Rom 15:15-16, Gal 2:9, Eph 3:7-9 | Barnes | STEP | Verse 15. Nevertheless . Notwithstanding my full persuasion of your knowledge, and your purpose to do right. Perhaps he refers also to the fact that he was a stranger to them. The more boldly . More boldly than might have been expected from a stranger. The reason why he showed this boldness in declaring his sentiments he immediately states--that he had been specially called to the office of instructing the Gentiles. In some sort , (απομερους). In part. Some have supposed that he referred to a party at Rome--the Gentile party. ( Whitby .) Some refer it to different parts of his epistle--on some subjects. ( Stuart .) Probably the expression is designed to qualify the phrase more boldly. The phrase, says Grotius, diminishes that of which it is spoken, as ; and means the same as "somewhat more freely;" that is, I have been induced to write the more freely, partly because I am appointed to this very office. I write somewhat more freely to a church among the Gentiles than I even should to one among the Jews, because I am appointed to this very office. As putting you in mind . Greek, Calling to your remembrance , or reminding you. Comp. . This was a delicate way of communicating instruction. The apostles presumed that all Christians were acquainted with the great doctrines of religion; but they did not command, enjoin, or assume a spirit of dictation. How happy would it be if all teachers would imitate the example of the apostles in this, and be as modest and humble as they were . Because of the grace , etc. Because God has conferred the favour on me of appointing me to this office. . (u) "because of the grace" .

Romans 15:15-16

Verse 15. Nevertheless. Notwithstanding my full persuasion of your knowledge, and your purpose to do right. Perhaps he refers also to the fact that he was a stranger to them.

The more boldly. More boldly than might have been expected from a stranger. The reason why he showed this boldness in declaring his sentiments he immediately states--that he had been specially called to the office of instructing the Gentiles.

In some sort, (απομερους). In part. Some have supposed that he referred to a party at Rome--the Gentile party. (Whitby.) Some refer it to different parts of his epistle--on some subjects. (Stuart.) Probably the expression is designed to qualify the phrase more boldly. The phrase, says Grotius, diminishes that of which it is spoken, as 1Cor 13:9,12, 2Cor 1:14, 2:5; and means the same as "somewhat more freely;" that is, I have been induced to write the more freely, partly because I am appointed to this very office. I write somewhat more freely to a church among the Gentiles than I even should to one among the Jews, because I am appointed to this very office.

As putting you in mind. Greek, Calling to your remembrance, or reminding you. Comp. 2Pet 1:12,13. This was a delicate way of communicating instruction. The apostles presumed that all Christians were acquainted with the great doctrines of religion; but they did not command, enjoin, or assume a spirit of dictation. How happy would it be if all teachers would imitate the example of the apostles in this, and be as modest and humble as they were.

Because of the grace, etc. Because God has conferred the favour on me of appointing me to this office. Rom 1:5.

(u) "because of the grace" Eph 3:7,8. Verse 16. The minister, (λειτουργον). This is not the word which is commonly translated minister, (διακονος). This word is properly appropriated to those who minister in public offices or the affairs of the state. In the New Testament it is applied mainly to the Levitical priesthood, who ministered and served at the altar, Heb 10:11. It is, however, applied to the ministers of the New Testament, as discharging substantially the same offices towards the church which were discharged by the Levitical priesthood; i. e., as engaged in promoting the welfare of the church, occupied in holy things, etc. Acts 13:2, "As they ministered to the Lord and fasted," etc. It is used in a larger sense still in Rom 15:27; 2Cor 9:12.

To the Gentiles. Comp. Rom 1:6, Acts 9:15.

Ministering, (ιερουργουντα). Performing the office of a priest in respect to the gospel of God. The office of a priest was to offer sacrifice. Paul here retains the language, though without affirming or implying that the ministers of the New Testament were literally priests to offer sacrifice. The word used here occurs nowhere else in the New Testament. Its meaning here is to be determined from the connexion. The question is, what is the sacrifice of which he speaks? It is the offering up--the sacrifice of the Gentiles. The Jewish sacrifices were abolished. The Messiah had fulfilled the design of their appointment, and they were to be done away. (See the epistle to the Hebrews.) There was to be no further literal sacrifice. But now the offerings of the Gentiles were to be as acceptable as had been the offerings of the Jews. God made no distinction; and in speaking of these offerings, Paul used figurative language drawn from the Jewish rites. But assuredly he did not mean that the offerings of the Gentiles were literal sacrifices to expiate sins; nor did he mean that there was to be an order of men who were to be called priests under the New Testament. If this passage did prove that, it would prove that it should be confined to the apostles, for it is of them only that he uses it. The meaning is this: "Acting in the Christian church substantially as the priests did among the Jews: that is, endeavouring to secure the acceptableness of the offerings which the Gentiles make to God."

That the offering up. The word here rendered offering up, (προσφορα), commonly means a sacrifice or an expiatory offering, and is applied to Jewish sacrifices, Acts 21:26, 24:17. It is also applied to the sacrifice which was made by our Lord Jesus Christ when he offered himself on the cross for the sins of men, Eph 5:2; Heb 10:10. It does not always mean bloody sacrifices, but it is used to denote any offering to God, Heb 10:5,8,14,18. Hence it is used in this large sense to denote the offering which the Gentiles who were converted to Christianity made of themselves; their devoting or dedicating themselves to God. The language is derived from the customs of the Jews; and the apostle represents himself figuratively as a priest presenting this offering to God.

Might be acceptable. Or, approved by God. This was in accordance with the prediction in Isa 66:20, "They shall bring all your brethren for an offering unto the Lord out of all nations," etc. This does not mean that it was by any merit of the apostle that this offering was to be rendered acceptable; but that he was appointed to prepare the way, so that their offering, as well as that of the Jews, might come up before God.

Being sanctified. That is, the offering being sanctified, or made holy. The sacrifice was prepared or made fit to be an offering, among the Jews, by salt, oil, or frankincense, according to the nature of the sacrifice, Lev 6:14, etc. In allusion to this, the apostle says that the offering of the Gentiles was rendered holy, or fit to be offered, by the converting and purifying influences of the Holy Spirit. They were prepared, not by salt and frankincense, but by the cleansing influences of God's Spirit. The same idea, substantially, is expressed by the apostle Peter in Acts 10:46, 11:17.

(1) "offering up" or, "sacrificing" (v) "up of the Gentiles" Isa 66:20 (w) "sanctified by the Holy Ghost" Acts 20:32

Galatians 2:9

Verse 9. And when James, Cephas, and John, who seemed to be pillars. That is, pillars or supports in the church. The word rendered pillars στυλοι means, properly, firm support; then persons of influence and authority, as in a church, or that support a church--as a pillar or column does an edifice. In regard to James, Gal 1:19. Comp. Acts 15:13. Cephas or Peter was the most aged of the apostles, and regarded as at the head of the apostolical college. John was the beloved disciple, and his influence in the church must of necessity have been great. Paul felt that if he had the countenance of these men, it would be an important proof to the churches of Galatia that he had a right to regard himself as an apostle. Their countenance was expressed in the most full and decisive manner.

Perceived the grace that was given unto me. That is, the favour that had been shown to me by the great Head of the church, in so abundantly blessing my lab ours among the Gentiles.

They gave unto me and Barnabas the right hands of fellowship. The right hand, in token of fellowship or favour. They thus publicly acknowledged us as fellow-labourers, and expressed the utmost confidence in us. To give the right hand with us is a token of friendly salutation, and it seems that it was a mode of salutation not unknown in the times of the apostles. They were thus recognised as associated with the apostles in the great work of spreading the gospel around the world. Whether this was done in a public manner is not certainly known; but it was probably in the presence of the church, or possibly at the close of the council referred to in Acts 15.

That we should go unto the heathen. To preach the gospel, and to establish churches. In this way the whole matter was settled, and settled as Paul desired it to be. A delightful harmony was produced between Paul and the apostles at Jerusalem; and the result showed the wisdom of the course which he had adopted. There had been no harsh contention or strife. No jealousies had been suffered to arise. Paul had sought an opportunity of a full statement of his views to them in private, Gal 2:2, and they had been entirely satisfied that God had called him and Barnabas to the work of making known the gospel among the heathen. Instead of being jealous at their success, they had rejoiced in it; and instead of throwing any obstacle in their way, they cordially gave them the right hand. How easy would it be always to prevent jealousies and strifes in the same way! If there was, on the one hand, the same readiness for a full and frank explanation, and if, on the other, the same freedom from envy at remarkable success, how many strifes that have disgraced the church might have been avoided! The true way to avoid strife is just that which is here proposed. Let there be on both sides perfect frankness; let there be a willingness to explain and state things just as they are; and let there be a disposition to rejoice in the talents, and zeal, and success of others, even though it should far outstrip our own, and contention in the church would cease, and every devoted and successful minister of the gospel would receive the right hand of fellowship from all--however venerable by age or authority--who love the cause of true religion.

(a) "be pillars" Mt 16:18, Eph 2:20 (b) "the grace" Rom 1:5, 12:3,6

Ephesians 3:7-9

Verse 7. Whereof I was made a minister. Eph 3:2:.

According to the gift of the grace of God. It was not by my own seeking or merit; it was a free gift.

Of the grace of God. The sentiment is, that throughout it was a mere matter of grace that he was called into the ministry, and that so important an office was entrusted to him as that of bearing the gospel to the Gentiles.

By the effectual working of his power. Not by any native inclination which I had to the gospel, and not by any, power which I have put forth. It is by "the energy of his power. Comp. Gall 2:8. Locke understands this of the energy or power which God put forth in converting the Gentiles under his ministry. But it seems to me that it refers rather to the power which God put forth in the conversion of Paul himself, and putting him into the ministry. This is clear from the following verse. The meaning is, that such was his opposition to the gospel by nature, that nothing but the "energy of God" could overcome it, and that his conversion was to be traced to that alone.

(c) "effectual working" Isa 43:13 Verse 8. Unto me, who am less than the least of all saints. This is one of the class of expressions peculiar to Paul. The ordinary terms of language do not express the idea which he wishes to convey, and a word is therefore coined to convey an idea more emphatically. Comp. 2Cor 4:17. The word here used--ελαχιστοτερος--does not occur elsewhere in the New Testament. It is a comparative made from the superlative. Similar expressions are found, however, in later Greek writers. See Bloomfield and Rosenmuller for examples. The word means here, "who am incomparably the least of all the saints; or who am not worthy to be reckoned among the saints." It is expressive of the deep sense which he had of the sinfulness of his past life; of his guilt in persecuting the church and the Saviour; and perhaps of his sense of his low attainments in piety. 1Cor 15:9. Paul never could forget the guilt of his former life; never forget the time when he was engaged in persecuting the church of God.

The unsearchable riches of Christ. On the word riches, as used by Paul, see Eph 1:7. The word rendered unsearchable-- ανεξιχνιαστον occurs but once elsewhere in the New Testament, Rom 11:33, where it is rendered, past finding out. Rom 11:33. It means that which cannot be traced out, or explored; Which is inscrutable, or incomprehensible. The meaning here is, that there was a sufficiency in Christ which could not be traced out or explored. It was wholly incomprehensible. The fulness of the riches in him could not be appreciated. There is no more emphatic expression in the New Testament than this. It shows that the heart of the apostle was full of admiration of the sufficiency and glory that was in the Saviour; that he wanted words to express it; and that he considered it the highest honour to be permitted to tell the world that there were such riches in the Redeemer.

(d) "less than the least" 1Cor 15:9 (e) "riches of Christ" Col 1:27 Verse 9. And to make all men see. In order that the whole human family might see the gloW of God in the plan of salvation. Hitherto the revelation of his character and plans had been confined to the Jews. Now it was his design that all the race should be made acquainted with it.

What is the fellowship of the mystery. Instead of fellowship here--κοινωνια--most Mss. and versions read οικονομια dispensation. See Mill. This reading is adopted by Griesbach, Tittman, Rosenmuller, Koppe, and is regarded by most critics as being the genuine reading. The mistake might easily have been made by a transcriber. The meaning then would be, "to enlighten all in respect to the dispensation of this mystery;" that is, to cause all to understand the manner in which this great truth of the plan of salvation is communicated to men. If the word fellowship is to be retained, it means that this doctrine, or secret counsel of God, was now common to all believers. It was not to be confined to any class or rank of men. Locke renders it, "and to make all men perceive how this mystery comes now to be communicated to the world." Archbishop Whately (Errors of Romanism, ii. 1) renders it, "the common participation of the mystery;" that is, of truths formerly unknown, and which could not be known by man's unaided powers, but which were now laid open by the gracious dispensation of Divine Providence; no longer concealed, or confined to a few, but to be partaken of by all. The allusion, according to him, is to the mysteries of the ancient pagan religions; and he supposes that the apostle designs to contrast those "mysteries" with Christianity. In those "mysteries" there was a distinction between the initiated and uninitiated. There was a revelation, to some of the worshippers, of certain holy secrets from which others were excluded. There were in some of the mysteries, as the Eleusinian, great and lesser doctrines, in which different persons were initiated. In strong contrast with these, the "great mystery" in Christianity was made known to all. It was concealed from none, and there was no distinction made among those who were initiated. No truths which God had revealed were held back from any part, but there was a common participation by all. Christianity has no hidden truths for a part only of its friends; it has no "reserved" doctrines; it has no truths to be entrusted only to a sacred priesthood. Its doctrines are to be published to the wide world, and every follower of Christ is to be a partaker of all the benefits of the truths which Christ has revealed. It is difficult to determine which is the true reading, and it is not very important. The general sense is, that Paul felt himself called into the ministry in order that all men might understand now that salvation was free for all a truth that had been concealed for ages. Bearing this great truth, he felt that he had a message of incalculable value to mankind, and he was desirous to go and proclaim it to the wide world. On the word mystery, Eph 1:9.

Hath been hid in God. With God. It has been concealed in his bosom. The plan was formed, but it had not before been made known.

Who created all things. This is plain enough; but it is not quite so plain why the declaration is introduced in this place. Locke and Rosenmuller suppose that it refers to the new creation, and that the sense is, that God frames and manages this new creation wholly by Jesus Christ. But the expression contains a truth of larger import, and naturally conveys the idea that all things were made by God, and that this was only a part of his great and universal agency. The meaning is, that God formed all things, and that this purpose of extending salvation to the world was a part o� his great plan, and was under his control.

By Jesus Christ. As this stands in our common Greek text, as well as in our English version, there is a striking resemblance between the passage and that in Col 1:15,16. But the phrase is wanting in the Vulgate, the Syriac, the Coptic, and in several of the ancient MSS. Mill remarks, that it was probably inserted here by some transcriber from the parallel passage in Col 1:16; and it is rejected as an interpolation by Griesbach. It is not very material whether it be retained in this place or not, as the same sentiment is elsewhere abundantly taught. See Jn 1:3, Col 1:16 Heb 1:2. If it is to be retained, the sentiment is, that the Son of God--the Second Person of the Trinity--was the great and immediate Agent in the creation of the universe.

(f) "mystery" Eph 3:4,5 (*) "mystery" "secret" (a) "Jesus Christ" Ps 33:6