But I write the more boldly to you in part, as reminding you, because of the grace that was given to me by God, that I should be a servant of Christ Jesus to the Gentiles, serving as a priest of the Good News of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. I have therefore my boasting in Christ Jesus in things pertaining to God. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed, in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the Good News of Christ; yes, making it my aim to preach the Good News, not where Christ was already named, that I might not build on another’s foundation.
But, as it is written, “They will see, to whom no news of him came. They who haven’t heard will understand.”
Therefore also I was hindered these many times from coming to you, but now, no longer having any place in these regions, and having these many years a longing to come to you, whenever I travel to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. But now, I say, I am going to Jerusalem, serving the saints. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain. I know that when I come to you, I will come in the fullness of the blessing of the Good News of Christ.
Now I beg you, brothers, by our Lord Jesus Christ and by the love of the Spirit, that you strive together with me in your prayers to God for me, that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints, that I may come to you in joy through the will of God, and together with you, find rest.
John Calvin 1540 · Public Domain On vv15, 16, 17, 18, 19, 20, 21, 22, 24, 25, 27, 28, 29, 30, 31 15. The more boldly, however, have I written to…
15. The more boldly, however, have I written to you, etc. The excuse follows, and in adducing this, that he might more fully show his modesty, he says, by way of concession, that he acted boldly in interposing in a matter which they themselves were able to do; but he adds that he was led to be thus bold on account of his office, because he was the minister of the gospel to the Gentiles, and could not therefore pass by them who were also Gentiles. He however thus humbles himself, that he might exalt the excellency of his office; for by mentioning the favor of God, by which he was elevated to that high honor, he shows that he could not suffer what he did according to his apostolic office to be despised. Besides, he denies that he had assumed the part of a teacher, but that of an admonisher,
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv16, 17, 18, 19, 22, 25, 27, 28, 29, 30 By the offering up of the Gentiles, he meaneth…
By the offering up of the Gentiles, he meaneth the Gentiles themselves, whom he offered to God as a sacrifice.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–32 15 Nevertheless, brethren, I have written the more boldly…
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,
Ver. 15. Chrysostom truly saith of St Paul, that he was insatiabilis Dei cultor, an insatiable worshipper of God, one that thought he could never do God or his Church service enough.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15, 16, 17, 18, 19, 20, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32 q.d. Though I am thus persuaded of you, or…
q.d. Though I am thus persuaded of you, or of many of you, yet I thought good to write to you
in some sort, or in part, or a little the more boldly and freely, that I may stir you up to the practise of that which you know already: see 2Pe 1:12,13; 3:1. This he speaks to allay the sharpness of his former reprehensions, and that what he had written might be the better digested; for all men more easily endure to be noted of negligence, than of malice or ignorance. And further he tells them, he could do no less,
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because of the grace that was given him of God; i.e. because of his apostolical office and authority: see Rom 1:5; 12:3.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv18, 22, 25, 30 Observe here, 1. The indefatigable industry and pains of…
Observe here, 1. The indefatigable industry and pains of the holy apostle, in order to the conversion of the Gentiles: From Jerusalem round about unto Illyricum, he fully preached the gospel of Christ. This, according to Parcus’s computation, was little less than a thousand miles. The industry of the apostles, in planting and propagating the gospel of Christ, was almost incredible.
Lord, what pains did they take; what difficulties did they contest and contend with, in that great work!
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Observe, 2. That although their industry was great, yet their success was greater than their industry, and beyond all human expectation. This appears by the vast spreading of the gospel in so short a space; From Jerusalem round about unto Illyricum. Within thirty years after our Saviour’s death, the gospel was not only diffused through the greatest part of the Roman empire, but had reached as far as Parthia and India.
Observe, 3. That the gospel or doctrine of Jesus had likewise a wonderful power and efficacy upon the lives and manners of men: the apostle tells us, that the Gentiles who were converted to Christianity, were obedient by word and deed: upon the change of their religion, followed the change of their conversation, and whole course of life.
The reason of all this wonderful success, which St. Paul and other apostles had in preaching the gospel; and that was the extraordinary power of the Holy Ghost, in enabling them to work miracles for the confirmation of the gospel, ver. 19. Through mighty signs and wonders, by the power of the Spirit of God.
Such was the miraculous power of healing diseases, of casting out devils, of inflicting corporal punishment upon scandalous persons; all which did serve in general for the confirmation of the gospel, and did in particular support the honour and authority of the apostles, and supply the want of the magistrates’ power, which the Christians could not expect whilst the Roman emperors continued heathen: not that all the miraculous powers were given to every one of the apostles, or that they which had them could exercise them at all times, or whenever they pleased; but only as was most expedient for the use and benefit of the church.
Observe, 5. That the apostle, in preaching the gospel, chose to go to such dark and blind places as never heard of the gospel before, rather than amongst them where Christ had been named, that so he might lay the foundation of Christianity himself, and not build upon another man’s foundation: And likewise, that in his ministry the prophecy of Esaias might be fulfilled, To whom he was not spoken of, they shall see: and they that have not heard, shall understand. Isa 52:15.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On vv17, 22, 30 The apostle here gives some account of himself and…
The apostle here gives some account of himself and of his own affairs. Having mentioned his ministry and apostleship, he goes on further to magnify his office in the efficacy of it, and to mention to the glory of God the great success of his ministry and the wonderful things that God had done by him, for encouragement to the Christian church at Rome, that they were not alone in the profession of Christianity, but though, compared with the multitude of their idolatrous neighbours, they were but a little flock, yet, up and down the country, there were many that were their companions in the kingdom and patience of Jesus Christ. It was likewise a great confirmation of the truth of the Christian doctrine that it had such strange success, and was so far propagated by such weak and unlikely means, such multitudes captivated to the obedience of Christ by the foolishness of preaching. Therefore Paul gives them this account, which he makes the matter of his glorying; not vain glory, but holy gracious glorying, which appears by the limitations; it is through Jesus Christ. Thus does he centre all his glorying in Christ; he teaches us so to do, Co1 1:31. Not unto us, Psa 115:1. And it is in those things which pertain to God. The conversion of souls is one of those things that pertain to God, and therefore is the matter of Paul's glorying; not the things of the flesh. Whereof I may glory, echō oun kauchēsin en Christō lēsou ta pros Theon. I would rather read it thus: Therefore I have a rejoicing in Christ Jesus (it is the same word that is used, Co2 1:12, and Phi 3:3, where it is the character of the circumcision that they rejoice - kauchōmenoi, in Christ Jesus) concerning the things of God; or those things that are offered to God - the living sacrifices of the Gentiles, Rom 15:16. Paul would have them to rejoice with him in the extent and efficacy of his ministry, of which he speaks not only with the greatest deference possible to the power of Christ, and the effectual working of the Spirit as all in all; but with a protestation of the truth of what he said (Rom 15:18): I will not dare to speak of any of those things which Christ hath not wrought by me. He would not boast of things without his line, nor take the praise of another man's work, as he might have done when he was writing to distant strangers, who perhaps could not contradict him; but (says he) I dare not do it: a faithful man dares not lie, however he be tempted, dares be true, however he be terrified. now, in this account of himself, we may observe,
I. His unwearied diligence and industry in his work. He was one that laboured more abundantly than they all.
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1. He preached in many places: From Jerusalem, whence the law went forth as a lamp that shineth, and round about unto Illyricum, many hundred miles distant from Jerusalem. We have in the book of the Acts an account of Paul's travels. There we find him, after he was sent forth to preach to the Gentiles (Acts 13), labouring in that blessed work in Seleucia, Cyprus, Pamphylia, Pisidia, and Lycaonia (Acts 13 and 14), afterwards travelling through Syria and Cilicia, Phrygia, Galatia, Mysia, Troas, and thence called over to Macedonia, and so into Europe, Acts 15 and 16. Then we find him very busy at Thessalonica, Berea, Athens, Corinth, Ephesus, and the parts adjacent. Those that know the extent and distance of these countries will conclude Paul an active man, rejoicing as a strong man to run a race. Illyricum is the country now called Sclavonia, bordering upon Hungary. Some take it for the same with Bulgaria; others for the lower Pannonia: however, it was a great way from Jerusalem. Now it might be suspected that if Paul undertook so much work, surely he did it by the halves. "No," says he, "I have fully preached the Gospel of Christ - have given them a full account of the truth and terms of the gospel, have not shunned to declare the whole counsel of God (Act 20:27), have kept back nothing that was necessary for them to know." Filled the gospel, so the word is; peplērōkenai to euangelion, filled it as the net is filled with fishes in a large draught; or filled the gospel, that is, filled them with the gospel. Such a change does the gospel make that, when it comes in power to any place, it fills the place. Other knowledge is airy, and leaves souls empty, but he knowledge of the gospel is filling.
2. He preached in places that had not heard the gospel before, Rom 15:20, Rom 15:21. He broke up the fallow ground, laid the first stone in many places, and introduced Christianity where nothing had reigned for many ages but idolatry and witchcraft, and all sorts of diabolism. Paul broke the ice, and therefore must needs meet with the more difficulties and discouragements in his work. Those who preached in Judea had upon this account a much easier task than Paul, who was the apostle of the Gentiles; for they entered into the labours of others, Joh 4:38. Paul, being a hardy man, was called out to the hardest work; there were many instructors, but Paul was the great father - many that watered, but Paul was the great planter. Well, he was a bold man that made the first attack upon the palace of the strong man armed in the Gentile world, that first assaulted Satan's interest there, and Paul was that man who ventured the first onset in many places, and suffered greatly for it. He mentions this as a proof of his apostleship; for the office of the apostles was especially to bring in those that were without, and to lay the foundations of the new Jerusalem; see Rev 21:14. Not but that Paul preached in many places where others had been at work before him; but he principally and mainly laid himself out for the good of those that sat in darkness. He was in care not to build upon another man's foundation, lest he should thereby disprove his apostleship, and give occasion to those who sought occasion to reflect upon him. He quotes a scripture for this out of Isa 52:15, To whom he was not spoken of, they shall see. That which had not been told them, shall they see; so the prophet has it, much to the same purport. This made the success of Paul's preaching the more remarkable. The transition from darkness to light is more sensible than the after-growth and increase of that light. And commonly the greatest success of the gospel is at its first coming to a place; afterwards people become sermon-proof.
II. The great and wonderful success that he had in his work: It was effectual to make the Gentiles obedient. The design of the gospel is to bring people to be obedient; it is not only a truth to be believed, but a law to be obeyed. This Paul aimed at in all his travels; not his own wealth and honour (if he had, he had sadly missed his aim), but the conversion and salvation of souls: this his heart was upon, and for this he travailed in birth again. Now how was this great work wrought? 1. Christ was the principal agent. He does not say, "which I worked," but "which Christ wrought by me," Rom 15:18. Whatever good we do, it is not we, but Christ by us, that does it; the work is his, the strength his; he is all in all, he works all our works, Phi 2:13; Isa 26:12. Paul takes all occasions to own this, that the whole praise might be transmitted to Christ. 2. Paul was a very active instrument: By word and deed, that is, by his preaching, and by the miracles he wrought to confirm his doctrine; or his preaching and his living. Those ministers are likely to win souls that preach both by word and deed, by their conversation showing forth the power of the truths they preach. This is according to Christ's example, who began both to do and teach, Act 1:1. - Through mighty signs and wonders: en dunamei sēmeiōn - by the power, or in the strength, of signs and wonders. These made the preaching of the word so effectual, being the appointed means of conviction, and the divine seal affixed to the gospel-charter, Mar 16:17, Mar 16:18. 3. The power of the Spirit of God made this effectual, and crowned all with the desired success, Rom 15:19. (1.) The power of the Spirit in Paul, as in the other apostles, for the working of those miracles. Miracles were wrought by the power of the Holy Ghost (Act 1:8), therefore reproaching the miracles is called the blasphemy against the Holy Ghost. Or, (2.) The power of the Spirit in the hearts of those to whom the word was preached, and who saw the miracles, making these means effectual to some and not to others. It is the Spirit's operation that makes the difference. Paul himself, as great a preacher as he was, with all his might signs and wonders, could not make one soul obedient further than the power of the Spirit of God accompanied his labours. It was the Spirit of the Lord of hosts that made those great mountains plain before this Zerubbabel. This is an encouragement to faithful ministers, who labour under the sense of great weakness and infirmity, that it is all one to the blessed Spirit to work by many, or by those that have on power. The same almighty Spirit that wrought with Paul often perfects strength in weakness, and ordains praise out of the mouths of babes and sucklings. This success which he had in preaching is that which he here rejoices in; for the converted nations were his joy and crown of rejoicing: and he tells them of it, not only that they might rejoice with him, but that they might be the more ready to receive the truths which he had written to them, and to own him whom Christ had thus signally owned.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 26, 27, 28, 29, 30, 31, 32 That I should be the minister of Jesus Christ,....…
That I should be the minister of Jesus Christ,.... The office of apostleship is here amplified and enlarged on, and the ends shown for which that grace was given to him, that he should be a minister; not in holy things about the temple, as the priests and Levites were; or a teacher of the law, some were fond of; but a minister of Christ, one that was made so by him, was qualified and sent forth to minister in his name to men; and who was a preacher of him; Jesus Christ, and him crucified, was the grand subject of his ministrations; he adds,
to the Gentiles; for to them, though not to the exclusion of the Jews, was he appointed a minister by Christ, and sent by him to them; among them he chiefly ministered, and was particularly and eminently useful to them; and this is another reason why the Romans ought to bear with a little boldness and freedom in writing to them, since he was the apostle of the Gentiles:
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ministering the Gospel of God; not the service of the temple, nor the traditions of the elders, nor the law of Moses, nor the morality of the Heathens; but the Gospel, of which God is the author, whose grace is the subject, and whose glory is the end; and is good news from him to the chief of sinners; to the preaching of which the apostle was separated by him:
that the offering up of the Gentiles; not the offering the Gentiles offered up, their prayers, praises, or good works, though these are acceptable to God through Christ; but the Gentiles themselves, by the offering up of whom is meant their conversion; which was the end of the apostle's ministering the Gospel among them, and in which he was the happy instrument. The allusion is to the priests slaying and offering up sacrifices under the law. The apostle was a priest in a figurative and improper sense; the sacrifices he offered up were not slain beasts, but men, the Gentiles, cut to the heart by the sword of the Spirit, the ministry of the Gospel; whose inside being laid open to them, and they brought to a sense of their lost condition, and need of Christ, were, through the power of divine grace attending the word, made willing to offer, or give up themselves to the Lord, to be saved by him, and him only: this the apostle, as an instrument, was concerned in; and all his view was, that it
might be acceptable; that is, to God, as nothing is more so to him than a broken and a contrite heart, or souls brought to a sense of themselves; and to believe in Christ, and submit to his righteousness; and then both ministers and converts are unto God, a sweet savour of Christ:
being sanctified by the Holy Ghost; this is said in allusion to the washing of the sacrifices under the law; and intimates, that the Gentiles, though unclean by nature and practice, yet being sanctified by the Spirit of God, whose proper work it is to sanctify, become an acceptable, being an holy sacrifice to an holy God.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv15, 16, 17, 18, 20, 21, 22, 23, 24, 26, 27, 28, 30, 31, 32 Because of the grace - That is, because I…
Because of the grace - That is, because I am an apostle of the gentiles.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 28, 29, 30, 31, 32 Verse 15. Nevertheless - I have written] Not withstanding…
Verse 15. Nevertheless - I have written] Not withstanding I have this conviction of your extensive knowledge in the things of God, I have made bold to write to you in some sort, απο μερους, to a party among you, as some learned men translate the words, who stand more in need of such instructions than the others; and I do this, because of the grace, δια την χαριν - because of the office which I have received from God, namely, to be the apostle of the Gentiles. This authority gave him full right to say, advise, or enjoin any thing which he judged to be of importance to their spiritual interests. This subject he pursues farther in the following verse.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18, 20, 23, 25, 28, 30 Rom 15:18-19. For I will not dare to speak,…
Rom 15:18-19. For I will not dare to speak, &c. I will not glory of more than is true and has been really done by my ministry; to make the Gentiles obedient — To bring them to the faith, and to the worship and service of the true God; by word and deed — By preaching and miracles. The apostle would not speak of what Christ had not wrought by him, but by his disciples, for making the Gentiles obedient; though he might have claimed some praise also from their success. But he would speak only of what Christ had wrought by him personally; namely, that he had preached the gospel with the greatest success, in many of the Gentile countries. Through mighty signs and wonders — It does not appear that the apostle intended by these different names to express different things, as some have supposed, namely, that the σημεια, signs, were the miracles intended to prove the truth of the doctrine asserted, or message brought by the miracle-worker; and that τερατα, wonders, were such miracles as were intended to astonish, and terrify, and draw the attention of beholders; of which sort was the punishment of Ananias and Sapphira with death, and of Elymas with blindness: he doubtless meant miracles in general, by both expressions. In the gospels, the miracles of Christ are commonly called δυναμεις, powers, or mighty works, to express the great power exerted in the performance of them. By the power of the Spirit of God —
Enlightening men’s minds, and changing their hearts, and thereby rendering the miracles wrought, and the word preached, effectual to their conviction and conversion. So that I have fully preached the gospel of Christ — Have made a full declaration thereof, not shunning to declare the whole counsel of God; not keeping back any thing that I had reason to believe would be profitable to my hearers: from Jerusalem, round about unto Illyricum — This phraseology implies, that he had propagated the gospel, not in a direct line from Jerusalem to Illyricum, but far and wide, on every hand, through the interjacent countries. “Illyricum was a country in Europe, lying between Pannonia and the Adriatic sea. It is now called Sclavonia. In the history of the Acts, there is no mention made of Paul’s preaching the gospel in Illyricum. Nevertheless, as that country, on the south, bordered on Macedonia, where Paul often preached, he may, on some occasion, have gone from Macedonia into Illyricum. Yet this supposition is not necessary, as the apostle does not say he preached the gospel in, but only as far as Illyricum: which country, it appears, at the time he wrote this epistle, was the boundary of his preaching westward.” — Macknight.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15–32 Nevertheless - Notwithstanding my full persuasion of your knowledge…
Nevertheless - Notwithstanding my full persuasion of your knowledge and your purpose to do right. Perhaps he refers also to the fact that he was a stranger to them.
The more boldly - More boldly than might have been expected from a stranger. The reason why he showed this boldness in declaring his sentiments, he immediately states - that he had been especially called to the function of instructing the Gentiles.
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In some sort - ἀπὸ μέρος apo meros. In part. Some have supposed that he referred to a “party” at Rome - the Gentile party (Whitby). Some refer it to different “parts” of his epistle - on some subjects (Stuart). Probably the expression is designed to qualify the phrase “more boldly.” The phrase, says Grotius, “diminishes” that of which it is spoken, as 1Co 13:9, 1Co 13:12; 2Co 1:14; 2Co 2:5; and means the same as “somewhat more freely;” that is, I have been induced to write the more freely, “partly” because I am appointed to this very office. I write somewhat more freely to a church among the Gentiles than I even should to one among the Jews, “because” I am appointed to this very office.
As putting you in mind - Greek, Calling to your “remembrance,” or “reminding” you; compare 2Pe 1:12-13. This was a delicate way of communicating instruction. The apostles presumed that all Christians were acquainted with the great doctrines of religion; but they did not command, enjoin, or assume a spirit; of dictation. How happy would it be if all teachers would imitate the example of the “apostles” in this, and be as modest and humble “as they were.”
Because of the grace ... - Because God has conferred the favor on me of appointing me to this function; see the note at Rom 1:5.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 20, 24, 25, 29, 32 I have written to you, brethren, more boldly, &c.…
I have written to you, brethren, more boldly, &c. St. John Chrysostom admires with what mildness he addresses himself to them, yet puts them in mind, that he is the minister, and the apostle of the Gentiles, in which he may have reason to glory, or boast. --- Sanctifying the gospel of God, preaching it in a holy manner, that the Gentiles may be sanctified by it. (Witham) --- To be the minister of Jesus Christ among the nations, exercising in their regard the rite of sacrifice, as we read in the Greek, ierourgounta. --- For I dare not, I shall forbear to speak of any thing but my labours: I need not mention the power of miracles and wonders, which the Holy Ghost hath done by me in many places, from Jerusalem to Illyricum, in places where Christ had not been preached by others. And now having no more place, nor occasion to preach in these countries, when I begin my journey to Spain, &c. by which, it appears, he designed at least to go into Spain. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv15, 16, 17, 18, 19, 20, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32 Nevertheless, I have written the more boldly unto you…
Nevertheless, I have written the more boldly unto you in some sort--"measure"
as putting you in mind, because of the grace that is given to me of God--as an apostle of Jesus Christ.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 28, 29, 30, 31 II. PERSONAL CONCLUSION, Rom_15:15 to Rom_16:24.
II. PERSONAL CONCLUSION, Rom_15:15 to Rom_16:24.
1. Paul’s Epistolary boldness based on his Apostolic Mission, Rom_15:15-21.
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His apology for his boldness, namely, his apostleship, well attested and broad spread over new grounds, (Rom_15:15-22.) His long hindered purpose of visiting Rome, he hopes, after finishing his charitable mission to Jerusalem, to accomplish as he takes his missionary journey to Spain, (Rom_15:23-29.) And he asks the prayers of his Roman brethren for his safety and success at Jerusalem in order that he may accomplish his joyous visit to Rome, (Rom_15:29-33.)
15. In some sort—Or degree. The apostle’s apology specially applies to the ethical part of the epistle, in which he assumes to furnish them reminders of their duty on various points, and that, too, when he was neither founder of their Church, nor possessor of any local official authority, nor even an acquaintance to their main body.
Putting you in mind—Delicately assuming that they knew their duty and only needed reminders.
Because—The ground of his boldness is the apostolic grace conferred upon him. The same grace and apostleship (Rom_1:5) he has announced in his majestic exordium, and in announcing it in this conclusion he rises into a similar majesty.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–32 15. I have written] Lit. I wrote; the “epistolary…
15. I have written] Lit. I wrote; the “epistolary past.”
the more boldly] Lit. more boldly; i.e., in our idiom, somewhat boldly.
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in some sort] More lit., and better, in part; i.e. here and there. He refers to occasional passages such as Rom_6:17-21, Rom_9:19-20, Rom_11:19-21; Rom_11:14.
as putting you in mind] Of what, as regards substance and principle, they already knew. Such is evidently the tone of both the doctrinal and practical passages of the Epistle, taken as a whole. Cp. 2Pe_1:12-13; 2Pe_3:1.
the grace] i.e. the loving favour which had made him an Apostle. Cp. Rom_1:5, and especially Eph_3:2-3; Eph_3:7-8. St Paul’s deep and beautiful personal humility is in sincere harmony with his distinct knowledge and firm assertion of his Divine commission.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15–32 (15) Nevertheless, brethren.—Apologetic. Holding this good opinion of you…
(15) Nevertheless, brethren.—Apologetic. Holding this good opinion of you as I do, I nevertheless presumed somewhat upon my position as an Apostle, and especially as an Apostle of the. Gentiles, to write with an earnestness which I should, perhaps, otherwise not have ventured to show.
Brethren.—The weight of evidence in the MSS. is against the retention of this word.
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In some sort.—Literally, in part, qualifying the phrase, “I have written more boldly,” both in extent and degree. In some passages the Apostle feels that he had gone beyond the modest limits which he might have seemed to mark out for himself by what he had just been saying. He had taken a liberty, but not too great a liberty. He had spoken to them rather pointedly at times, but he had been careful not to go too far. The reference may be supposed to be to exhortations such as those in Romans 13, 14, and in other parts of the Epistle.
As putting you in mind.—Another delicate expression. The Apostle has not been telling them of something that they did not know before, but merely reminding them of what they knew. And he claims the right to do this because of the special grace given to him as an Apostle. The Judaising section in the Church at Rome did not go so far as that in Galatia. It recognised the apostleship of St. Paul, and he knew that he could safely appeal to this recognition.
Because of the grace.—Comp. “grace and apostleship” in Rom_1:5. “Grace” is here that special endowment with divine gifts by which the Apostles were distinguished from other Christians.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15, 16, 17, 18, 20, 21, 25, 28, 30 But I have written unto you the more boldly,…
But I have written unto you the more boldly, brethren, in some measure, (so, as in the Revised Version, or, in part (apo meronv), rather than in some sort, as in the Authorized Version. The allusion seems to be to the passages in the Epistle in which he has been bold to admonish urgently; such as Rom_11:17, seq.; Rom_12:3; and especially Ro 14) as putting yon in mind (reminding you only of what you doubtless know), because of the grace given me of God; i.e., as appears from what follows, of apostleship to the Gentries. (cf. Rom_1:5, Rom_1:14; also Act_22:21 Gal_2:9) Though the Church of Rome was not one of his own foundation, and he had no desire, there or elsewhere, to build on another man"s foundation (ver. 20), yet his peculiar mission as apostle to the Gentiles gave him a claim to admonish them. The reason thus given is, it will be observed, a confirmation of the view, otherwise apparent, that the Roman Church consisted principally of Gentile believers.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv18, 20, 21, 22, 25, 29, 30 For I will not dare to speak of any…
Rom_15:18-19
For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient.
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Pauls success
I. Its extent.
1. Matter of notoriety.
2. Needed no attempt on the part of the apostle to exaggerate it.
II. The means.
1. Word.
2. Deed.
III. The power.
1. Christs.
2. Exerted through the Holy Spirit.
3. Displayed in signs and wonders. (J. Lyth, D.D.)
The work of missions
I. Its object. To make the Gentiles obedient to the gospel.
II. Its agencies and means.
1. Christ, the Supreme Director, who works in us to will and to do.
2. Converted men, the instruments by word and deed.
3. The Spirit of God, the efficient power displayed in signs and wonders.
III. Its sphere.
1. Commencing at Jerusalem.
2. Embracing the Gentile world.
3. Throughout which the gospel must be fully preached. (J. Lyth, D. D.)
Invincible power
One of Satans artifices is to induce men to attempt to reduce the gospel to a mere system within the reach of human intellect; and in this attempt they have gone far to deny and reject everything supernatural. But so long as we have the Book of God in our hands, and the power of the Spirit of God to accompany its hallowed truths, we shall dare to insist upon thee gospel being the power of God unto the salvation of every one that believeth. Paul always advocated the old-fashioned doctrine, It is not by might or by power, etc. Note--
I. The success of Pauls preaching the gospel
1. I have fully preached the gospel of Christ (Rom_15:19). Then it was a pure gospel (Gal_1:8-9). He did not mix law and gospel together (Rom_3:20; Eph_2:8). In his preaching I mark four things prominent: and a man does not preach a pure gospel who does not preach all four.
(1) Principles (1Co_3:11). What principles? They are summed up in By grace are ye saved (Eph_2:8). Well, then, there is nothing for works, as he urges elsewhere (Rom_11:6).
(2) Privileges (Gal_4:6; Rom_8:16).
(3) Promises. Paul dwelt on these with delight, but he never set them forth as dependent upon creature doings, or as subject to contingencies (2Co_1:20).
(4) Precepts. In his Epistles, which he commences with doctrine, and proceeds with experimental godliness; but he always closes with the most pressing exhortations to every good word and work.
2. His success in the pure preaching of the gospel. He talks about mighty signs and wonders and names one in the preceding verse, viz., that the Gentiles should be made obedient by word and deed. It is one of the greatest miracles when God brings a poor ruined sinner down to obedience to the sceptre of Christ. Pauls success lay in--
(1) The rescuing of Satans slaves.
(2) Refreshing and establishing the Churches of the living God, so that they were built up in their most holy faith.
(3) Thus the glorifying of Jesus name.
II. Its efficiency. It was by the power of the Spirit of God--and truly such mighty signs and wonders are never accomplished by any other power. This power--
1. Is invincible--it is sure to conquer, and accomplish that for which it was designed. Every other power is found to be conquerable! The power of the Holy Ghost is so invincible, that the most stubborn hearts must yield, and the most confirmed habits of idolatry, or of licentiousness, are vanquished.
2. Defies all hostility.
3. Is new creating. All creation, in a spiritual point of view, is a chaos under the fall, until the Spirit calls to a new state of existence the souls that were destitute of it.
III. Pauls triumph concerning his success.
1. The wonders of Gods grace, the miracles accomplished, the triumphs of the Cross, and the extension of the Redeemers kingdom, made Paul rejoice. Here is a criterion by which we are to judge of every faithful minister of Christ.
2. Moreover, in all his exultations he took care to neutralise and give the negative to the boastings of proud free will. (J. Irons.)
The power of the gospel
I. Its source, God.
II. Its medium, the Spirit of God.
III. Its evidence, Signs and wonders--miraculous, moral and spiritual. (J. Lyth, D.D.)
So that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.--
The preaching of the gospel
I. In what light is the gospel to be preached by its ministers. Surely in the same in which it was preached by the apostle, viz.
1. As it reveals the ground of a sinners acceptance with God.
2. As it furnishes the only perfect rule of moral conduct, and the only efficient motive, love.
3. As it unveils the mysteries of a future state.
II. How the apostle preached the gospel.
1. Fully. He shunned not to declare the whole counsel of God; he instructed, exhorted, and warned that they might grow in grace in the knowledge of Christ (Act_20:20). The gospel should be thus fully preached.
(1) Because it is connected with the spiritual and eternal interests of the hearers. A physician would be considered in the last degree criminal who trifled with his patient; but the gospel minister is charged with the cure of souls.
(2) Because failure here will contract awful guilt upon the preacher (Eze_3:17-21).
2. Extensively. Paul carried it from Jerusalem to Illyricum. He was not weary in well-doing, but continued active and diligent to the end. The glory of the Lord will be revealed, and all flesh shall see it together. But how many places are there yet destitute of sufficient means of grace! This, then, is a call upon our zealous exertions.
Conclusion: Note--
1. That natural and acquired talents may be efficiently employed in promoting the cause of religion. This is well illustrated in the case of Paul. What are the talents God has entrusted to you? Wealth? Influence? Zeal? Use them all for God.
2. The gospel is worthy of all acceptation. (D. Jones.)
The evangelisation of the world a practicable work
I. Let us estimate Pauls missionary work. Note--
1. The length of time during which it was done. He began very shortly after his conversion, and carried it on till his martyrdom; a period of about thirty years. From those thirty years the time spent in Arabia and in prison has to be deducted.
2. The helps by which the work was done.
(1) His strong faith that the gospel was the power of God to every one who believed.
(2) His fervent love to Christ.
(3) His great love to mankind.
(4) His good natural capacity and education.
(5) The gift of the Holy Spirit bestowed upon him so largely.
(6) His companions.
(7) His Roman citizenship.
3. His hindrances.
(1) He was a Jew, and the great contempt in which the Jewish race was held by the Gentiles must have been an immense hindrance to the apostle as he went about preaching salvation through a crucified Jew.
(2) He was by no means a strong man physically. He suffered much through infirmity of the flesh.
(3) His speech was not acceptable to some. Not only did the unconverted Athenians ask, What will this babbler say? but there were Christians at Corinth who pronounced his speech contemptible.
(4) His ungenerous critics did acknowledge that his writings were weighty and powerful; but in regard to them he laboured under a very great disadvantage. The art of printing had not been invented, and if he wrote an epistle intended for more Churches than one, well, then, it was slowly passed from one to another. And not only so; those who had the charge of Churches did not always like to read Paul's epistles to the people (1Th_10:27). Here in the apostolic age is the germ of the evil practice of withholding the Word of God from the laity.
(5) Travelling in those days was very slow, difficult and dangerous, whether by land or sea.
(6) The apostle chose to labour for his own support at his trade as a tent-maker.
(7) He was hindered by Jews and Judaisers wherever he met with them.
(8) The other apostles were not very much in sympathy with him.
4. The extent of his work. To say nothing of his preaching at Damascus and neighbourhood, from Jerusalem, substantially through Asia Minor together with Macedonia and Achaia, westward to the shores of the Adriatic, the apostle preached the gospel of Christ. And not only so he could say, I have fully preached it. This work was by no means of a superficial character. As to the results, they were various; sometimes very few were converted, sometimes very many. The power of the gospel was acknowledged by enemies of Christ at Thessalonica and Ephesus. Therefore the apostle really did so evangelise that large tract of country, and if the Churches planted in those regions had done their duty, most certainly all the inhabitants would have been brought to Christ.
II. From this summary of the apostles work we may learn that the evangelisation of the world is really a practicable thing. This is not universally acknowledged. Of course, a very large proportion of those who do not believe the gospel, utterly deny it, and there are Christian people who do not seem to be very strongly convinced of it, for if they were, surely they would think of it, pray for it, and give towards it more.
1. Here was a great work done through Gods grace by this one man in a space of thirty years. Sixty periods of thirty years have passed by since. Now, supposing that, during these periods, there had been in each--that is in each generation--just one man like Paul, the world would have been more nearly evangelised than it is.
2. Compare--Pauls helps with our own.
3. Whatever Pauls helps might be, his hindrances were greater than ours. Conclusion: Then the evangelisation of the world has not proceeded just because Christians have not done their duty. But for the apathy of our forefathers we should not be held accountable. Let us cheer ourselves with the thought that the work is really practicable. And certainly the results of Christian missionary effort in modern times are such as to encourage the most sanguine hope. The evangelisation of the whole world is quite within the reach of practical religion. It can be done: it ought to be done: let it be done! (H. Stowell Brown.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv15–32 15. Nevertheless, brethren. Though they were able to admonish…
15. Nevertheless, brethren. Though they were able to admonish each other, he has written to them boldly and plainly, as was his right, because of the grace, the apostleship to the Gentiles, given him of God.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv17, 22, 25, 30 Rom_15:17.—The things of the ministry committed to Paul of…
CRITICAL NOTES
Rom_15:17.—The things of the ministry committed to Paul of God are the things in which he will glory.
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Rom_15:18.—St. Paul will not take any glory to himself. There is nothing done by him which Christ did not work; to Him be all the praise.
Rom_15:19.—It might have been expected that Paul would mention Damascus, the place of his spiritual birth, as the centre of his missionary operations; but he begins at Jerusalem. Christ first sent His gospel to Jerusalem sinners. Here is a gracious centre and an ever-widening circle. It enlarges itself westward; it comprehends Greece, Asia Minor, the Grecian islands, the country between Asia Minor and Jerusalem, Phœnicia, Syria, part of Arabia, Rome the world’s metropolis, and probably Spain.
MAIN HOMILETICS OF THE PARAGRAPH.—Rom_15:17-21
St. Paul as a missionary.—History is precept teaching by example; history is recorded experience; and this is especially so when the history is the biography of one individual. We should read the noble actions of others, so as to be stimulated to heroic deeds. Here is a piece of autobiography which has in it much instruction. Let us seek to be inspired with love to Christ and to humanity, and we shall find our missionary sphere. It lies round about us. Some people pine because they cannot reach the distant Illyricum, while they neglect the Jerusalem of home and of country.
I. The missionary’s travels.—In St. Paul’s days travelling was very difficult when it was not done by sea, for carriage roads and vehicles hardly existed. There were no luxurious first-class carriages by which to be carried from one scene of labour to another. When it is calm, the seas over which Paul sailed are delightful; but they have also suddenly their caprices—the ship may run aground in the sand, and all that one can do is to seize on a plank. There were perils everywhere. Paul, it seems, journeyed almost always on foot, existing doubtless on bread, vegetables, and fruit. What a life of privations and trials is that of the wandering devotee! The police were negligent and brutal. St. Paul was not backed up by any great scientific or missionary societies. He was not attended by a number of followers armed with breech-loaders, prepared to shoot down barbarians as if they were so many rabbits. Almost alone the great traveller went from Jerusalem and round about unto Illyricum. It lay beyond Macedonia, on the north-east coast of the Adriatic Gulf. The journey was somewhere about one thousand three hundred miles in a straight line; and when taken in all its windings, with its towns, populous districts, pleasant valleys, stern mountain ranges, and barren climes, shows his indefatigable zeal. St. Paul did not go in search of lovely scenery. Had he done so, he might have pleased his fancy as he journeyed, say from Antioch to Seleucia, where on all sides are copses of myrtles, arbutus, laurels, green oaks, while prosperous villages are perched upon the sharply cut ridges of the mountains. To the left the plain of Orontes unfolds to view its splendid cultivation. On the south the wooded summits of the mountains of Daphne bound the horizon. Often the route is hard; certain cantons are peculiarly rugged, barren; still Paul in his journeys would touch certain points which were veritable paradises. St. Paul did not go to admire works of art: had he done so, he might have gratified his taste and stayed at Athens on the way to Corinth; for Athens had then even the appearance of being ornamented with almost all her masterpieces of art. The monuments of the Acropolis were intact; the sanctity of that immaculate temple of the beautiful was not changed. Pœcile, with its brilliant decoration, was as fresh as it was on the first day. There were the Propylæum, that chef-d’œuvre of grandeur; the Parthenon, which absorbed every other grandeur save its own; the Temple of Victory, worthy of the battles which it consecrated; and the Erechthæum, a prodigy of elegance and finish. Needless, however, to follow St. Paul in this discussion of the negative. He went from Jerusalem round about unto the borders of Illyricum to win hearts unto Jesus Christ, the true King, the Sovereign of the universe.
II. The missionary’s work.—His work is to preach the gospel of Christ. The missionary is to preach whether men will hear or will forbear. He is to preach the old message instinct with fresh life and feeling. The old message adapts itself to all states of society and to all conditions of men. Thank God, our missionaries are preaching still, and among great varieties of places and people, amid many forms of outer life, amid many gradations of human comforts and human resources. Some labour among the most glorious manifestations of creative might, others upon scorched and arid plains—some in the busy life of cities, others in lonely isles. In labours abundant, in perils oft, by example, by preaching, by prayers, everywhere they seek to approve themselves unto God, and serve their generation according to His will. Politicians may lecture them; men of science may undervalue them; time-serving editors may pour on them their scorn; they may be called enthusiasts, or be socially despised; but steadfast in faith, unmoved by reproach or praise, they will reply, Whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause. Our meat is to do the will of Him that sent us, and to finish His work.
III. The missionary’s originality.—We do not mean his originality as a genius, though St. Paul was that in spite of his detractors. We do not refer to his originality as the founder of a new ethical system, though St. Paul’s system was different from and superior to any system previously propagated. We allude to St. Paul’s desire to be the first in order. He would not build upon another man’s foundation. That is how second-rate builders work. What are we modern builders doing but placing our petty pretentious cornices on the glorious temples raised by the giants of former times? Well, let us do our best. A cornice is not to be despised. If we can only take out a few decaying stones and put fresh material in the place, let us be thankful that we have done something for God’s great cathedral.
IV. The missionary’s beneficent design.—To make the Gentiles obedient by word and deed. Conversion here set forth:
1. In its nature—obedience to Christ;
2. In its Author—Christ Himself working by His Spirit;
3. In the means employed—the gospel preached and lived by men. The Church of the future in foreign lands, properly formed, will be inspired with a lofty humanity. It shall sweep away all the forms of cruelty and of wrong which have lowered tribes and nations in the estimation of their fellows. Its earnest life shall be fed with large-hearted love, which yearns to draw all men back to the Father and to bring about perfect union between man and man. Possessing a martyr’s faith, it shall hold to purest principles with a martyr’s constancy. Honest missionary agencies have determined the broad gauge on which the great highway of the nations shall be constructed, and have laid down in many great centres of movement the first lines of the permanent way. Earnest workers have heard and obeyed the divine call: Go through the gates; cast up the highway; lift up a standard for the people. By their labours every valley shall be exalted, and every mountain and hill shall be made low, the crooked shall be made straight, and the rough places plain. All difficulties shall be overcome; all divisions and separations between men closed for ever. Man shall be linked with man, and there shall be no more sea. With one heart, though of many names, the tribes of earth shall journey together to the city of God. The redeemed of the Lord shall return, and come to Zion with songs, with everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.
SUGGESTIVE COMMENTS ON Rom_15:17-21
Gospel miracles authentic.—“Through mighty signs and wonders, by the power of the Spirit of God.” It is not likely that Paul would have made mention at all of these miracles had they not been wrought at Rome as well as in other places along his apostolical tour where Churches had been planted by him. At all events he, in epistles to other Churches, does appeal to the miracles which had been wrought in the midst of them. For example, in the free and fearless remonstrance which he held with the Galatians, he puts the question with all boldness: “O foolish Galatians, … he that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?” (Gal_3:1; Gal_3:5.) And in the enumeration which he makes of the powers conferred on various of the Church office-bearers, he tells the Corinthians that to one is given by the Spirit of God the working of miracles; and, more specifically still, to another the gifts of healing, and to another divers kinds of tongues, and to another the interpretation of tongues (1Co_12:9-10). And again, in another epistle to the same people, he says, “Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds” (2Co_12:12). In this respect he tells them that they were not inferior to other Churches; nor is it probable that he would have written of these miracles to his converts at Rome had they been in this state of inferiority to others. There cannot then be imagined a more satisfactory historical evidence for these high and undoubted credentials of a divine mission, than we are able to adduce for the miracles which abounded in the primitive Churches, and for those in particular which were worked by Paul’s own hands. He indeed, in common with the other apostles, possessed the endowment in a degree that might be called transcendental—insomuch as, besides having the gift of miracles, they had the power, by the laying on of their hands, of conferring this gift upon others (Act_8:18, etc.). Now whatever exhibition might have been made of such things at Rome, certain it is that for miracles both at Corinth and in Galatia we have testimony in such a form as makes it quite irresistible. Here we have, in the custody of these two Churches from the earliest times, the epistles which they had received from Paul; the original documents have been long in their own possession, while copies of them were speedily multiplied and diffused over the whole Christian world. In these records do we find Paul, in vindication of his own apostleship, and in the course of a severe reckoning with the people whom he addresses, make a confident appeal to the miracles which had been wrought before their eyes. Had there been imposture here the members of these two Churches would not have lent their aid to uphold it. They would not have professed the faith which they did in pretensions which they knew to be false, and that for the support of a claim to divine authority now brought to bear in remonstrance and rebuke against themselves. We might multiply at pleasure our suspicions of Paul, and conjure up all sorts of imaginations against him, but no possible explanation can be found for the acquiescence of his converts in the treachery of the apostle, or rather of their becoming parties to his fabrication, if fabrication indeed it was. One can fancy an interest which he might have in a scheme of deception; but what earthly interest can we assign for the part which they took in the deception, knowing it to be so? Or on what other hypothesis than the irresistible truth of these miracles can we explain their adherence to the gospel, and that in the face of losses and persecutions, nay, even of cruel martyrdoms, but over and above all this the taunts and cutting reproaches to the bargain of the very man who could tell them of the miracles which themselves had seen as the vouchers of his embassy from God, and threatened, if necessary, to come amongst them with a rod and make demonstration in the midst of them of his authority and power? Had there been deceit and jugglery in the matter, why did they not let out the secret, and rid themselves at once and for ever of this burdensome visitation? The truth is, that the overpowering evidence from without, and their own consciences within, would not let them. There is no other historical evidence which in clearness and certainty comes near to this; and whether we look to the integrity of these original witnesses, men faithful and tried, or to the abundant and continuous and closely sustained testimony which flowed downward in well-filled vehicles from the first age of the apostles, we are compelled to acknowledge a sureness and a stamp of authenticity in the miracles of the gospel, not only unsurpassed, but unequalled by any other events, the knowledge of which has been transmitted from ancient to modern times.—Dr. Chalmers.
Gospel to be preached as a witness.—Even where St. Paul preached with little or no success, he might be said to have no more place in that part—no more, for example, at Athens, although he left it a mass of nearly unalleviated darkness—just as our Lord’s immediate apostles might well be said to have no more place in those towns that rejected their testimony, and against which they were called to shake off the dust of their feet, and then to take their departure—fleeing from the cities which either refused or persecuted them, and turning to others. The way in fact of apostles or ministers, the outward instruments in the teaching of Christianity, is the same with the way of the Spirit, who is the real agent in this teaching, by giving to their word all its efficacy. He may visit every man, but withdraws Himself from those who resist Him—just as the missionaries of the gospel might visit every place, and have fulfilled their work even in those places where the gospel has been put to scorn, and so become the savour of death unto death to the people who live in them. Yet we must not slacken in our endeavours for the evangelisation of the whole earth, although the only effect should be that the gospel will be preached unto all nations for a witness, and the success of the enterprise will be limited by the gathering in of the elect from the four corners of heaven. It is a matter of unsettled controversy whether Paul ever was in Spain, or was able to fulfil his purpose of a free and voluntary journey to Rome, his only recorded journey there being when taken up as a prisoner in chains. At the beginning of the epistle he tells them of his prayer, and here expresses his hope of again seeing them in circumstances of prosperity, when, after a full and satisfactory enjoyment of their society, he might be helped forward by them on his way to the country beyond. Let me here notice, in passing, how accordant the movements both of Paul beyond Judœa and of our Saviour and the apostles within its limits, as described in the gospels and Acts, are with the abiding geography of towns and countries still before our eyes. It is in itself a pleasing exercise to trace this harmony of Scripture with the known bearings and distances of places still; and even serves the purpose of confirmation as a monumental evidence to the truth of Christianity.—Dr. Chalmers.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv15, 16, 18, 19, 20, 21, 22, 23, 24, 25, 29 15. “But I have written unto you the more…
15. “But I have written unto you the more boldly, in part, thus reminding you through the grace given unto me from God.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv15–32 But I write the more boldly unto you in…
But I write the more boldly unto you in some measure, as putting you again in remembrance [Thus suggesting that the matter of his Epistle was not wholly new to them: comp. 2Pe_1:12-13 ], because of the grace [i. e., apostleship: comp. Rom_1:5 ; Rom_12:3 ; Gal_2:9 ; Eph_3:7-11 ] that was given me of God ,
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv15, 32 grace Grace (imparted). 1Co 1:4; Rom 6:1; 2Pe 3:18.
grace Grace (imparted). 1Co 1:4; Rom 6:1; 2Pe 3:18.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv17, 22, 28 Paul’s praise of his apostleship:
Paul’s praise of his apostleship:
v. 17. I have, therefore, whereof I may glory through Jesus Christ in those things which pertain to God.
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v. 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,
v. 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.
v. 20. Yea, so have I strived to preach the Gospel, not where Christ was named, lest I should build upon another man’s foundation;
v. 21. but as it is written, To whom he was not spoken of, they shall see, and they that have not heard shall understand.
The apostle is anxious to have his readers understand just what this gift of his apostleship includes, and why it was incumbent upon him to write so boldly in both instruction and exhortation: I have, then, glorying in Christ Jesus, namely, in that which pertains to God. As an apostle to the Gentiles, to whom the Gospel of Jesus Christ has been entrusted, he has reason to boast and to be proud of his work for God, of the call which was given him by God. At the same time he is conscious always that his boasting is in Christ Jesus, is done on account of His grace, and not on account of his personal ability or worthiness for the office. Of what he is proud and in what way, he states very plainly: For I shall not dare to speak anything of those things which Christ did not effect through me for the obedience of the Gentiles by word and deed, in the power of signs and wonders, in the power of the Spirit of God, so that I from Jerusalem and round about unto Illyricum have fulfilled, completed, fully preached, the Gospel, vv. 18-19. The purpose of Christ’s calling has been realized; he has succeeded in doing much for the obedience of the Gentiles, to establish the obedience of faith among the Gentiles. This he has effected by word and deed, mainly through his preaching, but also through the example of his life. Success has come to him through signs and wonders, miracles of various kinds which he performed and which served to substantiate his preaching. But mainly he ascribes the effect of his labors to the power of the Holy Ghost, the Spirit of God. The Holy Ghost is in the Word of the Gospel and works faith, the obedience of the Gospel, through this very Word. Paul has done successful work through all the countries from Jerusalem to Illyricum. In Jerusalem he had received the command to be God’s messenger to the heathen, Act 22:21. He had not hesitated to testify of Christ in the very city which had known him as a blasphemer, Act 9:20 ff. And then he had visited all the countries which lie between Jerusalem and Illyricum, forming a sort of semicircle around the eastern end of the Mediterranean Sea. Illyricum, the country west of Macedonia, Paul had but recently visited, on his third missionary journey. In all these countries Paul has fulfilled the Gospel of Jesus Christ, completed it, carried out its ministry to the end, preached the full counsel of God for the salvation of men, bringing about an understanding and an acceptance of the Gospel by his work as apostle, Col 1:25. That is the business, the aim of the Gospel with regard to all people of the earth, namely, that it be made known and accepted everywhere; and this work of the Gospel Paul has carried out. And yet, in spite of the success which has attended his efforts, Paul would not dare to take credit and to speak of something in a boasting manner unless Christ had accomplished it through him; the real effectiveness and efficiency of Gospel preaching he properly ascribes to Christ alone. Like every preacher of the Gospel, Paul was an organ, an instrument, of Christ and of His Spirit.
In his restless activity in mission-work Paul has another factor in mind, namely, to work only where the Gospel was as yet unknown, so that the evidence of his apostleship might be undeniable: But so I have made it a point of honor to preach the Gospel not where the name of Christ was called upon, in order that I might not build upon the foundation of another man, v. 20. Paul was sensitive on this point, not in a spirit of rivalry, but in his ambition to work for the Lord: he had never sought to preach Christ where Christianity had already been established, he had never interfered with another man’s work, had never built upon a foundation which he had not himself laid; he was willing to take the blame for any mistakes, just as he gave all honor to Christ. This maxim of his work he found in Isa 52:15: The people to whom nothing was proclaimed of Him, they shall see, and they that have heard nothing shall understand. The prophet had plainly said that the kings and nations of the earth would, at the time of the Messiah’s coming, hear and see something which had not penetrated to them before, namely, the glorious news of the Servant of God. Therefore Paul brought the Gospel to such places and countries where it had been unknown before, although this principle did not hinder him from writing to, and communicating with, such congregations as had not been founded by him, that of Rome itself being an example. His office as apostle of the Gentiles made this obligatory.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 17, 20, 22, 24, 26, 28, 30 the grace given me by God
the grace given me by God
Paul speaks of grace as if it were a physical gift that God had given him. God had appointed Paul and apostle even though he had persecuted believers before he decided to follow Jesus. You can translate this in an active form. AT: "the grace that God gave me" (See: Active or Passive)
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the offering of the Gentiles might become acceptable
Paul speaks of his preaching the gospel as if he, as a priest, were making an offering to God. AT: "the Gentiles might please God when they obey him" (See: Metaphor)
translationWords
bold
grace
servant
Jesus
Gentile
priest
good news
sacrifice
consecrate
Holy Spirit
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv15, 16, 19, 24, 25, 26, 27, 31 15:15-16 by God’s grace: Paul emphasized that his role…
15:15-16 by God’s grace: Paul emphasized that his role as apostle and teacher was because God had chosen him to lead in the formation of the Christian church (see also 1:5; 12:3; 1 Cor 3:10; Gal 2:9; Eph 3:2, 7, 8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.