Rom 15:9-21 | RWP | e4.org | And that the Gentiles might praise ( τα δε εθνη δοξασα ). Coordinate with βεβαιωσα and εις το , to be repeated with τα εθνη , the accusative of general reference and τον θεον the object of δοξασα . Thus the Gentiles were called through the promise to the Jews in the covenant with Abraham ( ., .). Salvation is of the Jews. Paul proves his position by a chain of quotations from the O.T., the one in verse from . For εξομολογεω , see . I will sing ( ψαλω ). Future active of ψαλλω , for which verb see on .

‏ Romans 15:9-21

And that the Gentiles might praise ( τα δε εθνη δοξασα ). Coordinate with βεβαιωσα and εις το, to be repeated with τα εθνη, the accusative of general reference and τον θεον the object of δοξασα. Thus the Gentiles were called through the promise to the Jews in the covenant with Abraham (4:11f.,16f.). Salvation is of the Jews. Paul proves his position by a chain of quotations from the O.T., the one in verse 9 from Ps 18:50. For εξομολογεω, see 14:10.

I will sing ( ψαλω ). Future active of ψαλλω, for which verb see on 1Co 14:15.

Rejoice, ye Gentiles ( ευφρανθητε ). First aorist passive imperative of ευφραινω, old word from ευ, well and φρην, mind. See Lu 15:32. Quotation from De 32:43 (LXX).

All the Gentiles ( παντα τα εθνη ). From Ps 117:1 with slight variations from the LXX text.

The root ( η ριζα ). Rather here, as in Re 5:5; 23:16, the sprout from the root. From Isa 11:10.

On him shall the Gentiles hope ( επ' αυτω εθνη ελπιουσιν ). Attic future of ελπιζω for the usual ελπισουσιν.

The God of hope ( ο θεος της ελπιδος ). Taking up the idea in verse 12 as in verse 5 from 4.

Fill you ( πληρωσα υμας ). Optative (first aorist active of πληροω ) of wish for the future. Cf. δωιη in verse 5.

In believing ( εν τω πιστευειν ). "In the believing" ( εν with locative of the articular infinitive, the idiom so common in Luke's Gospel).

That ye may abound ( εις το περισσευειν υμας ). Purpose clause with εις το, as in verse 8, with περισσευειν (present active infinitive of περισσευω, with accusative of general reference, υμας ). This verse gathers up the points in the preceding quotations.

I myself also ( κα αυτος εγω ). See 7:25 for a like emphasis on himself, here in contrast with "ye yourselves" ( κα αυτο ). The argument of the Epistle has been completed both in the main line (chapters 1-8) and the further applications (9:1-15:13). Here begins the Epilogue, the personal matters of importance.

Full of goodness ( μεστο αγαθοσυνης ). See 2Th 1:11; Ga 5:22 for this LXX and Pauline word (in ecclesiastical writers also) made from the adjective αγαθος, good, by adding -συνη (common ending for words like δικαιοσυνη. See 1:29 for μεστος with genitive and πεπληρωμενο (perfect passive participle of πληροω as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The "all knowledge" is not to be pressed too literally, "our Christian knowledge in its entirety" (Sanday and Headlam).

To admonish ( νουθετειν ). To put in mind (from νουθετης and this from νους and τιθημ ). See on 1Th 5:12, 14. "Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul's aim in this Epistle?" (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1Th 1:8).

I write ( εγραψα ). Epistolary aorist.

The more boldly ( τολμηροτερως ). Old comparative adverb from τολμηρως. Most MSS. read τολμηροτερον. Only here in N.T.

In some measure ( απο μερους ). Perhaps referring to some portions of the Epistle where he has spoken plainly (6:12, 19; 8:9; 11:17; 14:3, 4, 10, etc.).

As putting you again in remembrance ( ος επαναμιμνησκων υμας ). Delicately put with ως and επ in the verb, "as if calling back to mind again" ( επ ). This rare verb is here alone in the N.T.

That I should be ( εις το εινα με ). The εις το idiom with the infinitive again (verses 8, 13).

Minister ( λειτουργον ). Predicate accusative in apposition with με and see 13:6 for the word. "The word here derives from the context the priestly associations which often attach to it in the LXX" (Denney). But this purely metaphorical use does not show that Paul attached a "sacerdotal" character to the ministry.

Ministering ( ιερουργουντα ). Present active participle of ιερουργεω, late verb from ιερουργος ( ιεροσ, εργω ), in LXX, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did.

The offering up of the Gentiles ( η προσφορα των εθνων ). Genitive of apposition, the Gentiles being the offering. They are Paul's offering. See Ac 21:26.

Acceptable ( ευπροσδεκτος ). See 2Co 6:2; 8:12. Because "sanctified in the Holy Spirit" ( ηγιασμενη εν πνευματ αγιω, perfect passive participle of αγιαζω ).

In things pertaining to God ( τα προς τον θεον ). Accusative of general reference of the article used with the prepositional phrase, "as to the things relating to ( προς, facing) God."

Any things save those which Christ wrought through me ( τ ων ου κατειργασατο Χριστος δι' εμου ). Rather, "any one of those things which Christ did not work through me." The antecedent of ων is the unexpressed τουτων and the accusative relative α (object of κατειργασατο ) is attracted into the genitive case of τουτων after a common idiom.

By word and deed ( λογω κα εργω ). Instrumental case with both words. By preaching and life (Lu 24:19; Ac 1:1; 7:22; 2Co 10:11).

In power of signs and wonders ( εν δυναμε σημειων κα τερατων ). Note all three words as in Heb 2:4, only here δυναμις is connected with σημεια and τερατα. See all three words used of Paul's own work in 2Co 12:12 and in 2Th 2:9 of the Man of Sin. See 1Th 1:5; 1Co 2:4 for the "power" of the Holy Spirit in Paul's preaching. Note repetition of εν δυναμε here with πνευματος αγιου.

So that ( ωστε ). Result expressed by the perfect active infinitive πεπληρωκενα (from πληροω ) with the accusative με (general reference).

Round about even unto Illyricum ( κυκλω μεχρ του Ιλλυρικου ). "In a ring" ( κυκλω, locative case of κυκλος ). Probably a journey during the time when Paul left Macedonia and waited for II Corinthians to have its effect before coming to Corinth. If so, see 2Co 13; Ac 20:1-3. When he did come, the trouble with the Judaizers was over. Illyricum seems to be the name for the region west of Macedonia (Dalmatia). Strabo says that the Egnatian Way passed through it. Arabia and Illyricum would thus be the extreme limits of Paul's mission journeys so far.

Yea ( ουτως δε ). "And so," introducing a limitation to the preceding statement.

Making it my aim ( φιλοτιμουμενον ). Present middle participle (accusative case agreeing with με ) of φιλοτιμεομα, old verb, to be fond of honour ( φιλοσ, τιμη ). In N.T. only here and 1Th 4:11; 2Co 5:9. A noble word in itself, quite different in aim from the Latin word for

ambition ( αμβιο, to go on both sides to carry one's point).

Not where ( ουχ οπου ). Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky.

That I might now build upon another man's foundation ( ινα μη επ' αλλοτριον θεμελιον οικοδομω ). For αλλοτριος (not αλλος ) see 14:4. For θεμελιον, see Lu 6:48f.; 1Co 3:11. This noble ambition of Paul's is not within the range of some ministers who can only build on another's foundation as Apollos did in Corinth. But the pioneer preacher and missionary has a dignity and glory all his own.

As it is written ( καθως γεγραπτα ). From Isa 52:15. Paul finds an illustration of his word about his own ambition in the words of Isaiah. Fritzsche actually argues that Paul understood Isaiah to be predicting his (Paul's) ministry! Some scholars have argued against the genuineness of verses 9-21 on wholly subjective and insufficient grounds.