Servant of the circumcision and Gentile praise (15:7–13)

Says They are to welcome one another as Christ welcomed you, for God’s glory (15:7). Christ has become a servant of the circumcision for God’s truth, to confirm the promises to the fathers, and so that the Gentiles glorify God for mercy (15:8–9). Scripture then speaks of praise among the Gentiles, joy with his people, praise by all nations, and the root of Jesse in whom the Gentiles hope (15:9–12). The God of hope would fill them so that they abound in hope by the Spirit’s power (15:13).

Implies διάκονος περιτομῆς (diakonos peritomēs, “servant of the circumcision”) presents Christ as servant with respect to the circumcision, confirming the patriarchal promises (15:8). 15:9 already states the Gentile purpose. The citations imply that Gentile praise is already spoken in Israel’s Scriptures.

Uncertain How 15:7–13 relates to the weak and strong is not fixed by the grammar. Preferred here: mutual welcome is grounded in Christ’s welcome of Jew and Gentile, without equating every weak person with a Jewish Christian. Alternative: a looser hinge, or a turn from scruples to the Jew-Gentile theme.

Deuteronomy 32:43 at 15:10 is treated in note.cross-reference.Deut.32.43.rom-15-10-form and xref.Deut.32.43.Rom.15.10.exeg. The other catena citations await the Hebrew notes; agreement in form does not by itself show which text Paul used.

Printed ὑμᾶς against ἡμᾶς in WH and TR; RP has ὑμᾶς (var.Rom.15.7.hymas-hemas). RP reads Χριστὸν Ἰησοῦν; TR reads Ἰησοῦν Χριστόν (var.Rom.15.8.christon-iesoun). Box lines: δέ/γάρ, omission of τοῦ, Tregelles γένεσθαι, and RP’s 15:11 order and mood.