Romans 15

Notes

1. Romans 15:1 The Responsibility of the Strong. Paul uses opheilomen, meaning “we ought” or “we are obligated.” The word expresses responsibility rather than an optional act of kindness. The phrase hēmeis hoi dynatoi means “we who are strong.” In the context of Romans 14, this refers particularly to believers who have greater confidence concerning disputed practices. The expression ta asthenēmata tōn adynatōn bastazein describes bearing the weaknesses of those who are not strong. The verb bastazein means to carry or bear a burden. “Help carry the struggles” expresses this responsibility in modern English, while “whose faith is weaker in these matters” connects the statement to the discussion immediately preceding it. The final expression mē heautois areskein means “not to please ourselves.” Paul contrasts caring for others with making personal satisfaction the guiding concern. ↩
2. Romans 15:2 Seeking Our Neighbor's Good. Paul uses tō plēsion aresketō, literally calling each believer to please a neighbor. This is qualified by eis to agathon, “for the good,” and pros oikodomēn, “for building up.” The noun oikodomē comes from the language of construction and is used figuratively for strengthening or developing another person. TWMC expresses the meaning as helping someone grow stronger in faith. The wording does not describe pleasing someone merely to gain approval. Paul's phrase identifies a beneficial purpose. ↩
3. Romans 15:3 Christ Did Not Please Himself. The expression kai gar ho Christos ouch heautō ēresen means “for even Christ did not please Himself.” The contrast with the preceding verses identifies Christ as the example Paul wants believers to follow. Paul quotes Psalm 69:9. The Greek expression hoi oneidismoi tōn oneidizontōn se epepeson ep' eme means “the insults of those insulting You have fallen upon Me.” The original psalm speaks of reproaches directed against God falling upon the psalmist. Paul applies those words to Christ. The TWMC wording explains the relationship between the insults directed toward God and the suffering borne by Christ. ↩
4. Romans 15:4 Scripture, Endurance, Encouragement, and Hope. The verb proegraphē refers to something written beforehand. Paul speaks of the earlier Scriptures and their continuing value for instruction. The word hypomonē describes endurance, steadfastness, or perseverance under difficulty. The word paraklēsis can mean encouragement, comfort, or exhortation. Paul joins these with elpis, hope. TWMC uses “God's Word” to communicate the Scriptures Paul has already named. The Greek refers to the Scriptures themselves, rather than introducing a separate expression for God's Word. ↩
5. Romans 15:5 God Gives Endurance and Encouragement. Paul calls God ho theos tēs hypomonēs kai tēs paraklēseōs, “the God of endurance and encouragement.” These are the same qualities he has just associated with the Scriptures in verse 4. The expression to auto phronein en allēlois means to have the same mind or attitude among one another. The concluding phrase kata Christon Iēsoun identifies Christ Jesus as the pattern or standard. The wording “live together in harmony” conveys a shared disposition rather than requiring complete agreement about every personal conviction. ↩
6. Romans 15:6 Glorifying God with One Voice. The word homothymadon describes people acting with one mind, purpose, or shared commitment. The phrase en heni stomati literally means “with one mouth.” Together, these expressions picture believers joining in united praise. Paul identifies the One being glorified as ton theon kai patera tou kyriou hēmōn Iēsou Christou, “the God and Father of our Lord Jesus Christ.” The verse describes the intended result of the harmony for which Paul prays in verse 5. ↩
7. Romans 15:7 Welcome One Another as Christ Welcomed You. Paul uses proslambanesthe, meaning to receive or welcome. The same verb appears in Romans 14:1, where he instructs believers to welcome someone whose faith is weak concerning disputed practices. Its repetition connects the two passages. The Robinson–Pierpont Byzantine text reads hymas, “you,” in the statement that Christ welcomed His people. Some other Greek witnesses read hēmas, “us.” Both communicate the same underlying comparison, but the Byzantine wording directly addresses Paul's readers. The expression eis doxan theou means “for the glory of God.” ↩
8. Romans 15:8 Christ the Servant of the Circumcision. Paul describes Christ as diakonon peritomēs, literally “a servant of the circumcision.” The term “circumcision” identifies the Jewish people by the covenant sign given to Abraham. “A servant to the Jewish people” expresses the meaning for modern readers without requiring them to interpret the figure of speech. The expression hyper alētheias theou concerns God's truthfulness or faithfulness. Paul connects this with bebaiōsai tas epangelias tōn paterōn, confirming the promises made to the fathers or ancestors. The word “ancestors” refers to Israel's forefathers, particularly those connected with God's covenant promises. ↩
9. Romans 15:9 The Gentiles Glorify God for Mercy. The Greek ethnē, commonly translated “Gentiles” or “nations,” refers here to peoples outside Israel. The bracketed explanation “those who are not Jewish” clarifies that meaning. Paul uses eleous, meaning mercy, to describe what the Gentiles have received from God. This differs from verse 8's emphasis on the confirmation of promises made to Israel. The quotation comes from Psalm 18:49, corresponding to Psalm 17:50 in some Septuagint numbering systems, and also appears in the parallel account in 2 Samuel 22:50. The passage speaks of praising God among the nations. ↩
10. Romans 15:10 Rejoice with His People. Paul introduces another Scripture quotation with kai palin legei, meaning “and again He says.” The quotation comes from Deuteronomy 32:43, near the conclusion of the Song of Moses. Paul follows the Greek scriptural tradition, which explicitly calls the Gentiles to rejoice with God's people. The expression meta tou laou autou means “with His people,” indicating shared rejoicing rather than replacing one group with another. ↩
11. Romans 15:11 Let All Peoples Praise Him. Paul quotes Psalm 117:1, numbered Psalm 116:1 in the Septuagint. The Greek uses aineite and epainesate, both calls to praise. Paul repeats the call in parallel expressions, first addressing all Gentiles and then all peoples. The parallel wording broadens the invitation to praise God without introducing a different object of worship. ↩
12. Romans 15:12 The Root of Jesse. Paul quotes Isaiah 11:10. The Greek expression hē rhiza tou Iessai literally means “the root of Jesse.” Jesse was King David's father, so the image connects the promised ruler with David's family line. The wording “a descendant of Jesse” communicates the genealogical significance of the image for modern readers. The literal expression “root of Jesse” carries a richer image that is explained in the Theology notes. The phrase ho anistamenos archein ethnōn describes One who rises to rule over the nations. Paul concludes with ep' autō ethnē elpiousin, describing the Gentiles placing their hope in Him. ↩
13. Romans 15:13 The God of Hope. Paul calls God ho theos tēs elpidos, “the God of hope.” The expression identifies Him as the source of the hope Paul has just described. The verb plērōsai means to fill, while perisseuein means to abound or overflow. Paul's prayer moves from believers being filled with joy and peace to their hope increasing abundantly. The phrase en dynamei pneumatos hagiou means “in the power of the Holy Spirit.” It identifies the divine power associated with the overflowing hope Paul desires for his readers. ↩
14. Romans 15:14 Goodness, Knowledge, and Mutual Instruction. Paul uses pepeismai, meaning “I am convinced” or “I have become persuaded.” This expresses his confidence in the Roman believers. The phrase mestoi agathōsynēs describes being full of goodness, while peplērōmenoi pasēs gnōseōs refers to being filled with knowledge. The wording “a strong understanding of God's truth” communicates the kind of knowledge Paul has been discussing throughout the letter. The verb nouthetein can mean to admonish, warn, instruct, or counsel. TWMC uses “teaching and encouraging” to express the constructive purpose of this mutual instruction. The Greek includes the possibility of corrective admonition, not merely encouragement. ↩
15. Romans 15:15 Written Boldly as a Reminder. Paul describes writing tolmēroteron, meaning more boldly or daringly. He acknowledges the directness of his instructions. The expression epanamimnēskōn describes reminding someone of something already known. Paul presents his letter as a reminder rather than suggesting that the Roman believers have never been taught. The word charis, grace, describes what God has given Paul. In this context, it refers especially to the favor and responsibility associated with his calling. ↩
16. Romans 15:16 A Priestly Ministry to the Gentiles. Paul uses leitourgon Iēsou Christou, describing himself as a minister or servant of Christ Jesus. The word leitourgos can refer to public or religious service. The expression hierourgounta to euangelion tou theou uses language associated with priestly service. It describes Paul's work of proclaiming God's Good News through an image of sacred ministry. The phrase hē prosphora tōn ethnōn refers to the offering of the Gentiles. The wording understands the Gentiles themselves as the offering presented to God. Paul describes this offering as hēgiasmenē en pneumati hagiō, meaning sanctified or made holy through the Holy Spirit. The Greek distinguishes Paul's ministry of proclaiming the Gospel from the Spirit's work of sanctification. ↩
17. Romans 15:17 Rejoicing in Christ's Work. The expression tēn kauchēsin en Christō Iēsou concerns boasting, glorying, or taking pride in Christ Jesus. The Greek verb and noun forms associated with boasting do not always describe sinful arrogance. The context determines whether someone is taking improper credit or rightly rejoicing in what God has accomplished. Paul explicitly locates the reason for his rejoicing in Christ Jesus and the things pertaining to God. ↩
18. Romans 15:18 What Christ Accomplished Through Paul. The verb tolmēsō means “I will dare.” Paul emphatically limits what he is willing to claim. The expression kateirgasato Christos di' emou describes what Christ accomplished through him. The wording presents Christ as the One accomplishing the work, with Paul serving as the instrument through whom it was carried out. The phrase eis hypakoēn ethnōn refers to bringing about the obedience of the Gentiles. Paul connects this work with logō kai ergō, meaning “by word and deed.” ↩
19. Romans 15:19 Signs, Miracles, and the Spirit of God. The Greek en dynamei sēmeiōn kai teratōn describes the power of signs and wonders. “Signs” emphasizes events that point beyond themselves, while “wonders” emphasizes their extraordinary character. The Robinson–Pierpont Byzantine text includes pneumatos theou, meaning “the Spirit of God.” Other Greek witnesses read simply “Spirit” or “Holy Spirit.” The Byzantine wording is reflected in the TWMC text. Paul describes his ministry extending apo Ierousalēm kai kyklō mechri tou Illyrikou, from Jerusalem and around as far as Illyricum. Illyricum was a Roman region in the western Balkan area, along the eastern Adriatic Sea. Its historical boundaries do not correspond exactly to those of a single modern country. The expression peplērōkenai to euangelion tou Christou describes fully proclaiming or fulfilling the ministry of the Gospel of Christ. It does not necessarily mean that every individual throughout the entire region had personally heard Paul preach. ↩
20. Romans 15:20 Preaching Where Christ Was Not Known. The verb philotimoumenon expresses making something one's ambition or earnest aim. Paul describes his deliberate missionary priority. The expression ouch hopou ōnomasthē Christos means “not where Christ was named.” In context, the expression concerns places where Christ had already been proclaimed. “The Good News of Jesus” is a meaning-based way of identifying the Gospel that Paul proclaimed. Paul uses themelion, meaning foundation, as an image for the initial establishment of Gospel ministry. “Building on another person's foundation” preserves his construction metaphor. ↩
21. Romans 15:21 Those Who Have Not Heard Will Understand. Paul quotes Isaiah 52:15, using wording associated with the Greek translation of Isaiah. The expression hois ouk anēngelē peri autou describes those to whom no announcement concerning Him had been made. The verbs opsontai and synēsousin mean “will see” and “will understand.” The quotation describes people receiving understanding concerning One previously unknown to them. ↩
22. Romans 15:22 Delayed Plans and Completed Ministry. Paul uses enekoptomēn, meaning to be hindered or prevented. The expression ta polla emphasizes that this happened many times or repeatedly. His missionary responsibilities explain why he has not previously reached Rome. The phrase mēketi topon echōn literally describes no longer having a place in these regions. In context, it refers to the remaining scope for his pioneering missionary activity, not to an absence of people who could still benefit from teaching. The word epipothian expresses a strong desire or longing. Paul states that this desire to visit Rome has continued for many years. ↩
23. Romans 15:24 Spain and the Roman Believers. The Greek name Spania refers to Spain, the Roman province or provinces on the Iberian Peninsula. Paul describes Rome as a place he hopes to visit while traveling toward that western destination. The verb propemphthēnai describes being sent forward or helped along on a journey. In the context of early Christian travel, such assistance could include supplies, financial support, companions, or arrangements for the next stage of travel. The expression apo merous emplēsthō conveys being satisfied or enjoying fellowship to some extent. Paul hopes to spend meaningful time with the Roman believers before continuing west. ↩
24. Romans 15:25 The Collection for Jerusalem. The verb diakonōn means serving or ministering. Paul applies it to his present journey to Jerusalem, where he intends to deliver assistance to believers in need. The names Makedonia and Achaia refer to Roman provinces in the Greek-speaking world. Macedonia covered much of northern Greece and surrounding territory, while Achaia included southern Greece. The noun koinōnia commonly describes sharing, fellowship, or participation. Here it refers to a contribution made for poor believers in Jerusalem, emphasizing shared responsibility rather than a detached financial transaction. ↩
25. Romans 15:27 Spiritual Blessings and Material Assistance. Paul calls the Gentile contributors opheiletai, meaning debtors or those under obligation. This vocabulary echoes his earlier discussion of what believers owe one another. He contrasts pneumatikois, spiritual things, with sarkikois, material or physical things. The contrast concerns blessings received through the Gospel and the practical resources used to support those in need. The verb leitourgēsai can describe public or religious service. Here it conveys rendering assistance as a meaningful act of service. ↩
26. Romans 15:28 Completing the Offering. The verb epitelesas means completing or bringing something to its intended conclusion. Paul also uses sphragisamenos, literally “having sealed.” In this context, the image conveys ensuring, confirming, or securing the delivery of the offering. The noun karpos, fruit, describes the result of the Gentile believers' generosity. The Greek image presents the contribution as a fruit produced through their fellowship and concern. ↩
27. Romans 15:29 The Fullness of Christ's Blessing. Paul uses plērōmati eulogias, meaning the fullness or abundance of blessing. The Robinson–Pierpont Byzantine text includes tou euangeliou tou Christou, meaning “of the Gospel of Christ.” Many critical editions have a shorter reading without these words. The fuller Byzantine wording connects Paul's confidence about his visit with the blessing associated with proclaiming Christ's Gospel. ↩
28. Romans 15:30 Striving Together in Prayer. Paul uses parakalō, meaning to urge, appeal to, or strongly encourage. The verb synagōnisasthai describes striving or struggling together. It carries a sense of shared effort and earnest participation, not merely offering a passing expression of good wishes. The expression dia tēs agapēs tou pneumatos refers to the love of the Spirit. “The love given by the Holy Spirit” communicates the relationship between the Spirit and the love motivating their prayers. ↩
29. Romans 15:31 Rescue and an Accepted Ministry. The verb rhysthō means to be rescued or delivered from danger. Paul identifies those he fears as apeithountōn, people who are disobedient, unbelieving, or refusing to be persuaded. The context concerns opposition to his mission among those in Judea who reject the Gospel. The expression euprosdektos genētai refers to something becoming acceptable or welcome. Paul prays that his ministry to the believers in Jerusalem will be well received. ↩
30. Romans 15:32 Joy, God's Will, and Rest. The phrase dia thelēmatos theou means “through the will of God.” Paul expresses his desire to visit Rome while acknowledging God's authority over the circumstances. The verb synanapausōmai describes resting together or receiving refreshment in one another's company. The image conveys mutual encouragement rather than physical rest alone. ↩
31. Romans 15:33 The God of Peace. Paul uses the expression ho theos tēs eirēnēs, “the God of peace.” The final amēn is an affirmation commonly used at the close of a prayer or blessing. It is retained in the Byzantine text. The blessing concludes Paul's discussion of his travel plans and request for prayer. ↩