and that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will give praise to you among the Gentiles and sing to your name.”
Parallel Translations
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and that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will give praise to you among the Gentiles and sing to your name.”
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And let the gentyls prayse god for his mercy as it is written: For this cause I will prayse the amonge the gentyls and synge in thy name.
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And let the Gentiles prayse God, for his mercie, as it is written, For this cause I wil confesse thee among the Gentiles, and sing vnto thy Name.
Cross-references (4)
Passages linked to Romans 15:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 22:50 Therefore I will give thanks to you, Yahweh, among the nations, and will sing praises to your name.
- Psalms 18:49 Therefore I will give thanks to you, Yahweh, among the nations, and will sing praises to your name.
- Romans 3:29 Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also,
- Matthew 9:8 But when the multitudes saw it, they marveled and glorified God, who had given such authority to men.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain 9. The Gentiles also, etc. This is the second…
9. The Gentiles also, etc. This is the second point, on proving which he dwells longer, because it was not so evident. The first testimony he quotes is taken from Psalm 18; which psalm is recorded also in 2 Samuel 22, where no doubt a prophecy is mentioned concerning the kingdom of Christ; and from it Paul proves the calling of the Gentiles, because it is there promised, that a confession to the glory of God should be made among the Gentiles; for we cannot really make God known, except among those who hear his praises while they are sung by us. Hence that God’s name may be known among the Gentiles, they must be favored with the knowledge of him, and come into communion with his people: for you may observe this everywhere in Scripture, that God’s praises cannot be declared, except in the assembly of the faithful, who have ears capable of hearing his praise.
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 I will openly profess, and set forth thy Name.
I will openly profess, and set forth thy Name.
An applying of the same to the Gentiles, whom also the Lord of his incomprehensible goodness had regard of, so that they are not to be condemned of the Jews as strangers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 9 And that the Gentiles might glorify God for…
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.
Ver. 9. And that the Gentiles] Though they had no such promises, might glorify God’s free grace in the day of their visitation.
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 Here he proves the second part, that Christ hath…
Here he proves the second part, that Christ hath also received the Gentiles. There is a plain ellipsis in the words; this is understood, that there were promises made of or to the Gentiles, and Christ came to confirm them also. The sum of these promises was this,
that the Gentiles should glorify God for his mercy. Some have observed how the truth of God is spoken of in the foregoing verse with respect to the Jews, and the mercy of God with respect to the Gentiles; not that the one was without the other; for the salvation of the Jews, as it was of truth, so of mercy also, Mic 7:20; and the vocation of the Gentiles, as it was of mercy, so also of truth; for there were many promises of God concerning that matter, but mercy is predicated of the Gentiles, because that attribute of God appeared more eminently in their conversion and calling. You had the like distribution and difference in Rom 4:25; 10:10.
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As it is written: because the Jews were hardly persuaded of the mercy of God to the Gentiles, therefore he proves it by divers Scripture testimonies. This first is taken out of Psa 18:49; See Poole on "Psa 18:49". David speaks this in the person of Christ. In the Psalm it is: I will give thanks to thee; but here, according to the LXX., I will confess to thee, or celebrate thee among the Gentiles. They then are received to mercy, forasmuch as it was foretold they should celebrate or praise God for his mercy.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And again he saith,.... God or Christ, in Deu…
And again he saith,.... God or Christ, in Deu 32:43;
rejoice ye Gentiles with his people; which from the Hebrew text are by some rendered, "rejoice his people O ye Gentiles"; to which agree the Targums of Onkelos and Jonathan, who render it, "praise O ye nations his people"; or as some copies of the former, "the judgment of his people"; and the latter adds, the house of Israel. The note of R. Sol. Jarchi on the text is,
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"at that time the nations shall praise Israel; see what is the praise of this people that cleave unto the Lord, &c.''
But the design of this song is to praise God, and not the people of Israel; who in it are severely reproved for their many iniquities, and especially their very great ingratitude to God, and are threatened with the heaviest judgments. This is seen by other Jewish writers, who interpret the words accordingly, as R. Aben Ezra does, whose note is
"then shall they praise him, when God shall avenge their blood;''
and to this sense is the Jerusalem Targum,
"praise before him O ye people, praise him O his people of the house of Israel;''
but the words may be better translated either thus, "rejoice O ye nations, his people"; that is, ye Gentiles who are his people, whom God has taken into his covenant, and whom he will declare as such in his own time, which time was now come, and therefore had reason to rejoice; see Pe1 2:9; or thus, "rejoice ye Gentiles, and his people"; let both Jews and Gentiles rejoice; let them rejoice together when they come to be fellow heirs, and of the same body, and partakers of the same promises and privileges; when they shall be together in one fold, under one shepherd; and especially when the fulness of each of them is brought in, and God has avenged himself of his and their enemies; and which agrees with the apostle's sense, and whose version is supported by the Septuagint interpreters; and his supplement is to be justified, there only wanting a copulative in the Hebrew text, which is often the case in that language, and which may easily be supplied by "and" or "with"; as it is with the latter by the apostle, in perfect agreement with the sense of the words.
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 As it is written - In the eighteenth Psalm,…
As it is written - In the eighteenth Psalm, here the gentiles and Jews are spoken of as joining in the worship of the God of Israel. Psalm xviii, 49
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. And that the Gentiles might glorify God…
Verse 9. And that the Gentiles might glorify God for his mercy] As the Jews were to glorify God for his truth, so the Gentiles were to glorify God for his mercy. The Jews received the blessings of the Gospel by right of promise, which promise God had most punctually and circumstantially fulfilled. The Gentiles had received the same Gospel as an effect of God's mere mercy, having no right in consequence of any promise or engagement made with any of their ancestors, though they were originally included in the covenant made with Abraham; and the prophets had repeatedly declared that they should be made equal partakers of those blessings with the Jews themselves; as the apostle proceeds to prove.
I will confess to thee among the Gentiles] This quotation is taken from Ps 18:49, and shows that the Gentiles had a right to glorify God for his mercy to them; and we shall see the strength of this saying farther, when we consider a maxim of the Jews delivered in Megillah, fol. 14: "From the time that the children of Israel entered into the promised land, no Gentile had any right to sing a hymn of praise to God. But after that the Israelites were led into captivity, then the Gentiles began to have a right to glorify God." Thus the Jews themselves confess that the Gentiles have a right to glorify God; and this on account of being made partakers of his grace and mercy. And if, says Schoettgen, we have a right to glorify God, then it follows that our worship must be pleasing to him; and if it be pleasing to him, then it follows that this worship must be good, otherwise God could not be pleased with it.
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Dr. Taylor gives a good paraphrase of this and the three following verses: As you Jews glorify God for his truth, so the Gentiles have a right to join with you in glorifying God for his mercy. And you have Scripture authority for admitting them to such fellowship; for instance, David says, Ps 18:49, Therefore will I give thanks unto thee, O Lord, among the Gentiles, and sing praises unto thy name. And again, Moses himself says, De 32:43, Rejoice, O ye Gentiles, with his people. And again, it is evident, from Ps 117:1, Ps 117:2, that praise to God is not to be confined to the Jews only, but that all people, as they all share in his goodness, should also join in thanks to their common benefactor: O praise the Lord, all ye nations, (Gentiles,) praise him all ye people; for his merciful kindness is great towards us; and the truth of the Lord endureth for ever. Again the Prophet Isaiah expressly and clearly declares, Isa 11:10, There shall be a root of Jesse, (that is, the Messiah,) and he shall rise to reign over the Gentiles, and in him shall the Gentiles hope: ελπιουσιν. And thus the apostle proves, both to the Jews and to the Gentiles, who were probably unwilling to join with each other in religious fellowship, that they had both an equal right to glorify God, being equally interested in his mercy, goodness, and truth; and that, from the evidence of the above scriptures, the Gentiles had as much right to hope in Christ, for the full enjoyment of his kingdom, as the Jews had: and, taking occasion from the last word hope, ελπιουσιν, which we improperly translate trust, he pours out his heart in the following affectionate prayer.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And that the Gentiles ... - The benefits of…
And that the Gentiles ... - The benefits of the gospel were not to be confined to “the Jews;” and as God “designed” that those benefits should be extended to the “Gentiles,” so the Jewish converts ought to be willing to admit them and treat them as brethren. That God “did” design this, the apostle proceeds to show.
Might glorify God - Might “praise,” or give thanks to God. This implies that the favor shown to them was a “great” favor.
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For his mercy - Greek, On account of the mercy shown to them.
As it is written - Psa 18:49. The expression there is one of David’s. He says that he will praise God for his mercies “among” the pagan, or when surrounded “by” the pagan; or that he would confess and acknowledge the mercies of God to him, as we should say, “to all the world.” The apostle, however, uses it in this sense, that the “Gentiles” would “participate” with the Jew in offering praise to God, or that they would be united. This does not appear to have been the original design of David in the psalm, but the “words” express the idea of the apostle.
And sing ... - Celebrate thy praise. This supposes that “benefits” would be conferred on them, for which they would celebrate his goodness.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain that the Gentiles might glorify God for his mercy--A…
that the Gentiles might glorify God for his mercy--A number of quotations from the Old Testament here follow, to show that God's plan of mercy embraced, from the first, the Gentiles along with the Jews.
as it is written-- (Psa 18:49).
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I will confess to--that is, glorify
thee among the Gentiles.
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 9. Written—(Psa_18:49.) In these quotations the translators of the…
9. Written—(Psa_18:49.) In these quotations the translators of the Old Testament have variously used the words nation, heathen, Gentiles, in the same meaning.
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 9. and] Lit. but. A slight contrast or correction…
9. and] Lit. but. A slight contrast or correction is implied; “to confirm indeed the promise given to Israel, but also to bring in mercy for the Gentiles.”
for his mercy] Lit. for mercy. The word “mercy” is here used, perhaps, with reference to the previous position of the Gentiles as “strangers from” an explicit “covenant of promise.” (Eph_2:12)—Cp. however Rom_11:32 for the real equality of mercy in all cases of salvation.
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For this cause, &c.] Psalms 18 (LXX. 17):49. Verbatim with LXX., only omitting the word “Lord.”
St Paul interprets the ver. as ultimately fulfilled in Messiah, and as foretelling that He, as Saviour, shall rejoice among the Gentiles as the saved.
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 (9) For his mercy.—On account of His mercy. The…
(9) For his mercy.—On account of His mercy. The Jews had their covenant to appeal to, and the attributes of God most clearly brought home to them in Christianity was His veracity in fulfilling the promises contained in this covenant. The Gentiles had no such covenant, and their admission to the blessings of Christianity was an act of pure grace and mercy, which they could only thankfully recognise. The Apostle then proceeds to quote from the Old Testament a succession of passages bearing upon this ultimate reception and triumph of the Gentiles.
For this cause. . . .—Psalms 18, from which this quotation is taken, is assigned by the heading, as most commentators believe, rightly, to David himself, as a review of his past life, and a thanksgiving for his deliverance from his enemies. David is here taken as a type of Christ. He is said to “confess to God among the Gentiles,” inasmuch as He is the head of the Gentile Church, in whose name its praises are offered, and by whom they are presented.
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Confess. . . .—Comp. the Note on Rom_14:11. Here the meaning, “praise,” is more distinctly brought out. The confession or acknowledgment of mercies is itself an act of praise.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 9. That the Gentiles might glorify God. It was…
9. That the Gentiles might glorify God. It was a part of this plan, all the while, that Christ, “born under the law,” should save the Gentiles, and enable them to glorify God for his mercy to them. As it is written. Various passages from the Old Testament are now quoted to show God's purpose to give the gospel to the Gentiles. For this cause, etc. This quotation is from Psalm 18:49, and implies that God shall be confessed, and his praises sung among the Gentiles.
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.
J. W. McGarvey 1914 · Public Domain and that the Gentiles might glorify God for his…
and that the Gentiles might glorify God for his mercy [In order that he might vindicate the veracity of God in confirming and in keeping the promises of the covenant given unto the fathers, Abraham, Isaac and Jacob: (now these covenant promises contained blessings for the Gentiles-- Gen_22:18 ; these blessings thus coming to them through the circumcision people and covenant-- Joh_4:22 ; therefore Christ became the minister of the circumcision for the sake of the Gentiles also, that the Gentiles might also be received) and that they might glorify God for his mercy. If Christ, then, the Lord and Master, was a minister ( Mat_20:27-28 ) unto each for purposes of unity and concord ( Eph_2:11-22 ), with what lowly humility should his servants receive and serve each other to effect these results]; as it is written, Therefore will I give praise unto thee among the Gentiles, And sing unto thy name . ["Sing" (psalloo) means, literally, "strike the harp to thy name." This quotation argues that the use of that instrument, as a means of divine praise, is innocent and permissible.]
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 15:9-12 These quotations from the Old Testament all emphasize…
15:9-12 These quotations from the Old Testament all emphasize God’s promise that Gentiles would join with Jews in praising God. Gentiles are now full members of God’s people.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.