15:1 {We the strong} (hēmeis hoi dunatoi). Paul identifies himself with this wing in the controversy. He means the morally strong as in 2Co 12:10; 13:9, not the mighty as in 1Co 1:26. {The infirmities} (ta asthenēmata). "The weaknesses" (cf. asthenōn in 14:1,2), the scruples "of the not strong" (tōn adunatōn). See Ac 14:8 where it is used of the man weak in his feet (impotent).
{To bear} (bastazein). As in Ga 6:2, common in the figurative sense.
{Not to please ourselves} (mē heautois areskein). Precisely Paul's picture of his own conduct in 1Co 10:33.

15:2 {For that which is good} (eis to agathon). "For the good." As in 14:16,19. Not to please men just for popular favours, but for their benefit.

15:3 {Pleased not himself} (ouch heautōi ēresen). Aorist active indicative of areskō with the usual dative. The supreme example for Christians. See 14:15. He quotes Ps 69:9 (Messianic Psalm) and represents the Messiah as bearing the reproaches of others.

15:4 {Were written aforetime} (proegraphē). Second aorist passive indicative of prographō, old verb, in N.T. only here, Ga 3:1 (which see); Eph 3:3; Jude 1:4.
{For our learning} (eis tēn hēmeteran didaskalian). "For the instruction of us." Objective sense of possessive pronoun hēmeteros. See Mt 15:9; 2Ti 3:16 for didaskalian (from didaskō, to teach).
{We might have hope} (tēn elpida echōmen). Present active subjunctive of echō with hina in final clause, "that we might keep on having hope." One of the blessed uses of the Scriptures.

15:5 {The God of patience and comfort} (ho theos tēs hupomonēs kai tēs paraklēseōs). Genitive case of the two words in verse 4 used to describe God who uses the Scriptures to reveal himself to us. See 2Co 1:3 for this idea; Ro 15:13 for "the God of hope"; 15:33 for "the God of peace."
{Grant you} (dōiē humin). Second aorist active optative ("Koinē" form for older doiē) as in 2Th 3:16; Eph 1:17; 2Ti 1:16,18; 2:25, though MSS. vary in Eph 1:17; 2Ti 2:25 for dōēi (subjunctive). The optative here is for a wish for the future (regular idiom). {According to Christ Jesus} (kata Christon Iēsoun). "According to the character or example of Christ Jesus" (2Co 11:17; Col 2:8; Eph 5:24).

15:6 {With one accord} (homothumadon). Here alone in Paul, but eleven times in Acts (Ac 1:14, etc.).
{With one mouth} (en heni stomati). Vivid outward expression of the unity of feeling. {May glorify} (doxazēte). Present active subjunctive of doxazō, final clause with hina "that ye may keep on glorifying." For "the God and Father of our Lord Jesus Christ" see 2Co 1:3; 9:31 for discussion. It occurs also in Eph 1:3; 1Pe 1:3.

15:7 {Receive ye} (proslambanesthe as in 14:1), {received} (proselabeto, here of Christ as in 14:3 of God). The repetition here is addressed to both the strong and the weak and the "us" (hēmās) includes all.

15:8 {A minister of the circumcision} (diakonon peritomēs). Objective genitive, "a minister to the circumcision." Diakonon is predicate accusative with gegenēsthai (perfect passive infinitive of ginomai in indirect assertion after legō, I say) and in apposition with Christon, accusative of general reference with the infinitive. See Ga 4:4f.
{That he might confirm} (eis to bebaiōsai). Purpose clause with eis to and the infinitive bebaiōsai (first aorist active of bebaioō, to make stand).
{The promises given unto the fathers} (tas epaggelias tōn paterōn). No "given" in the Greek, just the objective genitive, "the promises to the fathers." See 9:4,5.

15:9 {And that the Gentiles might praise} (ta de ethnē doxasai). Coordinate with bebaiōsai and eis to, to be repeated with ta ethnē, the accusative of general reference and ton theon the object of doxasai. Thus the Gentiles were called through the promise to the Jews in the covenant with Abraham (4:11f.,16f.). Salvation is of the Jews. Paul proves his position by a chain of quotations from the O.T., the one in verse 9 from Ps 18:50. For exomologeō, see 14:10.
{I will sing} (psalō). Future active of psallō, for which verb see on 1Co 14:15.

15:10 {Rejoice, ye Gentiles} (euphranthēte). First aorist passive imperative of euphrainō, old word from eu, well and phrēn, mind. See Lu 15:32. Quotation from De 32:43 (LXX).

15:11 {All the Gentiles} (panta ta ethnē). From Ps 117:1 with slight variations from the LXX text.

15:12 {The root} (hē riza). Rather here, as in Re 5:5; 23:16, the sprout from the root. From Isa 11:10.
{On him shall the Gentiles hope} (ep' autōi ethnē elpiousin). Attic future of elpizō for the usual elpisousin.

15:13 {The God of hope} (ho theos tēs elpidos). Taking up the idea in verse 12 as in verse 5 from 4.
{Fill you} (plērōsai humas). Optative (first aorist active of plēroō) of wish for the future. Cf. dōiē in verse 5.
{In believing} (en tōi pisteuein). "In the believing" (en with locative of the articular infinitive, the idiom so common in Luke's Gospel). {That ye may abound} (eis to perisseuein humas). Purpose clause with eis to, as in verse 8, with perisseuein (present active infinitive of perisseuō, with accusative of general reference, humas). This verse gathers up the points in the preceding quotations.

15:14 {I myself also} (kai autos egō). See 7:25 for a like emphasis on himself, here in contrast with "ye yourselves" (kai autoi). The argument of the Epistle has been completed both in the main line (chapters 1-8) and the further applications (9:1-15:13). Here begins the Epilogue, the personal matters of importance.
{Full of goodness} (mestoi agathosunēs). See 2Th 1:11; Ga 5:22 for this LXX and Pauline word (in ecclesiastical writers also) made from the adjective agathos, good, by adding -sunē (common ending for words like dikaiosunē. See 1:29 for mestos with genitive and peplērōmenoi (perfect passive participle of plēroō as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The "all knowledge" is not to be pressed too literally, "our Christian knowledge in its entirety" (Sanday and Headlam).
{To admonish} (nouthetein). To put in mind (from nouthetēs and this from nous and tithēmi). See on ¯1Th 5:12,14. "Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul's aim in this Epistle?" (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1Th 1:8).

15:15 {I write} (egrapsa). Epistolary aorist.
{The more boldly} (tolmēroterōs). Old comparative adverb from tolmērōs. Most MSS. read tolmēroteron. Only here in N.T.
{In some measure} (apo merous). Perhaps referring to some portions of the Epistle where he has spoken plainly (6:12,19; 8:9; 11:17; 14:3,4,10, etc.).
{As putting you again in remembrance} (hos epanamimnēskōn humas). Delicately put with hōs and epi in the verb, "as if calling back to mind again" (epi). This rare verb is here alone in the N.T.

15:16 {That I should be} (eis to einai me). The eis to idiom with the infinitive again (verses 8,13).
{Minister} (leitourgon). Predicate accusative in apposition with me and see 13:6 for the word. "The word here derives from the context the priestly associations which often attach to it in the LXX" (Denney). But this purely metaphorical use does not show that Paul attached a "sacerdotal" character to the ministry. {Ministering} (hierourgounta). Present active participle of hierourgeō, late verb from hierourgos (hieros, ergō), in LXX, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did.
{The offering up of the Gentiles} (hē prosphora tōn ethnōn). Genitive of apposition, the Gentiles being the offering. They are Paul's offering. See Ac 21:26.
{Acceptable} (euprosdektos). See 2Co 6:2; 8:12. Because "sanctified in the Holy Spirit" (hēgiasmenē en pneumati hagiōi, perfect passive participle of hagiazō).

15:17 {In things pertaining to God} (ta pros ton theon). Accusative of general reference of the article used with the prepositional phrase, "as to the things relating to (pros, facing) God."

15:18 {Any things save those which Christ wrought through me} (ti hōn ou kateirgasato Christos di' emou). Rather, "any one of those things which Christ did not work through me." The antecedent of hōn is the unexpressed toutōn and the accusative relative ha (object of kateirgasato) is attracted into the genitive case of toutōn after a common idiom.
{By word and deed} (logōi kai ergōi). Instrumental case with both words. By preaching and life (Lu 24:19; Ac 1:1; 7:22; 2Co 10:11).

15:19 {In power of signs and wonders} (en dunamei sēmeiōn kai teratōn). Note all three words as in Heb 2:4, only here dunamis is connected with sēmeia and terata. See all three words used of Paul's own work in 2Co 12:12 and in 2Th 2:9 of the Man of Sin. See 1Th 1:5; 1Co 2:4 for the "power" of the Holy Spirit in Paul's preaching. Note repetition of en dunamei here with pneumatos hagiou.
{So that} (hōste). Result expressed by the perfect active infinitive peplērōkenai (from plēroō) with the accusative me (general reference).
{Round about even unto Illyricum} (kuklōi mechri tou Illurikou). "In a ring" (kuklōi, locative case of kuklos). Probably a journey during the time when Paul left Macedonia and waited for II Corinthians to have its effect before coming to Corinth. If so, see 2Co 13; Ac 20:1-3. When he did come, the trouble with the Judaizers was over. Illyricum seems to be the name for the region west of Macedonia (Dalmatia). Strabo says that the Egnatian Way passed through it. Arabia and Illyricum would thus be the extreme limits of Paul's mission journeys so far.

15:20 {Yea} (houtōs de). "And so," introducing a limitation to the preceding statement.
{Making it my aim} (philotimoumenon). Present middle participle (accusative case agreeing with me) of philotimeomai, old verb, to be fond of honour (philos, timē). In N.T. only here and 1Th 4:11; 2Co 5:9. A noble word in itself, quite different in aim from the Latin word for {ambition} (ambio, to go on both sides to carry one's point).
{Not where} (ouch hopou). Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky.
{That I might now build upon another man's foundation} (hina mē ep' allotrion themelion oikodomō). For allotrios (not allos) see 14:4. For themelion, see Lu 6:48f.; 1Co 3:11. This noble ambition of Paul's is not within the range of some ministers who can only build on another's foundation as Apollos did in Corinth. But the pioneer preacher and missionary has a dignity and glory all his own.

15:21 {As it is written} (kathōs gegraptai). From Isa 52:15. Paul finds an illustration of his word about his own ambition in the words of Isaiah. Fritzsche actually argues that Paul understood Isaiah to be predicting his (Paul's) ministry! Some scholars have argued against the genuineness of verses 9-21 on wholly subjective and insufficient grounds.

15:22 {I was hindered} (enekoptomēn). Imperfect passive (repetition) of enkoptō, late verb, to cut in, to cut off, to interrupt. Seen already in Ac 24:4; 1Th 2:18; Ga 5:7. Cf. modern telephone and radio and automobile.
{These many times} (ta polla). "As to the many things." In 1:13 Paul used pollakis (many times) and B D read it here. But Paul's work (ta polla) had kept him away.
{From coming to you} (tou elthein pros humas). Ablative case (after the verb of hindering) of the articular infinitive, "from the coming."

15:23 {Having no more any place in these regions} (mēketi topon echōn en tois klimasin). Surprising frankness that the average preacher would hardly use on such a matter. Paul is now free to come to Rome because there is no demand for him where he is. For klima (from klinō, to incline), slope, then tract of land, region, see already 2Co 11:10; Ga 1:21 (the only N.T. examples).
{A longing} (epipotheian). A "hapax legomenon", elsewhere epipothēsis (2Co 7:7,11), from epipotheō as in Ro 1:11.
{These many years} (apo hikanōn etōn). "From considerable years." So B C, but Aleph A D have pollōn, "from many years."

15:24 {Whensoever I go} (hōs an poreuōmai). Indefinite temporal clause with hōs an and the present middle subjunctive (cf. 1Co 11:34; Php 2:23 with aorist subjunctive).
{Into Spain} (eis tēn Spanian). It was a Roman province with many Jews in it. The Greek name was Iberia, the Latin "Hispania". The Textus Receptus adds here eleusomai pros humas (I shall come to you), but it is not in Aleph A B C D and is not genuine. Without it we have a parenthesis (or anacoluthon) through the rest of verse 24.
{In my journey} (diaporeuomenos). Present middle participle, "passing through." Paul planned only a brief stay in Rome since a strong church already existed there.
{To be brought on my way thitherward} (propemphthēnai ekei). "To be sent forward there." First aorist passive infinitive of propempō, common word for escorting one on a journey (1Co 16:6,11; 2Co 1:16; Tit 3:13; 2Jo 1:6).
{If first in some measure I shall have been satisfied with your company} (ean humōn protōn apo merous emplēsthō). Condition of third class with ean and first aorist passive subjunctive of empimplēmi, old verb, to fill up, to satisfy, to take one's fill. See Lu 6:25. Literally, "if I first in part be filled with you" (get my fill of you). delicate compliment for the Roman church.

15:25 {But now} (nuni de). Repeats the very words used in 23. {I go} (poreuomai). Futuristic present as in Joh 14:2. {Ministering unto the saints} (diakonon tois hagiois). Present active participle of purpose like eulogounta in Ac 3:26. This collection had been one of Paul's chief cares for over a year now (see 2Co 8; 9). See 2Co 8:4.

15:26 {For it hath been the good pleasure of Macedonia and Achaia} (ēudokēsan gar Makedonia kai Achaia). "For Macedonia and Achaia took pleasure." The use of ēudokēsan (first aorist active indicative of eudokeō) shows that it was voluntary (2Co 8:4). Paul does not here mention Asia and Galatia.
{A certain contribution} (koinōnian tina). Put thus because it was unknown to the Romans. For this sense of koinōnian, see 2Co 8:4; 9:13.
{For the poor among the saints} (eis tous ptōchous tōn hagiōn). Partitive genitive. Not all there were poor, but Ac 4:32-5:11; 6:1-6; 11:29f.; Ga 2:10 prove that many were.

15:27 {Their debtors} (opheiletai autōn). Objective genitive: the Gentiles are debtors to the Jews. See the word opheiletēs in 1:14; 8:12.
{For if} (ei gar). Condition of the first class, assumed as true, first aorist active indicative (ekoinōnēsan, from koinōneō, to share) with associative instrumental case (pneumatikois, spiritual things).
{To minister unto} (leitourgēsai, first aorist active infinitive of leitourgeō with dative case autois, to them), but here certainly with no "sacerdotal" functions (cf. verse 16).
{In carnal things} (en tois sarkikois). Things which belong to the natural life of the flesh (sarx), not the sinful aspects of the flesh at all.

15:28 {Have sealed} (sphragisamenos). First aorist middle participle (antecedent action, having sealed) of sphragizō, old verb from sphragis, a seal (Ro 4:11), to stamp with a seal for security (Mt 27:66) or for confirmation (2Co 1:22) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2Co 8:18-23).
{I will go on by you} (apeleusomai di' humōn). Future middle of aperchomai, to go off or on. Note three prepositions here (ap' from Rome, di' by means of you or through you, eis unto Spain). He repeats the point of verse 24, his temporary stay in Rome with Spain as the objective. How little we know what is ahead of us and how grateful we should be for our ignorance on this point.

15:29 {When I come} (erchomenos). Present middle participle of erchomai with the time of the future middle indicative eleusomai (coming I shall come).
{In the fulness of the blessing of Christ} (en plērōmati eulogias Christou). On plērōmati, see 11:12. Paul had already (1:11f.) said that he had a charisma pneumatikon (spiritual blessing) for Rome. He did bring that to them.

15:30 {By} (dia). The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as dia is used after parakalō in 12:1.
{That ye strive together with me} (sunagōnisasthai moi). First aorist middle infinitive of sunagōni zomai, old compound verb, only here in N.T., direct object of parakalō, and with associative instrumental case moi, the simplex agōnizomenos, occurring in Col 4:12 of the prayers of Epaphras. For Christ's agony in prayer see Mt 26:42; Lu 22:44.

15:31 {That I may be delivered} (hina rusthō). First aorist passive subjunctive of ruomai, old verb to rescue. This use of hina is the sub-final one after words of beseeching or praying. Paul foresaw trouble all the way to Jerusalem (Ac 20:23; 21:4,13).
{May be acceptable to the saints} (euprosdektos tois hagiois genētai). "May become (second aorist middle subjunctive of ginomai) acceptable to the saints." The Judaizers would give him trouble. There was peril of a schism in Christianity.

15:32 {That} (hina). Second use of hina in this sentence, the first one sub-final (hina rusthō), this one final with sunanapausōmai, first aorist middle subjunctive of the double compound verb sunanapauomai, late verb to rest together with, to refresh (anapauō as in Mt 11:28) one's spirit with (sun), with the associative instrumental case humin (with you), only here in the N.T.

15:33 {The God of peace} (ho theos tēs eirēnēs). One of the characteristics of God that Paul often mentions in benedictions (1Th 5:23; 2Th 3:16; 2Co 13:11; Php 4:9; Ro 16:20). Because of the "amen" here some scholars would make this the close of the Epistle and make chapter 16 a separate Epistle to the Ephesians. But the MSS. are against it. There is nothing strange at all in Paul's having so many friends in Rome though he had not yet been there himself. Rome was the centre of the world's life as Paul realized (1:15). All men sooner or later hoped to see Rome.