Romans 15:25-29

Verse 25. But now I go, etc. I am about to go now. The mention of this intended journey to Jerusalem is introduced in several other places, and is so mentioned that Dr. Paley has derived from it a very strong argument for the genuineness of this epistle.* This intended journey is mentioned in Acts 19:21, "Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome." See also Acts 20:2,3. That he went to Jerusalem, according to his purpose, is recorded in his defence before Felix, (Acts 24:17,) "Now after many years, I came to bring aims to my nation, and offerings."

To minister to the saints. To supply their necessities by bearing the contribution which the churches have made for them.

(*) Paley's Horae Paulinae, chap 2, no 1. (g) "go unto Jerusalem" Acts 19:21 Verse 26. For it hath pleased them of Macedonia. That is, they have done it cheerfully and voluntarily. See their liberality and cheerfulness commended by the apostle in 2Cor 8:1-6, 9:2. Paul had been at much pains to obtain this collection, but still they did it freely. See 2Cor 9:4-7. It was with reference to this collection that he directed them to lay by for this purpose as God had prospered them, on the first day of the week, 1Cor 16:2.

Of Macedonia. That is, the Christians in Macedonia--those who had been Gentiles, and who had been converted to the Christian religion, Rom 15:27. Macedonia was a country of Greece, bounded north by Thrace, south by Thessaly, west by Epirus, and east by the AEgean Sea. It was an extensive region, and was the kingdom of Philip, and his son Alexander the Great. Its capital was Philippi, at which place Paul planted a church. A church was also established at Thessalonica, another city of that country, Acts 16:9,etc.; comp. Acts 18:5, 19:21, 2Cor 7:5, 1Thes 1:1,7,8, 4:10.

And Achaia. Achaia, in the largest sense, comprehended all ancient Greece. Achaia Proper, however, was a province of Greece, embracing the western part of the Peloponnesus, of which Corinth was the capital. Acts 18:12. This place is mentioned as having been concerned in this collection, in 2Cor 9:2.

The poor saints, etc. The Christians who were in Judea were exposed to peculiar trials. They were condemned by the sanhedrim, opposed by the rulers, and persecuted by the people. See Acts 8:1, Acts 12:1, etc. Paul sought not only to relieve them by this contribution, but also to promote fellow-feeling between them and the Gentile Christians. And this circumstance would tend much to enforce what he had been urging in chapters 14 and 15 on the duty of kind feeling between the Jewish and Gentile converts to Christianity. Nothing tends so much to wear off prejudice, and to prevent unkind feeling in regard to others, as to see about some purpose to do them good, or to unite with them in doing good.

(h) "Macedonia and Achia" 2Cor 8:1, 9:2,12s Verse 27. Their debtors. The reason he immediately states. Comp. Rom 1:14.

Of their spiritual things. Have received the gospel by the instrumentality of those who had been Jews; and were admitted now to the same privileges with them.

Carnal things. Things pertaining to the flesh; that is, to this life. On this ground the apostle puts the obligation to support the ministers of the gospel, 1Cor 9:11. It becomes a matter of debt where the hearer of the gospel receives, in spiritual blessings, far more than he confers by supporting the ministry. Every man who contributes his due proportion to support the gospel may receive far more, in return, in his own peace, edification, and in the order and happiness of his family, than his money could purchase in any other way. The gain is on his side, and the money is not lost. The minister is not a beggar; and that which is necessary to his support is not almsgiving. He has an equitable claim--as much as a physician, or a lawyer, or a teacher of youth has--on the necessaries and comforts of life.

(i) "duty is also to minister" 1Cor 9:11. Verse 28. Have sealed to them. That is, have secured it to them. To seal an instrument of writing, a contract, deed, etc., is to authenticate it, to make it sure.. In this sense it is used here. Paul was going himself to see that it was placed securely in their hands.

This fruit. This result of the liberality of the Gentile churches-- the fruit which their benevolence had produced.

I will come, etc. This was Paul's purpose; but it is not clear that he ever accomplished it. Rom 15:24.

By you. Taking Rome in my way.

(k) "I will come by you into Spain" Php 4:17. Verse 29. I am sure. Greek, I know; expressing the fullest confidence, a confidence that was greatly confirmed by the success of his labours elsewhere.

In the fulness of the blessing, etc. This is a Hebrew mode of expression, where one noun performs the purpose of an adjective, and means with a full or abundant blessing. This confidence he expressed in other language in Rom 1:11,12. Rom 1:11

Of the gospel of Christ. Which the gospel of Christ is fitted to impart. Thus every minister of the gospel should wish to go. This should be his ever-burning desire in preaching. Paul went to Rome; but he went in bonds, Acts chapters 27 and 28. But though he went in this manner, he was permitted there to preach the gospel for at least two years; nor can we doubt that his ministry was attended with the anticipated success, Acts 28:30,31. God may disappoint us in regard to the mode in which we purpose to do good; but if we really desire it, he will enable us to do it in his own way. It may be better to preach the gospel in bonds than at liberty; it is better to do it even in a prison, than not at all. Bunyan wrote the Pilgrim's Progress to amuse his heavy hours during a twelve years' cruel imprisonment, If he had been at liberty, he probably would not have written it at all. The great desire of his heart was accomplished, but a prison was the place in which to do it. Paul preached; but preached in chains.

(l) "I come unto you" Rom 1:11,12
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