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Romans 15

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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.

5

Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

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That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ.

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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:

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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.

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10

And again he saith, Rejoice, ye Gentiles, with his people.

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And again, Praise the Lord, all ye Gentiles; and laud him, all ye people.

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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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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.

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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.

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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,

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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.

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I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.

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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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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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Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:

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But as it is written, To whom he was not spoken of, they shall see: and they that have not heard shall understand.

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For which cause also I have been much hindered from coming to you.

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But now having no more place in these parts, and having a great desire these many years to come unto you;

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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.

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But now I go unto Jerusalem to minister unto the saints.

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For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

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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.

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When therefore I have performed this, and have sealed to them this fruit, I will come by you into Spain.

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And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

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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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That I may be delivered from them that do not believe in Judea; and that my service which I have for Jerusalem may be accepted of the saints;

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That I may come unto you with joy by the will of God, and may with you be refreshed.

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Now the God of peace be with you all. Amen.

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Romans 15

The strong bear with the failings of the weak and do not please themselves; Christ himself did not please himself but, as it is written, the reproaches of those who reproached God fell upon him (Psalm 69:9), a quotation that makes Christ's suffering vicarious and exemplary. Accept one another as Christ has accepted you to the glory of God, for Christ became a servant of the circumcision to show God's truthfulness, confirming the promises to the fathers, while also causing the Gentiles to glorify God for God's mercy—both the Jewish promise and the Gentile mission converge in Christ. Paul rehearses the scriptural warrant for the Gentile mission: Rejoice, O Gentiles, with God's people (Psalm 18:49); Praise the Lord, all Gentiles, and let all the peoples praise him (Psalm 117); and A root of Jesse will come, and the one who rises to rule the Gentiles, in him the Gentiles hope (Isa 11:10), binding the Old Testament prophets into testimony to the gospel's universal scope. Paul's own apostolic ambition is to serve as a priest of Jesus Christ to the Gentiles, sanctifying the Gentiles by the Holy Spirit, offering the Gentiles as a sacrifice acceptable to God—priestly language that makes Paul's missionary labors sacrificial work and the Gentile congregations themselves an offering. From Jerusalem to Illyricum, Paul has preached the gospel of Christ with ambition not to build on another's foundation, citing Isaiah 52:15—they shall see him of whom they have never heard—and proposing to visit Rome on his way to Spain, requesting their help in the journey and partnership in the gospel. The closing prayer that the God of peace will be with you all and fill you with all joy and peace in believing so that you may abound in hope by the power of the Holy Spirit grounds the letter's ethical and pastoral vision in God's present grace.

Romans 15:21

Rather, as it is written: "Those who were not told about him will see, and those who have not heard will understand." — Isaiah 52:15 (paraphrased): hoi ouk ēkousan (those who did not hear) will suniosin (understand, put together), and hoi ouk akēkoasin (those who have not heard) will noeo (perceive, understand). The unreached have a special claim—Paul's mission.

Romans 15:22

This is why I have often been hindered from coming to you. — Dioti (because) often I ekolythen (was hindered, cut short, impeded) in the coming to hymas (you). Paul's pioneer strategy—always moving forward—has delayed his Roman visit.

Romans 15:23

But now that there is no more place for me to work in these regions, and since I have been longing for many years to visit you — Nun de (but now) mēketi topos (no longer any place) for my work in tois klimasi toutois (these regions), my longing (pothos) to come to hymas (you) opens up after many years.

Romans 15:24

I plan to do so when I go to Spain. I hope to see you while passing through and to have you assist me on my journey there, after I have enjoyed your company for a while. — I will erchomai (come) to hymas (you) when porenomai (I go) eis Spaniam (to Spain)—the ultimate apostolic destination, the western edge of the Roman world. En tō poreuesthai (in passing through), relying on your assistance (propempsō, send forward, provide for) toward Spain after enjoying (empiplēmi, satisfy, fill) time together.

Romans 15:25

Now, however, I am going to Jerusalem in the service of the Lord's people there. — Poreuomai (I am going) de (now) eis Hierousalēm (toward Jerusalem) diakonēin (to serve, minister) tois hagiois (to the saints, holy ones). His immediate mission: service to the Jerusalem church.

Romans 15:26

For Macedonia and Achaia were pleased to make a contribution for the poor among the Lord's people in Jerusalem. — Makedonia (Macedonia) and Achaia (Achaia, southern Greece) eudokeō (took pleasure, were pleased) in poieisthai koinōnian (to make a contribution, partnership) for the ptōchoi (poor) tōn hagiōn (of the holy ones) in Hierousalēm (Jerusalem). The collection (leitourgia, public ministry of giving) demonstrates transregional Christian solidarity.

Romans 15:27

They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in the Jews' spiritual blessings, they ought to serve them with their material blessings. — Eudokeō (were pleased) and indeed ōpheilō (they are indebted, owe). If the Gentiles have metaschēmatizō (participated in) the pneumatika (spiritual things) of the Jews, then opielo (they ought) leitourgein (to minister, serve) autois (them) in their hylika (material, earthly things). Spiritual blessing generates material obligation.

Romans 15:28

So after I have completed this task and have made sure that they have received this contribution, I will go to Spain and visit you on the way. — Apodidō (I have delivered, completed) to pleroma toutou (this fullness, this gift) tēi chariti (in grace, with blessing), then porenomai (I will go) di' hymōn (through you) eis Spaniam (to Spain). The trajectory: complete Jerusalem service, visit Rome, pioneer Spain.

Romans 15:29

I know that when I come to you, I will come in the full measure of the blessing of Christ. — Oida (I know) hoti (that) erchomenos (coming) pros hymas (to you) en plērōmati (in the fullness) eulegia (blessing) Christou (of Christ). Paul anticipates full, Christ-mediated blessing upon the Romans.

Romans 15:30

I urge you, brothers and sisters, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me. — Parakaleo (I urge, entreat) dia tou Kyriou hēmōn (by our Lord) and dia tēs agapēs tou Pneumatos (by the love of the Spirit) to synagonizesthai (to struggle together with me, share the contest) moi (with me) in your proseuchais (prayers) to Theon (toward God) hyper emou (on my behalf). Prayer is collaborative spiritual warfare.

Romans 15:31

Pray that I may be rescued from the unbelievers in Judea and that my service in Jerusalem may be acceptable to the Lord's people there — proseuchomai (pray) hina scholē (so that) aposōthō (be saved, rescued) apo tōn apeithountōn (from the disobeying, unbelieving) en tēi Ioudaia (in Judea) and hina hē diakonia mou (my service) hē eis Hierousalēm (to Jerusalem) eurarestos (acceptable) tois hagiois (to the holy ones). Real dangers threaten the collection delivery; prayer seeks divine protection and acceptance.

Romans 15:32

so that I, by God's will, may come to you with joy and, together with you, be refreshed. — hina erchomai (so that I may come) pros hymas (to you) en tēi thelēmati tou Theou (in the will of God) meta charas (with joy) and synanapausomai (may find refreshment together with you). Joy and mutual restoration are the fruit of prayer's answered petition.

Romans 15:33

The God of peace be with you all. Amen. — Ho Theos tēs eirēnēs (the God of peace) metha pantos hymōn (with all of you). Amen. The benediction invokes the peace-giver upon the whole community, returning to the motif of Romans 14:17.

Romans 15:11

And again: "Praise the Lord, all you Gentiles; let all the peoples extol him." — Psalm 117:1: aineo (praise) Kyrios (Lord) panta ta ethnē (all the Gentiles); epaineso (extol, commend) auton pasai hai laoi (all the peoples). The psalmic vision is universalist—all nations in God's praise.

Romans 15:12

And again, Isaiah says: "The Root of Jesse will spring up, one who will arise to rule over the Gentiles; and in him the Gentiles will hope." — Isaiah 11:10: hē rhiza Iessai (the root of Jesse) stēsetai (will stand) kai anastazo (will arise) archon ethnōn (ruler of Gentiles), kai ep' auton ethnē (and upon him the Gentiles) elpiosin (will hope). The messianic root of David's line becomes the hope of all nations.

Romans 15:13

May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit. — Ho Theos tēs elpidos (the God of hope) plērōsai (fill) hymas chara (joy) kai eirēnē (peace) en tō pisteuein (in believing). Hyperperisseuō (overflow abundantly) en tēi elpidi (in hope) through the power (dynamis) of the Holy Spirit (pneuma hagion).

Romans 15:14

I myself am convinced, my brothers and sisters, that you yourselves are full of goodness, filled with knowledge and competent to instruct one another. — Pepeismai (I am convinced, persuaded) that hoi adelphoi mou (my brothers) mestoi (full) agathōsynēs (goodness), plēreis (filled with) gnōseōs (knowledge), and dunatoi (competent, able) nouthetein allēlous (to instruct/warn one another). Paul affirms their spiritual maturity even as he corrects them.

Romans 15:15

Yet I have written you quite boldly on some points to remind you of them again, because of the grace given me by God — Tolmeō (am bold, dare to speak) graphō (write) to tharrheo (to be confident) epi merous (in some measure/on some points) hymas hupomnēmai (to remind you). Charis (grace) given hypo Theou (by God) authorizes his directness without presumption.

Romans 15:16

to be a minister of Christ Jesus to the Gentiles with the priestly duty of proclaiming the gospel of God, so that the offerings of the Gentiles may become acceptable, sanctified by the Holy Spirit. — Leitourgos (public minister, priest) Iēsou Christou (of Jesus Christ) eis ta ethnē (toward the Gentiles) with hierourgounta (performing priestly duties, offering sacrifice) to euangelion (the gospel) of God. Purpose: hina genētai (so that it may become) hē prosphora (the offering, sacrifice) tōn ethnōn (of the Gentiles) acceptable (euarestos), sanctified (hagiazō) by pneuma hagion (Holy Spirit). Paul's apostolic ministry is sacrificial priesthood—Gentiles themselves become acceptable offerings.

Romans 15:17

Therefore I glory in Christ Jesus in my service to God. — Kauchaomai (boast, take pride) en Christō Iēsō (in Christ Jesus) in regard to ta pros ton Theon (the things toward God), emphasizing that boasting is located in Christ, not in Paul's achievement.

Romans 15:18

I will not venture to speak of anything except what Christ has accomplished through me in leading the Gentiles to obey God by what I have said and done — Tolmao (dare to speak) ti (anything) hōn ouk katergazato (which Christ did not accomplish, effect) Christos di' emou (through me), directed toward the obedience (hypakoē) of the Gentiles through logos (word) and ergon (deed).

Romans 15:19

by the power of signs and wonders, through the power of the Spirit of God. So from Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ. — Dynamis (power) sēmeiōn (of signs) kai teratōn (and wonders), dynamis (power) Pneumatos Theou (of the Spirit of God). Geographically from Hierousalēm (Jerusalem) peri (around, about) mechri (as far as) Illyrikou (Illyricum—the Balkan region), Paul has fully proclaimed the euangelion (gospel) of Christ. The sweep is extraordinary—establishing churches from Jerusalem's periphery.

Romans 15:20

It has always been my ambition to preach the gospel where Christ was not known, so that I would not be building on someone else's foundation. — Philotimeomai (to love honor, strive zealously) to euangelizesthai (to proclaim the gospel) where Christos ou ōnomatisthē (Christ was not named, not known). Hina mē (so that not) ep' allotriō themelió (upon another's foundation) oikodomeō (build). Paul's pioneer strategy: reach unreached territories.

Romans 15:1

We who are strong ought to bear with the failings of the weak and not to please ourselves. — Hoi dynatoi (those able, strong) have obligation (opheilō, owe) to bastazo (bear, carry, endure) the astheneiai (weaknesses, infirmities) of the asthenes (weak, powerless). Not areskeia heautois (self-pleasing) but kenosis (self-emptying) orientation. The strong's strength is measured by their capacity to serve.

Romans 15:2

Each of us should please our neighbors for their good, to build them up. — Aresko (please, be agreeable) thyō plēsion (to the neighbor) eis to agathon autou (for their benefit, good) and eis oikodomeēn (for edification, building up). Pleasing the neighbor is not flattery but serving their growth and benefit.

Romans 15:3

For even Christ did not please himself but, as it is written: "The insults of those who insult you have fallen on me." — Christ (Christos) hypsōs (did not please) heauton (himself) is the exemplar of self-renunciation. Psalm 69:9 is cited: hoi oneidismoi (insults, reproaches) upon hoi oneidizantes (those insulting) se (you, God) epepeson ep' eme (fell upon me, Christ). Christ absorbed the hostility directed toward God, becoming the model of vicarious bearing.

Romans 15:4

For everything that was written in the past was written to teach us, so that through the endurance taught by the Scriptures and the encouragement they provide we might have hope. — Hosa proegraphē (whatever was written beforehand) was written eis tēn hēmetran didaskalia (for our teaching, instruction). Hypomonē (endurance, patient perseverance) and paraklēsis (exhortation, encouragement) from the Scriptures leads to elpis (hope, expectation). Scripture's purpose is pastoral: to sustain and embolden.

Romans 15:5

May the God who gives endurance and encouragement give you the same attitude of mind toward one another as Christ Jesus had. — Ho Theos tēs hypomonēs kai pareklēseōs (the God of endurance and encouragement) is invoked to grant (didō) same phronēsis (mindset, attitude) so hōs Christos Iēsous (as Christ Jesus). Prayer for uniform mind-set that mirrors Christ's self-renouncing example.

Romans 15:6

So that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ. — Homothumadon (with one mind, one accord) and stomati (with mouth) you doxazo (glorify) ton Theon (God) kai patera (and Father) tou Kyriou hēmōn (of our Lord). Unity of voice and adoration flows from unity of mind.

Romans 15:7

Accept one another, then, just as Christ accepted you, in order to bring praise to God. — Proslambano (receive, take to oneself, as in 14:1) allēlous (one another) just as Christos proslabeto hymas (Christ received you) eis doxan (unto/for glory) of God. Christ's accepting love becomes the measure and model for reciprocal community acceptance.

Romans 15:8

For I tell you that Christ has become a servant of the Jews on behalf of God's truth, to confirm the promises made to the patriarchs. — Christos diakonos (Christ a servant, minister) genesthai Ioudaiōn (became for the Jews) hyper alētheias Theou (for/on behalf of God's truth). His service confirms (bebaioo, make firm, establish) the epangeliai (promises) to the patriarchai (patriarchs). Christ's ministry honored God's covenantal fidelity.

Romans 15:9

and 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 the praises of your name." — Purpose clause: hina (so that) ta ethnē (the Gentile nations) doxazō (glorify) ton Theon (God) epi tēi eleei (upon/for the mercy). Psalm 18:49 is cited: exhomologeomai (I will confess, praise) soi en tois ethnesin (you among the nations). Gentile inclusion means Gentile praise of God's mercy.

Romans 15:10

Again, it says: "Rejoice, you Gentiles, with his people." — Deuteronomy 32:43 is cited: euphraino (rejoice, be glad) ethnē (Gentiles) meta tou laou autou (with his people, Israel). This envisions eschatological rejoicing together—not Gentile displacement but mutual exultation.