Հռոմէացիներ / Romans - 15 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Свои наставления к сильным в вере Апостол подтверждает примером Самого Господа Иисуса Христа, Который проявил самое совершенное самопожертвование для спасения немощного человечества.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, in this chapter, continues the discourse of the former, concerning mutual forbearance in indifferent things; and so draws towards a conclusion of the epistle. Where such differences of apprehension, and consequently distances of affection, are among Christians, there is need of precept upon precept, line upon line, to allay the heat, and to beget a better temper. The apostle, being desirous to drive the nail home, as a nail in a sure place, follows his blow, unwilling to leave the subject till he has some hopes of prevailing, to which end he orders the cause before them and fills his mouth with the most pressing arguments. We may observe, in this chapter, I. His precepts to them. II. His prayers for them. III. His apology for writing to them. IV. His account of himself and his own affairs. V. His declaration of his purpose to come and see them. VI. His desire of a share in their prayers.
Adam Clarke: Commentary on the Bible - 1831
The strong should bear the infirmities of the weak, and each strive to please, not himself, but his neighbor, after the example of Christ, Rom 15:1-3. Whatsoever was written in old times was written for our learning, Rom 15:4. We should be of one mind, that we might with one mouth glorify God, Rom 15:5, Rom 15:6. We should accept each other as Christ has accepted us, Rom 15:7. Scriptural proofs that Jesus Christ was not only the minister of the circumcision, but came also for the salvation of the Gentiles, Rom 15:8-12. The God of hope can fill us with all peace and joy in believing, Rom 15:13. Character of the Church of Rome, Rom 15:14. The reason why the apostle wrote so boldly to the Church in that city - what God had wrought by him, and what he purposed to do, Rom 15:15-24. He tells them of his intended journey to Jerusalem, with a contribution to the poor saints - a sketch of this journey, Rom 15:25-29. He commends himself to their prayers, Rom 15:30-33.
Albert Barnes: Notes on the Bible - 1834
15:0: It may be of importance to state that between the last verse of the preceding chapter and the first verse of Rom. 15, the Arabic version, some manuscripts and many of the Greek fathers, as Chrysostom, Theodoret, Theophylact, etc. have introduced Rom 16:25-27. Why this was done, has been a matter of controversy. The discussion, however, is of no practical importance, and most critics concur in the opinion that the present arrangement of the Greek text is genuine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 15:1, The strong must bear with the weak; Rom 15:2, We must not please ourselves; Rom 15:3, for Christ did not so; Rom 15:7, but receive one another, as Christ did us all; Rom 15:8, both Jews and Gentiles; Rom 15:15, Paul excuses his writing; Rom 15:28, and promises to see them; Rom 15:30, and requests their prayers.
John Gill
INTRODUCTION TO ROMANS 15
The apostle in this chapter pursues his exhortation to mutual affection and forbearance, notwithstanding their different sentiments about the use of meats, and observation of days; excuses his writing so freely to them, which they might bear with, in consideration of his being an apostle, especially an apostle of the Gentiles, and which office he magnified and fulfilled everywhere; gives them the reasons why he had not as yet been with them though he greatly desired it, encourages them to expect, a visit from him; and concludes with earnestly entreating them that he might have a share in their prayers: and first, as an inference from what he had said in the preceding chapter, he lays it down as a duty incumbent on himself, and all that were strong in the doctrine of Christian liberty, to bear with the infirmities of weak Christians, and not please themselves, but others, Rom 15:1, which he enforces, from the usefulness of it, it being for the good and edification of others, Rom 15:2, and from the example of Christ, who pleased not himself, Rom 15:3, and which is proved from a passage of Scripture in Ps 69:9, the pertinency of which passage, and the citation and application of it to Christ and the present case, are vindicated from this consideration, that whatever was written in former times, was for the use of the saints under the Gospel dispensation, Rom 15:4, and that the exhortation might have its effect upon them, be puts up a prayer to God for them, that such a temper of mind might be in them, which would be for the glory of God, Rom 15:5, and then he repeats his exhortation, Rom 15:7, that they would affectionately receive one another; which he urges by the example of Christ, who had received them to the glory of God; and that they might glorify him, and this was one way of doing it: and that this argument might have the greater weight with both parties, he observes, that Jesus Christ had a special regard to the Jews, and was their minister, sent unto them to fulfil the promises made unto their fathers, and had received them; and therefore though they were weak, they were not to be despised, grieved, and offended, Rom 15:8, and as for the Gentiles, it was a clear case that God had had long ago a design of mercy to them, and that they were to be, and were now received by Christ, and so under obligation to glorify God for his mercy; and therefore not to be judged and condemned, though they did not conform to the ceremonial law; and this he proves in Rom 15:9, from several passages of Scripture in Ps 18:49, and closes this argument he had so long insisted on with a prayer to God for them, that they might be in the exercise of faith and hope; and, in the exercise of those graces, be filled with joy and peace, Rom 15:13, and in order to prevent an objection that might be made to these prayers and exhortations of his, that they suggested that they were wicked and ignorant men, devoid of affection, and knew not how to behave to each other, nor to exhort one another, the apostle softens such a resentment, by calling them brethren, and by expressing his persuasion of their abundant goodness, knowledge, and abilities, Rom 15:14, and excuses the freedom he took with them by observing, that he only acted the part of a monitor, Rom 15:15, and the rather this freedom might be allowed him, on account of the great gifts bestowed upon him, qualifying him to be an apostle of Christ; and especially as he was an apostle of the Gentiles and so their apostle, Rom 15:16, and on account of his office, gifts, and usefulness, he had reason to glory; though through Christ only, and in things relating to God, and not himself, Rom 15:17, when he takes an occasion to enlarge on his ministry, and magnify his office; partly from the end and success of it, bringing the Gentiles to the obedience of Christ, Rom 15:18, and partly from the means and causes of such success the preaching of the word, working miracles, and the power of the Holy Ghost; and from the extent of it, reaching from Jerusalem to Illyricum, Rom 15:19, and from the difficulty which attended it, he preaching in places where the Gospel was never preached before, and which he chose to do, Rom 15:20, and which was necessary to be done, according to a prophecy in Is 52:15, which he cites, Rom 15:21, and observes, that it was his preaching in these many and distant parts that was the reason of his not having been with the saints at Rome, Rom 15:22, but now gives them reason to expect his coming; partly because he had finished his travels in those countries, and partly because of the vehement desire he had to see them, Rom 15:23, and besides, an opportunity seemed to be offering, he intending to take a journey to Spain, when it would lie in his way to come to Rome, and be for his advantage, Rom 15:24, in the mean while he informs them what he was engaged in, to carry the contribution of the Macedonian and Asian churches to Jerusalem, for the poor saints there, Rom 15:25, on which contributions he enlarges, showing not only who made them, and for whom, but the source and spring of them, they arose from their good will and pleasure, Rom 15:26, and yet they were debtors, and under obligation to do what they did; it was but a piece of justice and equity, since those churches had received of the spiritual things of the Jews, Rom 15:27, and as for his coming to them, he acquaints them of the time that it would be, when he had finished the above service and labour of love, and when he should come into Spain, as he had before signified, Rom 15:28, and of the manner in which he should come, of which he was fully persuaded, as that it would be with the fulness of the blessing of the Gospel of Christ, Rom 15:29, and then with great importunity desires them to pray for him, and that very earnestly, Rom 15:30, particularly that he might be delivered from his enemies in Judea, and that the saints there would accept of what he brought them from the Gentiles, Rom 15:31, and that, if it was the will of God, he might come to them and be refreshed with them, Rom 15:32, and then closes the chapter with a salutation of them, or a wish that the God of peace might be with them, Rom 15:33.
15:115:1: Պարտ է մեզ որ կարօ՛ղս եմք՝ զտկարութիւն տկարացն բառնա՛լ. եւ մի՛ անձանց եւ եթ հաճոյ լինել[3579]։ [3579] Ոմանք. Կարօղքս եմք։
1 Մենք, որ ուժեղ ենք հաւատի մէջ, պարտաւոր ենք թոյլերի տկարութիւնը տանել եւ միայն մե՛զ համար հաճելի չլինել.
15 Մենք որ զօրաւոր ենք, պէտք է տկարներուն տկարութիւնը վերցնենք ո՛չ միայն մեր անձին հաճոյ ըլլալու համար,
Պարտ է մեզ որ կարողս եմք` զտկարութիւն տկարացն բառնալ, եւ մի՛ անձանց եւեթ հաճոյ լինել:

15:1: Պարտ է մեզ որ կարօ՛ղս եմք՝ զտկարութիւն տկարացն բառնա՛լ. եւ մի՛ անձանց եւ եթ հաճոյ լինել[3579]։
[3579] Ոմանք. Կարօղքս եմք։
1 Մենք, որ ուժեղ ենք հաւատի մէջ, պարտաւոր ենք թոյլերի տկարութիւնը տանել եւ միայն մե՛զ համար հաճելի չլինել.
15 Մենք որ զօրաւոր ենք, պէտք է տկարներուն տկարութիւնը վերցնենք ո՛չ միայն մեր անձին հաճոյ ըլլալու համար,
zohrab-1805▾ eastern-1994▾ western am▾
15:11: Мы, сильные, должны сносить немощи бессильных и не себе угождать.
15:1  ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν, καὶ μὴ ἑαυτοῖς ἀρέσκειν.
15:1. Ὀφείλομεν (We-debt) δὲ (moreover,"ἡμεῖς (we) οἱ (the-ones) δυνατοὶ ( able ,"τὰ (to-the-ones) ἀσθενήματα (to-un-vigorings-to) τῶν (of-the-ones) ἀδυνάτων ( of-un-able ) βαστάζειν, (to-carry-to,"καὶ (and) μὴ (lest) ἑαυτοῖς (unto-selves) ἀρέσκειν. (to-please)
15:1. debemus autem nos firmiores inbecillitates infirmorum sustinere et non nobis placereNow, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.
1. Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves.
15:1. But we who are stronger must bear with the feebleness of the weak, and not so as to please ourselves.
15:1. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
We then that are strong ought to bear the infirmities of the weak, and not to please ourselves:

1: Мы, сильные, должны сносить немощи бессильных и не себе угождать.
15:1  ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν, καὶ μὴ ἑαυτοῖς ἀρέσκειν.
15:1. debemus autem nos firmiores inbecillitates infirmorum sustinere et non nobis placere
Now, we that are stronger ought to bear the infirmities of the weak and not to please ourselves.
15:1. But we who are stronger must bear with the feebleness of the weak, and not so as to please ourselves.
15:1. We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Должны. Апостол теперь уже говорит не о том, что побуждает нас снисходить к немощным в вере (ср. 14:21), а о том, что обязывает нас к этому: это - пример Христа (ст. 3-й). Апостол продолжает здесь речь о различии во мнениях. Раньше (14:2) он, обращаясь к сильным, взывал к их благородству, теперь же вменяет им в обязанность щадить слабых верою.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Condescension and Self-denial; Tenderness and Generosity.A. D. 58.
1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. 2 Let every one of us please his neighbour for his good to edification. 3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. 4 For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.

The apostle here lays down two precepts, with reasons to enforce them, showing the duty of the strong Christian to consider and condescend to the weakest.

I. We must bear the infirmities of the weak, v. 1. We all have our infirmities; but the weak are more subject to them than others--the weak in knowledge or grace, the bruised reed and the smoking flax. We must consider these; not trample upon them, but encourage them, and bear with their infirmities. If through weakness they judge and censure us, and speak evil of us, we must bear with them, pity them, and not have our affections alienated from them. Alas! it is their weakness, they cannot help it. Thus Christ bore with his weak disciples, and apologised for them. But there is more in it; we must also bear their infirmities by sympathizing with them, concerning ourselves for them, ministering strength to them, as there is occasion. This is bearing one another's burdens.

II. We must not please ourselves, but our neighbour, v. 1, 2. We must deny our own humour, in consideration of our brethren's weakness and infirmity.

1. Christians must not please themselves. We must not make it our business to gratify all the little appetites and desires of our own heart; it is good for us to cross ourselves sometimes, and then we shall the better bear others crossing of us. We shall be spoiled (as Adonijah was) if we be always humoured. The first lesson we have to learn is to deny ourselves, Matt. xvi. 24.

2. Christians must please their brethren. The design of Christianity is to soften and meeken the spirit, to teach us the art of obliging and true complaisance; not to be servants to the lust of any, but to the necessities and infirmities of our brethren--to comply with all that we have to do with as fare as we can with a good conscience. Christians should study to be pleasing. As we must not please ourselves in the use of our Christian liberty (which was allowed us, not for our own pleasure, but for the glory of God and the profit and edification of others), so we must please our neighbour. How amiable and comfortable a society would the church of Christ be if Christians would study to please one another, as now we see them commonly industrious to cross, and thwart, and contradict one another!--Please his neighbour, not in every thing, it is not an unlimited rule; but for his good, especially for the good of his soul: not please him by serving his wicked wills, and humouring him in a sinful way, or consenting to his enticements, or suffering sin upon him; this is a base way of pleasing our neighbour to the ruin of his soul: if we thus please men, we are not the servants of Christ; but please him for his good; not for our own secular good, or to make a prey of him, but for his spiritual good.--To edification, that is, not only for his profit, but for the profit of others, to edify the body of Christ, by studying to oblige one another. The closer the stones lie, and the better they are squared to fit one another, the stronger is the building. Now observe the reason why Christians must please one another: For even Christ pleased not himself. The self-denial of our Lord Jesus is the best argument against the selfishness of Christians. Observe,

(1.) That Christ pleased not himself. He did not consult his own worldly credit, ease, safety, nor pleasure; he had not where to lay his head, lived upon alms, would not be made a king, detested no proposal with greater abhorrence than that, Master, spare thyself, did not seek his own will (John v. 30), washed his disciples' feet, endured the contradiction of sinners against himself, troubled himself (John xi. 33), did not consult his own honour, and, in a word, emptied himself, and made himself of no reputation: and all this for our sakes, to bring in a righteousness for us, and to set us an example. His whole life was a self-denying self-displeasing life. He bore the infirmities of the weak, Heb. iv. 15.

(2.) That herein the scripture was fulfilled: As it is written, The reproaches of those that reproached thee fell on me. This is quoted out of Ps. lxix. 9, the former part of which verse is applied to Christ (John ii. 17), The zeal of thine house hath eaten me up; and the latter part here; for David was a type of Christ, and his sufferings of Christ's sufferings. It is quoted to show that Christ was so far from pleasing himself that he did in the highest degree displease himself. Not as if his undertaking, considered on the whole, were a task and grievance to him, for he was very willing to it and very cheerful in it; but in his humiliation the content and satisfaction of natural inclination were altogether crossed and denied. He preferred our benefit before his own ease and pleasure. This the apostle chooses to express in scripture language; for how can the things of the Spirit of God be better spoken of than in the Spirit's own words? And this scripture he alleges, The reproaches of those that reproached thee fell on me. [1.] The shame of those reproaches, which Christ underwent. Whatever dishonour was done to God was a trouble to the Lord Jesus. He was grieved for the hardness of people's hearts, beheld a sinful place with sorrow and tears. When the saints were persecuted, Christ so far displeased himself as to take what was done to them as done against himself: Saul, Saul, why persecutest thou me? Christ also did himself endure the greatest indignities; there was much of reproach in his sufferings. [2.] The sin of those reproaches, for which Christ undertook to satisfy; so many understand it. Every sin is a kind of reproach to God, especially presumptuous sins; now the guilt of these fell upon Christ, when he was made sin, that is, a sacrifice, a sin-offering for us. When the Lord laid upon him the iniquities of us all, and he bore our sins in his own body upon the tree, they fell upon him as upon our surety. Upon me be the curse. This was the greatest piece of self-displacency that could be: considering his infinite spotless purity and holiness, the infinite love of the Father to him, and his eternal concern for his Father's glory, nothing could be more contrary to him, nor more against him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him, especially considering for whom he thus displeased himself, for strangers, enemies, and traitors, the just for the unjust, 1 Pet. iii. 18. This seems to come in as a reason why we should bear the infirmities of the weak. We must not please ourselves, for Christ pleased not himself; we must bear the infirmities of the weak, for Christ bore the reproaches of those that reproached God. He bore the guilt of sin and the curse for it; we are only called to bear a little of the trouble of it. He bore the presumptuous sins of the wicked; we are called only to bear the infirmities of the weak.--Even Christ; kai gar ho Christos. Even he who was infinitely happy in the enjoyment of himself, who needed not us nor our services,--even he who thought it no robbery to be equal with God, who had reason enough to pleas himself, and no reason to be concerned, much less to be crossed, for us,--even he pleased not himself, even he bore our sins. And should not we be humble, and self-denying, and ready to consider one another, who are members one of another?

(3.) That therefore we must go and do likewise: For whatsoever things were written aforetime were written for our learning. [1.] That which is written of Christ, concerning his self-denial and sufferings, is written for our learning; he hath left us an example. If Christ denied himself, surely we should deny ourselves, from a principle of ingenuousness and of gratitude, and especially of conformity to his image. The example of Christ, in what he did and said, is recorded for our imitation. [2.] That which is written in the scriptures of the Old Testament in the general is written for our learning. What David had said in his own person Paul had just now applied to Christ. Now lest this should look like a straining of the scripture, he gives us this excellent rule in general, that all the scriptures of the Old Testament (much more those of the New) were written for our learning, and are not to be looked upon as of private interpretation. What happened to the Old-Testament saint happened to them for ensample; and the scriptures of the Old Testament have many fulfillings. The scriptures are left for a standing rule to us: they are written, that they might remain for our use and benefit. First, For our learning. There are many things to be learned out of the scriptures; and that is the best learning which is drawn from these fountains. Those are the most learned that are most mighty in the scriptures. We must therefore labour, not only to understand the literal meaning of the scripture, but to learn out of it that which will do us good; and we have need of help therefore not only to roll away the stone, but to draw out the water, for in many places the well is deep. Practical observations are more necessary than critical expositions. Secondly, That we through patience and comfort of the scriptures might have hope. That hope which hath eternal life for its object is here proposed as the end of scripture-learning. The scripture was written that we might know what to hope for from God, and upon what grounds, and in what way. This should recommend the scripture to us that it is a special friend to Christian hope. Now the way of attaining this hope is through patience and comfort of the scripture. Patience and comfort suppose trouble and sorrow; such is the lot of the saints in this world; and, were it not so, we should have no occasion for patience and comfort. But both these befriend that hope which is the life of our souls. Patience works experience, and experience hope, which maketh not ashamed, ch. v. 3-5. The more patience we exercise under troubles the more hopefully we may look through our troubles; nothing more destructive to hope than impatience. And the comfort of the scriptures, that comfort which springs from the word of God (that is the surest and sweetest comfort) is likewise a great stay to hope, as it is an earnest in hand of the good hoped for. The Spirit, as a comforter, is the earnest of our inheritance.
Adam Clarke: Commentary on the Bible - 1831
15:1: We then that are strong - The sense of this verse is supposed to be the following: We, Gentile Christians, who perfectly understand the nature of our Gospel liberty, not only lawfully may, but are bound in duty to bear any inconveniences that may arise from the scruples of the weaker brethren, and to ease their consciences by prudently abstaining from such indifferent things as may offend and trouble them; and not take advantage from our superior knowledge to make them submit to our judgment.
Albert Barnes: Notes on the Bible - 1834
15:1: We then that are strong - The apostle resumes the subject of the preceding chapter; and continues the exhortation to brotherly love and mutual kindness and forbearance. By the "strong" here he means the strong "in faith" in respect to the matters under discussion; those whose minds were free from doubts and perplexities. His own mind was free from doubt, and there were many others, particularly of the Gentile converts, that had the same views. But many also, particularly of the "Jewish" converts, had many doubts and scruples.
Ought to bear - This word bear properly means to "lift up," to "bear away," to "remove." But here it is used in a larger sense; "to bear with, to be indulgent to, to endure patiently, not to contend with;" Gal 6:2; Rev 2:2, "Thou canst not bear them that are evil."
And not to please ourselves - Not to make it our main object to gratify our own wills. We should be willing to deny ourselves, if by it we may promote the happiness of others. This refers particularly to "opinions" about meats and drinks; but it may be applied to Christian conduct generally, as denoting that we are not to make our own happiness or gratification the standard of our conduct, but are to seek the welfare of others; see the example of Paul, Co1 9:19, Co1 9:22; see also Phi 2:4; Co1 13:5, "Love seeketh not her own;" Co1 10:24, "Let no man seek his own, but every man another's wealth; also Mat 16:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: strong: Rom 4:20; Co1 4:10; Co2 12:10; Eph 6:10; Ti2 2:1; Jo1 2:14
ought: Rom 14:1; Co1 9:22, Co1 12:22-24; Gal 6:1, Gal 6:2; Th1 5:14
please: Rom 15:3
Geneva 1599
15:1 We (1) then that are strong ought to bear the infirmities of the weak, and not to (a) please ourselves.
(1) Now the apostle reasons generally of tolerating or bearing with the weak by all means, in so far that it may be for their profit.
(a) And despise others.
John Gill
15:1 We then that are strong,.... Meaning not only ministers of the Gospel, who are men of strong parts, great abilities, mighty in the Scriptures, valiant for the truth on earth, and pillars in God's house; for though the apostle includes himself, yet not merely as such, but as expressing it to be his duty in common with other Christians; and the rather he does this, to engage them to the practice of it: but the stronger and more knowing part of private Christians are here intended; the Apostle John's young men, who are strong, in distinction from little children, or new born babes, that are at present weaklings; and from fathers who are on the decline of life, and just going off the stage; see 1Jn 2:12; when these young men are in the bloom and flower of a profession, in the prime of their judgment, and exercise of grace; who are strong in Christ, and not in themselves, in the grace that is in him, out of which they continually receive; who are strong in the grace of faith, and are established and settled in the doctrine of it; and have a large and extensive knowledge of the several truths of the Gospel; and, among the rest, of that of Christian liberty:
ought to bear the infirmities of the weak; of them that are weak in faith and knowledge, particularly in the knowledge of their freedom from Mosaical observances: their "infirmities" are partly their ignorance, mistakes, and errors, about things indifferent; which they consider and insist on, and would impose upon others, as necessary and obliging; and partly the peevishness and moroseness which they show, the hard words they give, and the rash judgment and rigid censures they pass on their brethren, that differ from them: such persons and their infirmities are to be borne with; they are not to be despised for their weakness; and if in the church, are not to be excluded for their mistakes; and if not members, are not to be refused on account of them; since they arise from weakness, and are not subversive of the fundamental doctrines of the Gospel: they are not to be treated as wicked men, but as weak brethren; and their peevish tempers, morose dispositions and conduct, their hard speeches and censorious expressions, are patiently to be endured; they should be considered as from whence they arise, not from malice and ill will, from a malignant spirit, but from weakness and misguided zeal, for what they take to be in force, when it is abolished: moreover, they are to be complied with in cases not sinful, as the apostle did in circumcising Timothy, Acts 16:3, and purifying himself according to the law, Acts 21:26; and so to the weak he became weak, to gain some, 1Cor 9:22, and therefore could urge this exhortation by his own example with greater force; and which he represents, not only as what would be honourable, and a point of good nature, and as doing a kind action, but as what "ought" to be; what the law of love obliges to, and what the grace of love, which "bears all things", 1Cor 13:7, constrains unto; and which indeed if not done, they that are strong do not answer one end of their having that spiritual strength they have; and it is but complying with the golden rule of Christ, to do as we would be done by, Mt 7:12,
and not please ourselves: either entertain pleasing thoughts of, and make pleasing reflections on their stronger faith, greater degree of knowledge, superior light and understanding; which being indulged, are apt to excite and encourage spiritual pride and vanity, and generally issue in the contempt of weaker brethren; nor do those things, which are pleasing and grateful to themselves, to the offence and detriment of others; for instance, and which is what the apostle has reference to, to gratify their appetite, by eating such meat as is forbidden by the law of Moses, to the grieving of the weak brethren, wounding their consciences, and destroying their peace; these things should not be done; stronger Christians should deny themselves the use of their Christian liberty in things indifferent, when they cannot make use of it without offence.
John Wesley
15:1 We who are strong - Of a clearer judgment, and free from these scruples. And not to please ourselves - Without any regard to others.
Robert Jamieson, A. R. Fausset and David Brown
15:1 SAME SUBJECT CONTINUED AND CONCLUDED. (Rom 15:1-13)
We then that are strong--on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on Rom 14:14; Rom 14:20.
ought . . . not to please ourselves--ought to think less of what we may lawfully do than of how our conduct will affect others.
15:215:2: Այլ իւրաքանչիւրոք ՚ի մէնջ ընկերին հաճո՛յ լիցի ՚ի բարիս՝ վասն շինութեան[3580]։ [3580] Ոմանք. Իւրաքանչիւրոք ՚ի ձէնջ... հաճոյ լինիցի։
2 այլ մեզնից իւրաքանչիւր ոք թող ընկերոջը հաճելի լինի ի շինութիւն բարի գործերի.
2 Հապա մեզմէ ամէն մէկը շինութեան համար իր ընկերին հաճոյ ըլլայ՝ բարի բաներու մէջ։
Այլ իւրաքանչիւր ոք ի մէնջ ընկերին հաճոյ լիցի ի բարիս վասն շինութեան:

15:2: Այլ իւրաքանչիւրոք ՚ի մէնջ ընկերին հաճո՛յ լիցի ՚ի բարիս՝ վասն շինութեան[3580]։
[3580] Ոմանք. Իւրաքանչիւրոք ՚ի ձէնջ... հաճոյ լինիցի։
2 այլ մեզնից իւրաքանչիւր ոք թող ընկերոջը հաճելի լինի ի շինութիւն բարի գործերի.
2 Հապա մեզմէ ամէն մէկը շինութեան համար իր ընկերին հաճոյ ըլլայ՝ բարի բաներու մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
15:22: Каждый из нас должен угождать ближнему, во благо, к назиданию.
15:2  ἕκαστος ἡμῶν τῶ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν·
15:2. ἕκαστος (Each) ἡμῶν (of-us) τῷ (unto-the-one) πλησίον (to-nigh-belonged) ἀρεσκέτω (it-should-please) εἰς (into) τὸ (to-the-one) ἀγαθὸν (to-good) πρὸς (toward) οἰκοδομήν: (to-a-house-building)
15:2. unusquisque vestrum proximo suo placeat in bonum ad aedificationemLet every one of you Please his neighbour unto good, to edification.
2. Let each one of us please his neighbour for that which is good, unto edifying.
15:2. Each one of you should please his neighbor unto good, for edification.
15:2. Let every one of us please [his] neighbour for [his] good to edification.
Let every one of us please [his] neighbour for [his] good to edification:

2: Каждый из нас должен угождать ближнему, во благо, к назиданию.
15:2  ἕκαστος ἡμῶν τῶ πλησίον ἀρεσκέτω εἰς τὸ ἀγαθὸν πρὸς οἰκοδομήν·
15:2. unusquisque vestrum proximo suo placeat in bonum ad aedificationem
Let every one of you Please his neighbour unto good, to edification.
15:2. Each one of you should please his neighbor unto good, for edification.
15:2. Let every one of us please [his] neighbour for [his] good to edification.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:2: Let every one of us please his neighbor - For it should be a maxim with each of us to do all in our power to please our brethren; and especially in those things in which their spiritual edification is concerned. Though we should not indulge men in mere whims and caprices, yet we should bear with their ignorance and their weakness, knowing that others had much to bear with from us before we came to our present advanced state of religious knowledge.
Albert Barnes: Notes on the Bible - 1834
15:2: Please his neighbour - That is, all other persons, but especially the friends of the Redeemer. The word "neighbor" here has special reference to the members of the church. It is often used, however, in a much larger sense; see Luk 10:36.
For his good - Not seek to secure for him indulgence in those things which Would be injurious to him, but in all those things whereby his welfare would be promoted.
To edification - See the note at Rom 14:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: Rom 14:19; Co1 9:19-22, Co1 10:24, Co1 10:33, Co1 11:1, Co1 13:5; Phi 2:4, Phi 2:5; Tit 2:9, Tit 2:10
Geneva 1599
15:2 Let every one of us please [his] neighbour for [his] (b) good to edification.
(b) For his profit and edification.
John Gill
15:2 Let everyone of us please his neighbour,.... Every man, particularly his Christian friend and brother, whom he should seek to please in all things, and by all means lawful; he should carry it affably and courteously, should make himself agreeable to him; should condescend and accommodate himself to his weakness, and bear his infirmities, and deny himself rather than displease him. The Vulgate Latin version and some copies read, "let everyone of you"; but the other reading is preferable, and best agrees with the context, Rom 15:1.
For his good; or as the Syriac renders it, "in good things"; for he is not to be pleased, gratified, and indulged, in any thing that is evil: we are not to please any man in anything that is contrary to the Gospel of Christ, for then we should not be faithful servants of his; nor in anything repugnant to the commands of God, and ordinances of Christ, who are to be obeyed and pleased, rather than men; nor in anything that is of an immoral nature, we are not to comply with, though it may be to the displeasure of the dearest relation and friend; but in everything that is naturally, civilly, morally, or evangelically good, we should study to please them; and in whatsoever may be for their good, temporal, spiritual, or eternal: and
to edification: of our neighbour, brother, and Christian friend, for the establishment of his peace, the increase of his spiritual light, and the building of him up in his most holy faith; and also of the whole community, or church, to which each belong, whose peace and edification should be consulted, and everything done, which may promote and secure it; and among which this is one, every man to please his neighbour, in things lawful and laudable.
John Wesley
15:2 For his good - This is a general word: edification is one species of good.
Robert Jamieson, A. R. Fausset and David Brown
15:2 Let every one of us--lay himself out to
please his neighbour--not indeed for his mere gratification, but
for his good--with a view
to his edification.
15:315:3: Քանզի եւ Քրիստոս ո՛չ եթէ անձին հաճոյ եղեւ, այլ որպէս եւ գրեա՛լ է. Նախատինք նախատչա՛ց քոց անկան ՚ի վերայ իմ[3581]։ [3581] Ոմանք. Քանզի Քրիստոս ո՛չ։
3 քանզի Քրիստոս էլ ոչ թէ միայն իրեն հաճելի եղաւ, այլ, ինչպէս եւ գրուած է. «Քեզ նախատողների նախատինքներն իմ վրայ ընկան»[27]:[27] Սաղմոս 69.9:
3 Քանզի Քրիստոս ալ ո՛չ թէ իր անձին հաճոյ եղաւ, հապա ինչպէս գրուած է՝ «Քեզ նախատողներուն նախատինքները իմ վրաս ինկան»։
Քանզի եւ Քրիստոս ոչ եթէ անձին հաճոյ եղեւ, այլ որպէս եւ գրեալ է. Նախատինք նախատչաց քոց անկան ի վերայ իմ:

15:3: Քանզի եւ Քրիստոս ո՛չ եթէ անձին հաճոյ եղեւ, այլ որպէս եւ գրեա՛լ է. Նախատինք նախատչա՛ց քոց անկան ՚ի վերայ իմ[3581]։
[3581] Ոմանք. Քանզի Քրիստոս ո՛չ։
3 քանզի Քրիստոս էլ ոչ թէ միայն իրեն հաճելի եղաւ, այլ, ինչպէս եւ գրուած է. «Քեզ նախատողների նախատինքներն իմ վրայ ընկան»[27]:
[27] Սաղմոս 69.9:
3 Քանզի Քրիստոս ալ ո՛չ թէ իր անձին հաճոյ եղաւ, հապա ինչպէս գրուած է՝ «Քեզ նախատողներուն նախատինքները իմ վրաս ինկան»։
zohrab-1805▾ eastern-1994▾ western am▾
15:33: Ибо и Христос не Себе угождал, но, как написано: злословия злословящих Тебя пали на Меня.
15:3  καὶ γὰρ ὁ χριστὸς οὐχ ἑαυτῶ ἤρεσεν· ἀλλὰ καθὼς γέγραπται, οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ᾽ ἐμέ.
15:3. καὶ (and) γὰρ (therefore) ὁ (the-one) χριστὸς (Anointed) οὐχ (not) ἑαυτῷ (unto-self) ἤρεσεν: (it-pleased) ἀλλὰ (other) καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed," Οἱ ( The-ones ) ὀνειδισμοὶ ( reproachings-of ) τῶν ( of-the-ones ) ὀνειδιζόντων ( of-reproaching-to ) σὲ ( to-THEE ) ἐπέπεσαν ( they-fell-upon ) ἐπ' ( upon ) ἐμέ . ( to-ME )
15:3. etenim Christus non sibi placuit sed sicut scriptum est inproperia inproperantium tibi ceciderunt super meFor Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
3. For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me.
15:3. For even Christ did not please himself, but as it was written: “The reproaches of those who reproached you fell upon me.”
15:3. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me:

3: Ибо и Христос не Себе угождал, но, как написано: злословия злословящих Тебя пали на Меня.
15:3  καὶ γὰρ ὁ χριστὸς οὐχ ἑαυτῶ ἤρεσεν· ἀλλὰ καθὼς γέγραπται, οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ᾽ ἐμέ.
15:3. etenim Christus non sibi placuit sed sicut scriptum est inproperia inproperantium tibi ceciderunt super me
For Christ did not please himself: but, as it is written: The reproaches of them that reproached thee fell upon me.
15:3. For even Christ did not please himself, but as it was written: “The reproaches of those who reproached you fell upon me.”
15:3. For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Слова псалма можно понимать и в том смысле, что Христос принял на Себя поношения, какие люди собственно направляли на Бога, и в том, что Христос принял на Себя ответственность за поношения (т. е. грехи) людей, или же, наконец, так, что Христос терпел страдания за дом Божий, за Церковь, терпел из любви к братьям Своим. По контексту речи в псалме, и здесь следует лучше давать словам Апостола последний смысл. Все эти страдания Христос принял совершенно добровольно и мог бы не брать их на Себя.
Adam Clarke: Commentary on the Bible - 1831
15:3: For even Christ pleased not himself - Christ never acted as one who sought his own ease or profit; he not only bore with the weakness, but with the insults, of his creatures; as it is written in Psa 69:9 : The reproaches of them that reproached thee fell on me - I not only bore their insults, but bore the punishment due to them for their vicious and abominable conduct. That this Psalm refers to the Messiah and his sufferings for mankind is evident, not only from the quotation here, but also from Joh 19:28, Joh 19:29, when our Lord's receiving the vinegar during his expiatory suffering is said to be a fulfilling of the scripture, viz. of Psa 69:21 of this very Psalm; and his cleansing the temple, Joh 2:15-17, is said to be a fulfillment of Psa 69:9 : For the zeal of thy house hath eaten me up, the former part of which verse the apostle quotes here.
Albert Barnes: Notes on the Bible - 1834
15:3: For even Christ - The apostle proceeds, in his usual manner, to illustrate what he had said by the example of the Saviour. To a Christian, the example of the Lord Jesus will furnish the most ready, certain, and happy illustration of the nature and extent of his duty.
Pleased not himself - This is not to be understood as if the Lord Jesus did not voluntarily and cheerfully engage in his great work. He was not "compelled" to come and suffer. Nor is it to be understood as if he did not "approve" the work, or see its propriety and fitness. If he had not, he would never have engaged in its sacrifices and self-denials. But the meaning may be expressed in the following particulars:
(1) He came to do the will or desire of God in "undertaking" the work of salvation. It was the will of God; it was agreeable to the divine purposes, and the Mediator did not consult his own happiness and honor in heaven, but cheerfully came to "do the will" of God; Psa 40:7-8; compare Heb 10:4-10; Phi 2:6; Joh 17:5.
(2) Christ when on earth, made it his great object to do the will of God, to finish the work which God had given him to do, and not to seek his own comfort and enjoyment. This he expressly affirms; Joh 6:38; Joh 5:30.
(3) he was willing for this to endure whatever trials and pains the will of God might demand, not seeking to avoid them or to shrink from them. See particularly his prayer in the garden; Luk 22:42.
(4) in his life, he did not seek personal comfort, wealth, or friends, or honors. He denied himself to promote the welfare of others; he was poor that they might be rich; he was in lonely places that he might seek out the needy and provide for them. Nay, he did not seek to preserve his own life when the appointed time came to die, but gave himself up for all.
(5) there may be another idea which the apostle had here. He bore with patience the ignorance, blindness, erroneous views, and ambitious projects of his disciples. He evinced kindness to them when in error; and was not harsh, censorious, or unkind, when they were filled with vain projects of ambition, or perverted his words, or were dull of apprehension. So says the apostle, "we" ought to do in relation to our brethren.
But as it is written - Psa 69:9. This psalm, and the former part of this verse, is referred to the Messiah; compare Rom 15:21, with Mat 27:34, Mat 27:48.
The reproaches - The calumnies, censures, harsh, opprobrious speeches.
Of them that reproached thee - Of the wicked, who vilified and abused the law and government of God.
Fell on me - In other words, Christ was willing to suffer reproach and contempt in order to do good to others. tie endured calumny and contempt all his life, from those who by their lips and lives calumniated God, or reproached their Maker. We may learn here,
(1) That the contempt of Jesus Christ is contempt of him who appointed him.
(2) we may see the kindness of the Lord Jesus in being willing thus to "throw himself" between the sinner and God; to "intercept," as it were, our sins, and to bear the effects of them in his own person. He stood between "us" and God; and both the reproaches and the divine displeasure due to them, "met" on his sacred person, and produced the sorrows of the atonement - his bitter agony in the garden and on the cross. Jesus thus showed his love of God in being willing to bear the reproaches aimed at him; and his love to "men" in being willing to endure the sufferings necessary to atone for these very sins.
(3) if Jesus thus bore reproaches, "we" should be willing also to endure them. We suffer in the cause where be has gone before us, and where he has set us the example; and as "he" was abused and vilified, we should be willing to be so also.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: Christ: Psa 40:6-8; Mat 26:39, Mat 26:42; Joh 4:34, Joh 5:30, Joh 6:38, Joh 8:29, Joh 12:27, Joh 12:28, Joh 14:30; Joh 14:31, Joh 15:10; Phi 2:8
The: Psa 69:9, Psa 69:20, Psa 89:50, Psa 89:51; Mat 10:25; Joh 15:24
Geneva 1599
15:3 (2) For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
(2) A confirmation taken from the example of Christ, who suffered all things, to bring not only the weak, but also his most cruel enemies, overcoming them with patience, to his Father.
John Gill
15:3 For even Christ pleased not himself,.... He sought not his own ease, pleasure, profit, honour, and glory, but to do his Father's will and work, Jn 4:34; and he always did the things which pleased him, in his obedience, sufferings, and death; and sought not his own, but his glory: moreover, what he did and suffered were not for himself, but for us; he became incarnate for us; he obeyed, suffered, and died for us; he came not to be ministered to, to be attended upon as an earthly prince, enjoying his own ease and pleasure, things grateful to nature, but to minister to others, Mt 20:28; hence he appeared in the form of a servant, did the work of one in life, and at last became obedient to death, even the death of the cross, Phil 2:7, not but that he was well pleased in doing and suffering all this; it was his delight to do the will of God: it was his meat and drink to finish his work; yea, that part of it which was most disagreeable to flesh and blood, was most earnestly desired by him, even the baptism of his sufferings; and in the view of the salvation of his people, and of enjoying their company with him to all eternity, he endured the cross patiently, and despised the shame with pleasure, Heb 12:2, but then he met with many things which were far from being grateful to human nature; such as the hardness and unbelief of the Jews, with which he was grieved, their scoffs and insults, reproaches and jeers; the ignorance, frowardness, and moroseness of his own disciples, whose infirmities he bore; and at last the sufferings of death, that bitter cup, which he as man desired might pass from him; but, however, he submitted to his Father's will, Mt 26:39; all which prove what the apostle here affirms. This instance of Christ, the man of God's right hand, the son of man, whom he has made strong for himself, the head of the church, the leader and commander of the people, bearing the infirmities of the weak, and not pleasing himself, is very pertinently produced, to enforce the above exhortations; who is an example to his people in the exercise of every grace, and the discharge of every duty; as in beneficence, forgiving of injuries, mutual love, meekness and humility, suffering of afflictions, and patience. The proof of it follows,
but as it is written, in Ps 69:9;
the reproaches of them that reproached thee fell on me; which are the words of Christ unto his Father, as the whole psalm is to be understood not of David, but of the Messiah, as is clear from the citations out of it, and references to it in the New Testament; see Jn 2:17, compared with Ps 69:9, and the meaning of them is, either that the reproaches which were cast on the house, worship, and ordinances of God, affected Christ as much as if they had been cast upon himself; which stirred up his zeal to take the method he did, to show his resentment at such indignities; see Jn 2:15, or that the same persons by whom the name of God was blasphemed, his sanctuary polluted, and his ordinances reproached, also reproached him; and he bore in his bosom the reproach of all the mighty people, which were in great plenty poured upon him; they reproached him with being a glutton, a winebibber, a friend of publicans and sinners, Mt 11:19; they said he was a Samaritan, and had a devil, Jn 8:48, charged him with blasphemy and sedition, Mt 26:65; and when on the cross, mocked, reviled, and wagged their heads at him, Mt 27:39; all which he bore patiently, and reviled not again: moreover, by "reproaches" may be meant the sins of his people, by which the name of God was blasphemed, his law trampled upon with contempt, and the perfections of his nature, as his justice and holiness, dishonoured; and which fell upon Christ, not by chance, but by the appointment of God, and according to his own voluntary agreement; and which he bore in his own body, and made satisfaction for; which though he did willingly, in order to obtain some valuable ends, the salvation of his people, and the glorifying of the divine perfections, the honouring of the law, and satisfying of justice, yet the bearing of them, in itself, could not be grateful to him as such; neither the charge of sin, nor the weight of punishment; and in this respect he pleased not himself, or did that which was grateful to his pure and holy nature.
John Wesley
15:3 But bore not only the infirmities, but reproaches, of his brethren; and so fulfilled that scripture. Ps 69:9
Robert Jamieson, A. R. Fausset and David Brown
15:3 For even Christ pleased not--lived not to please
himself; but, as it is written-- (Ps 69:9).
The reproaches, &c.--see Mk 10:42-45.
15:415:4: Բայց որ ինչ գրեցա՛ւն, ՚ի մե՛ր վարդապետութիւն գրեցաւ. զի համբերութեամբ եւ մխիթարութեա՛մբ գրոց զյո՛յսն ընկալցուք[3582]։ [3582] Ոմանք. Գրեցան ՚ի մեր վարդապետութիւնդ գրեցան։
4 Ուրեմն, ինչ որ գրուեց, գրուեց, որ մենք սովորենք, որպէսզի համբերութեամբ եւ գրքերի պարգեւած մխիթարութեամբ յոյսը ընդունենք:
4 Վասն զի ինչ որ առաջուընէ գրուեցաւ, գրուեցաւ որ սորվինք, որպէս զի համբերութիւնով ու գրքերուն մխիթարութիւնով մենք յոյս ունենանք։
Բայց որ ինչ գրեցաւն` ի մեր վարդապետութիւն գրեցաւ, զի համբերութեամբ եւ մխիթարութեամբ գրոց զյոյսն ընկալցուք:

15:4: Բայց որ ինչ գրեցա՛ւն, ՚ի մե՛ր վարդապետութիւն գրեցաւ. զի համբերութեամբ եւ մխիթարութեա՛մբ գրոց զյո՛յսն ընկալցուք[3582]։
[3582] Ոմանք. Գրեցան ՚ի մեր վարդապետութիւնդ գրեցան։
4 Ուրեմն, ինչ որ գրուեց, գրուեց, որ մենք սովորենք, որպէսզի համբերութեամբ եւ գրքերի պարգեւած մխիթարութեամբ յոյսը ընդունենք:
4 Վասն զի ինչ որ առաջուընէ գրուեցաւ, գրուեցաւ որ սորվինք, որպէս զի համբերութիւնով ու գրքերուն մխիթարութիւնով մենք յոյս ունենանք։
zohrab-1805▾ eastern-1994▾ western am▾
15:44: А все, что писано было прежде, написано нам в наставление, чтобы мы терпением и утешением из Писаний сохраняли надежду.
15:4  ὅσα γὰρ προεγράφη, εἰς τὴν ἡμετέραν διδασκαλίαν ἐγράφη, ἵνα διὰ τῆς ὑπομονῆς καὶ διὰ τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν.
15:4. ὅσα ( Which-a-which ) γὰρ (therefore) προεγράφη, (it-had-been-scribed-before,"[ πάντα ] "[ all ]"εἰς (into) τὴν (to-the-one) ἡμετέραν (to-ours) διδασκαλίαν (to-a-spoken-teaching-unto) ἐγράφη, (it-had-been-scribed,"ἵνα (so) διὰ (through) τῆς (of-the-one) ὑπομονῆς (of-a-staying-under) καὶ (and) διὰ (through) τῆς (of-the-one) παρακλήσεως (of-a-calling-beside) τῶν (of-the-ones) γραφῶν (of-scribings) τὴν (to-the-one) ἐλπίδα (to-an-expectation) ἔχωμεν. (we-might-hold)
15:4. quaecumque enim scripta sunt ad nostram doctrinam scripta sunt ut per patientiam et consolationem scripturarum spem habeamusFor what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
4. For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope.
15:4. For whatever was written, was written to teach us, so that, through patience and the consolation of the Scriptures, we might have hope.
15:4. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope:

4: А все, что писано было прежде, написано нам в наставление, чтобы мы терпением и утешением из Писаний сохраняли надежду.
15:4  ὅσα γὰρ προεγράφη, εἰς τὴν ἡμετέραν διδασκαλίαν ἐγράφη, ἵνα διὰ τῆς ὑπομονῆς καὶ διὰ τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν.
15:4. quaecumque enim scripta sunt ad nostram doctrinam scripta sunt ut per patientiam et consolationem scripturarum spem habeamus
For what things soever were written were written for our learning: that, through patience and the comfort of the scriptures, we might have hope.
15:4. For whatever was written, was written to teach us, so that, through patience and the consolation of the Scriptures, we might have hope.
15:4. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Чем больше мы проявляем терпения или стойкости в самоограничении на пользу братьев своих по вере, тем крепче становится наша надежда на то, что таким путем мы достигнем своей заветной цели - будущего величия в царстве славы. Писания Ветхого Завета в этом случае являются для нас утешением: в них находится немало сказаний о том, как Господь увенчивал терпение страдальцев.
Adam Clarke: Commentary on the Bible - 1831
15:4: For whatsoever things were written aforetime - This refers not only to the quotation from the 69th Psalm, but to all the Old Testament scriptures; for it can be to no other scriptures that the apostle alludes. And, from what he says here of them, we learn that God had not intended them merely for those generations in which they were first delivered, but for the instruction of all the succeeding generations of mankind. That we, through patience and comfort of the scriptures - that we, through those remarkable examples of patience exhibited by the saints and followers of God, whose history is given in those scriptures, and the comfort which they derived from God in their patient endurance of sufferings brought upon them through their faithful attachment to truth and righteousness, might have hope that we shall be upheld and blessed as they were, and our sufferings become the means of our greater advances in faith and holiness, and consequently our hope of eternal glory be the more confirmed. Some think that the word παρακλησις, which we translate comfort, should be rendered exhortation; but there is certainly no need here to leave the usual acceptation of the term, as the word comfort makes a regular and consistent sense with the rest of the verse.
Albert Barnes: Notes on the Bible - 1834
15:4: For whatsoever things ... - This is a "general" observation which struck the mind of the apostle, from the particular case which he had just specified. He had just made use of a striking passage in the Psalms to his purpose. The thought seems suddenly to have occurred to him that "all" the Old Testament was admirably adapted to express Christian duties and doctrine, and he therefore turned aside from his direct argument to express this sentiment. It should be read as a parenthesis.
Were written aforetime - That is, in ancient times; in the Old Testament.
For our learning - For our "teaching" or instruction. Not that this was the "only" purpose of the writings of the Old Testament, to instruct Christians; but that all the Old Testament might be useful "now" in illustrating and enforcing the doctrines and duties of piety toward God and man.
Through patience - This does not mean, as our translation might seem to suppose, patience "of the Scriptures," but it means that by patiently enduring sufferings, in connection with the consolation which the Scriptures furnish, we might have hope. The "tendency" of patience, the apostle tells us Rom 5:4, is to produce "hope;" see the notes at this place.
And comfort of the Scriptures - By means of the consolation which the writings of the Old Testament furnish. The word rendered "comfort" means also "exhortation" or "admonition." If this is its meaning here, it refers to the admonitions which the Scriptures suggest, instructions which they impart, and the exhortations to patience in trials. If it means "comfort," then the reference is to the examples of the saints in affliction; to their recorded expressions of confidence in God in their trials, as of Job, Daniel, David, etc. Which is the precise meaning of the word here, it is not easy to determine.
Might have hope - Note, Rom 5:4. We may learn here,
(1) That afflictions may prove to be a great blessing.
(2) that their proper tendency is to produce "hope."
(3) that the way to find support in afflictions is to go to the Bible.
By the example of the ancient saints, by the expression of their confidence in God, by their patience, "we" may learn to suffer, and may not only be "instructed," but may find "comfort" in all our trials; see the example of Paul himself in Co2 1:2-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: whatsoever: Rom 4:23, Rom 4:24; Co1 9:9, Co1 9:10, Co1 10:11; Ti2 3:16, Ti2 3:17; Pe2 1:20, Pe2 1:21
for our learning: Rather, "for our instruction."
that: Rom 5:3-5, Rom 8:24, Rom 8:25, Rom 12:12; Psa 119:81-83; Heb 6:10-19, Heb 10:35, Heb 10:36; Jam 5:7-11; Pe1 1:13
Geneva 1599
15:4 (3) For whatsoever things were written (c) aforetime were written for our learning, that we through patience and comfort of the (d) scriptures might have hope.
(3) The preventing of an objection: such things as are cited out of the examples of the ancients, are propounded unto us to this end and purpose, that according to the example of our fathers we should in patience and hope bear one with another.
(c) By Moses and the prophets.
(d) The scriptures are said to teach and comfort, because God uses them to teach and comfort his people with them.
John Gill
15:4 For whatsoever things were written aforetime,.... In the books of the Old Testament; the apostle says this, to vindicate the pertinency of the above citation, and to prevent any objection that might be made against it; since whatsoever was written in that psalm did not belong personally to David, but to Christ; and what is written concerning him, is designed for the use and instruction of his people; yea, whatever is written anywhere in the sacred Scriptures,
were written for our learning; to instruct in the knowledge of Christ, of his person, offices, grace, righteousness, obedience, sufferings, death, resurrection, and ascension; and of the great salvation and redemption he came to obtain, and has obtained; and to teach us the doctrines of grace, of pardon through the blood of Christ, atonement by his sacrifice, justification by his righteousness, acceptance in his person, and eternal life through him; as also to inform us of our duty, and how we ought to behave both towards God and men:
that we, through patience and comfort of the Scriptures, might have hope; the Scriptures are not only written for our present instruction, but for the ingenerating, encouraging, and establishing, an hope of eternal Life in another world; which they are the means of, under the influence of divine grace; since they give us a clear account of eternal life; of the promise of it in Christ; of its being procured by him, and secured in him; of the means of enjoying it, through his blood and righteousness; of the declarations of God's free grace and mercy to sinners, and of the various instances of persons who have been made partakers of it; all which encourage to hope in the Lord, and to rejoice in hope of the glory of God; believing we also may have and enjoy the thing hoped for, "through patience and comfort of the Scriptures"; both which are encouraged thereby: the "patience of the Scriptures" is not a stoical apathy, a stupid indolence; and is of a different kind from that patience the writings of the Heathen philosophers define and recommend: the Scripture gives an account of the true nature of patience, in bearing all sorts of evils for Christ's sake; of the excellency and usefulness of it; and do strongly exhort unto it upon the best principles, and with the best motives; and are full of promises to the exercise of it, and furnish out the best examples of suffering affliction, and patience: "the comfort of the Scriptures" is such as is not to be met with elsewhere. These writings abound with exceeding great and precious promises, and excellent doctrines, big with consolation to the saints; and both serve much to cherish, support, and maintain an hope of eternal happiness; all which prove the divine authority, excellency, and usefulness of the sacred writings, and recommend the reading of them by us, and the hearing of them explained by others.
John Wesley
15:4 Aforetime - In the Old Testament. That we through patience and consolation of the scriptures may have hope - That through the consolation which God gives us by these, we may have patience and a joyful hope.
Robert Jamieson, A. R. Fausset and David Brown
15:4 For whatsoever things were written aforetime were written for our learning--"instruction"
through, &c.--"through the comfort and the patience of the Scriptures"
might have hope--that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work--self-sacrifice for the good of others--furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on Rom 4:7, Note 7. (For the same connection between "patience and hope" see on Rom 12:12, and Th1 1:3).
15:515:5: Այլ Աստուած համբերութեան եւ ամենայն մխիթարութեան՝ տացէ ձեզ զնո՛յն խորհել ընդ միմեանս ըստ Յիսուսի Քրիստոսի[3583]. [3583] Ոմանք. Ընդ Քրիստոսի Յիսուսի։
5 Եւ թող համբերութեան եւ ամենայն մխիթարութեան Աստուածը ձեզ շնորհ տայ, որ դուք համախոհ լինէք միմեանց ըստ Յիսուս Քրիստոսի,
5 Համբերութեան ու մխիթարութեան Աստուածը ոյժ պիտի տայ ձեզի, որ իրարու հետ միեւնոյն խորհուրդը ունենաք՝ Քրիստոս Յիսուսին ուզածին պէս,
Այլ Աստուած համբերութեան եւ [40]ամենայն մխիթարութեան` տացէ ձեզ զնոյն խորհել ընդ միմեանս ըստ Յիսուսի Քրիստոսի:

15:5: Այլ Աստուած համբերութեան եւ ամենայն մխիթարութեան՝ տացէ ձեզ զնո՛յն խորհել ընդ միմեանս ըստ Յիսուսի Քրիստոսի[3583].
[3583] Ոմանք. Ընդ Քրիստոսի Յիսուսի։
5 Եւ թող համբերութեան եւ ամենայն մխիթարութեան Աստուածը ձեզ շնորհ տայ, որ դուք համախոհ լինէք միմեանց ըստ Յիսուս Քրիստոսի,
5 Համբերութեան ու մխիթարութեան Աստուածը ոյժ պիտի տայ ձեզի, որ իրարու հետ միեւնոյն խորհուրդը ունենաք՝ Քրիստոս Յիսուսին ուզածին պէս,
zohrab-1805▾ eastern-1994▾ western am▾
15:55: Бог же терпения и утешения да дарует вам быть в единомыслии между собою, по [учению] Христа Иисуса,
15:5  ὁ δὲ θεὸς τῆς ὑπομονῆς καὶ τῆς παρακλήσεως δῴη ὑμῖν τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις κατὰ χριστὸν ἰησοῦν,
15:5. ὁ (The-one) δὲ (moreover) θεὸς (a-Deity) τῆς (of-the-one) ὑπομονῆς (of-a-staying-under) καὶ (and) τῆς (of-the-one) παρακλήσεως (of-a-calling-beside-unto) δῴη (it-may-have-had-given) ὑμῖν (unto-ye) τὸ (to-the-one) αὐτὸ (to-it) φρονεῖν (to-center-unto) ἐν (in) ἀλλήλοις ( unto-one-to-other ) κατὰ (down) Χριστὸν (to-Anointed) Ἰησοῦν, (to-an-Iesous,"
15:5. Deus autem patientiae et solacii det vobis id ipsum sapere in alterutrum secundum Iesum ChristumNow the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
5. Now the God of patience and of comfort grant you to be of the same mind one with another according to Christ Jesus:
15:5. So may the God of patience and solace grant you to be of one mind toward one another, in accord with Jesus Christ,
15:5. Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

5: Бог же терпения и утешения да дарует вам быть в единомыслии между собою, по [учению] Христа Иисуса,
15:5  ὁ δὲ θεὸς τῆς ὑπομονῆς καὶ τῆς παρακλήσεως δῴη ὑμῖν τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις κατὰ χριστὸν ἰησοῦν,
15:5. Deus autem patientiae et solacii det vobis id ipsum sapere in alterutrum secundum Iesum Christum
Now the God of patience and of comfort grant you to be of one mind, one towards another, according to Jesus Christ:
15:5. So may the God of patience and solace grant you to be of one mind toward one another, in accord with Jesus Christ,
15:5. Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-13: От снисходительности к чужим мнениям Апостол переходит теперь к единодушию, какое должно царствовать в христианской церкви: христиане из иудеев и христиане из язычников должны, по примеру Христа, принимать друг друга, и Апостол молит Бога укрепить христиан во взаимной любви.

5: Что здесь начинается новый отдел - это видно из того, что единомыслие, которого желает теперь Апостол верующим, есть нечто иное, чем взаимное снисхождение. Теперь уже ставится вопрос о том, возможно ли различие в мнениях о самой сущности христианства, и Апостол говорит, что в этой области не должно быть только взаимного снисходительного отношения христиан из язычников к христианам из евреев и обратно, не должно сохранять особенных взглядов, внешне примеряясь к чужим воззрениям, - нет, тут необходимо должно существовать внутреннее единение. Тут не то требуется, чтобы христиане умели снисходительно относиться к понятию людей противоположной партии; партий вовсе тут не должно быть, а христиане должны заключить во Христе единый союз между собою, забывши о всяких различиях. - По учению Христа Иисуса - точнее: "по примеру Иисуса Христа..." Христос - идеал, по которому мы должны жить и чувствовать. - Так как это единомыслие - дело трудное, то Апостол облекает свое увещание к единомыслию в форме молитвенного пожелания: "пусть Сам Бог дарует вам его!"
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christian Unity.A. D. 58.
5 Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus: 6 That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

The apostle, having delivered two exhortations, before he proceeds to more, intermixes here a prayer for the success of what he had said. Faithful ministers water their preaching with their prayers, because, whoever sows the seed, it is God that gives the increase. We can but speak to the ear; it is God's prerogative to speak to the heart. Observe,

I. The title he gives to God: The God of patience and consolation, who is both the author and the foundation of all the patience and consolation of the saints, from whom it springs and on whom it is built. He gives the grace of patience; he confirms and keeps it up as the God of consolation; for the comforts of the Holy Ghost help to support believers, and to bear them up with courage and cheerfulness under all their afflictions. When he comes to beg the pouring out of the spirit of love and unity he addresses himself to God as the God of patience and consolation; that is, 1. As a God that bears with us and comforts us, is not extreme to mark what we do amiss, but is ready to comfort those that are cast down--to teach us so to testify our love to our brethren, and by these means to preserve and maintain unity, by being patient one with another and comfortable one to another. Or, 2. As a God that gives us patience and comfort. He had spoken (v. 4) of patience and comfort of the scriptures; but here he looks up to God as the God of patience and consolation: it comes through the scripture as the conduit-pipe, but from God as the fountain-head. The more patience and comfort we receive from God, the better disposed we are to love one another. Nothing breaks the peace more than an impatient, and peevish, and fretful melancholy temper.

II. The mercy he begs of God: Grant you to be like-minded one towards another, according to Christ Jesus. 1. The foundation of Christian love and peace is laid in like-mindedness, a consent in judgment as far as you have attained, or at least a concord and agreement in affection. To auto phronein--to mind the same thing, all occasions of difference removed, and all quarrels laid aside. 2. This like-mindedness must be according to Christ Jesus, according to the precept of Christ, the royal law of love, according to the pattern and example of Christ, which he had propounded to them for their imitation, v. 3. Or, "Let Christ Jesus be the centre of your unity. Agree in the truth, not in any error." It was a cursed concord and harmony of those who were of one mind to give their power and strength to the beast (Rev. xvii. 13); this was not a like-mindedness according to Christ, but against Christ; like the Babel-builders, who were one in their rebellion, Gen. xi. 6. The method of our prayer must be first for truth, and then for peace; for such is the method of the wisdom that is from above: it is first pure, then peaceable. This is to be like-minded according to Christ Jesus. 3. Like-mindedness among Christians, according to Christ Jesus, is the gift of God; and a precious gift it is, for which we must earnestly seek unto him. He is the Father of spirits, and fashions the hearts of men alike (Ps. xxxiii. 15), opens the understanding, softens the heart, sweetens the affections, and gives the grace of love, and the Spirit as a Spirit of love, to those that ask him. We are taught to pray that the will of God may be done on earth as it is done in heaven--now there it is done unanimously, among the angels, who are one in their praises and services; and our desire must be that the saints on earth may be so too.

III. The end of his desire: that God may be glorified, v. 6. This is his plea with God in prayer, and is likewise an argument with them to seek it. We should have the glory of God in our eye in every prayer; therefore our first petition, as the foundation of all the rest, must be, Hallowed be thy name. Like-mindedness among Christians is in order to our glorifying God, 1. With one mind and one mouth. It is desirable that Christians should agree in every thing, that so they may agree in this, to praise God together. It tends very much to the glory of God, who is one, and his name one, when it is so. It will not suffice that there be one mouth, but there must be one mind, for God looks at the heart; nay, there will hardly be one mouth where there is not one mind, and God will scarcely be glorified where there is not a sweet conjunction of both. One mouth in confessing the truths of God, in praising the name of God--one mouth in common converse, not jarring, biting, and devouring one another--one mouth in the solemn assembly, one speaking, but all joining. 2. As the Father of our Lord Jesus Christ. This is his New-Testament style. God must be glorified as he has now revealed himself in the face of Jesus Christ, according to the rules of the gospel, and with an eye to Christ, in whom he is our Father. The unity of Christians glorifies God as the Father of our Lord Jesus Christ, because it is a kind of counter-part or representation of the oneness that is between the Father and the Son. We are warranted so to speak of it, and, with that in our eye, to desire it, and pray for it, from John xvii. 21, That they all may be one, as thou, Father, art in me, and I in thee: a high expression of the honour and sweetness of the saints' unity. And it follows, The the world may believe that thou hast sent me; and so God may be glorified as the Father of our Lord Jesus Christ.
Adam Clarke: Commentary on the Bible - 1831
15:5: Now the God of patience and consolation - May that God who endued them with patience, and gave them the consolation that supported them in all their trials and afflictions, grant you to be like-minded - give you the same mode of thinking, and the same power of acting towards each other, according to the example of Christ.
Albert Barnes: Notes on the Bible - 1834
15:5: Now the God of patience - The God who is "himself" long-suffering, who bears patiently with the errors and faults of his children, and who can "give" patience, may he give you of his Spirit, that you may bear patiently the infirmities and errors of each other. The example of God here, who bears long with his children, and is not angry soon at their offences, is a strong argument why Christians should bear with each other. If God bears long and patiently with "our" infirmities, "we" ought to bear with each other.
And consolation - Who gives or imparts consolation.
To be like-minded ... - Greek To think the same thing; that is, to be united, to keep from divisions and strifes.
According to Christ Jesus - According to the example and spirit of Christ; his was a spirit of peace. Or, according to what his religion requires. The name of Christ is sometimes thus put for his religion; Co2 11:4; Eph 4:20. If all Christians would imitate the example of Christ, and follow his instructions, there would be no contentions among them. He earnestly sought in his parting prayer their unity and peace; Joh 17:21-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: the God: Rom 15:13; Exo 34:6; Psa 86:5; Pe1 3:20; Pe2 3:9, Pe2 3:15
consolation: Co2 1:3, Co2 1:4, Co2 7:6
grant: Rom 12:16; Ch2 30:12; Jer 32:39; Eze 11:19; Act 4:32; Co1 1:10; Co2 13:11; Phi 1:27, Phi 2:2, Phi 3:16, Phi 4:2; Pe1 3:8
according to: or, after the example of, Rom 15:3; Eph 5:2; Phi 2:4, Phi 2:5
Geneva 1599
15:5 (4) Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:
(4) We must take an example of patience from God: that both the weak and the strong, serving God with a mutual consent, may bring one another to God, as Christ also received us to himself, although we were ever so unworthy.
John Gill
15:5 Now the God of patience and consolation,.... These titles and characters of God are manifestly used on account of what is before said concerning the Scriptures, and to show, that the efficacy and usefulness of them, in producing and promoting patience and comfort, entirely depend upon God the author of them: from exhorting, the apostle proceeds to petitioning; well knowing that all his exhortations would be of no avail without the power of divine grace accompanying them. The words are a prayer. The object addressed is described as "the God of patience", because he is the author and giver of that grace: it is a fruit of his Spirit, produced by the means of his word, called the word of his patience. The Heathens themselves were so sensible that this is a divine blessing, that they call patience , "the invention of the gods" (w). God is the great pattern and exemplar of patience; he is patient himself, and bears much and long with the children of men; with wicked men, whose patient forbearance and longsuffering being despised by them, will be an aggravation of their damnation; but his longsuffering towards his elect issues in their salvation: he waits to be gracious to them before conversion, and after it bears with their infirmities, heals their backslidings, forgives their iniquities, patiently hears their cues, requests, and complaints, relieves and supports them, and carries them even to hoary hairs; and is in all a pattern to be imitated by his people. He is also the object of this grace; he it is on whom and for whom saints should and do patiently wait, until he is pleased to manifest himself, and communicate to them for the supply of their wants of every sort; and upon whose account and for whose sake they patiently suffer reproach and persecution; the exercise of patience is what he requires, and calls for, and is very grateful and well pleasing to him; to all which add, that he it is who strengthens to the exercise of it, and increases it; and which he does sometimes by tribulation; faith and other graces, being thereby tried, produce patience; and which at length, through divine grace, has its perfect work. Moreover, the object of prayer is described, as "the God of consolation"; all true, real, solid comfort springs from him, which he communicates by his son, the consolation of Israel; by his Spirit, the comforter; by his word, the doctrines and promises of which afford strong consolation to the heirs of promise, sensible sinners and afflicted souls; by the ordinances of the Gospel, which are breasts of consolation; and by the faithful ministers of Christ, who are "Barnabases", sons of consolation, Acts 4:36. The petition follows,
grant you to be like minded one towards another; which does not respect sameness of judgment in the doctrines of faith; though this is very necessary to an honourable and comfortable walking together in church fellowship; much less an agreement in things indifferent: the apostle's meaning is not, that they should all abstain from meats forbidden by the law of Moses, or that they should all eat every sort of food without distinction; nor that they should all observe any Jewish day, or that they should all observe none; rather, that everyone should enjoy his own sentiment, and practise as he believed: but this request regards a likeness of affection, the sameness of mutual love, that they be of one heart, and one soul; that notwithstanding their different sentiments about things of a ceremonious kind, yet that they should love one another, and cease either to despise or judge each other; but think as well and as highly of them that differ from them, as of themselves, and of those of their own sentiments, without preferring in affection one to another; but studying and devising to promote and maintain, as the Syriac here reads it, "an equality" among them; showing the same equal affection and respect to one as to the other, and to one another; the Jew to the Gentile, and the Gentile to the Jew; the strong to the weak, and the weak to the strong. This is what is greatly desirable. It is grateful to God; it is earnestly wished for by the ministers of the Gospel: and is pleasant and delightful to all good men; but it is God alone that can give and continue such a Spirit: this the apostle knew, and therefore prays that he would "grant" it: and for which request there is a foundation for faith and hope concerning it; since God has promised he will give his people one heart, and one way, as to fear him, so to love one another. The rule or pattern, according to which this is desired, is next expressed,
according to Christ Jesus; according to the doctrine of Christ, which teaches, directs, and engages, as to sameness of judgment and practice, so to mutual love and affection; and according to the new commandment of Christ, which obliges to love one another; and according to the example of Christ, who is the great pattern of patience and forbearance, of meekness and humility, of condescension and goodness, and of equal love and affection to all his members.
(w) Archius apud Philostrat. Vit. Apollon. l. 7. c. 12.
John Wesley
15:5 According to the power of Christ Jesus.
Robert Jamieson, A. R. Fausset and David Brown
15:5 Now the God of patience and consolation--Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" (Rom 15:13), "the God of peace" (Rom 15:33).
grant you to be likeminded--"of the same mind"
according to Christ Jesus--It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"--after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" (Jn 6:38).
15:615:6: զի միաբանութեամբ ՚ի մի բերան՝ փառաւո՛ր առնիցէք զԱստուած եւ զՀայր Տեառն մերոյ Յիսուսի Քրիստոսի։
6 որպէսզի միասիրտ եւ միաբերան փառաւորէք Աստծուն՝ մեր Տէր Յիսուս Քրիստոսի Հօրը: ԱՒԵՏԱՐԱՆԸ՝
6 Որպէս զի մէկ սրտով ու մէկ բերնով փառաւորէք Աստուած՝ մեր Տէրոջը՝ Յիսուս Քրիստոսին Հայրը։
զի միաբանութեամբ ի մի բերան փառաւոր առնիցէք զԱստուած եւ զՀայր Տեառն մերոյ Յիսուսի Քրիստոսի:

15:6: զի միաբանութեամբ ՚ի մի բերան՝ փառաւո՛ր առնիցէք զԱստուած եւ զՀայր Տեառն մերոյ Յիսուսի Քրիստոսի։
6 որպէսզի միասիրտ եւ միաբերան փառաւորէք Աստծուն՝ մեր Տէր Յիսուս Քրիստոսի Հօրը: ԱՒԵՏԱՐԱՆԸ՝
6 Որպէս զի մէկ սրտով ու մէկ բերնով փառաւորէք Աստուած՝ մեր Տէրոջը՝ Յիսուս Քրիստոսին Հայրը։
zohrab-1805▾ eastern-1994▾ western am▾
15:66: дабы вы единодушно, едиными устами славили Бога и Отца Господа нашего Иисуса Христа.
15:6  ἵνα ὁμοθυμαδὸν ἐν ἑνὶ στόματι δοξάζητε τὸν θεὸν καὶ πατέρα τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ.
15:6. ἵνα (so) ὁμοθυμαδὸν (passioned-along) ἐν (in) ἑνὶ (unto-one) στόματι (unto-a-mouth) δοξάζητε (ye-might-reckon-to) τὸν (to-the-one) θεὸν (to-a-Deity) καὶ (and) πατέρα (to-a-Father) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
15:6. ut unianimes uno ore honorificetis Deum et Patrem Domini nostri Iesu ChristiThat with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
6. that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ.
15:6. so that, together with one mouth, you may glorify the God and Father of our Lord Jesus Christ.
15:6. That ye may with one mind [and] one mouth glorify God, even the Father of our Lord Jesus Christ.
That ye may with one mind [and] one mouth glorify God, even the Father of our Lord Jesus Christ:

6: дабы вы единодушно, едиными устами славили Бога и Отца Господа нашего Иисуса Христа.
15:6  ἵνα ὁμοθυμαδὸν ἐν ἑνὶ στόματι δοξάζητε τὸν θεὸν καὶ πατέρα τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ.
15:6. ut unianimes uno ore honorificetis Deum et Patrem Domini nostri Iesu Christi
That with one mind and with one mouth you may glorify God and the Father of our Lord Jesus Christ.
15:6. so that, together with one mouth, you may glorify the God and Father of our Lord Jesus Christ.
15:6. That ye may with one mind [and] one mouth glorify God, even the Father of our Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: К этому единству в мыслях и расположениях должно присоединиться сознание того, что у нас всех одна цель - слава Божия. Если мы все, к какой бы нации ни принадлежали, будем искать только славы Божией, то исчезнет всякая противоположность между христианами из иудеев и христианами из язычников.
Adam Clarke: Commentary on the Bible - 1831
15:6: That ye - Jews and Gentiles - may with one mind - Thinking the same things, and bearing with each other, after the example of Christ; and one mouth, in all your religious assemblies, without jarring or contentions, glorify God for calling you into such a state of salvation, and showing himself to be your loving compassionate Father, as he is the Father of our Lord Jesus Christ.
It is very likely that the apostle refers here to religious acts in public worship, which might have been greatly interrupted by the dissensions between the converted Jews and the converted Gentiles; these differences he labors to compose; and, after having done all that was necessary in the way of instruction and exhortation, he now pours out his soul to God, who alone could rule and manage the heart, that he would enable them to think the same things, to be of the same judgment, and that all, feeling their obligation to him, might join in the sweetest harmony in every act of religious worship.
Albert Barnes: Notes on the Bible - 1834
15:6: That ye may with one mind - The word used here is translated "with one accord;" Act 1:14; Act 2:1; Act 4:24. It means unitedly, with one purpose, without contentions, and strifes, and jars.
And one mouth - This refers, doubtless, to their prayers and praises. That they might join without contention and unkind feeling, in the worship of God. Divisions, strife, and contention in the church pRev_ent union in worship. Though the "body" may be there, and the church "professedly" engaged in public worship, yet it is a "divided" service; and the prayers of strife and contention are not heard; Isa 58:4.
Glorify God - Praise or honor God. This would be done by their union, peace, and harmony; thus showing the tendency of the gospel to overcome the sources of strife and contention among people, and to bring them to peace.
Even the Father ... - This is an addition designed to produce love.
(1) he is "a Father;" we then, his children, should regard him as pleased with the union and peace of his family.
(2) he is the Father of our Lord; our "common" Lord; our Lord who has commanded us to be united, and to love one another. By the desire of honoring "such" a Father, we should lay aside contentions, and be united in the bands of love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: with: Rom 15:9-11; Zep 3:9; Zac 13:9; Act 4:24, Act 4:32
the: Joh 10:29, Joh 10:30, Joh 20:17; Co2 1:3, Co2 11:31; Eph 1:3; Pe1 1:3
John Gill
15:6 That ye may with one mind and one mouth;.... This is the end for which the above request is made, and shows, that a cordial and sincere affection for one another is necessary to the worshipping of God with one consent, to a joining together in acts of religious service, both in praying to God, and in praising of him, which latter seems here chiefly designed; for how should there be an agreement of heart and voice, of mind and mouth, in praising God, unless there is a singleness of heart, and oneness of affection? This is necessary in order to
glorify God, even the Father of our Lord Jesus Christ. The Syriac and Arabic versions read, God "the Father of our Lord Jesus Christ"; leaving out, the copulative, which we translate "even", but may as well be rendered "and"; and be read, as by some, "the God and Father of our Lord Jesus Christ". God is the God of Christ, as Christ is man; who prepared the human nature for him, anointed it with the Holy Spirit, supported it in life, in sufferings and death, and glorified it at his own right hand; and in which nature Christ exercised every grace on him, as faith, hope, and love; discharged every duty to him, worshipped him, prayed unto him, and was in all things obedient to his will: and God is the Father of Christ, as Christ is God; for as man he had no father. Now he is "glorified" when the perfections of his nature are ascribed unto him; when notice is taken of the works of his hands, and the glory of his majesty, which appears in them; when praise is offered up, and thanks given for all mercies, temporal and spiritual, he bestows on his people; when they join together in the solemn worship of him, presenting their bodies, and giving up their hearts unto him; when they unite in praying to him, and singing his praise; and when their lives and conversations are agreeable to their profession of him.
John Wesley
15:6 That ye - Both Jews and gentiles, believing with one mind, and confessing with one mouth.
Robert Jamieson, A. R. Fausset and David Brown
15:6 That, &c.--rather, "that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ"; the mind and the mouth of all giving harmonious glory to His name. What a prayer! And shall this never be realized on earth?
15:715:7: Վասն որոյ ընկալարո՛ւք զմիմեանս, որպէս եւ Քրիստոս ընկալա՛ւ զձեզ ՚ի փա՛ռս Աստուծոյ։
7 Ուստի, ընդունեցէ՛ք միմեանց, ինչպէս որ Քրիստոս ընդունեց ձեզ ի փառս Աստծու:
7 Ասոր համար մէկզմէկ ընդունեցէք, ինչպէս Քրիստոս մեզ* ընդունեց Աստուծոյ փառքին համար։
Վասն որոյ ընկալարուք զմիմեանս, որպէս եւ Քրիստոս ընկալաւ [41]զձեզ ի փառս Աստուծոյ:

15:7: Վասն որոյ ընկալարո՛ւք զմիմեանս, որպէս եւ Քրիստոս ընկալա՛ւ զձեզ ՚ի փա՛ռս Աստուծոյ։
7 Ուստի, ընդունեցէ՛ք միմեանց, ինչպէս որ Քրիստոս ընդունեց ձեզ ի փառս Աստծու:
7 Ասոր համար մէկզմէկ ընդունեցէք, ինչպէս Քրիստոս մեզ* ընդունեց Աստուծոյ փառքին համար։
zohrab-1805▾ eastern-1994▾ western am▾
15:77: Посему принимайте друг друга, как и Христос принял вас в славу Божию.
15:7  διὸ προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ χριστὸς προσελάβετο ὑμᾶς, εἰς δόξαν τοῦ θεοῦ.
15:7. Διὸ (Through-which) προσλαμβάνεσθε ( ye-should-take-toward ) ἀλλήλους , ( to-one-to-other ,"καθὼς (down-as) καὶ (and) ὁ (the-one) χριστὸς (Anointed) προσελάβετο ( it-had-taken-toward ) ἡμᾶς, (to-us,"εἰς (into) δόξαν (to-a-recognition) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
15:7. propter quod suscipite invicem sicut et Christus suscepit vos in honorem DeiWherefore, receive one another, as Christ also hath received you, unto the honour of God.
7. Wherefore receive ye one another, even as Christ also received you, to the glory of God.
15:7. For this reason, accept one another, just as Christ also has accepted you, in the honor of God.
15:7. Wherefore receive ye one another, as Christ also received us to the glory of God.
Wherefore receive ye one another, as Christ also received us to the glory of God:

7: Посему принимайте друг друга, как и Христос принял вас в славу Божию.
15:7  διὸ προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ χριστὸς προσελάβετο ὑμᾶς, εἰς δόξαν τοῦ θεοῦ.
15:7. propter quod suscipite invicem sicut et Christus suscepit vos in honorem Dei
Wherefore, receive one another, as Christ also hath received you, unto the honour of God.
15:7. For this reason, accept one another, just as Christ also has accepted you, in the honor of God.
15:7. Wherefore receive ye one another, as Christ also received us to the glory of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Посему, т. е. чтобы прославить Бога, христиане, со своей стороны, для достижения желанного единения, должны подавать руку друг другу. К этому побуждает их уже это обстоятельство, что Сам Бог во Христе принял в Свое Царство одинаково как иудеев, так и язычников. - Во славу Божию. Эти слова относятся к выражению принял. Апостол хочет сказать этим, что Христос, наш образец, также имел в виду, при совершении своего искупительного дела, славу Божию, которая должна служить высшею целью для нас.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christian Unity.A. D. 58.
7 Wherefore receive ye one another, as Christ also received us to the glory of God. 8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 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. 10 And again he saith, Rejoice, ye Gentiles, with his people. 11 And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. 12 And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

The apostle here returns to his exhortation to Christians. What he says here (v. 7) is to the same purport with the former; but the repetition shows how much the apostle's heart was upon it. "Receive one another into your affection, into your communion, and into your common conversation, as there is occasion." He had exhorted the strong to receive the weak (ch. xiv. 1), here, Receive one another; for sometimes the prejudices of the weak Christian make him shy of the strong, as much as the pride of the strong Christian makes him shy of the weak, neither of which ought to be. Let there be a mutual embracing among Christians. Those that have received Christ by faith must receive all Christians by brotherly love; though poor in the world, though persecuted and despised, though it may be matter of reproach and danger to you to receive them, though in the less weighty matters of the law they are of different apprehensions, though there may have been occasion for private piques, yet, laying aside these and the like considerations, receive you one another. Now the reason why Christians must receive one another is taken, as before, from the condescending love of Christ to us: As Christ also received us, to the glory of God. Can there be a more cogent argument? Has Christ been so kind to us, and shall we be so unkind to those that are his? Was he so forward to entertain us, and shall we be backward to entertain our brethren? Christ has received us into the nearest and dearest relations to himself: has received us into his fold, into his family, into the adoption of sons, into a covenant of friendship, yea, into a marriage-covenant with himself; he has received us (though we were strangers and enemies, and had played the prodigal) into fellowship and communion with himself. Those words, to the glory of God, may refer both to Christ's receiving us, which is our pattern, and to our receiving one another, which is our practice according to that pattern.

I. Christ hath received us to the glory of God. The end of our reception by Christ is that we might glorify God in this world, and be glorified with him in that to come. It was the glory of God, and our glory in the enjoyment of God, that Christ had in his eye when he condescended to receive us. We are called to an eternal glory by Christ Jesus, John xvii. 24. See to what he received us-to a happiness transcending all comprehension; see for what he received us--for his Father's glory; he had this in his eye in all the instances of his favour to us.

II. We must receive one another to the glory of God. This must be our great end in all our actions, that God may be glorified; and nothing more conduces to this than the mutual love and kindness of those that profess religion; compare v. 6, That you may with one mind and one mouth glorify God. That which was a bone of contention among them was a different apprehension about meats and drinks, which took rise in distinction between Jews and Gentiles. Now, to prevent and make up this different, he shows how Jesus Christ has received both Jews and Gentiles; in him they are both one, one new man, Eph. ii. 14-16. Now it is a rule, Quæ conveniunt in aliquo tertio, inter se conveniunt--Things which agree with a third thing agree with each other. Those that agree in Christ, who is the Alpha and the Omega, the first and the last, and the great centre of unity, may well afford to agree among themselves. This coalescence of the Jews and Gentiles in Christ and Christianity was a thing that filled and affected Paul so much that he could not mention it without some enlargement and illustration.

1. He received the Jews, v. 8. Let not any think hardly or scornfully therefore of those that were originally Jews, and still, through weakness, retain some savour of their old Judaism; for, (1.) Jesus Christ was a minister of the circumcision. That he was a minister, diakonos--a servant, bespeaks his great and exemplary condescension, and puts an honour upon the ministry: but that he was a minister of the circumcision, was himself circumcised and made under the law, and did in his own person preach the gospel to the Jews, who were of the circumcision--this makes the nation of the Jews more considerable than otherwise they appear to be. Christ conversed with the Jews, blessed them, looked upon himself as primarily sent to the lost sheep of the house of Israel, laid hold of the seed of Abraham (Heb. ii. 16, margin), and by them, as it were, caught at the whole body of mankind. Christ's personal ministry was appropriated to them, though the apostles had their commission enlarged. (2.) He was so for the truth of God. That which he preached to them was the truth; for he came into the world to bear witness to the truth, John xviii. 37. And he is himself the truth, John xiv. 6. Or, for the truth of God, that is, to make good the promises given to the patriarchs concerning the special mercy God had in store for their seed. It was not for the merit of the Jews, but for the truth of God, that they were thus distinguished--that God might approve himself true to this word which he had spoken.--To confirm the promises made unto the fathers. The best confirmation of promises is the performance of them. It was promised that in the seed of Abraham all the nations of the earth should be blessed, that Shiloh should come from between the feet of Judah, that out of Israel should he proceed that should have the dominion, that out of Zion should go forth the law, and many the like. There were many intermediate providences which seemed to weaken those promises, providences which threatened the fatal decay of that people; but when Messiah the Prince appeared in the fulness of time, as a minister of the circumcision, all these promises were confirmed, and the truth of them was made to appear; for in Christ all the promises of God, both those of the Old Testament and those of the New, are Yea, and in him Amen. Understanding by the promises made to the fathers the whole covenant of grace, darkly administered under the Old Testament, and brought to a clearer light now under the gospel, it was Christ's great errand to confirm that covenant, Dan. ix. 27. He confirmed it by shedding the blood of the covenant.

2. He received the Gentiles likewise. This he shows, v. 9-12.

(1.) Observe Christ's favour to the Gentiles, in taking them in to praise God--the work of the church on earth and the wages of that in heaven. One design of Christ was that the Gentiles likewise might be converted that they might be one with the Jews in Christ's mystical body. A good reason why they should not think the worse of any Christian for his having been formerly a Gentile; for Christ has received him. He invites the Gentiles, and welcomes them. Now observe how their conversion is here expressed: That the Gentiles might glorify God for his mercy. A periphrasis of conversion. [1.] They shall have matter for praise, even the mercy of God. Considering the miserable and deplorable condition that the Gentile world was in, the receiving of them appears more as an act of mercy than the receiving of the Jews. Those that were Lo-ammi--not a people, were Lo-ruhama--not obtaining mercy, Hos. i. 6, 9; ii. 23. The greatest mercy of God to any people is the receiving of them into covenant with himself: and it is good to take notice of God's mercy in receiving us. [2.] They shall have a heart for praise. They shall glorify God for his mercy. Unconverted sinners do nothing to glorify God; but converting grace works in the soul a disposition to speak and do all to the glory of God; God intended to reap a harvest of glory from the Gentiles, who had been so long turning his glory into shame.

(2.) The fulfilling of the scriptures in this. The favour of God to the Gentiles was not only mercy, but truth. Though there were not promises directly given to them, as to the fathers of the Jews, yet there were many prophesies concerning them, which related to the calling of them, and the embodying of them in the church, some of which he mentions because it was a thing that the Jews were hardly persuaded to believe. Thus, by referring them to the Old Testament, he labours to qualify their dislike of the Gentiles, and so to reconcile the parties at variance. [1.] It was foretold that the Gentiles should have the gospel preached to them: "I will confess to thee among the Gentiles (v. 9), that is, thy name shall be known and owned in the Gentile world, there shall gospel grace and love be celebrated." This is quoted from Ps. xviii. 49, I will give thanks unto thee, O Lord, among the heathen. A thankful explication and commemoration of the name of God are an excellent means of drawing others to know and praise God. Christ, in and by his apostles and ministers, whom he sent to disciple all nations, did confess to God among the Gentiles. The exaltation of Christ, as well as the conversion of sinners, is set forth by the praising of God. Christ's declaring God's name to his brethren is called his praising God in the midst of the congregation, Ps. xxii. 22. Taking these words as spoken by David, they were spoken when he was old and dying, and he was not likely to confess to God among the Gentiles; but when David's psalms are read and sung among the Gentiles, to the praise and glory of God, it may be said that David is confessing to God among the Gentiles, and singing to his name. He that was the sweet psalmist of the Gentiles. Converting grace makes people greatly in love with David's psalms. Taking them as spoken by Christ, the Son of David, it may be understood of his spiritual indwelling by faith in the hearts of all the praising saints. If any confess to God among the Gentiles, and sing to his name, it is not they, but Christ and his grace in them. I live, yet not I, but Christ liveth in me; so, I praise, yet not I, but Christ in me. [2.] That the Gentiles should rejoice with his people, v. 10. This is quoted from that song of Moses, Deut. xxxii. 43. Observe, Those who were incorporated among his people are said to rejoice with his people. No greater joy can come to any people than the coming of the gospel among them in power. Those Jews that retain a prejudice against the Gentiles will by no means admit them to any of their joyful festivities; for (say they) a stranger intermeddleth not with the joy, Prov. xiv. 10. But, the partition-wall being taken down, the Gentiles are welcome to rejoice with his people. Being brought into the church, they share in its sufferings, are companions in patience and tribulation, to recompense which they share in the joy. [3.] That they should praise God (v. 11): Praise the Lord, all ye Gentiles. This is quoted out of that short psalm, Ps. cxvii. 1. Converting grace sets people a praising God, furnishes with the richest matter for praise, and gives a heart to it. The Gentiles had been, for many ages, praising their idols of wood and stone, but now they are brought to praise the Lord; and this David in spirit speaks of. In calling upon all the nations to praise the Lord, it is intimated that they shall have the knowledge of him. [4.] That they should believe in Christ (v. 12), quoted from Isa. xi. 10, where observe, First, The revelation of Christ, as the Gentiles' king. He is here called the root of Jesse, that is, such a branch from the family of David as is the very life and strength of the family: compare Isa. xi. 1. Christ was David's Lord, and yet withal he was the Son of David (Matt. xxii. 45), for he was the root and offspring of David, Rev. xxii. 16. Christ, as God, was David's root; Christ, as man, was David's offspring.--And he that shall rise to reign over the Gentiles. This explains the figurative expression of the prophet, he shall stand for an ensign of the people. When Christ rose from the dead, when he ascended on high, it was to reign over the Gentiles. Secondly, The recourse of the Gentiles to him: In him shall the Gentiles trust. Faith is the soul's confidence in Christ and dependence on him. The prophet has it, to him shall the Gentiles seek. The method of faith is first to seek unto Christ, as to one proposed to us for a Saviour; and, finding him able and willing to save, then to trust in him. Those that know him will trust in him. Or, this seeking to him is the effect of a trust in him; seeking him by prayer, and pursuant endeavours. We shall never seek to Christ till we trust in him. Trust is the mother; diligence in the use of means the daughter. Jews and Gentiles being thus united in Christ's love, why should they not be united in one another's love?

The God of Hope.A. D. 58.
13 Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

Here is another prayer directed to God, as the God of hope; and it is, as the former (v. 5, 6), for spiritual blessings: these are the blest blessings, and to be first and chiefly prayed for.

I. Observe how he addresses himself to God, as the God of hope. It is good in prayer to fasten upon those names, titles, and attributes of God, which are most suitable to the errand we come upon, and will best serve to encourage our faith concerning it. Every word in the prayer should be a plea. Thus should the cause be skilfully ordered, and the mouth filled with arguments. God is the God of hope. He is the foundation on which our hope is built, and he is the builder that doth himself raise it: he is both the object of our hope, and the author of it. That hope is but fancy, and will deceive us, which is not fastened upon God (as the goodness hoped for, and the truth hoped in), and which is not of his working in us. We have both together, Ps. cxix. 49. Thy word--there is God the object; on which thou hast caused me to hope--there is God the author of our hope, 1 Pet. i. 3.

II. What he asks of God, not for himself, but for them.

1. That they might be filled with all joy and peace in believing. Joy and peace are two of those things in which the kingdom of God consists, ch. xiv. 17. Joy in God, peace of conscience, both arising from a sense of our justification; see ch. v. 1, 2. Joy and peace in our own bosoms would promote a cheerful unity and unanimity with our brethren. Observe, (1.) How desirable this joy and peace are: they are filling. Carnal joy puffs up the soul, but cannot fill it; therefore in laughter the heart is sad. True, heavenly, spiritual joy is filling to the soul; it has a satisfaction in it, answerable to the soul's vast and just desires. Thus does God satiate and replenish the weary soul. Nothing more than this joy, only more of it, even the perfection of it in glory, is the desire of the soul that hath it, Ps. iv. 6, 7; xxxvi. 8; lxiii. 5; lxv. 4. (2.) How it is attainable. [1.] By prayer. We must go to God for it; he will for this be enquired of. Prayer fetches in spiritual joy and peace. [2.] By believing; that is the means to be used. It is vain, and flashy, and transient joy, that is the product of fancy; true substantial joy is the fruit of faith. Believing, you rejoice with joy unspeakable, 1 Pet. i. 8. It is owing to the weakness of our faith that we are so much wanting in joy and peace. Only believe; believe the goodness of Christ, the love of Christ, the promises of the covenant, and the joys and glories of heaven; let faith be the substance and evidence of these things, and the result must needs be joy and peace. Observe, It is all joy and peace--all sorts of true joy and peace. When we come to God by prayer we must enlarge our desires; we are not straitened in him, why should we be straitened in ourselves? Ask for all joy; open thy mouth wide, and he will fill it.

2. That they might abound in hope through the power of the Holy Ghost. The joy and peace of believers arise chiefly from their hopes. What is laid out upon them is but little, compared with what is laid up for them; therefore the more hope they have the more joy and peace they have. We do then abound in hope when we hope for great things from God, and are greatly established and confirmed in these hopes. Christians should desire and labour after an abundance of hope, such hope as will not make ashamed. This is through the power of the Holy Ghost. The same almighty power that works grace begets and strengthens this hope. Our own power will never reach it; and therefore where this hope is, and is abounding, the blessed Spirit must have all the glory.
Adam Clarke: Commentary on the Bible - 1831
15:7: Wherefore receive ye one another - Προσλαμβανεσθε Have the most affectionate regard for each other, and acknowledge each other as the servants and children of God Almighty.
As Christ also received us - Καθως και ὁ Χριστος προσελαβετο ἡμας· In the same manner, and with the same cordial affection, as Christ has received us into communion with himself, and has made us partakers of such inestimable blessings, condescending to be present in all our assemblies. And as Christ has received us thus to the glory of God, so should we, Jews and Gentiles, cordially receive each other, that God's glory may be promoted by our harmony and brotherly love.
Albert Barnes: Notes on the Bible - 1834
15:7: Wherefore - In view of all the considerations tending to produce unity and love, which have been presented. He refers to the various arguments in this and the preceding chapter.
Receive ye one another - Acknowledge one another as Christians, and treat one another as such, though you may differ in opinion about many smaller matters; see Rom 14:3.
As Christ also received us - That is, received us as his friends and followers; see Rom 14:3.
To the glory of God - In order to promote his glory. He has redeemed us, and renewed us, in order to promote the honor of God; compare Eph 1:6. As Christ has received us in order to promote the glory of God, so ought we to treat each other in a similar manner for a similar purpose. The exhortation in tiffs verse is to those who had been divided on various points pertaining to rites and ceremonies; to those who had been converted from among "Gentiles" and "Jews;" and the apostle here says that Christ had received "both." In order to enforce this, and especially to show the "Jewish" converts that they ought to receive and acknowledge their "Gentile" brethren, he proceeds to show, in the following verses, that Christ had reference to "both" in his work. He shows this in reference to the "Jews" Rom 15:8, and to the "Gentiles" Rom 15:9-12. Thus, he draws all his arguments from the work of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: receive: Rom 14:1-3; Mat 10:40; Mar 9:37; Luk 9:48
as: Rom 5:2; Mat 11:28-30; Luk 15:2; Joh 6:37, Joh 13:34
to: Rom 15:9; Eph 1:6-8, Eph 1:12, Eph 1:18; Th2 1:10-12
Geneva 1599
15:7 Wherefore receive ye one another, as Christ also (e) received us to the glory of God.
(e) He did not shun us, but received us of his own accord, to make us partakers of God's glory.
John Gill
15:7 Wherefore receive ye one another,.... Into your hearts and affections; embrace one another cordially, the Jew the Gentile, the Gentile the Jew, the strong brother the weak, the weak the strong:
as Christ also received us. The Alexandrian copy, the Vulgate Latin, Syriac, and Arabic versions, read "you". Both Jews and Gentiles, as appears from the following verses. Christ received all the chosen ones into his heart's love and affection from eternity; he received them in the council of peace, and when the covenant of grace was made at his Father's hands, in the most tender manner, in order to take the care of them, preserve and save them; he assumed their nature, took upon him their sins, and sustained their persons in time, when he became incarnate, and suffered and died for them; and he receives them in the effectual calling on their coming to him, which he encourages by assuring them, that he will in no wise cast them out; so far is he from it, that he embraces them with open arms, and in the most affectionate manner receives them, though sinners, and eats with them; and notwithstanding all their unworthiness, sins, and transgressions:
to the glory of God: that is, either in order to bring them to the enjoyment of eternal life and happiness; which is sometimes so called, because of the glory that shall be beheld by the saints, be revealed in them, and put upon them, both in soul and body; and which is all of God's preparing and bestowing, and will lie in the vision and enjoyment of him: for this they were chosen in Christ, given to him, and received by him before the world began; and that they might enjoy it, Christ came into this world, took on him their persons, and died in their stead; and to this they are called by his grace with an holy calling; and when he has guided them with his counsel through this world, he will receive them to this glory: or else by "the glory of God" is meant the glorifying of God, the perfections of God, as his wisdom, power, faithfulness, truth, justice, holiness, love, grace, and mercy, and the like; which is done by Christ's becoming the surety, and Mediator of the new covenant, Heb 7:22, by his assumption of human nature, by his obedience, sufferings, and death, and by obtaining redemption for his people: and the force of the apostle's exhortation and argument is, that as Christ has received his people both in eternity and time, in so tender a manner, though unworthy, whereby he has glorified God, which was the principal end in view, and next to that the glorifying of them; so it becomes them to be like minded to one another, Rom 15:5, and affectionately receive and embrace each other, that so they may join together in glorifying the God and Father of Christ also, Rom 15:6.
John Wesley
15:7 Receive ye one another - Weak and strong, with mutual love.
Robert Jamieson, A. R. Fausset and David Brown
15:7 Wherefore--returning to the point
receive ye one another . . . to the glory of God--If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.
15:815:8: Այլ ասեմ, թէ Քրիստոսի սպասաւոր թլփատութեանն լինել՝ վասն ճշմարտութեանն Աստուծոյ էր, առ ՚ի հաստատո՛ւն առնելոյ զաւետիս հարցն[3584]։ [3584] ՚Ի բազումս պակասի. Այլ ասեմ. թէ։
8 Ասեմ նաեւ, թէ Քրիստոսի՝ թլփատուածներին սպասաւոր լինելը Աստծու ճշմարտութեան համար էր՝ հաստատուն դարձնելու համար հայրերին տրուած խոստումը:
8 Բայց կ’ըսեմ թէ Յիսուս Քրիստոս սպասաւոր եղաւ թլփատուածներուն, ցուցնելու համար Աստուծոյ ճշմարտութիւնը, որպէս զի նախահայրերուն տրուած խոստումները հաստատէ
Այլ ասեմ թէ [42]Քրիստոսի սպասաւոր թլփատութեանն լինել վասն ճշմարտութեանն Աստուծոյ էր, առ ի հաստատուն առնելոյ զաւետիս հարցն:

15:8: Այլ ասեմ, թէ Քրիստոսի սպասաւոր թլփատութեանն լինել՝ վասն ճշմարտութեանն Աստուծոյ էր, առ ՚ի հաստատո՛ւն առնելոյ զաւետիս հարցն[3584]։
[3584] ՚Ի բազումս պակասի. Այլ ասեմ. թէ։
8 Ասեմ նաեւ, թէ Քրիստոսի՝ թլփատուածներին սպասաւոր լինելը Աստծու ճշմարտութեան համար էր՝ հաստատուն դարձնելու համար հայրերին տրուած խոստումը:
8 Բայց կ’ըսեմ թէ Յիսուս Քրիստոս սպասաւոր եղաւ թլփատուածներուն, ցուցնելու համար Աստուծոյ ճշմարտութիւնը, որպէս զի նախահայրերուն տրուած խոստումները հաստատէ
zohrab-1805▾ eastern-1994▾ western am▾
15:88: Разумею то, что Иисус Христос сделался служителем для обрезанных--ради истины Божией, чтобы исполнить обещанное отцам,
15:8  λέγω γὰρ χριστὸν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας θεοῦ, εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων,
15:8. λέγω (I-forth) γὰρ (therefore) Χριστὸν (to-Anointed) διάκονον (to-a-raiser-through) γεγενῆσθαι (to-have-had-come-to-be-became) περιτομῆς (of-a-cutting-about) ὑπὲρ (over) ἀληθείας (of-a-un-secluding-of) θεοῦ, (of-a-Deity,"εἰς (into) τὸ (to-the-one) βεβαιῶσαι (to-have-en-base-belonged) τὰς (to-the-ones) ἐπαγγελίας (to-messagings-upon-unto) τῶν (of-the-ones) πατέρων, (of-fathers,"
15:8. dico enim Christum Iesum ministrum fuisse circumcisionis propter veritatem Dei ad confirmandas promissiones patrumFor I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
8. For I say that Christ hath been made a minister of the circumcision for the truth of God, that he might confirm the promises unto the fathers,
15:8. For I declare that Christ Jesus was the minister of circumcision because of the truth of God, so as to confirm the promises to the fathers,
15:8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises [made] unto the fathers:
Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises [made] unto the fathers:

8: Разумею то, что Иисус Христос сделался служителем для обрезанных--ради истины Божией, чтобы исполнить обещанное отцам,
15:8  λέγω γὰρ χριστὸν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας θεοῦ, εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων,
15:8. dico enim Christum Iesum ministrum fuisse circumcisionis propter veritatem Dei ad confirmandas promissiones patrum
For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:
15:8. For I declare that Christ Jesus was the minister of circumcision because of the truth of God, so as to confirm the promises to the fathers,
15:8. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises [made] unto the fathers:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9а. Разъясняя дело Христово, Апостол говорит, что в своем служении иудеям Христос явил истинность Божию, показал, что Бог в точности исполняет обетования, данные праотцам еврейского народа о спасении через Мессию.

Наоборот, в отношении к язычникам Христос проявил милосердие Божие, которое, так сказать, неожиданно одарило языческий мир тем же спасением, какое получили иудеи. Так как Христос непосредственно проповедовал Евангелие только иудеям, то Апостол и называет Его служителем (diakonoV) для обрезанных - только! Язычников же принимал Он в церковь уже посредственно, напр., через, Апостола Павла.
Adam Clarke: Commentary on the Bible - 1831
15:8: Jesus Christ was a minister of the circumcision - To show the Gentiles the propriety of bearing with the scrupulous Jews, he shows them here that they were under the greatest obligations to this people; to whom, in the days of his flesh, Jesus Christ confined his ministry; giving the world to see that he allowed the claim of the Jews as having the first right to the blessings of the Gospel. And he confined his ministry thus to the Jews, to confirm the truth of God, contained in the promises made unto the patriarchs; for God had declared that thus it should be; and Jesus Christ, by coming according to the promise, has fulfilled this truth, by making good the promises: therefore, salvation is of the Jews, as a kind of right conveyed to them through the promises made to their fathers. But this salvation was not exclusively designed for the Jewish people; as God by his prophets had repeatedly declared.
Albert Barnes: Notes on the Bible - 1834
15:8: Now I say - I affirm, or maintain. I, a "Jew," admit that his work had reference to the Jews; I affirm also that it had reference to the Gentiles.
That Jesus Christ - That "the Messiah." The force of the apostle's reasoning would often be more striking if he would retain the word "Messiah," and not regard the word "Christ" as a mere surname. It is the name of his "office;" and to "a Jew" the name "Messiah" would convey much more than the idea of a mere proper name.
Was a minister of the circumcision - Exercized his office - the office of the Messiah - among the Jews, or with respect to the Jews, for the purposes which he immediately specifies. He was born a Jew; was circumcised; came "to" that nation; and died in their midst, without having gone himself to any other people.
For the truth of God - To confirm or establish the truth of the promises of God. He remained among them in the exercise of his ministry, to show that God was "true," who had said that the Messiah should come to them.
To confirm the promises ... - To "establish," or to show that the promises were true; see the note at Act 3:25-26. The "promises" referred to here, are those particularly which related to the coming of the Messiah. By thus admitting that the Messiah was the minister of the circumcision, the apostle conceded all that the Jew could ask, that he was to be peculiarly "their" Messiah; see the note at Luk 24:47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: I say: Rom 3:26; Co1 1:12, Co1 10:19, Co1 10:29, Co1 15:50
Jesus: Rom 9:4, Rom 9:5; Mat 15:24, Mat 20:28; Joh 1:11; Act 3:25, Act 3:26, Act 13:46; Gal 4:4, Gal 4:5
for the: Rom 3:3; Psa 98:2, Psa 98:3; Mic 7:20; Luk 1:54-56, Luk 1:70-73; Co2 1:20
truth: Rom 15:16, Rom 9:23, Rom 9:24, Rom 11:22, Rom 11:30; Isa 24:15, Isa 24:16; Joh 10:16; Eph 2:12-22, Eph 3:1-8; Pe1 2:9, Pe1 2:10
Geneva 1599
15:8 (5) Now I say that Jesus Christ was a minister of the (f) circumcision for the (g) truth of God, to confirm the promises [made] unto the fathers:
(5) An applying of the example of Christ to the Jews, whom he granted this honour for the promises which he made to their fathers, although they were ever so unworthy, in that he executed the office of a minister among them with marvellous patience: therefore much less ought the Gentiles despise them for certain faults, whom the Son of God esteemed so much.
(f) Of the circumcised Jews, for as long as he lived, he never went out of their midst.
(g) That God might be seen to be true.
John Gill
15:8 Now I say,.... Or affirm that Christ has received both Jews and Gentiles: that he has received the Jews, and therefore they are not to be despised, though they are weak, appears from hence,
that Jesus Christ was a minister of the circumcision; he is rightly called a minister, for this was the end of his coming into the world, and the whole of his work in it was not to be ministered unto, but to minister to others, Mt 20:28, both in life and at death. This character agrees with him in all his offices; as King he ministers judgment to the people; and as priest he is the minister of the true tabernacle of the human nature, Heb 8:2, in which he offered himself a sacrifice for the sins of his people, and now in it makes intercession for them; but here it is expressive of his prophetic office, in which he is such a minister as never was before, or since, or ever will be; if we consider the dignity of his person, being the Son of God; the greatness of his qualifications, having the Spirit without measure; the nature of his doctrines, which were amazing words of grace and truth; and the manner of his delivery, which was with authority; and that all other ministers receive their mission, qualifications, doctrine and success from him: he is styled a minister of "the circumcision", not literally considered, as if he administered circumcision to any, which he did not; he was indeed subject to it as a son of Abraham, as a Jew by birth, as under the law, and in order to fulfil all righteousness, Mt 3:15, and to show that he was truly man, and that he had regard to the people and ordinances of the Old Testament, as he showed by baptism he had to those of the New, and to signify our cleansing and atonement by his blood; but circumcision is either to be understood in a spiritual sense of circumcision in the Spirit, and not in the flesh, with which the true circumcision, or believers in Christ, are circumcised in him, through his circumcision; or rather the word here is to be taken metonymically, for the uncircumcised Jews, as it often is in this epistle; see Rom 2:26. So that the meaning is, that Christ was their minister and preacher, just as Peter is said to have the apostleship of the circumcision, Gal 2:8, or to be the apostle of the Jews; as Paul was of the Gentiles, Rom 11:13, and to have the Gospel of the circumcision committed to him, it being his province to preach it to them, Gal 2:7, Christ as a minister or preacher in the personal discharge of his prophetic office, was sent only to the Jews; among them he lived, and to them he only preached; nor did he allow his apostles to preach to any other till after his resurrection; and which is a manifest proof that he received the Jews, and took them under his care, and showed a particular regard unto them: the ends of his being a minister to them were,
for the truth of God; to preach the Gospel of salvation, the word of truth unto them, for which he was promised and sent; and in doing of which he declared the righteousness, faithfulness, loving kindness, and truth of God unto them:
and to confirm the promises made unto the fathers; the fathers of the world, Adam, Noah, &c. or rather the Jewish fathers, Abraham, Isaac, Jacob, Moses, David, and others; concerning the Messiah's being the seed of the woman, and of Abraham, and of David; concerning the coming of Shiloh, the raising up of the great prophet among the Jews, &c. all which promises are yea and amen in Christ, ratified and fulfilled in him.
John Wesley
15:8 Now I say - The apostle here shows how Christ received us. Christ Jesus - Jesus is the name, Christ the surname. The latter was first known to the Jews; the former, to the gentiles. Therefore he is styled Jesus Christ, when the words stand in the common, natural order. When the order is inverted, as here, the office of Christ is more solemnly considered. Was a servant - Of his Father. Of the circumcision - For the salvation of the circumcised, the Jews. For the truth of God - To manifest the truth and fidelity of God.
Robert Jamieson, A. R. Fausset and David Brown
15:8 Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.
I say that Jesus Christ was--"hath become"
a minister of the circumcision--a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)."
for the truth of God--to make good the veracity of God towards His ancient people.
to confirm the--Messianic
promises made unto the fathers--To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.
15:915:9: Այլ հեթանոսք վասն ողորմութեան փառաւո՛ր առնեն զԱստուած. որպէս եւ գրեալ է. Վասն այսորիկ գոհացայց զքէն ՚ի հեթանոսս, եւ անուան քում սաղմոս ասացից։
9 Նաեւ հեթանոսները փառաւորում են Աստծուն նրա ողորմութեան համար. ինչպէս գրուած էլ է. Դրա համար հեթանոսների մէջ գոհութիւն պիտի տամ քեզ ւ քո անուան համար սաղմոս պիտի երգեմ»:
9 Եւ հեթանոսները ողորմութեան համար Աստուած փառաւորեն. ինչպէս գրուած է. «Ասոր համար ազգերուն մէջ քեզ պիտի գովեմ եւ քու անուանդ սաղմոս պիտի երգեմ»։
Այլ հեթանոսք վասն ողորմութեան փառաւոր առնեն զԱստուած. որպէս եւ գրեալ է. Վասն այսորիկ գոհացայց զքէն ի հեթանոսս, եւ անուան քում սաղմոս ասացից:

15:9: Այլ հեթանոսք վասն ողորմութեան փառաւո՛ր առնեն զԱստուած. որպէս եւ գրեալ է. Վասն այսորիկ գոհացայց զքէն ՚ի հեթանոսս, եւ անուան քում սաղմոս ասացից։
9 Նաեւ հեթանոսները փառաւորում են Աստծուն նրա ողորմութեան համար. ինչպէս գրուած էլ է. Դրա համար հեթանոսների մէջ գոհութիւն պիտի տամ քեզ ւ քո անուան համար սաղմոս պիտի երգեմ»:
9 Եւ հեթանոսները ողորմութեան համար Աստուած փառաւորեն. ինչպէս գրուած է. «Ասոր համար ազգերուն մէջ քեզ պիտի գովեմ եւ քու անուանդ սաղմոս պիտի երգեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:99: а для язычников--из милости, чтобы славили Бога, как написано: за то буду славить Тебя, (Господи,) между язычниками, и буду петь имени Твоему.
15:9  τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν θεόν· καθὼς γέγραπται, διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσιν, καὶ τῶ ὀνοματί σου ψαλῶ.
15:9. τὰ (the-ones) δὲ (moreover) ἔθνη (nations) ὑπὲρ (over) ἐλέους (of-a-compassion) δοξάσαι (to-have-reckoned-to) τὸν (to-the-one) θεόν: (to-a-Deity) καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed," Διὰ ( Through ) τοῦτο ( to-the-one-this ) ἐξομολογησομαί ( I-shall-along-forthee-out-unto ) σοι ( unto-thee ) ἐν ( in ) ἔθνεσι , ( unto-nations ) καὶ ( and ) τῷ ( unto-the-one ) ὀνόματί ( unto-a-name ) σου ( of-thee ) ψαλῶ . ( I-shall-twang )
15:9. gentes autem super misericordiam honorare Deum sicut scriptum est propter hoc confitebor tibi in gentibus et nomini tuo cantaboBut that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
9. and that the Gentiles might glorify God for his mercy; as it is written, Therefore will I give praise unto thee among the Gentiles, And sing unto thy name.
15:9. and that the Gentiles are to honor God because of his mercy, just as it was written: “Because of this, I will confess you among the Gentiles, O Lord, and I will sing to your name.”
15:9. 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.
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:

9: а для язычников--из милости, чтобы славили Бога, как написано: за то буду славить Тебя, (Господи,) между язычниками, и буду петь имени Твоему.
15:9  τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν θεόν· καθὼς γέγραπται, διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσιν, καὶ τῶ ὀνοματί σου ψαλῶ.
15:9. gentes autem super misericordiam honorare Deum sicut scriptum est propter hoc confitebor tibi in gentibus et nomini tuo cantabo
But that the Gentiles are to glorify God for his mercy, as it is written: Therefore will I confess to thee, O Lord, among the Gentiles and will sing to thy name.
15:9. and that the Gentiles are to honor God because of his mercy, just as it was written: “Because of this, I will confess you among the Gentiles, O Lord, and I will sing to your name.”
15:9. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9б-12. Об этом соединении иудеев и язычников в Церкви Христовой предвозвещено было уже в Пс 17:50: ст., Втор 32:43, Пс 116:1: и Ис 11:10.

Так как язычники имели менее оснований надеяться на спасение, чем иудеи, то они со своей стороны должны более, чем иудеи, прославлять Бога - обе эти мысли и выражены в указанных местах Ветхого Завета. В первом Давид, как прообраз Мессии, объявляет, что он хочет восхвалить Бога среди язычников, - естественно, за дарованное им спасение. Во втором и третьем - сами язычники призываются воздавать славу Богу. В последнем, наконец, прибавляется, что спасение во Христе, каким они хвалятся уже и теперь, есть в то же время основание их надежд на лучшее будущее.
Adam Clarke: Commentary on the Bible - 1831
15:9: 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 Psa 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.
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, Psa 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, Deu 32:43, Rejoice, O ye Gentiles, with his people. And again, it is evident, from Psa 117:1, Psa 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.
Albert Barnes: Notes on the Bible - 1834
15:9: 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.
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: For: Sa2 22:50; Psa 18:49
Geneva 1599
15:9 (6) And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will (h) confess to thee among the Gentiles, and sing unto thy name.
(6) An applying of the same to the Gentiles, whom also the Lord by his incomprehensible goodness had regard for, so that they are not to be condemned by the Jews as strangers.
(h) I will openly confess and set forth your name.
John Gill
15:9 And that the Gentiles might glorify God for his mercy,.... In choosing them in Christ as vessels of mercy, and in redeeming them by Christ as well as the Jews, and in regenerating and calling them by his abundant grace; and which as they clearly show that Christ has received them, and therefore are not to be censured and judged as irreligious persons, because of the use of their Christian liberty; so these things lay them under obligations to glorify God, to show forth his praise both by lip and life, since what they enjoy is not by promise, as the Jews, but of mere mercy; not but that promises arise from grace and mercy, though the accomplishment of them is owing to truth and faithfulness; but the Gentiles had no promises made to them, and yet obtained mercy, though there were many promises made concerning them, and many oracles and predictions in favour of them stood on divine record; some of which the apostle here produces to prove what he had asserted, that Christ had received them, and they were bound to glorify God on that account:
as it is written, in Ps 18:49;
for this cause I will confess to thee among the Gentiles, and sing unto thy name; which words are not spoken unto God by David, literally, considered, but as representing the Messiah; for David when he penned this Psalm, was in the decline of life; the next account after this is of his last dying words, 2Kings 23:1; nor could he hope to praise God among the Gentiles, nor did he in person, but in his Son the Messiah. These words are the words of Christ unto his Father, who in the title of the psalm is called "the servant of God", he being the Mediator eminently; he is represented as encompassed with the sorrows and snares of death and the grave, which agree with Jesus when in the garden, and on the cross. God is all along in it spoken as his helper and deliverer, as he was to Christ in his human nature, having promised to be so, and on which he depended; and the person, the subject of the psalm, is a victorious person, one that has got the conquest over all enemies, which is in the fullest sense true of the Messiah, who has overcome the world, made an end of sin, destroyed Satan, spoiled principalities and powers, and abolished death; and particularly is said to be the head of the Heathen, and they to be voluntary subjects to him, Ps 18:43, which is expressed in much the same language as the like things are in Is 55:4; which is so manifest a prophecy of the Messiah; add to all which, that the Lord's anointed, the King Messiah, and who is called David, is expressly mentioned in the words following these that are cited, and which are applied by the Jews (x) themselves to the Messiah; as is Ps 18:32 paraphrased of him, by the Targumist upon it: what is here said by the Messiah to God, is that he would "confess to him among the Gentiles"; which is to be understood not of confession of sin, or of a confession of faith in him; but of praise and thanksgiving, a celebration of his perfections, particularly his, race, mercy, and goodness; ascribing honour and glory to him, either for the conversion of the Gentiles, as he did in the believing Jews, Acts 11:18, or by the mouth of the Gentiles, for what God had done in bringing the Gospel to them, Acts 13:48, or among them, by his apostles and ministers of the Gospel being made very successful among them, and made to triumph in Christ, whilst they diffused the savour of his knowledge in every place. The word "Lord" is omitted in this citation, though it appears in the Vulgate Latin and Arabic versions, and in the Complutensian edition, and two of Stephens's copies: "and sing unto thy name"; psalms, hymns, and spiritual songs to the glory of his grace, as in all the churches of the Gentiles, to which they are directed by the Spirit of Christ, Eph 5:19.
(x) Echa Rabbati, fol. 50. 2. Midrash Tillim in Tzeror Hammor, fol. 47. 3.
John Wesley
15:9 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. Ps 18:49
Robert Jamieson, A. R. Fausset and David Brown
15:9 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-- (Ps 18:49).
I will confess to--that is, glorify
thee among the Gentiles.
15:1015:10: Եւ դարձեալ՝ թէ. Ուրա՛խ եղերուք հեթանոսք ընդ ժողովրդեան նորա[3585]։ [3585] Ոմանք. Եւ դարձեալ ասէ՝ թէ. Ուրա՛խ լերուք հեթա՛՛։
10 Եւ դարձեալ ասում է, թէ՝ Հեթանոսնե՛ր, ուրախացէ՛ք նրա ժողովրդի հետ»:
10 Եւ դարձեալ կ’ըսէ. «Ո՛վ ազգեր, անոր ժողովուրդին հետ ուրախացէք»։
Եւ դարձեալ ասէ թէ` Ուրախ լերուք, հեթանոսք, ընդ ժողովրդեան նորա:

15:10: Եւ դարձեալ՝ թէ. Ուրա՛խ եղերուք հեթանոսք ընդ ժողովրդեան նորա[3585]։
[3585] Ոմանք. Եւ դարձեալ ասէ՝ թէ. Ուրա՛խ լերուք հեթա՛՛։
10 Եւ դարձեալ ասում է, թէ՝ Հեթանոսնե՛ր, ուրախացէ՛ք նրա ժողովրդի հետ»:
10 Եւ դարձեալ կ’ըսէ. «Ո՛վ ազգեր, անոր ժողովուրդին հետ ուրախացէք»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1010: И еще сказано: возвеселитесь, язычники, с народом Его.
15:10  καὶ πάλιν λέγει, εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ.
15:10. καὶ (And) πάλιν (unto-furthered) λέγει (it-fortheth," Εὐφράνθητε , ( Ye-should-have-been-goodly-centered ," ἔθνη , ( nations ," μετὰ ( with ) τοῦ ( of-the-one ) λαοῦ ( of-a-people ) αὐτοῦ . ( of-it )
15:10. et iterum dicit laetamini gentes cum plebe eiusAnd again he saith: rejoice ye Gentiles, with his people.
10. And again he saith, Rejoice, ye Gentiles, with his people.
15:10. And again, he says: “Rejoice, O Gentiles, along with his people.”
15:10. And again he saith, Rejoice, ye Gentiles, with his people.
And again he saith, Rejoice, ye Gentiles, with his people:

10: И еще сказано: возвеселитесь, язычники, с народом Его.
15:10  καὶ πάλιν λέγει, εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ.
15:10. et iterum dicit laetamini gentes cum plebe eius
And again he saith: rejoice ye Gentiles, with his people.
15:10. And again, he says: “Rejoice, O Gentiles, along with his people.”
15:10. And again he saith, Rejoice, ye Gentiles, with his people.
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Albert Barnes: Notes on the Bible - 1834
15:10: And again ... - ; Deu 32:43. In this place the "nations" or Gentiles are called on to rejoice with the Jews, for the interposition of God in their behalf. The design of the quotation is to show that the Old Testament speaks of the Gentiles as called on to celebrate the praises of God; of course, the apostle infers that they are to be introduced to the same privileges as his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: Deu 32:43; Psa 66:1-4, Psa 67:3, Psa 67:4, Psa 68:32, Psa 97:1, Psa 98:3, Psa 98:4, Psa 138:4, Psa 138:5; Isa 24:14-16, Isa 42:10-12
John Gill
15:10 And again he saith,.... God or Christ, in Deut 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,
"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 1Pet 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 Wesley
15:10 Deut 32:43.
Robert Jamieson, A. R. Fausset and David Brown
15:10 And again-- (Deut 32:43, though there is some difficulty in the Hebrew).
Rejoice, ye Gentiles--along
with his people--Israel.
15:1115:11: Եւ դարձեալ՝ թէ. Օրհնեցէ՛ք ամենայն հեթանոսք զՏէր, եւ գովեցէ՛ք զնա ամենայն ժողովուրդք[3586]։ [3586] Ոմանք. ԶՏէր ամենայն հեթանոսք. եւ ոմանք. ամենայն հեթանոսք զԱստուած։
11 Եւ դարձեալ թէ՝ Բոլո՛ր հեթանոսներ, օրհնեցէ՛ք Տիրոջը ւ գովեցէ՛ք նրան, բոլո՛ր ժողովուրդներ»:
11 Եւ դարձեալ. «Օրհնեցէ՛ք Տէրը, ո՛վ բոլոր ազգեր ու գովեցէ՛ք զանիկա, ո՛վ բոլոր ժողովուրդներ»։
Եւ դարձեալ թէ` Օրհնեցէք, ամենայն հեթանոսք, զՏէր, եւ գովեցէք զնա, ամենայն ժողովուրդք:

15:11: Եւ դարձեալ՝ թէ. Օրհնեցէ՛ք ամենայն հեթանոսք զՏէր, եւ գովեցէ՛ք զնա ամենայն ժողովուրդք[3586]։
[3586] Ոմանք. ԶՏէր ամենայն հեթանոսք. եւ ոմանք. ամենայն հեթանոսք զԱստուած։
11 Եւ դարձեալ թէ՝ Բոլո՛ր հեթանոսներ, օրհնեցէ՛ք Տիրոջը ւ գովեցէ՛ք նրան, բոլո՛ր ժողովուրդներ»:
11 Եւ դարձեալ. «Օրհնեցէ՛ք Տէրը, ո՛վ բոլոր ազգեր ու գովեցէ՛ք զանիկա, ո՛վ բոլոր ժողովուրդներ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1111: И еще: хвалите Господа, все язычники, и прославляйте Его, все народы.
15:11  καὶ πάλιν, αἰνεῖτε, πάντα τὰ ἔθνη, τὸν κύριον, καὶ ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοί.
15:11. καὶ (And) πάλιν (unto-furthered," Αἰνεῖτε , ( Ye-should-laud-unto ," πάντα ( all ) τὰ ( the-ones ) ἔθνη , ( nations ," τὸν ( to-the-one ) κύριον , ( to-Authority-belonged ," καὶ ( and ) ἐπαινεσάτωσαν ( they-should-have-lauded-upon-unto ) αὐτὸν ( to-it ," πάντες ( all ) οἱ ( the-ones ) λαοί . ( peoples )
15:11. et iterum laudate omnes gentes Dominum et magnificate eum omnes populiAnd again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
11. And again, Praise the Lord, all ye Gentiles; And let all the peoples praise him.
15:11. And again: “All Gentiles, praise the Lord; and all peoples, magnify him.”
15:11. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
And again, Praise the Lord, all ye Gentiles; and laud him, all ye people:

11: И еще: хвалите Господа, все язычники, и прославляйте Его, все народы.
15:11  καὶ πάλιν, αἰνεῖτε, πάντα τὰ ἔθνη, τὸν κύριον, καὶ ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοί.
15:11. et iterum laudate omnes gentes Dominum et magnificate eum omnes populi
And again: praise the Lord, all ye Gentiles: and magnify him, all ye people.
15:11. And again: “All Gentiles, praise the Lord; and all peoples, magnify him.”
15:11. And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.
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Albert Barnes: Notes on the Bible - 1834
15:11: And again - Psa 117:1. The object in this quotation is the same as before. The apostle accumulates quotations to show that it was the common language of the Old Testament, and that he was not depending on a single expression for the truth of his doctrine.
All ye Gentiles - In the psalm, "all ye nations;" but the original is the same.
And laud him - "Praise" him. The psalm is directly in point. It is a call on "all" nations to praise God; the very point in the discussion of the apostle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: Psa 117:1
John Gill
15:11 And again,.... It is written in Ps 117:1,
praise the Lord all ye Gentiles, and laud him all ye people; that is, praise him both Jews and Gentiles, for his merciful kindness and truth, as in Rom 15:2; the Gentiles for his mercy in choosing, redeeming, and calling them, as before; and the Jews for his truth and faithfulness in the fulfilment of his praises. R. David Kimchi on this psalm observes, that
"it consists of two verses only, and that it belongs , "to the days of the Messiah"; and intimates, by the composition of it in two verses only, that all people shall be divided into two parts, or be on two sides, Israel shall be in their law, and all the nations in seven precepts,''
i.e. of Noah.
John Wesley
15:11 Ps 117:1.
Robert Jamieson, A. R. Fausset and David Brown
15:11 And again-- (Ps 117:1).
Praise the Lord, all ye Gentiles; and laud him, all ye people--"peoples"--the various nations outside the pale of Judaism.
15:1215:12: Եւ դարձեալ Եսայի ասէ. Եղիցի արմատն Յեսսեայ, եւ որ կանգնելոցն է իշխան հեթանոսաց, ՚ի նա հեթանո՛սք յուսասցին։
12 Եւ դարձեալ Եսային ասում է. Պիտի գայ Յեսսէի արմատը, ւ նա, որ պիտի կանգնի, իշխան է հեթանոսներին. րա վրայ յոյս պիտի դնեն հեթանոսները»:
12 Եւ դարձեալ Եսային կ’ըսէ. «Յեսսէի արմատը պիտի գայ ու ան ազգերուն իշխան պիտի ըլլայ, ազգերը անոր պիտի յուսան»։
Եւ դարձեալ Եսայի ասէ. Եղիցի արմատն Յեսսեայ, եւ որ կանգնելոցն է իշխան հեթանոսաց, ի նա հեթանոսք յուսասցին:

15:12: Եւ դարձեալ Եսայի ասէ. Եղիցի արմատն Յեսսեայ, եւ որ կանգնելոցն է իշխան հեթանոսաց, ՚ի նա հեթանո՛սք յուսասցին։
12 Եւ դարձեալ Եսային ասում է. Պիտի գայ Յեսսէի արմատը, ւ նա, որ պիտի կանգնի, իշխան է հեթանոսներին. րա վրայ յոյս պիտի դնեն հեթանոսները»:
12 Եւ դարձեալ Եսային կ’ըսէ. «Յեսսէի արմատը պիտի գայ ու ան ազգերուն իշխան պիտի ըլլայ, ազգերը անոր պիտի յուսան»։
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15:1212: Исаия также говорит: будет корень Иессеев, и восстанет владеть народами; на Него язычники надеяться будут.
15:12  καὶ πάλιν ἠσαΐας λέγει, ἔσται ἡ ῥίζα τοῦ ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπ᾽ αὐτῶ ἔθνη ἐλπιοῦσιν.
15:12. καὶ (And) πάλιν (unto-furthered) Ἠσαίας (a-Hesaias) λέγει (it-fortheth," Ἔσται ( It-shall-be ) ἡ ( the-one ) ῥίζα ( a-root ) τοῦ ( of-the-one ) Ἰεσσαί , ( of-an-Iessai ," καὶ ( and ) ὁ ( the-one ) ἀνιστάμενος ( standing-up ) ἄρχειν ( to-first ) ἐθνῶν : ( of-nations ) ἐπ' ( upon ) αὐτῷ ( unto-it ) ἔθνη ( nations ) ἐλπιοῦσιν . ( they-shall-expect-to )
15:12. et rursus Esaias ait erit radix Iesse et qui exsurget regere gentes in eo gentes sperabuntAnd again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
12. And again, Isaiah saith, There shall be the root of Jesse, And he that ariseth to rule over the Gentiles; On him shall the Gentiles hope.
15:12. And again, Isaiah says: “There shall be a root of Jesse, and he shall rise up to rule the Gentiles, and in him the Gentiles shall hope.”
15:12. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust:

12: Исаия также говорит: будет корень Иессеев, и восстанет владеть народами; на Него язычники надеяться будут.
15:12  καὶ πάλιν ἠσαΐας λέγει, ἔσται ἡ ῥίζα τοῦ ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπ᾽ αὐτῶ ἔθνη ἐλπιοῦσιν.
15:12. et rursus Esaias ait erit radix Iesse et qui exsurget regere gentes in eo gentes sperabunt
And again, Isaias saith: There shall be a root of Jesse; and he that shall rise up to rule the Gentiles, in him the Gentiles shall hope.
15:12. And again, Isaiah says: “There shall be a root of Jesse, and he shall rise up to rule the Gentiles, and in him the Gentiles shall hope.”
15:12. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
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Albert Barnes: Notes on the Bible - 1834
15:12: Esaias saith - Isa 11:1, Isa 11:10.
There shall be a root - A descendant, or one that should proceed from him when he was dead. When a tree dies, and falls, there may remain a "root" which shall retain life, and which shall send up a sprout of a similar kind. So Job says Job 14:7, "For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease." So in relation to Jesse. Though he should fall, like an aged tree, yet his name and family should not be extinct. There should be a descendant who should rise, and reign over the Gentiles. The Lord Jesus is thus called also the "root and the offspring of David;" Rev 22:16; Rev 5:5.
Of Jesse - The father of David; Sa1 17:58. The Messiah was thus descended from Jesse.
He that shall rise - That is, as a sprout springs up from a decayed or fallen tree. Jesus thus "rose" from the family of David, that had fallen into poverty and humble life in the time of Mary.
To reign over the Gentiles - This is quoted from the Septuagint of Isa 11:10. The Hebrew is, "Which shall stand up for an ensign of the people;" that is, a standard to which they shall flock. Either the Septuagint or the Hebrew would express the idea of the apostle. The "substantial" sense is retained, though it is not literally quoted. The idea of his "reigning" over the Gentiles is one that is fully expressed in the second psalm.
In him ... - Hebrew, "To it shall the Gentiles seek." The sense, however, is the same. The design of this quotation is the same as the preceding, to show that it was predicted in the Old Testament that the Gentiles should be made partakers of the privileges of the gospel. The argument of the apostle is, that if this was designed, then converts to Christianity from among the "Jews" should lay aside their prejudices, and "receive" them as their brethren, entitled to the same privileges of the gospel as themselves. The "fact" that the Gentiles would be admitted to these privileges, the apostle had more fully discussed in Rom. 10-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: There: Isa 11:1, Isa 11:10; Rev 5:5, Rev 22:16
and he: Gen 49:10; Psa 2:4-12, Psa 22:27, Psa 22:28, Psa 72:8-10, Psa 72:17; Isa 42:1-4, Isa 49:6; Dan 2:44; Dan 7:14; Mic 4:1-3, Mic 5:4
in him: Jer 16:19, Jer 17:5-7; Mat 12:21; Co1 15:19; Eph 1:12, Eph 1:13; Ti2 1:12 *marg. Pe1 1:21
John Gill
15:12 And again Esaias saith,.... In Is 11:10;
there shall be a root of Jesse. This prophecy is applied to the Messiah by the Jews (y), who say,
"that when the King Messiah is revealed, there shall be gathered to him all the nations of the world, so that that Scripture shall be fulfilled which is written, "there shall be a root of Jesse", &c.''
This character, "the root of Jesse", may be understood of Christ with respect to his divine nature, who, as God, was before Jesse, and the author of his being, as of all creatures; just in such sense as he is called "the root and offspring of David", Rev_ 5:5; the root of David, as he is God, and the offspring of David, as he is man; unless both are to be interpreted of his human nature, as the phrase here also may be, and denote his descent from Jesse as man; and so the Jewish writers interpret it as well as some Christian ones. This is R. David Kimchi's comment;
""and there shall be a root of Jesse"; the meaning is, , "which goes out from the root of Jesse", according to Is 11:1, for "Jesse" is the root. And so the Targum of Jonathan, , "the son's son of Jesse";''
that is, David's son, the King Messiah, who sprung from Jesse's family, when that family was very low and mean, like to a tree cut down to, its roots, and to a root in a dry ground; out of which sprung the man the branch, David's son and Lord. This character may be applied to Christ as Mediator, who as a root is unseen and unknown to carnal men, and mean, abject, and of no account in the eyes of the world; the root that not only bears Jesse, David, and other good men, but all the branches of God's elect, from whom they have their beings, both in a natural and spiritual sense; which communicates life and nourishment to them; in whom their life is hid, and is safe when scarcely to be discerned in them; and from whom they have all their fruitfulness, and to whom is owing their perseverance in faith and holiness.
And he that shall rise to reign over the Gentiles; or, as the Syriac version, "and he that shall rise shall be a prince unto the Gentiles"; or, as the Arabic, "and he that shall rise out of it", the root, "shall rule over the Gentiles". In the Hebrew text in Isaiah, this is said of the root, and to be read thus, "which shall stand for an ensign of the people", Is 11:10; because mention is made of a root, the apostle expresses the standing of it by rising out of it, which signifies both the incarnation and exaltation of Christ; and because an ensign is a token of power and government, therefore he has rendered it to "reign", agreeably enough to the sense; since upon Christ's exaltation, and setting up his ensign or standard, the Gospel, in the Gentile world, multitudes became voluntary subjects to him, and still do; over whom he rules by his grace and Spirit, and will more largely and manifestly in the latter day, when the kingdoms of this world shall be his. In like manner R. Aben. Ezra explains the words of the Messiah.
"Says he, this may be understood, for all the whole world shall be , "under his power", or government.''
And so the Targum of Jonathan paraphrases them, "and kingdoms shall obey him"; so that the Jew can have no reason to complain of the apostle's version.
In him shall the Gentiles trust, or "hope"; this in the Hebrew text is, "to him shall the Gentiles seek"; which cannot be truly done without faith and hope; see Heb 11:6; for the hope and faith of enjoying what is sought for, put persons upon seeking: so that the apostle here gives us the true sense of the words, and most fully describes the affection of the Gentiles to Christ; who having some knowledge of him, seek unto him for life and salvation, prostrate themselves at his feet, venture upon him, commit themselves to him, and hope and trust in him. This part of the prophecy is by the Jews understood of the Messiah.
"All the Gentiles (says R. David Kimchi on the text) shall seek , "to the Messiah", and shall go after him to do what he commands; all of them shall obey him.''
But why no mention made of the Israelites seeking to the Messiah? hear what they say, and which still confirms the sense of these words (z).
"The Israelites will have no need of the doctrine of the King Messiah in future time, as it is said, "to him shall the Gentiles seek", and not the Israelites.''
True enough! The apostle dwells on the proof of this point, it not being so easy of belief with the Jews, but makes it clear from the law, psalms, and prophets, which is the threefold division of the writings of the Old Testament; see Lk 24:44.
(y) Zohar in Exod. fol. 71. 1. Vid. R. Aben Ezra & R. David Kimchi in loc. (z) Bereshit Rabba, sect. 98. fol. 85. 3. & Midrash Tillim apud Galatin. de Arcan. Cathol. ver. l. 3. c. 9.
John Wesley
15:12 There shall be the root of Jesse - That kings and the Messiah should spring from his house, was promised to Jesse before it was to David. In him shall the gentiles hope - Who before had been "without hope," Eph 2:12. Is 11:10
Robert Jamieson, A. R. Fausset and David Brown
15:12 And again, Esaias saith-- (Is 11:10).
There shall be a--"the"
root of Jesse--meaning, not "He from whom Jesse sprang," but "He that is sprung from Jesse" (that is, Jesse's son David)--see Rev_ 22:16.
and he that shall rise, &c.--So the Septuagint in substantial, though not verbal, agreement with the original.
15:1315:13: Այլ Աստուած յուսոյ՝ լի՛ արասցէ զձեզ ամենայն խնդութեամբ եւ խաղաղութեամբ, առաւելո՛ւլ ձեզ յուսով՝ զօրութեամբ Հոգւոյն Սրբոյ[3587]։[3587] Ոմանք. Առաւելուլ զձեզ յու՛՛։
13 Թող յոյսի Աստուածը լիացնի ձեզ ամենայն ուրախութեամբ եւ խաղաղութեամբ[28], որպէսզի Սուրբ Հոգու զօրութեամբ դուք յոյսով առատանաք:[28] Յունարէնը աւելացնում է՝ ձեր հաւատի համաձայն:
13 Արդ՝ յուսոյ Աստուածը ձեզ լեցնէ կատարեալ ուրախութիւնով ու խաղաղութիւնով՝ ձեր հաւատքին համաձայն, որպէս զի ձեր յոյսը առատանայ Սուրբ Հոգիին զօրութիւնովը։
Այլ Աստուած յուսոյ լի արասցէ զձեզ ամենայն խնդութեամբ եւ խաղաղութեամբ, առաւելուլ ձեզ յուսով զօրութեամբ Հոգւոյն Սրբոյ:

15:13: Այլ Աստուած յուսոյ՝ լի՛ արասցէ զձեզ ամենայն խնդութեամբ եւ խաղաղութեամբ, առաւելո՛ւլ ձեզ յուսով՝ զօրութեամբ Հոգւոյն Սրբոյ[3587]։
[3587] Ոմանք. Առաւելուլ զձեզ յու՛՛։
13 Թող յոյսի Աստուածը լիացնի ձեզ ամենայն ուրախութեամբ եւ խաղաղութեամբ[28], որպէսզի Սուրբ Հոգու զօրութեամբ դուք յոյսով առատանաք:
[28] Յունարէնը աւելացնում է՝ ձեր հաւատի համաձայն:
13 Արդ՝ յուսոյ Աստուածը ձեզ լեցնէ կատարեալ ուրախութիւնով ու խաղաղութիւնով՝ ձեր հաւատքին համաձայն, որպէս զի ձեր յոյսը առատանայ Սուրբ Հոգիին զօրութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
15:1313: Бог же надежды да исполнит вас всякой радости и мира в вере, дабы вы, силою Духа Святаго, обогатились надеждою.
15:13  ὁ δὲ θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς καὶ εἰρήνης ἐν τῶ πιστεύειν, εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι ἐν δυνάμει πνεύματος ἁγίου.
15:13. ὁ (The-one) δὲ (moreover) θεὸς (a-Deity) τῆς (of-the-one) ἐλπίδος (of-an-expectation) πληρώσαι (it-may-have-en-filled) ὑμᾶς (to-ye) πάσης (of-all) χαρᾶς (of-a-joy) και (and) εἰρήνης (of-a-peace) ἐν (in) τῷ (unto-the-one) πιστεύειν, (to-trust-of,"εἰς (into) τὸ (to-the-one) περισσεύειν (to-about-of) ὑμᾶς (to-ye) ἐν (in) τῇ (unto-the-one) ἐλπίδι (unto-an-expectation) ἐν (in) δυνάμει (unto-an-ability) πνεύματος (of-a-currenting-to) ἁγίου. (of-hallow-belonged)
15:13. Deus autem spei repleat vos omni gaudio et pace in credendo ut abundetis in spe in virtute Spiritus SanctiNow the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, in the power of the Holy Ghost.
15:13. So may the God of hope fill you with every joy and with peace in believing, so that you may abound in hope and in the virtue of the Holy Spirit.
15:13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost:

13: Бог же надежды да исполнит вас всякой радости и мира в вере, дабы вы, силою Духа Святаго, обогатились надеждою.
15:13  ὁ δὲ θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς καὶ εἰρήνης ἐν τῶ πιστεύειν, εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι ἐν δυνάμει πνεύματος ἁγίου.
15:13. Deus autem spei repleat vos omni gaudio et pace in credendo ut abundetis in spe in virtute Spiritus Sancti
Now the God of hope fill you with all joy and peace in believing: that you may abound in hope and in the power of the Holy Ghost.
15:13. So may the God of hope fill you with every joy and with peace in believing, so that you may abound in hope and in the virtue of the Holy Spirit.
15:13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Апостол только что упомянул о надежде, и так как он придает ей большое значение в жизни христианина, то теперь выражает читателям свое желание, чтобы они этою надеждою обогащались насколько возможно. Так как, далее, сами они не могут дать ее себе, то Апостол желает, чтобы Бог утвердил их в надежде: ведь от Него исходит всякая надежда! (Бог надежды). Под надеждою здесь Апостол разумеет христианскую надежду в ее высшем развитии (ср. гл. VIII-ю): эта надежда - результат добродетельной жизни, какую христиане ведут, получивши силу Св. Духа. Это - то же, что уверенность во спасении (pistiV), о которой Апостол говорил в VIII-й гл., или то же, что радостью Св. Духе (14:17). К такой радостной уверенности в будущем спасении приходят люди не сразу, а постепенно, имевши в своей жизни много подтверждений существования благодати и верности Божией. Для утверждения в этой надежде мы должны сохранить в себе тот мир, какой получили после оправдания, и радость по поводу нашего искупления, причем этот мир и эта радость должны стать полными и совершенными (всякая радость и мир). А все это должно быть основано на вере (en t pisieuein). - Мысль всего апостольского пожелания можно поэтому выразить так: "стойте твердо и возрастайте в вере, чтобы Бог подавал вам все более и более радости и мира и чтобы вы таким путем пришли к полноте упования, что, конечно, возможно только тогда, когда вы будете проводить жизнь именно богоугодную, в силе Св. Духа". - Это заключение увещаний Апостола вполне гармонирует с началом послания (1:16, 17). Как там, так и здесь сила Божия выставляется как источник всякого спасения; как здесь, так и там вера является альфою и омегою христианской жизни.
Adam Clarke: Commentary on the Bible - 1831
15:13: Now the God of hope, etc. - Ὁ δε Θεος της ελπιδος, May the God of this hope - that God who caused both Jews and Gentiles to hope that the gracious promises which he made to them should be fulfilled; and who, accordingly, has fulfilled them in the most punctual and circumstantial manner;
Fill you with all joy - Give you true spiritual happiness; peace in your own hearts, and unity among yourselves; in believing not only the promises which he has given you, but believing in Christ Jesus, in whom all the promises are yea and amen.
That ye may abound in hope - That ye may be excited to take more enlarged views of the salvation which God has provided for you, and have all your expectations fulfilled by the power of the Holy Ghost, enabling you to hope and believe; and then sealing the fulfillment of the promises upon your hearts.
Albert Barnes: Notes on the Bible - 1834
15:13: Now the God of hope - The God who "inspires," or "produces" the Christian hope.
All joy and peace - Rom 14:17. If they were filled with this, there would be no strife and contention.
In believing - The effect of believing is to produce this joy and peace.
That ye may abound ... - That your hope may be steadfast and strong.
Through the power ... - By means of the powerful operation of the Holy Spirit. It is by his power alone that the Christian has the hope of eternal life; see Eph 1:13-14; Rom 8:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: the God: Rom 15:5; Jer 14:8; Joe 3:16; Ti1 1:1
fill: Rom 14:17; Isa 55:12; Joh 14:1, Joh 14:27; Gal 5:22; Eph 1:2, Eph 5:18, Eph 5:19; Th2 2:16, Th2 2:17; Pe1 1:8
abound: Rom 5:4, Rom 5:5, Rom 12:12; Co2 9:8; Heb 6:11
Geneva 1599
15:13 (7) Now the God of (i) hope fill you with (k) all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
(7) He seals up as it were all the former treatise with prayers, wishing all that to be given them by the Lord, that he had commanded them.
(i) In whom we hope.
(k) Abundantly and plentifully.
John Gill
15:13 Now the God of hope,.... This character is taken from the latter part of Rom 15:12, and is occasioned by it, "in him shall the Gentiles trust", or "hope"; and is proper to God as he is the author and giver of this grace; for naturally men are without it; that which is a good hope is the gift of God, and through his grace, and is wrought in the heart in regeneration; for to this are the children of God begotten again. Moreover, God is the object of it; not wealth and riches, nor works of righteousness, but Jehovah, Father, Son, and Spirit, particularly Christ, is called the believer's hope; that is, the object of it, in whom the Gentiles hope and trust. Likewise, it is God that encourages to the exercise of it by the proclamations of his grace, and mercy, and plenteous redemption; by the discoveries of his love, and views of interest in him; and by bringing to mind the past experiences of his goodness: he preserves and maintains this grace useful and lively, firm and steadfast, at least in being, which sometimes seems almost perished and gone; he increases it, and causes his people to abound in the exercise of it, and continues it even unto death. The Ethiopic version reads, "the God of our promises", which are what hope has respect unto, and builds upon:
fill you with all joy and peace in believing. This is a petition to the God of hope. The apostle has recourse again to prayer, knowing that all his exhortations would be useless, without the grace of God accompanying them: and it is observable, that he prays for the same things mentioned in the above prophecies and promises, as joy, peace, and hope; for though God has promised ever so great things concerning his people, he will be inquired of by them to do them for them. One part of this petition is, that God would "fill them with all joy"; not with every kind of joy; not with worldly joy, or with the joy of hypocrites, who rejoice in sin, or in their own boastings, which is evil; but with spiritual joy, joy in God as a covenant God and Father; in Christ, in his person, righteousness, and salvation; and in the Holy Ghost, the author of it, whose fruit it is; and in the Gospel, doctrines, blessings, and promises of it; and in the view and hope of the heavenly glory, amidst various afflictions and tribulations: and it designs an abundance of it, even a fulness thereof; though the petition implies, that as yet it is not full; it is frequently interrupted and broke in upon by the corruption of nature, and falls into sin, by the temptations of Satan, through divine desertions, and various trials and exercises; yet it supposes it may be increased, as by the renewed discoveries of the love of God, of interest in Christ, and through the gracious influences of the Spirit; and even made full and complete, though not in this, yet in the other world: another branch of the petition is, that God would fill with "peace", with a sense of their peace with him, made by the blood of Christ; with a conscience peace in their own breasts, arising from a view of their justification by the righteousness of Christ, and from the sprinklings of his blood upon them; and also with peace one among another, which was much wanting, and the apostle was very desirous of: and all this he asks, that it might come to them "in believing"; in the way of faith, and the exercise of that grace; for joy comes this way; faith and joy go together; where one is, the other is also; and as the one increases, so does the other; a believing view of interest in Christ is attended with joy unspeakable, and full of glory: and so peace comes in at the door of faith: there is no true peace till a soul is brought to believe in Christ; and that is promoted and increased by repeated acts of faith on Christ, or by a constant living by faith on him; see Is 26:3. The end for which this petition is made is,
that ye may abound in hope through the power of the Holy Ghost. By hope is meant that grace which God is the author, object, and promoter of; and the Syriac version reads it, "in his hope", or "the hope of him"; of enjoying him, of meeting with him, and having communion with him in his house and ordinances; of having fresh supplies of grace from him, and of being favoured with all the blessings of grace laid up in an everlasting covenant, and at last with eternal life and glory: to "abound" herein, is to be in the free and frequent exercise of this grace, being encouraged by the grace of God, and an enlarged experience of it, and supported by faith, the substance of things hoped for: and this "through the power of the Holy Ghost"; not by might or power of man, but by that same divine power which first began the good work, and must fulfil it; which at first implanted the grace of hope, and must perform the work of that, as of faith. The same power is requisite to cause grace to abound, or saints to abound in the exercise of it, as was to the first production of it. The Vulgate Latin reads, "that ye may abound in hope, and in the power of the Holy Ghost"; but there is no copulative in the Greek text.
John Wesley
15:13 Now the God of hope - A glorious title of God, but till now unknown to the heathens; for their goddess Hope, like their other idols, was nothing; whose temple at Rome was burned by lightning. It was, indeed, built again not long after, but was again burned to the ground.
Robert Jamieson, A. R. Fausset and David Brown
15:13 Now, &c.--This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.
the God of hope--(See on Rom 15:5).
fill you with all joy and peace in believing--the native truth of that faith which is the great theme of this epistle (compare Gal 5:22).
that ye may abound in hope--"of the glory of God." (See on Rom 5:1).
through the power of the Holy Ghost--to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.
On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" (Rom 15:1-2). (2) Of this unselfishness CHRIST is the perfect model of all Christians (Rom 15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (Rom 15:4). (4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (Rom 15:5-7).
15:1415:14: Հաստատեալ եմ եւ ե՛ս ինքնին եղբա՛րք իմ՝ վասն ձեր, զի դուք լի՛ էք բարութեամբ, լի՛ էք ամենայն գիտութեամբ, կարօ՛ղ էք զմիմեանս խրատել[3588]։ [3588] Ոմանք. Եւ ես ինքն սիրելիք... զի եւ դուք լի էք... կարող էք եւ զմիմեանս խրատելոյ։
14 Եղբայրնե՛ր իմ, ես ինքս էլ հաստատ համոզուած եմ ձեր մասին, որ դուք էլ լի էք բարութեամբ, լի էք կատարեալ գիտութեամբ, կարող էք եւ միմեանց խրատել.
14 Ես ինքս ալ հաստատ համոզուած եմ ձեզի համար, իմ եղբայրնե՛րս, որ դուք լեցուած էք բարութիւնով եւ գիտութիւնով եւ կրնաք մէկզմէկ խրատել։
Հաստատեալ եմ եւ ես ինքնին, եղբարք իմ, վասն ձեր, զի եւ դուք լի էք բարութեամբ, լի էք ամենայն գիտութեամբ, կարող էք եւ զմիմեանս խրատել:

15:14: Հաստատեալ եմ եւ ե՛ս ինքնին եղբա՛րք իմ՝ վասն ձեր, զի դուք լի՛ էք բարութեամբ, լի՛ էք ամենայն գիտութեամբ, կարօ՛ղ էք զմիմեանս խրատել[3588]։
[3588] Ոմանք. Եւ ես ինքն սիրելիք... զի եւ դուք լի էք... կարող էք եւ զմիմեանս խրատելոյ։
14 Եղբայրնե՛ր իմ, ես ինքս էլ հաստատ համոզուած եմ ձեր մասին, որ դուք էլ լի էք բարութեամբ, լի էք կատարեալ գիտութեամբ, կարող էք եւ միմեանց խրատել.
14 Ես ինքս ալ հաստատ համոզուած եմ ձեզի համար, իմ եղբայրնե՛րս, որ դուք լեցուած էք բարութիւնով եւ գիտութիւնով եւ կրնաք մէկզմէկ խրատել։
zohrab-1805▾ eastern-1994▾ western am▾
15:1414: И сам я уверен о вас, братия мои, что и вы полны благости, исполнены всякого познания и можете наставлять друг друга;
15:14  πέπεισμαι δέ, ἀδελφοί μου, καὶ αὐτὸς ἐγὼ περὶ ὑμῶν, ὅτι καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης, πεπληρωμένοι πάσης [τῆς] γνώσεως, δυνάμενοι καὶ ἀλλήλους νουθετεῖν.
15:14. Πέπεισμαι (I-had-come-to-be-conduced) δέ, (moreover," ἀδελφοί ( Brethrened ) μου, (of-me,"καὶ (and) αὐτὸς (it) ἐγὼ (I) περὶ (about) ὑμῶν, (of-ye,"ὅτι (to-which-a-one) καὶ (and) αὐτοὶ (them) μεστοί ( sated ) ἐστε (ye-be) ἀγαθωσύνης, (of-a-goodness," πεπληρωμένοι ( having-had-come-to-be-en-filled ) πάσης (of-all) τῆς (of-the-one) γνώσεως, (of-an-acquainting," δυνάμενοι ( abling ) καὶ (and) ἀλλήλους ( to-one-to-other ) νουθετεῖν. (to-mind-place-unto)
15:14. certus sum autem fratres mei et ego ipse de vobis quoniam et ipsi pleni estis dilectione repleti omni scientia ita ut possitis alterutrum monereAnd I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
14. And I myself also am persuaded of you, my brethren, that ye yourselves are full of goodness, filled with all knowledge, able also to admonish one another.
15:14. But I am also certain about you, my brothers, that you also have been filled with love, completed with all knowledge, so that you are able to admonish one another.
15:14. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another:

14: И сам я уверен о вас, братия мои, что и вы полны благости, исполнены всякого познания и можете наставлять друг друга;
15:14  πέπεισμαι δέ, ἀδελφοί μου, καὶ αὐτὸς ἐγὼ περὶ ὑμῶν, ὅτι καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης, πεπληρωμένοι πάσης [τῆς] γνώσεως, δυνάμενοι καὶ ἀλλήλους νουθετεῖν.
15:14. certus sum autem fratres mei et ego ipse de vobis quoniam et ipsi pleni estis dilectione repleti omni scientia ita ut possitis alterutrum monere
And I myself also, my brethren, am assured of you that you also are full of love, replenished with all knowledge, so that you are able to admonish one another.
15:14. But I am also certain about you, my brothers, that you also have been filled with love, completed with all knowledge, so that you are able to admonish one another.
15:14. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-21: Апостол объясняет свое смелое выступление пред римскою церковью в качестве учителя тем, что его к этому призвал Сам Бог. Кроме того, он указывает на великие результаты своей проповеднической деятельности, которые ясно свидетельствуют о том, что эта деятельность стояла всегда под влиянием силы Христовой. Этот успех дает ему право обратиться с поучительным посланием к римской церкви.

14: Полны благости (agaqwsunh) - Этим Апостол говорит, что римские христиане вообще люди очень хорошие. - Полны познания, т. е. сведущи в христианских догматах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul Commends the Brethren.A. D. 58.
14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another. 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, 16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

Here, I. He commends these Christians with the highest characters that could be. He began his epistle with their praises (ch. i. 8), Your faith is spoken of throughout the world, thereby to make way for his discourse: and, because sometimes he had reproved them sharply, he now concludes with the like commendation, to qualify them, and to part friends. This he does like an orator. It was not a piece of idle flattery and compliment, but a due acknowledgment of their worth, and of the grace of God in them. We must be forward to observe and commend in others that which is excellent and praise-worthy; it is part of the present recompence of virtue and usefulness, and will be of use to quicken others to a holy emulation. It was a great credit to the Romans to be commended by Paul, a man of such great judgment and integrity, too skilful to be deceived and too honest to flatter. Paul had no personal acquaintance with these Christians, and yet he says he was persuaded of their excellencies, though he knew them only be hearsay. As we must not, on the one hand, be so simple as to believe every word; so, on the other hand, we must not be so skeptical as to believe nothing; but especially we must be forward to believe good concerning others: in this case charity hopeth all things, and believeth all things, and (if the probabilities be any way strong, as here they were) is persuaded. It is safer to err on this side. Now observe what it was that he commended them for. 1. That they were full of goodness; therefore the more likely to take in good part what he had written, and to account it a kindness; and not only so, but to comply with it, and to put it in practice, especially that which relates to their union and to the healing of their differences. A good understanding of one another, and a good will to one another, would soon put an end to strife. 2. Filled with all knowledge. Goodness and knowledge together! A very rare and an excellent conjunction; the head and the heart of the new man. All knowledge, all necessary knowledge, all the knowledge of those things which belong to their everlasting peace. 3. Able to admonish one another. To this there is a further gift requisite, even the gift of utterance. Those that have goodness and knowledge should communicate what they have for the use and benefit of others. "You that excel so much in good gifts may think you have no need of any instructions of mine." It is a comfort to faithful ministers to see their work superseded by the gifts and graces of their people. How gladly would ministers leave off their admonishing work, if people were able and willing to admonish one another! Would to God that all the Lord's people were prophets. But that which is every body's work is nobody's work; and therefore,

II. He clears himself from the suspicion of intermeddling needlessly with that which did not belong to him, v. 15. Observe how affectionately he speaks to them: My brethren (v. 14), and again, brethren, v. 15. He had himself, and taught others, the art of obliging. He calls them all his brethren, to teach them brotherly love one to another. Probably he wrote the more courteously to them because, being Roman citizens living near the court, they were more genteel, and made a better figure; and therefore Paul, who became all things to all men, was willing, by the respectfulness of his style, to please them for their good. He acknowledges he had written boldly in some sort--tolmeroteron apo merous, in a manner that looked like boldness and presumption, and for which some might perhaps charge him with taking too much upon him. But then consider,

1. He did it only as their remembrancer: As putting you in mind. such humble thoughts had Paul of himself, though he excelled in knowledge, that he would not pretend to tell them that which they did not know before, but only to remind them of that in which they had formerly been by others instructed. So Peter, 2 Pet. i. 12; iii. 1. People commonly excuse themselves from hearing the word with this, that the minister can tell them nothing but what they knew before. If it be so, yet have they not need to know it better, and to be put in mind of it?

2. He did it as the apostle of the Gentiles. It was in pursuance of his office: Because of the grace (that is, the apostleship, ch. i. 5) given to me of God, to be the minister of Jesus Christ to the Gentiles, v. 16. Paul reckoned it a great favour, and an honour that God had put upon him, in putting him into that office, ch. i. 13. Now, because of this grace given to him, he thus laid out himself among the Gentiles, that he might not receive that grace of God in vain. Christ received that he might give; so did Paul; so have we talents which must not be buried. Places and offices must be filled up with duty. It is good for ministers to be often remembering the grace that is given unto them of God. Minister verbi es, hoc age--You are a minister of the word; give yourself wholly to it, was Mr. Perkins's motto. Paul was a minister. Observe here, (1.) Whose minister he was: the minister of Jesus Christ, 1 Cor. iv. 1. He is our Master; his we are, and him we serve. (2.) To whom: to the Gentiles. So God had appointed him, Acts xxii. 21. So Peter and he had agreed, Gal. ii. 7-9. These Romans were Gentiles: "Now," says he, "I do not thrust myself upon you, nor seek any lordship over you; I am appointed to it: if you think I am rude and bold, my commission is my warrant, and must bear me out." (3.) What he ministered: the gospel of God; hierourgounta to euangelion--ministering as about holy things (so the word signifies), executing the office of a Christian priest, more spiritual, and therefore more excellent, than the Levitical priesthood. (4.) For what end: that the offering up (or sacrificing) of the Gentiles might be acceptable--that god might have the glory which would redound to his name by the conversion of the Gentiles. Paul laid out himself thus to bring about something that might be acceptable to God. Observe how the conversion of the Gentiles is expressed: it is the offering up of the Gentiles; it is prosphora ton ethnon--the oblation of the Gentiles, in which the Gentiles are looked upon either, [1.] As the priests, offering the oblation of prayer and praise and other acts of religion. Long had the Jews been the holy nation, the kingdom of priests, but now the Gentiles are made priests unto God (Rev. v. 10), by their conversion to the Christian faith consecrated to the service of God, that the scripture may be fulfilled, In ever place incense shall be offered, and a pure offering, Mal. i. 11. The converted Gentiles are said to be made nigh (Eph. ii. 13)-- the periphrasis of priests. Or, [2.] The Gentiles are themselves the sacrifice offered up to God by Paul, in the name of Christ, a living sacrifice, holy, acceptable to God, ch. xii. 1. A sanctified soul is offered up to God in the flames of love, upon Christ the altar. Paul gathered in souls by his preaching, not to keep them to himself, but to offer them up to God: Behold, I, and the children that God hath given me. And it is an acceptable offering, being sanctified by the Holy Ghost. Paul preached to them, and dealt with them; but that which made them sacrifices to God was their sanctification; and this was not his work, but the work of the Holy Ghost. None are acceptably offered to God but those that are sanctified: unholy things can never be pleasing to the holy God.
Adam Clarke: Commentary on the Bible - 1831
15:14: And I - am persuaded of you - This is supposed to be an address to the Gentiles; and it is managed with great delicacy: he seems to apologize for the freedom he had used in writing to them; which he gives them to understand proceeded from the authority he had received by his apostolical office, the exercise of which office respected them particularly. So they could not be offended when they found themselves so particularly distinguished.
Ye - are full of goodness - Instead of αγαθωσυνης, goodness, some MSS. of good repute have αγαπης, love. In this connection both words seem to mean nearly the same thing. They were so full of goodness and love that they were disposed, of themselves, to follow any plan that might be devised, in order to bring about the most perfect understanding between them and their Jewish brethren.
Filled with all knowledge - So completely instructed in the mind and design of God, relative to their calling, and the fruit which they were to bring forth to the glory of God, that they were well qualified to give one another suitable exhortations on every important point.
Instead of αλληλους, one another, several MSS. have αλλους, others, which gives a clearer sense: for, if they were all filled with knowledge, there was little occasion for them to admonish one another; but by this they were well qualified to admonish others - to impart the wisdom they had to those who were less instructed.
Albert Barnes: Notes on the Bible - 1834
15:14: And I myself also - The apostle here proceeds to show them why he had written this Epistle, and to state his confidence in them. He had exhorted them to peace; he had opposed some of their strongest prejudices; and in order to secure their obedience to his injunctions, he now shows them the deep interest which he had in their welfare, though he had never seen them.
Am persuaded - He had never seen them Rom 1:10-13, but he had full confidence in them. This confidence he had expressed more fully in the first chapter.
Of you - Concerning you. I have full confidence in you.
My brethren - An address of affection; showing that he was not disposed to assume undue authority, or to lord it over their faith.
Are full of goodness - Filled with "kindness" or "benevolence." That is, they were "disposed" to obey any just commands; and that consequently any errors in their opinions and conduct had not been the effect of obstinacy or perverseness. There was indeed danger in the city of Rome of pride and haughtiness; and among the Gentile converts there might have been some reluctance to receive instruction from a foreign Jew. But the apostle was persuaded that all this was overcome by the mild and humbling spirit of religion, and that they were disposed to obey any just commands. He made this observation, therefore, to conciliate respect to his authority as an apostle.
Filled with all knowledge - That is, instructed in the doctrines and duties of the Christian religion. This was true; but there might be still some comparatively unimportant and nonessential points, on which they might not be entirely clear. On these, the apostle had written; and written, not professedly to communicate "new" ideas, but to "remind" them of the great principles on which they were before instructed, Rom 15:15.
Able also ... - That is, you are so fully instructed in Christian principles, as to be able to give advice and counsel, if it is needed. From this verse we may learn,
(1) That when it is our duty to give instruction, admonition, or advice, it should be in a kind, conciliating manner; not with harshness, or with the severity of authority. Even "an apostle" did not assume harshness or severity in his instructions.
(2) there is no impropriety in speaking of the good qualities of Christians in their presence; or even of "commending" and "praising" them when they deserve it.
The apostle Paul was as far as possible from always dwelling on the faults of Christians. When it was necessary to reprove them, he did it, but did it with tenderness and tears. When he "could" commend, he preferred it; and never hesitated to give them credit to the utmost extent to which it could be rendered. He did not "flatter," but he told the truth; he did not commend to excite pride and vanity, but to encourage, and to prompt to still more active efforts. The minister who always censures and condemns, whose ministry is made up of complaints and lamentations, who never speaks of Christians but in a strain of fault-finding, is unlike the example of the Saviour and of Paul, and may expect little success in his work; compare Rom 1:8; Rom 16:19; Co1 1:5; Co2 8:7; Co2 9:2; Phi 1:3-7; Heb 6:9; Pe2 1:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: I: Phi 1:7; Ti2 1:5; Plm 1:21; Heb 6:9; Pe2 1:12; Jo1 2:21
full: Phi 1:11; Col 1:8-10; Pe2 1:5-8
filled: Co1 8:1, Co1 8:7, Co1 8:10
able: Col 3:16; Th1 5:11, Th1 5:14; Tit 2:3, Tit 2:4; Heb 5:12, Heb 10:24, Heb 10:25; Jde 1:20-23
Geneva 1599
15:14 (8) And I myself also am persuaded of you, my brethren, that (l) ye also are full of goodness, filled with all knowledge, able also to admonish one another.
(8) The conclusion of the epistle, in which he first excuses himself, that he has written somewhat at length to them, rather to warn them than to teach them, and that of necessity, by reason of his calling, which binds him in a special way to the Gentiles.
(l) Of your own accord, and by yourselves.
John Gill
15:14 And I myself also am persuaded of you,.... This is said by way of prevention to an objection that might he made to the apostle's prayers and exhortations by the Romans. What does the apostle mean by all this? what does he think of us, or take us to be? men that live in malice to one another, devoid of all humanity, and mutual respect? a parcel of fools and ignorant men, that know nothing of divine things? and though there may be some that are much to be blamed for their conduct and carriage to their fellow Christians, what, are there none among us fit to give advice and admonition? To which the apostle replies, that he was far from entertaining such thoughts of them; that though he had not seen them in person, yet he had had such an account of their faith and practice, which were famous throughout the world, that he was thoroughly persuaded of better things of them, though he thus spake; and therefore, to mollify them, and abate their resentment, he adds,
my brethren; testifying his affection to them, owning the spiritual relation they stood in to him, and declaring the great esteem he had for them, and the high opinion he had of them: saying,
that ye also are full of goodness; not naturally, for there is no good thing in men by nature, but what they had was from the Spirit of God, whose fruit is "goodness": and by which may be meant, either the good gifts of the Spirit of God, or rather his graces, even the good work of grace in general, and which is goodness itself: it comes from a good cause, the good Spirit of God; is good in its own nature, not having the least mixture or tincture of evil in it; and good in its effects, since it makes and denominates a man a good man; now these saints might be said to be full of this, to denote the abundance, the superabundance of grace in this work: or particularly beneficence, humanity, and sympathy to fellow Christians, may be intended. The Vulgate Latin version reads, "full of love": but the copies and eastern versions read as we do.
Filled with all knowledge; not with every sort of knowledge, with the knowledge of all languages, or of all the arts and sciences, of all things, natural and political; but with all spiritual knowledge relating to God, his nature and perfections, his mind and will; to Christ and the work of redemption by him; to the Spirit, and the operations of his grace; to the Gospel, and the doctrines of it; to their duty to God, fellow creatures, and fellow Christians; in short, with all knowledge necessary to salvation, though as yet not perfect, and which will not be in this world, but in another:
able also to admonish one another; as they must be, since they were both good and knowing; goodness and knowledge are necessary to admonition, and qualify persons for it: if a man is not a good man himself, he is not fit to admonish another; and if he has not knowledge, he will not be able to do it as it should be; and without humanity and tenderness, he will not perform it aright, and with success; but all this being in these persons, they were able and fit for it. Some copies read it, "able also to admonish others"; so the Syriac version renders; which makes the expression still stronger, and enlarges their praise and commendation.
John Wesley
15:14 There are several conclusions of this Epistle.
The first begins at this verse;
the second, Rom 16:1;
the third, Rom 16:17;
the fourth, Rom 16:21;
and the fifth, Rom 16:25;
Ye are full of goodness - By being created anew. And filled with all knowledge - By long experience of the things of God. To admonish - To instruct and confirm.
Robert Jamieson, A. R. Fausset and David Brown
15:14 CONCLUSION: IN WHICH THE APOSTLE APOLOGIZES FOR THUS WRITING TO THE ROMAN CHRISTIANS, EXPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HIS FUTURE PLANS, AND ASKS THEIR PRAYERS FOR THE COMPLETION OF THEM. (Rom. 15:14-33)
And, &c.--rather, "Now I am persuaded, my brethren, even I myself, concerning you"
that ye also yourselves are full of goodness--of inclination to all I have been enjoining on you
filled with all knowledge--of the truth expounded
and able--without my intervention.
to admonish one another.
15:1515:15: Այլ համարձակագո՛յնս գրեցի առ ձեզ եղբա՛րք՝ փոքր ՚ի շատէ, իբրեւ յիշեցուցանելո՛վ ձեզ վասն շնորհացն որ տուեալ են ինձ յԱստուծոյ[3589]. [3589] Ոմանք. Եղբարք իմ փոքր ՚ի շա՛՛։
15 բայց աւելի համարձակ գրեցի ձեզ, եղբայրնե՛ր, փոքրիշատէ, իբրեւ յիշեցում ձեզ, այն շնորհի համար, որ տրուած է ինձ Աստծուց:
15 Սակայն մէկ կողմէ համարձակութեամբ գրեցի ձեզի, իմ եղբայրներս, որպէս զի մտքերնիդ ձգեմ այս բաները, այն շնորհքին պատճառով որ Աստուծմէ ինծի տրուած է,
Այլ համարձակագոյնս գրեցի առ ձեզ, [43]եղբարք, փոքր ի շատէ, իբրեւ յիշեցուցանելով ձեզ վասն շնորհացն որ տուեալ են ինձ յԱստուծոյ:

15:15: Այլ համարձակագո՛յնս գրեցի առ ձեզ եղբա՛րք՝ փոքր ՚ի շատէ, իբրեւ յիշեցուցանելո՛վ ձեզ վասն շնորհացն որ տուեալ են ինձ յԱստուծոյ[3589].
[3589] Ոմանք. Եղբարք իմ փոքր ՚ի շա՛՛։
15 բայց աւելի համարձակ գրեցի ձեզ, եղբայրնե՛ր, փոքրիշատէ, իբրեւ յիշեցում ձեզ, այն շնորհի համար, որ տրուած է ինձ Աստծուց:
15 Սակայն մէկ կողմէ համարձակութեամբ գրեցի ձեզի, իմ եղբայրներս, որպէս զի մտքերնիդ ձգեմ այս բաները, այն շնորհքին պատճառով որ Աստուծմէ ինծի տրուած է,
zohrab-1805▾ eastern-1994▾ western am▾
15:1515: но писал вам, братия, с некоторою смелостью, отчасти как бы в напоминание вам, по данной мне от Бога благодати
15:15  τολμηρότερον δὲ ἔγραψα ὑμῖν ἀπὸ μέρους, ὡς ἐπαναμιμνῄσκων ὑμᾶς διὰ τὴν χάριν τὴν δοθεῖσάν μοι ὑπὸ τοῦ θεοῦ
15:15. τολμηροτέρως (Unto-more-ventured) δὲ (moreover) ἔγραψα (I-scribed) ὑμῖν (unto-ye) ἀπὸ (off) μέρους, (of-a-portion,"ὡς (as) ἐπαναμιμνήσκων (reminding-up-upon) ὑμᾶς, (to-ye,"διὰ (through) τὴν (to-the-one) χάριν (to-a-granting) τὴν (to-the-one) δοθεῖσάν (to-having-been-given) μοι (unto-me) ἀπὸ (off) τοῦ (of-the-one) θεοῦ (of-a-Deity,"
15:15. audacius autem scripsi vobis fratres ex parte tamquam in memoriam vos reducens propter gratiam quae data est mihi a DeoBut I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,
15. But I write the more boldly unto you in some measure, as putting you again in remembrance, because of the grace that was given me of God,
15:15. But I have written to you, brothers, more boldly than to the others, as if calling you to mind again, because of the grace which has been given to me from God,
15:15. 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,
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:

15: но писал вам, братия, с некоторою смелостью, отчасти как бы в напоминание вам, по данной мне от Бога благодати
15:15  τολμηρότερον δὲ ἔγραψα ὑμῖν ἀπὸ μέρους, ὡς ἐπαναμιμνῄσκων ὑμᾶς διὰ τὴν χάριν τὴν δοθεῖσάν μοι ὑπὸ τοῦ θεοῦ
15:15. audacius autem scripsi vobis fratres ex parte tamquam in memoriam vos reducens propter gratiam quae data est mihi a Deo
But I have written to you, brethren, more boldly in some sort, as it were putting you in mind, because of the grace which is given me from God,
15:15. But I have written to you, brothers, more boldly than to the others, as if calling you to mind again, because of the grace which has been given to me from God,
15:15. 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,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: С некоторою смелостью - правильнее: несколько смелее (чем, казалось, требовали обстоятельства вашей жизни). - Отчасти. Следов., не все послание написано в таком, несколько смелом, тоне, а только некоторая часть его. - Как бы в напоминание, т. е. как учитель, обращающийся к своим ученикам.
Adam Clarke: Commentary on the Bible - 1831
15:15: 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.
Albert Barnes: Notes on the Bible - 1834
15:15: 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.
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 Co1 13:9, Co1 13:12; Co2 1:14; Co2 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 Pe2 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: I have: Heb 13:22; Pe1 5:12; Jo1 2:12-14, Jo1 5:13; Jde 1:3-5
as: Ti1 4:6; Ti2 1:6, Ti2 2:14; Tit 3:1; Pe2 1:12-15, Pe2 3:1, Pe2 3:2
because: Rom 1:5, Rom 12:3, Rom 12:6; Co1 3:10, Co1 15:10; Gal 1:15, Gal 1:16, Gal 2:9; Eph 3:7, Eph 3:8; Ti1 1:11-14; Pe1 4:10, Pe1 4:11; Pe2 3:15
John Gill
15:15 Nevertheless, brethren, I have written the more boldly unto you,.... Or freely, in taking notice of their party contentions and ill usage of each other, and in reproving, advising, and exhorting them; and which he excuses by observing, that it was,
in some sort, or "in part" only; meaning either that it was only in some part of the epistle he had took such a liberty, which is the sense of the Arabic version, which renders it, "in some parts of the oration"; or else that he had regard not to all of them, but to some only, to a part of the church who were most culpable; and did not design a charge against them all, and that what he said should be applied to the whole body; or rather that the boldness and freedom he had taken was bat in some sort, it was but in part: this he says to mitigate it, and that it might not be thought to be so large as it might appear at first; it was but "a little more boldly", that he wrote unto them, as the Syriac renders it; for this clause is not to be read in connection with the word "written", as if the apostle had only wrote of the doctrines of grace in some sort, or in part, for he declared the whole counsel of God, and never kept back anything profitable to the churches: he adds,
as putting you in mind; which is also said to excuse his writing, and the manner of it; he did not take upon him to be their teacher and instructor, to inform them of things they knew nothing of; only to be their monitor, to put them in mind of and refresh their memories with what they had been well instructed and established in before; see 2Pet 1:12;
because of the grace that is given to me of God; meaning not the doctrine of "grace, concerning" which, as the Ethiopic version renders it, he was putting them in mind; nor the internal grace of the Spirit, by which he was inclined and assisted to write unto them; but the grace of apostleship, or that high office, which, by the grace of God, and not because of any merits of his, he was called unto: this he mentions also to excuse the freedom of his writing; since what he did was in consequence of, pursuant and agreeably to, his office as an apostle; and therefore could not have answered it to God, or them, if he had not done it; wherefore he hoped it would be took well by them.
John Wesley
15:15 Because of the grace - That is, because I am an apostle of the gentiles.
Robert Jamieson, A. R. Fausset and David Brown
15:15 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.
15:1615:16: լինել ինձ սպասաւո՛ր Յիսուսի Քրիստոսի ՚ի հեթանոսս. ըղձակե՛րտս առնել զաւետարանն Աստուծոյ, զի եղիցի պատարագն հեթանոսաց ընդունելի՛, սրբեալ Հոգւովն Սրբով[3590]։ [3590] Ոմանք. Ըղձակերտ առնելով զա՛՛։
16 Ես հեթանոսների մէջ Յիսուս Քրիստոսի սպասաւորն եմ՝ ցանկալի դարձնելու Աստծու Աւետարանը, որպէսզի հեթանոսները ընդունելի ընծայ լինեն Աստծուն՝ նուիրագործուած Սուրբ Հոգով:
16 Որպէս զի ես Յիսուս Քրիստոսին սպասաւորը ըլլամ հեթանոսներուն մէջ եւ Աստուծոյ աւետարանը մատակարարեմ, որպէս զի հեթանոսներուն ընծայուիլը ընդունելի ըլլայ՝ Սուրբ Հոգիով սրբուելով։
լինել ինձ սպասաւոր Յիսուսի Քրիստոսի ի հեթանոսս, ըղձակերտս առնել զաւետարանն Աստուծոյ, զի եղիցի պատարագն հեթանոսաց ընդունելի` սրբեալ Հոգւովն Սրբով:

15:16: լինել ինձ սպասաւո՛ր Յիսուսի Քրիստոսի ՚ի հեթանոսս. ըղձակե՛րտս առնել զաւետարանն Աստուծոյ, զի եղիցի պատարագն հեթանոսաց ընդունելի՛, սրբեալ Հոգւովն Սրբով[3590]։
[3590] Ոմանք. Ըղձակերտ առնելով զա՛՛։
16 Ես հեթանոսների մէջ Յիսուս Քրիստոսի սպասաւորն եմ՝ ցանկալի դարձնելու Աստծու Աւետարանը, որպէսզի հեթանոսները ընդունելի ընծայ լինեն Աստծուն՝ նուիրագործուած Սուրբ Հոգով:
16 Որպէս զի ես Յիսուս Քրիստոսին սպասաւորը ըլլամ հեթանոսներուն մէջ եւ Աստուծոյ աւետարանը մատակարարեմ, որպէս զի հեթանոսներուն ընծայուիլը ընդունելի ըլլայ՝ Սուրբ Հոգիով սրբուելով։
zohrab-1805▾ eastern-1994▾ western am▾
15:1616: быть служителем Иисуса Христа у язычников и [совершать] священнодействие благовествования Божия, дабы сие приношение язычников, будучи освящено Духом Святым, было благоприятно [Богу].
15:16  εἰς τὸ εἶναί με λειτουργὸν χριστοῦ ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ.
15:16. εἰς (into) τὸ (to-the-one) εἶναί (to-be) με (to-me) λειτουργὸν (to-a-public-worker) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) εἰς (into) τὰ (to-the-ones) ἔθνη, (to-nations,"ἱερουργοῦντα (to-sacred-working-unto) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ἵνα (so) γένηται ( it-might-have-had-became ) ἡ (the-one) προσφορὰ (a-beareeing-toward) τῶν (of-the-ones) ἐθνῶν (of-nations) εὐπρόσδεκτος, (goodly-receivable-toward,"ἡγιασμένη (having-had-come-to-be-hallow-belonged-to) ἐν (in) πνεύματι (unto-a-currenting-to) ἁγίῳ. (unto-hallow-belonged)
15:16. ut sim minister Christi Iesu in gentibus sanctificans evangelium Dei ut fiat oblatio gentium accepta sanctificata in Spiritu SanctoThat I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
16. that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Ghost.
15:16. so that I may be a minister of Christ Jesus among the Gentiles, sanctifying the Gospel of God, in order that the oblation of the Gentiles may be made acceptable and may be sanctified in the Holy Spirit.
15:16. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost:

16: быть служителем Иисуса Христа у язычников и [совершать] священнодействие благовествования Божия, дабы сие приношение язычников, будучи освящено Духом Святым, было благоприятно [Богу].
15:16  εἰς τὸ εἶναί με λειτουργὸν χριστοῦ ἰησοῦ εἰς τὰ ἔθνη, ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ, ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ.
15:16. ut sim minister Christi Iesu in gentibus sanctificans evangelium Dei ut fiat oblatio gentium accepta sanctificata in Spiritu Sancto
That I should be the minister of Christ Jesus among the Gentiles: sanctifying the gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost.
15:16. so that I may be a minister of Christ Jesus among the Gentiles, sanctifying the Gospel of God, in order that the oblation of the Gentiles may be made acceptable and may be sanctified in the Holy Spirit.
15:16. That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Приношение язычников - правильнее: "приношение или жертва, состоящая из язычников". - Служителем Иисуса Христа (leitourgoV) Апостол называет себя в том смысле, что его деятельность напоминает собою услуги богатых и щедрых граждан своему городу (leitougoi). Он не щадит себя.
Adam Clarke: Commentary on the Bible - 1831
15:16: Ministering the Gospel of God - Ἱερουργουντα, Acting as a priest. Here is a plain allusion, says Dr. Whitby, to the Jewish sacrifices offered by the priest, and sanctified or made acceptable by the libamen offered with them; for he compares himself, in preaching the Gospel, to the priest performing his sacred functions - preparing his sacrifice to be offered. The Gentiles, converted by him and dedicated to the service of God, are his sacrifices and oblation. The Holy Spirit is the libamen poured upon this sacrifice, by which it was sanctified and rendered acceptable to God. The words of Isaiah, Isa 66:20, And they shall bring all your brethren for an Offering unto the Lord, out of all Nations, might have suggested the above idea to the mind of the apostle.
Albert Barnes: Notes on the Bible - 1834
15:16: The minister - λειτουργὸν leitourgon. This is not the word which is commonly translated "minister" διάκονος diakonos. This word is properly appropriated to those who minister in public offices or the affairs of the state. In the New Testament it is applied mainly to the Levitical priesthood, who ministered and served at the altar; Heb 11:11. It is however applied to the ministers of the New Testament, as discharging "substantially" the same offices toward the church which were discharged by the Levitical priesthood; that is, as engaged in promoting the welfare of the church, occupied in holy things, etc.; Act 13:2, "as they "ministered" to the Lord and fasted," etc. It is still used in a larger sense in Rom 15:27; Co2 9:12.
To the Gentiles - Compare Rom 1:5; Act 9:15.
Ministering - ἱερουργοῦντα hierourgounta. Performing the function of a priest in respect to the gospel of God. The office of a "priest" was to offer sacrifice. Paul here retains the "language," though without affirming or implying that the ministers of the New Testament were literally "priests" to offer sacrifice. The word used here occurs nowhere else in the New Testament. Its meaning here is to be determined from the connection. The question is, What is the "sacrifice" of which he speaks? It is the "offering up" - the sacrifice of the Gentiles. The Jewish sacrifices were abolished. The Messiah had fulfilled the design of their appointment, and they were to be done away. (See the Epistle to the Hebrews.) There was to be no further "literal" sacrifice. But now the "offerings" of the Gentiles were to be as acceptable as had been the offerings of the Jews. God made no distinction; and in speaking of these offerings, Paul used "figurative" language drawn from the Jewish rites. But assuredly he did not mean that the offerings of the Gentiles were "literal" sacrifices to expiate sins; nor did he mean that there was to be an order of men who were to be called "priests" under the New Testament. If this passage "did" prove that, it would prove that it should be confined to the "apostles," for it is of them only that he uses it. The meaning is this: "Acting in the Christian church substantially as the priests did among the Jews; that is, endeavoring to secure the acceptableness of the offerings which the Gentiles make to God."
That the offering up - The word here rendered "offering up" προσφορά prosphora commonly means "a sacrifice" or an "expiatory" offering, and is applied to Jewish sacrifices; Act 21:26; Act 24:17. It is also applied to the sacrifice which was made by our Lord Jesus Christ when he offered himself on the cross for the sins of people; Eph 5:2; Heb 10:10. It does not always mean "bloody" sacrifices, but is used to denote "any" offering to God; Heb 10:5, Heb 10:8, Heb 10:14, Heb 10:18. Hence, it is used in this large sense to denote the "offering" which the Gentiles who were converted to Christianity made of themselves; their "devoting" or dedicating themselves to God. The "language" is derived from the customs of the Jews; and the apostle represents himself "figuratively" as a priest presenting this offering to God.
Might be acceptable - Or, approved by God. This was in accordance with the prediction in Isa 66:20, "They shall bring all your brethren for an offering unto the Lord out of all nations," etc. This does not mean that it was by any merit of the apostle that this offering was to be rendered "acceptable"; but that he was appointed to prepare the way, so that "their" offering, as well as that of the "Jews," might come up before God.
Being sanctified - That is, "the offering" being sanctified, or made holy. The sacrifice was "prepared" or made fit "to be" an offering, among the Jews, by salt, oil, or frankincense, according to the nature of the sacrifice; Lev 6:14, etc. In allusion to this, the apostle says that the offering of the Gentiles was rendered "holy," or fit to be offered, by the converting and purifying influences of the Holy Spirit. They were prepared, not by salt and frankincense, but by the cleansing influences of God's Spirit. The same idea, substantially, is expressed by the apostle Peter in Act 10:46; Act 11:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:16: I should: Rom 15:18, Rom 11:13; Act 9:15, Act 13:2, Act 22:21, Act 26:17, Act 26:18; Co1 3:5, Co1 4:1; Co2 5:20; Co2 11:23; Gal 2:7, Gal 2:8; Eph 3:1; Phi 2:17; Ti1 2:7; Ti2 1:11
ministering: Rom 15:29, Rom 1:1; Act 20:24; Gal 3:5; Th1 2:2, Th1 2:9; Ti1 1:11; Pe1 1:12
offering up: or, sacrificing, Rom 12:1, Rom 12:2; Isa 66:19, Isa 66:20; Co2 8:5; Phi 2:17, Phi 4:18; Heb 13:16; Pe1 2:5
being: Rom 5:5, Rom 8:26, Rom 8:27; Act 20:32; Co1 6:19; Eph 2:18, Eph 2:22; Th1 5:23
Geneva 1599
15:16 That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the (m) offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.
(m) By the offering up of the Gentiles, he means the Gentiles themselves, whom he offered to God as a sacrifice.
John Gill
15:16 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:
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 Wesley
15:16 The offering up of the gentiles - As living sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
15:16 that I should be the--rather, "a"
minister--The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken.
of Jesus Christ--"Christ Jesus," according to the true reading.
to the Gentiles--a further proof that the Epistle was addressed to a Gentile church. (See on Rom 1:13).
ministering the gospel of God--As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God."
that the offering up of the Gentiles--as an oblation to God, in their converted character.
might be acceptable, being sanctified by the Holy Ghost--the end to which the ancient offerings typically looked.
15:1715:17: Ունիմք այսուհետեւ պարծանս ՚ի Քրիստոս Յիսուս առ Աստուած[3591]։ [3591] Ոմանք. Ունիմ այսուհետեւ եւ պար՛՛։
17 Ուրեմն, պարծենալու բան ունեմ Յիսուս Քրիստոսով առ Աստուած.
17 Ուստի Աստուծոյ քով կրնամ պարծենալ Քրիստոս Յիսուսով։
Ունիմ այսուհետեւ պարծանս ի Քրիստոս Յիսուս առ Աստուած:

15:17: Ունիմք այսուհետեւ պարծանս ՚ի Քրիստոս Յիսուս առ Աստուած[3591]։
[3591] Ոմանք. Ունիմ այսուհետեւ եւ պար՛՛։
17 Ուրեմն, պարծենալու բան ունեմ Յիսուս Քրիստոսով առ Աստուած.
17 Ուստի Աստուծոյ քով կրնամ պարծենալ Քրիստոս Յիսուսով։
zohrab-1805▾ eastern-1994▾ western am▾
15:1717: Итак я могу похвалиться в Иисусе Христе в том, что [относится] к Богу,
15:17  ἔχω οὗν [τὴν] καύχησιν ἐν χριστῶ ἰησοῦ τὰ πρὸς τὸν θεόν·
15:17. ἔχω (I-hold) οὖν (accordingly) [τὴν] "[to-the-one]"καύχησιν (to-a-boasting) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) τὰ (to-the-ones) πρὸς (toward) τὸν (to-the-one) θεόν: (to-a-Deity)
15:17. habeo igitur gloriam in Christo Iesu ad DeumI have therefore glory in Christ Jesus towards God.
17. I have therefore my glorying in Christ Jesus in things pertaining to God.
15:17. Therefore, I have glory in Christ Jesus before God.
15:17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
I have therefore whereof I may glory through Jesus Christ in those things which pertain to God:

17: Итак я могу похвалиться в Иисусе Христе в том, что [относится] к Богу,
15:17  ἔχω οὗν [τὴν] καύχησιν ἐν χριστῶ ἰησοῦ τὰ πρὸς τὸν θεόν·
15:17. habeo igitur gloriam in Christo Iesu ad Deum
I have therefore glory in Christ Jesus towards God.
15:17. Therefore, I have glory in Christ Jesus before God.
15:17. I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Могу похвалиться, т. е. могу выступить в качестве авторитетного учителя веры. В Иисусе Христе, т. е. на том основании, что являюсь служителем Иисуса Христа. - В том, что относится к Богу. Он хвалит себя не во всех отношениях, а только как религиозного деятеля. Эта похвала, следов., не исключает смирения перед Богом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Labours.A. D. 58.
17 I have therefore whereof I may glory through Jesus Christ in those things which pertain to God. 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, 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. 20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation: 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 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, 1 Cor. i. 31. Not unto us, Ps. cxv. 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, echo oun kauchesin en Christo Iesou 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, 2 Cor. i. 12, and Phil. iii. 3, where it is the character of the circumcision that they rejoice--kauchomenoi, in Christ Jesus) concerning the things of God; or those things that are offered to God--the living sacrifices of the Gentiles, v. 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 (v. 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.

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 xiii.), labouring in that blessed work in Seleucia, Cyprus, Pamphylia, Pisidia, and Lycaonia (Acts xiii. and xiv.), afterwards travelling through Syria and Cilicia, Phrygia, Galatia, Mysia, Troas, and thence called over to Macedonia, and so into Europe, Acts xv. and xvi. 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 (Acts xx. 27), have kept back nothing that was necessary for them to know." Filled the gospel, so the word is; peplerokenai 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, v. 20, 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, John iv. 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. xxi. 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. lii. 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," v. 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, Phil. ii. 13; Isa. xxvi. 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, Acts i. 1.-- Through mighty signs and wonders: en dynamei semeion--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, Mark xvi. 17, 18. 3. The power of the Spirit of God made this effectual, and crowned all with the desired success, v. 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 (Acts i. 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.
Adam Clarke: Commentary on the Bible - 1831
15:17: I here therefore whereof I may glory - Being sent of God on this most honorable and important errand, I have matter of great exultation, not only in the honor which he has conferred upon me, but in the great success with which he has crowned my ministry.
Albert Barnes: Notes on the Bible - 1834
15:17: I have therefore ... - I have cause of glorying. I have cause of rejoicing that God has made me a minister to the Gentiles, and that he has given me such success among them. The ground of this he states in Rom 15:18-22.
Glory - Of "boasting" καύχησιν kauchē sin, the word usually rendered "boasting"); Jam 4:16; Rom 3:27; Co2 7:14; Co2 8:24; Co2 9:3-4; Co2 10:15; Co2 11:10, Co2 11:17. It means also "praise, thanksgiving," and "joy;" Co1 15:31; Co2 1:12; Co2 7:4; Co2 8:24; Th1 2:19. This is its meaning here, that the apostle had great cause of "rejoicing" or "praise" that he had been so highly honored in the appointment to this office, and in his success in it.
Through Jesus Christ - By the assistance of Jesus Christ; ascribing his success among the Gentiles to the aid which Jesus Christ had rendered him.
In those things which pertain to God - Compare Heb 5:1. The things of religion; the things which God has commanded, and which pertain to his honor and glory. They were not things which pertained to "Paul," but to "God:" not worked by Paul, but by Jesus Christ; yet he might rejoice that he had been the means of diffusing so far those blessings. The success of a minister is not for "his own" praises, but for the honor of God; not by his skill or power, but by the aid of Jesus Christ; yet he may rejoice that "through" him such blessings are conferred upon people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: whereof: Rom 4:2; Co2 2:14-16, Co2 3:4-6, Co2 7:4, Co2 11:16-30, Co2 12:1, Co2 12:11-21
in: Heb 5:1
Geneva 1599
15:17 (9) I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.
(9) He commends his apostleship highly by the effects, but yet in such a way that even though he speaks all things truly, he gives all the glory to God as the only author: and he does not do this for his own sake, but this rather, that men might doubt less of the truth of the doctrine which he propounds to them.
John Gill
15:17 I have therefore whereof I may glory,.... Not in himself, for he that taught others not to glory in men, would not glory in himself; not in his carnal descent and fleshly privileges; nor in his knowledge of, and compliance with, the ceremonies of the law; nor in his legal, moral, and civil righteousness before God; nor in his gifts and attainments, as merited and procured by himself; nor in his labours in the ministry, and the success of it, as of himself: but
through Jesus Christ; or "in Jesus Christ", as read the Vulgate Latin, Syriac, and Arabic versions; in what Christ was unto him, wisdom, righteousness, sanctification, and redemption: he could boast of what he had from him, and through him, even of all spiritual blessings in him; and of a large measure of grace he had received from him; and of great and eminent gifts Christ had bestowed on him; he gloried in his cross, and boasted of a crucified Jesus, whom others despised; and whom he made the subject of his ministry, and took delight in preaching: and freely owned that all he did was through Christ strengthening him; and that all his success in his work was owing to him, and of this he had to glory: and which was
in those things which pertain to God; not "with God", as the Syriac reads it; for though in some cases it may be lawful to glory before men, yet not before God, or in his presence: nor is it anything a man may glory in, not in his own things, but in the things of God; in things relating to the Gospel of God, to the pure preaching of it, to the furtherance and spread of it, and the recommending of it to others; to the worship and ordinances of God, and a spiritual attendance on them; to the grace of God, and the magnifying of that in the business of salvation; and to the glory of God, which ought to be the chief end of all actions, natural, moral, and religious, and whether private or public. The apostle has chiefly reference to his ministerial function, and the things of God relating to that, in which he was employed; see Heb 5:1.
John Wesley
15:17 I have whereof to glory through Jesus Christ - All my glorying is in and through him.
Robert Jamieson, A. R. Fausset and David Brown
15:17 I have therefore whereof I may glory--or (adding the article, as the reading seems to be), "I have my glorying."
through--"in"
Christ Jesus in those things which pertain to God--the things of the ministry committed to me of God.
15:1815:18: Քանզի ո՛չ իշխեմ խօսել ինչ զոր ոչ գործեաց Քրիստոս ինեւ ՚ի հնազանդութիւն հեթանոսաց՝ բանիւք եւ արդեամբք[3592], [3592] Ոմանք. ՚Ի հնազանդութիւնն հե՛՛։
18 քանզի չեմ համարձակւում խօսել մի բան, որը արած չլինի Քրիստոս իմ միջոցով հեթանոսների հնազանդութեան համար՝ խօսքերով եւ գործերով,
18 Վասն զի չեմ համարձակիր խօսիլ այն բաներու մասին, որ Քրիստոս իմ ձեռքովս գործած չէ հեթանոսները հնազանդեցնելու համար՝ խօսքով ու գործով,
Քանզի ոչ իշխեմ խօսել ինչ զոր ոչ գործեաց Քրիստոս ինեւ ի հնազանդութիւն հեթանոսաց բանիւք եւ արդեամբք:

15:18: Քանզի ո՛չ իշխեմ խօսել ինչ զոր ոչ գործեաց Քրիստոս ինեւ ՚ի հնազանդութիւն հեթանոսաց՝ բանիւք եւ արդեամբք[3592],
[3592] Ոմանք. ՚Ի հնազանդութիւնն հե՛՛։
18 քանզի չեմ համարձակւում խօսել մի բան, որը արած չլինի Քրիստոս իմ միջոցով հեթանոսների հնազանդութեան համար՝ խօսքերով եւ գործերով,
18 Վասն զի չեմ համարձակիր խօսիլ այն բաներու մասին, որ Քրիստոս իմ ձեռքովս գործած չէ հեթանոսները հնազանդեցնելու համար՝ խօսքով ու գործով,
zohrab-1805▾ eastern-1994▾ western am▾
15:1818: ибо не осмелюсь сказать что-нибудь такое, чего не совершил Христос через меня, в покорении язычников [вере], словом и делом,
15:18  οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο χριστὸς δι᾽ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν, λόγῳ καὶ ἔργῳ,
15:18. οὐ (not) γὰρ (therefore) τολμήσω (I-shall-venture-unto) τι (to-a-one) λαλεῖν (to-speak-unto) ὧν ( of-which ) οὐ (not) κατειργάσατο ( it-down-worked-to ,"Χριστὸς (Anointed,"δι' (through) ἐμοῦ (of-ME) εἰς (into) ὑπακοὴν (to-a-hearing-under) ἐθνῶν, (of-nations,"λόγῳ (unto-a-forthee) καὶ (and) ἔργῳ, (unto-a-work,"
15:18. non enim audeo aliquid loqui eorum quae per me non effecit Christus in oboedientiam gentium verbo et factisFor I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
18. For I will not dare to speak of any things save those which Christ wrought through me, for the obedience of the Gentiles, by word and deed,
15:18. So I dare not speak of any of those things which Christ does not effect through me, unto the obedience of the Gentiles, in word and deed,
15:18. 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,
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:

18: ибо не осмелюсь сказать что-нибудь такое, чего не совершил Христос через меня, в покорении язычников [вере], словом и делом,
15:18  οὐ γὰρ τολμήσω τι λαλεῖν ὧν οὐ κατειργάσατο χριστὸς δι᾽ ἐμοῦ εἰς ὑπακοὴν ἐθνῶν, λόγῳ καὶ ἔργῳ,
15:18. non enim audeo aliquid loqui eorum quae per me non effecit Christus in oboedientiam gentium verbo et factis
For I dare not to speak of any of those things which Christ worketh not by me, for the obedience of the Gentiles, by word and deed,
15:18. So I dare not speak of any of those things which Christ does not effect through me, unto the obedience of the Gentiles, in word and deed,
15:18. 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,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Апостол высказывает здесь две мысли. Одна - "я не могу сообщить вам ничего такого, что не было бы делом Христа", и другая - "я не отважился бы этого сказать, если бы это не было делом Христа". Таким образом, свою смелость Апостол объясняет тем, что все делает во имя Христа и по Его велению. - О том же, что Сам Христос через Апостола призывает язычников, свидетельствуют совершаемые Апостолом знамения и чудеса, за которые, впрочем, Апостол воздает честь Духу Божию, дающему силу совершать эти чудеса. - От Иерусалима и окрестности. Так как в Иерусалиме Апостол не выступал с проповедью о Христе, то правильнее будет частицу и понимать как изъяснительную и переводить так: "от Иерусалима - именно от округа Иерусалимского". Таким образом, это выражение может указывать и на Дамаск, и на Аравию, где Ап. Павел, действительно, выступал с проповедью о Христе.
Adam Clarke: Commentary on the Bible - 1831
15:18: For I will not dare to speak - If the thing were not as I have stated it, I would not dare to arrogate to myself honors which did not belong to me. But God has made me the apostle of the Gentiles; and the conversion of the Gentiles is the fruit of my ministry, Christ having wrought by me for this purpose.
By word and deed - Αογῳ και εργῳ· These words may refer to the doctrines which he taught and to the miracles which he wrought among them. So they became obedient to the doctrines, on the evidence of the miracles with which they were accompanied.
Albert Barnes: Notes on the Bible - 1834
15:18: For I will not dare to speak - I should be restrained; I should be afraid to speak, if the thing were not as I have stated. I should be afraid to set up a claim beyond what is strictly in accordance with the truth.
Which Christ hath not wrought by me - I confine myself "strictly" to what I have done. I do not arrogate to myself what Christ has done by others. I do not exaggerate my own success, or claim what others have accomplished.
To make the Gentiles obedient - To bring them to obey God in the gospel.
By word and deed - By preaching, and by all other means; by miracle, by example, etc. The "deeds," that is, the "lives" of Christian ministers are often as efficacious in bringing people to Christ as their public ministry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: I will: Pro 25:14; Co2 10:13-18, Co2 11:31, Co2 12:6; Jde 1:9
which: Mar 16:20; Act 14:27, Act 15:4, Act 15:12, Act 21:19; Gal 2:8; Co1 3:6-9; Co2 3:1-3, Co2 6:1
to make: Rom 1:5, Rom 6:17, Rom 16:26; Mat 28:18-20; Act 26:20; Co2 10:4, Co2 10:5; Heb 5:9, Heb 11:8
by word: Col 3:17; Th2 2:17; Jam 1:22; Jo1 3:18
Geneva 1599
15:18 For I will not dare to speak of any of those things which (n) Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,
(n) Christ was so with me in all things, and by all means, that even if I had wanted to, yet I cannot say what he has done by me to bring the Gentiles to obey the gospel.
John Gill
15:18 For I will not dare to speak of any of those things,.... He suggests that the false teachers did speak of things which were not done by them at all, and much less were what Christ had done by them; and signifies that he was a conscientious man, and could speak nothing but what was truth; his conscience would not suffer him, nor could he allow himself to make mention of anything, that was not done by him, as if it was; nor of anything that was done by himself, nor of anything that was done, as if it was done by himself, but as it was wrought by Christ; nor had he any need to speak of any other things which he had wrought himself, as he could not of what he had not wrought at all; or, as he says,
which Christ hath not wrought by me: signifying that what he had wrought, and which he could with good conscience speak of to the honour of Christ, and the glory of his grace, were not wrought by himself, but what Christ wrought by him; he was only the instrument, Christ was the efficient cause: as a Christian, it was not he that lived, but Christ lived in him; as a minister, it was not he that spoke, but Christ spoke in him; nor was it he that laboured, but the grace of Christ that was with him; much less was it he that converted souls, but Christ did it by him:
to make the Gentiles obedient; the nations of the world, who had been brought up in blindness and ignorance of God, in rebellion and disobedience to him. The Gospel was sent among them, and was blessed unto them, to make them, of disobedient, obedient ones; not to men, but to God; not to magistrates and ministers, though they were taught to be so to both, but to Christ; to him as a priest, by being made willing to be saved by him, and him only, renouncing their own works, and disclaiming all other ways of salvation; and to submit to his righteousness for their justification before God, and acceptance with him; and to deal with his precious blood for pardon and cleansing; to rely on his sacrifice for the atonement of their sins, and to make use of him as the new and living way to the Father, as their one and only mediator, advocate, and intercessor; and to him as a prophet, to the faith of the Gospel, and the doctrines of it; not barely by hearing it, and notionally assenting to it, but by embracing it heartily, and professing it publicly and sincerely; and to him as a King, by owning him as such, and as theirs; and by subjecting to his ordinances, and obeying his commands in faith and fear, and from love to him: the means whereby these persons were brought to the obedience of Christ, and of faith, are
by word and deed; or "deeds", as the Vulgate Latin, Syriac, and Ethiopic versions read: by the former is meant, the word of the Gospel and the preaching of it, being sent unto them, and coming with power, and not as the word of man, but as the word of God; and by the latter, either the labour of the apostle, the pains he took, the hardships he endured, in ministering: the Gospel to them; or his agreeable life and conversation, which were a means of recommending the word, and of engaging an attention to it; or rather the miraculous works and mighty deeds which were wrought by the apostle, in confirmation of the doctrine he preached, as it seems to be explained in Rom 15:19.
John Wesley
15:18 By word - By the power of the Spirit. By deed - Namely, through "mighty signs and wonders."
Robert Jamieson, A. R. Fausset and David Brown
15:18 For I will not dare to speak of any--"to speak aught"
of those things which Christ hath not wrought by me--a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"--in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him.
by word and deed--by preaching and working; which latter he explains in the next clause.
15:1915:19: զօրութեամբ նշանաց եւ արուեստից, զօրութեամբ Հոգւոյն Սրբոյ. որպէս ինձ յԵրուսաղեմէ մինչեւ ՚ի կողմանս Լիւրիկացւոց, լնո՛ւլ զաւետարանն Քրիստոսի[3593]։ [3593] Օրինակ մի. Զօրութեամբ շնորհաց եւ արուես՛՛։ Ոմանք յաւելուն. Եւ որպէս ինձ յԵրուսաղեմէ եւ շուրջ մինչեւ։
19 նշանների եւ զարմանալի գործերի զօրութեամբ, Սուրբ Հոգու զօրութեամբ. այնպէս որ Երուսաղէմից սկսած եւ շրջելով մինչեւ լիւրիկացիների կողմերը՝ ես լրիւ տարածեցի Քրիստոսի Աւետարանը.
19 Նշաններու ու հրաշքներու զօրութիւնով, Աստուծոյ* Հոգիին զօրութիւնովը. այնպէս որ Երուսաղէմէն սկսած եւ շրջան ընելով մինչեւ Լիւրիկացիներու կողմերը Քրիստոսին աւետարանը լեցուցի։
զօրութեամբ նշանաց եւ արուեստից, զօրութեամբ Հոգւոյն [44]Սրբոյ, որպէս ինձ յԵրուսաղեմէ եւ շուրջ մինչեւ ի կողմանս Լիւրիկացւոց լնուլ զաւետարանն Քրիստոսի:

15:19: զօրութեամբ նշանաց եւ արուեստից, զօրութեամբ Հոգւոյն Սրբոյ. որպէս ինձ յԵրուսաղեմէ մինչեւ ՚ի կողմանս Լիւրիկացւոց, լնո՛ւլ զաւետարանն Քրիստոսի[3593]։
[3593] Օրինակ մի. Զօրութեամբ շնորհաց եւ արուես՛՛։ Ոմանք յաւելուն. Եւ որպէս ինձ յԵրուսաղեմէ եւ շուրջ մինչեւ։
19 նշանների եւ զարմանալի գործերի զօրութեամբ, Սուրբ Հոգու զօրութեամբ. այնպէս որ Երուսաղէմից սկսած եւ շրջելով մինչեւ լիւրիկացիների կողմերը՝ ես լրիւ տարածեցի Քրիստոսի Աւետարանը.
19 Նշաններու ու հրաշքներու զօրութիւնով, Աստուծոյ* Հոգիին զօրութիւնովը. այնպէս որ Երուսաղէմէն սկսած եւ շրջան ընելով մինչեւ Լիւրիկացիներու կողմերը Քրիստոսին աւետարանը լեցուցի։
zohrab-1805▾ eastern-1994▾ western am▾
15:1919: силою знамений и чудес, силою Духа Божия, так что благовествование Христово распространено мною от Иерусалима и окрестности до Иллирика.
15:19  ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος [θεοῦ]· ὥστε με ἀπὸ ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ ἰλλυρικοῦ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ χριστοῦ,
15:19. ἐν (in) δυνάμει (unto-an-ability) σημείων (of-signlets-of) καὶ (and) τεράτων, (of-anomalies,"ἐν (in) δυνάμει (unto-an-ability) πνεύματος (of-a-currenting-to) [ἁγίου]: "[of-hallow-belonged];"ὥστε (as-also) με (to-me) ἀπὸ (off) Ἰερουσαλὴμ (of-a-Hierousalem) καὶ (and) κύκλῳ (unto-a-circle) μέχρι (unto-lest-whilst) τοῦ (of-the-one) Ἰλλυρικοῦ (of-Illuria-belonged-of) πεπληρωκέναι (to-have-had-come-to-en-fill) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"
15:19. in virtute signorum et prodigiorum in virtute Spiritus Sancti ita ut ab Hierusalem per circuitum usque in Illyricum repleverim evangelium ChristiBy the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
19. in the power of signs and wonders, in the power of the Holy Ghost; so that from Jerusalem, and round about even unto Illyricum, I have fully preached the gospel of Christ;
15:19. with the power of signs and wonders, by power of the Holy Spirit. For in this way, from Jerusalem, throughout its surroundings, as far as Illyricum, I have replenished the Gospel of Christ.
15:19. 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.
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:

19: силою знамений и чудес, силою Духа Божия, так что благовествование Христово распространено мною от Иерусалима и окрестности до Иллирика.
15:19  ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος [θεοῦ]· ὥστε με ἀπὸ ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ ἰλλυρικοῦ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ χριστοῦ,
15:19. in virtute signorum et prodigiorum in virtute Spiritus Sancti ita ut ab Hierusalem per circuitum usque in Illyricum repleverim evangelium Christi
By the virtue of signs and wonders, in the power of the Holy Ghost, so that from Jerusalem round about, as far as unto Illyricum, I have replenished the gospel of Christ.
15:19. with the power of signs and wonders, by power of the Holy Spirit. For in this way, from Jerusalem, throughout its surroundings, as far as Illyricum, I have replenished the Gospel of Christ.
15:19. 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.
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Adam Clarke: Commentary on the Bible - 1831
15:19: Through mighty signs and wonders - This more fully explains the preceding clause: through the power of the Holy Ghost he was enabled to work among the Gentiles mighty signs and wonders; so that they were fully convinced that both his doctrine and mission were Divine; and therefore they cheerfully received the Gospel of the Lord Jesus.
Round about unto Illyricum - Among ancient writers this place has gone by a great variety of names, Illyria, Illyrica, Illyricum, Illyris, and Illyrium. It is a country of Europe, extending from the Adriatic gulf to Pannonia: according to Pliny, it extended from the river Arsia to the river Drinius, thus including Liburnia on the west, and Dalmatia on the east. Its precise limits have not been determined by either ancient or modern geographers. It seems, according to an inscription in Gruter, to have been divided by Augustus into two provinces, the upper and lower. It now forms part of Croatia, Bosnia, Istria, and Slavonia. When the apostle says that he preached the Gospel from Jerusalem round about to Illyricum, he intends his land journeys chiefly; and, by looking at the map annexed to the Acts of the Apostles, the reader will see that from Jerusalem the apostle went round the eastern coast of the Mediterranean Sea, and that he passed through Syria, Phoenicia, Arabia, Cilicia, Pamphylia, Pisidia, Lycaonia, Galatia, Pontus, Paphlagonia, Phrygia, Troas, Asia, Caria, Lycia, Ionia, Lydia, Thrace, Macedonia, Thessaly, and Achaia; besides the isles of Cyprus and Crete. And no doubt he visited many other places which are not mentioned in the New Testament.
I have fully preached the Gospel - Πεπληρωκεναι το ευαγγελιον, I have successfully preached - I have not only proclaimed the word, but made converts and founded Churches. See the note on Mat 5:17, where this sense of the word πληρουν is noticed; for it signifies not only fully or perfectly, but also to teach with prosperity and success.
Albert Barnes: Notes on the Bible - 1834
15:19: Through mighty signs and wonders - By stupendous and striking miracles; see the note at Act 2:43. Paul here refers, doubtless, to the miracles which he had himself performed; see Act 19:11-12, "And God wrought special miracles by the hands of Paul," etc.
By the power of the Spirit of God - This may either be connected with signs and wonders, and then it will mean that those miracles were performed by the power of the Holy Spirit; or it may constitute a new subject, and refer to the gift of prophecy, the power of speaking other languages. Which is its true meaning cannot, perhaps, be ascertained. The interpretations "agree" in this, that he traced his success in "all" things to the aid of the Holy Spirit.
So that from Jerusalem - Jerusalem, as a "center" of his work; the center of all religious operations and preaching under the gospel. This was not the place where "Paul" began to preach Gal 1:17-18, but it was the place where the "gospel" was first preached, and the apostles began to reckon their success from that as a point; compare the note at Luk 24:49.
And round about - καί κύκλῳ kai kuklō. In a circle. That is, taking Jerusalem as a center, he had fully preached round that center until you come to Illyricum.
Unto Illyricum - Illyricum was a province lying to the northwest of Macedonia, bounded north by a part of Italy and Germany, east by Macedonia, south by the Adriatic, west by Istria. It comprehended the modern Croatia and Dalmatia. So that taking Jerusalem as a center, Paul preached not only in Damascus and Arabia, but in Syria, in Asia Minor, in all Greece, in the Grecian Islands, and in Thessaly and Macedonia. This comprehended no small part of the then known world; "all" of which had heard the gospel by the labors of one indefatigable man There is no where in the Acts express mention of Paul's going "into" Illyricum; nor does the expression imply that he preached the gospel "within" it, but only "unto" its borders. It may have been, however, that when in Macedonia, he crossed over into that country; and this is rendered somewhat probable from the fact that "Titus" is mentioned as having gone into "Dalmatia" Ti2 4:10, which was a part of Illyricum.
I have fully preached - The word used here means properly "to fill up" πεπληρωκέναι peplē rō kenai, "to complete," and here is used in the sense of "diffusing abroad," or of "filling up" all that region with the gospel; compare Ti2 4:17. It means that he had faithfully diffused the knowledge of the gospel in all that immense country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: mighty: Act 14:10, Act 15:12, Act 16:18, Act 19:11, Act 19:12; Co2 12:12; Gal 3:5; Heb 2:4
by the: Mat 12:28; Act 1:8; Co1 12:4-11; Pe1 1:12
so that: Rom 15:24; Act 9:28, Act 9:29, Act 13:4, Act 13:5, Act 13:14, Act 13:51, Act 14:6, Act 14:20, Act 14:25, Act 16:6-12, Act 17:10, Act 17:15; Act 18:1, Act 18:19, Act 19:1, Act 20:2, Act 20:6
Illyricum: Illyricum, or Illyria, was a country of Europe, lying n and nw of Macedonia, on the eastern coast of the Adriatic gulf, opposite Italy. It was distinguished into two parts; Liburnia north, now Croatia; and Dalmatia south, still retaining the same name. The account of Paul's second visit to the peninsula of Greece, Act 20:1, Act 20:2, says Dr. Paley, leads us to suppose that, in going over Macedonia, he had passed so far to the west, as to come into those parts of the country which were contiguous to Illyricum, if he did not enter Illyricum itself. The history and the Epistle therefore so far agree; and the agreement is much strengthened by a coincidence of time; for much before the time when this epistle was written, he could not have said so, as his route, in his former journey, confined him to the eastern side of the peninsula, a considerable distance from Illyricum.
fully: Rom 1:14-16; Act 20:20; Col 1:25; Ti2 4:17
Geneva 1599
15:19 Through (o) 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.
(o) In the first place this word "mighty" signifies the force and working of the wonders in piercing men's minds: and in the latter, it signifies God's mighty power which was the worker of those wonders.
John Gill
15:19 Through mighty signs and wonders,.... Or "in", or "through the power of signs and wonders", as the Vulgate Latin, Syriac, and Arabic versions render the words. These carrying along with them evidence and conviction of the truth of what was delivered, wrought wonderfully and powerfully on the minds of the Gentiles to embrace the Gospel, and submit to the ordinances of it; though all would have been insufficient, had it not been for what follows,
by the power of the Spirit of God: the Alexandrian copy and one of Stephens's read, "by the power of the Holy Spirit", and so does the Vulgate Latin version; meaning, either that the mighty signs and wonders in healing the sick, giving sight to the blind, raising the dead, &c. were performed not by the efficacy and working of Satan, as the signs and lying wonders of antichristian men, but by the Spirit of God, by whom Christ and all his apostles wrought the miracles they did; or that the ministration of the word in which the apostle laboured, was by the power of the Spirit of God; it was he that imparted all spiritual gifts to him, qualifying him for this service; it was he that assisted him in it, and enabled him to go through it; it was in demonstration of the Spirit and of power that he performed it; and that not in words which man's wisdom teacheth, but which the Holy Ghost teacheth: or else that the obedience of the Gentiles to the faith of Christ, through the preaching of the Gospel, and the wonderful works that attended it as means, were purely owing to the power of the Spirit of God, as the efficient cause; it was not by might, or power of the preacher; nor merely by the power of signs and wonders; but by the powerful and efficacious grace of the Spirit of God, who took away the stony, stubborn, and disobedient heart, and gave them an heart of flesh, a tender, flexible, and obedient one; and caused them to walk in and observe the commandments and ordinances of the Lord:
so that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ; that which Christ, as God, is the author of; as man, was a preacher and minister of; and, as Mediator, is the subject matter of: this the apostle "preached fully" and completely, every part and branch of it, kept back nothing of it, but faithfully declared the whole; and so fulfilled it, as the word may be rendered, and his ministry; or he filled the Gospel, the net of the Gospel, which he spread in every place; or rather he diffused the knowledge of it everywhere; he filled all places with it wherever he came, even "from Jerusalem" round about unto Illyricum: not that he began to preach at Jerusalem, but at Damascus; from whence he went to Arabia, and after that to Jerusalem; but inasmuch as he was of Jerusalem, and had preached there, from whence the Gospel originally came, and this was the boundary of his ministry one way, he makes mention of it; as Illyricum was the boundary of it another way, which was on the extreme part of Macedonia: it is now called Sclavonia, and is an European nation; part of it is Dalmatia, mentioned Ti2 4:10. Apollonia was in it, according to Mela (z), where the apostle is said to pass through, Acts 17:1, it has on the south the gulf of Venice, on the north the Danube, on the west Germany, and on the east Thracia and Macedonia: according to Ptolomy (a), Illyris, or Illyricum, was bounded on the north with upper and lower Pannonia, now called Hungary and Austria; on the east with upper Mysia, now Servia; and on the south with part of Macedonia; it lies over against Italy, the Adriatic sea being between them; its length, from the river Drinus to Arsa, is reckoned about 480 miles, and its breadth, from the mountains of Croatia to the sea, is computed to be about 120: it is by some divided into Slavonia, Dalmatia, and Albania; Slavonia is the western part, Albania the eastern, and Dalmatia between them; according to others, it includes Slavonia, Croatia, Bosnia, and Dalmatia; and had its name of Illyricum, from Illyrius, the son of Cadmus; or as others, from Illyrius, the son of Celta: here the Gospel was preached by the Apostle Paul, and no doubt with success; and churches were planted here, and which remained for several ages: in the "second" century there was a church in Illyricum, and Eleutherius was bishop, who is said to be a famous teacher; he was born at Rome, and his mother Anthia is reported to be converted by the Apostle Paul; in the same age lived one Quirinus, first a tribune, and then a bishop of Illyricum, who became a martyr under Trajan: in the "third" century there were churches in Illyricum, though devastations were made in it by the Goths; in the "fourth" century, frequent mention is made of the churches in Illyricum; and the bishops convened at Rome under Damascus in the times of Constantius wrote with great respect to the brethren in Illyricum; in Siscia, a city in this country, Quirinus a bishop suffered martyrdom; here a synod met against the Arians, and yet many in this country were infected with that heresy, by Valens and Ursatius; in this age Hilary, of Poictiers in France, spread the Gospel in this country; and he and Eusebius of Vercelli, in Piedmont, visited the churches, and corrected what was amiss: in the "fifth" century there was a church in Illyricum, and in Salo, a city of Dalmatia, Glycerius was bishop: in the "sixth" century there were also churches here, as appears from the letter of Symmachus to the bishops of them, and to their people; and in this age also Gregory wrote to all the bishops in Illyricum, to receive such bishops as were banished: in the "eighth" century, the bishops of Illyricum were in the Nycene synod, and Boniface gathered a church in Slavonia (b); thus far Christianity may be traced in this country: hither the apostle went, not in a direct line, but round about, and took many countries, cities, and towns in his way, as the history of his journeys and travels in the Acts of the Apostles shows, and as he here suggests.
(z) De orbis situ, l. 2. c. 10. (a) Geograph. l. 2. c. 17. (b) Magdeburg. Eccl. Hist. cent. 2. c. 2. p. 4. c. 10. p. 158. cent. 3. c. 2. p. 4. 14. cent. 4. c. 2. p. 6. c. 3. p. 22. c. 5. p. 181, 182. c. 7. p. 311. cent. 5. c. 2. p. 7. cent. 6. c. 2. p. 7. c. 3. p. 33. cent. 8. c. 2. p. 7.
Robert Jamieson, A. R. Fausset and David Brown
15:19 Through mighty--literally, "in the power of"
signs and wonders--that is, glorious miracles.
by the power of the Spirit of God--"the Holy Ghost," as the true reading seems to be. This seems intended to explain the efficacy of the word preached, as well as the working of the miracles which attested it.
so that from Jerusalem, and round about unto--"as far as"
Illyricum--to the extreme northwestern boundary of Greece. It corresponds to the modern Croatia and Dalmatia (Ti2 4:10). See Acts 20:1-2.
I have fully preached the gospel of Christ.
15:2015:20: Այնպէս առատացեալ յաւետարանել, ո՛չ ուր անուանեցաւ Քրիստոս, զի մի՛ իբրեւ յայլոյ հիման վերայ շինիցեմ. այլ որպէս եւ գրեալ է[3594], [3594] Ոմանք. Այսպէս առատացեալ... յայլոց հիման։
20 այսպէս՝ ջանացի աւետարանել այնտեղ, ուր Քրիստոսի անունը չէր տրուած, որպէսզի չլինի թէ կառուցեմ ուրիշի դրած հիմքի վրայ, այլ՝ ինչպէս որ գրուած է.
20 Այնպէս ջանացի աւետարանը քարոզել, ոչ թէ ուր որ Քրիստոսին անունը յիշուած էր, որ չըլլայ թէ ուրիշի մը դրած հիման վրայ շինեմ. հապա ինչպէս գրուած է թէ՝
Այնպէս առատացեալ յաւետարանել, ոչ ուր անուանեցաւ Քրիստոս, զի մի՛ իբրեւ յայլոյ հիման վերայ շինիցեմ, այլ որպէս եւ գրեալ է թէ:

15:20: Այնպէս առատացեալ յաւետարանել, ո՛չ ուր անուանեցաւ Քրիստոս, զի մի՛ իբրեւ յայլոյ հիման վերայ շինիցեմ. այլ որպէս եւ գրեալ է[3594],
[3594] Ոմանք. Այսպէս առատացեալ... յայլոց հիման։
20 այսպէս՝ ջանացի աւետարանել այնտեղ, ուր Քրիստոսի անունը չէր տրուած, որպէսզի չլինի թէ կառուցեմ ուրիշի դրած հիմքի վրայ, այլ՝ ինչպէս որ գրուած է.
20 Այնպէս ջանացի աւետարանը քարոզել, ոչ թէ ուր որ Քրիստոսին անունը յիշուած էր, որ չըլլայ թէ ուրիշի մը դրած հիման վրայ շինեմ. հապա ինչպէս գրուած է թէ՝
zohrab-1805▾ eastern-1994▾ western am▾
15:2020: Притом я старался благовествовать не там, где [уже] было известно имя Христово, дабы не созидать на чужом основании,
15:20  οὕτως δὲ φιλοτιμούμενον εὐαγγελίζεσθαι οὐχ ὅπου ὠνομάσθη χριστός, ἵνα μὴ ἐπ᾽ ἀλλότριον θεμέλιον οἰκοδομῶ,
15:20. οὕτως (unto-the-one-this) δὲ (moreover) φιλοτιμούμενον ( to-value-caring-unto ) εὐαγγελίζεσθαι ( to-goodly-message-to ) οὐχ (not) ὅπου (to-which-of-whither) ὠνομάσθη (it-was-named-to) Χριστός, (Anointed,"ἵνα (so) μὴ (lest) ἐπ' (upon) ἀλλότριον (to-other-belonged) θεμέλιον (to-foundationed-belonged) οἰκοδομῶ, (I-might-house-build-unto,"
15:20. sic autem hoc praedicavi evangelium non ubi nominatus est Christus ne super alienum fundamentum aedificaremAnd I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
20. yea, making it my aim so to preach the gospel, not where Christ was named, that I might not build upon another man’s foundation;
15:20. And so I have preached this Gospel, not where Christ was known by name, lest I build upon the foundation of another,
15:20. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:
Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man' s foundation:

20: Притом я старался благовествовать не там, где [уже] было известно имя Христово, дабы не созидать на чужом основании,
15:20  οὕτως δὲ φιλοτιμούμενον εὐαγγελίζεσθαι οὐχ ὅπου ὠνομάσθη χριστός, ἵνα μὴ ἐπ᾽ ἀλλότριον θεμέλιον οἰκοδομῶ,
15:20. sic autem hoc praedicavi evangelium non ubi nominatus est Christus ne super alienum fundamentum aedificarem
And I have so preached this gospel, not where Christ was named, lest I should build upon another man a foundation.
15:20. And so I have preached this Gospel, not where Christ was known by name, lest I build upon the foundation of another,
15:20. Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Апостол замечает, что он вообще избегал проповедовать там, где имя Христово уже было возвещено кем-нибудь другим. Должность апостола он полагает, собственно, в основании новых христианских Церквей (1Кор.3:10: и сл. и IХ:2: и сл.).
Adam Clarke: Commentary on the Bible - 1831
15:20: So have I strived to preach the Gospel - Οὑτω δε φιλοτιμουμενον· For I have considered it my honor to preach the Gospel where that Gospel was before unknown. This is the proper import of the word φιλοτιμεισθαι; from φιλος, a friend, and τιμη, honor. As I am not ashamed of the Gospel of Christ, so I esteem it an honor to preach it, and especially to proclaim it among the heathen; not building on another man's foundation - not watering what another apostle had planted; but cheerfully exposing myself to all kinds of dangers and hardships, in order to found new Churches.
Albert Barnes: Notes on the Bible - 1834
15:20: Yea, so have I strived - The word used here φιλοτιμούμενον philotimoumenon means properly "to be ambitious, to be studious of honor;" and then to "desire" earnestly. In that sense it is used here. He earnestly desired; he made it a point for which he struggled, to penetrate into regions which had not heard the gospel.
Not where Christ was named - Where the gospel had not been before preached.
Lest I should build ... - That is, he desired to found churches himself; he regarded himself as particularly called to this. Others might be called to edify the church, but he regarded it as his function to make known the name of the Saviour where it was not before known. This work was particularly adapted to the ardor, zeal, energy, and bravery of such a man as Paul. Every man has his proper gift; and there are some particularly suited to "found" and establish churches; others to edify and comfort them; compare Co2 10:13-16. The apostle chose the higher honor, involving most danger and responsibility; but still any office in building up the church is honorable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: so: Co2 10:14-16
build: Co1 3:9-15; Co2 10:13-16; Eph 2:20-22
John Gill
15:20 Yea, so have I strived to preach the Gospel,.... The sense is, not barely that he strove to preach the Gospel and not the law, the pure Gospel, and, not a mixed one; nor only that he endeavoured to preach it fully, and leave out nothing; but that he had an holy ambition to preach it,
not where Christ was named; as in Judea, where he had been for many ages spoken of and expected, and where he had lately appeared, lived, suffered, and died, and where his Gospel had been preached by all the apostles; as also in such parts of the Gentile world, where others of the apostles had been, and had made mention of his name, and published the glad tidings of salvation by him; but he chose rather to go to such Heathen nations, as were wholly without any knowledge of him; who had only the dim light of nature to guide them; had had no promises nor prophecies of the Messiah, nor so much as any hints, at least very distant ones, concerning him; and where as yet the sound of the Gospel bad not reached:
lest I should build on another man's foundation; meaning not the law of Moses, nor the doctrines of the false teachers, but the foundation of the true apostles, and which was no other than the foundation Christ, he himself laid; but he chose not to go where they had laid the foundation by preaching Christ and his Gospel, that he might not take another man's crown, or boast in another man's line, or of other men's labours; but rather to go where others had never been, that he might first lay the foundation himself, by preaching Christ, and him crucified, and so the more act up to his character as an apostle, and as the apostle to the Gentiles.
John Wesley
15:20 Not where Christ had been named - These places he generally declined, though not altogether, having an holy ambition (so the Greek word means) to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and dangers that attended it. Lest I should only build upon another man's foundation - The providence of God seemed in a special manner, generally, to prevent this, though not entirely, lest the enemies of the apostle, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting of churches himself, but only for preaching where others had been already; or that he declined the more difficult part of the ministry
Robert Jamieson, A. R. Fausset and David Brown
15:20 Yea, &c.--rather, "Yet making it my study (compare 2Cor 5:9; Th1 4:11, Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.
15:2115:21: թէ որոց ո՛չ պատմեցաւ վասն նորա՝ տեսցեն. եւ որոց ո՛չ իցէ լուեալ՝ ՚ի միտ առցեն։
21 «Նրանք, որոնց չպատմուեց նրա մասին, պիտի տեսնեն, ւ նրանք, որոնք չէին լսել, պիտի հասկանան»:
21 «Որոնց չպատմուեցաւ անոր վրայով՝ պիտի տեսնեն ու որոնք չլսեցին՝ պիտի իմանան»։
որոց ոչ պատմեցաւ վասն նորա` տեսցեն, եւ որոց ոչ իցէ լուեալ` ի միտ առցեն:

15:21: թէ որոց ո՛չ պատմեցաւ վասն նորա՝ տեսցեն. եւ որոց ո՛չ իցէ լուեալ՝ ՚ի միտ առցեն։
21 «Նրանք, որոնց չպատմուեց նրա մասին, պիտի տեսնեն, ւ նրանք, որոնք չէին լսել, պիտի հասկանան»:
21 «Որոնց չպատմուեցաւ անոր վրայով՝ պիտի տեսնեն ու որոնք չլսեցին՝ պիտի իմանան»։
zohrab-1805▾ eastern-1994▾ western am▾
15:2121: но как написано: не имевшие о Нем известия увидят, и не слышавшие узнают.
15:21  ἀλλὰ καθὼς γέγραπται, οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται, καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν.
15:21. ἀλλὰ (other) καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed," Ὄψονται ( They-shall-behold ) οἷς ( unto-which ) οὐκ ( not ) ἀνηγγέλη ( it-had-been-messaged-up ) περὶ ( about ) αὐτοῦ , ( of-it ," καὶ ( and ) οἳ ( which ) οὐκ ( not ) ἀκηκόασιν ( they-hath-had-come-to-hear ) συνήσουσιν . ( they-shall-send-together )
15:21. sed sicut scriptum est quibus non est adnuntiatum de eo videbunt et qui non audierunt intellegentBut as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
21. but, as it is written, They shall see, to whom no tidings of him came, And they who have not heard shall understand.
15:21. but just as it was written: “Those to whom he was not announced shall perceive, and those who have not heard shall understand.”
15:21. But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand:

21: но как написано: не имевшие о Нем известия увидят, и не слышавшие узнают.
15:21  ἀλλὰ καθὼς γέγραπται, οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται, καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν.
15:21. sed sicut scriptum est quibus non est adnuntiatum de eo videbunt et qui non audierunt intellegent
But as it is written: They to whom he was not spoken of shall see: and they that have not heard shall understand.
15:21. but just as it was written: “Those to whom he was not announced shall perceive, and those who have not heard shall understand.”
15:21. But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:21: But as it is written - These words, quoted from Isa 52:15, the apostle applies to his own conduct; not that the words themselves predicted what Paul had done, but that he endeavored to fulfill such a declaration by his manner of preaching the Gospel to the heathen.
Albert Barnes: Notes on the Bible - 1834
15:21: But as it is written - Isa 52:15. This is not literally quoted, but the sense is retained. The design of quoting it is to justify the principle on which the apostle acted. It was Rev_ealed that the gospel should be preached to the Gentiles; and he regarded it as a high honor to be the instrument of carrying this prediction into effect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: Isa 52:15, Isa 65:1
John Gill
15:21 But as it is written,.... In Is 52:15;
to whom he was not spoken of, they shall see, and they that have not heard shall understand; for the Messiah was not spoken of to the Gentiles; they were strangers to the covenants of promise; the oracles of God were committed to the Jews; God gave his word and statutes to them, and not to any other nation: and yet, according to this prophecy, the Gentiles were to see him whom they had no account of; not in the flesh with their bodily eyes, in which sense only, or at least chiefly, the Jews saw him; but with the eyes of their understanding, by faith, as exhibited and evidently set forth before them as crucified, in the Gospel and the ordinances of it: and though they had heard nothing of him, having for many hundreds of years been left in ignorance, and suffered to walk in their own ways, until the apostles were sent among them; whose sound went into all the earth, and their words to the end of the world; yet when this would be the case, according to these words, they would understand the mind and will of God, the mysteries of his grace, the nature of the person and offices of Christ, the design of his coming into the world, and the way of salvation by him; all which was greatly brought about and accomplished, in the ministry of the Apostle Paul among them. The passage is very pertinently cited and applied by the apostle. The whole paragraph is to be understood of the Messiah, from whence it is taken, as it is owned, and accordingly interpreted by many Jewish writers, both ancient (b) and modern (c); and these words particularly respect the kings and nations of the world, who are represented as struck with silence and wonder, when, upon the preaching and hearing of the Messiah, they should see him by faith, and spiritually understand what is declared concerning him. The difference between the apostle's version of these words, which is the same with the Septuagint, and the text in Isaiah, is very inconsiderable. The first clause of the Hebrew text may be literally rendered thus, "for him, who was not spoken of to them, they shall see"; and the apostle's Greek in this manner, to whom "it was not spoken of concerning him, they shall see"; the sense is the same, and person intended Christ: the latter clause, which we from the Hebrew text render, "and that which they had not heard, shall they consider"; and here, "they that have not heard, shall understand", has nothing material in it, in which they differ; for in the former part of it both design the Messiah, and the things concerning him, the Gentiles had not heard of; and the latter is rendered and explained by the Targum, and by R. Sol Jarchi, as by the apostle, "they shall understand"; and which fitly expresses the sense of the Hebrew word used by the prophet.
(b) Targum in Isa. lii. 13. Pesikta in Kettoreth hassammim in Num. fol. 27. 2. Tanchuma apud Huls. Jud. Theolog. p. 321. (c) Baal Hatturim in Lev. xvi. 14. R. Moses Aishech in lsa. lii. 13. Vid. R. Aben Ezra in ib.
John Wesley
15:21 Is 52:15.
15:2215:22: Վասն որոյ շա՛տ խափանեցայ գա՛լ առ ձեզ։
22 Ահա թէ ինչու շատ անգամ արգելուեց ինձ գալ ձեզ մօտ:
22 Անոր համար ալ շատ անգամ արգիլուեցայ ձեզի գալէ։
Վասն որոյ շատ խափանեցայ գալ առ ձեզ:

15:22: Վասն որոյ շա՛տ խափանեցայ գա՛լ առ ձեզ։
22 Ահա թէ ինչու շատ անգամ արգելուեց ինձ գալ ձեզ մօտ:
22 Անոր համար ալ շատ անգամ արգիլուեցայ ձեզի գալէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2222: Сие-то много раз и препятствовало мне придти к вам.
15:22  διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς·
15:22. Διὸ (Through-which) καὶ (and) ἐνεκοπτόμην (I-was-being-felled-in) τὰ (to-the-ones) πολλὰ ( to-much ) τοῦ (of-the-one) ἐλθεῖν (to-have-had-came) πρὸς (toward) ὑμᾶς: (to-ye)
15:22. propter quod et inpediebar plurimum venire ad vosFor which cause also, I was hindered very much from coming to you and have been kept away till now.
22. Wherefore also I was hindered these many times from coming to you:
15:22. Because of this also, I was greatly hindered in coming to you, and I have been prevented until the present time.
15:22. For which cause also I have been much hindered from coming to you.
For which cause also I have been much hindered from coming to you:

22: Сие-то много раз и препятствовало мне придти к вам.
15:22  διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς·
15:22. propter quod et inpediebar plurimum venire ad vos
For which cause also, I was hindered very much from coming to you and have been kept away till now.
15:22. Because of this also, I was greatly hindered in coming to you, and I have been prevented until the present time.
15:22. For which cause also I have been much hindered from coming to you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-33: Апостол, собираясь в Испанию, намерен зайти и в Рим, теперь же он отправляется в Иерусалим с милостынею, собранною греческими церквами. При этом Апостол просит у римлян молитв о нем, чтобы его путешествие в Иерусалим оказалось для него благополучно.

22: Апостол до сих пор не посещал Рима потому, что на востоке было очень много мест, где еще не было известно имя Христа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Labours; Paul's Desire to See the Romans; Contributions for the Poor Saints.A. D. 58.
22 For which cause also I have been much hindered from coming to you. 23 But now having no more place in these parts, and having a great desire these many years to come unto you; 24 Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company. 25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. 28 When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain. 29 And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

St. Paul here declares his purpose to come and see the Christians at Rome. Upon this head his matter is but common and ordinary, appointing a visit to his friends; but the manner of his expression is gracious and savoury, very instructive, and for our imitation. We should learn by it to speak of our common affairs in the language of Canaan. Even our common discourse should have an air of grace; by this it will appear what country we belong to. It should seem that Paul's company was very much desired at Rome. He was a man that had as many friends and as many enemies as most men ever had: he passed through evil report and good report. No doubt they had heard much of him at Rome, and longed to see him. Should the apostle of the Gentiles be a stranger at Rome, the metropolis of the Gentile world? Why as to this he excuses it that he had not come yet, he promises to come shortly, and gives a good reason why he could not come now.

I. He excuses it that he never came yet. Observe how careful Paul was to keep in with his friends, and to prevent or anticipate any exceptions against him; not as one that lorded it over God's heritage. 1. He assures them that he had a great desire to see them; not to see Rome, though it was now in its greatest pomp and splendour, nor to see the emperor's court, nor to converse with the philosophers and learned men that were then at Rome, though such conversation must needs be very desirable to so great a scholar as Paul was, but to come unto you (v. 3), a company of poor despised saints in Rome, hated of the world, but loving God, and beloved of him. These were the men that Paul was ambitious of an acquaintance with at Rome; they were the excellent ones in whom he delighted, Ps. xvi. 3. And he had a special desire to see them, because of the great character they had in all the churches for faith and holiness; they were men that excelled in virtue, and therefore Paul was so desirous to come to them. This desire Paul had had for many years, and yet could never compass it. The providence of God wisely overrules the purposes and desires of men. God's dearest servants are not always gratified in every thing that they have a mind to. Yet all that delight in God have the desire of their heart fulfilled (Ps. xxxvii. 4), though all the desires in their heart be not humoured. 2. He tells them that the reason why he could not come to them was because he had so much work cut out for him elsewhere. For which cause, that is, because of his labours in other countries, he was so much hindered. God had opened a wide door for him in other places, and so turned him aside. Observe in this, (1.) The gracious providence of God conversant in a special manner about his ministers, casting their lot, not according to their contrivance, but according to his own purpose. Paul was several times crossed in his intentions; sometimes hindered by Satan (as 1 Thess. ii. 18), sometimes forbidden by the Spirit (Acts xvi. 7), and here diverted by other work. Man purposes but God disposes, Prov. xvi. 9; xix. 21; Jer. x. 23. Ministers purpose, and their friends purpose concerning them, but God overrules both, and orders the journeys, removals, and settlements, of his faithful ministers as he pleases. The stars are in the right hand of Christ, to shine where he sets them. The gospel does not come by chance to any place, but by the will and counsel of God. (2.) The gracious prudence of Paul, in bestowing his time and pains where there was most need. Had Paul consulted his own ease, wealth, and honour, the greatness of the word would never have hindered him from seeing Rome, but would rather have driven him thither, where he might have had more preferment and taken less pains. But Paul sought the things of Christ more than his own things, and therefore would not leave his work of planting churches, no, not for a time, to go and see Rome. The Romans were whole, and needed not the physician as other poor places that were sick and dying. While men and women were every day dropping into eternity, and their precious souls perishing for lack of vision, it was no time for Paul to trifle. There was now a gale of opportunity, the fields were white unto the harvest; such a season slipped might never be retrieved; the necessities of poor souls were pressing, and called aloud, and therefore Paul must be busy. It concerns us all to do that first which is most needful. True grace teaches us to prefer that which is necessary before that which is unnecessary, Luke x. 41, 42. And Christian prudence teaches us to prefer that which is more necessary before that which is less so. This Paul mentions as a sufficient satisfying reason. We must not take it ill of our friends if they prefer necessary work, which is pleasing to God, before unnecessary visits and compliments, which may be pleasing to us. In this, as in other things, we must deny ourselves.

II. He promised to come and see them shortly, v. 23, 24, 29. Having no more place in these parts, namely, in Greece, where he then was. The whole of that country being more or less leavened with the savour of the gospel, churches being planted in the most considerable towns and pastors settled to carry on the work which Paul had begun, he had little more to do there. He had driven the chariot of the gospel to the sea-coast, and having thus conquered Greece he is ready to wish there were another Greece to conquer. Paul was one that went through with his work, and yet then did not think of taking his ease, but set himself to contrive more work, to devise liberal things. Here was a workman that needed not to be ashamed. Observe,

1. How he forecasted his intended visit. His project was to see them in his way to Spain. It appears by this that Paul intended a journey into Spain, to plant Christianity there. The difficulty and peril of the work, the distance of the place, the danger of the voyage, the other good works (though less needful, he thinks) which Paul might find to do in other places, did not quench the flame of his holy zeal for the propagating of the gospel, which did even eat him up, and make him forget himself. But it is not certain whether ever he fulfilled his purpose, and went to Spain. Many of the best expositors think he did not, but was hindered in this as he was in others of his purposes. He did indeed come to Rome, but he was brought thither a prisoner, and there was detained two years; and whither he went after is uncertain: but several of his epistles which he wrote in prison intimate his purpose to go eastward, and not towards Spain. However, Paul, forasmuch as it was in thine heart to bring the light of the gospel into Spain, thou didst well, in that it was in thine heart; as God said to David, 2 Chron. vi. 8. The grace of God often with favour accepts the sincere intention, when the providence of God in wisdom prohibits the execution. And do not we serve a good Master then? 2 Cor. viii. 12. Now, in his way to Spain he proposed to come to them. Observe his prudence. It is wisdom for every one of us to order our affairs so that we may do the most work in the least time. Observe how doubtfully he speaks: I trust to see you: not, "I am resolved I will," but, "I hope I shall." We must purpose all our purposes and make all our promises in like manner with a submission to the divine providence; not boasting ourselves of to-morrow, because we know not what a day may bring forth, Prov. xxvii. 1; James iv. 13-15.

2. What he expected in his intended visit. (1.) What he expected from them. He expected they would bring him on his way towards Spain. It was not a stately attendance, such as princes have but a loving attendance, such as friends give, that Paul expected. Spain was then a province of the empire, well known to the Romans, who had a great correspondence with it, and therefore they might be helpful to Paul in his voyage thither; and it was not barely their accompanying him part of the way, but their furthering him in his expedition, that he counted upon: not only out of their respect to Paul, but out of respect to the souls of those poor Spaniards that Paul was going to preach to. It is justly expected from all Christians that they should lay out themselves for the promoting and furthering of every good work, especially that blessed work of the conversion of souls, which they should contrive to make as easy as may be to their ministers, and as successful as may be to poor souls. (2.) What he expected in them: to be somewhat filled with their company. That which Paul desired was their company and conversation. The good company of the saints is very desirable and delightful. Paul was himself a man of great attainments in knowledge and grace, taller by head and shoulders than other Christians in these things, and yet see how he pleased himself with the thoughts of good company; for as iron sharpens iron so does a man the countenance of his friend. He intimates that he intended to make some stay with them, for he would be filled with their company; not just look at them, and away: and yet he thinks their converse so pleasant that he should never have enough of it; it is but somewhat filled, he thought he should leave them with a desire of more of their company. Christian society, rightly managed and improved, is a heaven upon earth, a comfortable earnest of our gathering together unto Christ at the great day. Yet observe, It is but somewhat filled, apo merous--in part. The satisfaction we have in communion with the saints in this world is but partial; we are but somewhat filled. It is partial compared with our communion with Christ; that, and that only, will completely satisfy, that will fill the soul. It is partial compared with the communion we hope to have with the saints in the other world. When we shall sit down with Abraham, and Isaac, and Jacob, with all the saints, and none but saints, and saints made perfect, we shall have enough of that society, and be quite filled with that company. (3.) What he expected from God with them, v. 29. He expected to come in the fulness of the blessing of the gospel of Christ. Observe, Concerning what he expected from them he speaks doubtfully: I trust to be brought on my way, and to be filled with your company. Paul had learnt not to be too confident of the best. These very men slipped from him afterwards, when he had occasion to use them (2 Tim. iv. 16), At my first answer, no man stood by me; none of the Christians at Rome. The Lord teach us to cease from man. But concerning what he expected from God he speaks confidently. It was uncertain whether he should come or no, but I am sure when I do come I shall come in the fulness, &c. We cannot expect too little from man, nor too much from God. Now Paul expected that God would bring him to them, loaded with blessings, so that he should be an instrument of doing a great deal of good among them, and fill them with the blessings of the gospel. Compare ch. i. 11, That I may impart unto you some spiritual gift. The blessing of the gospel of Christ is the best and most desirable blessing. When Paul would raise their expectation of something great and good in his coming, he directs them to hope for the blessings of the gospel, spiritual blessings, knowledge, and grace, and comfort. There is then a happy meeting between people and ministers, when they are both under the fulness of the blessing. The blessing of the gospel is the treasure which we have in earthen vessels. When ministers are fully prepared to give out, and people fully prepared to receive, this blessing, both are happy. Many have the gospel who have not the blessing of the gospel, and so they have it in vain. The gospel will not profit, unless God bless it to us; and it is our duty to wait upon him for that blessing, and for the fulness of it.

III. He gives them a good reason why he could not come and see them now, because he had other business upon his hands, which required his attendance, upon which he must first make a journey to Jerusalem, v. 25-28. He gives a particular account of it, to show that the excuse was real. He was going to Jerusalem, as the messenger of the church's charity to the poor saints there. Observe what he says,

1. Concerning this charity itself. And he speaks of that upon this occasion probably to excite the Roman Christians to do the like, according to their ability. Examples are moving, and Paul was very ingenious at begging, not for himself, but for others. Observe, (1.) For whom it was intended: For the poor saints which are at Jerusalem, v. 26. It is no strange thing for saints to be poor. Those whom God favours the world often frowns upon; therefore riches are not the best things, nor is poverty a curse. It seems, the saints at Jerusalem were poorer than other saints, either because the wealth of that people in general was now declining, as their utter ruin was hastening on (and, to be sure, if any must be kept poor, the saints must), or because the famine that was over all the world in the days of Claudius Cæsar did in a special manner prevail in Judea, a dry country; and, God having called the poor of this world, the Christians smarted most by it. This was the occasion of that contribution mentioned Acts xi. 28-30. Or, because the saints at Jerusalem suffered most by persecution; for of all people the unbelieving Jews were most inveterate in their rage and malice against the Christians, wrath having come upon them to the uttermost, 1 Thess. ii. 16. The Christian Hebrews are particularly noted too as having had their good spoiled (Heb. x. 34), in consideration of which this contribution was made for them. Though the saints at Jerusalem were at a great distance form them, yet they thus extended their bounty and liberality to them, to teach us as we have ability, and as there is occasion, to stretch out the hand of our charity to all that are of the household of faith, though in places distant from us. Though in personal instances of poverty every church should take care to maintain their own poor (for such poor we have always with us), yet sometimes, when more public instances of poverty are presented as objects of our charity, though a great way off from us, we must extend our bounty, as the sun his beams; and, with the virtuous woman, stretch out our hands to the poor, and reach forth our hands to the needy, Prov. xxxi. 20. (2.) By whom it was collected: By those of Macedonia (the chief of whom were the Philippians) and Achaia (the chief of whom were the Corinthians), two flourishing churches, though yet in their infancy, newly converted to Christianity. And I wish the observation did not hold that people are commonly more liberal at their first acquaintance with the gospel than they are afterwards, that, as well as other instances of the first love and the love of the espousals, being apt to cool and decay after a while. It seems those of Macedonia and Achaia were rich and wealthy, while those at Jerusalem were poor and needy, Infinite Wisdom ordering it so that some should have what others want, and so this mutual dependence of Christians one upon another might be maintained.--It pleased them. This intimates how ready they were to it--they were not pressed nor constrained to it, but they did it of their own accord; and how cheerful they were in it--they took a pleasure in doing good; and God loves a cheerful giver.--To make a certain contribution; koinonian tina--a communication, in token of the communion of saints, and their fellow-membership, as in the natural body one member communicates to the relief, and succour, and preservation of another, as there is occasion. Every thing that passes between Christians should be a proof and instance of that common union which they have one with another in Jesus Christ. Time was when the saints at Jerusalem were on the giving hand, and very liberal they were, when they laid their estates at the apostles' feet for charitable uses, and took special care that the Grecian widows should not be neglected in the daily ministration, Acts vi. 1, &c. And now that the providence of God had turned the scale, and made them necessitous, they found the Grecians kind to them; for the merciful shall obtain mercy. We should give a portion to seven, and also to eight, because we know not what evil may be on the earth, which may make us glad to be beholden to others. (3.) What reason there was for it (v. 27): And their debtors they are. Alms are called righteousness, Ps. cxii. 9. Being but stewards of what we have, we owe it where our great Master (by the calls of providence, concurring with the precepts of the word) orders us to dispose of it: but here there was a special debt owing; the Gentiles were greatly beholden to the Jews, and were bound in gratitude to be very kind to them. From the stock of Israel came Christ himself, according to the flesh, who is the light to enlighten the Gentiles; out of the same stock came the prophets, and apostles, and first preachers of the gospel. The Jews, having had the lively oracles committed to them, were the Christians' library-keepers--out of Zion went forth the law, and the word of the Lord from Jerusalem; their political church-state was dissolved, and they were cut off, that the Gentiles might be admitted in. Thus did the Gentiles partake of their spiritual things, and receive the gospel of salvation as it were at second-hand from the Jews; and therefore their duty is, they are bound in gratitude to minister unto them in carnal things: it is the least they can do: leitourgesai--to minister as unto God in holy things; so the word signifies. A conscientious regard to God in works of charity and almsgiving makes them an acceptable service and sacrifice to God, and fruit abounding to a good account. Paul mentions this, probably, as the argument he had used with them to persuade them to it, and it is an argument of equal cogency to other Gentile churches.

2. Concerning Paul's agency in this business. He could himself contribute nothing; silver and gold he had none, but lived upon the kindness of his friends; yet he ministered unto the saints (v. 25) by stirring up others, receiving what was gathered, and transmitting it to Jerusalem. Many good works of that kind stand at a stay for want of some one active person to lead in them, and to set the wheels a going. Paul's labour in this work is not to be interpreted as any neglect of his preaching-work, nor did Paul leave the word of God, to serve tables; for, besides this, Paul had other business in this journey, to visit and confirm the churches, and took this by the bye; this was indeed a part of the trust committed to him, in which he was concerned to approve himself faithful (Gal. ii. 10): They would that we should remember the poor. Paul was one that laid out himself to do good every way, like his Master, to the bodies as well as to the souls of people. Ministering to the saints is good work, and is not below the greatest apostles. This Paul had undertaken, and therefore he resolves to go through with it, before he fell upon other work (v. 28): When I have sealed to them this fruit. He calls the alms fruit, for it is one of the fruits of righteousness; it sprang from a root of grace in the givers, and redounded to the benefit and comfort of the receivers. And his sealing it intimates his great care about it, that what was given might be kept entire, and not embezzled, but disposed of according to the design of the givers. Paul was very solicitous to approve himself faithful in the management of this matter: an excellent pattern for ministers to write after, that the ministry may in nothing be blamed.
Adam Clarke: Commentary on the Bible - 1831
15:22: For which cause, etc. - My considering it a point of honor to build on no other man's foundation; and, finding that the Gospel has been long ago planted at Rome, I have been prevented from going thither, purposing rather to spend my time and strength in preaching where Christ has not, as yet, been proclaimed.
Albert Barnes: Notes on the Bible - 1834
15:22: For which cause - I have been so entirely occupied in this leading purpose of my life, that I have not been able to come to you.
Much hindered - Many ways; not many times. I had so frequent and urgent demands on my time elsewhere, that I could not come to you.
From coming to you - Where the gospel "has been" preached. I have desired to come, but have been unable to leave the vast region where I might preach the gospel to those who had never heard it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:22: I have: Rom 1:13; Th1 2:17, Th1 2:18
much: or, many ways, or, oftentimes
Geneva 1599
15:22 (10) For which cause also I have been much hindered from coming to you.
(10) He writes in general to the Romans, and that familiarly, his singular good will towards them, and the state of his affairs, but in such a way that he does not swerve in the least way from the end of apostolic doctrine: for he declares nothing but that which appertains to his office, and is godly: and commending by a little digression as it were, the liberality of the churches of Macedonia, he modestly incites them to follow their godly deed.
John Gill
15:22 For which cause also,.... By reason of being employed for so many years, in preaching the Gospel from Jerusalem, round about to Illyricum; taking so large a compass to minister in, and striving to introduce, propagate, and spread the Gospel, where Christ was never named before:
I have been much hindered from coming to you; or he had been often, and by many ways, and upon many accounts, hindered from coming to them; the frequent calls to different and distant places, and the great work of preaching the Gospel in those dark parts of the world, and settling churches there, which was upon his hands, prevented his giving them a visit at Rome, which he much and often desired: as in the preceding verses the apostle excuses his freedom of writing to this church, so here his long delay of coming to them, assigning the reason of it.
John Wesley
15:22 Therefore I have been long hindered from coming to you - Among whom Christ had been named.
Robert Jamieson, A. R. Fausset and David Brown
15:22 For which cause--"Being so long occupied with this missionary work, I have been much (or, 'for the most part') hindered," &c. (See on Rom 1:9-11.)
15:2315:23: Բայց ա՛րդ՝ ո՛չ եւս գոյ ինձ տեղի ՚ի կողմանս յայսոսիկ. եւ անծո՛ւկ յոյժ ունիմ ՚ի բազո՛ւմ ամաց գալ առ ձեզ[3595]։ [3595] Ոմանք. Ոչ գոյ ինձ... եւ անձուկ։
23 Բայց այժմ ինձ համար այլեւս տեղ չկայ քարոզելու այս կողմերում. եւ բազում տարիներից ի վեր խիստ փափագ ունեմ ձեզ մօտ գալու.
23 Բայց հիմա այս կողմերը ա՛լ ինծի տեղ չկայ ու շատ տարիներէ ի վեր խիստ կը փափաքիմ ձեզի գալ,
Բայց արդ ոչ եւս գոյ ինձ տեղի ի կողմանս յայսոսիկ, եւ անձուկ յոյժ ունիմ ի բազում ամաց գալ առ ձեզ:

15:23: Բայց ա՛րդ՝ ո՛չ եւս գոյ ինձ տեղի ՚ի կողմանս յայսոսիկ. եւ անծո՛ւկ յոյժ ունիմ ՚ի բազո՛ւմ ամաց գալ առ ձեզ[3595]։
[3595] Ոմանք. Ոչ գոյ ինձ... եւ անձուկ։
23 Բայց այժմ ինձ համար այլեւս տեղ չկայ քարոզելու այս կողմերում. եւ բազում տարիներից ի վեր խիստ փափագ ունեմ ձեզ մօտ գալու.
23 Բայց հիմա այս կողմերը ա՛լ ինծի տեղ չկայ ու շատ տարիներէ ի վեր խիստ կը փափաքիմ ձեզի գալ,
zohrab-1805▾ eastern-1994▾ western am▾
15:2323: Ныне же, не имея [такого] места в сих странах, а с давних лет имея желание придти к вам,
15:23  νυνὶ δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις, ἐπιποθίαν δὲ ἔχων τοῦ ἐλθεῖν πρὸς ὑμᾶς ἀπὸ πολλῶν ἐτῶν,
15:23. νυνὶ (unto-now) δὲ (moreover) μηκέτι (lest-if-to-a-one) τόπον (to-an-occasion) ἔχων (holding) ἐν (in) τοῖς (unto-the-ones) κλίμασι (unto-reclinings-to) τούτοις, (unto-the-ones-these,"ἐπιπόθειαν (to-a-yearning-upon-of) δὲ (moreover) ἔχων (holding) τοῦ (of-the-one) ἐλθεῖν (to-have-had-came) πρὸς (toward) ὑμᾶς (to-ye) ἀπὸ (off) ἱκανῶν ( of-ampled ) ἐτῶν, (of-years,"
15:23. nunc vero ulterius locum non habens in his regionibus cupiditatem autem habens veniendi ad vos ex multis iam annisBut now, having no more place in these countries and having a great desire these many years past to come unto you,
23. but now, having no more any place in these regions, and having these many years a longing to come unto you,
15:23. Yet truly now, having no other destination in these regions, and having already had a great desire to come to you over the past many years,
15:23. But now having no more place in these parts, and having a great desire these many years to come unto you;
But now having no more place in these parts, and having a great desire these many years to come unto you:

23: Ныне же, не имея [такого] места в сих странах, а с давних лет имея желание придти к вам,
15:23  νυνὶ δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις, ἐπιποθίαν δὲ ἔχων τοῦ ἐλθεῖν πρὸς ὑμᾶς ἀπὸ πολλῶν ἐτῶν,
15:23. nunc vero ulterius locum non habens in his regionibus cupiditatem autem habens veniendi ad vos ex multis iam annis
But now, having no more place in these countries and having a great desire these many years past to come unto you,
15:23. Yet truly now, having no other destination in these regions, and having already had a great desire to come to you over the past many years,
15:23. But now having no more place in these parts, and having a great desire these many years to come unto you;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:23: But - having no more place in these parts - Having nothing farther at present that I can do - for τοπον εχειν signifies not merely to have a place of residence, or the like, but convenience, opportunity; which is a frequent meaning of the phrase among the best Greek writers - having no large place or city, where Christianity has not yet been planted, in which I can introduce the Gospel. The apostle was then at Corinth; and having evangelized all those parts, he had no opportunity of breaking up any new ground.
Albert Barnes: Notes on the Bible - 1834
15:23: But now ... - Having no further opportunity in these regions to preach to those who have never heard the gospel.
In these parts - In the regions before specified. He had gone over them, had established churches, had left them in the care of elders Act 20:17, and was now prepared to penetrate into some new region, and lay the foundation of other churches.
And having a great desire ... - See Rom 1:9-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:23: and: Rom 15:32, Rom 1:10-12; Th1 3:10; Ti2 1:4
John Gill
15:23 But now having no more place in these parts,.... Not because persecution was too hot for him, and therefore could not stay any longer, for this was what he expected everywhere; nor did it discourage him in his work, for he took pleasure in enduring it for the sake of Christ and his Gospel; but because he had fully preached the Gospel from Jerusalem, in his circuit to Illyricum, had filled every town and city with it, had planted churches in every place, and ordained elders over them, to whom the care and charge of them were committed; that there were no more places for him to preach in, but either where he himself had been already, or some other of the apostles; not but that he could have stayed with usefulness to these new formed churches, for the edifying and confirming of them, for the furtherance of the joy of faith in them, and for the defence of the Gospel and its ordinances among them; but his proper work as an apostle being to preach the Gospel to all nations, and where Christ was not named, and to plant churches; and there being no more room in these climates, or regions, for such service, he begins to think of some other places, particularly Spain, where as yet very probably the Gospel was not preached: however, he found himself at leisure to visit other places, and hereby gives the church at Rome some hopes of seeing him from this consideration, as well as from what follows:
and having a great desire these many years to come unto you; he had not only a desire, but a very vehement desire to come to them; he longed to see them, as he elsewhere says; so that since now he had leisure, they might hope it would not be long ere they did see him; especially as the thing had been upon his mind and thoughts for many years past; which shows that the Gospel had been preached very early at Rome, that many had been converted by it, and a church had been formed there some years ago, and was known to the apostle; on which account, having heard much of their faith and obedience, he had a longing desire of a great while to see them.
John Wesley
15:23 Having no longer place in these parts - Where Christ has now been preached in every city.
Robert Jamieson, A. R. Fausset and David Brown
15:23 But now having no more place--"no longer having place"--that is, unbroken ground, where Christ has not been preached.
and having a great desire--"a longing"
these many years to come unto you--(as before, see on Rom 1:9-11).
15:2415:24: Յորժամ անցանիցեմ ՚ի Սպանիա, ակն ունիմ յանցանելն առ նոսա՝ տեսանե՛լ զձեզ. եւ ՚ի ձէնջ յուղարկե՛լ անդր, եթէ նա՛խ իսկ փո՛քր ՚ի շատէ ձեւք լցայց[3596]։ [3596] Ոմանք. Տեսանել եւ զձեզ... յղարկել անդր... ձեւք լցաք։
24 երբ անցնեմ Իսպանիա, յոյս ունեմ, անցնելիս, ձեզ տեսնել ու ձեր կողմից ճանապարհ դրուել այնտեղ, եթէ, նախքան այդ, փոքրիշատէ ձեզանով կշտանամ:
24 Երբ դէպի Սպանիա երթամ, կը յուսամ* անցնելու ատենս ձեզ տեսնել ու ձեզմէ ճամբուիլ հոն երթալու, եթէ առաջ քիչ մը ձեզմով լեցուիմ։
Յորժամ անցանիցեմ ի Սպանիա, ակն ունիմ յանցանելն առ նոսա` տեսանել զձեզ, եւ ի ձէնջ յուղարկել անդր, եթէ նախ իսկ փոքր ի շատէ ձեւք լցայց:

15:24: Յորժամ անցանիցեմ ՚ի Սպանիա, ակն ունիմ յանցանելն առ նոսա՝ տեսանե՛լ զձեզ. եւ ՚ի ձէնջ յուղարկե՛լ անդր, եթէ նա՛խ իսկ փո՛քր ՚ի շատէ ձեւք լցայց[3596]։
[3596] Ոմանք. Տեսանել եւ զձեզ... յղարկել անդր... ձեւք լցաք։
24 երբ անցնեմ Իսպանիա, յոյս ունեմ, անցնելիս, ձեզ տեսնել ու ձեր կողմից ճանապարհ դրուել այնտեղ, եթէ, նախքան այդ, փոքրիշատէ ձեզանով կշտանամ:
24 Երբ դէպի Սպանիա երթամ, կը յուսամ* անցնելու ատենս ձեզ տեսնել ու ձեզմէ ճամբուիլ հոն երթալու, եթէ առաջ քիչ մը ձեզմով լեցուիմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2424: как только предприму путь в Испанию, приду к вам. Ибо надеюсь, что, проходя, увижусь с вами и что вы проводите меня туда, как скоро наслажусь [общением] с вами, хотя отчасти.
15:24  ὡς ἂν πορεύωμαι εἰς τὴν σπανίαν· ἐλπίζω γὰρ διαπορευόμενος θεάσασθαι ὑμᾶς καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι ἐκεῖ ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ _
15:24. ὡς (as) ἂν (ever) πορεύωμαι ( I-might-traverse-of ) εἰς (into) τὴν (to-the-one) Σπανίαν, (to-a-scarce-belonged,"ἐλπίζω (I-expect-to) γὰρ (therefore) διαπορευόμενος ( traversing-through-of ) θεάσασθαι ( to-have-perceived-unto ) ὑμᾶς (to-ye) καὶ (and) ὑφ' (under) ὑμῶν (of-ye) προπεμφθῆναι (to-have-been-dispatched-before) ἐκεῖ (thither) ἐὰν (if-ever) ὑμῶν (of-ye) πρῶτον (to-most-before) ἀπὸ (off) μέρους (of-a-portion) ἐμπλησθῶ,-- (I-might-have-been-repleted-in,"
15:24. cum in Hispaniam proficisci coepero spero quod praeteriens videam vos et a vobis deducar illuc si vobis primum ex parte fruitus fueroWhen I shall begin to take my journey into Spain, I hope that, as I pass, I shall see you and be brought on my way thither by you: if first, in part, I shall have enjoyed you.
24. whensoever I go unto Spain ( for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company)—
15:24. when I begin to set out on my journey to Spain, I hope that, as I pass by, I may see you, and I may be guided from there by you, after first having borne some fruit among you.
15:24. Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your [company].
Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your:

24: как только предприму путь в Испанию, приду к вам. Ибо надеюсь, что, проходя, увижусь с вами и что вы проводите меня туда, как скоро наслажусь [общением] с вами, хотя отчасти.
15:24  ὡς ἂν πορεύωμαι εἰς τὴν σπανίαν· ἐλπίζω γὰρ διαπορευόμενος θεάσασθαι ὑμᾶς καὶ ὑφ᾽ ὑμῶν προπεμφθῆναι ἐκεῖ ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ _
15:24. cum in Hispaniam proficisci coepero spero quod praeteriens videam vos et a vobis deducar illuc si vobis primum ex parte fruitus fuero
When I shall begin to take my journey into Spain, I hope that, as I pass, I shall see you and be brought on my way thither by you: if first, in part, I shall have enjoyed you.
15:24. when I begin to set out on my journey to Spain, I hope that, as I pass by, I may see you, and I may be guided from there by you, after first having borne some fruit among you.
15:24. Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your [company].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Вы проводите меня. Братий, пришедших издалека, местные христиане обыкновенно провожали при удалении их (ср. 1: Кор 16:6, 11). - Отчасти. Апостол не может долго пробыть в Риме; и ему поэтому не удастся в полной мере насладиться общением с римскими христианами.
Adam Clarke: Commentary on the Bible - 1831
15:24: Whensoever I take my journey into Spain - Where it is very likely the Gospel had not yet been planted; though legendary tales inform us that St. James had planted the Gospel there long before this time, and had founded many bishoprics! But this is as unfounded as it is ridiculous and absurd; for nothing like what is now termed a bishopric, nor even a parish, was founded for many years after this. An itinerant preacher, might, with more propriety, say travelling circuits were formed, rather than bishoprics. Whether the apostle ever fulfilled his design of going to Spain is unknown; but there is no evidence whatever that he did, and the presumption is that he did not undertake this voyage. Antiquity affords no proof that he fulfilled his intention.
I will come to you - Ελευσο μαιπρος ὑμας. These words are wanting in almost every MS. of note, and in the Syriac of Erpen, Coptic, Vulgate, Ethiopic, Armenian, and Itala. If the first clause of this verse be read in connection with the latter clause of the preceding, it will fully appear that this rejected clause is useless. Having a great desire, these many years to come unto you whensoever I take my journey into Spain: for I trust to see you in my journey, etc.
Somewhat filled with your company - The word εμπλησθω, which we translate filled, would be better rendered gratified; for εμπλησθηναι signifies to be satisfied, to be gratified, and to enjoy. Aelian., Hist. Anim., lib. v., c. 21, speaking of the peacock spreading out his beautiful plumage, says: εα γαρ εμπλησθηναι της θεος τον παρεστωτα· "He readily permits the spectator to gratify himself by viewing him." And Maximus Tyrius, Dissert. 41, page 413: "That he may behold the heavens, και εμπλησθη λαμπρου φωτος, and be gratified with the splendor of the light." Homer uses the word in the same sense: -
Ἡ δ' εμη ουδε περ υἱος ενιπλησθηναι ακοιτις Οφθαλμοισιν εασε
Odyss., lib. xi., ver. 451.
"But my wife never suffered my eyes to be delighted with my son."
The apostle, though he had not the honor of having planted the Church at Rome, yet expected much gratification from the visit which he intended to pay them.
Albert Barnes: Notes on the Bible - 1834
15:24: Whensoever I take my journey into Spain - Ancient Spain comprehended the modern kingdoms of Spain and Portugal, or the whole of the Spanish peninsula. It was then subject to the Romans. It is remarkable, even here, that the apostle does not say that his principal object was to visit the church at Rome, much as he desired that, but only to "take it in his way" in the fulfillment of his higher purpose to preach the gospel in regions where Christ was not named. Whether he ever fulfilled his purpose of visiting "Spain" is a matter of doubt. Some of the fathers, Theodoret (on Phi 1:25; Ti2 4:17) among others, say that after he was released from his captivity when he was brought before Nero, he passed two years in Spain. If he was imprisoned a "second" time at Rome, such a visit is not improbable as having taken place "between" the two imprisonments. But there is no certain evidence of this. Paul probably projected "many" journeys which were never accomplished.
To be brought on my way ... - To be assisted by you in regard to this journey; or to be accompanied by you. This was the custom of the churches; Act 15:3; Act 17:14-15; Act 20:38; Act 21:5; Co1 16:6, Co1 16:11; Jo3 1:8.
If first ... - If on my journey, before I go into Spain.
Somewhat - Greek, "In part." As though he could not be "fully" satisfied with their company, or could not hope to enjoy their society as fully and as long as he could desire. This is a very tender and delicate expression.
Filled - This is a strong expression, meaning to be "satisfied," to enjoy. To be "filled" with a thing is to have great satisfaction and joy in it.
With your company - Greek, With "you;" meaning in your society. The expression "to be filled" with one, in the sense of being "gratified," is sometimes used in the classic writers. (See "Clarke" on this verse.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:24: I take: Rom 15:28; Act 19:21
Spain: Spain is a large country in the west of Europe, which anciently comprehended both Spain and Portugal, separated from Gaul or France by the Pyrenees, and bounded on every other side by the sea.
and to: Act 15:3, Act 21:5; Co2 1:16; Jo3 1:6
if: Rom 1:12; Co1 16:5-7
filled: Rather, "gratified (or enjoy) your society," as εμπλησθω frequently denotes.
with your company: Gr. with you, Rom 15:32
John Gill
15:24 Whensoever I take my journey into Spain,.... Which he had now meditated and resolved upon, being a place, as before observed, where it is very likely the Gospel as yet had not been preached, which made him desirous of going thither; but whether he ever went thither, or not, is not certain; some think he never performed the intended journey; others affirm he did, some time between his two appearances before Nero. Sepharad, in Obad 1:20, is taken by the Jewish writers for this country; and is by the Targum, Jarchi, and Aben Ezra on that place, called "Aspamia"; a name not greatly different from Hispania, by which it usually goes among the Greeks and Latins; but Kimchi calls it "Spania", the very word used in this place, and by us rendered "Spain", as it is usually called: it was called "Span" in the language of the Celtic, who first inhabited it, which signifies a companion; it was formerly called Iberia, from the river Iberus; afterwards Hesperia, from Hesperus, the brother of Atlas; and then Hispalia, from the city Hispalis, or Sevil; and from thence corruptly Hispania; there are some that derive it from from the roughness of some places in it, barren, uncultivated, and uninhabited: it has on the east the Pyrenean mountains, by which it is divided from France, on the west the Atlantic ocean, on the north the Cantabrian, and on the south the Herculean sea, and the straits of Gades: now as the apostle intended a journey into this country; he mentions it, in order to raise their expectations of seeing him; since in his way thither, he would have a fair opportunity of coming to them; yea, he assures them, that whenever he went thither, he would come:
I will come to you: it was his real intention, a settled resolution and determination in his mind so to do; but whereas everything of this kind depends not upon the will of man, but upon the will and providence of God, and so many unforeseen things fall out which prevent the fulfilling of human purposes, therefore he adds,
for I trust, or "hope"
to see you in my journey: he could not be certain that he should see them, but he hoped he should, for nothing was more desirable to him; his wish was not to see their emperor, their senate, or their famous city, but them, the church of Christ there; and a beautiful and delightful sight it is, to see a church of Christ in Gospel order, walking together in the faith and fellowship, and ordinances of it, and in peace one with another:
and to be brought on my way thitherward by you; he not only hoped to see them, but that he should have the company of some of them along with him, in his way to Spain; from whose conversation he might expect much spiritual pleasure and refreshment; and by whom he might be directed in his way, as well as supplied with all necessaries for his journey; in which sense the phrase of bringing on in the way, is sometimes used; see Tit 3:13; though before he should depart from them, he hoped to have abundance of satisfaction in his conversation with them together as a church:
if first I be somewhat, or in part,
filled with your company; or with you, meaning that before he should set forward from them to Spain, that he should be greatly delighted with beholding their order, and the steadfastness of their faith, hearing their sweet experiences, and observing their holy life and conversation, and their peace and concord among themselves; not that he expected entire satisfaction, a satiety of pleasure, fulness of joy, which are only to be had in the presence of God, and communion with angels and glorified saints; though perhaps he might expect more than he had, for at his first answer before Nero, all these Romans forsook him and fled; saints are often disappointed in their raised expectations of what they shall enjoy in each other's company.
John Wesley
15:24 Into Spain - Where the gospel had not yet been preached. If first I may be somewhat satisfied with your company - How remarkable is the modesty with which he speaks! They might rather desire to be satisfied with his. Somewhat satisfied - Intimating the shortness of his stay; or, perhaps, that Christ alone can throughly satisfy the soul.
Robert Jamieson, A. R. Fausset and David Brown
15:24 whensoever I take my journey into Spain--Whether this purpose was ever accomplished has been much disputed, as no record of it nor allusion to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course hold that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion.
I will come to you--If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement.
in my journey, &c.--"as I pass through by you, to be set forward on my journey thither, if first I be somewhat filled with your company": that is, "I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have my fill of your company."
15:2515:25: Բայց այժմ երթամ յԵրուսաղէմ պաշտե՛լ զսուրբսն։
25 Բայց այժմ գնում եմ Երուսաղէմ՝ ծառայելու սրբերին,
25 Բայց հիմա Երուսաղէմ կ’երթամ սուրբերուն սպասաւորութիւն ընելու։
Բայց այժմ երթամ յԵրուսաղէմ պաշտել զսուրբսն:

15:25: Բայց այժմ երթամ յԵրուսաղէմ պաշտե՛լ զսուրբսն։
25 Բայց այժմ գնում եմ Երուսաղէմ՝ ծառայելու սրբերին,
25 Բայց հիմա Երուսաղէմ կ’երթամ սուրբերուն սպասաւորութիւն ընելու։
zohrab-1805▾ eastern-1994▾ western am▾
15:2525: А теперь я иду в Иерусалим, чтобы послужить святым,
15:25  νυνὶ δὲ πορεύομαι εἰς ἰερουσαλὴμ διακονῶν τοῖς ἁγίοις.
15:25. νυνὶ (unto-now) δὲ (moreover) πορεύομαι ( I-traverse-of ) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) διακονῶν (raising-through-unto) τοῖς (unto-the-ones) ἁγίοις . ( unto-hallow-belonged )
15:25. nunc igitur proficiscar in Hierusalem ministrare sanctisBut now I shall go to Jerusalem, to minister unto the saints.
25. but now, , I go unto Jerusalem, ministering unto the saints.
15:25. But next I will set out for Jerusalem, to minister to the saints.
15:25. But now I go unto Jerusalem to minister unto the saints.
But now I go unto Jerusalem to minister unto the saints:

25: А теперь я иду в Иерусалим, чтобы послужить святым,
15:25  νυνὶ δὲ πορεύομαι εἰς ἰερουσαλὴμ διακονῶν τοῖς ἁγίοις.
15:25. nunc igitur proficiscar in Hierusalem ministrare sanctis
But now I shall go to Jerusalem, to minister unto the saints.
15:25. But next I will set out for Jerusalem, to minister to the saints.
15:25. But now I go unto Jerusalem to minister unto the saints.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:25: Now I go unto Jerusalem - From this and the two following verses we learn that the object of his journey to Jerusalem was, to carry a contribution made among the Gentile Christians of Macedonia and Achaia for the relief of the poor Jewish Christians at Jerusalem. About this affair he had taken great pains, as appears from Co1 16:1-4; 2 Corinthians 8, and Co2 9:1-15. His design in this affair is very evident from Co2 9:12, Co2 9:13, where he says: The administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; whiles, by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them and unto all men. The apostle was in hopes that this liberal contribution, sent by the Gentile Christians who had been converted by St. Paul's ministry, would engage the affections of the Jewish Christians, who had been much prejudiced against the reception of the Gentiles into the Church, without being previously obliged to submit to the yoke of the law. He wished to establish a coalition between the converted Jews and Gentiles, being sensible of its great importance to the spread of the Gospel; and his procuring this contribution was one laudable device to accomplish this good end. And this shows why he so earnestly requests the prayers of the Christians at Rome, that his service which he had for Jerusalem might be accepted of the saints. See Dr. Taylor.
Albert Barnes: Notes on the Bible - 1834
15:25: But now I go ... - I am about to go now. The mention of this intended journey to Jerusalem is introduced in several other places, and is so mentioned that Dr. Paley has derived from it a very strong argument for the genuineness of this Epistle. This intended journey is mentioned in Act 19:21, "Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying after I have been there, I must also see Rome;" see also Act 20:2-3. That he "went" to Jerusalem according to his purpose is recorded in his defense before Felix Act 24:17, "Now after many years, I came to bring alms to my nation and offerings."
To minister to the saints - To supply their necessities by bearing the contribution which the churches have made for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:25: Rom 15:26-31; Act 18:21, Act 19:21, Act 20:16, Act 20:22, Act 24:17; Co1 16:1-3; Gal 2:10
Geneva 1599
15:25 But now I go unto Jerusalem to (p) minister unto the saints.
(p) Doing his duty for the saints, to carry to them that money which was gathered for their use.
John Gill
15:25 But now I go unto Jerusalem,.... Whither he was bound in spirit, not knowing what should befall him there, from which he could not be dissuaded by his friends, and thither he did go:
to minister unto the saints; not to preach the Gospel, though doubtless he did that when he was there; but to distribute among the poor saints what had been raised for them by the Greek churches; who had entreated him to take upon him this service, even the fellowship of ministering to the saints; and though this might seem below his office as an apostle, and as what more became an inferior officer, a deacon in a church; yet the apostle's heart was so much in it, and he was so bent upon it, and so diligent to execute it, that he postponed his journey to Spain and visit to Rome for the sake of it, and assigns this as a reason why he could not come at present.
Robert Jamieson, A. R. Fausset and David Brown
15:25 But now I go to Jerusalem to minister--"ministering"
to the saints--in the sense immediately to be explained.
15:2615:26: Քանզի հաճոյ թուեցաւ Մակեդոնացւոցն եւ Աքայեցւոցն՝ հաղորդութի՛ւն ինչ առնել ընդ աղքատս սրբոցն՝ որ ենն յԵրուսաղէմ։
26 քանզի հաճելի թուաց մակեդոնացիներին եւ աքայեցիներին հանգանակութեամբ օգնել այն աղքատ սրբերին, որ գտնւում են Երուսաղէմում:
26 Վասն զի Մակեդոնացիները եւ Աքայիացիները յօժարեցան որ Երուսաղէմի մէջ եղած աղքատ սուրբերուն քիչ մը օգնութիւն ընեն։
Քանզի հաճոյ թուեցաւ Մակեդոնացւոցն եւ Աքայեցւոցն հաղորդութիւն ինչ առնել ընդ աղքատս սրբոցն որ ենն յԵրուսաղէմ:

15:26: Քանզի հաճոյ թուեցաւ Մակեդոնացւոցն եւ Աքայեցւոցն՝ հաղորդութի՛ւն ինչ առնել ընդ աղքատս սրբոցն՝ որ ենն յԵրուսաղէմ։
26 քանզի հաճելի թուաց մակեդոնացիներին եւ աքայեցիներին հանգանակութեամբ օգնել այն աղքատ սրբերին, որ գտնւում են Երուսաղէմում:
26 Վասն զի Մակեդոնացիները եւ Աքայիացիները յօժարեցան որ Երուսաղէմի մէջ եղած աղքատ սուրբերուն քիչ մը օգնութիւն ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
15:2626: ибо Македония и Ахаия усердствуют некоторым подаянием для бедных между святыми в Иерусалиме.
15:26  εὐδόκησαν γὰρ μακεδονία καὶ ἀχαΐα κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν ἰερουσαλήμ.
15:26. ηὐδόκησαν (They-goodly-thought-unto) γὰρ (therefore,"Μακεδονία (a-Makedonia) καὶ (and) Ἀχαία (an-Achaia,"κοινωνίαν (to-an-en-commoning-unto) τινὰ (to-a-one) ποιήσασθαι ( to-have-done-unto ) εἰς (into) τοὺς (to-the-ones) πτωχοὺς ( to-beggared ) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) τῶν (of-the-ones) ἐν (in) Ἰερουσαλήμ. (unto-a-Hierousalem)
15:26. probaverunt enim Macedonia et Achaia conlationem aliquam facere in pauperes sanctorum qui sunt in HierusalemFor it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem.
26. For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem.
15:26. For those of Macedonia and Achaia have decided to make a collection for those of the poor among the saints who are at Jerusalem.
15:26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem:

26: ибо Македония и Ахаия усердствуют некоторым подаянием для бедных между святыми в Иерусалиме.
15:26  εὐδόκησαν γὰρ μακεδονία καὶ ἀχαΐα κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν ἰερουσαλήμ.
15:26. probaverunt enim Macedonia et Achaia conlationem aliquam facere in pauperes sanctorum qui sunt in Hierusalem
For it hath pleased them of Macedonia and Achaia to make a contribution for the poor of the saints that are in Jerusalem.
15:26. For those of Macedonia and Achaia have decided to make a collection for those of the poor among the saints who are at Jerusalem.
15:26. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Отсюда видно, что Павел находится, во время отправления послания в Греции. - О сборах милостыни для иерусалимских христиан см. 1Кор.16:1-4; 2Кор. гл. VIII-IX; Деян 24:17.
Albert Barnes: Notes on the Bible - 1834
15:26: For it hath pleased them of Macedonia - That is, they have done it "cheerfully" and "voluntarily." See their liberality and cheerfulness commended by the apostle in Co2 8:1-6; Co2 9:2. Paul had been at much pains to obtain this collection, but still they did it freely; see Co2 9:4-7. It was with reference to this collection that he directed them to lay by for this purpose as God had prospered them on the first day of the week; Co1 16:1.
Of Macedonia - That is, the Christians in Macedonia - those who had been Gentiles, and who had been converted to the Christian religion; Rom 15:27. Macedonia was a country of Greece, bounded north by Thrace, south by Thessaly, west by Epirus, and east by the AEgean sea. It was an extensive region, and was the kingdom of Philip, and his son Alexander the Great. Its capital was Philippi, at which place Paul planted a church. A church was also established at Thessalonica, another city of that country; Act 16:9, etc.; compare Act 18:5; Act 19:21; Co2 7:5; Th1 1:1, Th1 1:7-8; Th1 4:10.
And Achaia - Achaia in the largest sense comprehended "all" ancient Greece. Achaia Proper, however, was a province of Greece embracing the western part of the Peloponnesus, of which Corinth was the capital; see the note at Act 18:12. This place is mentioned as having been concerned in this collection in Co2 9:2.
The poor saints ... - The Christians who were in Judea were exposed to special trials. They were condemned by the sanhedrin, opposed by the rulers, and persecuted by the people; see Act 8:1, etc.; Act 12:1, etc. Paul sought not only to relieve them by this contribution, but also to promote fellow-feeling between them and the Gentile Christians. And "this" circumstance would tend much to enforce what he had been urging in Rom. 14; 15 on the duty of kind feeling between the Jewish and Gentile converts to Christianity. Nothing tends so much to wear off prejudice, and to pRev_ent unkind feeling in regard to others, as to set about some purpose "to do them good," or to unite "with" them in doing good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:26: it: Act 11:27-30; 2Cor. 8:1-9:15; Gal 6:6-10
the poor: Pro 14:21, Pro 14:31, Pro 17:5; Zac 11:7, Zac 11:11; Mat 25:40, Mat 26:11; Luk 6:20, Luk 14:13; Co1 16:15; Co2 9:12; Plm 1:5; Jam 2:5, Jam 2:6
John Gill
15:26 For it hath pleased them of Macedonia and Achaia,.... That is, the churches of Macedonia, particularly Philippi and Thessalonica; and the churches of Achaia, especially the church at Corinth, which was the metropolis of Achaia:
to make a certain contribution for the poor saints which are at Jerusalem; of which contribution, of their great forwardness, readiness, and liberality, a large account is given in 2Cor 8:1; from whence Origen and others have rightly concluded, that this epistle to the Romans was wrote after that; since in that the apostle exhorts and encourages them, by the example of the Macedonian churches, to finish the collection they had begun; which collection is here called a contribution, or "communion", as the word signifies; it being one part of the communion of churches and of saints, to relieve their poor, by communicating to them, and to assist each other therein; and in which they have not only fellowship with one another, but with Christ the head; who takes what is done to the least of his brethren as done to himself: the persons for whom the collection was made, are "the poor saints", or "the poor of the saints"; for not all the saints, but the poor among them, were the objects of this generosity: they were saints such as are sanctified by God the Father in eternal election, and by the blood of Christ in redemption, and by the Spirit of Christ in the effectual calling, to these this goodness extended; for though good is to be done to all men, yet more especially to the household of faith: they were "poor", which is the lot of many who are saints, whom God has chosen, to whom the Gospel is preached, and who are called by grace: these came to be so, either through the great dearth which was throughout the world in the times of Claudius Caesar, when the brethren at Jerusalem particularly suffered, and were relieved by the disciples at Antioch; but this collection was made some years after that, and therefore rather they became so, through the persecutions of their countrymen; by whom they suffered joyfully the spoiling of their goods, knowing that they had a better and more enduring substance in heaven; or else through their having sold all their possessions, and thrown their money into one common stock and fund, for mutual subsistence, which was now exhausted: these poor saints lived at Jerusalem, which was at a great distance from Macedonia and Achaia; but though they were strangers, and unknown by face to them, and had only heard of them, and their distress; yet this was no objection to their cheerful contribution; they considered them as members of the same body, as belonging to the same family, and as standing in the same spiritual relation to God and Christ with themselves; and upon this foot they acted; and what they did is worthy the imitation of all the churches and people of God.
John Wesley
15:26 The poor of the saints that are in Jerusalem - It can by no means be inferred from this expression, that the community of goods among the Christians was then ceased. All that can be gathered from it is, that in this time of extreme dearth, Acts 11:28-29, some of the church in Jerusalem were in want; the rest being barely able to subsist themselves, but not to supply the necessities of their brethren.
Robert Jamieson, A. R. Fausset and David Brown
15:26 For, &c.--better, "For Macedonia and Achaia have thought good to make a certain contribution for the poor of the saints which are at Jerusalem." (See Acts 24:17). "They have thought it good; and their debtors verily they are"; that is, "And well they may, considering what the Gentile believers owe to their Jewish brethren."
15:2715:27: Հաճոյ թուեցաւ, քանզի եւ պարտապան իսկ են նոցա. զի եթէ հոգեւորացն նոցա հաղորդ եղեն հեթանոսք, պարտին եւ մարմնաւորա՛ցն կցորդ լինել[3597]։ [3597] Ոմանք. Եւ պարտական իսկ էին նոցա... կցորդ լինել նոցա. կամ՝ նոցա կցորդ։
27 Հաճելի թուաց, քանզի պարտական իսկ են նրանց. որովհետեւ, եթէ հեթանոսները նրանց հոգեւոր բարիքներին հաղորդակից եղան, պարտաւոր են նաեւ մարմնաւոր կարիքներին մասնակից լինել:
27 Յօժարեցան, քանզի անոնց պարտական ալ են։ Եթէ հեթանոսները հոգեւոր բաներու մէջ Հրեաներէն օգնութիւն ստացան, պարտաւոր են անոնց օգնել մարմնաւոր բաներու մէջ ալ։
Հաճոյ թուեցաւ, քանզի եւ պարտապան իսկ են նոցա. զի եթէ հոգեւորացն նոցա հաղորդ եղեն հեթանոսք, պարտին եւ մարմնաւորացն կցորդ լինել:

15:27: Հաճոյ թուեցաւ, քանզի եւ պարտապան իսկ են նոցա. զի եթէ հոգեւորացն նոցա հաղորդ եղեն հեթանոսք, պարտին եւ մարմնաւորա՛ցն կցորդ լինել[3597]։
[3597] Ոմանք. Եւ պարտական իսկ էին նոցա... կցորդ լինել նոցա. կամ՝ նոցա կցորդ։
27 Հաճելի թուաց, քանզի պարտական իսկ են նրանց. որովհետեւ, եթէ հեթանոսները նրանց հոգեւոր բարիքներին հաղորդակից եղան, պարտաւոր են նաեւ մարմնաւոր կարիքներին մասնակից լինել:
27 Յօժարեցան, քանզի անոնց պարտական ալ են։ Եթէ հեթանոսները հոգեւոր բաներու մէջ Հրեաներէն օգնութիւն ստացան, պարտաւոր են անոնց օգնել մարմնաւոր բաներու մէջ ալ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2727: Усердствуют, да и должники они перед ними. Ибо если язычники сделались участниками в их духовном, то должны и им послужить в телесном.
15:27  εὐδόκησαν γάρ, καὶ ὀφειλέται εἰσὶν αὐτῶν· εἰ γὰρ τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς.
15:27. ηὐδόκησαν (They-goodly-thought-unto) γάρ, (therefore,"καὶ (and) ὀφειλέται (debtors) εἰσὶν (they-be) αὐτῶν: (of-them) εἰ (if) γὰρ (therefore) τοῖς (unto-the-ones) πνευματικοῖς ( unto-currenting-to-belonged-of ) αὐτῶν (of-them) ἐκοινώνησαν (they-en-commoned-unto,"τὰ (the-ones) ἔθνη, (nations,"ὀφείλουσιν (they-debteth) καὶ (and) ἐν (in) τοῖς (unto-the-ones) σαρκικοῖς ( unto-flesh-belonged-of ) λειτουργῆσαι (to-have-public-worked-unto) αὐτοῖς. (unto-them)
15:27. placuit enim eis et debitores sunt eorum nam si spiritalium eorum participes facti sunt gentiles debent et in carnalibus ministrare eisFor it hath pleased them: and they are their debtors. For, if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
27. Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it also to minister unto them in carnal things.
15:27. And this has pleased them, because they are in their debt. For, since the Gentiles have become partakers of their spiritual things, they also ought to minister to them in worldly things.
15:27. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.
It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things:

27: Усердствуют, да и должники они перед ними. Ибо если язычники сделались участниками в их духовном, то должны и им послужить в телесном.
15:27  εὐδόκησαν γάρ, καὶ ὀφειλέται εἰσὶν αὐτῶν· εἰ γὰρ τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς.
15:27. placuit enim eis et debitores sunt eorum nam si spiritalium eorum participes facti sunt gentiles debent et in carnalibus ministrare eis
For it hath pleased them: and they are their debtors. For, if the Gentiles have been made partakers of their spiritual things, they ought also in carnal things to minister to them.
15:27. And this has pleased them, because they are in their debt. For, since the Gentiles have become partakers of their spiritual things, they also ought to minister to them in worldly things.
15:27. It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Здесь Апостол имеет целью побудить и римских христиан к подражанию греческим христианским Церквам в деле благотворения.
Adam Clarke: Commentary on the Bible - 1831
15:27: For if the Gentiles have been made partakers, etc. - It was through and by means of the Jews that the Gentiles were brought to the knowledge of God and the Gospel of Christ. These were the spiritual things which they had received; and the pecuniary contribution was the carnal things which the Gentiles were now returning.
Albert Barnes: Notes on the Bible - 1834
15:27: Their debtors - The reason he immediately states; compare Rom 1:14.
Of their spiritual things - Have received the gospel by the instrumentality of those who had been Jews; and were admitted now to the same privileges with them.
Carnal things - Things pertaining to the flesh; that is, to this life. On this ground the apostle puts the obligation to support the ministers of the gospel; Co1 9:11. It becomes a matter of "debt" where the hearer of the gospel "receives," in spiritual blessings, far more than he confers by supporting the ministry. Every man who contributes his due proportion to support the gospel may receive far more, in return, in his own peace, edification, and in the order and happiness of his family, than his money could purchase in any other way. The "gain" is on his side, and the money is not lost. The minister is not a beggar; and what is necessary to his support is not almsgiving. He has an equitable claim - as much as a physician, or a lawyer, or a teacher of youth has - on the necessaries and comforts of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:27: and: Rom 11:17; Co1 9:11; Gal 6:6; Plm 1:19
Geneva 1599
15:27 (11) It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to (q) minister unto them in carnal things.
(11) Alms are voluntary, but yet we at the same time owe these by the law of charity.
(q) To serve their turns.
John Gill
15:27 It hath pleased them verily,.... This is repeated from the former verse, and is designed to point out the spring of this contribution, and the manner in which it was performed: it arose from themselves; it was the pure effect of their good will and pleasure; the first motion was from among themselves; it was their own thought, mind, and will; they were willing of themselves unto it, and begun it of themselves, unasked, and not moved unto it by any other: it was not done by constraint or necessity, but was entirely free; they did not make it for ostentation sake, or to gain the applause of men, but from a principle of love to the poor saints; and which showed itself to be sincere, hearty, and genuine, by deeds, and not bare words: they performed this service with great alacrity and cheerfulness; they gave not sparingly, but largely; it was not a matter of covetousness, but of bounty; and they did it not grudgingly, but cheerfully; they took delight and pleasure in it; their hearts and souls were in it, and yet notwithstanding did but what they ought to do.
And their debtors they are; for being debtors to God for their temporal and spiritual mercies; and to Christ for what he has done for them in redemption, and for what he is to them; and to the Spirit for the influences and operations of his grace upon them, they are debtors to the saints; they are bound to love them; they owe the debt of love to them, as they are in the spiritual relation of the children of God, members of Christ, and brethren one of another; and their paying of this debt to them is, in some sense, reckoned a paying it to the divine persons. Moreover, it was not merely a debt of love which these Gentiles owed, and in this way paid to the believing Jews; but it was a debt of justice and equity; they had received what was of valuable consideration from them, and by their means: Christ himself was of the Jews; hence salvation is said to be of them, Jn 4:22. The writings of the Old Testament were committed to them, and faithfully preserved by them; and from them transmitted to the Gentiles; the apostles were all Jews, under whose ministry they were enlightened, converted, and brought to the knowledge of Christ, and salvation by him; the Gospel of the grace of God came out from among them; it was first preached in Judea, and at Jerusalem; and from thence was carried and spread in the Gentile world; yea, it looks very likely, and is not at all unreasonable to suppose, that the charge of carrying and spreading the Gospel among the Gentiles was at first defrayed by the believing Jews, and out of that common stock and fund which was at Jerusalem; for it was not proper that the apostles, at their first setting out, should take anything of the Gentiles, lest they should be thought to be mercenary persons, who only sought their own worldly advantage: hence the apostle argues from the greater to the lesser,
for if the Gentiles have been partakers of their spiritual things: the Gospel, and the doctrines of it, which are spiritual things; contain and make known spiritual blessings; impart spiritual gifts; in which the Spirit of God is greatly concerned, he is the author of them; he leads men into them; qualifies them to preach them unto others; blesses and succeeds them to the conversion; comfort, and edification of souls; and by means of which he himself is received as a Spirit of illumination, sanctification, and faith: and which doctrines also relate to the spiritual and eternal welfare of the souls and spirits of men; hereby they are enlightened, quickened, comforted, and nourished up unto eternal life: wherefore, since this is the case, and these the favours the Gentiles enjoyed through the Jews,
their duty is also to minister unto them in carnal things; in outward and temporal things; in things pertaining to the flesh; or outward man, for the clothing and nourishment of the body. This he said to stir up the Romans, who were Gentiles also, and under the same obligations to make a contribution for them likewise.
John Wesley
15:27 It hath pleased them; and they are their debtors - That is, they are bound to it, in justice as well as mercy. Spiritual things - By the preaching of the gospel. Carnal things - Things needful for the body.
Robert Jamieson, A. R. Fausset and David Brown
15:27 For if the Gentiles have been made partakers of their spiritual things, their duty is also--"they owe it also"
to minister unto them in carnal things--(Compare 1Cor 9:11; Gal 6:6; and see Lk 7:4; Acts 10:2).
15:2815:28: Արդ՝ զայս կատարեալ, եւ կնքեալ զպտուղն նոցա, անցի՛ց առ ձեւք ՚ի Սպանիա[3598]։ [3598] Բազումք. Զպտուղ նոցա։
28 Արդ, այս բանը կատարելով եւ հաւաքուած արդիւնքը յանձնելով նրանց, ձեր մօտով կ’անցնեմ Իսպանիա:
28 Ուրեմն ասիկա կատարելով ու կնքելով անոնց այս պտուղը՝ ձեզմէ Սպանիա պիտի անցնիմ։
Արդ զայս կատարեալ եւ կնքեալ զպտուղ նոցա, անցից առ ձեւք ի Սպանիա:

15:28: Արդ՝ զայս կատարեալ, եւ կնքեալ զպտուղն նոցա, անցի՛ց առ ձեւք ՚ի Սպանիա[3598]։
[3598] Բազումք. Զպտուղ նոցա։
28 Արդ, այս բանը կատարելով եւ հաւաքուած արդիւնքը յանձնելով նրանց, ձեր մօտով կ’անցնեմ Իսպանիա:
28 Ուրեմն ասիկա կատարելով ու կնքելով անոնց այս պտուղը՝ ձեզմէ Սպանիա պիտի անցնիմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2828: Исполнив это и верно доставив им сей плод [усердия], я отправлюсь через ваши [места] в Испанию,
15:28  τοῦτο οὗν ἐπιτελέσας, καὶ σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον, ἀπελεύσομαι δι᾽ ὑμῶν εἰς σπανίαν·
15:28. τοῦτο (To-the-one-this) οὖν (accordingly) ἐπιτελέσας, (having-finished-upon-unto) καὶ (and) σφραγισάμενος ( having-sealed-to ) αὐτοῖς (unto-them) τὸν (to-the-one) καρπὸν (to-a-fruit) τοῦτον, (to-the-one-this," ἀπελεύσομαι ( I-shall-come-off ) δι' (through) ὑμῶν (of-ye) εἰς (into) Σπανίαν: (to-scarce-belonged)
15:28. hoc igitur cum consummavero et adsignavero eis fructum hunc proficiscar per vos in HispaniamWhen therefore I shall have accomplished this and consigned to them this fruit, I will come by you into Spain.
28. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain.
15:28. Therefore, when I have completed this task, and have consigned to them this fruit, I shall set out, by way of you, to Spain.
15:28. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.
When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain:

28: Исполнив это и верно доставив им сей плод [усердия], я отправлюсь через ваши [места] в Испанию,
15:28  τοῦτο οὗν ἐπιτελέσας, καὶ σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον, ἀπελεύσομαι δι᾽ ὑμῶν εἰς σπανίαν·
15:28. hoc igitur cum consummavero et adsignavero eis fructum hunc proficiscar per vos in Hispaniam
When therefore I shall have accomplished this and consigned to them this fruit, I will come by you into Spain.
15:28. Therefore, when I have completed this task, and have consigned to them this fruit, I shall set out, by way of you, to Spain.
15:28. When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29: Здесь повторяется сказанное в 27-м ст., с тем только добавлением, что Павел обещается со своей стороны принести римлянам полное благословение благовествования Христова. - Верно доставив - точнее: запечатлевши (sfragisamenoV). Апостол хочет этим сказать, что доставление милостыни от греческих Церквей в Иерусалим будет печатью или доказательством того, что христиане из язычников сознают великое значение иерусалимской церкви, откуда пошло христианство по всему миру. - С полным благословлением - ср. 1:11.
Adam Clarke: Commentary on the Bible - 1831
15:28: When, therefore, I have performed this - Service, and have sealed - faithfully delivered up, to them this fruit, of the success of my ministry and of your conversion to God, I will come by you into Spain: this was in his desire; he had fully purposed it, if God should see meet to permit him; but it does not appear that he ever went. See Rom 15:24.
Albert Barnes: Notes on the Bible - 1834
15:28: Have sealed to them - That is, have "secured it" to them. To seal an instrument of writing, a contract, deed, etc. is to "authenticate it," to make it "sure." In this sense it is used here. Paul was going himself to see that it was placed "securely" in their hands.
This fruit - This result of the liberality of the Gentile churches - the fruit which their benevolence had produced.
I will come ... - This was Paul's full purpose; but it is not clear that he ever accomplished it; Note, Rom 15:24.
By you - Taking Rome in my way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:28: and: Phi 4:17; Col 1:6
I will: Rom 15:24; Pro 19:21; Lam 3:37; Jam 4:13-15
Geneva 1599
15:28 When therefore I have performed this, and have (r) sealed to them this (s) fruit, I will come by you into Spain.
(r) Performed it faithfully, and sealed it as it were with my ring.
(s) This money which was gathered for the use of the poor: and these alms are very fitly called fruit.
John Gill
15:28 When therefore I have performed this,.... Meaning when he had dispatched that business, and finished that affair which the Macedonian and Achaian churches had entreated him to engage in, and which he had undertook; namely, to take their collection, and carry it to Jerusalem, and distribute it among the poor saints there; and which he expresses by another phrase,
and have sealed to them this fruit. The liberality of the Gentile churches is called fruit, as it may be on many accounts; as with respect to the apostle, it was the fruit of his ministry and laborious preaching of the Gospel among them; he had been sowing the seed of the word, and planting churches in these parts; and among other fruits brought forth hereby, as the conversion of sinners, and edification of saints, the exercise of grace, and performance of good works, this of liberality to the poor saints was one: with respect to the persons, the objects of this bounty, it was the fruit of their spiritual things, which the Gentiles, by their means, had been partakers of; and would be as fruit, useful and profitable to them, to relieve their wants, supply them with necessaries, and make their lives more comfortable: and also with respect to the contributors, it was the fruit of the Spirit of God, and his grace in them; it was the fruit of faith, which works by love; and it was the fruit of their love to Christ, and to his saints; and was profitable to them in things temporal, spiritual, and eternal; promises of each being made and performed to such that sow liberally and bountifully. Now the ministration of this to the poor saints at Jerusalem, and on the behalf of the Grecian churches, the apostle calls a "sealing" it to them; and it is thought to be an allusion to the delivery of money sealed up, that it may not be lost, nor made use of for any other purpose than that for which it was designed: whether the apostle carried this collection sealed or not, it matters not; his sense is, that he should deliver it whole and safe unto them, and in such manner as to leave no suspicion that he had converted any part of it to his own use; though the word here used seems to answer to the Hebrew which, with the Jews, frequently signifies to conclude, "finish", and make an end of anything, as well as to "seal"; the sealing up of letters being the last and finishing part of them. Innumerable instances might be given; take the following one as a proof (d):
"we find in the former prophets, , "that they sealed", or ended their words with words of praise, or with words of consolation Says R. Eliezer, except Jeremiah, "who sealed", or finished with words of reproof.''
So the word is used in Dan 9:24, and then the apostle's plain meaning is, when I have made an end of this affair, have finished this business of ministering and distributing to the poor saints at Jerusalem,
I will come by you into Spain. The Ethiopic version reads it, "Lasitania", designing, no doubt, Lusitania, which was formerly a part of Spain, now called Portugal. Whether the apostle ever was there is not certain nor very probable, since when he came to Jerusalem he was apprehended, and after sometime sent a prisoner to Rome, where he suffered; however, it was his intention to go to Spain, and to take Rome in his way thither.
(d) T. Hieros. Beracot, fol. 8. 4.
John Wesley
15:28 When I have sealed to them this fruit - When I have safely delivered to them, as under seal, this fruit of their brethren's love. I will go by you into Spain - Such was his design; but it does not appear that Paul went into Spain. There are often holy purposes in the minds of good men, which are overruled by the providence of God so as never to take effect. And yet they are precious in the sight of God.
Robert Jamieson, A. R. Fausset and David Brown
15:28 When therefore I have . . . sealed--that is, delivered over safely
to them this fruit--of the faith and love of the Gentile converts
I will come--"come back," or "return"
by you into Spain--(See on Rom 15:24).
15:2915:29: Զայս գիտեմ, զի ՚ի գալն իմում առ ձեզ, լրութեամբ օրհնութեան եկից[3599]։ էե [3599] Ոմանք. Զայս գիտեմք. զի ՚ի գալն առ ձեզ, լրութեամբ օրհնութեամբն եկից։ Ուր եւ ոմանք յաւելուն. Օրհնութեան աւետարանին Քրիստոսի եկից։
29 Այս գիտեմ, որ, երբ ձեզ մօտ գամ, Քրիստոսի Աւետարանի օրհնութեան լիութեամբ կը գամ:
29 Գիտեմ թէ իմ ձեզի գալու ատենս՝ Քրիստոսին աւետարանին լեցուն օրհնութիւնովը պիտի գամ։
Զայս գիտեմ, զի ի գալն իմում առ ձեզ` լրութեամբ օրհնութեան [45]աւետարանին Քրիստոսի եկից:

15:29: Զայս գիտեմ, զի ՚ի գալն իմում առ ձեզ, լրութեամբ օրհնութեան եկից[3599]։ էե
[3599] Ոմանք. Զայս գիտեմք. զի ՚ի գալն առ ձեզ, լրութեամբ օրհնութեամբն եկից։ Ուր եւ ոմանք յաւելուն. Օրհնութեան աւետարանին Քրիստոսի եկից։
29 Այս գիտեմ, որ, երբ ձեզ մօտ գամ, Քրիստոսի Աւետարանի օրհնութեան լիութեամբ կը գամ:
29 Գիտեմ թէ իմ ձեզի գալու ատենս՝ Քրիստոսին աւետարանին լեցուն օրհնութիւնովը պիտի գամ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2929: и уверен, что когда приду к вам, то приду с полным благословением благовествования Христова.
15:29  οἶδα δὲ ὅτι ἐρχόμενος πρὸς ὑμᾶς ἐν πληρώματι εὐλογίας χριστοῦ ἐλεύσομαι.
15:29. οἶδα (I-had-come-to-see) δὲ (moreover) ὅτι (to-which-a-one) ἐρχόμενος ( coming ) πρὸς (toward) ὑμᾶς (to-ye) ἐν (in) πληρώματι (unto-an-en-filling-to) εὐλογίας (of-a-goodly-fortheeing-unto) Χριστοῦ (of-Anointed) ἐλεύσομαι . ( I-shall-come )
15:29. scio autem quoniam veniens ad vos in abundantia benedictionis Christi veniamAnd I know that when I come to you I shall come in the abundance of the blessing of the gospel of Christ.
29. And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ.
15:29. And I know that when I come to you I shall arrive with an abundance of the blessings of the Gospel of Christ.
15:29. And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ:

29: и уверен, что когда приду к вам, то приду с полным благословением благовествования Христова.
15:29  οἶδα δὲ ὅτι ἐρχόμενος πρὸς ὑμᾶς ἐν πληρώματι εὐλογίας χριστοῦ ἐλεύσομαι.
15:29. scio autem quoniam veniens ad vos in abundantia benedictionis Christi veniam
And I know that when I come to you I shall come in the abundance of the blessing of the gospel of Christ.
15:29. And I know that when I come to you I shall arrive with an abundance of the blessings of the Gospel of Christ.
15:29. And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:29: In the fullness of the blessing of the Gospel of Christ - The words του ευαγγελιου του, of the Gospel, are wanting in almost every MS. of importance. Griesbach has left them out of the text. There is no doubt they should be omitted. The fullness of the blessing of Christ is really more than the fullness of the blessing of the Gospel of Christ. He hoped to come to them not only with the blessing of the Gospel, but endued with the gifts and graces of the Lord Jesus himself; which he was now a constant instrument, in the hand of God, to dispense among those who were converted to the Christian faith.
Albert Barnes: Notes on the Bible - 1834
15:29: I am sure - Greek, I know; expressing the fullest confidence, a confidence that was greatly confirmed by the success of his labors elsewhere.
In the fulness of the blessings ... - This is a Hebrew mode of expression, where one noun performs the purpose of an adjective, and means "with a full or abundant blessing." This confidence he, expressed in other language in Rom 1:11-12; see the notes.
Of the gospel of Christ - Which the gospel of Christ is suited to impart. Thus, every minister of the gospel should wish to go. This should be his everburning desire in preaching. Paul went to Rome; but he went in bonds; Acts 27; 28. But though he went in this manner, he was permitted there to preach the gospel for at least two years, nor can we doubt that his ministry was attended with the anticipated success; Act 28:30-31. God may disappoint us in regard to the "mode" in which we purpose to do good; but if we really desire it, he will enable us to do it in "his own way." It "may" be better to preach the gospel in "bonds" than at liberty; it "is" better to do it even in a prison, than not at all. Bunyan wrote the Pilgrim's Progress to amuse his heavy hours during a twelve years' cruel imprisonment. If he had been at liberty, he probably would not have written it at all. The great desire of his heart was accomplished, but a "prison" was the place in which to do it. Paul preached; but preached in chains.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:29: Rom 1:11, Rom 1:12; Psa 16:11; Eze 34:26; Eph 1:3, Eph 3:8, Eph 3:19, Eph 4:13
Geneva 1599
15:29 (12) And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.
(12) He promises them through the blessing of God, not to come empty to them: and requiring of them the duty of prayers, he shows what thing we ought mainly to rest upon in all difficulties and adversities.
John Gill
15:29 And I am sure when I come to you,.... He intended to go to Spain; he was not sure he should reach thither; but he was positive in it he should come to Rome. It had been much and long upon his mind; and under an impress of the Spirit of God upon him, he had signified some time before this, that after he had been at Jerusalem, he "must see, Rome also", Acts 19:21, and it was afterwards more expressly told him by the Lord, that as he had testified of him at Jerusalem, he should bear witness at Rome also, Acts 23:11, and therefore he was fully assured he should come to Rome, and was as confident of the manner of his coming thither.
I shall come in, or "with"
the fulness of the blessing of the Gospel of Christ; with the Gospel, the good news of salvation by Christ; and which must make him a welcome person to every sensible soul wherever he came; to this he was chosen, separated, and called; for this he was abundantly qualified; this was committed to his trust, and which he carried with him wherever he went: and he was not ashamed of it, and was ready to preach it even at Rome also. With "the Gospel of Christ"; not his own, or another's, or any man's, but Christ's, which he had by the revelation of Christ; of which Christ is the sum and substance, and which Christ himself preached; "with the blessing of the Gospel of Christ". Some by "blessing" understand a liberal contribution, which he trusted he should make at Rome, for the poor saints at Jerusalem; believing that their hearts would be opened, under the preaching of the Gospel, to give freely to them, and that this would be a blessing that would attend it: but rather he means, either the blessed gifts he had, qualifying him for preaching the Gospel, with which he should come and deliver it among them, and which would attend it with success; such as boldness of spirit, freedom of speech, enlarged knowledge, mighty signs and wonders, and the demonstration of the Spirit, and of power: or the blessed effects it would have on them, in establishing them in the present truths; in further enlightening and instructing their minds; in edifying, quickening, and comforting them; and in nourishing up with the words of faith and sound doctrine, unto eternal life: or the blessings of grace exhibited and set forth in the Gospel; such as justification and forgiveness of sins, peace and reconciliation, salvation and eternal life. Nay, he believed he should come in, or with the "fulness" of all this; meaning, either that he believed he should find them full of the Gospel, and the fruits of it; or rather that he should come full fraught with it, and fully preach it to them, and keep back thing that would be profitable. There is a fulness in the Gospel; it is full of the deep things of God, which the Spirit searches and reveals, 1Cor 2:10; it is full of the doctrines of grace and truth, which Christ himself is said to be full of, Jn 1:14, it is full of exceeding great and precious promises transcribed from Christ, and out of the covenant of grace; and it is full of a variety of food, of milk for babes, Heb 5:13, and meat for strong persons, Heb 5:14. The Alexandrian copy, and some others, read only, "with the fulness of the blessing of Christ"; and so the Ethiopic version.
Robert Jamieson, A. R. Fausset and David Brown
15:29 And I am sure--"I know"
that . . . I shall come in the fulness of the blessing of Christ--Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any manuscripts of antiquity and authority. Nor was the apostle mistaken in this confidence, though his visit to Rome was in very different circumstances from what he expected. See Acts 28:16-31.
15:3015:30: Աղաչեմ զձեզ ե՛ղբարք ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի, եւ սիրո՛վ Հոգւոյն, պատերազմակի՛ց լինել ինձ յաղօթս վասն իմ առ Աստուած[3600]. [3600] Ոսկան. Եւ սիրով Հոգւոյն Սրբոյ։
30 Եղբայրնե՛ր, աղաչում եմ ձեզ մեր Տէր Յիսուս Քրիստոսով եւ Հոգու սիրով՝ մարտակից լինել ինձ, ինձ համար Աստծուն ուղղուած աղօթքների մէջ,
30 Ձեզի կ’աղաչեմ, եղբայրնե՛ր, մեր Տէր Յիսուս Քրիստոսով ու Հոգիին սիրովը, որ ինծի հետ պատերազմակից ըլլաք ձեր աղօթքներուն մէջ առ Աստուած ինծի համար,
Աղաչեմ զձեզ, եղբարք, ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի եւ սիրով Հոգւոյն, պատերազմակից լինել ինձ յաղօթս վասն իմ առ Աստուած:

15:30: Աղաչեմ զձեզ ե՛ղբարք ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի, եւ սիրո՛վ Հոգւոյն, պատերազմակի՛ց լինել ինձ յաղօթս վասն իմ առ Աստուած[3600].
[3600] Ոսկան. Եւ սիրով Հոգւոյն Սրբոյ։
30 Եղբայրնե՛ր, աղաչում եմ ձեզ մեր Տէր Յիսուս Քրիստոսով եւ Հոգու սիրով՝ մարտակից լինել ինձ, ինձ համար Աստծուն ուղղուած աղօթքների մէջ,
30 Ձեզի կ’աղաչեմ, եղբայրնե՛ր, մեր Տէր Յիսուս Քրիստոսով ու Հոգիին սիրովը, որ ինծի հետ պատերազմակից ըլլաք ձեր աղօթքներուն մէջ առ Աստուած ինծի համար,
zohrab-1805▾ eastern-1994▾ western am▾
15:3030: Между тем умоляю вас, братия, Господом нашим Иисусом Христом и любовью Духа, подвизаться со мною в молитвах за меня к Богу,
15:30  παρακαλῶ δὲ ὑμᾶς [, ἀδελφοί,] διὰ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ πνεύματος, συναγωνίσασθαί μοι ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ πρὸς τὸν θεόν,
15:30. Παρακαλῶ (I-call-beside-unto) δὲ (moreover) ὑμᾶς[, (to-ye[," ἀδελφοί ,] ( Brethrened ,]"διὰ (through) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) καὶ (and) διὰ (through) τῆς (of-the-one) ἀγάπης (of-an-excessing-off) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) συναγωνίσασθαί ( to-have-struggled-together-to ) μοι (unto-me) ἐν (in) ταῖς (unto-the-ones) προσευχαῖς (unto-goodly-holdings-toward) ὑπὲρ (over) ἐμοῦ (of-ME) πρὸς (toward) τὸν (to-the-one) θεόν, (to-a-Deity,"
15:30. obsecro igitur vos fratres per Dominum nostrum Iesum Christum et per caritatem Spiritus ut adiuvetis me in orationibus pro me ad DeumI beseech you therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Ghost, that you help me in your prayers for me to God,
30. Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me;
15:30. Therefore, I beg you, brothers, through our Lord Jesus Christ and though the love of the Holy Spirit, that you assist me with your prayers to God on my behalf,
15:30. Now I beseech you, brethren, for the 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;
Now I beseech you, brethren, for the 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:

30: Между тем умоляю вас, братия, Господом нашим Иисусом Христом и любовью Духа, подвизаться со мною в молитвах за меня к Богу,
15:30  παρακαλῶ δὲ ὑμᾶς [, ἀδελφοί,] διὰ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ πνεύματος, συναγωνίσασθαί μοι ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ πρὸς τὸν θεόν,
15:30. obsecro igitur vos fratres per Dominum nostrum Iesum Christum et per caritatem Spiritus ut adiuvetis me in orationibus pro me ad Deum
I beseech you therefore, brethren, through our Lord Jesus Christ and by the charity of the Holy Ghost, that you help me in your prayers for me to God,
15:30. Therefore, I beg you, brothers, through our Lord Jesus Christ and though the love of the Holy Spirit, that you assist me with your prayers to God on my behalf,
15:30. Now I beseech you, brethren, for the 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;
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul's Desire for the Church's Prayers.A. D. 58.
30 Now I beseech you, brethren, for the 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; 31 That I may be delivered from them that do not believe in Judæa; and that my service which I have for Jerusalem may be accepted of the saints; 32 That I may come unto you with joy by the will of God, and may with you be refreshed. 33 Now the God of peace be with you all. Amen.

Here we have, I. St. Paul's desire of a share in the prayers of the Romans for him, expressed very earnestly, v. 30-32. Though Paul was a great apostle, yet he begged the prayers of the meanest Christians, not here only, but in several other of the epistles. He had prayed much for them, and this he desires as the return of his kindness. Interchanging prayers is an excellent token of the interchanging of loves. Paul speaks like one that knew himself, and would hereby teach us how to value the effectual fervent prayer of the righteous. How careful should we be lest we do any thing to forfeit our interest in the love and prayers of god's praying people!

1. Observe why they must pray for him. He begs it with the greatest importunity. He might suspect they would forget him in their prayers, because they had no personal acquaintance with him, and therefore he urges it so closely, and begs it with the most affectionate obtestations, by all that is sacred and valuable: I beseech you, (1.) "For the Lord Jesus Christ's sake. He is my Master, I am going about his work, and his glory is interested in the success of it: if you have any regard to Jesus Christ, and to his cause and kingdom, pray for me. You love Christ, and own Christ; for his sake then do me this kindness." (2.) "For the love of the Spirit. As a proof and instance of that love which the Spirit works in the hearts of believers one to another, pray for me; as a fruit of that communion which we have one with another by the Spirit though we never saw one another. If ever you experienced the Spirit's love to you, and would be found returning your love to the Spirit, be not wanting in this office of kindness."

2. How they must pray for him: That you strive together. (1.) That you strive in prayer. We must put forth all that is within us in that duty; pray with fixedness, faith, and fervency; wrestle with God, as Jacob did; pray in praying, as Elias did (Jam. v. 17), and stir up ourselves to take hold on God (Isa. lxiv. 7); and this is not only when we are praying for ourselves, but when we are praying for our friends. True love to our brethren should make us as earnest for them as sense of our own need makes us for ourselves. (2.) That you strive together with me. When he begged their prayers for him, he did not intend thereby to excuse his praying for himself; no, "Strive together with me, who am wrestling with God daily, upon my own and my friends' account." He would have them to ply the same oar. Paul and these Romans were distant in place, and likely to be so, and yet they might join together in prayer; those who are put far asunder by the disposal of God's providence may yet meet together at the throne of his grace. Those who beg the prayers of others must not neglect to pray for themselves.

3. What they must beg of God for him. He mentions particulars; for, in praying both for ourselves and for our friends, it is good to be particular. What wilt thou that I shall do for thee? So says Christ, when he holds out the golden sceptre. Though he knows our state and wants perfectly, he will know them from us. He recommends himself to their prayers, with reference to three things:-- (1.) The dangers which he was exposed to: That I may be delivered from those that do not believe in Judea. The unbelieving Jews were the most violent enemies Paul had and most enraged against him, and some prospect he had of trouble from them in this journey; and therefore they must pray that God would deliver him. We may, and must, pray against persecution. This prayer was answered in several remarkable deliverances of Paul, recorded Acts xxi., xxii., xxiii., and xxiv. (2.) His services: Pray that my service which I have for Jerusalem may be accepted of the saints. Why, was there any danger that it would not be accepted? Can money be otherwise than acceptable to the poor? Yes, there was some ground of suspicion in this case; for Paul was the apostle of the Gentiles, and as the unbelieving Jews looked spitefully at him, which was their wickedness, so those that believed were shy of him upon that account, which was their weakness. He does not say, "Let them choose whether they will accept it or no; if they will not, it shall be better bestowed;" but, "Pray that it may be accepted." As God must be sought unto for the restraining of the ill will of our enemies, so also for the preserving and increasing of the good will of our friends; for God has the hearts both of the one and of the other in his hands. (3.) His journey to them. To engage their prayers for him, he interests them in his concerns (v. 32): That I may come unto you with joy. If his present journey to Jerusalem proved unsuccessful, his intended journey to Rome would be uncomfortable. If he should not do good, and prosper, in one visit, he thought he should have small joy of the next: may come with joy, by the will of God. All our joy depends upon the will of God. The comfort of the creature is in every thing according to the disposal of the Creator.

II. Here is another prayer of the apostle for them (v. 33): Now the God of peace be with you all, Amen. The Lord of hosts, the God of battle, is the God of peace, the author and lover of peace. He describes God under this title here, because of the divisions among them, to recommend peace to them; if God be the God of peace, let us be men of peace. The Old-Testament blessing was, Peace be with you; now, The god of peace be with you. Those who have the fountain cannot want any of the streams. With you all; both weak and strong. To dispose them to a nearer union, he puts them altogether in this prayer. Those who are united in the blessing of God should be united in affection one to another.
Adam Clarke: Commentary on the Bible - 1831
15:30: For the love of the Spirit - By that love of God which the Holy Spirit sheds abroad in your hearts.
That ye strive together - Συναγωνισασθαι That ye agonize with me. He felt that much depended on the success of his present mission to the Christians at Jerusalem, and their acceptance of the charitable contribution which he was bringing with him, in order to conciliate them to the reception of the Gentiles into the Church of God without obliging them to submit to circumcision.
Albert Barnes: Notes on the Bible - 1834
15:30: For the Lord Jesus Christ's sake - Greek, By or through διά dia our Lord Jesus Christ; It means probably out of love and regard to him; in order to promote his honor and glory, and to extend his kingdom among people. Paul desired to be delivered from the bands of the Jews, that he might promote the honor of Jesus Christ among the Gentiles.
And for the love of the Spirit - διά dia. By the mutual love and sympathy which the Spirit of God produces in the minds of all who are the friends of God. I beseech you now to manifest that love by praying earnestly for me.
That ye strive together with me - That you unite with me in earnest prayer. The word "strive" denotes intense "agony" or effort, such as was used by the wrestlers in the Greek games; and then the "agony," or strong effort, which a man makes in prayer, who is earnestly desirous to be heard. The use of the word here denotes Paul's earnest desire that they should make an "intense" effort in their prayers that he might be delivered. Christians, though at a distance from each other, may unite their prayers for a common object. Christians everywhere "should" wrestle in prayer for the ministers of the gospel, that they may be kept from temptations; and especially for those who are engaged, as the apostle was, in arduous efforts among the pagan, that they may be kept from the many dangers to which they are exposed in their journeying in pagan lands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:30: for the: Co2 4:5, Co2 4:11, Co2 12:10; Ti1 6:13, Ti1 6:14; Ti2 4:1
and for: Psa 143:10; Phi 2:1
that: Gen 32:24-29; Co2 1:11; Eph 6:19; Col 2:1, Col 4:12; Th1 5:25; Th2 3:1
Geneva 1599
15:30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the (t) love of the Spirit, that ye strive together with me in [your] prayers to God for me;
(t) For the mutual union, with which the Holy Spirit has united our hearts and minds together.
John Gill
15:30 Now I beseech you, brethren,.... Having declared his intention of coming to them, and his confidence of it, he entreats an interest in their prayers; and which he urges from the consideration of their mutual relation as "brethren"; and therefore should love one another, and show it, among other things, by praying for each other to their common parent, in whom they have a joint interest, saying, as directed by Christ, "our Father which art in heaven", Mt 5:45; thereby signifying, that they prayed not for themselves only, but for all the brethren, all the children of God: and this the apostle further urges,
for Christ's sake; whose servant he was, and in whose cause he was engaged, whose Gospel he preached, and whose glory he sought; and therefore, if they had any regard for Christ, and the good of his interest, he beseeches them that they would pray for the continuance of his life and usefulness; since for him to live was for the good of the churches of Christ, though for him to die would be his own personal gain: and which he also stirs them up to,
for the love of the Spirit; meaning either the love of the Father, and of the Son, which was shed abroad in their hearts by the Spirit, which he had directed them into, and they had a comfortable sensation of; or that love to God, to Christ, and one another, which the Spirit of God had wrought in them in regeneration; or that love with which the Spirit of God equally loved them, as the Father, and the Son; and which he had shown in their conversion and sanctification, in applying all grace unto them, and indwelling in them as the Spirit of adoption, and as the earnest and pledge of the heavenly inheritance.
That ye strive together with me in your prayers to God for me. The apostle prayed for himself, as he had been wont to do ever since he was a converted man; but knowing well the force of united social prayer, he desires the assistance of others. He represents prayer as an agony, an holy conflict, and striving with God, a wrestling with him, as Jacob did, who held him, and would not let him go without the blessing, and had power with him, and prevailed. The phrase denotes the fervency of prayer, the strength, labour, and energy of it; see Col 4:12; and also intimates, that the apostle foresaw he should have a combat with many enemies where he was going, and should be in great danger by them; and therefore desires they would join him in the use of their spiritual armour, and in that particular part of it, prayer, which has been often used to good purpose against the enemies of the Gospel: he does not desire these Romans to beg the assistance of their senate or emperor: but to pray to God for him, and join with him in their prayers to him, who is a God hearing prayer, and able to save. The petitions he would have them put up to him, are as follow:
John Wesley
15:30 I beseech you by the love of the Spirit - That is, by the love which is the genuine fruit of the Spirit. To strive together with me in your prayers - He must pray himself, who would have others strive together with him in prayer. Of all the apostles, St. Paul alone is recorded to desire the prayers of the faithful for himself. And this he generally does in the conclusions of his Epistles; yet not without making a difference. For he speaks in one manner to them whom he treats as his children, with the gravity or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews.
Robert Jamieson, A. R. Fausset and David Brown
15:30 Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit--or, "by the Lord Jesus Christ, and by the love of the Spirit"--not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all--I beseech you."
that ye strive together with me in your prayers to God for me--implying that he had his grounds for anxious fear in this matter.
15:3115:31: զի ապրեցա՛յց յապստամբա՛ցն որ ՚ի Հրէաստանի են. եւ պաշտօնն իմ որ յԵրուսաղէմ, ընդունելի՛ լիցի սրբոցն[3601]. [3601] Ոմանք. Որ են ՚ի Հրէաստան, եւ պաշտօնն իմ յԵրուսաղէմ։
31 որպէսզի ազատուեմ հաւատի դէմ ապստամբներից, որ Հրէաստանում են, եւ որպէսզի Երուսաղէմի իմ ծառայութիւնը ընդունելի լինի սրբերին.
31 Որպէս զի Հրէաստանի մէջ հաւատքի չհնազանդողներէն ազատուիմ ու իմ Երուսաղէմ ընելու սպասաւորութիւնս սուրբերուն ընդունելի ըլլայ,
զի ապրեցայց յապստամբացն որ ի Հրէաստանի են. եւ պաշտօնն իմ որ յԵրուսաղէմ` ընդունելի լիցի սրբոցն:

15:31: զի ապրեցա՛յց յապստամբա՛ցն որ ՚ի Հրէաստանի են. եւ պաշտօնն իմ որ յԵրուսաղէմ, ընդունելի՛ լիցի սրբոցն[3601].
[3601] Ոմանք. Որ են ՚ի Հրէաստան, եւ պաշտօնն իմ յԵրուսաղէմ։
31 որպէսզի ազատուեմ հաւատի դէմ ապստամբներից, որ Հրէաստանում են, եւ որպէսզի Երուսաղէմի իմ ծառայութիւնը ընդունելի լինի սրբերին.
31 Որպէս զի Հրէաստանի մէջ հաւատքի չհնազանդողներէն ազատուիմ ու իմ Երուսաղէմ ընելու սպասաւորութիւնս սուրբերուն ընդունելի ըլլայ,
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15:3131: чтобы избавиться мне от неверующих в Иудее и чтобы служение мое для Иерусалима было благоприятно святым,
15:31  ἵνα ῥυσθῶ ἀπὸ τῶν ἀπειθούντων ἐν τῇ ἰουδαίᾳ καὶ ἡ διακονία μου ἡ εἰς ἰερουσαλὴμ εὐπρόσδεκτος τοῖς ἁγίοις γένηται,
15:31. ἵνα (so) ῥυσθῶ (I-might-have-been-tracted) ἀπὸ (off) τῶν (of-the-ones) ἀπειθούντων ( of-un-conducing-unto ) ἐν (in) τῇ (unto-the-one) Ἰουδαίᾳ (unto-an-Ioudaia) καὶ (and) ἡ (the-one) διακονία (a-raising-through-unto) μου (of-me) ἡ (the-one) εἰς (into) Ἰερουσαλὴμ (to-a-Hierousalem) εὐπρόσδεκτος (goodly-receivable-toward) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) γένηται , ( it-might-have-had-became ,"
15:31. ut liberer ab infidelibus qui sunt in Iudaea et obsequii mei oblatio accepta fiat in Hierosolyma sanctisThat I may be delivered from the unbelievers that are in Judea and that the oblation of my service may be acceptable in Jerusalem to the saints.
31. that I may be delivered from them that are disobedient in Judaea, and my ministration which for Jerusalem may be acceptable to the saints;
15:31. so that I may be freed from the unfaithful who are in Judea, and so that the oblation of my service may be acceptable to the saints in Jerusalem.
15:31. That I may be delivered from them that do not believe in Judaea; and that my service which [I have] for Jerusalem may be accepted of the saints;
That I may be delivered from them that do not believe in Judaea; and that my service which [I have] for Jerusalem may be accepted of the saints:

31: чтобы избавиться мне от неверующих в Иудее и чтобы служение мое для Иерусалима было благоприятно святым,
15:31  ἵνα ῥυσθῶ ἀπὸ τῶν ἀπειθούντων ἐν τῇ ἰουδαίᾳ καὶ ἡ διακονία μου ἡ εἰς ἰερουσαλὴμ εὐπρόσδεκτος τοῖς ἁγίοις γένηται,
15:31. ut liberer ab infidelibus qui sunt in Iudaea et obsequii mei oblatio accepta fiat in Hierosolyma sanctis
That I may be delivered from the unbelievers that are in Judea and that the oblation of my service may be acceptable in Jerusalem to the saints.
15:31. so that I may be freed from the unfaithful who are in Judea, and so that the oblation of my service may be acceptable to the saints in Jerusalem.
15:31. That I may be delivered from them that do not believe in Judaea; and that my service which [I have] for Jerusalem may be accepted of the saints;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Апостол опасается и неверующих иудеев, которые могут возбудить против него обвинение в отступлении от веры (он, действительно, сделался их жертвою, см. Деян 21:27: и cл.), и не совсем верит в то, что христиане иерусалимские встретят его дружелюбно и примут его дар.
Adam Clarke: Commentary on the Bible - 1831
15:31: That I may be delivered from them that do not believe - He knew that his countrymen, who had not received the Gospel, lay in wait for his life; and, no doubt, they thought they should do God service by destroying him, not only as an apostate, in their apprehension, from the Jewish religion, but as one who was labouring to subvert and entirely destroy it.
And that my service - Διακονια. But several eminent MSS. read δωροφορια, the gift which I bear. This probably was a gloss, which in many MSS. subverted the word in the text; for διακονια, service, in its connection here, could refer to nothing else but the contribution which he was carrying to the poor saints at Jerusalem.
Albert Barnes: Notes on the Bible - 1834
15:31: That I may be ... - The unbelieving Jews in Judea had been opposed to Paul's conversion. They could not forget that he had borne letters of commission from them to persecute the Christians at Damascus. They regarded him as an apostate. They had heard of his success among the Gentiles; and they had been informed that he "taught all the Jews among the Gentiles to forsake the laws of Moses;" Act 21:21. Hence, the apostle could not but be aware that in returning to Judea, he exposed himself to special dangers. His fears, as the result showed, were well founded. They evinced all the opposition to him which he had ever anticipated; Acts 21.
And that my service - My ministry; or the act of service which I am going to perform for them; referring to the contribution which he was bearing for the poor saints at Jerusalem.
For Jerusalem - For the poor Christians in Jerusalem.
May be accepted of the saints - That the poor Christians there may be willing to receive it. The grounds of "doubt" and "hesitation" whether they would be willing to receive this, seem to have been two.
(1) many, even among Christians, might have had their minds filled with prejudice against the apostle, from the reports constantly in circulation among the Jews, that he was opposing and denouncing the customs of Moses. Hence, in order to satisfy them, when he went up to Jerusalem, he actually performed a "vow," in accordance with the Law of Moses, to show that he did not intend to treat his laws with contempt; Act 21:22-23, Act 21:26-27.
(2) many of the converts from Judaism might be indisposed to receive an offering made by "Gentiles." They might have retained many of their former feelings - that the Gentiles were polluted, and that they ought to have no fellowship with them. Early opinions and prejudices wear off by slow degrees. Christians retain former notions long after their conversion; and often many years are required to teach them enlarged views of Christian charity. It is not wonderful that the Christians in Judea should have been slow to learn all the ennobling lessons of Christian benevolence, surrounded as they were by the institutions of the Jewish religion, and having been themselves educated in the strictest regard for those institutions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:31: I may: Act 21:27-31, Act 22:24, Act 23:12-24, Act 24:1-9, Act 25:2, Act 25:24; Th1 2:15; Th2 3:2
do not believe: or, are disobedient
and that: Rom 15:25; Co2 8:4, Co2 9:1
accepted: Act 21:17-26
John Gill
15:31 That I may be delivered from them that do not believe in Judea,.... By whom some think are meant such, who, though they believed in Jesus as the Messiah, yet were violently set against the apostle for preaching down the ceremonial law; and from whom he foresaw he should be in much danger when he came to Jerusalem, and therefore desires the church at Rome to pray for his deliverance from them; though rather such who did not believe in Jesus Christ at all are designed; and who were enemies to the Gospel, and to all Gospel ministers, but especially to the Apostle Paul, for preaching among the Gentiles, and such doctrines as he did, which struck at their peculiar notions; and, as he feared, he should be set upon by them, and his life be in great danger, so it was; see Acts 21:27; though he was not disheartened and intimidated, and did not shun going up to Jerusalem, though entreated not to go; yet he thought proper to engage the churches of Christ in prayer for him, that he might be delivered out of the hands of such wicked and unreasonable men, who being destitute of faith in Christ, were filled with enmity against his ministers; see Th2 3:1;
and that my service which I have for Jerusalem, may be accepted of the saints; that is, that the collection which was made by the Gentile churches for the poor saints at Jerusalem, the ministration of which unto them he had took upon him, might be cheerfully and gratefully received by them. One would think there were no fear of this, nor any need to pray for it; for if they were poor, and in necessitous circumstances, as they were, they would be glad of relief, and thankfully accept it: but the case was this, and the difficulties attending this service were, that this collection came from the Gentiles, to whom the Jews had an aversion, and was brought to them by one that they had entertained an ill opinion of, being informed that he had taught the Gentiles to forsake Moses, not to circumcise their children, or walk after the customs; wherefore he did not know whether, though in necessity, anything coming for their relief from such a quarter, and through his hands, would be received with any pleasure by them: besides, his desire was that it might be received as a token of the true and sincere love the Gentiles bore to them; and be a means of reconciling the believing Jews to them, to own them as sister churches of the same faith and order with themselves.
John Wesley
15:31 That I may be delivered - He is thus urgent from a sense of the importance of his life to the church. Otherwise he would have rejoiced "to depart, and to be with Christ." And that my service may be acceptable - In spite of all their prejudices; to the end the Jewish and gentile believers may be knit together in tender love.
Robert Jamieson, A. R. Fausset and David Brown
15:31 That I may be delivered from them that do not believe--"that do not obey," that is, the truth, by believing it; as in Rom 2:8.
in Judea--He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions.
and that my service which I have for Jerusalem--(See on Rom 15:25-28).
may be accepted of--"prove acceptable to"
the saints--Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.
15:3215:32: զի խնդութեամբ եկեալ առ ձեզ ՚ի կամս Աստուծոյ, հանգեա՛յց ընդ ձեզ[3602]։ [3602] Ոմանք. Եկեալ առ ձեզ։
32 այսպէս, ուրախութեամբ գալով ձեզ մօտ Աստծու կամքով, հանգստանամ ձեզ հետ:
32 Որպէս զի Աստուծոյ կամքովը ուրախութեամբ ձեզի գալով՝ ձեզի հետ հանգչիմ։
զի խնդութեամբ եկեալ առ ձեզ ի կամս Աստուծոյ, հանգեայց ընդ ձեզ:

15:32: զի խնդութեամբ եկեալ առ ձեզ ՚ի կամս Աստուծոյ, հանգեա՛յց ընդ ձեզ[3602]։
[3602] Ոմանք. Եկեալ առ ձեզ։
32 այսպէս, ուրախութեամբ գալով ձեզ մօտ Աստծու կամքով, հանգստանամ ձեզ հետ:
32 Որպէս զի Աստուծոյ կամքովը ուրախութեամբ ձեզի գալով՝ ձեզի հետ հանգչիմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3232: дабы мне в радости, если Богу угодно, придти к вам и успокоиться с вами.
15:32  ἵνα ἐν χαρᾷ ἐλθὼν πρὸς ὑμᾶς διὰ θελήματος θεοῦ συναναπαύσωμαι ὑμῖν.
15:32. ἵνα (so) ἐν (in) χαρᾷ (unto-a-joy) ἐλθὼν (having-had-came) πρὸς (toward) ὑμᾶς (to-ye) διὰ (through) θελήματος (of-a-determining-to) θεοῦ (of-a-Deity) συναναπαύσωμαι ( I-might-have-ceased-up-together ) ὑμῖν. (unto-ye)
15:32. ut veniam ad vos in gaudio per voluntatem Dei et refrigerer vobiscumThat I may come to you with joy, by the will of God, and may be refreshed with you.
32. that I may come unto you in joy through the will of God, and together with you find rest.
15:32. So may I come to you with joy, through the will of God, and so may I be refreshed with you.
15:32. That I may come unto you with joy by the will of God, and may with you be refreshed.
That I may come unto you with joy by the will of God, and may with you be refreshed:

32: дабы мне в радости, если Богу угодно, придти к вам и успокоиться с вами.
15:32  ἵνα ἐν χαρᾷ ἐλθὼν πρὸς ὑμᾶς διὰ θελήματος θεοῦ συναναπαύσωμαι ὑμῖν.
15:32. ut veniam ad vos in gaudio per voluntatem Dei et refrigerer vobiscum
That I may come to you with joy, by the will of God, and may be refreshed with you.
15:32. So may I come to you with joy, through the will of God, and so may I be refreshed with you.
15:32. That I may come unto you with joy by the will of God, and may with you be refreshed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:32: That I may come unto you with joy - That his apprehensions of ill usage were not groundless, and the danger to which his life was exposed, real, we have already seen in the account given of this visit, Acts 21, 22, 23, and 24; and that he had such intimations from the Holy Spirit himself appears from Act 20:23; Act 21:11; Act 20:38. Should his journey to Jerusalem be prosperous, and his service accepted, so that the converted Jews and Gentiles should come to a better understanding, he hoped to see them at Rome with great joy: and if he got his wishes gratified through their prayers, it would be the full proof that this whole business had been conducted according to the will of God.
Albert Barnes: Notes on the Bible - 1834
15:32: That I may come to you - That I I may not be impeded in my intended journey by opposition in Judea.
With joy - Joy to myself in being permitted to come; and producing joy to you by my presence.
By the will of God - If God will; if God permit. After all his desires, and all their prayers, it still depended on the will of God; and to that the apostle was desirous to submit. This should be the end of our most ardent desires, and this the object of all our prayers, that the will of God should be done; compare Jam 4:14-15. Paul "did" go by the will of God; but he went in bonds.
And be refreshed - Greek, May find "rest" or "solace" with you.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:32: I may: Rom 15:23, Rom 15:24, Rom 1:10-13; Act 27:1, Act 27:41-43, Act 28:15, Act 28:16, Act 28:30, Act 28:31; Phi 1:12-14
by the: Act 18:21; Co1 4:19; Jam 4:15
and may: Pro 25:13; Co1 16:18; Co2 7:13; Th1 3:6-10; Ti2 1:16; Plm 1:7, Plm 1:20
John Gill
15:32 That I may come unto you with joy,.... The end the apostle had, in desiring them to request the above things at the throne of grace for him, was, that he might come to them, which unless he was delivered from the unbelieving Jews, could not be; and therefore since they had an interest in this matter, he might hope they would be the more importunate in their supplications for him, the he might escape their hands; and seeing also, should the saints there use him in an ungrateful manner, and slight the kindness of the Gentile churches, and his service should not have the desired effect, his coming to them would be with sorrow: wherefore he puts them upon praying for success in this affair, that so when he came among them he should have no uneasiness upon his mind, or, anything of this kind to distress him, and interrupt that pleasure and delight he promised himself in their company and conversation: he adds,
by the will of God: resigning himself, and submitting all things to the sovereign will of God, and the wise disposals of his providence: he knew his deliverance from his enemies must be by, and the success of his services owing to, and his coming to Rome entirely according to, the will of God, and as he should think fit and proper; so he acted himself, and so he taught these believers to have their regard to, and sit down contented with the will of God in all things; to which he subjoins,
and may with you be refreshed; with the presence of God among them, with the Gospel in the fulness and blessing of it with which he should come and with the mutual faith and comfortable experience of him and them, which they should communicate to each other; than all which nothing is more reviving, and refreshing to the spirits of God's people.
John Wesley
15:32 That I may come to you - This refers to the former, With joy - To the latter, part of the preceding verse.
Robert Jamieson, A. R. Fausset and David Brown
15:32 That I may come unto you with--"in"
joy by the will of God-- (Acts 18:21; 1Cor 4:19; 1Cor 16:7; Heb 6:3; Jas 4:15)
and may with you be refreshed--rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.
15:3315:33: Եւ Աստուած խաղաղութեան եղիցի ընդ ձեզ ամենեսեան. ամէն[3603]։[3603] Ոմանք. Խաղաղութեան եւ սիրոյ եղիցի. ընդ ձեզ ամենեսին։
33 Եւ թող խաղաղութեան Աստուածը լինի ձեզ բոլորիդ հետ: Ամէն:
32 Եւ խաղաղութեան Աստուածը ձեր ամենուն հետ ըլլայ։ Ամէն։
Եւ Աստուած խաղաղութեան եղիցի ընդ ձեզ ամենեսեան: Ամէն:

15:33: Եւ Աստուած խաղաղութեան եղիցի ընդ ձեզ ամենեսեան. ամէն[3603]։
[3603] Ոմանք. Խաղաղութեան եւ սիրոյ եղիցի. ընդ ձեզ ամենեսին։
33 Եւ թող խաղաղութեան Աստուածը լինի ձեզ բոլորիդ հետ: Ամէն:
32 Եւ խաղաղութեան Աստուածը ձեր ամենուն հետ ըլլայ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
15:3333: Бог же мира да будет со всеми вами, аминь.
15:33  ὁ δὲ θεὸς τῆς εἰρήνης μετὰ πάντων ὑμῶν· ἀμήν.
15:33. ὁ (The-one) δὲ (moreover) θεὸς (a-Deity) τῆς (of-the-one) εἰρήνης (of-a-peace) μετὰ (with) πάντων ( of-all ) ὑμῶν: (of-ye) ἀμήν. (amen)
15:33. Deus autem pacis sit cum omnibus vobis amenNow the God of peace be with, you all. Amen.
33. Now the God of peace be with you all. Amen.
15:33. And may the God of peace be with you all. Amen.
15:33. Now the God of peace [be] with you all. Amen.
Now the God of peace [be] with you all. Amen:

33: Бог же мира да будет со всеми вами, аминь.
15:33  ὁ δὲ θεὸς τῆς εἰρήνης μετὰ πάντων ὑμῶν· ἀμήν.
15:33. Deus autem pacis sit cum omnibus vobis amen
Now the God of peace be with, you all. Amen.
15:33. And may the God of peace be with you all. Amen.
15:33. Now the God of peace [be] with you all. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Бог мира. Так называет здесь Бога Апостол по уверенности своей в том, что Бог действительно пошлет ему мир и успокоение, в котором он так теперь нуждается, идя во враждебную ему область.
Adam Clarke: Commentary on the Bible - 1831
15:33: The God of peace be with you - The whole object of the epistle is to establish peace between the believing Jews and Gentiles, and to show them their mutual obligations, and the infinite mercy of God to both; and now he concludes with praying that the God of peace - he from whom it comes, and by whom it is preserved - may be for ever with them. The word Amen, at the end, does not appear to have been written by the apostle: it is wanting in some of the most ancient MSS.
1. In the preceding chapters the apostle enjoins a very hard, but a very important and necessary, duty - that of bearing with each other, and endeavoring to think and let think, in those religious matters which are confessedly not essential to the salvation of the soul. Most of the disputes among Christians have been concerning non-essential points. Rites and ceremonies, even in the simple religion of Christ, have contributed their part in promoting those animosities by which Christians have been divided. Forms in worship and sacerdotal garments have not been without their influence in this general disturbance. Each side has been ready to take out of the 14th and 15th chapters of this epistle such expressions as seemed suitable to their own case; but few have been found who have taken up the whole. You believe that a person who holds such and such opinions is wrong: pity him and set him right, lovingly, if possible. He believes you to be wrong because you do not hold those points; he must bear with you. Both of you stand precisely on the same ground, and are mutually indebted to mutual forbearance.
2. Beware of contentions in religion, if you dispute concerning any of its doctrines, let it be to find out truth; not to support a preconceived and pre-established opinion. Avoid all polemical heat and rancour; these prove the absence of the religion of Christ. Whatever does not lead you to love God and man more, is most assuredly from beneath. The God of peace is the author of Christianity; and the Prince of peace, the priest and sacrifice of it: therefore love one another, and leave off contention before it be meddled with. On this subject the advice of the pious Mr. Herbert is good: -
Be calm in arguing; for fierceness makes
Error a fault, and truth discourtesy.
Why should I feel another man's mistakes
More than his sickness or his poverty?
In love I should; but anger is not love;
Nor wisdom neither: - therefore g-e-n-t-l-y m-o-v-e.
Albert Barnes: Notes on the Bible - 1834
15:33: Now the God of peace - God, the author or promoter of peace and union. In Rom 15:13, he is called the God of hope. Here the apostle desires that the God who gives peace would impart to them union of sentiment and feeling, particularly between the Jewish and Gentile Christians - the great object for which he labored in his journey to Judea, and which he had been endeavoring to promote throughout this Epistle; see Co1 14:33; Heb 13:20.
This is the close of the doctrinal and hortatory parts of this Epistle. The remainder is made up chiefly of salutations. In the verses concluding this chapter, Paul expressed his earnest desire to visit Rome. He besought his brethren to pray that he might be delivered from the unbelievers among the Jews. His main desire was granted. He was permitted to visit Rome; yet the very thing from which he sought to be delivered, the very opposition of the Jews, made it necessary for him to appeal to Caesar, and this was the means of his accomplishing his desire. (See the closing chapters of the Acts of the Apostles.) God thus often grants our "main desire;" he hears our prayer; but he may make use of that from which we pray to be delivered as the "means" of fulfilling our own requests. The Christian prays that he may be sanctified; yet at the same time he may pray to be delivered from affliction. God will hear his main desire, to be made holy; will convert what he fears into a blessing, and make it the means of accomplishing the great end. It is right to express our "desires - all" our desires - to God; but it should be with a willingness that he should choose his own means to accomplish the object of our wishes. Provided the "God of peace" is with us, all is well.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:33: the God: Rom 16:20; Co1 14:33; Co2 5:19, Co2 5:20, Co2 13:11; Phi 4:9; Th1 5:23; Th2 3:16; Heb 13:20
be: Rom 16:24; Rut 2:4; Mat 1:23, Mat 28:20; Co2 13:14; Ti2 4:22
John Gill
15:33 Now the God of peace be with you all, Amen. As God is in this chapter before styled the God of patience, Rom 15:5, and the God of hope, Rom 15:13, because of his concern in these graces; so he is here styled "the God of peace", because of his concern in that peace which is made between him and his people, by the blood of Christ. This peace was first upon his thoughts, which are therefore called thoughts of peace; a council of peace was held between him and his Son upon this head; the scheme of reconciliation was drawn by him in it; he entered into a covenant of peace with Christ, which takes its name from this momentous article of it; he appointed Christ to be the peacemaker, and laid on him the chastisement of our peace; and it pleased him by him to reconcile all things to himself, Col 1:20. Moreover, he is so called because he is the giver of all true solid conscience peace, the peace of God, which passeth all understanding of natural men; and which when he gives, none can give trouble; and is what he fills his people with in a way of believing, leading their faith to the blood, righteousness, and sacrifice of his Son. He is also the author of happiness and prosperity, temporal, spiritual, and eternal, and likewise of all the peace and concord which is in his churches, and among his saints; so that when the apostle wishes that the God of peace might be with them, he not only prays that the presence of God might be with them; but that they might have fresh views of their interest in peace, made by the blood of Christ; that they might enjoy peace in their own consciences, arising from thence; that they might be possessed of felicity of every kind, and that unity and harmony might subsist among them; that the peace of God might rule in their hearts, and they live in love and peace one with another, laying aside all their differences as Jews and Gentiles, about the rites and ceremonies of the law of Moses; to which the apostle may have a particular respect in this concluding wish of his, and here indeed properly the epistle ends; the following chapter being as a sort of postscript, filled up with salutations and recommendations of particular persons; wherefore the word "Amen" is placed here, though it is wanting in the Alexandrian copy.
Robert Jamieson, A. R. Fausset and David Brown
15:33 Now the God of peace be with you all. Amen--The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant" (Heb 13:20; Th1 5:23; Th2 3:16; Phil 4:9); then the peace which that reconciliation diffuses among all the partakers of it (1Cor 14:33; 2Cor 13:11; and see on Rom 16:20); more widely still, that peace which the children of God, in beautiful imitation of their Father in Heaven, are called and privileged to diffuse far and wide through this sin-distracted and divided world (Rom 12:18; Mt 5:9; Heb 12:14; Jas 3:18).
Note, (1) Did "the chiefest of the apostles" apologize for writing to a Christian church which he had never seen, and a church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance" (2Pet 1:13; 2Pet 3:1); and did he put even this upon the sole plea of apostolic responsibility (Rom 15:14-16)? What a contrast is thus presented to hierarchical pride, and in particular to the affected humility of the bishop of this very Rome! How close the bond which the one spirit draws between ministers and people--how wide the separation produced by the other! (2) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that Rom 15:16 should have been expressed as it is. Paul's only priesthood and sacrificial offerings lay, first, in ministering to them as "the apostle of the Gentiles," not the sacrament with the "real presence" of Christ in it, or the sacrifice of the mass, but "the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful offering, "being sanctified [not by sacrificial gifts, but] by the Holy Ghost." (See Heb 13:9-16). (3) Though the debt we owe to those by whom we have been brought to Christ can never be discharged, we should feel it a privilege when we render them any lower benefit in return (Rom 15:26-27). (4) Formidable designs against the truth and the servants of Christ should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls all events; and the darker the cloud, the more resolutely should all to whom Christ's cause is dear "strive together in their prayers to God" for the removal of it (Rom 15:30-31). (5) Christian fellowship is so precious that the most eminent servants of Christ, amid the toils and trials of their work, find it refreshing and invigorating; and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ (Rom 15:24, Rom 15:32).