Romans 1:15
So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.
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EXPOSITORY (ENGLISH BIBLE)
(15) Accordingly, so far as depends upon his own will, and not upon the external ruling of events by God, the Apostle is ready to preach the gospel, as to the other Gentiles, so also at Rome.

So, as much as in me is.—There are three ways of taking this sentence, though the meaning remains in any case the same:—(1) “I (literally, that which concerns me) am ready.” But it is doubtful whether this is sanctioned by Greek usage. (2) Still keeping the two phrases separate, “As far as concerns me (there is) readiness.” (3) Combining them, “The readiness or inclination on my part (literally, The on-my-part readiness or inclination) is,” &c. Perhaps of these three the last, which looks the most unnatural in English, is the most natural in the Greek.

1:8-15 We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, Jas 4:15. Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.I am debtor - This does not mean that they had conferred any favor on him, which bound him to make this return, but that he was under obligation to preach the gospel to all to whom it was possible. This obligation arose from the favor that God had shown him in appointing him to this work. He was specially chosen as a vessel to bear the gospel to the Gentiles Acts 9:15; Romans 11:13, and he did not feel that he had discharged the obligation until he had made the gospel known as far as possible among all the nations of the earth.

To the Greeks - This term properly denotes "those who dwelt in Greece." But as the Greeks were the most polished people of antiquity, the term came to be synonymous with the polished, the refined, the wise, as opposed to barbarians. In this place it doubtless means the same as "the wise," and includes the Romans also, as it cannot be supposed that Paul would designate the Romans as barbarians. Besides, the Romans claimed an origin from Greece, and Dionysius Halicarnassus (book i.) shows that the Italian and Roman people were of Greek descent.

Barbarians - All who were not included under the general name of Greeks. Thus, Ammonius says that "all who were not Greeks were barbarians." This term "barbarian," Βάρβαρος Barbaros, properly denotes one who speaks a foreign language, a foreigner, and the Greeks applied it to all who did not use their tongue; compare 1 Corinthians 14:11, "I shall be unto him that speaketh, a barbarian, etc. that is, I shall speak a language which he cannot understand. The word did not, therefore, of necessity denote any rusticity of manners, or any lack of refinement.

To the wise - To those who esteemed themselves to be wise, or who boasted of their wisdom. The term is synonymous with "the Greeks," who prided themselves much in their wisdom. 1 Corinthians 1:22, "the Greeks seek after wisdom;" compare 1 Corinthians 1:19; 1 Corinthians 3:18-19; 1 Corinthians 4:10; 2 Corinthians 11:19.

Unwise - Those who were regarded as the ignorant and unpolished part of mankind. The expression is equivalent to ours, 'to the learned and the unlearned.' It was an evidence of the proper spirit to be willing to preach the gospel to either. The gospel claims to have power to instruct all mankind, and they who are called to preach it, should be able to instruct those who esteem themselves to be wise, and who are endowed with science, learning, and talent; and they should be willing to labor to enlighten the most obscure, ignorant, and degraded portions of the race. This is the true spirit of the Christian ministry.

So, as much as in me is - As far as opportunity may be offered, and according to my ability.

I am ready ... - I am prepared to preach among you, and to show the power of the gospel, even in the splendid metropolis of the world. He was not deterred by any fear; nor was he indifferent to their welfare; but he was under the direction of God. and as far as he gave him opportunity, he was ready to make known to them the gospel, as he had done at Antioch, Ephesus, Athens, and Corinth.

This closes the introduction or preface to the Epistle. Having shown his deep interest in their welfare, he proceeds in the next verse to state to them the great doctrines of that gospel which he was desirous of proclaiming to them.

15. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also—He feels himself under an all-subduing obligation to carry the gospel to all classes of mankind, as adapted to and ordained equally for all (1Co 9:16). q.d. I have preached it at Antioch, at Athens, at Ephesus, at Corinth, &c.; and I: am ready (if God permit) to preach it in the most splendid city of Rome likewise. So the reason is not in myself, or in my own will, why I have not come to you all this while. So, as much as in me is, I am ready,.... This explains what he was a debtor to one and another for, namely,

to preach the Gospel; expresses the readiness of his mind to that work, whatever difficulties lay in his way; and declares what a willing mind he had to preach it also to the Romans, as elsewhere:

to you that are at Rome also; the metropolis of the Roman empire, a very public place, the seat of Satan, and where was the heat of persecution.

So, as much as in me is, I am ready to preach the gospel to you that are at {u} Rome also.

(u) He means all those who dwell at Rome, though some of them were not Romans; see the end of the epistle.

EXEGETICAL (ORIGINAL LANGUAGES)
15. as much as in me is, &c.] Lit. that which relates to me is ready, &c.; “my side is ready.” Perhaps the point of this periphrasis for “I” is the hope of an equal willingness on the side of the Romans to hear the message.

to you that are at Rome also] This was the climax of his apostolic courage. It was no light matter to St Paul, keenly sensitive as he was, to face the metropolitan world of life and power. See Acts 28:15, where we can trace previous anxiety in the words “he took courage.”Romans 1:15. Οὕτω, so), therefore. It is a sort of epiphonema [exclamation, which follows a train of reasoning], and a conclusion drawn from the whole to an important part.—τὸ κατʼ ἐμὲ), that is, so far as depends on me, or I for my part, so far as I am not prevented; so Ezra 6:11, καὶ ὁ οἶκος αὐτο͂υ τὸ κατʼ ἐμὲ ποιηθήσεται, and his house, so far as it depends upon me, shall be made [a dunghill].—πξόθυμον, ready) supply there is [readiness in me; I am ready]. 3Ma 5:23, (26.)—τὸ προθυμοι τοῦ βασιλέως ἐν ἑτοίμῳ κεῖσθαι, [the readiness of the king to continue in a state of preparation]—ἐν Ῥώμῃ, at Rome), to the wise.—Comp. the preceding verse; to the powerful.—Comp. the following verse and 1 Corinthians 1:24; therefore the following expression, at Rome, is emphatically repeated.—(See Romans 1:7.) Rome, the capital and theatre of the whole world—εὐαγγελίσασθαι, to preach the Gospel) The Statement of the Subject of the epistle is secretly implied here; I will write, what I would wish to have spoken in your presence concerning the Gospel.To you also that are in Rome

To you refers to the christian Church, not to the population generally. In every verse, from Romans 1:6 to Romans 1:13, ὑμεῖς you refers to the Church.

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