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Romans 15:8
Verse
Context
Christ the Servant of Jews and Gentiles
7Accept one another, then, just as Christ accepted you, in order to bring glory to God.8For 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, 9so that the Gentiles may glorify God for His mercy. As it is written: “Therefore I will praise You among the Gentiles; I will sing hymns to Your name.”
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible 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.
Jamieson-Fausset-Brown Bible Commentary
Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance. I say that Jesus Christ was--"hath 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 towards His ancient people. to confirm the--Messianic promises made unto the fathers--To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.
John Gill Bible Commentary
And that the Gentiles might glorify God for his mercy,.... In choosing them in Christ as vessels of mercy, and in redeeming them by Christ as well as the Jews, and in regenerating and calling them by his abundant grace; and which as they clearly show that Christ has received them, and therefore are not to be censured and judged as irreligious persons, because of the use of their Christian liberty; so these things lay them under obligations to glorify God, to show forth his praise both by lip and life, since what they enjoy is not by promise, as the Jews, but of mere mercy; not but that promises arise from grace and mercy, though the accomplishment of them is owing to truth and faithfulness; but the Gentiles had no promises made to them, and yet obtained mercy, though there were many promises made concerning them, and many oracles and predictions in favour of them stood on divine record; some of which the apostle here produces to prove what he had asserted, that Christ had received them, and they were bound to glorify God on that account: as it is written, in Psa 18:49; for this cause I will confess to thee among the Gentiles, and sing unto thy name; which words are not spoken unto God by David, literally, considered, but as representing the Messiah; for David when he penned this Psalm, was in the decline of life; the next account after this is of his last dying words, Sa2 23:1; nor could he hope to praise God among the Gentiles, nor did he in person, but in his Son the Messiah. These words are the words of Christ unto his Father, who in the title of the psalm is called "the servant of God", he being the Mediator eminently; he is represented as encompassed with the sorrows and snares of death and the grave, which agree with Jesus when in the garden, and on the cross. God is all along in it spoken as his helper and deliverer, as he was to Christ in his human nature, having promised to be so, and on which he depended; and the person, the subject of the psalm, is a victorious person, one that has got the conquest over all enemies, which is in the fullest sense true of the Messiah, who has overcome the world, made an end of sin, destroyed Satan, spoiled principalities and powers, and abolished death; and particularly is said to be the head of the Heathen, and they to be voluntary subjects to him, Psa 18:43, which is expressed in much the same language as the like things are in Isa 55:4; which is so manifest a prophecy of the Messiah; add to all which, that the Lord's anointed, the King Messiah, and who is called David, is expressly mentioned in the words following these that are cited, and which are applied by the Jews (x) themselves to the Messiah; as is Psa 18:32 paraphrased of him, by the Targumist upon it: what is here said by the Messiah to God, is that he would "confess to him among the Gentiles"; which is to be understood not of confession of sin, or of a confession of faith in him; but of praise and thanksgiving, a celebration of his perfections, particularly his, race, mercy, and goodness; ascribing honour and glory to him, either for the conversion of the Gentiles, as he did in the believing Jews, Act 11:18, or by the mouth of the Gentiles, for what God had done in bringing the Gospel to them, Act 13:48, or among them, by his apostles and ministers of the Gospel being made very successful among them, and made to triumph in Christ, whilst they diffused the savour of his knowledge in every place. The word "Lord" is omitted in this citation, though it appears in the Vulgate Latin and Arabic versions, and in the Complutensian edition, and two of Stephens's copies: "and sing unto thy name"; psalms, hymns, and spiritual songs to the glory of his grace, as in all the churches of the Gentiles, to which they are directed by the Spirit of Christ, Eph 5:19. (x) Echa Rabbati, fol. 50. 2. Midrash Tillim in Tzeror Hammor, fol. 47. 3.
Tyndale Open Study Notes
15:8-9 Through Christ, God made it possible for Jews and Gentiles to join together to give glory to him in the new covenant people of God (see chs 9–11). The issue of Jewish–Gentile relationships was fundamental to the dispute in the Roman church (14:1–15:7).
Romans 15:8
Christ the Servant of Jews and Gentiles
7Accept one another, then, just as Christ accepted you, in order to bring glory to God.8For 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, 9so that the Gentiles may glorify God for His mercy. As it is written: “Therefore I will praise You among the Gentiles; I will sing hymns to Your name.”
- Scripture
- Sermons
- Commentary
Testimony - Part 2
By Jackie Pullinger4.3K09:55TestimonyPRO 11:25MAT 6:33MAT 25:35LUK 4:18ACT 20:35ROM 15:8In this sermon, the speaker shares his experience of being led by God to Hong Kong 18 years ago. He arrived without a plan but prayed for guidance, and God directed him to the city. Upon arrival, he encountered many people in need, including the elderly and children. The speaker felt compelled to help and considered starting an old people's home and caring for the children. He emphasizes the importance of sharing the kingdom of God with others and highlights the lack and suffering experienced by many in the world who have never heard of Jesus or experienced his provision and freedom.
Church - Pillar and Ground of the Truth
By Wong Chin Meng1.0K2:09:52TruthMAT 6:33JHN 18:28ROM 15:8In this sermon, the speaker recounts a conversation between Ravi Zacharias, a preacher, and a judge from New York. The judge points to pictures and asks Ravi if they give him a lot to think about. Ravi responds by saying that being a judge should also give the judge a lot to think about. The speaker then discusses the irony of people questioning the truth when Jesus, who is the truth, is being questioned. The sermon also touches on the failure of the church during the rise of Nazi Germany. The speaker concludes by emphasizing the importance of recognizing Jesus as the truth and allowing the Holy Spirit to apply this truth to our lives.
Build Your Life on the Mercies of God
By John Piper80636:00ROM 15:8This sermon emphasizes the importance of building our lives on the mercies of God in Jesus Christ. It is a call to live a life rooted in mercy, both in forgiving the guilty and showing pity to the hurting. The message is divided into two parts: building our lives on something and specifically on the mercies of God manifesting in Jesus Christ. The speaker prays for hearts to be transformed by mercy, for unbelievers to see the beauty of divine mercy, and for believers to deepen their experience of God's mercy.
Reading on Ephesians 3
By John Nelson Darby0Sovereign GraceUnity in ChristROM 15:8EPH 2:3EPH 2:12John Nelson Darby emphasizes the profound connection between Paul's gospel and the doctrine of the Church, illustrating how both Jew and Gentile are united in Christ through sovereign grace. He explains that while the Jews had the promises, both groups were equally distant from God due to sin, and it is through Christ's death and resurrection that all can be reconciled. Darby highlights that Paul's ministry uniquely reveals the mystery of the Church, which was hidden until the coming of the Holy Spirit, and underscores the importance of understanding our identity in Christ as members of His body. He stresses that the gospel is not about human righteousness but about God's grace, which is available to all, regardless of their past. Ultimately, Darby calls for believers to recognize their new position in Christ and the implications of being part of the Church.
John 11:28 Lonsdale Square
By John Nelson Darby0New CovenantResurrectionPSA 1:1PSA 2:6PSA 8:5MRK 14:3JHN 1:1JHN 3:3JHN 11:25JHN 12:26ROM 15:8HEB 8:10John Nelson Darby emphasizes the significance of Jesus as the 'Resurrection and the Life,' highlighting His divine nature as the Son of God and the fulfillment of God's promises. He explains that while the Jews understood healing, they struggled to grasp the concept of resurrection through Christ, who entered into human sorrow and death to demonstrate His power over it. Darby discusses the transition from the old covenant, which was conditional, to the new covenant, which is unconditional, emphasizing the necessity of being born again to receive God's promises. He also reflects on the unique understanding of Mary, who recognized Christ's impending death and anointed Him, contrasting her insight with the disciples' lack of understanding. Ultimately, Darby illustrates that Christ's death and resurrection are central to God's plan for redemption and the fulfillment of His promises.
Of Christ, the Surety of the Covenant.
By John Gill0Covenant of GraceChrist's SuretyshipJOB 33:24ISA 49:5ISA 53:6JER 30:21MAT 6:12JHN 10:16ROM 15:82CO 5:21HEB 3:2HEB 7:22John Gill expounds on Christ's role as the Surety of the Covenant, emphasizing that He voluntarily took on the obligations of humanity's sins, satisfying divine justice through His obedience and sacrifice. Christ's suretyship is not merely an accessory to human obligation but a complete transfer of debt, where He bore the sins of the elect and fulfilled the law on their behalf. Gill clarifies that Christ's engagement as Surety ensures that believers are freed from the debt of sin, as their sins are imputed to Him, and His righteousness is credited to them. This profound act of love and grace guarantees the salvation of the elect, as Christ is committed to bringing them safely to glory. Ultimately, Gill highlights the unbreakable bond of this covenant, rooted in God's faithfulness and Christ's perfect fulfillment of His promises.
Christ and the Sabbath
By C.I. Scofield0MAT 12:6MAT 12:8ROM 15:8COL 2:16HEB 4:3C.I. Scofield preaches on the dispensational lesson found in Matthew 12:1-13, emphasizing the importance of understanding the time-notes in Scripture and the turning points in the life of Christ. Jesus challenges religious formalism and demonstrates His authority over the Sabbath, revealing that He is greater than the temple and Lord of the Sabbath. Despite knowing the consequences, Jesus courageously challenges Jewish notions and traditions, setting the stage for a new dispensation of grace and Christian activity on the first day of the week.
Exposition on Psalm 89
By St. Augustine0PSA 88:1PSA 89:34MAT 5:14MAT 23:38ACT 2:29ROM 11:1ROM 15:81CO 4:13GAL 3:11St. Augustine preaches about the faithfulness of God's promises, despite the challenges faced by His people. He highlights the change brought by Christ's resurrection and the reproaches endured by Christians. The Psalmist calls on God to remember the rebukes His servants faced and to uphold His Anointed. Despite blasphemies, the blessing of the Lord endures forever, and believers express gratitude for His mercy. St. Augustine urges unity in faith and respect for the Church as the Mother of believers, emphasizing the importance of honoring both God and His Church.
Give Attendance to Reading
By George Warnock0MRK 16:20ACT 16:31ROM 15:81CO 1:62CO 1:21COL 2:7HEB 2:3HEB 13:9The preacher emphasizes the concept of 'Confirmed' (bebaioo) from the Greek word meaning to make sure, certain, and reliable. The writer assures that the word of salvation is guaranteed, firm, and reliable, inspiring confidence and inner solidity. Various Bible verses are cited to show how the word of salvation was confirmed through signs, promises, and the testimony of ear-witnesses, highlighting the importance of not neglecting this great salvation. The sermon stresses the urgency of accepting Christ as the only way to salvation and the grave consequences of neglecting this opportunity.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible 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.
Jamieson-Fausset-Brown Bible Commentary
Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance. I say that Jesus Christ was--"hath 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 towards His ancient people. to confirm the--Messianic promises made unto the fathers--To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.
John Gill Bible Commentary
And that the Gentiles might glorify God for his mercy,.... In choosing them in Christ as vessels of mercy, and in redeeming them by Christ as well as the Jews, and in regenerating and calling them by his abundant grace; and which as they clearly show that Christ has received them, and therefore are not to be censured and judged as irreligious persons, because of the use of their Christian liberty; so these things lay them under obligations to glorify God, to show forth his praise both by lip and life, since what they enjoy is not by promise, as the Jews, but of mere mercy; not but that promises arise from grace and mercy, though the accomplishment of them is owing to truth and faithfulness; but the Gentiles had no promises made to them, and yet obtained mercy, though there were many promises made concerning them, and many oracles and predictions in favour of them stood on divine record; some of which the apostle here produces to prove what he had asserted, that Christ had received them, and they were bound to glorify God on that account: as it is written, in Psa 18:49; for this cause I will confess to thee among the Gentiles, and sing unto thy name; which words are not spoken unto God by David, literally, considered, but as representing the Messiah; for David when he penned this Psalm, was in the decline of life; the next account after this is of his last dying words, Sa2 23:1; nor could he hope to praise God among the Gentiles, nor did he in person, but in his Son the Messiah. These words are the words of Christ unto his Father, who in the title of the psalm is called "the servant of God", he being the Mediator eminently; he is represented as encompassed with the sorrows and snares of death and the grave, which agree with Jesus when in the garden, and on the cross. God is all along in it spoken as his helper and deliverer, as he was to Christ in his human nature, having promised to be so, and on which he depended; and the person, the subject of the psalm, is a victorious person, one that has got the conquest over all enemies, which is in the fullest sense true of the Messiah, who has overcome the world, made an end of sin, destroyed Satan, spoiled principalities and powers, and abolished death; and particularly is said to be the head of the Heathen, and they to be voluntary subjects to him, Psa 18:43, which is expressed in much the same language as the like things are in Isa 55:4; which is so manifest a prophecy of the Messiah; add to all which, that the Lord's anointed, the King Messiah, and who is called David, is expressly mentioned in the words following these that are cited, and which are applied by the Jews (x) themselves to the Messiah; as is Psa 18:32 paraphrased of him, by the Targumist upon it: what is here said by the Messiah to God, is that he would "confess to him among the Gentiles"; which is to be understood not of confession of sin, or of a confession of faith in him; but of praise and thanksgiving, a celebration of his perfections, particularly his, race, mercy, and goodness; ascribing honour and glory to him, either for the conversion of the Gentiles, as he did in the believing Jews, Act 11:18, or by the mouth of the Gentiles, for what God had done in bringing the Gospel to them, Act 13:48, or among them, by his apostles and ministers of the Gospel being made very successful among them, and made to triumph in Christ, whilst they diffused the savour of his knowledge in every place. The word "Lord" is omitted in this citation, though it appears in the Vulgate Latin and Arabic versions, and in the Complutensian edition, and two of Stephens's copies: "and sing unto thy name"; psalms, hymns, and spiritual songs to the glory of his grace, as in all the churches of the Gentiles, to which they are directed by the Spirit of Christ, Eph 5:19. (x) Echa Rabbati, fol. 50. 2. Midrash Tillim in Tzeror Hammor, fol. 47. 3.
Tyndale Open Study Notes
15:8-9 Through Christ, God made it possible for Jews and Gentiles to join together to give glory to him in the new covenant people of God (see chs 9–11). The issue of Jewish–Gentile relationships was fundamental to the dispute in the Roman church (14:1–15:7).