Notes · Rom 15:1–33

Bearing the Weak, Gentile Praise, and the Way through Rome

18 approved team notes on Rom 15:1–33.

Read Rom 15:1–33

Rom 15:1

exegeticalRom 15:1–33

Bearing the weak, Gentile praise, and the way to Spain (Romans 15:1–33)

SaysAfter the food warning and the rule that what is not from faith is sin, Romans 15 takes up bearing with the weak, mutual welcome, Paul’s Gentile ministry, and plans for Jerusalem and Spain.
SaysThe chapter moves from bearing the weak and united praise (15:1–6), to mutual welcome and Gentile praise in Scripture (15:7–12), to Paul’s ministry from Jerusalem to Illyricum (15:16, 19), to Spain by way of Rome and service in Jerusalem (15:24–25), closing with the God of peace (15:33).
ImpliesThe opening continues the weak and strong concern of chapter 14, and Rome is a stopping and sending point on the way to Spain, not the end of the stated plan.
UncertainWhether Paul reached Spain, whether every weak person is a Jewish Christian, and any further purpose of the collection are not settled here. No lean is taken here.

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exegeticalRom 15:1–6

Bear the weak, and glorify God with one voice (Romans 15:1–6)

SaysThe strong ought to bear with the weak and not please themselves; each should please the neighbor for good, to build him up; Christ did not please himself, and Scripture says the insults of those who insulted God fell on him; earlier writing was for instruction, endurance, encouragement, and hope; they are to glorify the God and Father of the Lord Jesus Christ with one mind and voice (15:1–6).
ImpliesThese verses continue the weak and strong concern of chapter 14, and the duty is to bear weaknesses and please the neighbor for building up, after Christ’s example.
SaysThe words in 15:3 are cited as Scripture; their form beside Ps 69:9 is set out in the Hebrew note.
UncertainWhether “bear” means patient endurance of others’ scruples or active help is not decided here. No lean is taken here.

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languageRom 15:1; Rom 15:2; Rom 15:3; Rom 15:4; Rom 15:5; Rom 15:6

Bearing weaknesses and building up (15:1–6)

SaysThe strong ought to bear the weaknesses of the weak and not please themselves; each should please the neighbor for good, to build him up; Christ did not please himself, and Scripture speaks of reproaches falling on him; earlier writing was for instruction, endurance, encouragement, and hope; God would grant one mind so that with one mind and mouth they glorify the God and Father of the Lord Jesus Christ (15:1–6).
Impliesβαστάζειν with ἀσθενήματα pictures carrying a burden and can mean enduring; the duty continues Romans 14; οἰκοδομή names the aim of pleasing the neighbor; παράκλησις from the Scriptures, with endurance, sustains hope.
Uncertain“Bear” may mean patient endurance of others’ scruples or active help; both fit the verb. No lean is taken here.

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Rom 15:3

languageRom 15:3

Rom 15:3: "The insults of those who insult You" (Ps 69:9)

SaysRom 15:3 cites Scripture (καθὼς γέγραπται): Οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπʼ ἐμέ, the second line of Ps 69:9 (MT 69:10; Swete 68:10).
SaysThe Hebrew is וְחֶרְפּוֹת חוֹרְפֶיךָ נָפְלוּ עָלָי: חֶרְפּוֹת feminine plural; חוֹרְפֶיךָ Qal masculine plural participle with second masculine singular suffix; נָפְלוּ third plural perfect; עָלָי "on me."
SaysSwete Ps 68:10 has οἱ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσαν ἐπ’ ἐμέ, word for word Paul's Greek, keeping the Hebrew plurals, the singular "you" and the past tense; no apparatus entry at this line.
ImpliesIn the psalm the speaker bears reproach aimed at God; Paul gives the words to Christ, who did not please himself but took that reproach on himself.
UncertainWhether Paul reads the psalm as David's words fulfilled in Christ or as Christ speaking in the psalm is not settled by the wording. No lean.

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Rom 15:7

exegeticalRom 15:7–13

Christ’s welcome and Gentile praise in Israel’s Scriptures (Romans 15:7–13)

SaysThey are to accept one another as Christ accepted them, for God’s glory; Christ became a servant of the circumcised to confirm the promises to the patriarchs, so that the Gentiles may glorify God for his mercy; Scripture then cites praise among the Gentiles, joy with his people, praise by all Gentiles and peoples, and the Root of Jesse (15:7–12).
ImpliesServant of the circumcised means Christ serving the Jewish people to confirm the patriarchal promises, without denying the stated purpose that Gentiles glorify God for mercy; the series implies Gentile praise is already spoken in Israel’s Scriptures; the forms of 15:9, 11–12 are set out in the Hebrew note.
UncertainHow 15:7–13 relates to the weak and strong is open. Lean: these verses ground mutual welcome in Christ’s welcome of Jew and Gentile, because 15:7 commands welcome on the pattern of Christ’s and 15:8–9 joins the circumcision and the Gentiles, without equating every weak person with a Jewish Christian. Alternative: a looser hinge, or a turn from scruples to the letter’s Jew-Gentile theme.

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languageRom 15:7; Rom 15:8; Rom 15:9; Rom 15:10; Rom 15:11; Rom 15:12; Rom 15:13

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

SaysThey are to welcome one another as Christ welcomed you, for God’s glory; Christ became a servant of the circumcision to confirm the promises to the fathers, and the Gentiles are to glorify God for mercy; Scripture then speaks of Gentile praise, joy with his people, praise by the nations, and the root of Jesse; the God of hope would fill them so that they abound in hope (15:7–13).
Impliesδιάκονος περιτομῆς presents Christ as servant with respect to the circumcision, confirming the patriarchal promises, without denying the stated purpose that Gentiles glorify God for mercy; the citations imply that Gentile praise is already spoken in Israel’s Scriptures.
UncertainHow 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.

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Rom 15:9

languageRom 15:9; Rom 15:10; Rom 15:11; Rom 15:12

Rom 15:9–12: the Old Testament forms of the Gentile-praise citations

SaysRom 15:9 Διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσι, καὶ τῷ ὀνόματί σου ψαλῶ is Swete Ps 17:50 (MT 18:50; ENG 18:49) διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσιν, Κύριε, καὶ τῷ ὀνόματί σου ψαλῶ, without Κύριε (for יְהוָה) and with ἔθνεσι for ἔθνεσιν.
Says2 Sam 22:50 has יְהוָה before בַּגּוֹיִם; Swete 2 Kingdoms 22:50 σοι, Κύριε, ἐν τοῖς ἔθνεσιν, καὶ ἐν τῷ ὀνόματί σου ψαλῶ. Paul's ἐν ἔθνεσι without article and καὶ τῷ ὀνόματί without ἐν agree with the Psalm form.
SaysPs 117:1 הַלְלוּ אֶת־יְהוָה כָּל־גּוֹיִם שַׁבְּחוּהוּ כָּל־הָאֻמִּים has two plural imperatives; Swete 116:1 has a third plural second verb (αἰνεσάτωσαν), as does Paul's καὶ ἐπαινεσάτωσαν; Swete's apparatus has compound forms, second person (as in the Hebrew) in a corrector of ℵ, T and R, and καί in R and A's margin.
SaysIsa 11:10 שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ; Swete ἡ ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ’ αὐτῷ ἔθνη ἐλπιοῦσιν ("rising to rule" for "standing as a banner"; "will hope" for "will seek"); Paul follows this Greek, without ἐν τῇ ἡμέρᾳ ἐκείνῃ.
UncertainThese agreements compare forms; they cannot show which copies Paul used. No lean.
ImpliesEach text has the nations praising or hoping in God, so Gentile praise (Rom 15:9a) is already spoken in Israel's Scriptures.

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Rom 15:10

cross-referenceDeut 32:43; Rom 15:10

Rom 15:10 and Deut 32:43: the form of the quotation

SaysRom 15:10 quotes Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ.
SaysIt matches the third line of LXX Deut 32:43 and Odes 2:43 word for word.
SaysThe Hebrew הַרְנִינוּ גוֹיִם עַמּוֹ has no 'with'.
ImpliesPaul follows the Greek form, which places the nations beside God's people in praise.

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Rom 15:14

exegeticalRom 15:14–21

Priestly service of the gospel and the offering of the Gentiles (Romans 15:14–21)

SaysThe readers are full of goodness and able to instruct one another; Paul wrote a bold reminder by grace as a minister of Christ Jesus to the Gentiles in priestly service of the gospel, so that the Gentiles might become an acceptable offering sanctified by the Holy Spirit; he speaks only of what Christ accomplished through him for Gentile obedience, by signs and wonders and, in the BSB, by the power of the Spirit of God; the printed Greek reads by the power of the Spirit; from Jerusalem around to Illyricum he has fully proclaimed the gospel; he aspired not to build on another’s foundation; Scripture says those not told will see and those who have not heard will understand (15:14–21).
ImpliesPriestly terms present the Gentile mission as service of the gospel; the Jerusalem-to-Illyricum line is Paul’s description of scope, and place names do not fix the offering.
UncertainThe offering of the Gentiles may be the Gentiles themselves (preferred here, because the purpose follows priestly service of the gospel and the offering is sanctified by the Holy Spirit), their praise or gifts, or Paul’s labor among them. The form of Isa 52:15 is set out in the Hebrew note.

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languageRom 15:14; Rom 15:15; Rom 15:16; Rom 15:17; Rom 15:18; Rom 15:19; Rom 15:20; Rom 15:21

Priestly service and the offering of the Gentiles (15:14–21)

SaysPaul is convinced they are full of goodness, filled with knowledge, and able to instruct one another; he wrote rather boldly in part, as a reminder, because of the grace given him to be a minister of Christ Jesus to the Gentiles in priestly service of God’s gospel, so that the offering of the Gentiles may be acceptable and sanctified by the Holy Spirit; he speaks only of what Christ accomplished through him for Gentile obedience, by word, deed, signs, wonders, and the Spirit’s power; from Jerusalem and around to Illyricum he has fulfilled the gospel, aspiring not to build on another’s foundation, as it is written (15:14–21).
Impliesλειτουργός and ἱερουργοῦντα present the Gentile mission as priestly work; the purpose clause joins an acceptable offering to sanctification by the Spirit.
UncertainThe offering of the Gentiles may be the Gentiles themselves, their praise or gifts, or Paul’s labor among them. Preferred here: the Gentiles themselves, because the genitive follows priestly service of the gospel and the offering is sanctified by the Spirit. The alternatives remain open.

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Rom 15:19

historicalRom 15:19–29

Illyricum, Spain, and being sent on (15:19–29)

SaysPaul has fully proclaimed the gospel of Christ from Jerusalem all the way around to Illyricum. He hopes to see the Roman believers on his way to Spain and to be equipped by them for the journey, and he will then set off to Spain by way of them.
ImpliesRome is presented as a stopping and sending point on a westward journey, not as the end of the plan.
UncertainWhether Paul ever arrived in Spain is not stated in this letter. See the Romans 1 historical note on travel plans. No lean is taken here.

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Rom 15:21

languageRom 15:21

Rom 15:21: "Those who were not told about Him will see" (Isa 52:15)

SaysRom 15:21 cites Scripture (καθὼς γέγραπται): Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται, καὶ οἳ οὐκ ἀκηκόασιν συνήσουσιν, word for word Swete Isa 52:15b.
SaysIsa 52:15 כִּי אֲשֶׁר לֹא־סֻפַּר לָהֶם רָאוּ וַאֲשֶׁר לֹא־שָׁמְעוּ הִתְבּוֹנָנוּ: אֲשֶׁר is the object, "what," and the subjects are the nations and kings of 52:15a; סֻפַּר Pual third masculine singular perfect; רָאוּ, שָׁמְעוּ, הִתְבּוֹנָנוּ (Hithpolel) third plural perfects.
SaysSwete makes the relatives persons (οἷς, οἳ), adds περὶ αὐτοῦ, which the Hebrew clause lacks, and has future verbs; its apparatus has only a spelling here.
ImpliesIn Isaiah "him" is the servant of 52:13; Paul applies the line to Christ; in the Greek form those not told are the ones who see, which fits Rom 15:20, preaching where Christ was not named.
UncertainThe Hebrew (kings perceiving what they were not told) is close in thought; the agreement with Swete is a form comparison, not proof of Paul's source. No lean.

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Rom 15:22

exegeticalRom 1:1–32; Rom 15:22–29

Introduction to Romans 1:1–32: author, setting, purpose, and the place of the chapter in the letter

SaysPaul writes to the believers in Rome (1:1, 7), whom he plans to visit on the way to Spain after taking the collection to Jerusalem (1:10–13; 15:22–28).
ImpliesThe letter was written from Corinth around AD 56–57 (Phoebe of Cenchreae, Gaius, Erastus; Acts 20:2–3); the place is well supported, the year less so.
ImpliesThe Roman church was mixed, with a Gentile majority (1:5–6, 13; 16:3–16).
UncertainPaul's purpose is a combination of missionary, pastoral (Jew–Gentile), and apologetic aims; the team holds these together.

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exegeticalRom 15:22–33

Spain, the Jerusalem collection, and the prayer for peace (Romans 15:22–33)

SaysPaul was often hindered from coming; he hopes to see them on the way to Spain and be sent on, then goes to Jerusalem to serve the saints; Macedonia and Achaia contributed for the poor saints there and owe it to them; after delivering this bounty he will go to Spain by way of them in the fullness of the blessing of Christ; he asks them to strive in prayer for deliverance from unbelievers in Judea, an acceptable service, a joyful coming, and refreshment; the printed Greek lacks the added coming clause and the gospel phrase (15:22–33).
ImpliesRome is a stopping and sending point on the way to Spain, not a long pastorate; the collection is a real gift for poor Jerusalem saints, and 15:27 presents a fitting return for shared spiritual things.
UncertainWhether Paul reached Spain is not stated; no lean is taken here. Whether the gift was also meant as a sign of his gospel is open. Preferred here: the prayer that the service may be acceptable shows acceptance was not treated as guaranteed; a purely logistical reading remains possible.

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historicalRom 1:10–15; Rom 15:22–32; Acts 19:21; Acts 28:14–16

Paul's travel plans: Jerusalem, Rome, and Spain

SaysRom 1:10–13 and 15:22–32 state Paul's repeated hindrance, his plan to visit Rome en route to Spain, and the prior Jerusalem journey with the collection; Acts 19:21 states the same plan, and Acts 28:14–16, 30 records his arrival in Rome as a prisoner.
ImpliesBecause Paul writes to a church he did not found and seeks its help for a western mission, Romans functions partly as a letter of introduction; the outcome in Acts shows his fears of 15:31 realized and his arrival in Rome by an unplanned route.
UncertainWhether Paul reached Spain is not stated in Scripture; 1 Clem. 5.7 ('the extreme limit of the west') is ambiguous.

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languageRom 15:22; Rom 15:23; Rom 15:24; Rom 15:25; Rom 15:26; Rom 15:27; Rom 15:28; Rom 15:29; Rom 15:30; Rom 15:31; Rom 15:32; Rom 15:33

Spain, sending on, and the Jerusalem service (15:22–33)

SaysPaul was often hindered from coming; with no further place and a longing of many years, he hopes on the way to Spain to see them and be sent on; he goes to Jerusalem to serve the saints; Macedonia and Achaia were pleased to make a contribution for the poor saints in Jerusalem and are debtors in material things for spiritual things shared; after sealing this fruit he will go by them to Spain in the fullness of Christ’s blessing; he asks them to strive in prayer for rescue, an acceptable ministry, a joyful arrival, and rest; the God of peace be with them (15:22–33).
ImpliesRome is a stopping and sending point on the way to Spain, not the place of a long pastorate; προπεμφθῆναι means help for the onward journey; in 15:27 the collection is also a fitting return for shared spiritual things.
UncertainWhether Paul reached 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 stated. Preferred here: the prayer that the ministry be acceptable (15:31) shows acceptance was not treated as guaranteed.

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Rom 15:25

historicalRom 1:1–7; Rom 16:1–2; Rom 15:25–26; Rom 16:23

Date and place of writing: Corinth, c. AD 56–57, and Phoebe

SaysRom 15:25–26 places the writing just before Paul takes the Macedonian and Achaian collection to Jerusalem; Rom 16:1–2 commends Phoebe of Cenchreae; Rom 16:23 sends greetings from Gaius and Erastus.
ImpliesCenchreae (Corinth's port), Gaius of Corinth (1 Cor 1:14), the collection in Achaia (1 Cor 16:1–4), and the three months in Greece (Acts 20:2–3) together point to Corinth as the place of writing, with Phoebe probably the bearer.
UncertainThe year: counting from Gallio's proconsulship (c. AD 51–52) gives about AD 56–57, but reconstructions range roughly 55–58; the Ephesian-destination theory for Romans 16 is noted and not followed.

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historicalRom 15:25–32

The Jerusalem collection and Judea (15:25–32)

SaysPaul is on his way to Jerusalem to serve the saints; Macedonia and Achaia were pleased to contribute for the poor among the saints there and owe them a material ministry; he asks to be delivered from unbelievers in Judea and that his service may be acceptable to the saints.
ImpliesThe letter presents the gift as a fitting material return for shared spiritual things, and the request that the service may be acceptable shows that acceptance in Jerusalem was not treated as already guaranteed.
UncertainWhether the gift was also meant as a sign that Jerusalem accepted Paul’s gospel is not settled by the travel notice. A purely logistical reading remains possible.

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