Romans 15:1–33: Bearing the Weak, Gentile Praise, and the Way through Rome

Says Romans 15 stands between the appeal not to destroy the work of God over food (14:20) and the commendation of Phoebe (16:1). The chapter has four movements. The strong are to bear the weaknesses of those who are not strong, and to please the neighbor for building up, after the pattern of Christ and for the sake of shared praise (15:1–6). They are to welcome one another as Christ has welcomed them, and Scripture is cited so that Gentiles glorify God for mercy (15:7–13). Paul then speaks of his own ministry: a priestly service of the gospel among the Gentiles, from Jerusalem and around as far as Illyricum, not on another’s foundation (15:14–21). He explains why he has not yet come, states a plan to pass through Rome on the way to Spain, and asks for prayer as he takes a contribution to Jerusalem (15:22–33).

Implies The opening “We who are strong” does not start a new subject cut off from chapter 14. “Do not destroy the work of God for the sake of food” (14:20, BSB) and “It is better not to eat meat or drink wine or to do anything to cause your brother to stumble” (14:21, BSB) have already refused self-pleasing at a brother’s expense. Romans 15:1 names the same duty in positive form: bear weaknesses, and do not please yourselves. The mercy, endurance, and hope of 15:4–13, and the priestly and travel language of 15:14–33, widen the horizon, but they do not cancel the congregational concern that 15:1 still states.

Says The gospel Paul has already set out remains the frame. The gospel is the power of God for salvation to everyone who believes, first to the Jew, then to the Greek (1:16–17). His apostleship aims at the obedience of faith among all the nations (1:5). Abraham received the promise through faith and is father of all who believe (4:1–17). Gentiles are addressed in Israel’s Scriptures (9:25–29). God’s gifts and call stand, and mercy is for Jew and Gentile alike (11:28–32). The appeal of Romans 12, on account of God’s mercy, already called for bodies offered to God and for love that builds up rather than avenges. Romans 15 draws on that whole argument. It does not open a second way of standing before God.

English display and Greek differ at several points that matter for reading. The BSB says “bear with the shortcomings of the weak” (15:1); the Greek has τὰ ἀσθενήματα τῶν ἀδυνάτων βαστάζειν (ta asthenēmata tōn adynatōn bastazein, “to bear the weaknesses of those without strength”). The BSB says “Accept one another” (15:7); the Greek has προσλαμβάνεσθε (proslambanesthe, “welcome” or “receive”). The BSB says “a servant of the circumcised” (15:8); the Greek has διάκονον περιτομῆς (diakonon peritomēs, “a servant of the circumcision”). The BSB says “the Gentiles might become an offering” (15:16); the Greek has ἡ προσφορὰ τῶν ἐθνῶν (hē prosphora tōn ethnōn, “the offering of the Gentiles”). The BSB says “by the power of the Spirit of God” (15:19); SBLGNT has ἐν δυνάμει πνεύματος (en dynamei pneumatos, “by the power of the Spirit”), without “of God” and without “Holy.” The BSB says “no further opportunities for me in these regions” (15:23); the Greek has μηκέτι τόπον ἔχων (mēketi topon echōn, “no longer having a place”). Those differences are treated in place. The English is quoted only as the BSB.

Uncertain Several calls stay open. Whether “bear” in 15:1 is chiefly patient endurance or active help is not settled by the verb alone. No lean is taken here. How 15:7–13 relates to the weak and the strong is not fixed by grammar alone; a lean is stated below, and the alternative is named. What “the offering of the Gentiles” consists of is not fixed by the genitive alone; a lean is stated below, and the alternatives are named. Whether Paul ever arrived in Spain is not stated in this letter. No lean is taken here. Whether the collection was also meant to be received in Jerusalem as a sign of his gospel is not settled by the travel notice; a lean is stated only on the narrower point that 15:31 does not treat acceptance as already guaranteed. Detailed Hebrew and Greek forms of the citations are left to the Hebrew notes, and no claim is made about which copy Paul had in hand.

Says Structure. 15:1–6, bearing, Scripture, and one voice in praise; 15:7–13, Christ’s welcome, the servant of the circumcision, and the four citations; 15:14–21, priestly service, the scope of the work, and another’s foundation; 15:22–33, Spain, the collection, and the prayer. The God of peace closes the chapter (15:33). Small differences of article, connective, mood, and word order are gathered once, after the four movements, and are not given separate discussions.

Note ID: note.exegetical.Rom.15.1-Rom.15.33.overview

¹ We who are strong ought to bear with the shortcomings of the weak and not to please ourselves. ² Each of us should please his neighbor for his good, to build him up. ³ For even Christ did not please Himself, but as it is written: “The insults of those who insult You have fallen on Me.” ⁴ For everything that was written in the past was written for our instruction, so that through endurance and the encouragement of the Scriptures, we might have hope. ⁵ Now may the God who gives endurance and encouragement grant you harmony with one another in Christ Jesus, ⁶ so that with one mind and one voice you may glorify the God and Father of our Lord Jesus Christ. (BSB)

Says “We who are strong ought to bear with the shortcomings of the weak and not to please ourselves” (15:1, BSB). The Greek is Ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοί (Opheilomen de hēmeis hoi dynatoi, “But we, the strong, ought”). ὀφείλομεν (opheilomen, “we ought”) states obligation, not a mere preference. οἱ δυνατοί (hoi dynatoi, “the strong”) and τῶν ἀδυνάτων (tōn adynatōn, “of those without strength”) name the two sides of the duty. The object is τὰ ἀσθενήματα (ta asthenēmata, “the weaknesses”). The verb is βαστάζειν (bastazein, “to bear, to carry”). Abbott-Smith glosses the verb as to bear or carry as a burden, and metaphorically to endure (s.v. βαστάζω (G941)), and the noun as an infirmity (s.v. ἀσθένημα (G771)). The BSB “shortcomings” and “bear with” are display wording. The Greek names weaknesses to be carried, and it forbids ἑαυτοῖς ἀρέσκειν (heautois areskein, “pleasing ourselves”).

Implies The duty continues the weak and strong concern of chapter 14. The food, wine, and stumbling of 14:20–21 are still in view when “the strong” are told not to please themselves. See the Greek note. The same pattern of not living for oneself already shapes the love of Romans 12.

Uncertain “Bear” may mean patient endurance of others’ scruples, or active help that carries their burden, or both. Both fit a verb that can mean to carry and to endure. No lean is taken here. The text does require that self-pleasing stop where the other’s weakness is at stake. It does not require that the strong abandon every conviction. Chapter 14 has already kept faith before God and refused destruction of a brother over food (14:20, 22).

Says “Each of us should please his neighbor for his good, to build him up” (15:2, BSB). ἕκαστος ἡμῶν (hekastos hēmōn, “each of us”) makes the duty individual. The imperative ἀρεσκέτω (aresketō, “let him please”) takes τῷ πλησίον (tō plēsion, “the neighbor”) as its object. The aim is doubled: εἰς τὸ ἀγαθόν (eis to agathon, “for the good”) and πρὸς οἰκοδομήν (pros oikodomēn, “toward building up”). The BSB “to build him up” supplies “him.” The Greek names building up as the direction of the pleasing, without a separate pronoun.

Implies οἰκοδομή (oikodomē, “building up”) names the aim of pleasing the neighbor, so that pleasing is not flattery and not the surrender of what is good. The neighbor is pleased εἰς τὸ ἀγαθόν, for the good. Self-pleasing in 15:1 and neighbor-pleasing in 15:2 are set as opposites.

Says “For even Christ did not please Himself,” but as it is written, “The insults of those who insult You have fallen on Me” (15:3, BSB). καὶ γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσεν (kai gar ho Christos ouch heautō ēresen, “for even Christ did not please himself”). The aorist ἤρεσεν looks to his completed course, not to a single moment only. The citation is introduced as Scripture: καθὼς γέγραπται (kathōs gegraptai, “as it is written”). The Greek of the citation is Οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ’ ἐμέ (Hoi oneidismoi tōn oneidizontōn se epepesan ep’ eme, “The reproaches of those who were reproaching you fell on me”). ὀνειδισμός (oneidismos, “reproach, reviling”) is the noun; the BSB “insults” is the display term for that reproach.

Says The citation is Scripture. Its form beside Ps 69:9 (MT 69:10) is set out in the Hebrew note. The same psalm is in view at other verses (11:9–10; Phil 4:3). Agreement of wording establishes a form comparison; it does not by itself identify which manuscript Paul held.

Implies Paul sets Christ as the pattern of not pleasing himself, and he sets the written reproaches on the speaker of the citation. In the argument of 15:3, those reproaches fall on Christ. The verse does not pause to explain the psalm’s original speaker. It uses the written line to show that the Christ who did not please himself bore reproach.

Says “For everything that was written in the past was written for our instruction, so that through endurance and the encouragement of the Scriptures, we might have hope” (15:4, BSB). ὅσα γὰρ προεγράφη (hosa gar proegraphē, “for whatever was written beforehand”) is the subject. The purpose is τὴν ἡμετέραν διδασκαλίαν (tēn hēmeteran didaskalian, “our instruction”). The aim clause is ἵνα (hina, “so that”) with ἔχωμεν (echōmen, “we might have”) τὴν ἐλπίδα (tēn elpida, “hope”), διὰ τῆς ὑπομονῆς καὶ διὰ τῆς παρακλήσεως τῶν γραφῶν (dia tēs hypomonēs kai dia tēs paraklēseōs tōn graphōn, “through endurance and through the encouragement of the Scriptures”). παράκλησις (paraklēsis) ranges from appeal to encouragement and comfort (s.v. παράκλησις). Here it stands beside ὑπομονή (hypomonē, “endurance”) and is ascribed to the Scriptures.

The printed Greek follows SBLGNT at the second verb, ἐγράφη (egraphē, “it was written”), not a repeated προεγράφη (proegraphē, “it was written beforehand”). See the Greek note. RP prints the repeated compound. WH, Tregelles, and NA28 align with ἐγράφη.

Says On either reading of that second verb, what was written beforehand was written for instruction. The difference is whether the second verb repeats “beforehand.” The εἰς / πάντα εἰς difference at the start of the purpose phrase is a minor unit and does not change that claim (see the Minor variants box).

Implies Scripture’s prior writing is for “our” instruction, so that endurance and the Scriptures’ encouragement sustain hope. The citation in 15:3 is not an ornament. 15:4 states why such writing still addresses the church: instruction, endurance, encouragement, hope. The hope is something “we might have,” not a hope the Scriptures merely describe from outside.

Says “Now may the God who gives endurance and encouragement grant you harmony with one another in Christ Jesus, so that with one mind and one voice you may glorify the God and Father of our Lord Jesus Christ” (15:5–6, BSB). The Greek prayer is ὁ δὲ θεὸς τῆς ὑπομονῆς καὶ τῆς παρακλήσεως (ho de theos tēs hypomonēs kai tēs paraklēseōs, “the God of endurance and of encouragement”). The same two nouns that 15:4 assigns to the Scriptures are now titles of God. δῴη (dōē) is an optative: “may he grant.” The content is τὸ αὐτὸ φρονεῖν ἐν ἀλλήλοις (to auto phronein en allēlois, “to think the same thing among one another”), κατὰ Χριστὸν Ἰησοῦν (kata Christon Iēsoun, “according to Christ Jesus”). The BSB “harmony” and “who gives” are display wording for that shared mind and for the genitive titles.

Says The purpose of the shared mind is praise: ἵνα ὁμοθυμαδὸν ἐν ἑνὶ στόματι δοξάζητε (hina homothymadon en heni stomati doxazēte, “so that with one accord, with one mouth, you may glorify”). The object is τὸν θεὸν καὶ πατέρα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ (ton theon kai patera tou kyriou hēmōn Iēsou Christou, “the God and Father of our Lord Jesus Christ”). δοξάζω (doxazō, “glorify, praise”) is the verb. The BSB “one voice” renders στόμα (stoma, “mouth”).

Implies The prayer asks for a common mind according to Christ so that praise is one. Bearing weaknesses (15:1) and pleasing the neighbor for building up (15:2) are ordered toward that shared glorifying, not toward a private settlement only. “According to Christ Jesus” ties the mind they are to share to the Christ who did not please himself (15:3).

Uncertain How tightly “the same thing” must be specified is not defined by a list in these verses. The phrase is τὸ αὐτὸ φρονεῖν, one way of thinking toward one another, according to Christ. It is not a claim that every scruple disappears. No lean is taken on reconstructions that turn the prayer into a demand for identical practice on food and days. The alternative, that the prayer aims at practical agreement on those disputed matters, is possible as an application of “the same mind,” but the verses themselves name Christ and shared praise as the measure.

The word order Χριστὸν Ἰησοῦν is the printed text, with SBLGNT. Treg reverses the names. The reversal does not change who is meant (see the Minor variants box).

Note ID: note.exegetical.Rom.15.1-Rom.15.6.bear-and-glorify

⁷ Accept one another, then, just as Christ accepted you, in order to bring glory to God. ⁸ For I tell you that Christ has become a servant of the circumcised on behalf of God’s truth, to confirm the promises made to the patriarchs, ⁹ so that the Gentiles may glorify God for His mercy. As it is written: “Therefore I will praise You among the Gentiles; I will sing hymns to Your name.” ¹⁰ Again, it says: “Rejoice, O Gentiles, with His people.” ¹¹ And again: “Praise the Lord, all you Gentiles, and extol Him, all you peoples.” ¹² And once more, Isaiah says: “The Root of Jesse will appear, One who will arise to rule over the Gentiles; in Him the Gentiles will put their hope.” ¹³ Now may the God of hope fill you with all joy and peace as you believe in Him, so that you may overflow with hope by the power of the Holy Spirit. (BSB)

Says “Accept one another, then, just as Christ accepted you, in order to bring glory to God” (15:7, BSB). Διὸ (Dio, “therefore”) joins the appeal to the praise just prayed for. The imperative is προσλαμβάνεσθε ἀλλήλους (proslambanesthe allēlous, “welcome one another”). The pattern is καθὼς καὶ ὁ Χριστὸς προσελάβετο ὑμᾶς (kathōs kai ho Christos proselabeto hymas, “just as Christ also welcomed you”). The goal is εἰς δόξαν τοῦ θεοῦ (eis doxan tou theou, “for the glory of God”). The BSB “Accept” and “accepted” are display wording for the same verb. The printed Greek is ὑμᾶς (hymas, “you”), not ἡμᾶς (hēmas, “us”). See the Greek note. Tregelles, NA28, and RP align with ὑμᾶς. WH prints ἡμᾶς. The BSB “you” follows the printed reading.

Says On the printed reading, Christ welcomed “you.” The alternative reading includes the writer with the readers (“us”). Either way, the welcome is Christ’s, and the aim is God’s glory. The article before θεοῦ is present in SBLGNT; its absence in RP does not change the sense (see the Minor variants box).

Says “For I tell you that Christ has become a servant of the circumcised on behalf of God’s truth, to confirm the promises made to the patriarchs, so that the Gentiles may glorify God for His mercy” (15:8–9, BSB). λέγω γάρ (legō gar, “for I say”) introduces the explanation. The printed text is Χριστὸν διάκονον γεγενῆσθαι περιτομῆς (Christon diakonon gegenēsthai peritomēs, “that Christ has become a servant of the circumcision”), ὑπὲρ ἀληθείας θεοῦ (hyper alētheias theou, “for the sake of the truth of God”), εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων (eis to bebaiōsai tas epangelias tōn paterōn, “in order to confirm the promises of the fathers”). The Gentile clause follows: τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν θεόν (ta de ethnē hyper eleous doxasai ton theon, “and that the Gentiles glorify God for mercy”). ἔθνος (ethnos) in the plural is the ordinary word for the nations as distinct from Israel. The BSB “circumcised,” “patriarchs,” and “For I tell you” are display wording. The Greek says “circumcision,” “fathers,” and “I say.”

The printed Greek follows SBLGNT, Χριστόν without Ἰησοῦν. See the Greek note. RP adds Ἰησοῦν after Χριστόν. WH, Tregelles, and NA28 align with the shorter name. The Textus Receptus reads Ἰησοῦν Χριστόν. The added name would not change who is meant.

Implies “Servant of the circumcision” presents Christ as servant with respect to the circumcision, confirming the promises to the patriarchs, on behalf of God’s truth. See the Greek note. The promises to the fathers are the promises already traced through Abraham in Romans 4. This is not a denial of his concern for the Gentiles. The purpose that the Gentiles glorify God for mercy is stated in 15:9. Both lines belong to the sentence: confirmation of the patriarchal promises, and Gentile glorifying of God for mercy.

Says Scripture is then cited in a series. As it is written, “Therefore I will praise You among the Gentiles; I will sing hymns to Your name” (15:9, BSB). The Greek is Διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσι, καὶ τῷ ὀνόματί σου ψαλῶ (Dia touto exomologēsomai soi en ethnesi, kai tō onomati sou psalō, “Therefore I will praise you among the nations, and I will sing praise to your name”). ἐξομολογέω in the middle can mean to praise. ψάλλω (psallō) is to sing praise. The BSB “hymns” is display wording; the Greek does not name a hymnbook.

Says Again, it says, “Rejoice, O Gentiles, with His people” (15:10, BSB). The Greek is Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ (Euphranthēte, ethnē, meta tou laou autou, “Rejoice, nations, with his people”). λαός (laos, “people”) is singular here, set beside the nations.

Says This line is a quotation of the third Septuagint line of Deut 32:43, word for word, including “with.” The Hebrew of that line has no word for “with.” See the form-comparison note. The longer and shorter forms of Deut 32:43 are already set out in the notes on that verse. This commentary does not reopen the form comparison.

Says And again, “Praise the Lord, all you Gentiles, and extol Him, all you peoples” (15:11, BSB). The printed Greek is Αἰνεῖτε, πάντα τὰ ἔθνη, τὸν κύριον, καὶ ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοί (Aineite, panta ta ethnē, ton kyrion, kai epainesatōsan auton pantes hoi laoi, “Praise, all the nations, the Lord, and let all the peoples praise him”). The first verb is imperative; the second is a third-person imperative. The BSB “extol” is display wording for the second verb. A difference of order and of ἐπαινέσατε in RP is a minor unit (see the Minor variants box).

Says And once more, Isaiah says, “The Root of Jesse will appear, One who will arise to rule over the Gentiles; in Him the Gentiles will put their hope” (15:12, BSB). The Greek names Isaiah and reads Ἔσται ἡ ῥίζα τοῦ Ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπ’ αὐτῷ ἔθνη ἐλπιοῦσιν (Estai hē rhiza tou Iessai, kai ho anistamenos archein ethnōn; ep’ autō ethnē elpiousin, “There will be the root of Jesse, and the one who rises to rule nations; in him nations will hope”). ἐλπίζω (elpizō, “hope”) takes ἐπί of the one hoped in. The BSB “will appear” and “One who will arise” render ἔσται and ὁ ἀνιστάμενος. The BSB “put their hope” matches ἐλπιοῦσιν.

Says The four citations are a series of Scripture: 15:9 in the range of Ps 18:49 (17:50 in the Septuagint numbering) and 2 Sam 22:50; 15:10 from Deut 32:43, as already compared; 15:11 in the range of Ps 117:1 (116:1 in the Septuagint numbering); 15:12 from Isa 11:10, and the text itself names Isaiah. The Hebrew and Greek forms of those other citations, and their agreements or differences with Paul’s wording, are set out in the Hebrew note on the series. Shared wording would establish a form comparison; it would not by itself decide which manuscript or edition Paul used, and it would not by itself prove that he conflated sources.

Uncertain Which historical source or copy lies behind each line, beyond the passages the citations match in form, is not settled here. No lean is taken on a claim that Paul combined two passages into one quotation at 15:9, or that he chose one edition over another. The alternative, that each line has a single identifiable source, may be argued from those forms; at 15:9 the Hebrew note finds Paul’s wording nearer the Psalm than 2 Samuel. It is not asserted here.

Implies The series argues that Gentile praise of God is already spoken in Israel’s Scriptures. Praise among the nations (15:9), joy of the nations with his people (15:10), praise by all the nations and all the peoples (15:11), and nations hoping in the root of Jesse (15:12) are cited in support of 15:9a: the Gentiles glorify God for mercy. The catena is not a general anthology of hope. It is attached to that purpose. Gentile inclusion in mercy has already been argued from Scripture in Romans 9–11. Romans 15:9–12 adds the note of praise and hope, not a different gospel.

Uncertain How 15:7–13 relates to the weak and the strong of 14:1–15:6 is not fixed by the grammar of διό alone. This commentary leans to reading 15:7–13 as grounding that mutual welcome in Christ’s welcome, a welcome that confirms the promises to the patriarchs and brings Gentiles to glorify God for mercy, without reducing every “weak” person in chapter 14 to a Jewish Christian. The grounds are these: 15:7 commands mutual welcome on the pattern of Christ’s welcome, for God’s glory; 15:8–9 states both the circumcision and the Gentiles in one sentence; and 15:1–6 has already carried the strong/weak duty forward, so that 15:7 need not restart the letter’s theme from nothing. The alternative must be named. It is a looser hinge, or a new turn from congregational scruples to the letter’s Jew-Gentile theme, so that 15:7–13 mainly resumes Romans 9–11 and only loosely echoes chapter 14. That alternative can appeal to the shift from food and weakness (15:1) to circumcision, promises, and nations (15:8–12). It is not adopted here, but it is not ruled out by a single particle. What is ruled out, on either reading, is a denial of the stated Gentile purpose in 15:9, and a claim that the text itself equates every weak person with a Jewish believer. The text does not say that.

Says “Now may the God of hope fill you with all joy and peace as you believe in Him, so that you may overflow with hope by the power of the Holy Spirit” (15:13, BSB). ὁ δὲ θεὸς τῆς ἐλπίδος (ho de theos tēs elpidos, “the God of hope”) matches the hope of the Scriptures (15:4) and the hope of the nations in the root of Jesse (15:12). πληρώσαι (plērōsai) is an optative: “may he fill.” The filling is πάσης χαρᾶς καὶ εἰρήνης (pasēs charas kai eirēnēs, “with all joy and peace”), ἐν τῷ πιστεύειν (en tō pisteuein, “in believing”). The purpose is εἰς τὸ περισσεύειν ὑμᾶς ἐν τῇ ἐλπίδι (eis to perisseuein hymas en tē elpidi, “so that you abound in hope”), ἐν δυνάμει πνεύματος ἁγίου (en dynamei pneumatos hagiou, “by the power of the Holy Spirit”). Here the Greek does say ἁγίου (“Holy”). That is not the wording of 15:19 in SBLGNT, which is treated below.

Implies The prayer asks that hope overflow by the Spirit’s power in those who believe, so that the hope named in the citations is not left as a scriptural remark only. Joy and peace are asked “in believing,” in line with the letter’s insistence that the gospel is for everyone who believes (1:16–17).

Note ID: note.exegetical.Rom.15.7-Rom.15.13.christ-and-gentile-praise

¹⁴ I myself am convinced, my brothers, that you yourselves are full of goodness, brimming with knowledge, and able to instruct one another. ¹⁵ However, I have written you a bold reminder on some points, because of the grace God has given me ¹⁶ to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit. ¹⁷ Therefore I exult in Christ Jesus in my service to God. ¹⁸ I will not presume to speak of anything except what Christ has accomplished through me in leading the Gentiles to obedience by word and deed, ¹⁹ by the power of signs and wonders, and by the power of the Spirit of God. So from Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ. ²⁰ In this way I have aspired to preach the gospel where Christ was not known, so that I would not be building on someone else’s foundation. ²¹ Rather, as it is written: “Those who were not told about Him will see, and those who have not heard will understand.” (BSB)

Says “I myself am convinced, my brothers, that you yourselves are full of goodness, brimming with knowledge, and able to instruct one another” (15:14, BSB). Πέπεισμαι (Pepeismai, “I am persuaded”) is perfect: a settled conviction. The content is ὅτι καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης (hoti kai autoi mestoi este agathōsynēs, “that you yourselves also are full of goodness”), πεπληρωμένοι πάσης γνώσεως (peplērōmenoi pasēs gnōseōs, “filled with all knowledge”), δυνάμενοι καὶ ἀλλήλους νουθετεῖν (dynamenoi kai allēlous nouthetein, “able also to instruct one another”). ἀγαθωσύνη (agathōsynē, “goodness”) names a quality of character, with the stress on kindness. The BSB “brimming” renders the perfect participle “filled.” νουθετεῖν is to admonish or instruct; the BSB “instruct” is a fair display word and does not add a separate office.

Implies Paul does not write as though the Roman believers lacked the means to admonish one another. The boldness he is about to admit (15:15) is set against that conviction, not against a charge that they are empty. The mutual instruction of 15:14 belongs with the mutual welcome of 15:7 and the building up of 15:2. It is not a claim that they need no apostolic reminder.

Says “However, I have written you a bold reminder on some points, because of the grace God has given me to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit” (15:15–16, BSB). τολμηρότερον δὲ ἔγραψα ὑμῖν ἀπὸ μέρους (tolmēroteron de egrapsa hymin apo merous, “but more boldly I wrote to you in part”), ὡς ἐπαναμιμνῄσκων ὑμᾶς (hōs epanamimnēskōn hymas, “as reminding you again”). The ground is διὰ τὴν χάριν τὴν δοθεῖσάν μοι ὑπὸ τοῦ θεοῦ (dia tēn charin tēn dotheisan moi hypo tou theou, “because of the grace given to me by God”). The BSB “on some points” and “a bold reminder” compress ἀπὸ μέρους and the comparative “more boldly.” The Greek does not say that every line of the letter was equally bold, and it does not list which points.

Says The grace is εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη (eis to einai me leitourgon Christou Iēsou eis ta ethnē, “that I should be a minister of Christ Jesus to the Gentiles”), ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ θεοῦ (hierourgounta to euangelion tou theou, “serving the gospel of God as a priest”). ἱερουργέω (hierourgeō) means to minister in priestly service (s.v. ἱερουργέω (G2418)). Its only New Testament occurrence is this verse, with the gospel as the object. The purpose is ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ (hina genētai hē prosphora tōn ethnōn euprosdektos, hēgiasmenē en pneumati hagiō, “so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit”). εὐπρόσδεκτος (euprosdektos, “acceptable”) returns at 15:31.

Implies λειτουργός (leitourgos, “minister”) and ἱερουργοῦντα present the Gentile mission as priestly work, and the purpose clause joins an acceptable offering to sanctification by the Holy Spirit. See the Greek note. The image explains Paul’s service. It does not by itself decide the contents of the offering. Background of priesthood and sacrifice can illuminate the image; it does not fix the theology of the promises or of the prayer.

Uncertain What ἡ προσφορὰ τῶν ἐθνῶν is remains open: the Gentiles themselves, their praise or gifts, or Paul’s labor among them. This commentary leans to the Gentiles themselves as the offering. The grounds are these: the genitive follows priestly service of the gospel to the Gentiles; the offering is sanctified by the Holy Spirit, which fits persons set apart more readily than a sum of money (the collection is a later, distinct διακονία in 15:25–31); and the aim of the whole paragraph is Gentile obedience (15:18), not a separate cultic object. The alternatives remain open. “Their praise or gifts” can appeal to the praise of 15:9–11 and to προσφορά as something offered. “Paul’s labor” can appeal to his priestly activity as the thing presented to God. The BSB “so that the Gentiles might become an offering” follows the lean and is quoted only as the BSB. It is an interpretive rendering of the genitive, not a different Greek sentence. The lean does not deny that praise and labor are involved in the ministry. It says what the offering in this clause most probably is.

Says “Therefore I exult in Christ Jesus in my service to God” (15:17, BSB). ἔχω οὖν τὴν καύχησιν ἐν Χριστῷ Ἰησοῦ τὰ πρὸς τὸν θεόν (echō oun tēn kauchēsin en Christō Iēsou ta pros ton theon, “I have, therefore, my boast in Christ Jesus in the things pertaining to God”). The BSB “exult” and “in my service to God” are display wording. The Greek speaks of a boast, and of “the things toward God,” not of a vague feeling. The boast is located ἐν Χριστῷ Ἰησοῦ, so that it is not a boast in Paul’s own strength.

Says “I will not presume to speak of anything except what Christ has accomplished through me in leading the Gentiles to obedience by word and deed, by the power of signs and wonders, and by the power of the Spirit of God” (15:18–19a, BSB). οὐ γὰρ τολμήσω τι λαλεῖν (ou gar tolmēsō ti lalein, “for I will not dare to speak anything”) ὧν οὐ κατειργάσατο Χριστὸς δι’ ἐμοῦ (hōn ou kateirgasato Christos di’ emou, “of what Christ did not accomplish through me”). The direction is εἰς ὑπακοὴν ἐθνῶν (eis hypakoēn ethnōn, “unto the obedience of the nations”), λόγῳ καὶ ἔργῳ (logō kai ergō, “by word and deed”), ἐν δυνάμει σημείων καὶ τεράτων (en dynamei sēmeiōn kai teratōn, “by the power of signs and wonders”). The BSB “presume” and “in leading the Gentiles to obedience” are display wording for “dare” and for the prepositional phrase “unto obedience of the nations.”

Implies The obedience of the nations here belongs with the obedience of faith in 1:5. Paul will not speak of a work Christ did not do through him. The signs and wonders are the power by which that accomplishment is described, not a separate boast.

Says The printed Greek of the Spirit phrase is ἐν δυνάμει πνεύματος (en dynamei pneumatos, “by the power of the Spirit”). It does not read ἁγίου and it does not read θεοῦ. See the Greek note. WH and Tregelles add ἁγίου. RP, NA28, and the Textus Receptus add θεοῦ. The BSB “by the power of the Spirit of God” follows the longer θεοῦ wording and is not the SBLGNT wording. All three readings speak of the Spirit’s power. They differ on “Holy” and “of God.”

Says “So from Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ” (15:19b, BSB). ὥστε με ἀπὸ Ἰερουσαλὴμ καὶ κύκλῳ μέχρι τοῦ Ἰλλυρικοῦ πεπληρωκέναι τὸ εὐαγγέλιον τοῦ Χριστοῦ (hōste me apo Ierousalēm kai kyklō mechri tou Illyrikou peplērōkenai to euangelion tou Christou, “so that from Jerusalem and in a circuit as far as Illyricum I have fulfilled the gospel of Christ”). The perfect πεπληρωκέναι is “I have fulfilled” or “fully carried out.” The BSB “fully proclaimed” is display wording for that fulfillment of the gospel, not a claim that every person in the arc had heard Paul. “From Jerusalem and around to Illyricum” is Paul’s description of the scope of his work.

The letter does not give a town list, a date, or a statement that Paul preached inside every district of the region named. The place-name does not decide what “fulfilled the gospel” means, and it does not decide the offering of 15:16. See the historical note.

Says “In this way I have aspired to preach the gospel where Christ was not known, so that I would not be building on someone else’s foundation” (15:20, BSB). οὕτως δὲ φιλοτιμούμενον εὐαγγελίζεσθαι (houtōs de philotimoumenon euangelizesthai, “and thus aspiring to preach the gospel”) οὐχ ὅπου ὠνομάσθη Χριστός (ouch hopou ōnomasthē Christos, “not where Christ was named”), ἵνα μὴ ἐπ’ ἀλλότριον θεμέλιον οἰκοδομῶ (hina mē ep’ allotrion themelion oikodomō, “so that I might not build on another’s foundation”). φιλοτιμέομαι (philotimeomai, “aspire, strive eagerly”) takes the infinitive. The BSB “where Christ was not known” renders “where Christ was not named.” “Known” is slightly wider than “named.” The Greek stresses the naming of Christ, not a survey of private belief.

Implies The aspiration explains the arc of 15:19 and prepares for the visit to Rome as a passing and sending point rather than as the founding of a church Paul claims to have planted. He does not say that no one in Rome had named Christ. He states the principle by which he has worked, and he will shortly say that he hopes to be sent on by them (15:24).

Says Rather, as it is written, “Those who were not told about Him will see, and those who have not heard will understand” (15:21, BSB). ἀλλὰ καθὼς γέγραπται (alla kathōs gegraptai, “but as it is written”) introduces Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται, καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν (Hois ouk anēngelē peri autou opsontai, kai hoi ouk akēkoasin synēsousin, “Those to whom it was not announced concerning him will see, and those who have not heard will understand”). The citation is Scripture. Its form beside Isa 52:15 is set out in the Hebrew note. Nearby verses of Isaiah 52 are cited at Rom 2:24 and Rom 10:15. The word order of the citation in WH is a minor unit (see the Minor variants box).

Implies Paul cites the line to support preaching where Christ has not been named: those who were not told will see. The citation does not say that Paul alone fulfills Isaiah, and it does not cancel the work of others on their own foundations (15:20). It justifies his aspiration not to build where Christ was already named.

Note ID: note.exegetical.Rom.15.14-Rom.15.21.priestly-ministry

²² That is why I have often been hindered from coming to you. ²³ But now that there are no further opportunities for me in these regions, and since I have longed for many years to visit you, ²⁴ I hope to see you on my way to Spain. And after I have enjoyed your company for a while, you can equip me for my journey. ²⁵ Now, however, I am on my way to Jerusalem to serve the saints there. ²⁶ For Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem. ²⁷ They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in their spiritual blessings, they are obligated to minister to them with material blessings. ²⁸ So after I have completed this service and have safely delivered this bounty to them, I will set off to Spain by way of you. ²⁹ I know that when I come to you, I will come in the fullness of the blessing of Christ. ³⁰ Now I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me. ³¹ Pray that I may be delivered from the unbelievers in Judea, and that my service in Jerusalem may be acceptable to the saints there, ³² so that by God’s will I may come to you with joy and together with you be refreshed. ³³ The God of peace be with all of you. Amen. (BSB)

Says “That is why I have often been hindered from coming to you” (15:22, BSB). Διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς (Dio kai enekoptomēn ta polla tou elthein pros hymas, “For this reason I was also hindered many times from coming to you”). The imperfect ἐνεκοπτόμην presents repeated hindrance. τὰ πολλά is “often” or “the many times”; the BSB “often” matches that sense. The hindrance is tied by διό to the work just described, the fulfilling of the gospel from Jerusalem around to Illyricum and the refusal to build on another’s foundation (15:19–21).

Says “But now that there are no further opportunities for me in these regions, and since I have longed for many years to visit you, I hope to see you on my way to Spain” (15:23–24, BSB). νυνὶ δὲ μηκέτι τόπον ἔχων ἐν τοῖς κλίμασι τούτοις (nyni de mēketi topon echōn en tois klimasi toutois, “but now, no longer having a place in these regions”), ἐπιποθίαν δὲ ἔχων τοῦ ἐλθεῖν πρὸς ὑμᾶς ἀπὸ ἱκανῶν ἐτῶν (epipothian de echōn tou elthein pros hymas apo hikanōn etōn, “and having a longing to come to you for many years”). The BSB “no further opportunities” renders τόπον (“place”). The Greek says he no longer has a place for the kind of work 15:20 described, not that every possible task in the east has vanished. κλίματα (klimata) are the regions of that circuit. The longing is of many years. A minor difference ἱκανῶν / πολλῶν does not change “many years” (see the Minor variants box).

Says Spain (Σπανία, Spania) is Paul’s stated westward plan: ὡς ἂν πορεύωμαι εἰς τὴν Σπανίαν (hōs an poreuōmai eis tēn Spanian, “as I go to Spain”), ἐλπίζω γὰρ διαπορευόμενος θεάσασθαι ὑμᾶς (elpizō gar diaporeuomenos theasasthai hymas, “for I hope, passing through, to see you”) καὶ ὑφ’ ὑμῶν προπεμφθῆναι ἐκεῖ (kai hyph’ hymōn propemphthēnai ekei, “and to be sent on by you there”), ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ (ean hymōn prōton apo merous emplēsthō, “if first I am filled with your company in part”). προπέμπω (propempō) means to set someone forward on a journey or to escort (s.v. προπέμπω (G4311)). The BSB “you can equip me for my journey” is display wording for being sent on. The BSB “after I have enjoyed your company for a while” renders the condition of being filled with them ἀπὸ μέρους (“in part”). The visit is hoped for, and it is partial, not described as a settled pastorate.

The printed Greek follows SBLGNT and does not add ἐλεύσομαι πρὸς ὑμᾶς (eleusomai pros hymas, “I will come to you”) after Σπανίαν. See the Greek note. WH, Tregelles, and NA28 align with the shorter text. RP and the Textus Receptus add the clause. The shorter text still speaks of seeing them while passing through. The added clause would state a coming in so many words. The BSB has no separate “I will come to you.” The ἄν / ἐάν difference in ὡς ἂν πορεύωμαι is minor (see the Minor variants box).

Implies Rome is a stopping and sending point on the way to Spain (15:24, 28), not the end of the plan and not a claim of a long pastorate. See the Greek note. The letter does not draw the route, the ports, or the length of the Roman stay. Earlier travel hopes in the letter are the background of a longed-for visit, not a completed itinerary. The makeup of the Roman church is likewise background for why mutual welcome matters; it does not fix the Spain plan.

Uncertain Whether Paul ever arrived in Spain is not stated in this letter. Later tradition is not used here as evidence of what this letter claims. No lean is taken here. A hope stated with ἐλπίζω is not a report of arrival.

Says “Now, however, I am on my way to Jerusalem to serve the saints there. For Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem” (15:25–26, BSB). νυνὶ δὲ πορεύομαι εἰς Ἰερουσαλὴμ διακονῶν τοῖς ἁγίοις (nyni de poreuomai eis Ierousalēm diakonōn tois hagiois, “but now I am going to Jerusalem, serving the saints”). διακονέω (diakoneō, “serve”) with the dative means to serve those persons. εὐδόκησαν (eudokēsan, “they were pleased”) Μακεδονία καὶ Ἀχαΐα κοινωνίαν τινά ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερουσαλήμ (koinōnian tina poiēsasthai eis tous ptōchous tōn hagiōn tōn en Ierousalēm, “to make a certain contribution for the poor among the saints in Jerusalem”). The collection is a real financial ministry for poor Jerusalem saints. The letter names their pleasure and their poor beneficiaries. It does not name the sum. See the historical note.

Says “They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in their spiritual blessings, they are obligated to minister to them with material blessings” (15:27, BSB). εὐδόκησαν γάρ, καὶ ὀφειλέται εἰσὶν αὐτῶν (eudokēsan gar, kai opheiletai eisin autōn, “for they were pleased, and they are their debtors”). ὀφειλέτης (opheiletēs, “debtor”) marks obligation. εἰ γὰρ τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη (ei gar tois pneumatikois autōn ekoinōnēsan ta ethnē, “for if the Gentiles shared in their spiritual things”), ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς (opheilousin kai en tois sarkikois leitourgēsai autois, “they ought also to minister to them in material things”). σαρκικός (sarkikos) here means material, pertaining to the flesh, set beside spiritual things, not the ethical “flesh” of Romans 8. λειτουργέω (leitourgeō) is to render service. The BSB “spiritual blessings” and “material blessings” supply “blessings.” The Greek says “spiritual things” and “material things.”

Implies 15:27 presents the contribution as a fitting return for shared spiritual things, a Jew-Gentile reciprocity, not only as a voluntary gift. They were pleased, and they are debtors. If Gentiles have shared in the spiritual things of the Jerusalem saints, they ought to serve them in material things. That inference is what the verse argues. It does not say that Gentile believers pay for justification. The spiritual things are the things already given in the gospel, in line with mercy to Jew and Gentile (11:28–32). Comparisons with the collection discussed in 1 Cor 16:1–4 and 2 Cor 8–9 may be made in those letters. They are not quoted here.

Says “So after I have completed this service and have safely delivered this bounty to them, I will set off to Spain by way of you. I know that when I come to you, I will come in the fullness of the blessing of Christ” (15:28–29, BSB). τοῦτο οὖν ἐπιτελέσας, καὶ σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον (touto oun epitelēsas, kai sphragisamenos autois ton karpon touton, “when therefore I have completed this, and sealed to them this fruit”), ἀπελεύσομαι δι’ ὑμῶν εἰς Σπανίαν (apeleusomai di’ hymōn eis Spanian, “I will depart through you to Spain”). καρπός (karpos, “fruit”) is used of this outcome of the collection. σφραγίζω (sphragizō, “seal”) is the verb. The BSB “safely delivered this bounty” is display wording for sealing this fruit to them. It interprets the figure as safe delivery.

Uncertain Whether the seal figure stresses security, authentication, or simply completion is not decided by the lexicon’s range alone. No lean is taken here. Says What the verse does state is that after completing this service and sealing this fruit to them, he will go on by way of them to Spain. The article RP adds before Σπανίαν in 15:28 is minor and does not change the destination (see the Minor variants box).

Says οἶδα δὲ ὅτι ἐρχόμενος πρὸς ὑμᾶς ἐν πληρώματι εὐλογίας Χριστοῦ ἐλεύσομαι (oida de hoti erchomenos pros hymas en plērōmati eulogias Christou eleusomai, “and I know that, coming to you, I will come in the fullness of the blessing of Christ”). εὐλογία (eulogia, “blessing”) is used here in the concrete sense of blessing, not of flattering speech. The printed Greek follows SBLGNT, εὐλογίας Χριστοῦ, without τοῦ εὐαγγελίου τοῦ. See the Greek note. WH, Tregelles, and NA28 align with the shorter phrase. RP and the Textus Receptus insert “of the gospel,” so that the phrase is the blessing of the gospel of Christ. The longer reading names the gospel inside that blessing. It does not add a second blessing.

Says “Now I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me” (15:30, BSB). Παρακαλῶ δὲ ὑμᾶς (Parakalō de hymas, “I appeal to you”) διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ πνεύματος (dia tou kyriou hēmōn Iēsou Christou kai dia tēs agapēs tou pneumatos, “through our Lord Jesus Christ and through the love of the Spirit”) συναγωνίσασθαί μοι ἐν ταῖς προσευχαῖς (synagōnisasthai moi en tais proseuchais, “to strive together with me in the prayers”) ὑπὲρ ἐμοῦ πρὸς τὸν θεόν (hyper emou pros ton theon, “for me to God”). συναγωνίζομαι (synagōnizomai, “strive together with”) pictures joining someone’s struggle. The BSB “join me in my struggle by praying” matches that construction. The appeal is by the Lord Jesus Christ and by the love of the Spirit. It is not a casual request.

Says “Pray that I may be delivered from the unbelievers in Judea, and that my service in Jerusalem may be acceptable to the saints there, so that by God’s will I may come to you with joy and together with you be refreshed” (15:31–32, BSB). The three aims are ἵνα ῥυσθῶ ἀπὸ τῶν ἀπειθούντων ἐν τῇ Ἰουδαίᾳ (hina rhysthō apo tōn apeithountōn en tē Ioudaia, “that I may be rescued from those who disobey in Judea”), καὶ ἡ διακονία μου ἡ εἰς Ἰερουσαλὴμ εὐπρόσδεκτος τοῖς ἁγίοις γένηται (kai hē diakonia mou hē eis Ierousalēm euprosdektos tois hagiois genētai, “and that my service to Jerusalem may be acceptable to the saints”), and ἵνα ἐν χαρᾷ ἐλθὼν πρὸς ὑμᾶς διὰ θελήματος θεοῦ συναναπαύσωμαι ὑμῖν (hina en chara elthōn pros hymas dia thelēmatos theou synanapausōmai hymin, “that, coming to you in joy by the will of God, I may rest together with you”). διακονία (diakonia, “service, ministry”) is the noun for the Jerusalem service. The same adjective εὐπρόσδεκτος that described the offering in 15:16 now describes this ministry. The BSB “unbelievers” renders ἀπειθούντων (“those who disobey” or “those who refuse to believe”). The BSB “be refreshed” renders συναναπαύσωμαι (“rest together with”). Word order in 15:31–32 is a minor unit where it varies (see the Minor variants box).

Implies The prayer that the ministry “may be acceptable” shows that acceptance by the saints in Jerusalem was not treated as already guaranteed. Opposition in Judea is the letter’s own stated concern: rescue from those who disobey there. No particular riot, official, or policy is identified, and this background does not decide the force of the prayer beyond what 15:30–32 asks. See the historical note.

Uncertain Whether the collection was also meant to be accepted in Jerusalem as a sign of Paul’s gospel is not settled by the travel notice. This commentary leans only to the narrower claim already marked as an inference: 15:31 shows that acceptance was not guaranteed. A further purpose, that the gift was designed as a public sign of the gospel’s acceptance, may be suggested by the priestly language of 15:16 and by the prayer that the service be acceptable, but the verses do not say that this was the collection’s aim. The alternative, a purely logistical reading in which Paul only wants the money delivered and his person kept safe, remains possible. No reconstructed political purpose is added. The reciprocity of 15:27 stands either way: Gentiles who shared spiritual things ought to serve in material things.

Says “The God of peace be with all of you. Amen” (15:33, BSB). ὁ δὲ θεὸς τῆς εἰρήνης μετὰ πάντων ὑμῶν· ἀμήν (ho de theos tēs eirēnēs meta pantōn hymōn; amēn, “And the God of peace be with all of you. Amen”). The benediction is for all of them. It follows the prayer for rescue, acceptance, joy, and rest. Peace here is the peace of God with the church that has been asked to strive in prayer, not a claim that the Judean danger has already passed.

Implies The God of peace at the close matches the joy and peace asked in 15:13 and the one mouth of praise in 15:6. The chapter ends as it pressed the strong to live for the neighbor’s good and for God’s glory: with a prayer that God himself be with them all. What remains is greeting and commendation in the next chapter, not a new doctrine of peace.

Note ID: note.exegetical.Rom.15.22-Rom.15.33.spain-and-collection

The six units that change wording enough to be recorded separately are these: 15:4, the second verb ἐγράφη / προεγράφη; 15:7 ὑμᾶς / ἡμᾶς; 15:8 Χριστόν / Χριστὸν Ἰησοῦν / Ἰησοῦν Χριστόν; 15:19 πνεύματος / πνεύματος ἁγίου / πνεύματος θεοῦ; 15:24, without or with ἐλεύσομαι πρὸς ὑμᾶς; and 15:29 εὐλογίας Χριστοῦ / εὐλογίας τοῦ εὐαγγελίου τοῦ Χριστοῦ. The printed Greek follows SBLGNT in each of them. RP is not treated as a proxy for the Textus Receptus.

The remaining differences are small and do not change the sense:

• 15:4 εἰς / πάντα εἰς: εἰς with Tregelles, NA28, RP, and SBLGNT; πάντα εἰς with WH.
• 15:5 Χριστὸν Ἰησοῦν / Ἰησοῦν Χριστόν: the printed order with WH, NA28, RP, and SBLGNT; the reverse with Tregelles.
• 15:7 τοῦ before θεοῦ: present with WH, Tregelles, NA28, and SBLGNT; absent in RP.
• 15:8 γάρ / δέ: γάρ with WH, Tregelles, NA28, and SBLGNT; δέ with RP.
• 15:8 γεγενῆσθαι / γένεσθαι: perfect with WH, NA28, RP, and SBLGNT; aorist with Tregelles.
• 15:11 order and mood: SBLGNT has Αἰνεῖτε, πάντα τὰ ἔθνη, τὸν κύριον and ἐπαινεσάτωσαν; RP differs in order and has ἐπαινέσατε. The call to praise is the same.
• 15:14 πάσης / πάσης τῆς: πάσης with Tregelles, RP, and SBLGNT; WH and NA28 add τῆς. ἀλλήλους with WH, Tregelles, NA28, and SBLGNT; ἄλλους with RP.
• 15:15 τολμηρότερον / τολμηροτέρως: the former with NA28, RP, and SBLGNT; the latter with WH and Tregelles. ὑμῖν with WH, Tregelles, NA28, and SBLGNT; RP adds ἀδελφοί. ὑπὸ with NA28, RP, and SBLGNT; ἀπὸ with WH and Tregelles.
• 15:16 Χριστοῦ Ἰησοῦ / Ἰησοῦ Χριστοῦ: the printed order with WH, Tregelles, NA28, and SBLGNT; the reverse with RP.
• 15:17 τὴν with WH, Tregelles, NA28, and SBLGNT; RP omits it.
• 15:18 τι λαλεῖν with WH, Tregelles, NA28, and SBLGNT; λαλεῖν τι with RP.
• 15:20 φιλοτιμούμενον with WH, NA28, RP, and SBLGNT; φιλοτιμοῦμαι with Tregelles.
• 15:21 Οἷς … αὐτοῦ ὄψονται with Tregelles, NA28, RP, and SBLGNT; Ὄψονται οἷς … αὐτοῦ with WH.
• 15:23 ἱκανῶν / πολλῶν: ἱκανῶν with WH and Tregelles, and in SBLGNT; πολλῶν with NA28 and RP. Both mean a span of many years.
• 15:24 ἄν / ἐάν: ἄν with WH, Tregelles, NA28, and SBLGNT; ἐάν with RP. The “when I go” clause is unchanged in sense.
• 15:27 εἰσὶν αὐτῶν / αὐτῶν εἰσὶν: the printed order with WH, Tregelles, NA28, and SBLGNT; the reverse with RP.
• 15:28 εἰς / εἰς τήν: RP adds τήν before Σπανίαν. The destination is Spain either way.
• 15:31 καὶ / καὶ ἵνα, and τοῖς ἁγίοις γένηται / γένηται τοῖς ἁγίοις: the printed text with WH, Tregelles, NA28, and SBLGNT; RP adds ἵνα and reverses the last two words.
• 15:32 ἐλθών / ἔλθω, and θεοῦ / θεοῦ καί: ἐλθών without καί, with WH, NA28, and SBLGNT; Tregelles and RP have ἔλθω and add καί before συναναπαύσωμαι.

Says None of these minor units changes the duties of 15:1–7, the servant role of Christ, the Spirit wording decided at 15:19, the Spain plan, or the prayer of 15:30–33.