sooner or later hoped to see Rome.
Romans 16