Romans 15:8

“Now I say, etc..] Or affirm that Christ has received both Jews and Gentiles: that he has received the Jews, and therefore they are not to be despised, though they are weak, appears from hence, that Jesus Christ was a minister of the circumcision; he is rightly called a minister, for this was the end of his coming into the world, and the whole of his work in it was not to be ministered unto, but to minister to others, (<402028>Matthew 20:28 <411045>Mark 10:45), both in life and at death. This character agrees with him in all his offices; as King he ministers judgment to the people; and as priest he is the minister of the true tabernacle of the human nature, (<580802>Hebrews 8:2), in which he…”

“Now--"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance. I say that Jesus Christ was--"hath become" a minister of the circumcision--a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)." for the truth of God--to make good the veracity of God towards His ancient people. to confirm the--Messianic promises made unto the fathers--To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.”

“Now I say - I affirm, or maintain. I, a “Jew,” admit that his work had reference to the Jews; I affirm also that it had reference to the Gentiles. That Jesus Christ - That “the Messiah.” The force of the apostle’s reasoning would often be more striking if he would retain the word “Messiah,” and not regard the word “Christ” as a mere surname. It is the name of his “office;” and to “a Jew” the name “Messiah” would convey much more than the idea of a mere proper name. Was a minister of the circumcision - Exercized his office - the office of the Messiah - among the Jews, or with respect to the Jews, for the purposes which he immediately specifies. He was born a Jew; was circumcised; came “to”…”

“Now I say - The apostle here shows how Christ received us. Christ Jesus - Jesus is the name, Christ the surname. The latter was first known to the Jews; the former, to the gentiles. Therefore he is styled Jesus Christ, when the words stand in the common, natural order. When the order is inverted, as here, the office of Christ is more solemnly considered. Was a servant - Of his Father. Of the circumcision - For the salvation of the circumcised, the Jews. For the truth of God - To manifest the truth and fidelity of God. Romans 15:9”

“15:8-9 Through Christ, God made it possible for Jews and Gentiles to join together to give glory to him in the new covenant people of God (see chs 9–11). The issue of Jewish–Gentile relationships was fundamental to the dispute in the Roman church (14:1–15:7).”

“I say: Rom 3:26; Co1 1:12, Co1 10:19, Co1 10:29, Co1 15:50 Jesus: Rom 9:4, Rom 9:5; Mat 15:24, Mat 20:28; Joh 1:11; Act 3:25, Act 3:26, Act 13:46; Gal 4:4, Gal 4:5 for the: Rom 3:3; Psa 98:2, Psa 98:3; Mic 7:20; Luk 1:54-56, Luk 1:70-73; Co2 1:20 truth: Rom 15:16, Rom 9:23, Rom 9:24, Rom 11:22, Rom 11:30; Isa 24:15, Isa 24:16; Joh 10:16; Eph 2:12-22, Eph 3:1-8; Pe1 2:9, Pe1 2:10 Romans 15:9”