Romans 15:8
in Romans 15For I tell you that Christ has become a servant of the circumcised on behalf of God’s truth, to confirm the promises made to the patriarchs,
BSB
The same verse in ASV and KJV ▾
ASV
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,
KJV
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:
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This verse in Romans 15
Commentary
13 notes on this verseNow 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, Mat 20:28, both in life and at death.
This site's exposition
just as Christ accepted you
on Romans 15:7-9
The chapter comes down to one command, accept one another just as Christ accepted you. Christ became a servant of the circumcised to confirm the promises made to the patriarchs, so Gentile praise rests on promises kept to Israel. Jew and Gentile glorify one God.
This site's exposition
Christ has become a servant of the circumcised
Augustine reads the verse as a word to humble the Gentiles, since Christ came first as a servant of the circumcised. Clarke adds that Christ kept His earthly ministry among the circumcised, so the Gentiles owe the weak of Israel patience. God's truth to the patriarchs stands behind it.
The record, by era
The Church Fathers3 voices
Paul said this so that the Gentiles would understand that the Lord Christ had been sent to the Jews and so they would not be proud. Since the Jews rejected what had been sent to them, it happened that the gospel was also preached to the Gentiles, as is most clearly written in the Acts of the apostles, when the apostles say to the Jews: "It was necessary that the Word of God should be spoken first to you. Since you … judge yourselves unworthy … behold, we turn to the Gentiles."It also agrees with the Lord's own testimony, when he said: "I was sent only to the lost sheep of the house of Israel" and: "It is not right for the children's bread to be thrown to the dogs." If the Gentiles think carefully, they will realize by their own faith, by which they now believe that to the pure all things are pure, that they should not offend those Jewish converts who, perhaps from weakness, dare not touch certain kinds of meat, fearing that it has been in contact with idols.
A commentator
Origen of AlexandriaCOMMENTARY ON THE EPISTLE TO THE ROMANS · Written before 253.
proposed
For I say that Christ was a minister of the circumcision for the sake of God's truth, to establish the promises of the Fathers. In what way Christ was a minister of the circumcision to establish the promises of the Fathers can be understood in a twofold manner.
Again, he is speaking of Christ's concern for us, still holding to the same topic, and showing what great things He hath done for us, and how "He pleased not Himself." And besides this, there is another point which he makes good, that those of the Gentiles are debtors to a larger amount unto God. And if to a larger amount, then they ought to bear with the weak among the Jews. For since he had spoken very sharply to such, lest this should make these elated, he humbles their unreasonableness, by showing that it was by "promise made to the fathers" that they had the good things given them, while they of the Gentiles had them out of pity and love toward man only. And this is the reason of his saying, "And that the Gentiles might glorify God for his mercy." But that what is said may be made plainer, it is well to listen once more to the words themselves, that you may see what Christ's having been made "a Minister of the circumcision for the truth of God, to confirm the promises made unto the fathers," means. What then is that which is stated? There had been a promise made to Abraham, saying, "Unto thee will I give the earth, and to thy seed, and in thy seed shall all the nations be blessed." But after this, they of the seed of Abraham all became subject to punishment. For the Law wrought wrath unto them by being transgressed, and thenceforward deprived them of that promise made unto the fathers. Therefore the Son came and wrought with the Father, in order that those promises might come true, and have their issue. For having fulfilled the whole Law in which He also fulfilled the circumcision, and having by it, and by the Cross, freed them from the curse of the transgression, He suffered not this promise to fall to the ground. […]
The Medieval Church2 voices
He holds to the former subject of discourse, showing that Christ did not please Himself, but accepted everything for our sake, and he persuades the Gentiles not to exalt themselves over those who believed from among the Jews. For the Jews were saved by the …
Second, when he says, for I say that Christ, he clarifies what he had said: first, with respect to the Jews; second, with respect to the gentiles, at but that the gentiles. First, therefore, he says: it has been stated that Christ welcomed you who …
5 more voices on this verse
The Puritans and the Awakening2 voices
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.
Understanding by the promises made to the fathers the whole covenant of grace, darkly administered under the Old Testament, and brought to a clearer light now under the gospel, it was Christ's great errand to confirm that covenant, Dan. ix.
The Nineteenth Century3 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.
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.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
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 Act 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 Luk 24:47.
The words behind it
16 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| λέγω | lego | I say | G3004 → | 1325 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| Χριστὸν | christon | Christ | G5547 → | 523 times |
| διάκονον | diakonon | a servant | G1249 → | 29 times |
| γεγενῆσθαι | gegenesthai | to have become | G1096 → | 667 times |
| περιτομῆς | peritomes | of [the] circumcision | G4061 → | 36 times |
| ὑπὲρ | huper | for | G5228 → | 155 times |
| ἀληθείας | aletheias | [the] truth | G225 → | 109 times |
| θεοῦ | theou | of God | G2316 → | 1312 times |
| εἰς | eis | in order | G1519 → | 1755 times |
| τὸ | to | <the> | G3588 → | 19766 times |
| βεβαιῶσαι | bebaiosai | to confirm | G950 → | |
| τὰς | tas | the | G3588 → | 19766 times |
| ἐπαγγελίας | epangelias | promises given | G1860 → | 52 times |
| τῶν | ton | to the | G3588 → | 19766 times |
| πατέρων, | pateron | fathers, | G3962 → | 410 times |
λέγωI say
legoG3004 →1325 times
γὰρfor
garG1063 →1039 times
ΧριστὸνChrist
christonG5547 →523 times
διάκονονa servant
diakononG1249 →29 times
γεγενῆσθαιto have become
gegenesthaiG1096 →667 times
περιτομῆςof [the] circumcision
peritomesG4061 →36 times
ὑπὲρfor
huperG5228 →155 times
ἀληθείας[the] truth
aletheiasG225 →109 times
θεοῦof God
theouG2316 →1312 times
εἰςin order
eisG1519 →1755 times
τὸ<the>
toG3588 →19766 times
βεβαιῶσαιto confirm
bebaiosaiG950 →
τὰςthe
tasG3588 →19766 times
ἐπαγγελίαςpromises given
epangeliasG1860 →52 times
τῶνto the
tonG3588 →19766 times
πατέρων,fathers,
pateronG3962 →410 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 1:11He came to His own, and His own did not receive Him.
it leads to
- Luke 19:14
But his subjects hated him and sent a delegation after him to say, ‘We do not want this man to rule over us.’
- Isaiah 53:2–3
He grew up before Him like a tender shoot, and like a root out of dry ground. He had no stately form or majesty to attract us, no beauty that we should desire Him.
- John 3:32
He testifies to what He has seen and heard, yet no one accepts His testimony.
- Acts 7:51–52
You stiff-necked people with uncircumcised hearts and ears! You always resist the Holy Spirit, just as your fathers did.
- Luke 19:14
Through
Matthew 15:24He answered, “I was sent only to the lost sheep of the house of Israel.”
it leads to
- Matthew 10:5–6
These twelve Jesus sent out with the following instructions: “Do not go onto the road of the Gentiles or enter any town of the Samaritans.
- Matthew 10:5–6
Through
2 Corinthians 1:20For all the promises of God are “Yes” in Christ. And so through Him, our “Amen” is spoken to the glory of God.
it leads to
- 1 John 2:24–25
As for you, let what you have heard from the beginning remain in you. If it does, you will also remain in the Son and in the Father.
- Galatians 3:22
But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.
- Revelation 7:12
saying, “Amen! Blessing and glory and wisdom and thanks and honor and power and strength be to our God forever and ever! Amen.”
- 1 John 2:24–25
Where this verse is studied
On this page
Studies13
About Romans
This page draws on 12 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, AUGUSTINE ON ROMANS 82; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on Romans 28; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE EPISTLE TO THE ROMANS; Robert Haldane, Exposition of the Epistle to the Romans; Theophylact of Ohrid, Commentary on Romans and Thomas Aquinas, Commentary on Romans.