Romans 15:26

KJV

For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

KJV (with Strong's)

For {G1063} it hath pleased them {G2106} of Macedonia {G3109} and {G2532} Achaia {G882} to make {G4160} a certain {G5100} contribution {G2842} for {G1519} the poor {G4434} saints {G40} which {G3588} are at {G1722} Jerusalem {G2419}.

Complete Jewish Bible

For Macedonia and Achaia thought it would be good to make some contribution to the poor among God’s people in Yerushalayim.

Berean Standard Bible

For Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem.

American Standard Version

For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem.

Commentary

### SUMMARY
Romans 15:26 reveals a profound act of Christian solidarity and practical love, detailing a significant financial collection gathered from Gentile believers in the Roman provinces of Macedonia and Achaia. This contribution was designated for the impoverished Christian community in Jerusalem, serving as a tangible expression of unity between Jewish and Gentile believers and demonstrating the practical outworking of the gospel's transformative power across geographical and cultural divides.

### CONTEXT
* **Literary Context:** Romans 15:26 is situated within Paul's broader discussion of his apostolic ministry and his future travel plans. Having laid out profound theological truths in the preceding chapters, Paul now transitions to practical matters concerning the church's unity and his personal mission. He expresses his desire to visit Rome on his way to Spain, but first, he feels compelled to travel to Jerusalem to deliver this collection (Romans 15:25). This act of service to the saints in Jerusalem is presented as a crucial step before embarking on new missionary endeavors, highlighting its importance in Paul's understanding of his ministry and the interconnectedness of the global church. The collection itself is a recurring theme in Paul's letters, underscoring its significance for Christian unity and mutual support, as seen in his detailed instructions and exhortations in [1 Corinthians 16:1-4](/1_corinthians/16-1-4 "Paul's instructions for the collection") and [2 Corinthians 8-9](/2_corinthians/8 "Paul's teaching on generous giving").
* **Historical & Cultural Context:** The early Christian community in Jerusalem faced significant economic hardship. This poverty was likely exacerbated by several factors: recurring famines (e.g., [Acts 11:27-30](/acts/11-27-30 "Agabus prophesies famine and relief is sent")), persecution that might have led to loss of property or employment, and potentially the communal living practices described in [Acts 2:44-45](/acts/2-44-45 "Early believers sharing possessions") and [Acts 4:32-37](/acts/4-32-37 "The community of believers"). The Jewish Christians in Jerusalem were the original recipients of the gospel and often served as a theological touchstone for the burgeoning Gentile churches. The act of Gentile churches, like those in Macedonia and Achaia, contributing financially to their Jewish counterparts in Jerusalem was culturally significant. It demonstrated that the gospel had indeed broken down the "dividing wall of hostility" ([Ephesians 2:14](/ephesians/2-14 "Christ breaking down the dividing wall")) between Jew and Gentile, fostering a new, unified community in Christ that transcended ethnic and social barriers.
* **Key Themes:** This verse powerfully contributes to several major themes throughout Romans and Paul's broader theology. Firstly, it exemplifies **Christian Unity and Fellowship**, demonstrating the practical outworking of the gospel's power to unite diverse peoples into one body, as Paul extensively argues in [Romans 10-11](/romans/10 "The salvation of Israel and Gentiles"). The collection is a tangible symbol of the solidarity between Jewish and Gentile believers, fulfilling the promise of a unified people of God. Secondly, it highlights **Generosity and Practical Love**, showing that faith is not merely intellectual assent but requires active compassion and sacrificial giving, reflecting the principles Paul teaches in [Romans 12:9-13](/romans/12-9-13 "Marks of a true Christian"). The churches in Macedonia and Achaia, despite their own financial struggles ([2 Corinthians 8:1-5](/2_corinthians/8-1-5 "The generosity of the Macedonian churches")), gave willingly and cheerfully. Thirdly, it underscores **Apostolic Ministry and Mission**, as Paul's role in facilitating this collection demonstrates his commitment not only to evangelism but also to fostering the holistic well-being and unity of the global church, aligning with his vision for a church that cares for its own, especially the poor ([Galatians 2:10](/galatians/2-10 "Paul's commitment to the poor")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **pleased (Greek, _eudokéō'_):** This verb signifies a strong sense of approval, satisfaction, or delight. It implies that the churches of Macedonia and Achaia did not give out of compulsion or obligation, but with a willing heart and a sense of divine pleasure in their act. Their decision was not merely a pragmatic one but one rooted in a joyful and agreeable disposition, reflecting a spiritual inclination to do good.
* **contribution (Greek, _koinōnía'_):** While referring to a financial gift, _koinōnía_ carries a much richer theological meaning than a simple "collection." It denotes "fellowship," "partnership," "sharing," or "communion." This choice of word emphasizes that the financial aid was not just charity but an expression of a deep, shared spiritual bond and mutual participation in the life of the church. It highlights the reciprocal nature of the relationship – the Gentiles shared their material blessings in return for the spiritual blessings they received from Jerusalem (cf. [Romans 15:27](/romans/15-27 "Gentiles' debt to Jewish believers")).
* **poor (Greek, _ptōchós'_):** This term refers to someone who is utterly destitute, a beggar, often crouching in a posture of complete dependence. It denotes absolute poverty, not merely straitened circumstances. The use of this word underscores the severe material need of the Jerusalem saints, making the generosity of the Macedonian and Achaian churches all the more remarkable and demonstrating the profound impact of their _koinōnía_.

#### Verse Breakdown
* **"For it hath pleased them of Macedonia and Achaia":** This opening clause establishes the voluntary and willing nature of the gift. The phrase "it hath pleased them" (from _eudokéō_) indicates a joyful and deliberate decision on the part of the believers in these regions, rather than a coerced or reluctant act. Macedonia and Achaia represent the Gentile churches located in these Roman provinces, highlighting the widespread participation in this benevolent effort.
* **"to make a certain contribution":** This specifies the action taken by the churches. The "contribution" (from _koinōnía_) is not just a monetary sum but a tangible expression of shared life and fellowship. The term "certain" (_tìs_) implies a specific, perhaps substantial, amount that was gathered with intention and purpose. This was a deliberate, organized effort to pool resources.
* **"for the poor saints which are at Jerusalem":** This identifies the recipients of the contribution and their specific condition. The "poor saints" emphasize the economic hardship faced by the Christian community in Jerusalem, who were believers ("saints," _hágios_) set apart for God but experiencing material destitution. The destination, "Jerusalem," underscores the connection between the Gentile churches and the spiritual mother church, symbolizing unity and mutual care across the nascent Christian world.

#### Literary Devices
Romans 15:26 employs several literary devices to convey its message. **Metonymy** is evident in the phrase "them of Macedonia and Achaia," where the geographical regions stand in for the Christian communities residing within them. This shorthand effectively represents the collective will and action of multiple churches. Furthermore, the "contribution" itself functions as powerful **Symbolism**. It is not merely a financial transaction but a tangible symbol of Christian unity, demonstrating the practical outworking of the gospel's power to reconcile Jew and Gentile into one body. The act of giving also symbolizes the spiritual debt the Gentiles owed to the Jewish believers, from whom they received the gospel. The verse, therefore, uses concrete actions and geographical references to represent deeper theological realities of fellowship, reconciliation, and mutual dependence within the early church.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The contribution from Macedonia and Achaia to the Jerusalem saints is a profound theological statement. It embodies the New Covenant reality of a unified people of God, where ethnic and social distinctions are transcended by their common identity in Christ. This act of giving demonstrates the practical outworking of Christian love and the principle of mutual dependence within the body of Christ, where those who have received spiritual blessings are obligated to share their material blessings. It underscores that true fellowship (_koinōnía_) extends beyond shared beliefs to shared burdens and resources, reflecting the very heart of God's redemptive plan to create a diverse yet unified family.

* [2 Corinthians 8:1-5](/2_corinthians/8-1-5 "The Generosity of the Macedonian Churches")
* [Galatians 2:10](/galatians/2-10 "Paul's Commitment to the Poor")
* [Acts 11:29-30](/acts/11-29-30 "Antioch Sends Relief to Judea")

### REFLECTION AND APPLICATION
Romans 15:26 serves as a timeless paradigm for Christian living, calling believers to embody practical love and radical generosity. It challenges us to look beyond our immediate circles and consider the needs of the broader global body of Christ, recognizing that our shared faith creates an unbreakable bond that transcends geographical, cultural, and economic divides. The willingness of the Macedonian and Achaian churches, who themselves faced hardship, to give sacrificially to the "poor saints" in Jerusalem, compels us to examine our own hearts and resources. It reminds us that our faith is not merely a private conviction but a call to active participation in alleviating suffering and fostering unity. This verse encourages us to cultivate a spirit of cheerful giving, understanding that our material resources are tools for expressing God's love and building up His kingdom, fostering a tangible fellowship that reflects the very nature of Christ.

#### Questions for Reflection
* **In what ways can my local church practically demonstrate solidarity with believers in other parts of the world who are facing hardship?**
* **How does my personal giving reflect a spirit of _koinōnía_ (fellowship and sharing) rather than just a charitable donation?**
* **What "dividing walls" (cultural, economic, social) might exist within the body of Christ today, and how can I contribute to breaking them down through acts of love and generosity?**

### FAQ

**Why were the "saints at Jerusalem" poor, necessitating a contribution from other churches?**

Answer: The Christian community in Jerusalem likely faced significant economic hardship due to a confluence of factors. Historically, Judea experienced several famines during the mid-1st century, one of which is explicitly mentioned in [Acts 11:27-30](/acts/11-27-30 "Agabus prophesies famine"). Additionally, early believers in Jerusalem practiced a form of communal living where they sold possessions and shared resources ([Acts 2:44-45](/acts/2-44-45 "Early believers sharing possessions")), which, while fostering deep fellowship, could also deplete personal assets over time, especially without a robust economic system to replenish them. Furthermore, persecution from Jewish authorities and Roman rule could have led to loss of property, livelihoods, or social standing for those who converted to Christianity. The combination of these factors created a situation of genuine need, prompting Paul to organize this widespread collection from the Gentile churches.

### CHRIST-CENTERED FULFILLMENT
Romans 15:26, though detailing a practical act of charity, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The selfless generosity of the Macedonian and Achaian churches, giving from their poverty to enrich the poor saints in Jerusalem, mirrors the supreme act of Christ's own self-emptying. As Paul writes in [2 Corinthians 8:9](/2_corinthians/8-9 "Christ's poverty for our riches"), "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich." Christ's incarnation and crucifixion represent the ultimate _koinōnía_, a divine sharing where He entered into human poverty and suffering to bestow upon us spiritual riches and eternal life. The collection also embodies the new covenant unity forged by Christ's atoning work, breaking down the dividing wall between Jew and Gentile ([Ephesians 2:14](/ephesians/2-14 "Christ breaking down the dividing wall")). The Gentile churches, once alienated from the covenants of promise, now participate in a shared spiritual and material fellowship with their Jewish brethren, demonstrating the transformative power of the gospel to create one new humanity in Christ ([Ephesians 2:15-16](/ephesians/2-15-16 "Christ creates one new humanity")). Thus, this act of giving is not merely human philanthropy, but a Spirit-empowered reflection of Christ's own sacrificial love and His ongoing work of building a unified, interdependent body.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Corinthians 8:1

¶ Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;

2 Corinthians 8:9

For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

Acts 11:27

¶ And in these days came prophets from Jerusalem unto Antioch.

Acts 11:30

Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

2 Corinthians 9:2

For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

2 Corinthians 9:12

For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;

Matthew 26:11

For ye have the poor always with you; but me ye have not always.