The Meaning of Romans 15:16 Explained

Romans 15:16

KJV: That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

YLT: for my being a servant of Jesus Christ to the nations, acting as priest in the good news of God, that the offering up of the nations may become acceptable, sanctified by the Holy Spirit.

Darby: for me to be minister of Christ Jesus to the nations, carrying on as a sacrificial service the message of glad tidings of God, in order that the offering up of the nations might be acceptable, sanctified by the Holy Spirit.

ASV: that I should be a minister of Christ Jesus unto the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be made acceptable, being sanctified by the Holy Spirit.

KJV Reverse Interlinear

That I  should be  the minister  of Jesus  Christ  to  the Gentiles,  ministering  the gospel  of God,  that  the offering up  of the Gentiles  might be  acceptable,  being sanctified  by  the Holy  Ghost. 

What does Romans 15:16 Mean?

Verse Meaning

Paul had a special obligation to this primarily Gentile congregation ( Romans 1:13) since God had sent him to minister to Gentiles primarily. As a believer priest, it was his duty to bring people to God with the gospel. He regarded the Gentiles who were coming to faith and growing through his ministry as his offering to God. These Gentiles would be acceptable to God as the Holy Spirit set them apart to God as His possession (cf. 1 Corinthians 6:11). Positional sanctification is in view rather than progressive sanctification.

Context Summary

Romans 15:14-21 - A Preacher Who Found His Own Field
A superficial judge of the Apostle's life at the time to which he refers might have supposed him to be a mere Jewish traveler, hurrying to and fro, under circumstances of extreme poverty and with no special results. But, in fact he was laying the foundations of the Christian commonwealth. His one ambition was to present the Gentiles as a whole burnt-offering to God; see Romans 15:16. The phrase there is suggestive of the supreme sacrifice which was nobly realized in the strength of purpose that led those churches, shortly afterward, to yield holocausts of martyrs under Nero's persecutions.
All this was due to Christ working through the Apostle. Anything that was not wrought through the power of the indwelling Christ was not worth recounting. The work which really told was not what Paul did for Christ, but what Christ did through Paul. It is noticeable how careful Paul was to break up new ground. This is especially characteristic of all the best and highest forms of work. It is a poor and mean church which recruits itself from the labors of others, but has no power to secure converts from the world! [source]

Chapter Summary: Romans 15

1  The strong must bear with the weak
2  We must not please ourselves;
3  for Christ did not so;
7  but receive one another, as Christ did us all;
8  both Jews and Gentiles;
15  Paul excuses his writing;
28  and promises to see them;
30  and requests their prayers

Greek Commentary for Romans 15:16

That I should be [εις το ειναι με]
The εις το — eis to idiom with the infinitive again (Romans 15:8, Romans 15:13). [source]
Minister [λειτουργον]
Predicate accusative in apposition with με — me and see note on Romans 13:6 for the word. “The word here derives from the context the priestly associations which often attach to it in the lxx” (Denney). But this purely metaphorical use does not show that Paul attached a “sacerdotal” character to the ministry. Ministering (ιερουργουντα — hierourgounta). Present active participle of ιερουργεω — hierourgeō late verb from ιερουργος — hierourgos (ιεροσ εργω — hierosη προσπορα των ετνων — ergō), in lxx, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did. The offering up of the Gentiles Genitive of apposition, the Gentiles being the offering. They are Paul‘s offering. See note on Acts 21:26. Acceptable (ηγιασμενη εν πνευματι αγιωι — euprosdektos). See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω — hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō). [source]
Ministering [ιερουργουντα]
Present active participle of ιερουργεω — hierourgeō late verb from ιερουργος — hierourgos (ιεροσ εργω — hierosη προσπορα των ετνων — ergō), in lxx, Philo, and Josephus, only here in N.T. It means to work in sacred things, to minister as a priest. Paul had as high a conception of his work as a preacher of the gospel as any priest did. [source]
The offering up of the Gentiles [ευπροσδεκτος]
Genitive of apposition, the Gentiles being the offering. They are Paul‘s offering. See note on Acts 21:26. Acceptable (ηγιασμενη εν πνευματι αγιωι — euprosdektos). See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω — hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō). [source]
Acceptable [ηγιασμενη εν πνευματι αγιωι]
See note on 2 Corinthians 6:2; 2 Corinthians 8:12. Because “sanctified in the Holy Spirit” (αγιαζω — hēgiasmenē en pneumati hagiōi perfect passive participle of hagiazō). [source]
Minister [λειτουργὸν]
See on Romans 13:6. [source]
Ministering [ἱερουργοῦντα]
Only here in the New Testament. Lit., ministering as a priest. [source]
Offering up [προσφορὰ]
Lit., the bringing to, i.e., to the altar. Compare doeth service, John 16:2. [source]

Reverse Greek Commentary Search for Romans 15:16

Romans 1:5 Grace and apostleship []
Grace, the general gift bestowed on all believers: apostleship, the special manifestation of grace to Paul. The connecting καὶ andhas the force of and in particular. Compare Romans 15:15, Romans 15:16. [source]
Romans 13:6 Ministers of God‘s service [λειτουργοι τεου]
Late word for public servant (unused λειτος — leitos from Attic λεως — leōs people, and εργω — ergō to work). Often used of military servants, servants of the king, and temple servants (Hebrews 8:2). Paul uses it also of himself as Christ‘s λειτουργος — leitourgos (Romans 15:16) and of Epaphroditus as a minister to him (Philemon 2:25). See τεου διακονος — theou diakonos in Romans 13:4. [source]
Romans 15:27 For if [ει γαρ]
Condition of the first class, assumed as true, first aorist active indicative To minister unto (λειτουργησαι — leitourgēsai first aorist active infinitive of λειτουργεω — leitourgeō with dative case αυτοις — autois to them), but here certainly with no “sacerdotal” functions (cf. Romans 15:16). In carnal things Things which belong to the natural life of the flesh (σαρχ — sarx), not the sinful aspects of the flesh at all. [source]
Romans 15:27 To minister unto [λειτουργησαι]
(λειτουργησαι — leitourgēsai first aorist active infinitive of λειτουργεω — leitourgeō with dative case αυτοις — autois to them), but here certainly with no “sacerdotal” functions (cf. Romans 15:16). [source]
Romans 13:6 Tribute [πορους]
Old word from περω — pherō to bring, especially the annual tax on lands, etc. (Luke 20:22; Luke 23:1). Paying taxes recognizes authority over us. Ministers of God‘s service (λειτουργοι τεου — leitourgoi theou). Late word for public servant (unused λειτος — leitos from Attic λεως — leōs people, and εργω — ergō to work). Often used of military servants, servants of the king, and temple servants (Hebrews 8:2). Paul uses it also of himself as Christ‘s λειτουργος — leitourgos (Romans 15:16) and of Epaphroditus as a minister to him (Philemon 2:25). See τεου διακονος — theou diakonos in Romans 13:4. Attending continually Present active participle of the late verb προσκαρτερεω — proskartereō (προς — pros and καρτερεω — kartereō from καρτος — kartos or κρατος — kratos strength) to persevere. See note on Acts 2:42 and note on Acts 8:13. [source]
2 Corinthians 6:2 The accepted time [καιρὸς εὐπρόσδεκτος]
Rev., acceptable. Paul uses for the simple adjective of the Septuagint a compound “well -received,” which is stronger, and which occurs mostly in his own writings. See Romans 15:16, Romans 15:31; 1 Peter 2:5; and compare acceptable year, Luke 4:19. [source]
Philippians 2:17 Sacrifice and service [θυσίᾳ καὶ λειτουργίᾳ]
Sacrifice, as uniformly in the New Testament, the thing sacrificed. Service, see on ministration, Luke 1:23, and see on ministered, Acts 13:2. In the Old Testament, used habitually of the ministry of priests and Levites; also of Samuel's service to God; 1 Samuel 2:18; 1 Samuel 3:1. Of service to men, 1 Kings 1:4, 1 Kings 1:15. In the apostolic writings this and its kindred words are used of services to both God and man. See Romans 13:6; Romans 15:16; Luke 1:23; Romans 15:27; 2 Corinthians 9:12; Phlippians 2:25. [source]
Philippians 2:25 Epaphroditus [Επαπροδιτον]
Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in Colossians 1:7. Note one article τον — ton (the) with the three epithets given in an ascending scale (Lightfoot), brother Μου — Mou (my) and υμων — humōn (your) come together in sharp contrast. Messenger (αποστολον — apostolon). See note on 2 Corinthians 8:23 for this use of αποστολος — apostolos as messenger (missionary). Minister See note on Romans 13:6; Romans 15:16 for this ritualistic term. [source]
Philippians 2:25 Minister [λειτουργον]
See note on Romans 13:6; Romans 15:16 for this ritualistic term. [source]
Colossians 1:25 For you [εἰς ὑμᾶς]
Rev., more strictly, to youward. Connect with was given. The stewardship was assigned to me with you as its object. Compare Ephesians 3:2; Romans 15:16. [source]
1 Thessalonians 2:2 Gospel of God [εὐαγγέλιον τοῦ Θεοῦ]
For the phrase see Mark 1:14; Romans 1:1; Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:8, 1 Thessalonians 2:9; 1 Peter 4:17. It points to the monotheistic character of the gospel. [source]
1 Thessalonians 1:8 The word of the Lord [ὁ λόγος τοῦ κυρίου]
The phrase in Paul only in these Epistles. Comp. 2Thessalonians href="/desk/?q=2th+3:1&sr=1">2 Thessalonians 3:1; 1 Thessalonians 4:15. Comparatively frequent in Acts. Paul has λόγος Θεοῦ or τοῦ Θεοῦ wordof God, eight times, and λόγος τοῦ χριστοῦ wordof the Christ, once, Colossians 3:16. The meaning here is the gospel, regarded either as the message proceeding from the Lord, or concerning him. It is the εὐαγγέλιον θεοῦ thegospel of God: see 1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9; Romans 1:1; Romans 15:16; 2 Corinthians 11:7. As Professor Sanday remarks on Romans 1:1, “it is probably a mistake in these cases to restrict the force of the genitive to one particular aspect: all aspects are included in which the gospel is in any way related to God and Christ.” [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Timothy 2:7 A teacher of the Gentiles [διδάσκαλος ἐθνῶν]
Paul does not use this phrase. He expressly distinguishes between teacher and apostle. See 1 Corinthians 12:28; Ephesians 4:11. He calls himself ἐθνῶν ἀπόστολος apostleof the Gentiles (Romans 11:13); λειτουργός Χριστοῦ Ἱησοῦ εἰς τὰ ἔθνη ministerof Christ Jesus to the Gentiles (Romans 15:16); and δέσμιος τοῦ Χριστοῦ Ἱησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν prisonerof Jesus Christ for you Gentiles (Ephesians 3:1). [source]
1 Timothy 2:3 Acceptable [ἀπόδεκτον]
PastoCompare ἀποδοχή acceptation 1 Timothy 1:15, and Paul's εὐρόσδεκτος acceptable Romans 15:16, Romans 15:31; 2 Corinthians 6:2; 2 Corinthians 7:12. [source]
1 Timothy 2:7 I was appointed [ετετην εγω]
First aorist passive indicative of τιτημι — tithēmi Preacher and apostle (κηρυχ και αποστολος — kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος — didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος — diakonos (minister). He frequently uses κηρυσσω — kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
1 Timothy 2:7 I speak the truth, I lie not [αλητειαν λεγω ου πσευδομαι]
A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]

What do the individual words in Romans 15:16 mean?

for - to be me a minister Christ of Jesus to the Gentiles administering the sacred service of the gospel - of God so that might become the offering of the Gentiles acceptable having been sanctified in [the] Spirit Holy
εἰς τὸ εἶναί με λειτουργὸν Χριστοῦ Ἰησοῦ εἰς τὰ ἔθνη ἱερουργοῦντα τὸ εὐαγγέλιον τοῦ Θεοῦ ἵνα γένηται προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος ἡγιασμένη ἐν Πνεύματι Ἁγίῳ

τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
εἶναί  to  be 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
με  me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
λειτουργὸν  a  minister 
Parse: Noun, Accusative Masculine Singular
Root: λειτουργός  
Sense: a public minister, a servant of the state.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Ἰησοῦ  of  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
ἔθνη  Gentiles 
Parse: Noun, Accusative Neuter Plural
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.
ἱερουργοῦντα  administering  the  sacred  service 
Parse: Verb, Present Participle Active, Accusative Masculine Singular
Root: ἱερουργέω  
Sense: to minister in the manner of a priest, minister in priestly service.
τὸ  of  the 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
εὐαγγέλιον  gospel 
Parse: Noun, Accusative Neuter Singular
Root: εὐαγγέλιον  
Sense: a reward for good tidings.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
γένηται  might  become 
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
προσφορὰ  offering 
Parse: Noun, Nominative Feminine Singular
Root: προσφορά  
Sense: the act of offering, a bringing to.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
ἐθνῶν  Gentiles 
Parse: Noun, Genitive Neuter Plural
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.
εὐπρόσδεκτος  acceptable 
Parse: Adjective, Nominative Feminine Singular
Root: εὐπρόσδεκτος  
Sense: well received, accepted, acceptable.
ἡγιασμένη  having  been  sanctified 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Feminine Singular
Root: ἁγιάζω 
Sense: to render or acknowledge, or to be venerable or hallow.
ἐν  in  [the] 
Parse: Preposition
Root: ἐν 
Sense: in, by, with etc.
Πνεύματι  Spirit 
Parse: Noun, Dative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
Ἁγίῳ  Holy 
Parse: Adjective, Dative Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.