Commentari biblici

Romans 15:26, Romans 15:27

For it hath pleased them of Macedonia and Achaia to make a contribution for the poor saints which are at Jerusalem. To make a contribution, κοινωνίαν τινὰ ποιήσασθαι, to bring about a communion or participation. That is, to cause the poor in Jerusalem to partake of the abundance of the brethren in Achaia. In this way the ordinary intransitive sense of the word κοινωνία is retained. Compare, however, 2 Corinthians 9:13, and Hebrews 13:16, where the transitive sense of the word is commonly preferred. Having mentioned this fact, the apostle immediately seizes the opportunity of showing the reasonableness and duty of making these contributions. This he does in such a way as not to detract from the credit due to the Grecian churches, while he shows that it was but a matter of justice to act as they had done. It hath pleased them verily; and their debtors they are; i.e. ‘It hath pleased them, I say (ga&r, redordiendae rationi inservit), they did it voluntarily, yet it was but reasonable they should do it.’ The ground of this statement is immediately added: For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things. ‘If the Gentiles have received the greater good from the Jews, they may well be expected to contribute the lesser. The word (λειτουργῆσαι) rendered to minister, may have the general sense of serving; or it may be used with some allusion to the service being a sacred duty, a kind of offering which is acceptable to God. “Nec dubito, quin significet Paulus sacrificii speciem esse, quum de suo erogant fideles ad egestatem fratrum levandam. Sic enim persolvunt quod debent caritatis officium, ut Deo simul hostiam grati odoris offerant: sed proprie hoc loco ad illud mutuum jus compensationis respexit.” — Calvin. This, however, is not very probable, as the expression is, λειτουργῆσαι αὐτοῖς, to minister to them. The λειτουργία was rendered to the brethren, not to God.

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Romans 15:26, Romans 15:27

For it hath pleased them of Macedonia and Achaia to make a contribution for the poor saints which are at Jerusalem. To make a contribution, κοινωνίαν τινὰ ποιήσασθαι, to bring about a communion or participation. That is, to cause the poor in Jerusalem to partake of the abundance of the brethren in Achaia. In this way the ordinary intransitive sense of the word κοινωνία is retained. Compare, however, 2 Corinthians 9:13, and Hebrews 13:16, where the transitive sense of the word is commonly preferred. Having mentioned this fact, the apostle immediately seizes the opportunity of showing the reasonableness and duty of making these contributions. This he does in such a way as not to detract from the credit due to the Grecian churches, while he shows that it was but a matter of justice to act as they had done. It hath pleased them verily; and their debtors they are; i.e. ‘It hath pleased them, I say (ga&r, redordiendae rationi inservit), they did it voluntarily, yet it was but reasonable they should do it.’ The ground of this statement is immediately added: For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister to them in carnal things. ‘If the Gentiles have received the greater good from the Jews, they may well be expected to contribute the lesser. The word (λειτουργῆσαι) rendered to minister, may have the general sense of serving; or it may be used with some allusion to the service being a sacred duty, a kind of offering which is acceptable to God. “Nec dubito, quin significet Paulus sacrificii speciem esse, quum de suo erogant fideles ad egestatem fratrum levandam. Sic enim persolvunt quod debent caritatis officium, ut Deo simul hostiam grati odoris offerant: sed proprie hoc loco ad illud mutuum jus compensationis respexit.” — Calvin. This, however, is not very probable, as the expression is, λειτουργῆσαι αὐτοῖς, to minister to them. The λειτουργία was rendered to the brethren, not to God.

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Romans 15:28

When therefore I have done this, and sealed unto them this fruit, I will come by you into Spain. The word sealed appears here to be used figuratively, ‘When I have safely delivered this fruit to them;’ compare 2 Kings 22:4, “Go up to Hilkiah, the high priest, and sum (seal, σφράγισον,) the silver,” etc. Commentators compare the use of the Latin words consignare, consignatio, and of the English word consign.

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Romans 15:29

And I am sure that when I come unto you, I shall come in the fullness of the blessing of the gospel‹81› of Christ. The fullness of the blessing, means the abundant blessing. Paul was persuaded that God, who had so richly crowned his labors in other places, would cause his visit to Rome to be attended by those abundant blessings which the gospel of Christ is adapted to produce. He had, in Romans 1:11, expressed his desire to visit the Roman Christians, that he might impart unto them some spiritual gift, to the end that they might be established.

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Romans 15:30

Now I beseech you, brethren, for our Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me. As the apostle was not immediately to see them, and knew that he would, in the meantime, be exposed to many dangers, he earnestly begged them to aid him with their prayers. He enforces this request by the tenderest considerations; for our Lord Jesus Christ’s sake, i.e. out of regard to the Lord Jesus; ‘whatever regard you have for him, and whatever desire to see his cause prosper, in which I am engaged, let it induce you to pray for me.’ And for the love of the Spirit, i.e. ‘for that love of which the Holy Spirit is the author, and by which he binds the hearts of Christians together, I beseech you,’ etc. He appeals, therefore, not only to their love of Christ, but to their love for himself as a fellow Christian. That ye strive together with me (συναγωνίσασθαί μοι,) i.e. ‘that ye aid me in my conflict, by taking part in it.’ This they were to do by their prayers.

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Romans 15:31

That I may be delivered from them that do not believe in Judea. There are three objects for which he particularly wished them to pray; his safety, the successful issue of his mission, and that he might come to them with joy. How much reason Paul had to dread the violence of the unbelieving Jews is evident from the history given of this visit to Jerusalem, in the Acts of the Apostles. They endeavored to destroy his life, accused him to the Roman governor, and effected his imprisonment for two years in Cesarea, whence he was sent in chains to Rome. Nor were his apprehensions confined to the unbelieving Jews; he knew that even the Christians there, from their narrow-minded prejudices against him as a preacher to the Gentiles, and as the advocate of the liberty of Christians from the yoke of the Mosaic law, were greatly embittered against him. He, therefore, begs the Roman believers to pray that the service which (he had) for Jerusalem might be accepted of the saints. The words service which I have, etc., (ἡ διακονία μου ἡ εἰς Ἱερουσαλήμ) means the contribution which I carry to Jerusalem; see the use of this word (διακονία) in 2 Corinthians 8:4; 2 Corinthians 9:1, 2 Corinthians 9:13. The ordinary sense of διακονία, service, however, may be retained. Paul desired that the work of love on which he was to go to Jerusalem might be favorably received by the Christians of that city. Paul labored for those whom he knew regarded him with little favor; he calls them saints, recognizes their Christian character, notwithstanding their unkindness, and urges his brethren to pray that they might be willing to accept of kindness at his hands.

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Romans 15:32

That I may come unto you with joy by the will of God, and that I may with you be refreshed. These words may depend upon the former part of the preceding verse, ‘Pray that I may come;’ or, upon the latter part, ‘Pray that I may be delivered from the Jews, and my contributions be accepted, so that I may come with joy, etc.’ By the will of God, i.e. by the permission and favor of God. Instead of Θεοῦ, the MS. B. has Κυρίου Ἰησοῦ; D. E. F. G. the Italic version, read Χριστοῦ Ἰησοῦ; most editors, however, retain the common text. Paul seemed to look forward to his interview with the Christians at Rome, as a season of relief from conflict and labor. In Jerusalem he was beset by unbelieving Jews, and harassed by Judaizing Christians; in most other places he was burdened with the care of the churches; but at Rome, which he looked upon as a resting place, rather than a field of labor, he hoped to gather strength for the prosecution of his apostolic labors in still more distant lands.

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Chapter xvi

Contents

In this concluding chapter, paul first commends to the church at Rome the deaconess Phebe, Romans 16:1, Romans 16:2. He then sends his salutations to many members of the church, and other Christians who were then at Rome, Romans 16:3-16. He earnestly exhorts his brethren to avoid those who cause contentions; and after commending their obedience, he prays for god’s blessing upon them, Romans 16:17-21. Salutations from the apostle’s companions, Romans 16:22-24. The concluding doxology, Romans 16:25-27.

Romans 16:1-27

Commentary

Romans 16:1

I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea. Phebe, from Phoebus (Apollo.) The early Christians retained their names, although they were derived from the names of false gods, because they had lost all religious significance and reference. In like manner we retain the use of the names of the days of the week, without ever thinking of their derivation. Corinth, being situated on a narrow isthmus, had two ports, one towards Europe, and the other towards Asia. The latter was called Cenchrea, where a church had been organized, of which Phebe was a servant (διάκονος) i.e., deaconess. It appears that in the apostolic church, elderly females were selected to attend upon the poor and sick of their own sex. Many ecclesiastical writers suppose there were two classes of these female officers; the one (πρεσβύτιδες, corresponding in some measure in their duties to the elders,) having the oversight of the conduct of the younger female Christians; and the other, whose duty was to attend to the sick and the poor. See Suicer’s Thesaurus, under the word διάκονος; Bingham’s Ecclesiastical Antiquities, 11, 12; Augusti’s Denkwürdigkeiten der christl. Archäologie.

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