The Meaning of Romans 15:20 Explained

Romans 15:20

KJV: Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation:

YLT: and so counting it honour to proclaim good news, not where Christ was named -- that upon another's foundation I might not build --

Darby: and so aiming to announce the glad tidings, not where Christ has been named, that I might not build upon another's foundation;

ASV: yea, making it my aim so to preach the gospel, not where Christ was already named, that I might not build upon another man's foundation;

KJV Reverse Interlinear

Yea,  so  have I strived  to preach the gospel,  not  where  Christ  was named,  lest  I should build  upon  another man's  foundation: 

What does Romans 15:20 Mean?

Verse Meaning

This verse, along with Romans 15:18-19, explains why Paul had not yet been able to visit Rome. His desire to do pioneer missionary work grew out of his zeal to reach as many unsaved people as possible (cf. Romans 1:14). He went to unreached people with the gospel ( Matthew 28:19-20). He did not wait for them to come and enquire about it.

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 15:20

Yea [ουτως δε]
“And so,” introducing a limitation to the preceding statement. [source]
Making it my aim [πιλοτιμουμενον]
Present middle participle (accusative case agreeing with με — me) of πιλοτιμεομαι — philotimeomai old verb, to be fond of honour In N.T. only here and 1 Thessalonians 4:11; 2 Corinthians 5:9. A noble word in itself, quite different in aim from the Latin word for ambition (ambio, to go on both sides to carry one‘s point). Not where (ουχ οπου — ouch hopou). Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky. That I might now build upon another man‘s foundation For αλλοτριος — allotrios (not αλλος — allos) see note on Romans 14:4. For τεμελιον — themelion see notes on Luke 6:48. and note on 1 Corinthians 3:11. This noble ambition of Paul‘s is not within the range of some ministers who can only build on another‘s foundation as Apollos did in Corinth. But the pioneer preacher and missionary has a dignity and glory all his own. [source]
ambition [ambio, to go on both sides to carry one‘s point)]
(ambio, to go on both sides to carry one‘s point). Not where (ουχ οπου — ouch hopou). Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky. That I might now build upon another man‘s foundation For αλλοτριος — allotrios (not αλλος — allos) see note on Romans 14:4. For τεμελιον — themelion see notes on Luke 6:48. and note on 1 Corinthians 3:11. This noble ambition of Paul‘s is not within the range of some ministers who can only build on another‘s foundation as Apollos did in Corinth. But the pioneer preacher and missionary has a dignity and glory all his own. [source]
Not where [ουχ οπου]
Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky. [source]
That I might now build upon another man‘s foundation [ινα μη επ αλλοτριον τεμελιον οικοδομω]
For αλλοτριος — allotrios (not αλλος — allos) see note on Romans 14:4. For τεμελιον — themelion see notes on Luke 6:48. and note on 1 Corinthians 3:11. This noble ambition of Paul‘s is not within the range of some ministers who can only build on another‘s foundation as Apollos did in Corinth. But the pioneer preacher and missionary has a dignity and glory all his own. [source]
Have I strived [φιλοτιμούμενον]
The verb means originally to be fond of honor, and hence, from a love of honor, to strive, be ambitious. Compare 2 Corinthians 5:9; 1 Thessalonians 4:11. The correct sense is to prosecute as a point of honor. [source]
Foundation [θεμέλιον]
See on settle, 1 Peter 5:10. [source]

Reverse Greek Commentary Search for Romans 15:20

Acts 12:16 When they had opened [ανοιχαντες]
First aorist active participle of ανοιγω — anoigō or νυμι — ̇numi The whole group rushed out to the courtyard this time to make sure. They were amazed (εχεστησαν — exestēsan). The frequent second aorist active (intransitive) indicative of εχιστημι — existēmi Acts 12:17 There were probably loud exclamations of astonishment and joy. Beckoning with the hand First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Acts 12:16 Beckoning with the hand [kataseisas tēi cheiri)]
First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Acts 12:16 Unto James and the brethren [Iakōbōi kai tois adelphois)]
Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Acts 12:16 To another place [eis heteron topon)]
Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
1 Corinthians 3:9 Building [οἰκοδομή]
Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. “In his epistles,” says Archdeacon Farrar, “we only breathe the air of cities and synagogues.” The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words οἰκοδομέω and οἰκοδομή occur twenty-six times in the New Testament, and in all but two cases in Paul's writings. Peter uses build in a similar sense; 1 Peter 2:5. See edify, edification, build, Acts 9:31; Romans 15:20; 1 Corinthians 8:1; 1 Corinthians 8:10, where emboldened is literally built up, and is used ironically. Also Romans 14:19; Romans 15:2; 1 Corinthians 14:3; Ephesians 2:21, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in Hebrews 3:3, Hebrews 3:4, built, builded, represent κατασκευάζω toprepare. In Hebrews 11:10, τεχνίτης artificerand δημιουργὸς , lit., a workman for the public: A.V., builder and maker. This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman: “I shal overturne this temple and a-down throwe it, and in thre daies after edifie it newe.” See on Acts 20:32. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in 1 Corinthians 3:6-9, and the latter in 1 Corinthians 3:10-17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work. [source]
2 Corinthians 5:9 We labor [φιλοτιμούμεθα]
Used by Paul only, here, Romans 15:20(note), 1 Thessalonians 4:11. Labor is a feeble translation, not bringing out the idea of the end contemplated, as the motive of the toil. Rev., we make it our aim.sa40 [source]
Galatians 2:18 I build again the things which I destroyed [ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ]
Peter, by his Christian profession, had asserted that justification was by faith alone; and by his eating with Gentiles had declared that the Mosaic law was no longer binding upon him. He had thus, figuratively, destroyed or pulled down the Jewish law as a standard of Christian faith and conduct. By his subsequent refusal to eat with Gentiles he had retracted this declaration, had asserted that the Jewish law was still binding upon Christians, and had thus built again what he had pulled down. Building and pulling down are favorite figures with Paul. See Romans 14:20; Romans 15:20; 1 Corinthians 8:1, 1 Corinthians 8:10; 1 Corinthians 10:23; 1 Corinthians 14:17; Ephesians 2:20f. For καταλύειν destroysee on Romans 14:20; see on 2 Corinthians 5:1. [source]
1 Thessalonians 4:11 Study [φιλοτιμεῖσθαι]
PoMake it your aim. Comp. Romans 15:20(see note); 2 Corinthians 5:9. Often in Class. Lit. to be fond of honor: hence to strive for honor, to be ambitious. [source]
2 Timothy 2:19 Let every one that nameth the name of Christ depart from iniquity []
The second inscription, concerning the purity of the church. For of Christ rend. of the Lord ( κυρίου ). Ὁνομάζων namethonly here in Pastorals. It means to give a name to, to style, as Mark 3:14; Luke 6:14; 1 Corinthians 5:11: to pronounce a name as having a special virtue, as in incantation, as Acts 19:13: to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. Romans 15:20; 1 Corinthians 5:11; Isaiah 26:13. For ὄνομα namesee on 2 Thessalonians 1:12. Ἁποστήτω ἀπὸ ἀδικίας departfrom iniquity. For the verb, see on 1 Timothy 4:1. Mostly in Luke and Acts. Comp. Numbers 16:26; Isaiah 52:11. Whatever may be implied in God's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Philemon 2:12. The gift of grace (Ephesians 2:8) is exhibited in making one a coworker with God (1 Corinthians 3:9). The salvation bestowed by grace is to be “carried out” (Philemon 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this includes and requires appears in Philemon 3:10; Philemon 4:1-7; Ephesians 4:13-16, Ephesians 4:22ff.; Colossians 2:6, Colossians 2:7. [source]
2 Timothy 2:19 Firm [στερεος]
Old adjective, solid, compact, in N.T. only here, 1 Peter 5:9; Hebrews 5:12, Hebrews 5:14. See στερεωμα — stereōma in Colossians 2:5. For τεμελιος — themelios see note on 1 Corinthians 3:11; Romans 15:20; 1 Timothy 6:19. Cf. εδραιωμα — hedraiōma in 1 Timothy 3:15. Seal (σπραγις — sphragis). See 1 Corinthians 9:2; Romans 4:11. Knoweth Timeless aorist active indicative of γινωσκω — ginōskō Quotation from Numbers 16:5. Let every one depart (αποστητω πας — apostētō pās). Paraphrase of Numbers 16:27; Isaiah 26:13; Isaiah 52:11; Jeremiah 20:9. Second aorist active imperative of απιστημι — aphistēmi (intransitive use), “Let every one stand off from.” Probably another echo of the rebellion of Korah. [source]

What do the individual words in Romans 15:20 mean?

thus now being ambitious to preach the gospel not where had been named Christ so that not upon another’s foundation I might build
οὕτως δὲ φιλοτιμούμενον εὐαγγελίζεσθαι οὐχ ὅπου ὠνομάσθη Χριστός ἵνα μὴ ἐπ’ ἀλλότριον θεμέλιον οἰκοδομῶ

οὕτως  thus 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
φιλοτιμούμενον  being  ambitious 
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular
Root: φιλοτιμέομαι  
Sense: to be fond of honour.
εὐαγγελίζεσθαι  to  preach  the  gospel 
Parse: Verb, Present Infinitive Middle
Root: εὐαγγελίζω  
Sense: to bring good news, to announce glad tidings.
ὅπου  where 
Parse: Adverb
Root: ὅπου  
Sense: where, whereas.
ὠνομάσθη  had  been  named 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ὀνομάζω  
Sense: to name.
Χριστός  Christ 
Parse: Noun, Nominative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ἐπ’  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
ἀλλότριον  another’s 
Parse: Adjective, Accusative Masculine Singular
Root: ἀλλότριος  
Sense: belonging to another.
θεμέλιον  foundation 
Parse: Noun, Accusative Masculine Singular
Root: θεμέλιον 
Sense: laid down as a foundation, the foundation (of a building, wall, city).
οἰκοδομῶ  I  might  build 
Parse: Verb, Present Subjunctive Active, 1st Person Singular
Root: οἰκοδομέω 
Sense: to build a house, erect a building.

What are the major concepts related to Romans 15:20?

Loading Information...