Cambridge Greek Testament Commentary

Romans 15:8

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).

[293] | parallel to
[294] | parallel to
[295] LXX. the Septuagint Version of the Old Testament

ὑπὲρ� 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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Cambridge Greek Testament Commentary

Romans 15:8

Old Testament

New Testament