Vincent's Word Studies I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
That I have great heaviness and continual sorrow in my heart. As I live, etc.
From Isaiah 45:23. Hebrew: By myself I swear... that to me every knee shall bow, every tongue shall swear. Septuagint the same, except shall swear by God. Shall confess (ἐξομολογήσεται) Primarily, to acknowledge, confess, or profess from (ἐξ) the heart. To make a confession to one's honor; thence to praise. So Luke 10:21 (Rev., in margin, praise for thank); Romans 15:9. Here, as Rev. in margin, shall give praise. See on Matthew 11:25. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Stumbling-block (πρόσκομμα)
Compare Romans 9:32, Romans 9:33; Romans 14:20. Σκάνδαλον occasion of falling is also rendered stumbling-block in other passages. Some regard the two as synonymous, others as related to different results in the case of the injured brother. So Godet, who refers stumbling-block to that which results in a wound, and cause of stumbling to that which causes a fall or sin. Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. I know - am persuaded (οἶδα - πέπεισμαι)
"A rare conjunction of words, but fitted here to confirm against ignorance and doubt" (Bengel). For I know, see on John 2:4. The persuasion is not the result of his own reasoning, but of his fellowship in the Lord Jesus. So Rev, for by the Lord, etc. Unclean (κοινὸν) Lit., common. In the Levitical sense, as opposed to holy or pure. Compare Mark 7:2, "With defiled (κοιναῖς common), that is to say, with unwashen hands." See Acts 10:14. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Be grieved (λυπεῖται)
The close connection with destroy indicates that the meaning falls short of be destroyed, but is stronger than made to feel pain. It is a hurt to conscience, which, while not necessarily fatal, may lead to violation or hardening of conscience, and finally to fall. Compare 1 Corinthians 8:9-12. Meat (βρῶμα) A general term for food. Charitably (κατὰ ἀγάπην) Lit., according to love. Rev. in love. See on 2 Peter 1:6. Him (ἐκεῖνον) The pronoun has a strongly defining force, explained by the following phrase. Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. Your good (ὑμῶν τὸ ἀγαθόν)
Referring, most probably, to the liberty of the strong. Others think that the whole Church is addressed, in which case good would refer to the gospel doctrine. Be evil spoken of (βλασφημείσθω) See on blasphemy, Mark 7:22. In 1 Corinthians 10:30, it is used of evil-speaking by members of the Church, which favors the reference of good to the strong. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. The kingdom of God
See on Luke 6:20, and compare Matthew 3:2. "The heavenly sphere of life in which God's word and Spirit govern, and whose organ on earth is the Church" (Lange). Not the future, messianic kingdom. Meat and drink (βρῶσις καὶ πόσις) Rev., eating and drinking. Both words, however, occur frequently in the sense of A.V. Meat (βρῶμα), that which is eaten, occurs in Romans 14:15. The corresponding word for that which is drunk (πῶμα) is not found in the New Testament, though πόμα drink occurs 1 Corinthians 10:4; Hebrews 9:10, and both in classical and New-Testament Greek, πόσις the act of drinking is used also for that which is drunk. See John 6:55. A somewhat similar interchange of meaning appears in the popular expression, such a thing is good eating; also in the use of living for that by which one lives. Righteousness (δικαιοσύνη) On its practical, ethical side, as shown in moral rectitude toward men. Peace (εἰρήνη) Not peace with God, reconciliation, as Romans 5:1, but mutual concord among Christians. Joy (χαρὰ) Common joy, arising out of the prevalence of rectitude and concord in the Church. The whole chapter is concerned with the mutual relations of Christians, rather than with their relations to God In the Holy Ghost Most commentators construe this with joy only. Meyer says it forms one phrase. Compare 1 Thessalonians 1:6 While this may be correct, I see no objection to construing the words with all these terms. So Godet: "It is this divine guest who, by His presence, produces them in the Church." For this is the word of promise, At this time will I come, and Sara shall have a son.
And not only this; but when Rebecca also had conceived by one, even by our father Isaac; Things which make for peace (τὰ τῆς εἰρήνης)
Lit. the things of peace. So the next clause, things of edification. See on build you up, Acts 20:32. Edification is upbuilding. One another (τῆς εἰς ἀλλήλους) The Greek phrase has a defining force which is lost in the translations. Lit., things of edification, that, namely, which is with reference to one another. The definite article thus points Paul's reference to individuals rather than to the Church as a whole. (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) Destroy (κατάλυε)
A different word from that In Romans 14:15. It means to loosen down, and is used of the destruction of buildings. Hence according with edification in Romans 14:19. See on Mark 13:2; see on Acts 5:38. Work of God The christian brother, whose christian personality is God's work. See 2 Corinthians 5:17; Ephesians 2:10; James 1:18. With offense (διὰ προσκόμματος) Against his own conscientious scruple. Lit., through or amidst offense. It was said unto her, The elder shall serve the younger. To eat flesh - drink wine
The two points of the weak brother's special scruple. Omit or is offended or is made weak. As it is written, Jacob have I loved, but Esau have I hated. Hast thou faith (σὺ πίστιν ἔχεις)
The best texts insert ἣν which. "The faith which thou hast have thou to thyself," etc. So Rev. Condemneth not himself (κρίνων) Rev., better, judgeth. Who, in settled conviction of the rightness of his action, subjects himself to no self-judgment after it. Alloweth (δοκιμάζει) Rev., approveth. See on 1 Peter 1:7. "Christian practice ought to be out of the sphere of morbid introspection." What shall we say then? Is there unrighteousness with God? God forbid. Faith
In Christ. "So far as it brings with it the moral confidence as to what in general and under given circumstances is the right christian mode of action" (Meyer). Some authorities insert here the doxology at Romans 16:25-27. According to some, the Epistle to the Romans closed with this chapter. Chapter 16 was a list of disciples resident at different points on the route, who were to be greeted. Phoebe is first named because Cenchreae would be the first stage. Ephesus would be the next stage, where Aquila and Priscilla would be found. Chapter 15 was a sort of private missive to be communicated to all whom the messengers should visit on the way. The question seems to be almost wholly due to the mention of Aquila and Priscilla in ch. 16, and to the fact that there is no account of their migration from Ephesus to Rome, and of an after-migration again to Ephesus (2 Timothy 4:19). But see on Romans 16:14. Others claim that chs. 1-11, 16. were the original epistle; that Phoebe's journey was delayed, and that, in the interval, news from Rome led Paul to add 12-15. Others again, that ch. 16 was written from Rome to Ephesus. Against these theories is the stubborn fact that of the known extant MSS. of Paul (about three hundred) all the MSS. hitherto collated, including all the most important, give these chapters in the received connection and order, with the exception of the doxology. See on the doxology, ch. 16. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Infirmities (ἀσθενήματα)
Only here in the New Testament. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: Of the circumcision
Of those circumcised. See on the election, Romans 11:7. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, It is written
The citations are from Psalm 18:50, compare 2 Samuel 22:50; Deuteronomy 32:43; Psalm 117:1; Isaiah 11:10. Confess Rev., give praise. See on Romans 14:11. Sing (ψαλῶ) See on James 5:13. Even us, whom he hath called, not of the Jews only, but also of the Gentiles? Rejoice (εὐφράνθητε)
Frequently in the New Testament of merry-making. Luke 12:19; Luke 15:23, Luke 15:24. See on fared sumptuously, Luke 16:19. As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. Root
See on Nazarene, Matthew 2:23. Root is a sprout from the root. He that shall rise to reign Rev., that ariseth to reign. Literally from the Septuagint. Ariseth to reign is a paraphrase of the Hebrew stands as banner. Bengel says: "There is a pleasant contrast: the root is in the lowest place, the banner rises highest, so as to be seen even by the remotest nations." Shall - hope So Septuagint, which is a free rendering of the Hebrew seek or resort to. Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. Here the Epilogue of the Epistle begins. Bengel says: "As one street often leads men, leaving a large city, through several gates, so the conclusion of this Epistle is manifold."
Goodness (ἀγαθωσύνης) See on Romans 3:12. To admonish (νουθετεῖν) See on Acts 20:31. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. I have written (ἔγραψα)
Rev., I write. The epistolary aorist. See on 1 John 2:13. The more boldly (τολμηρότερον) Not too boldly, but the more boldly because you are full of goodness. In some sort (ἀπὸ μέρους) See on Romans 11:25. Rev., in some measure, qualifying I write, and referring to some passage in which he had spoken with especial plainness; as Romans 6:12, Romans 6:19; Romans 8:9; Romans 11:17; Romans 14:3, Romans 14:4, Romans 14:10, Romans 14:13, Romans 14:15, Romans 14:20, etc. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. Minister (λειτουργὸν)
See on Romans 13:6. Ministering (ἱερουργοῦντα) Only here in the New Testament. Lit., ministering as a priest. Offering up (προσφορὰ) Lit., the bringing to, i.e., to the altar. Compare doeth service, John 16:2. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Whereof I may glory (τὴν καύχησιν)
Rather, as Rev., my glorying, denoting the act. The ground of glorying would be καύχημα as in Romans 4:2; Galatians 6:4, etc. Those things which pertain to God (τὰ πρὸς τὸν Θεόν) A technical phrase in Jewish liturgical language to denote the functions of worship (Hebrews 2:17; Hebrews 5:1). According with the sacerdotal ideas of the previous verse. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. Signs - wonders See on Matthew 11:20. Round about (κύκλῳ) Not, in a circuitous track to Illyricum, but Jerusalem and the regions round it. For the phrase, see Mark 3:34; Mark 6:6, Mark 6:36; Luke 9:12; Revelation 4:6. For the facts, Acts 13, 19. Illyricum Lying between Italy, Germany, Macedonia, and Thrace, bounded by the Adriatic and the Danube. The usual Greek name was Illyris. The name Illyria occurs in both Greek and Latin. Though the shore was full of fine harbors and the coast-land fertile, Greek civilization never spread on the coast. Dyrrachium or Epidamnus was almost the only Greek colony, and its history for centuries was a continuous conflict with the barbarous nations. In the time of the Roman Empire the name spread over all the surrounding districts. In the division between the Eastern and Western Empire it was divided into Illyris Barbara, annexed to the Western Empires and Illyris Graeca, to the Eastern, including, Greece, Epirus, and Macedonia. The name gradually disappeared, and the country was divided between the states of Bosnia, Croatia, Servia, Rascia, and Dalmatia. No mention of a visit of Paul occurs in the Acts. It may have taken place in the journey mentioned Acts 20:1-3. Fully preached (πεπληρωκέναι) Lit., fulfilled Some explain, have given the Gospel its fall development so that it has reached every quarter. Vincent's Word Studies, by Marvin R. Vincent [1886]. Text Courtesy of Internet Sacred Texts Archive. Bible Apps.com |
