Romans Chapter 15 verse 8 Holy Bible

ASV Romans 15:8

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,
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BBE Romans 15:8

Now I say that Christ has been made a servant of the circumcision to give effect to the undertakings given by God to the fathers,
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DARBY Romans 15:8

For I say that Jesus Christ became a minister of [the] circumcision for [the] truth of God, to confirm the promises of the fathers;
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KJV Romans 15:8

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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WBT Romans 15:8


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WEB Romans 15:8

Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers,
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YLT Romans 15:8

And I say Jesus Christ to have become a ministrant of circumcision for the truth of God, to confirm the promises to the fathers,
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Pulpit Commentary

Pulpit CommentaryVerses 8, 9. - 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: 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 ver. 9, seems best taken in the same construction with βεβαιῶσαι in ver. 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 Psalm 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 ver. 13. All, in fact, from the beginning of ver. 8 to the end of ver. 12, is parenthetical, suggested by "even as Christ received you,." at the end of ver. 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 Psalm 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.

Ellicott's Commentary

Ellicott's Commentary for English Readers(8) Now I say. . . .--Rather, For I say. My doctrine is that Christ came with a two-fold purpose: on the one hand, with a mission to the Jews, the chosen circumcised race, to vindicate to them the truthfulness of God in respect to His promises, by Himself confirming and fulfilling those promises; and, on the other hand, with the object to exhibit the mercy of God in rescuing the Gentiles from their state of condemnation, and giving them cause to glorify God's name.Was. . . .--This is the reading of the Vatican MS. and Paris rescript; the Sinaitic and Alexandrine have, "hath been made."For the truth of God--i.e., to make good the truthfulness of God in keeping His promises.