Romans 15:8-9 - Exposition

For (the reading γὰρ is much better supported than δὲ . The essential meaning, however, of λέγω γὰρ is the same as of λέγω δὲ ) I say ( i.e. what I mean to say is this; cf. 1 Corinthians 1:12 ; Galatians 4:1 : Galatians 5:16 ) that Jesus Christ was (rather, has been made, γεγενῆσθαι being the more probable reading than γενέσθαι ) a minister of the circumcision ( i.e. of the Jews) for the truth of God, to confirm the promises made unto the fathers (literally, the promises of the fathers ): and that the Gentiles might glorify God for his mercy . Observe the expressions, ὑπὲρ ἀληθείας θεοῦ , etc., and ὑπὲρ ἐλέους , with reference respectively to the Jews and Gentiles. Christ's primary ministry was to "the house of Israel" (cf. Matthew 15:24 ), in vindication of God's truth, or faithfulness to his promises made through the patriarchs to the chosen race: his taking in of the Gentiles was an extension of the Divine mercy, to his greater glory. The infinitive δοξάσαι , in Romans 15:9 , seems best taken in the same construction with βεβαιῶσαι in Romans 15:8 , both being dependent on εἰς τὸ . As it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy Name. This quotation from Psalms 18:49 or 2 Samuel 22:50 , with those that follow, are for scriptural confirmation of God's purpose, which has just been spoken of, to include the Gentiles in his covenanted mercies to Israel, so that they too might glorify him. St. Paul, after a manner usual with him; follows cut a thought suggested in the course of his argument, so as to interrupt the latter for a while, but to return to it in 2 Samuel 22:13 . All, in fact, from the beginning of 2 Samuel 22:8 to the end of 2 Samuel 22:12 , is parenthetical, suggested by "even as Christ received you,." at the end of 2 Samuel 22:7 . All this, it may be observed, is confirmatory of Pauline authorship. The first quotation introduces David, the theocratic king, confessing and praising God, not apart from the Gentiles, but among them. The second, from Deuteronomy 32:43 , calls on the Gentiles themselves to join in Israel's rejoicing; the third, from Psalms 117:1 , does the same; the last, from Isaiah 11:10 , foretells definitely the reign of the Messiah over Gentiles as well as Jews, and the hope also of the Gentiles in him.