Jesus was a servant of the jews

JESUS WAS A SERVANT OF THE JEWS
EDITED BY GLENN PEASE
Romans 15:8 8
ForI tell you that Christhas become a
servantof the Jews on behalfof God's truth, so that
the promises made to the patriarchs might be
confirmed
BIBLEHUB ESOURCES
Pulpit Commentary Homiletics
The Mutual Relationship Of Jews And Gentiles
Romans 15:7-27
C.H. Irwin The apostle tries further to heal any existing differences between the various sections
of the Christian community at Rome, and still further to enforce the duties of charity, self-denial,
and mutual helpfulness, by reminding them of how much they have in common. This is the true
method of uniting Christians. Some Christians think they will succeed in bringing others to their
view of the truth by exposing the errors of those who differ from them. Consequently, we have
bitter controversies between the various denominations, because Christians will persist in
emphasizing the points on which they differ, rather than the points - often far more numerous
and more important - on which they . agree. To draw nearer to Christ, and to draw one another
nearer to Christ, this is the true eirenicon.
I. THEIR MUTUAL RELATIONSHIP TO CHRIST. "Wherefore receive ye one another, as
Christ also received us" (ver. 7). Both have been received by Christ: why not, then, by one
another? Why should our views of Episcopacy or Presbytery, Calvinism or Arminianism,
interfere with our relationship as brethren in Christ? St. Paul shows that both Jews and Gentiles
have a direct personal interest in Christ and relationship to him. "Jesus Christ was a Minister of
the circumcision" (ver. 8). Therefore the Jew should not look upon Jesus of Nazareth as an alien,
but as his kinsman according to the flesh. He came not to destroy the Law, but to fulfil. But
because he is a Jew, he is not, therefore, without an interest in the Gentiles. The apostle shows
how even the Jewish writings looked forward to an incorporation of the Gentiles with the people
of God, and to their sharing the blessings which the Messiah was to confer (vers. 10-12). "In him
shall the Gentiles trust." How precious, then, should be the Name of Jesus to all the children of
humanity! How the universal brotherhood of Christians is here enforced!

II. THEIR MUTUAL RELATIONSHIP TO THE GOSPEL, Not only was it predicted that both
Jews and Gentiles would be joint partakers in the benefits of the Messiah's kingdom, but in
actual fact the gospel has come to both. St. Paul, who was himself a Jew, experienced the
blessings of the gospel. He, in his turn, communicated those blessings to the Gentiles. He was
"the minister of Jesus Christ to the Gentiles, ministering the gospel of God" (ver. 16). Truly, the
gospel is a great reconciler. How it breaks down the prejudices of race and class and caste! Let
the gospel only become a real, living power in our own heart and life, and we shall go forth, like
St. Paul, to share its blessings with others, winning them by a spirit of love, no matter what our
prejudices against them may have been.
III. THEIR DUTY OF MUTUAL HELPFULNESS. At the time of writing this Epistle St. Paul
was on an errand which gave practical proof of the mutual sympathy between Gentile and Jewish
Christians. He was on his way to Jerusalem (ver. 25). He was taking with him a contribution
which the Gentile Christians of Macedonia and Achaia had made for their Jewish brethren at
Jerusalem, who at this time were in poverty (ver. 26). He takes the occasion to say that this act of
generosity, cheerfully performed, was indeed a Christian duty. For if the Gentiles have been
partakers of their spiritual things, their duty is also to minister unto them in carnal things" (vet,
27). Here is a reason for missionary efforts among the Jews. They have been the channel through
which blessings have flowed to us: shall we not be the channel through which the blessings of
the gospel shall flow to them? Here is a reason for the support of the Christian ministry. It is wise
and prudent that those who are to be teachers and preachers of the Word, and pastors of the
flock, should devote themselves to that work only. How, then, are they to be supported? By the
generosity of those to whom they minister. If the latter are "partakers of their spiritual things,
their duty is also to minister unto them in carnal things." Such mutual helpfulness all Christians
ought to cultivate towards one another. - C.H.I.
Biblical Illustrator
Now... Jesus Christ was a minister of the circumcision.
Romans 15:8-13
Christ a minister of the Old Testament
J. Lyth, D.D.I. HE MINISTERED UNDER IT.
1. As a Jew.
2. In conformity with the law.
3. To the Jews.
II. UNFOLDED ITS MEANING. As the truth of God.

III. CONFIRMED ITS PROMISES,
(J. Lyth, D.D.)
Christ the bond of union between
J. Lyth, D. D.1. Old and New Testaments.
2. Jew and Gentile.
3. God and man.
(J. Lyth, D. D.)
What is Christ
J. Lyth, D. D.I. TO THE JEW.
1. The example of perfect righteousness.
2. The witness of the truth of God.
3. The Fulfiller of the Old Testament.
II. TO THE GENTILE.
1. The personal manifestation of God's mercy.
2. The reconciler of Jew and Gentile in one brotherhood.
3. The Mediator of the New Covenant.
III. TO ALL MANKIND.
1. The source of hope.
2. The Prince of joy and peace.
3. The dispenser of the Holy Ghost.
(J. Lyth, D. D.)
That the Gentiles might glorify God for His mercy
God's mercy to the Gentiles
J. Lyth, D. D.1. Part of God's original purpose.
2. Predicted by the prophets.
3. Accomplished in Christ.
(J. Lyth, D. D.)
Mercy
J. Lyth, D. D.I.WHEREIN IT CONSISTS.
II.FOR WHOM IT IS DESIGNED.
III.HOW MUST IT BE MADE KNOWN?
IV.WHAT IS ITS EFFECT?
1. Glory to God.
2. Joy among men.

(J. Lyth, D. D.)
The praises of the Gentiles
J. Lyth, D. D.1. Respect the mercy of God.
2. Are elicited by its proclamation.
3. Shall be universal — rising from many hearts — in many tongues.
4. Are especially due to Christ.
(J. Lyth, D. D.)
Rejoice, ye Gentiles, with His people
"Rejoice, ye Gentiles
S. Martin.In certain circumstances it is necessary to commit particular privileges to the custody
of the few, in order that when the fulness of time shall have come such advantages may be the
heritage of the many. It is not in human nature, however, to desire to share great blessings with
the multitude. The spirit of monopoly is more or less natural to us all. It is one of the many ugly
forms of selfishness showing itself wherever there is an advantage, say — power, territory,
wealth, position, fame, knowledge —which the hand of man can grasp. Now, the extraordinary
privileges which the children of Abraham possessed during many centuries made them selfish
and exclusive. They did not desire that the Gentiles should be fellow-heirs. It was reserved to the
Son of God to make that common which had been exclusive and that universal which had been
local. Referring to this the apostle saith in our text, quoting from one of the prophets, "Rejoice,
ye Gentiles, with His people." The day upon which the angels sang, "Peace on earth and
goodwill amongst men," the day upon which God's Son said, "God so loved the world that He
gave His only begotten Son," the day on which He charged the apostles to go into all the world,
the day when Philip met the eunuch, and Peter visited Cornelius, and Paul turned his steps
towards the Gentiles, were as early spring days in the history of the nations, giving promise that
the dark and barren times of ignorance were well nigh gone, and that the desert should rejoice
and blossom as the rose.
I. THE DUTY OF CHRISTIAN EXALTATION'. What are our characteristic advantages as
Christians?
1. To live under no ban or system of exclusion, as far as God's providence is concerned, is cause
for rejoicing. Jerusalem is no longer the place where men ought to worship. Palestine is no
longer the chosen land. All the earth is hallowed ground.
2. To be turned from idols to the one true and living God is cause for rejoicing. He who worships
the God who is Light becomes light. He who worships the Holy becomes holy. He who worships
the God who is Love becomes love.
3. To have God speaking to us is cause for rejoicing. And God doth speak to us, Christians, by
His Holy Spirit and by His Word.
4. To have a sin-offering which we may appropriate as for our sins is also cause for rejoicing.
5. To have God not only permit our worship, but seek it, is also cause for joy.
6. Moreover, not less should we rejoice in this, that Gentiles as well as Jews have become the
people of God.

II. THIS POSITION INVOLVES CERTAIN OBLIGATIONS. What are they? All men need the
power and the riches of the Christian dispensation. No man is above the need of Christianity. No
man is below its reach. Civilisation cannot take the place of the Christian dispensation. No being
can make the Gentile rejoice but Jesus Christ. It strikes me that before we can pray more, give
more, do more, we must rejoice more in our own privileges. Our advantages, as Christians, must
be more real to us. There is great danger, not only of our underrating our own Christian
advantages, but of our selfishly resting in the enjoyment of our privileges. Oh! exorcise the
Jewish exclusive spirit. Exclusiveness and Christianity are as inconsistent as any two things can
be. Say to others, "Rejoice with me."
(S. Martin.)
And again Esaias saith, There shall be a root of Jesse... in Him shall the Gentiles trust
Jesus Christ the proper object of trust to the Gentiles
R. Hall, M.A.The Messiah, in prophecy, was to have dominion over the whole earth. In the
preceding sentences the apostle quotes several passages relative to the admission of the Gentiles,
with a view to conciliate the Jews. God, as he had previously argued, is the God, not of the Jews
only, but of the Gentiles also; and Isaiah had distinctly predicted the Messiah as "a root of Jesse,"
which, though it might appear as "a root in a dry ground," spoiled of its branches, and without
appearance of its vegetating, should yet "stand for an ensign to the people." "He that shall rise to
reign over the Gentiles, in Him shall the Gentiles trust." Consider —
I. THE PRINCIPLE OF TRUST.
1. This is necessary to the existence of society. The evidence of character is not the cause of our
confidence in others: the first instance of trust cannot be accounted for, but as the result of
Divinely implanted instinct. Children instinctively confide in their parents. All our information
concerning external objects is matter of trust. The patient trusts his physician, the subject his
governor; all are always trusting each other. Nothing can be more anti-social or mischievous than
the violation of trust.
2. Trust supposes our own inferiority. We trust, for instruction or protection, in one whom we
regard as our superior in respect to each: our reliance on him is the measure of our self-distrust.
3. What, then, is it for which the Gentiles trust the Messiah? Not for any present interest, but for
our eternal destiny: it is that we may escape an evil and attain a good, not otherwise possible.
II. THE QUALIFICATIONS THAT JUSTIFY OUR TRUST. Three things are required as the
basis of our confidence in any being: his voluntary engagement? his probity and goodness; and
his ability to fulfil the promised undertaking. Each of these exists perfect in Christ.
1. He has entered into a voluntary engagement; He has held Himself forth as the object of our
trust. "I give unto My sheep," He says, "eternal life." "Every one that believeth in Me, I will raise
him up at the last day."
2. His probity and goodness cannot be questioned. He bears all the marks of perfect
ingenuousness; as when we find Him entreating His hearers to count the cost of becoming His
disciples; or when He says, "If it were not so, I would have told you." He looked upon our race
with a Divine compassion, put on our flesh, toiled, agonised, bled, and died. He was free to have
left such a work alone; but He engaged in it that God might be just and sinners justified. We
cannot question His sincerity or benignity.

3. Nor can we distrust His power. Can He who calmed the winds, walked the waves, raised the
dead, etc., be supposed insufficient here? He who foretold the destruction of Jerusalem, the
sufferings of His people, the triumph of His cause, must Himself be King of kings and Lord of
lords. By rising from the dead, He proves that He has all power in earth and heaven.
III. SOME LEADING PROPERTIES OF THIS TRUST IN JESUS. To be valid and saving it
must be —
1. A solemn, deliberate act; the effect of "seeing the Son," recognising in Him those qualities
which justify unlimited confidence. You should "know whom you have believed," etc.
2. Exclusive, centred in Christ alone (Jeremiah 17:5). Trust not in any qualities or works of your
own. He will never divide His glory with another. It was the ruin of the Jews, that they went
about to establish their own righteousness, while the Gentiles, ignorant of the whole business,
found Him whom they sought not.
3. Humble and penitential. We must acknowledge and feel our utter unworthiness; otherwise we
contradict our profession. Humility and confidence dwell together in perfect harmony.
4. Submissive and obedient. They are the foremost to fulfil the law of Christ, who place their
entire affiance in Him: constrained by His love, which constrained Him to die for them, they
bind His precepts on their hearts. It is a practical trust, that sets in motion all the springs of
action, purifies all the powers and affections: for Christ saves by His merit those only whom He
rules by His authority.
(R. Hall, M.A.)
The world trusting in Christ
D. Thomas, D.D.I. THE GRAND TENDENCY OF THE RACES. To trust.
1. What creature is more dependent on nature than man? Birds, beasts, and fishes can do without
him, but he is dependent upon them.
2. What creature is more dependent upon his own species? Man comes into the world the most
helpless of all creatures. For years he lives by the help of others. No one is independent of his
fellow.
3. What creature is more dependent on God? All live in and by Him; but man requires more from
Him than any other creature, viz., spiritual illumination, strength, salvation. No wonder, then,
that a being so dependent should crave for objects on which to rely. This tendency to trust
explains —(1) The reign of imposture. The power of Mahomet, Confucius, the Pope, and
priestcraft is begotten and nourished by man's tendency to trust.(2) The prevalence of
disappointments. Why otherwise is every heart the grave of so many frustrated hopes, broken
plans, and wrecked friendships? The great need of the world, therefore, is a trustworthy object.
II. THE EVANGELIC PROVISION FOR THE RACE.
1. What attributes ought He to have to make all happy who trust in Him?(1) He should be all
perfect in excellence. If we trust our being and destiny to the keeping of one in whom we
discover moral imperfections, we shall soon grow wretched in the exercise of such trust.(2) He
should be all-sufficient in resources. If we trust unboundingly in one who is not capable of taking
care of us, our trust will end in agony.(3) He should be unalterable in being, character, and
capacity. If we trust one who is given to change, there will be constant misgiving.

2. Now, where is the being who answers these conditions? Only in the gospel.(1) Is not Christ
all-perfect, the incarnation of virtue itself?(2) Has He not all-sufficient resources? He is all-wise
to guide, all-powerful to guard, all-good to bless. He is able to do "exceedingly abundant,"
etc.(3) Is He not unchangeable, "the same yesterday, to-day, and for ever"?
III. THE BLESSED FUTURE OF THE RACE. "In Him shall the Gentiles trust." This prediction
has been partially fulfilled. Since Peter's sermon in the house of Cornelius down to this hour
Gentiles have been trusting in Him. The partial fulfilment is a pledge that all men shall trust in
Him. What harvests have already sprung from the one grain. When all men trust in Him, three
things will be secured.
1. Spiritual peace. "He will keep them in perfect peace," etc.
2. Social unity. All men will be united to each other by being thus united to Christ. No more
domestic broils, social animosities, national conflicts, or ecclesiastical strifes.
3. Moral elevation. All men being thus vitally connected with Christ, will become more and
more assimilated to His moral attributes.Conclusion: Learn —
1. The world's need of the gospel. If men's destiny depends upon the object of their trust and
Christ is the only object of trust that can render them happy, then is not the gospel a necessity?
2. The way to preach the gospel. It is to hold Him forth, not yourself, nor your notions and
theologies, hut Christ as the object of the world's trust. The hungry world does not want your
analysis of bread, but the "bread of life" itself. Humanity does not want our speculation about
Christ, but Christ Himself.
(D. Thomas, D.D.)
Trusting in Christ
J. Lyth, D.D.1. Man must have an object of trust.
2. Christ is the only ground of trust.
3. Shall become the trust of the world.
STUDYLIGHT RESOURCES
Adam Clarke Commentary
Jesus Christ was a minister of the circumcision - To show the Gentiles the propriety of bearing
with the scrupulous Jews, he shows them here that they were under the greatest obligations to
this people; to whom, in the days of his flesh, Jesus Christ confined his ministry; giving the
world to see that he allowed the claim of the Jews as having the first right to the blessings of the
Gospel. And he confined his ministry thus to the Jews, to confirm the truth of God, contained in
the promises made unto the patriarchs; for God had declared that thus it should be; and Jesus
Christ, by coming according to the promise, has fulfilled this truth, by making good the

promises: therefore, salvation is of the Jews, as a kind of right conveyed to them through the
promises made to their fathers. But this salvation was not exclusively designed for the Jewish
people; as God by his prophets had repeatedly declared.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Romans 15:8". "The Adam Clarke Commentary".
https:https://www.studylight.org/commentaries/acc/romans-15.html. 1832.
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Albert Barnes'Notes onthe Whole Bible
Now I say - I affirm, or maintain. I, a “Jew,” admit that his work had reference to the Jews; I
affirm also that it had reference to the Gentiles.
That Jesus Christ - That “the Messiah.” The force of the apostle‘s reasoning would often be more
striking if he would retain the word “Messiah,” and not regard the word “Christ” as a mere
surname. It is the name of his “office;” and to “a Jew” the name “Messiah” would convey much
more than the idea of a mere proper name.
Was a minister of the circumcision - Exercized his office - the office of the Messiah - among the
Jews, or with respect to the Jews, for the purposes which he immediately specifies. He was born
a Jew; was circumcised; came “to” that nation; and died in their midst, without having gone
himself to any other people.
For the truth of God - To confirm or establish the truth of the promises of God. He remained
among them in the exercise of his ministry, to show that God was “true,” who had said that the
Messiah should come to them.
To confirm the promises … - To “establish,” or to show that the promises were true; see the note
at Acts 3:25-26. The “promises” referred to here, are those particularly which related to the
coming of the Messiah. By thus admitting that the Messiah was the minister of the circumcision,
the apostle conceded all that the Jew could ask, that he was to be peculiarly “their” Messiah; see
the note at Luke 24:47.
Copyright Statement
Bibliography
Barnes, Albert. "Commentary on Romans 15:8". "Barnes' Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/bnb/romans-15.html. 1870.
Haldane's Expositionon the Epistle to the Romans
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:

Now I say. — The Apostle proceeds to reconcile the Jews and Gentiles to each other, by showing
them the reason why Jesus Christ, who was equally the Lord of the Jews and the Gentiles, was
born a Jew, as a minister of the circumcision. Jesus Christ was made under the law and
ministered among the Jews; and though He gave some examples of His purpose of mercy to the
Gentiles, yet He did not go out to preach to the nations. But this exclusive service among the
Jews is not to be understood as indicating an exclusion of His mercy from the nations. It was for
the truth of God. It was to fulfill the predictions and promises of Scripture, to confirm the
promises made to the fathers. His ministry was the fulfillment of the promises that God had
made to His ancient servants.
Copyright Statement
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliography
Haldane, Robert. "Commentary on Romans 15:8". "Haldane's Exposition on the Epistle to the
Romans and Hebrews". https:https://www.studylight.org/commentaries/hal/romans-15.html.
1835.
Coffman's Commentaries on the Bible
For I say that Christ hath been made a minister of the circumcision for the truth of God, that he
might confirm the promises given to the fathers, and that the Gentiles might glorify God for his
mercy; as it is written, Therefore will I give praise to thee among the Gentiles, And sing unto thy
name.
Circumcision ... means the Jews; and the confirmation of "the promises given to the fathers"
refers to God's sending, at last, the Messiah, the true "seed" promised to Abraham. Thus, again,
the long discussion of the relationship of Jews and Gentiles to God in earlier chapters of Romans
came vividly to Paul's mind, suggesting that the problem relating to scruples was related to the
long conflict between Jews and Gentiles; and therefore, as a further reinforcement of his
commandments here, he returned to the fact of God's purpose of containing both Jews and
Gentiles in one body in Christ.
This thought appears also in this comment by Barrett:
The coming of Christ may be viewed in two ways. On the one hand, he came to vindicate
God's promises which had been made within Judaism. On the other hand, he came that
the Gentiles might, be included with Israel among the people of God. As the Jews glorify
God for his faithfulness, so the Gentiles will glorify him for his mercy.[3]
The Old Testament quotation Paul used here is found twice, in 2 Samuel 22:50 and Psalms
18:49, and shows that the Gentiles, the heathen, or nations, as non-Jews were variously
described, were certainly included in God's ultimate purpose of redemption, "that he might create
in himself of the two one new man, so making peace" (Ephesians 2:15).
ENDNOTE:
[3] C. K. Barrett, A Commentary on the Epistle to the Romans (New York: Harper and Row,
Publishers, 1957), p. 273.

Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene Christian University
Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Romans 15:8". "Coffman Commentaries on the Old
and New Testament". https:https://www.studylight.org/commentaries/bcc/romans-15.html.
Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Now I say,.... Or affirm that Christ has received both Jews and Gentiles: that he has received the
Jews, and therefore they are not to be despised, though they are weak, appears from hence,
that Jesus Christ was a minister of the circumcision; he is rightly called a minister, for this was
the end of his coming into the world, and the whole of his work in it was not to be ministered
unto, but to minister to others, Matthew 20:28, both in life and at death. This character agrees
with him in all his offices; as King he ministers judgment to the people; and as priest he is the
minister of the true tabernacle of the human nature, Hebrews 8:2, in which he offered himself a
sacrifice for the sins of his people, and now in it makes intercession for them; but here it is
expressive of his prophetic office, in which he is such a minister as never was before, or since, or
ever will be; if we consider the dignity of his person, being the Son of God; the greatness of his
qualifications, having the Spirit without measure; the nature of his doctrines, which were
amazing words of grace and truth; and the manner of his delivery, which was with authority; and
that all other ministers receive their mission, qualifications, doctrine and success from him: he is
styled a minister of "the circumcision", not literally considered, as if he administered
circumcision to any, which he did not; he was indeed subject to it as a son of Abraham, as a Jew
by birth, as under the law, and in order to fulfil all righteousness, Matthew 3:15, and to show that
he was truly man, and that he had regard to the people and ordinances of the Old Testament, as
he showed by baptism he had to those of the New, and to signify our cleansing and atonement by
his blood; but circumcision is either to be understood in a spiritual sense of circumcision in the
Spirit, and not in the flesh, with which the true circumcision, or believers in Christ, are
circumcised in him, through his circumcision; or rather the word here is to be taken
metonymically, for the uncircumcised Jews, as it often is in this epistle; see Romans 2:26. So
that the meaning is, that Christ was their minister and preacher, just as Peter is said to have the
apostleship of the circumcision, Galatians 2:8, or to be the apostle of the Jews; as Paul was of the
Gentiles, Romans 11:13, and to have the Gospel of the circumcision committed to him, it being
his province to preach it to them, Galatians 2:7, Christ as a minister or preacher in the personal
discharge of his prophetic office, was sent only to the Jews; among them he lived, and to them he
only preached; nor did he allow his apostles to preach to any other till after his resurrection; and
which is a manifest proof that he received the Jews, and took them under his care, and showed a
particular regard unto them: the ends of his being a minister to them were,
for the truth of God; to preach the Gospel of salvation, the word of truth unto them, for which he
was promised and sent; and in doing of which he declared the righteousness, faithfulness, loving
kindness, and truth of God unto them:

and to confirm the promises made unto the fathers; the fathers of the world, Adam, Noah, &c. or
rather the Jewish fathers, Abraham, Isaac, Jacob, Moses, David, and others; concerning the
Messiah's being the seed of the woman, and of Abraham, and of David; concerning the coming
of Shiloh, the raising up of the great prophet among the Jews, &c. all which promises are yea and
amen in Christ, ratified and fulfilled in him.
Copyright Statement
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Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr,
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Bibliography
Gill, John. "Commentary on Romans 15:8". "The New John Gill Exposition of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/romans-15.html. 1999.
Geneva Study Bible
5 Now I say that Jesus Christ was a minister of the f circumcision for the g truth of God, to
confirm the promises [made] unto the fathers:
(5) An applying of the example of Christ to the Jews, whom he granted this honour for
the promises which he made to their fathers, although they were ever so unworthy, in that
he executed the office of a minister among them with marvellous patience: therefore
much less ought the Gentiles despise them for certain faults, whom the Son of God
esteemed so much.
(f) Of the circumcised Jews, for as long as he lived, he never went out of their midst.
(g) That God might be seen to be true.
Copyright Statement
Bibliography
Beza, Theodore. "Commentary on Romans 15:8". "The 1599 Geneva Study Bible".
https:https://www.studylight.org/commentaries/gsb/romans-15.html. 1599-1645.
Robertson's WordPictures in the New Testament
A minister of the circumcision (διακονον περιτομης — diakonon peritomēs). Objective genitive,
“a minister to the circumcision.” Διακονον — Diakonon is predicate accusative with γεγενησται
— gegenēsthai (perfect passive infinitive of γινομαι — ginomai in indirect assertion after λεγω —
legō I say) and in apposition with Χριστον — Christon accusative of general reference with the
infinitive. See Galatians 4:4.

That he might confirm (εις το βεβαιωσαι — eis to bebaiōsai). Purpose clause with εις το — eis to
and the infinitive βεβαιωσαι — bebaiōsai (first aorist active of βεβαιοω — bebaioō to make
stand).
The promises given unto the fathers (τας επαγγελιας των πατερων — tas epaggelias tōn paterōn).
No “given” in the Greek, just the objective genitive, “the promises to the fathers.” See note on
Romans 9:4, Romans 9:5.
Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33,
Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist
Sunday School Board)
Bibliography
Robertson, A.T. "Commentary on Romans 15:8". "Robertson's Word Pictures of the New
Testament". https:https://www.studylight.org/commentaries/rwp/romans-15.html. Broadman
Press 1932,33. Renewal 1960.
Vincent's Word Studies
Of the circumcision
Of those circumcised. See on the election, Romans 11:7.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentary on Romans 15:8". "Vincent's Word Studies in the New
Testament". https:https://www.studylight.org/commentaries/vnt/romans-15.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
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:
Now I say — The apostle here shows how Christ received us. Christ Jesus-Jesus is the name,
Christ the surname. The latter was first known to the Jews; the former, to the gentiles. Therefore
he is styled Jesus Christ, when the words stand in the common, natural order. When the order is
inverted, as here, the office of Christ is more solemnly considered.
Was a servant — Of his Father.
Of the circumcision — For the salvation of the circumcised, the Jews.
For the truth of God — To manifest the truth and fidelity of God.

Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the
Christian Classics Ethereal Library Website.
Bibliography
Wesley, John. "Commentary on Romans 15:8". "John Wesley's Explanatory Notes on the Whole
Bible". https:https://www.studylight.org/commentaries/wen/romans-15.html. 1765.
Abbott's Illustrated New Testament
Was a minister of the circumcision; of the Jewish people. In his mission to this world, he
fulfilled the designs and promises of God in respect to the Jews.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentary on Romans 15:8". "Abbott's Illustrated New
Testament". https:https://www.studylight.org/commentaries/ain/romans-15.html. 1878.
Calvin's Commentary on the Bible
8.Now I say, that Jesus Christ, etc. He now shows that Christ has embraced us all, so that he
leaves no difference between the Jews and the Gentiles, except that in the first place he was
promised to the Jewish nation, and was in a manner peculiarly destined for them, before he was
revealed to the Gentiles. But he shows, that with respect to that which was the seed of all
contentions, there was no difference between them; for he had gathered them both from a
miserable dispersion, and brought them, when gathered, into the Father’s kingdom, that they
might be one flock, in one sheepfold, under one shepherd. It is hence right, he declares, that they
should continue united together, and not despise one another; for Christ despised neither of them.
(445)
He then speaks first of the Jews, and says, that Christ was sent to them, in order to accomplish
the truth of God by performing the promises given to the Fathers: and it was no common honor,
that Christ, the Lord of heaven and earth, put on flesh, that he might procure salvation for them;
for the more he humbled himself for their sake, the greater was the honor he conferred on them.
But this point he evidently assumes as a thing indubitable. The more strange it is, that there is
such effrontery in some fanatical heads, that they hesitate not to regard the promises of the Old
Testament as temporal, and to confine them to the present world. And lest the Gentiles should
claim any excellency above the Jews, Paul expressly declares, that the salvation which Christ has
brought belonged by covenant to the Jews; for by his coming he fulfilled what the Father had
formerly promised to Abraham, and thus he became the minister of that people. It hence follows
that the old covenant was in reality spiritual, though it was annexed to earthly types; for the
fulfillment, of which Paul now speaks, must necessarily relate to eternal salvation. And further,
lest any one should cavil, and say, that so great a salvation was promised to posterity, when the
covenant was deposited in the hand of Abraham, he expressly declares that the promises were

made to the Fathers. Either then the benefits of Christ must be confined to temporal things, or the
covenant made with Abraham must be extended beyond the things of this world.
8.I further say this, that Christ became a minister of the circumcision for the truth of God, that he
might confirm the promises made to
9.the fathers, and that the Gentiles might glorify God for his mercy, as it is written, “I will
therefore confess thee among the nations, and to thy name will I sing.”
The reasons for this rendering are given in the next note. — Ed.
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Bibliography
Calvin, John. "Commentary on Romans 15:8". "Calvin's Commentary on the Bible".
https:https://www.studylight.org/commentaries/cal/romans-15.html. 1840-57.
John Trapp Complete Commentary
8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm
Ver. 8. Now I say that Jesus] Paul proveth particularly in this and the following verses that Christ
hath taken both Jews and Gentiles to his glory.
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Bibliography
Trapp, John. "Commentary on Romans 15:8". John Trapp Complete Commentary.
https:https://www.studylight.org/commentaries/jtc/romans-15.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Romans 15:8. Now I say that Jesus Christ, &c.— The connection of this and the next verse is
evident, by only repeating in our own minds the words,I say, at the beginning of the 9th, Now I
say that Jesus Christ was a minister of the circumcision, on account of the truth of God, to
confirm, or make good the promises given to the fathers: Romans 15:9. And I say that the
Gentiles, on account of mercy, should glorify God; meaning in union with the Christian Jews.
The Gentile must allow the Jew a primary and eminent right to all the glory and privileges of the
Gospel; because the truth of God was engaged, by the promises to Abraham, &c. to send the
Messiah to the Jewish nation, to make his appearance, and to exercise his ministry among them
for their salvation: therefore the believing Gentile had undeniable reason to own and receive the
believing Jew, and to join with him in the divine praise; Romans 15:5-6. And as God had
extended his mercy in Christ Jesus to the believing Gentiles, how could the Jews refuse the
Gentiles a share in solemn thanksgivings to God for so great a favour? Could the Jews stint or

deny the mercy of God to the Gentile world? And if he allowed God's mercy to them in the
Redeemer, must he not allow them to bear a part in solemn acknowledgments of his goodness;
especially, considering that the Scriptures do expressly foretel, that the Gentiles should have
their share in this joyful work?—Accordingly, as it would be more difficult to persuade the Jew,
he lays before him several quotations from Scripture to that purpose. What it was that Christ
ministered to the Jews, we may see by the like expression of St. Paul applied to himself, Romans
15:16 where he calls himself a minister of Jesus Christ to the Gentiles, ministering the Gospel of
God. See Matthew 15:24. What is said, Romans 15:9-11 confirms what we have observed upon
Romans 15:6 namely, that praise and thanksgiving to God for his mercy in Jesus Christ is a
principal part of Christian worship. See Hebrews 13:15. Locke.
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Bibliography
Coke, Thomas. "Commentary on Romans 15:8". Thomas Coke Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/romans-15.html. 1801-1803.
Expository Notes with PracticalObservations onthe New Testament
The apostle had, in the foregoing verse, propounded the example of Christ in receiving both Jew
and Gentile to his grace and favour, as an argument to persuade all Christians to receive one
another: now in the verses before us, he declares how and after what manner Christ received both
Jews and Gentiles. As for the Jews, first, whom he calls the circumcision, the apostle telleth us,
that Jesus was their minister; that is, he was circumcised like them, conversed generally with
them, and exercised his ministry among them, according to the many promises which God had
made to the Jewish patriarchs; and thus he showed his love and mercy towards the Jews in the
days of his flesh.
Then, secondly, As to the Gentiles; he affirms, that according to the several prophecies and
promises in the Old Testament, they were called and received to mercy by our Lord Jesus Christ,
the partition-wall being by him broken down, and Jew and Gentile become one sheepfold under
one Shepherd.
Now from the truth and faithfulness of Christ towards the Jews; and from his love and
tenderness, mercy and compassion, towards the Gentiles; and from his divine indulgence towards
both; the apostle very fitly draws this inference and conclusion, That all Christians, how differing
soever from one another in their judgments and opinions as to lesser things, ought to receive one
another into fellowship and Christian communion; and instead of biting and devouring one
another, be once at length so wise and happy as to hold the unity of the spirit in the bond of
peace.
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Bibliography
Burkitt, William. "Commentary on Romans 15:8". Expository Notes with Practical Observations
on the New Testament. https:https://www.studylight.org/commentaries/wbc/romans-15.html.
1700-1703.
Greek TestamentCriticalExegeticalCommentary
8.] For (reason for the above exhortation. This not having been seen, it has been altered to δέ) I
say, that Christ hath been made (has come as: the effects still enduring. It can hardly be that the
usual historical aorist γενέσθαι (see var. readd.) was altered to the unusual perfect γεγενῆσθαι.
The tendency of correction was entirely the other way) a minister (He came διακονῆσαι,
Matthew 20:28) of the circumcision (an expression no where else found, and doubtless here used
by Paul to humble the pride of the strong, the Gentile Christians, by exalting God’s covenant
people to their true dignity) on account of the truth of God (i.e. for the fulfilment of the Divine
pledges given under the covenant of circumcision) to confirm the promises of (made to, gen.
obj.; cf. ἡ εὐλογία τοῦ ἀβραάμ, Galatians 3:14) the fathers (i.e. Christ came to the Jews in virtue
of a long-sealed compact, to the fulfilment of which God’s truth was pledged): but (I say) that the
Gentiles glorified God (or ‘should glorify God:’ Winer, in his former editions, § 45. 8, took it as
a perfect, and co-ordinate with γεγενῆσθαι: I would regard it (and so, apparently, Winer now,
edn. 6, § 44. 7. c) as the historic aorist, and understand ‘each man at his conversion.’ Least of all
can it be subordinated to εἰς τό, as is done in E. V.) on account of (His) mercy (the emphasis is
on ὑπὲρ ἐλέους: the Gentiles have no covenant promise to claim,—they have nothing but the
pure mercy of God in grafting them in to allege—therefore the Jew has an advantage), &c.
The citations are from the Law, the Prophets, and the Psalms. The first, originally spoken by
David of his joy after his deliverances and triumphs, is prophetically said of Christ in His own
Person. It is adduced to shew that among the Gentiles Christ’s triumphs were to take place, as
well as among the Jews.
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Bibliography
Alford, Henry. "Commentary on Romans 15:8". Greek Testament Critical Exegetical
Commentary. https:https://www.studylight.org/commentaries/hac/romans-15.html. 1863-1878.
Johann Albrecht Bengel's Gnomonof the New Testament
Romans 15:8. λέγω δὲ, Now I say) By this verse the preceding clause concerning Christ is
explained.— χριστὸν ιησοῦν.) Others say, ιησοῦν χριστὸν.χριστὸν only. But D( λ)Gfg and both
Syr. Versions and Rec. Text ἰησοῦν χριστὸν.—ED." class="bible_footnote alt_foreground_dark
bold" id="154" style="display: inline; "(154) Those, who have omitted the name Jesus in this
passage, seem to have had respect to Romans 15:3; Romans 15:7. The nomenclature, Jesus
Christ, and Christ Jesus, ought not to be considered as promiscuously used. Jesus is the name,
Christ the surname. The former was first made known to the Jews, the latter to the Gentiles.
Therefore he is called Jesus Christ according to the natural and common order of the words; but

when He is called Christ Jesus, by inverting the order of the words, peculiar reference is made to
the office of Christ, with somewhat of a more solemn design. And this is especially suitable to
the present passage. Sometimes in one place, both arrangements of the words prevail, Romans
15:5-6; Galatians 2:16, note; 1 Timothy 1:15-16; 1 Timothy 6:13-14; 2 Timothy 1:9-10. See also
1 Corinthians 3:11; with which comp. 1 Timothy 2:5.— διάκονον, a minister) a suitable
appellation; comp. Romans 15:3; Matthew 20:28. [Remarkable humiliation! Here indeed there
was need of patience, Romans 15:4-5.—V. g.]—Moreover, Jesus Christ became the minister of
the Father for the salvation of the circumcision. Christ was subservient to the will of the Father:
the Father devoted Him for the salvation of many, whence the Genitive, of circumcision, has the
same meaning as in Galatians 2:7-8. Presently after, reigning is ascribed to this minister, Romans
15:12. But this appellation (minister) is not repeated in the next verse, for the calling of the
Gentiles coheres with His state of exaltation;—it is accordingly said there, that they might
glorify, for greater thanksgiving is rendered by the Gentiles,wild olive graffed in on the elect
stock, Israel.—ED." class="bible_footnote alt_foreground_dark bold" id="155" style="display:
inline; "(155) than by the circumcision.— περιτομῆς, of the circumcision) that is, of Israel.—
πατέρων, of the fathers) The Genitive here contains the emphasis of the sentence, Matthew
15:26.
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Bibliography
Bengel, Johann Albrecht. "Commentary on Romans 15:8". Johann Albrecht Bengel's Gnomon of
the New Testament. https:https://www.studylight.org/commentaries/jab/romans-15.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
He explains himself, and declares more at large, how Christ received both Jews and Gentiles,
thereby to admonish them to receive one another. As for the Jews, whom he calls here the
circumcision, see Romans 3:30 4:9,12, he saith, Christ became a minister unto them; see
Matthew 20:28. He exercised his ministry in the days of his flesh amongst them only, Matthew
15:24. He went indeed now and then into the coasts of Samaria to make way for the calling of
the Gentiles, but his chief abode was in Jewry.
For the truth of God; or, because of the truth of God, that his truth or faithfulness might not fail.
To confirm the promises made to the fathers; i.e. the promises of the Messiah, made first to
Adam, then to Abraham and to David, that the Messiah should come of their loins, that in their
seed all the nations of the earth should be blessed.
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Bibliography
Poole, Matthew, "Commentary on Romans 15:8". Matthew Poole's English Annotations on the
Holy Bible. https:https://www.studylight.org/commentaries/mpc/romans-15.html. 1685.
Justin Edwards' Family Bible New Testament
Christ was a minister of the circumcision; he was born, lived, and died a Jew; he came as the
Messiah to the Jews, exercised his ministry among them, and died to redeem them, in fulfilment
of the promises which God made to their fathers.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Romans 15:8". "Family Bible New Testament".
https:https://www.studylight.org/commentaries/fam/romans-15.html. American Tract Society.
1851.
Cambridge Greek Testamentfor Schools andColleges
8. λέγω γὰρ explains and justifies the statement ὁ Χρ. προσελ. ἡμᾶς, by showing that the call of
Jew and Gentile alike was a true instance of service rendered by Christ to GOD in bearing the
burdens of the weak.
διάκονον γ. περιτομῆς. A very remarkable phrase, n. [1] the order throws emphasis on διάκονον,
the natural order being γεγενῆσθαι διάκονον περιτομῆς (Blass, p. 287–8). [2] then by διάκονον
so placed is emphasised that aspect of the work of Christ which specially affords an example of
service to others, and so it clinches the appeal to the strong to bear the burdens of the weak. The
fundamental use of διάκονος for menial service to a master makes the word especially
appropriate to this purpose. (cf. Hort, Chr. Eccles., p. 202 f.; cf. Luke 12:37; Matthew 20:28,
|[293] Mk and n. John 13:13-16.) [3] περιτομῆς will in this case define the burden which the
διάκονος took up, and stand for the whole order of preparatory law which is summed up in the
fundamental requisite of circumcision: an exact parallel to this conception is given in Galatians
4:4; cf. 1 Corinthians 9:20. The gen. is objective, |[294], 2 Corinthians 3:6 καινῆς διαθήκης;
Ephesians 3:7 εὐαγγελίου. He has so taken up the burden of circumcision and used it in the
interests of GOD’s truth as to etc. [4] γεγενῆσθαι, a strong perfect (γεγονέναι might have been
ambiguous, as it is sometimes aoristic; cf. Moulton, p. 146) implying the whole process of
Christ’s διακονία as completed by Him and realised in the experience of S. Paul and the Church
in its final purpose and result, the common call of Jew and Gentile alike, so ‘has proved to be …’
(the form here only in N.T., part. John 2:9 only. For LXX[295] cf. Thackeray § 24: for papyri
Mayser, p. 391).
ὑπὲρ ἀληθείας θεοῦ names the object of the διακονία, but, instead of the personal object (τῷ
θεῷ), the character of GOD which this service vindicates, and so explains εἰς δόξαν τοῦ θεοῦ =
in the interests of GOD’s truth, i.e. truthfulness; cf. Romans 3:4; Romans 3:7; cf. Psalms 30
[31]:6; Briggs, Psalms 15:2 (Internat. Com. I. p. 115) = ‘faithfulness, reliableness’; Kirkpatrick,

Psalms 85:10. The faithfulness is vindicated by the fulfilment of the promises made under the
covenant in all their comprehensive inclusion of Jew and Gentile together.
εἰς τὸ κ.τ.λ. With both βεβαιῶσαι and δοξάσαι (cf. Blass, p. 236): the aor. marks the result of the
διακ. γ. as done once for all:= so that He established the promises and the Gentiles glorified
GOD. Both Jew and Gentile received the full benefit of the service—the one in the fulfilment of
the promises, their special treasure (Romans 9:4; Ephesians 2:12) and the other in the call of
GOD’s mercy.
βεβαιῶσαι. Here simply ‘confirmed,’ ‘established’ by fulfilling; cf. Romans 4:16; Hebrews 2:2.
Peril, in all other places in N.T. the meaning ‘warrant’ or ‘guarantee’ is to be preferred.
τὰς ἐπ. τῶν πατέρων. Cf. Acts 13:32; Acts 16:6. No other instance of this gen. w. ἐπαγγ.: obj.
gen. ‘made to …’ It might be ‘possessive’; for the whole thought cf. 2 Corinthians 1:20.
τῶν πατέρων, Romans 9:5 n.
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Bibliography
"Commentary on Romans 15:8". "Cambridge Greek Testament for Schools and Colleges".
https:https://www.studylight.org/commentaries/cgt/romans-15.html. 1896.
Whedon's Commentary on the Bible
8. Minister of the circumcision—Born of the Abrahamic line, circumcised the eighth day, and
limiting his ministry within the holy land, Christ was eminently a minister of the circumcision.
For the truth of God—His ministry was to establish the great truth of God that all nations should
be gathered into the fold of the Church.
To confirm—That is, to make sure the promises of which the apostle will now adduce a few
specimens.
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Bibliography
Whedon, Daniel. "Commentary on Romans 15:8". "Whedon's Commentary on the Bible".
https:https://www.studylight.org/commentaries/whe/romans-15.html. 1874-1909.
PeterPett's Commentary on the Bible
‘For I say that Christ has been made a minister of the circumcision for the truth of God, that he
might confirm the promises given to the fathers,’

Thus, in the first place, the Messiah has been made a minister of the circumcision (the Jews) in
order to establish among them the truth of God, so that He might confirm to those who have
accepted that truth, the promises given to the fathers. Thus the promises are seen as confirmed in
that they have been fulfilled with regard to all who responded to the Messiah, that is, to ‘the
elect’. This might be seen as confirming that Romans 11:28 b also refers only to the elect. The
promises had not been overlooked, they were to be fulfilled in the elect. Note the emphasis on
the fact that the Messiah brought ‘the truth of God’. It is only to those in acceptance of that truth
that the promises apply (the argument in chapters 9-11).
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Bibliography
Pett, Peter. "Commentary on Romans 15:8". "Peter Pett's Commentary on the Bible ".
https:https://www.studylight.org/commentaries/pet/romans-15.html. 2013.
Expository Notes ofDr. Thomas Constable
Romans 15:8-10 expand the idea of Jesus Christ accepting us. Romans 15:8 deals with His
acceptance of Jews. He not only accepted Jewish believers but came to serve the Jewish people,
as the Old Testament predicted, fulfilling God"s promise to the patriarchs ( Mark 10:45;
Matthew 15:24; cf. Galatians 3:16). Consequently the typically stronger Gentile believers should
not despise their occasionally weaker Jewish brethren.
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Bibliography
Constable, Thomas. DD. "Commentary on Romans 15:8". "Expository Notes of Dr. Thomas
Constable". https:https://www.studylight.org/commentaries/dcc/romans-15.html. 2012.
Schaff's Popular Commentary on the New Testament
Romans 15:8. For I say. ‘For’ is strongly supported, and introduces the explanation of how
Christ had received both Jewish Christians (Romans 15:8), and those of Gentile origin (Romans
15:9): ‘the connection of the former with Christ appears as the fulfilment of their theocratic
claim, but that of the latter as the enjoyment of grace’ (Meyer).
That Christ (the word ‘Jesus’ is to be omitted) hath been made (not only became, but continues
to be) a minister of the circumcision; i.e., those circumcised, as so frequently in Paul’s writings.
The emphasis rests on the word ‘minister,’ which suggests the condescension of Christ, as an
example of humility. His obedience to the law (Galatians 4:4; Philippians 2:7) may also be
suggested, showing how be entered into fellowship with the weak.

For the sake of God’s truth (His veracity) that he might confirm (by fulfilment) the promises
made unto the fathers (in the Old Testament). Thus Christ’s receiving the Jews was ‘to the glory
of God,’ showing His faithfulness, and this furnished a motive for fellowship.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Romans 15:8". "Schaff's Popular Commentary on the New
Testament". https:https://www.studylight.org/commentaries/scn/romans-15.html. 1879-90.
The Expositor's Greek Testament
Romans 15:8. λέγω γὰρ χριστὸν διάκονον γεγενῆσθαι περιτομῆς = what I mean is this—Christ
has been made, etc. διάκονον περιτομῆς is usually understood as “a minister to the Jews, to
circumcised people” (cf. Romans 3:30, Romans 4:9), and this seems to me the only intelligible
explanation. In exercising this ministry (and He exercised directly no other: Matthew 15:24)
Christ was of course circumcised Himself and set from His birth (Galatians 4:4 f.) in the same
relation to the law as all who belonged to the old covenant; but though this is involved in the fact
that Christ was sent to the Jews, it is not what is meant by calling Him διάκονον περιτομῆς. ὑπὲρ
ἀληθείας θεοῦ: in the interest of God’s truth (cf. Romans 1:5 : ὑπὲρ τοῦ ὀνόματος αὐτοῦ). The
truth of God, as the giver of the promises to the fathers, was vindicated by Christ’s ministry; for
in Him they were all fulfilled, 2 Corinthians 1:20. τὰς ἐπαγγ. τῶν πατέρων: the promises
belonged to the fathers, because they were originally made to them.
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Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Romans 15:8". The Expositor's Greek
Testament. https:https://www.studylight.org/commentaries/egt/romans-15.html. 1897-1910.
George Haydock's Catholic Bible Commentary
Christ Jesus was minister of the circumcision, who came both for the salvation of the Jews, and
of the Gentiles, who preached and would have his gospel first preached to the Jews, for the truth
of God to confirm the promises made to the fathers, that he, the Messias, should be sent for their
salvation; but at the same time also for the salvation and conversion of the Gentiles, which he
confirms by divers evident testimonies of the holy Scriptures. (Witham) --- He calls our Saviour
the minister of circumcision, that is, of the Jews, because he appeared amongst them, dwelt
amongst them, and himself preached amongst them. This was a privilege which the Gentiles did
no enjoy, having never seen, nor heard Jesus Christ, since he confined his preaching to the
strayed sheep of the house of Israel; and this, to accomplish the promises made to their fathers.
(Calmet)

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Bibliography
Haydock, George Leo. "Commentary on Romans 15:8". "George Haydock's Catholic Bible
Commentary". https:https://www.studylight.org/commentaries/hcc/romans-15.html. 1859.
Mark Dunagan Commentary on the Bible
Romans 15:8 For I say that Christ hath been made a minister of the circumcision for the truth of
God, that he might confirm the promises {given} unto the fathers,
"For I say"-"verses 8-13 imply that the differences over foods and days which have been
discussed was based upon the religious and cultural differences between Jews and Gentiles. Yet,
Jesus received both Jews and Gentiles." (Green p. 13)
-"I affirm or maintain" (Barnes p. 322)
Paul now elaborates on "how" Christ received both Jews and Gentiles.
"hath been made"-"is a perfect passive. Christ was made (by God) a minister of the circumcision
and was still a minister of the circumcision while Paul wrote. Paul has made it clear that God
hadn"t changed his mind about blessing Jews. ()" (McGuiggan p. 418)
"a minister of the circumcision...that he might confirm the promises given unto the fathers"
"minister"-Christ came to "serve" (Mark 10:45; Luke 22:27).
"of the circumcision"-"became a servant of the Jewish people" (NEB). (Matthew 15:24)
Here Paul reminds the Gentiles, the Messiah was Jewish! This was Israel"s Messiah to begin
with. Jesus came to this earth to confirm the truthfulness of the promises that had been made to
the ancestors of the Jews (the promises to Abraham- Genesis 12:1-20/22; Isaac- Genesis 26:1-35;
Jacob- Genesis 28:1-22; David- 2 Samuel 7:1-29), He fulfilled what the prophets had said, He
was Israel"s deliverer. (Luke 24:44-46; Acts 3:24-26)
"confirm"-950. bebaioo {beb-ah-yo"-o}; from 949; to stabilitate (figuratively): -confirm, (e-
)stablish.
"To confirm means by fulfillment." (Lenski p. 868) "In carrying out the promises made to our
forefathers." (Gspd) That is, "to maintain the truth of God by making good his promises to the
patriarchs" (NEB)
Point to Note:
Christ came to confirm the truthfulness of God"s promises to the patriarchs, by fulfilling those
promises. The promises made to Abraham, Isaac, Jacob or even David were fulfilled by Christ.
The Premillennial viewpoint is false.

Copyright Statement
Bibliography
Dunagan, Mark. "Commentary on Romans 15:8". "Mark Dunagan Commentaries on the Bible".
https:https://www.studylight.org/commentaries/dun/romans-15.html. 1999-2014.
E.W. Bullinger's Companion Bible Notes
Now. The texts read "For".
Jesus. Omit.
was = has become. See Acts 1:22.
minister. App-190.
the. Omit.
circumcision. See Romans 2:25; Romans 3:30. Compare Matthew 10:5, Matthew 10:6. John
12:36.
truth. See Romans 1:25 and p. 1511.
to confirm = for (Greek. eis) the confirming of.
confirm. Greek. bebaioo. Here, Mark 16:20. 1 Corinthians 1:6, 1 Corinthians 1:8; 2 Corinthians
1:21. Co Romans 1:2, Romans 1:7. Hebrews 2:3; Hebrews 13:9.
made . . . fathers. Literally of the fathers. No preposition.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Romans 15:8". "E.W. Bullinger's Companion
bible Notes". https:https://www.studylight.org/commentaries/bul/romans-15.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
Now - `For' is certainly the true reading: the apostle is merely assigning an additional motive to
Christian forbearance:
I say that Jesus Christ was , [ gegeneesthai (Greek #1096)] - 'has become,'
A minister of the circumcision - a remarkable expression, meaning 'the Father's Servant for the
salvation of the circumcision (or, of Israel)'
For the truth of God - to make good the veracity of God toward His ancient people;

To confirm the (Messianic) promises made unto the fathers. In order to cheer the Jewish
believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the
apostle holds Israel's salvation as the primary end of Christ's mission. But next, after this, Christ
was sent to the Gentiles.
Copyright Statement
Bibliography
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Romans 15:8".
"Commentary Critical and Explanatory on the Whole Bible - Unabridged".
https:https://www.studylight.org/commentaries/jfu/romans-15.html. 1871-8.
The Bible Study New Testament
Because I tell you. The promise of the Messiah was addressed to the Jew. Jesus, in his human
existence, had the same relationship to the Law as any other Jew at that time (Galatians 4:4-5;
Matthew 15:24). Paul shows us that Jesus made God's promises to the patriarchs come true! The
truth of God, who made the promises, was shown to be true by Christ's service; for in him all the
promises came true (2 Corinthians 1:20).
Copyright Statement
Bibliography
Ice, Rhoderick D. "Commentary on Romans 15:8". "The Bible Study New Testament".
https:https://www.studylight.org/commentaries/ice/romans-15.html. College Press, Joplin, MO.
1974.
Ellicott's Commentary for English Readers
(8) Now I say. . . .—Rather, For I say. My doctrine is that Christ came with a two-fold purpose:
on the one hand, with a mission to the Jews, the chosen circumcised race, to vindicate to them
the truthfulness of God in respect to His promises, by Himself confirming and fulfilling those
promises; and, on the other hand, with the object to exhibit the mercy of God in rescuing the
Gentiles from their state of condemnation, and giving them cause to glorify God’s name.
Was. . . .—This is the reading of the Vatican MS. and Paris rescript; the Sinaitic and Alexandrine
have, “hath been made.”
For the truth of God—i.e., to make good the truthfulness of God in keeping His promises.
Copyright Statement

Bibliography
Ellicott, Charles John. "Commentary on Romans 15:8". "Ellicott's Commentary for English
Readers". https:https://www.studylight.org/commentaries/ebc/romans-15.html. 1905.
Treasuryof Scripture Knowledge
I say
3:26; 1 Corinthians 1:12; 10:19,29; 15:50
Jesus
9:4,5; Matthew 15:24; 20:28; John 1:11; Acts 3:25,26; 13:46; Galatians 4:4,5
for the
3:3; Psalms 98:2,3; Micah 7:20; Luke 1:54-56,70-73; 2 Corinthians 1:20
truth
16; 9:23,24; 11:22,30; Isaiah 24:15,16; John 10:16; Ephesians 2:12-22; 3:1-8; 1 Peter 2:9,10
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on Romans 15:8". "The Treasury of Scripture Knowledge".
https:https://www.studylight.org/commentaries/tsk/romans-15.html.
Hodge's Commentary on Romans, Ephesians and First Corintians
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. This verse follows as a confirmation or illustration of the preceding.
Now I say, i.e. this I mean. The apostle intends to show how it was that Christ had received those to
whom he wrote. He had come to minister to the Jews, Romans 15:8, and also to cause the Gentiles to
glorify God, Romans 15:9. The expression, minister, or servant, of the circumcision, means a
minister sent to the Jews, as ‘apostle of the Gentiles,' means ‘an apostle sent to the Gentiles.' For the
truth of God, i.e. to maintain the truth of God in the accomplishment of the promises made to the
fathers, as is immediately added. The truth of God is his veracity or fidelity. Christ had exhibited the
greatest condescension and kindness in coming, not as a Lord or ruler, but as an humble minister to
the Jews, to accomplish the gracious promises of God. As this kindness was not confined to them,
but as the Gentiles also were received into his kingdom, and united with the Jews on equal terms,
this example of Christ furnishes the strongest motives for the cultivation of mutual affection and
unanimity.

Adam Clarke Commentary
Jesus Christ was a minister of the circumcision - To show the Gentiles the propriety of bearing
with the scrupulous Jews, he shows them here that they were under the greatest obligations to
this people; to whom, in the days of his flesh, Jesus Christ confined his ministry; giving the
world to see that he allowed the claim of the Jews as having the first right to the blessings of the
Gospel. And he confined his ministry thus to the Jews, to confirm the truth of God, contained in
the promises made unto the patriarchs; for God had declared that thus it should be; and Jesus
Christ, by coming according to the promise, has fulfilled this truth, by making good the
promises: therefore, salvation is of the Jews, as a kind of right conveyed to them through the
promises made to their fathers. But this salvation was not exclusively designed for the Jewish
people; as God by his prophets had repeatedly declared.
Copyright Statement
Bibliography
Clarke, Adam. "Commentary on Romans 15:8". "The Adam Clarke Commentary".
https:https://www.studylight.org/commentaries/acc/romans-15.html. 1832.
Albert Barnes'Notes onthe Whole Bible
Now I say - I affirm, or maintain. I, a “Jew,” admit that his work had reference to the Jews; I
affirm also that it had reference to the Gentiles.
That Jesus Christ - That “the Messiah.” The force of the apostle‘s reasoning would often be more
striking if he would retain the word “Messiah,” and not regard the word “Christ” as a mere
surname. It is the name of his “office;” and to “a Jew” the name “Messiah” would convey much
more than the idea of a mere proper name.
Was a minister of the circumcision - Exercized his office - the office of the Messiah - among the
Jews, or with respect to the Jews, for the purposes which he immediately specifies. He was born
a Jew; was circumcised; came “to” that nation; and died in their midst, without having gone
himself to any other people.
For the truth of God - To confirm or establish the truth of the promises of God. He remained
among them in the exercise of his ministry, to show that God was “true,” who had said that the
Messiah should come to them.
To confirm the promises … - To “establish,” or to show that the promises were true; see the note
at Acts 3:25-26. The “promises” referred to here, are those particularly which related to the
coming of the Messiah. By thus admitting that the Messiah was the minister of the circumcision,
the apostle conceded all that the Jew could ask, that he was to be peculiarly “their” Messiah; see
the note at Luke 24:47.
Copyright Statement

Bibliography
Barnes, Albert. "Commentary on Romans 15:8". "Barnes' Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/bnb/romans-15.html. 1870.
Haldane's Expositionon the Epistle to the Romans
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:
Now I say. — The Apostle proceeds to reconcile the Jews and Gentiles to each other, by showing
them the reason why Jesus Christ, who was equally the Lord of the Jews and the Gentiles, was
born a Jew, as a minister of the circumcision. Jesus Christ was made under the law and
ministered among the Jews; and though He gave some examples of His purpose of mercy to the
Gentiles, yet He did not go out to preach to the nations. But this exclusive service among the
Jews is not to be understood as indicating an exclusion of His mercy from the nations. It was for
the truth of God. It was to fulfill the predictions and promises of Scripture, to confirm the
promises made to the fathers. His ministry was the fulfillment of the promises that God had
made to His ancient servants.
Copyright Statement
Bibliography
Haldane, Robert. "Commentary on Romans 15:8". "Haldane's Exposition on the Epistle to the
Romans and Hebrews". https:https://www.studylight.org/commentaries/hal/romans-15.html.
1835.
Coffman's Commentaries on the Bible
For I say that Christ hath been made a minister of the circumcision for the truth of God, that he
might confirm the promises given to the fathers, and that the Gentiles might glorify God for his
mercy; as it is written, Therefore will I give praise to thee among the Gentiles, And sing unto thy
name.
Circumcision ... means the Jews; and the confirmation of "the promises given to the fathers"
refers to God's sending, at last, the Messiah, the true "seed" promised to Abraham. Thus, again,
the long discussion of the relationship of Jews and Gentiles to God in earlier chapters of Romans
came vividly to Paul's mind, suggesting that the problem relating to scruples was related to the
long conflict between Jews and Gentiles; and therefore, as a further reinforcement of his
commandments here, he returned to the fact of God's purpose of containing both Jews and
Gentiles in one body in Christ.
This thought appears also in this comment by Barrett:
The coming of Christ may be viewed in two ways. On the one hand, he came to vindicate
God's promises which had been made within Judaism. On the other hand, he came that

the Gentiles might, be included with Israel among the people of God. As the Jews glorify
God for his faithfulness, so the Gentiles will glorify him for his mercy.[3]
The Old Testament quotation Paul used here is found twice, in 2 Samuel 22:50 and Psalms
18:49, and shows that the Gentiles, the heathen, or nations, as non-Jews were variously
described, were certainly included in God's ultimate purpose of redemption, "that he might create
in himself of the two one new man, so making peace" (Ephesians 2:15).
ENDNOTE:
[3] C. K. Barrett, A Commentary on the Epistle to the Romans (New York: Harper and Row,
Publishers, 1957), p. 273.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene Christian University
Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Romans 15:8". "Coffman Commentaries on the Old
and New Testament". https:https://www.studylight.org/commentaries/bcc/romans-15.html.
Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Now I say,.... Or affirm that Christ has received both Jews and Gentiles: that he has received the
Jews, and therefore they are not to be despised, though they are weak, appears from hence,
that Jesus Christ was a minister of the circumcision; he is rightly called a minister, for this was
the end of his coming into the world, and the whole of his work in it was not to be ministered
unto, but to minister to others, Matthew 20:28, both in life and at death. This character agrees
with him in all his offices; as King he ministers judgment to the people; and as priest he is the
minister of the true tabernacle of the human nature, Hebrews 8:2, in which he offered himself a
sacrifice for the sins of his people, and now in it makes intercession for them; but here it is
expressive of his prophetic office, in which he is such a minister as never was before, or since, or
ever will be; if we consider the dignity of his person, being the Son of God; the greatness of his
qualifications, having the Spirit without measure; the nature of his doctrines, which were
amazing words of grace and truth; and the manner of his delivery, which was with authority; and
that all other ministers receive their mission, qualifications, doctrine and success from him: he is
styled a minister of "the circumcision", not literally considered, as if he administered
circumcision to any, which he did not; he was indeed subject to it as a son of Abraham, as a Jew
by birth, as under the law, and in order to fulfil all righteousness, Matthew 3:15, and to show that
he was truly man, and that he had regard to the people and ordinances of the Old Testament, as
he showed by baptism he had to those of the New, and to signify our cleansing and atonement by
his blood; but circumcision is either to be understood in a spiritual sense of circumcision in the
Spirit, and not in the flesh, with which the true circumcision, or believers in Christ, are
circumcised in him, through his circumcision; or rather the word here is to be taken
metonymically, for the uncircumcised Jews, as it often is in this epistle; see Romans 2:26. So
that the meaning is, that Christ was their minister and preacher, just as Peter is said to have the
apostleship of the circumcision, Galatians 2:8, or to be the apostle of the Jews; as Paul was of the

Gentiles, Romans 11:13, and to have the Gospel of the circumcision committed to him, it being
his province to preach it to them, Galatians 2:7, Christ as a minister or preacher in the personal
discharge of his prophetic office, was sent only to the Jews; among them he lived, and to them he
only preached; nor did he allow his apostles to preach to any other till after his resurrection; and
which is a manifest proof that he received the Jews, and took them under his care, and showed a
particular regard unto them: the ends of his being a minister to them were,
for the truth of God; to preach the Gospel of salvation, the word of truth unto them, for which he
was promised and sent; and in doing of which he declared the righteousness, faithfulness, loving
kindness, and truth of God unto them:
and to confirm the promises made unto the fathers; the fathers of the world, Adam, Noah, &c. or
rather the Jewish fathers, Abraham, Isaac, Jacob, Moses, David, and others; concerning the
Messiah's being the seed of the woman, and of Abraham, and of David; concerning the coming
of Shiloh, the raising up of the great prophet among the Jews, &c. all which promises are yea and
amen in Christ, ratified and fulfilled in him.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by
Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr,
Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Romans 15:8". "The New John Gill Exposition of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/romans-15.html. 1999.
Geneva Study Bible
5 Now I say that Jesus Christ was a minister of the f circumcision for the g truth of God, to
confirm the promises [made] unto the fathers:
(5) An applying of the example of Christ to the Jews, whom he granted this honour for
the promises which he made to their fathers, although they were ever so unworthy, in that
he executed the office of a minister among them with marvellous patience: therefore
much less ought the Gentiles despise them for certain faults, whom the Son of God
esteemed so much.
(f) Of the circumcised Jews, for as long as he lived, he never went out of their midst.
(g) That God might be seen to be true.
Copyright Statement
Bibliography
Beza, Theodore. "Commentary on Romans 15:8". "The 1599 Geneva Study Bible".
https:https://www.studylight.org/commentaries/gsb/romans-15.html. 1599-1645.

Robertson's WordPictures in the New Testament
A minister of the circumcision (διακονον περιτομης — diakonon peritomēs). Objective genitive,
“a minister to the circumcision.” Διακονον — Diakonon is predicate accusative with γεγενησται
— gegenēsthai (perfect passive infinitive of γινομαι — ginomai in indirect assertion after λεγω —
legō I say) and in apposition with Χριστον — Christon accusative of general reference with the
infinitive. See Galatians 4:4.
That he might confirm (εις το βεβαιωσαι — eis to bebaiōsai). Purpose clause with εις το — eis to
and the infinitive βεβαιωσαι — bebaiōsai (first aorist active of βεβαιοω — bebaioō to make
stand).
The promises given unto the fathers (τας επαγγελιας των πατερων — tas epaggelias tōn paterōn).
No “given” in the Greek, just the objective genitive, “the promises to the fathers.” See note on
Romans 9:4, Romans 9:5.
Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33,
Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist
Sunday School Board)
Bibliography
Robertson, A.T. "Commentary on Romans 15:8". "Robertson's Word Pictures of the New
Testament". https:https://www.studylight.org/commentaries/rwp/romans-15.html. Broadman
Press 1932,33. Renewal 1960.
Vincent's Word Studies
Of the circumcision
Of those circumcised. See on the election, Romans 11:7.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentary on Romans 15:8". "Vincent's Word Studies in the New
Testament". https:https://www.studylight.org/commentaries/vnt/romans-15.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
Now I say — The apostle here shows how Christ received us. Christ Jesus-Jesus is the name,
Christ the surname. The latter was first known to the Jews; the former, to the gentiles. Therefore

he is styled Jesus Christ, when the words stand in the common, natural order. When the order is
inverted, as here, the office of Christ is more solemnly considered.
Was a servant — Of his Father.
Of the circumcision — For the salvation of the circumcised, the Jews.
For the truth of God — To manifest the truth and fidelity of God.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that is available on the
Christian Classics Ethereal Library Website.
Bibliography
Wesley, John. "Commentary on Romans 15:8". "John Wesley's Explanatory Notes on the Whole
Bible". https:https://www.studylight.org/commentaries/wen/romans-15.html. 1765.
Abbott's Illustrated New Testament
Was a minister of the circumcision; of the Jewish people. In his mission to this world, he
fulfilled the designs and promises of God in respect to the Jews.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentary on Romans 15:8". "Abbott's Illustrated New
Testament". https:https://www.studylight.org/commentaries/ain/romans-15.html. 1878.
Calvin's Commentary on the Bible
8.Now I say, that Jesus Christ, etc. He now shows that Christ has embraced us all, so that he
leaves no difference between the Jews and the Gentiles, except that in the first place he was
promised to the Jewish nation, and was in a manner peculiarly destined for them, before he was
revealed to the Gentiles. But he shows, that with respect to that which was the seed of all
contentions, there was no difference between them; for he had gathered them both from a
miserable dispersion, and brought them, when gathered, into the Father’s kingdom, that they
might be one flock, in one sheepfold, under one shepherd. It is hence right, he declares, that they
should continue united together, and not despise one another; for Christ despised neither of them.
(445)
He then speaks first of the Jews, and says, that Christ was sent to them, in order to accomplish
the truth of God by performing the promises given to the Fathers: and it was no common honor,
that Christ, the Lord of heaven and earth, put on flesh, that he might procure salvation for them;
for the more he humbled himself for their sake, the greater was the honor he conferred on them.
But this point he evidently assumes as a thing indubitable. The more strange it is, that there is
such effrontery in some fanatical heads, that they hesitate not to regard the promises of the Old
Testament as temporal, and to confine them to the present world. And lest the Gentiles should

claim any excellency above the Jews, Paul expressly declares, that the salvation which Christ has
brought belonged by covenant to the Jews; for by his coming he fulfilled what the Father had
formerly promised to Abraham, and thus he became the minister of that people. It hence follows
that the old covenant was in reality spiritual, though it was annexed to earthly types; for the
fulfillment, of which Paul now speaks, must necessarily relate to eternal salvation. And further,
lest any one should cavil, and say, that so great a salvation was promised to posterity, when the
covenant was deposited in the hand of Abraham, he expressly declares that the promises were
made to the Fathers. Either then the benefits of Christ must be confined to temporal things, or the
covenant made with Abraham must be extended beyond the things of this world.
8.I further say this, that Christ became a minister of the circumcision for the truth of God, that he
might confirm the promises made to
9.the fathers, and that the Gentiles might glorify God for his mercy, as it is written, “I will
therefore confess thee among the nations, and to thy name will I sing.”
The reasons for this rendering are given in the next note. — Ed.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Romans 15:8". "Calvin's Commentary on the Bible".
https:https://www.studylight.org/commentaries/cal/romans-15.html. 1840-57.
John Trapp Complete Commentary
8 Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm
Ver. 8. Now I say that Jesus] Paul proveth particularly in this and the following verses that Christ
hath taken both Jews and Gentiles to his glory.
Copyright Statement
Bibliography
Trapp, John. "Commentary on Romans 15:8". John Trapp Complete Commentary.
https:https://www.studylight.org/commentaries/jtc/romans-15.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Romans 15:8. Now I say that Jesus Christ, &c.— The connection of this and the next verse is
evident, by only repeating in our own minds the words,I say, at the beginning of the 9th, Now I
say that Jesus Christ was a minister of the circumcision, on account of the truth of God, to
confirm, or make good the promises given to the fathers: Romans 15:9. And I say that the
Gentiles, on account of mercy, should glorify God; meaning in union with the Christian Jews.

The Gentile must allow the Jew a primary and eminent right to all the glory and privileges of the
Gospel; because the truth of God was engaged, by the promises to Abraham, &c. to send the
Messiah to the Jewish nation, to make his appearance, and to exercise his ministry among them
for their salvation: therefore the believing Gentile had undeniable reason to own and receive the
believing Jew, and to join with him in the divine praise; Romans 15:5-6. And as God had
extended his mercy in Christ Jesus to the believing Gentiles, how could the Jews refuse the
Gentiles a share in solemn thanksgivings to God for so great a favour? Could the Jews stint or
deny the mercy of God to the Gentile world? And if he allowed God's mercy to them in the
Redeemer, must he not allow them to bear a part in solemn acknowledgments of his goodness;
especially, considering that the Scriptures do expressly foretel, that the Gentiles should have
their share in this joyful work?—Accordingly, as it would be more difficult to persuade the Jew,
he lays before him several quotations from Scripture to that purpose. What it was that Christ
ministered to the Jews, we may see by the like expression of St. Paul applied to himself, Romans
15:16 where he calls himself a minister of Jesus Christ to the Gentiles, ministering the Gospel of
God. See Matthew 15:24. What is said, Romans 15:9-11 confirms what we have observed upon
Romans 15:6 namely, that praise and thanksgiving to God for his mercy in Jesus Christ is a
principal part of Christian worship. See Hebrews 13:15. Locke.
Copyright Statement
Bibliography
Coke, Thomas. "Commentary on Romans 15:8". Thomas Coke Commentary on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/romans-15.html. 1801-1803.
Expository Notes with PracticalObservations onthe New Testament
The apostle had, in the foregoing verse, propounded the example of Christ in receiving both Jew
and Gentile to his grace and favour, as an argument to persuade all Christians to receive one
another: now in the verses before us, he declares how and after what manner Christ received both
Jews and Gentiles. As for the Jews, first, whom he calls the circumcision, the apostle telleth us,
that Jesus was their minister; that is, he was circumcised like them, conversed generally with
them, and exercised his ministry among them, according to the many promises which God had
made to the Jewish patriarchs; and thus he showed his love and mercy towards the Jews in the
days of his flesh.
Then, secondly, As to the Gentiles; he affirms, that according to the several prophecies and
promises in the Old Testament, they were called and received to mercy by our Lord Jesus Christ,
the partition-wall being by him broken down, and Jew and Gentile become one sheepfold under
one Shepherd.
Now from the truth and faithfulness of Christ towards the Jews; and from his love and
tenderness, mercy and compassion, towards the Gentiles; and from his divine indulgence towards
both; the apostle very fitly draws this inference and conclusion, That all Christians, how differing
soever from one another in their judgments and opinions as to lesser things, ought to receive one
another into fellowship and Christian communion; and instead of biting and devouring one

another, be once at length so wise and happy as to hold the unity of the spirit in the bond of
peace.
Copyright Statement
Bibliography
Burkitt, William. "Commentary on Romans 15:8". Expository Notes with Practical Observations
on the New Testament. https:https://www.studylight.org/commentaries/wbc/romans-15.html.
1700-1703.
Greek TestamentCriticalExegeticalCommentary
8.] For (reason for the above exhortation. This not having been seen, it has been altered to δέ) I
say, that Christ hath been made (has come as: the effects still enduring. It can hardly be that the
usual historical aorist γενέσθαι (see var. readd.) was altered to the unusual perfect γεγενῆσθαι.
The tendency of correction was entirely the other way) a minister (He came διακονῆσαι,
Matthew 20:28) of the circumcision (an expression no where else found, and doubtless here used
by Paul to humble the pride of the strong, the Gentile Christians, by exalting God’s covenant
people to their true dignity) on account of the truth of God (i.e. for the fulfilment of the Divine
pledges given under the covenant of circumcision) to confirm the promises of (made to, gen.
obj.; cf. ἡ εὐλογία τοῦ ἀβραάμ, Galatians 3:14) the fathers (i.e. Christ came to the Jews in virtue
of a long-sealed compact, to the fulfilment of which God’s truth was pledged): but (I say) that the
Gentiles glorified God (or ‘should glorify God:’ Winer, in his former editions, § 45. 8, took it as
a perfect, and co-ordinate with γεγενῆσθαι: I would regard it (and so, apparently, Winer now,
edn. 6, § 44. 7. c) as the historic aorist, and understand ‘each man at his conversion.’ Least of all
can it be subordinated to εἰς τό, as is done in E. V.) on account of (His) mercy (the emphasis is
on ὑπὲρ ἐλέους: the Gentiles have no covenant promise to claim,—they have nothing but the
pure mercy of God in grafting them in to allege—therefore the Jew has an advantage), &c.
The citations are from the Law, the Prophets, and the Psalms. The first, originally spoken by
David of his joy after his deliverances and triumphs, is prophetically said of Christ in His own
Person. It is adduced to shew that among the Gentiles Christ’s triumphs were to take place, as
well as among the Jews.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Romans 15:8". Greek Testament Critical Exegetical
Commentary. https:https://www.studylight.org/commentaries/hac/romans-15.html. 1863-1878.

Johann Albrecht Bengel's Gnomonof the New Testament
Romans 15:8. λέγω δὲ, Now I say) By this verse the preceding clause concerning Christ is
explained.— χριστὸν ιησοῦν.) Others say, ιησοῦν χριστὸν.χριστὸν only. But D( λ)Gfg and both
Syr. Versions and Rec. Text ἰησοῦν χριστὸν.—ED." class="bible_footnote alt_foreground_dark
bold" id="154" style="display: inline; "(154) Those, who have omitted the name Jesus in this
passage, seem to have had respect to Romans 15:3; Romans 15:7. The nomenclature, Jesus
Christ, and Christ Jesus, ought not to be considered as promiscuously used. Jesus is the name,
Christ the surname. The former was first made known to the Jews, the latter to the Gentiles.
Therefore he is called Jesus Christ according to the natural and common order of the words; but
when He is called Christ Jesus, by inverting the order of the words, peculiar reference is made to
the office of Christ, with somewhat of a more solemn design. And this is especially suitable to
the present passage. Sometimes in one place, both arrangements of the words prevail, Romans
15:5-6; Galatians 2:16, note; 1 Timothy 1:15-16; 1 Timothy 6:13-14; 2 Timothy 1:9-10. See also
1 Corinthians 3:11; with which comp. 1 Timothy 2:5.— διάκονον, a minister) a suitable
appellation; comp. Romans 15:3; Matthew 20:28. [Remarkable humiliation! Here indeed there
was need of patience, Romans 15:4-5.—V. g.]—Moreover, Jesus Christ became the minister of
the Father for the salvation of the circumcision. Christ was subservient to the will of the Father:
the Father devoted Him for the salvation of many, whence the Genitive, of circumcision, has the
same meaning as in Galatians 2:7-8. Presently after, reigning is ascribed to this minister, Romans
15:12. But this appellation (minister) is not repeated in the next verse, for the calling of the
Gentiles coheres with His state of exaltation;—it is accordingly said there, that they might
glorify, for greater thanksgiving is rendered by the Gentiles,wild olive graffed in on the elect
stock, Israel.—ED." class="bible_footnote alt_foreground_dark bold" id="155" style="display:
inline; "(155) than by the circumcision.— περιτομῆς, of the circumcision) that is, of Israel.—
πατέρων, of the fathers) The Genitive here contains the emphasis of the sentence, Matthew
15:26.
Copyright Statement
Bibliography
Bengel, Johann Albrecht. "Commentary on Romans 15:8". Johann Albrecht Bengel's Gnomon of
the New Testament. https:https://www.studylight.org/commentaries/jab/romans-15.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
He explains himself, and declares more at large, how Christ received both Jews and Gentiles,
thereby to admonish them to receive one another. As for the Jews, whom he calls here the
circumcision, see Romans 3:30 4:9,12, he saith, Christ became a minister unto them; see
Matthew 20:28. He exercised his ministry in the days of his flesh amongst them only, Matthew
15:24. He went indeed now and then into the coasts of Samaria to make way for the calling of
the Gentiles, but his chief abode was in Jewry.
For the truth of God; or, because of the truth of God, that his truth or faithfulness might not fail.

To confirm the promises made to the fathers; i.e. the promises of the Messiah, made first to
Adam, then to Abraham and to David, that the Messiah should come of their loins, that in their
seed all the nations of the earth should be blessed.
Copyright Statement
Bibliography
Poole, Matthew, "Commentary on Romans 15:8". Matthew Poole's English Annotations on the
Holy Bible. https:https://www.studylight.org/commentaries/mpc/romans-15.html. 1685.
Justin Edwards' Family Bible New Testament
Christ was a minister of the circumcision; he was born, lived, and died a Jew; he came as the
Messiah to the Jews, exercised his ministry among them, and died to redeem them, in fulfilment
of the promises which God made to their fathers.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Romans 15:8". "Family Bible New Testament".
https:https://www.studylight.org/commentaries/fam/romans-15.html. American Tract Society.
1851.
Cambridge Greek Testamentfor Schools andColleges
8. λέγω γὰρ explains and justifies the statement ὁ Χρ. προσελ. ἡμᾶς, by showing that the call of
Jew and Gentile alike was a true instance of service rendered by Christ to GOD in bearing the
burdens of the weak.
διάκονον γ. περιτομῆς. A very remarkable phrase, n. [1] the order throws emphasis on διάκονον,
the natural order being γεγενῆσθαι διάκονον περιτομῆς (Blass, p. 287–8). [2] then by διάκονον
so placed is emphasised that aspect of the work of Christ which specially affords an example of
service to others, and so it clinches the appeal to the strong to bear the burdens of the weak. The
fundamental use of διάκονος for menial service to a master makes the word especially
appropriate to this purpose. (cf. Hort, Chr. Eccles., p. 202 f.; cf. Luke 12:37; Matthew 20:28,
|[293] Mk and n. John 13:13-16.) [3] περιτομῆς will in this case define the burden which the
διάκονος took up, and stand for the whole order of preparatory law which is summed up in the
fundamental requisite of circumcision: an exact parallel to this conception is given in Galatians
4:4; cf. 1 Corinthians 9:20. The gen. is objective, |[294], 2 Corinthians 3:6 καινῆς διαθήκης;
Ephesians 3:7 εὐαγγελίου. He has so taken up the burden of circumcision and used it in the
interests of GOD’s truth as to etc. [4] γεγενῆσθαι, a strong perfect (γεγονέναι might have been
ambiguous, as it is sometimes aoristic; cf. Moulton, p. 146) implying the whole process of

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