Text -- Romans 15:20-33 (NET)

15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation, 15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.”

Paul’s Intention of Visiting the Romans

15:22 This is the reason I was often hindered from coming to you. 15:23 But now there is nothing more to keep me in these regions, and I have for many years desired to come to you 15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me on my journey there, after I have enjoyed your company for a while. 15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. 15:28 Therefore after I have completed this and have safely delivered this bounty to them, I will set out for Spain by way of you, 15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing. 15:30 Now I urge you, brothers and sisters, through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf. 15:31 Pray that I may be rescued from those who are disobedient in Judea and that my ministry in Jerusalem may be acceptable to the saints, 15:32 so that by God’s will I may come to you with joy and be refreshed in your company. 15:33 Now may the God of peace be with all of you. Amen.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 15:20

Yea ( houtōs de ).

"And so,"introducing a limitation to the preceding statement.

Robertson: Rom 15:20

Making it my aim ( philotimoumenon ).

Present middle participle (accusative case agreeing with me ) of philotimeomai , old verb, to be fond of honour (philos , timē ). In N.T. only here and 1Th 4:11; 2Co 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).

Robertson: Rom 15:20

Not where ( ouch hopou ).

Paul was a pioneer preacher pushing on to new fields after the manner of Daniel Boone in Kentucky.

Robertson: Rom 15:20

That I might now build upon another man’ s foundation ( hina mē ep' allotrion themelion oikodomō ).

For allotrios (not allos ) see note on Rom 14:4. For themelion , see notes on Luk 6:48. and note on 1Co 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.

Robertson: Rom 15:21

As it is written ( kathōs gegraptai ).

From Isa 52:15. Paul finds an illustration of his word about his own ambition in the words of Isaiah. Fritzsche actually argues that Paul understood Isaiah to be predicting his (Paul’ s) ministry! Some scholars have argued against the genuineness of Rom 15:9-21 on wholly subjective and insufficient grounds.||

Robertson: Rom 15:22

I was hindered ( enekoptomēn ).

Imperfect passive (repetition) of enkoptō , late verb, to cut in, to cut off, to interrupt. Seen already in Act 24:4; 1Th 2:18; Gal 5:7. Cf. modern telephone and radio and automobile.

Robertson: Rom 15:22

These many times ( ta polla ).

"As to the many things."In Rom 1:13 Paul used pollakis (many times) and B D read it here. But Paul’ s work (ta polla ) had kept him away.

Robertson: Rom 15:22

From coming to you ( tou elthein pros humas ).

Ablative case (after the verb of hindering) of the articular infinitive, "from the coming."

Robertson: Rom 15:23

Having no more any place in these regions ( mēketi topon echōn en tois klimasin ).

Surprising frankness that the average preacher would hardly use on such a matter. Paul is now free to come to Rome because there is no demand for him where he is. For klima (from klinō , to incline), slope, then tract of land, region, see already 2Co 11:10; Gal 1:21 (the only N.T. examples).

Robertson: Rom 15:23

A longing ( epipotheian ).

A hapax legomenon , elsewhere epipothēsis (2Co 7:7, 2Co 7:11), from epipotheō as in Rom 1:11.

Robertson: Rom 15:23

These many years ( apo hikanōn etōn ).

"From considerable years."So B C, but Aleph A D have pollōn , "from many years."

Robertson: Rom 15:24

Whensoever I go ( hōs an poreuōmai ).

Indefinite temporal clause with hōs an and the present middle subjunctive (cf. 1Co 11:34; Phi 2:23 with aorist subjunctive).

Robertson: Rom 15:24

Into Spain ( eis tēn Spanian ).

It was a Roman province with many Jews in it. The Greek name was Iberia , the Latin Hispania . The Textus Receptus adds here eleusomai pros humas (I shall come to you), but it is not in Aleph A B C D and is not genuine. Without it we have a parenthesis (or anacoluthon) through the rest of Rom 15:24.

Robertson: Rom 15:24

In my journey ( diaporeuomenos ).

Present middle participle, "passing through."Paul planned only a brief stay in Rome since a strong church already existed there.

Robertson: Rom 15:24

To be brought on my way thitherward ( propemphthēnai ekei ).

"To be sent forward there."First aorist passive infinitive of propempō , common word for escorting one on a journey (1Co 16:6, 1Co 16:11; 2Co 1:16; Tit 3:13; 2Jo 1:6).

Robertson: Rom 15:24

If first in some measure I shall have been satisfied with your company ( ean humōn protōn apo merous emplēsthō ).

Condition of third class with ean and first aorist passive subjunctive of empimplēmi , old verb, to fill up, to satisfy, to take one’ s fill. See Luk 6:25. Literally, "if I first in part be filled with you"(get my fill of you). delicate compliment for the Roman church.

Robertson: Rom 15:25

But now ( nuni de ).

Repeats the very words used in Rom 15:23.

Robertson: Rom 15:25

I go ( poreuomai ).

Futuristic present as in Joh 14:2.

Robertson: Rom 15:25

Ministering unto the saints ( diakonon tois hagiois ).

Present active participle of purpose like eulogounta in Act 3:26. This collection had been one of Paul’ s chief cares for over a year now (see 2 Corinthians 8; 2Co 9:1-15). See note on 2Co 8:4.

Robertson: Rom 15:26

For it hath been the good pleasure of Macedonia and Achaia ( ēudokēsan gar Makedonia kai Achaia ).

"For Macedonia and Achaia took pleasure."The use of ēudokēsan (first aorist active indicative of eudokeō ) shows that it was voluntary (2Co 8:4). Paul does not here mention Asia and Galatia.

Robertson: Rom 15:26

A certain contribution ( Koinéōnian tina ).

Put thus because it was unknown to the Romans. For this sense of Koinéōnian , see 2Co 8:4; 2Co 9:13.

Robertson: Rom 15:26

For the poor among the saints ( eis tous ptōchous tōn hagiōn ).

Partitive genitive. Not all there were poor, but Acts 4:32-5:11; Act 6:1-6; Act 11:29.; Gal 2:10 prove that many were.

Robertson: Rom 15:27

Their debtors ( opheiletai autōn ).

Objective genitive: the Gentiles are debtors to the Jews. See the word opheiletēs in Rom 1:14; Rom 8:12.

Robertson: Rom 15:27

For if ( ei gar ).

Condition of the first class, assumed as true, first aorist active indicative (eKoinéōnēsan , from Koinéōneō , to share) with associative instrumental case (pneumatikois , spiritual things).

Robertson: Rom 15:27

To minister unto ( leitourgēsai , first aorist active infinitive of leitourgeō with dative case autois , to them)

, but here certainly with no "sacerdotal"functions (cf. Rom 15:16).

Robertson: Rom 15:27

In carnal things ( en tois sarkikois ).

Things which belong to the natural life of the flesh (sarx ), not the sinful aspects of the flesh at all.

Robertson: Rom 15:28

Have sealed ( sphragisamenos ).

First aorist middle participle (antecedent action, having sealed) of sphragizō , old verb from sphragis , a seal (Rom 4:11), to stamp with a seal for security (Mat 27:66) or for confirmation (2Co 1:22) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2Co 8:18-23).

Robertson: Rom 15:28

I will go on by you ( apeleusomai di' humōn ).

Future middle of aperchomai , to go off or on. Note three prepositions here (ap' from Rome, di' by means of you or through you, eis unto Spain). He repeats the point of Rom 15:24, his temporary stay in Rome with Spain as the objective. How little we know what is ahead of us and how grateful we should be for our ignorance on this point.

Robertson: Rom 15:29

When I come ( erchomenos ).

Present middle participle of erchomai with the time of the future middle indicative eleusomai (coming I shall come).

Robertson: Rom 15:29

In the fulness of the blessing of Christ ( en plērōmati eulogias Christou ).

On plērōmati , see Rom 11:12. Paul had already (Rom 1:11.) said that he had a charisma pneumatikon (spiritual blessing) for Rome. He did bring that to them.

Robertson: Rom 15:30

By ( dia ).

The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as dia is used after parakalō in Rom 12:1.

Robertson: Rom 15:30

That ye strive together with me ( sunagōnisasthai moi ).

First aorist middle infinitive of sunagōni zomai , old compound verb, only here in N.T., direct object of parakalō , and with associative instrumental case moi , the simplex agōnizomenos , occurring in Col 4:12 of the prayers of Epaphras. For Christ’ s agony in prayer see Mat 26:42 and note on Luk 22:44.

Robertson: Rom 15:31

That I may be delivered ( hina rusthō ).

First aorist passive subjunctive of ruomai , old verb to rescue. This use of hina is the sub-final one after words of beseeching or praying. Paul foresaw trouble all the way to Jerusalem (Act 20:23; Act 21:4, Act 21:13).

Robertson: Rom 15:31

May be acceptable to the saints ( euprosdektos tois hagiois genētai ).

"May become (second aorist middle subjunctive of ginomai ) acceptable to the saints."The Judaizers would give him trouble. There was peril of a schism in Christianity.

Robertson: Rom 15:32

That ( hina ).

Second use of hina in this sentence, the first one sub-final (hina rusthō ), this one final with sunanapausōmai , first aorist middle subjunctive of the double compound verb sunanapauomai , late verb to rest together with, to refresh (anapauō as in Mat 11:28) one’ s spirit with (sun ), with the associative instrumental case humin (with you), only here in the N.T.

Robertson: Rom 15:33

The God of peace ( ho theos tēs eirēnēs ).

One of the characteristics of God that Paul often mentions in benedictions (1Th 5:23; 2Th 3:16; 2Co 13:11; Phi 4:9; Rom 16:20). Because of the "amen"here some scholars would make this the close of the Epistle and make chapter 16 a separate Epistle to the Ephesians. But the MSS. are against it. There is nothing strange at all in Paul’ s having so many friends in Rome though he had not yet been there himself. Rome was the centre of the world’ s life as Paul realized (Rom 1:15). All men sooner or later hoped to see Rome.

Vincent: Rom 15:20

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 2Co 5:9; 1Th 4:11. The correct sense is to prosecute as a point of honor .

Vincent: Rom 15:20

Foundation ( θεμέλιον )

See on settle , 1Pe 5:10.

Vincent: Rom 15:22

I have been hindered ( ἐνεκοπτόμην )

Imperfect tense, denoting continuousness, and implying a succession of hindrances. Rev., was hindered . Hence these many times .

Vincent: Rom 15:23

Place ( τόπον )

Scope , opportunity . So of Esau, Heb 12:17. Compare Rom 12:19; Eph 4:27.

Vincent: Rom 15:23

Many ( ἱκανῶν )

See on worthy , Luk 7:6. The primary meaning is sufficient , and hence comes to be applied to number and quantity; many , enough , as Mar 10:46; Luk 8:32; Act 9:23, etc. So, long , of time (Act 8:11; Act 27:9). Worthy , i.e., sufficient for an honor or a place (Mar 1:7; Luk 7:6; 1Co 15:9). Adequate (2Co 2:16; 2Co 3:5). Qualified (2Ti 2:2). Here the sense might be expressed by for years enough .

Vincent: Rom 15:24

Spain

The usual Greek name is Iberia . Paul adopts a modification of the Roman name, Hispania .

Vincent: Rom 15:24

In my journey ( διαπορευόμενος )

Lit., journeying through , or as I pass through .

Vincent: Rom 15:24

To be brought on my way ( προπεμφθῆναι )

Escorted. See on Act 15:3.

Vincent: Rom 15:24

Filled ( ἐμπλησθῶ )

Lit., filled full: satiated. Compare Act 14:17; Luk 1:53. Rev., satisfied .

Vincent: Rom 15:26

Contribution ( κοινωνίαν )

See on fellowship , Act 2:42.

Vincent: Rom 15:26

Poor saints ( πτωχοὺς τῶν ἁγίων )

More literally, and better, the poor of the saints . Rev., among the saints. All the saints were not poor.

Vincent: Rom 15:27

To minister ( λειτουργῆσαι )

See on Rom 13:6. By using this word for priestly service, Paul puts the ministry of almsgiving on the footing of a sacrificial service. It expresses the worship of giving.

Vincent: Rom 15:28

Sealed - this fruit

Secured to them the product of the contribution. See on Joh 3:33; see on Rev 22:10.

Vincent: Rom 15:29

Gospel

Omit, and read blessing of Christ .

Vincent: Rom 15:30

Strive together ( συναγωνίσασθαι )

The simple verb is used of contending in the games, and implies strenuous effort. Here earnest prayer.

Vincent: Rom 15:31

Them that do not believe ( τῶν ἀπειθούντων )

See on Rom 10:21. Better, Rev., them that are disobedient .

Vincent: Rom 15:32

With you be refreshed ( συναναπαύσωμαι ὑμῖν )

See on give rest , Mat 11:28.

Wesley: Rom 15:20

These places he generally declined, though not altogether, having an holy ambition (so the Greek word means) to make the first proclamation of the gospel in places where it was quite unheard of, in spite of all the difficulty and dangers that attended it.

Wesley: Rom 15:20

The providence of God seemed in a special manner, generally, to prevent this, though not entirely, lest the enemies of the apostle, who sought every occasion to set light by him, should have had room to say that he was behind other apostles, not being sufficient for planting of churches himself, but only for preaching where others had been already; or that he declined the more difficult part of the ministry

Wesley: Rom 15:21

Isa 52:15.

Wesley: Rom 15:22

Among whom Christ had been named.

Wesley: Rom 15:23

Where Christ has now been preached in every city.

Wesley: Rom 15:24

Where the gospel had not yet been preached.

Wesley: Rom 15:24

How remarkable is the modesty with which he speaks! They might rather desire to be satisfied with his.

Wesley: Rom 15:24

Intimating the shortness of his stay; or, perhaps, that Christ alone can throughly satisfy the soul.

Wesley: Rom 15:26

It can by no means be inferred from this expression, that the community of goods among the Christians was then ceased. All that can be gathered from it is, that in this time of extreme dearth, Act 11:28-29, some of the church in Jerusalem were in want; the rest being barely able to subsist themselves, but not to supply the necessities of their brethren.

Wesley: Rom 15:27

That is, they are bound to it, in justice as well as mercy.

Wesley: Rom 15:27

By the preaching of the gospel.

Wesley: Rom 15:27

Things needful for the body.

Wesley: Rom 15:28

When I have safely delivered to them, as under seal, this fruit of their brethren's love.

Wesley: Rom 15:28

Such was his design; but it does not appear that Paul went into Spain. There are often holy purposes in the minds of good men, which are overruled by the providence of God so as never to take effect. And yet they are precious in the sight of God.

Wesley: Rom 15:30

That is, by the love which is the genuine fruit of the Spirit.

Wesley: Rom 15:30

He must pray himself, who would have others strive together with him in prayer. Of all the apostles, St. Paul alone is recorded to desire the prayers of the faithful for himself. And this he generally does in the conclusions of his Epistles; yet not without making a difference. For he speaks in one manner to them whom he treats as his children, with the gravity or even severity of a father, such as Timothy, Titus, the Corinthians, and Galatians; in another, to them whom he treats rather like equals, such as the Romans, Ephesians, Thessalonians, Colossians, Hebrews.

Wesley: Rom 15:31

He is thus urgent from a sense of the importance of his life to the church. Otherwise he would have rejoiced "to depart, and to be with Christ." And that my service may be acceptable - In spite of all their prejudices; to the end the Jewish and gentile believers may be knit together in tender love.

Wesley: Rom 15:32

This refers to the former, With joy - To the latter, part of the preceding verse.

JFB: Rom 15:18-22

"to speak aught"

JFB: Rom 15:18-22

A modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"--in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him.

JFB: Rom 15:18-22

By preaching and working; which latter he explains in the next clause.

JFB: Rom 15:20-21

Rather, "Yet making it my study (compare 2Co 5:9; 1Th 4:11, Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.

JFB: Rom 15:22

"Being so long occupied with this missionary work, I have been much (or, 'for the most part') hindered," &c. (See on Rom 1:9-11.)

JFB: Rom 15:23-24

"no longer having place"--that is, unbroken ground, where Christ has not been preached.

JFB: Rom 15:23-24

"a longing"

JFB: Rom 15:23-24

(as before, see on Rom 1:9-11).

JFB: Rom 15:24

Whether this purpose was ever accomplished has been much disputed, as no record of it nor allusion to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course hold that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion.

JFB: Rom 15:24

If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement.

JFB: Rom 15:24

"as I pass through by you, to be set forward on my journey thither, if first I be somewhat filled with your company": that is, "I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have my fill of your company."

JFB: Rom 15:25-27

"ministering"

JFB: Rom 15:25-27

In the sense immediately to be explained.

JFB: Rom 15:26

Better, "For Macedonia and Achaia have thought good to make a certain contribution for the poor of the saints which are at Jerusalem." (See Act 24:17). "They have thought it good; and their debtors verily they are"; that is, "And well they may, considering what the Gentile believers owe to their Jewish brethren."

JFB: Rom 15:27

"they owe it also"

JFB: Rom 15:27

(Compare 1Co 9:11; Gal 6:6; and see Luk 7:4; Act 10:2).

JFB: Rom 15:28-29

That is, delivered over safely

JFB: Rom 15:28-29

Of the faith and love of the Gentile converts

JFB: Rom 15:28-29

"come back," or "return"

JFB: Rom 15:28-29

(See on Rom 15:24).

JFB: Rom 15:29

"I know"

JFB: Rom 15:29

Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any manuscripts of antiquity and authority. Nor was the apostle mistaken in this confidence, though his visit to Rome was in very different circumstances from what he expected. See Acts 28:16-31.

JFB: Rom 15:30

Or, "by the Lord Jesus Christ, and by the love of the Spirit"--not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all--I beseech you."

JFB: Rom 15:30

Implying that he had his grounds for anxious fear in this matter.

JFB: Rom 15:31

"that do not obey," that is, the truth, by believing it; as in Rom 2:8.

JFB: Rom 15:31

He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions.

JFB: Rom 15:31

(See on Rom 15:25-28).

JFB: Rom 15:31

"prove acceptable to"

JFB: Rom 15:31

Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.

JFB: Rom 15:32

"in"

JFB: Rom 15:32

(Act 18:21; 1Co 4:19; 1Co 16:7; Heb 6:3; Jam 4:15)

JFB: Rom 15:32

Rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.

JFB: Rom 15:33

The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant" (Heb 13:20; 1Th 5:23; 2Th 3:16; Phi 4:9); then the peace which that reconciliation diffuses among all the partakers of it (1Co 14:33; 2Co 13:11; and see on Rom 16:20); more widely still, that peace which the children of God, in beautiful imitation of their Father in Heaven, are called and privileged to diffuse far and wide through this sin-distracted and divided world (Rom 12:18; Mat 5:9; Heb 12:14; Jam 3:18).

JFB: Rom 15:33

How wide the separation produced by the other! (2) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that Rom 15:16 should have been expressed as it is. Paul's only priesthood and sacrificial offerings lay, first, in ministering to them as "the apostle of the Gentiles," not the sacrament with the "real presence" of Christ in it, or the sacrifice of the mass, but "the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful offering, "being sanctified [not by sacrificial gifts, but] by the Holy Ghost." (See Heb 13:9-16). (3) Though the debt we owe to those by whom we have been brought to Christ can never be discharged, we should feel it a privilege when we render them any lower benefit in return (Rom 15:26-27). (4) Formidable designs against the truth and the servants of Christ should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls all events; and the darker the cloud, the more resolutely should all to whom Christ's cause is dear "strive together in their prayers to God" for the removal of it (Rom 15:30-31). (5) Christian fellowship is so precious that the most eminent servants of Christ, amid the toils and trials of their work, find it refreshing and invigorating; and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ (Rom 15:24, Rom 15:32).

Clarke: Rom 15:20

So have I strived to preach the Gospel - Οὑτω δε φιλοτιμουμενον· For I have considered it my honor to preach the Gospel where that Gospel was before unknown. This is the proper import of the word φιλοτιμεισθαι ; from φιλος, a friend, and τιμη, honor. As I am not ashamed of the Gospel of Christ, so I esteem it an honor to preach it, and especially to proclaim it among the heathen; not building on another man’ s foundation - not watering what another apostle had planted; but cheerfully exposing myself to all kinds of dangers and hardships, in order to found new Churches.

Clarke: Rom 15:21

But as it is written - These words, quoted from Isa 52:15, the apostle applies to his own conduct; not that the words themselves predicted what Paul had done, but that he endeavored to fulfill such a declaration by his manner of preaching the Gospel to the heathen.

Clarke: Rom 15:22

For which cause, etc. - My considering it a point of honor to build on no other man’ s foundation; and, finding that the Gospel has been long ago planted at Rome, I have been prevented from going thither, purposing rather to spend my time and strength in preaching where Christ has not, as yet, been proclaimed.

Clarke: Rom 15:23

But - having no more place in these parts - Having nothing farther at present that I can do - for τοπον εχειν signifies not merely to have a place of residence, or the like, but convenience, opportunity; which is a frequent meaning of the phrase among the best Greek writers - having no large place or city, where Christianity has not yet been planted, in which I can introduce the Gospel. The apostle was then at Corinth; and having evangelized all those parts, he had no opportunity of breaking up any new ground.

Clarke: Rom 15:24

Whensoever I take my journey into Spain - Where it is very likely the Gospel had not yet been planted; though legendary tales inform us that St. James had planted the Gospel there long before this time, and had founded many bishoprics! But this is as unfounded as it is ridiculous and absurd; for nothing like what is now termed a bishopric, nor even a parish, was founded for many years after this. An itinerant preacher, might, with more propriety, say travelling circuits were formed, rather than bishoprics. Whether the apostle ever fulfilled his design of going to Spain is unknown; but there is no evidence whatever that he did, and the presumption is that he did not undertake this voyage. Antiquity affords no proof that he fulfilled his intention

Clarke: Rom 15:24

I will come to you - Ελευσο μαιπρος ὑμας . These words are wanting in almost every MS. of note, and in the Syriac of Erpen, Coptic, Vulgate, Ethiopic, Armenian, and Itala. If the first clause of this verse be read in connection with the latter clause of the preceding, it will fully appear that this rejected clause is useless. Having a great desire, these many years to come unto you whensoever I take my journey into Spain: for I trust to see you in my journey, etc

Clarke: Rom 15:24

Somewhat filled with your company - The word εμπλησθω, which we translate filled, would be better rendered gratified; for εμπλησθηναι signifies to be satisfied, to be gratified, and to enjoy. Aelian., Hist. Anim., lib. v., c. 21, speaking of the peacock spreading out his beautiful plumage, says: εα γαρ εμπλησθηναι της θεος τον παρεστωτα· "He readily permits the spectator to gratify himself by viewing him."And Maximus Tyrius, Dissert. 41, page 413: "That he may behold the heavens, και εμπλησθη λαμπρου φωτος, and be gratified with the splendor of the light."Homer uses the word in the same sense: -

Ἡ δ ’ εμη ουδε περ υἱος ενιπλησθηναι ακοιτις Οφθαλμοισιν εασε

Odyss., lib. xi., ver. 451

"But my wife never suffered my eyes to be delighted with my son.

The apostle, though he had not the honor of having planted the Church at Rome, yet expected much gratification from the visit which he intended to pay them.

Clarke: Rom 15:25

Now I go unto Jerusalem - From this and the two following verses we learn that the object of his journey to Jerusalem was, to carry a contribution made among the Gentile Christians of Macedonia and Achaia for the relief of the poor Jewish Christians at Jerusalem. About this affair he had taken great pains, as appears from 1Co 16:1-4; 2 Corinthians 8, and 2Co 9:1-15. His design in this affair is very evident from 2Co 9:12, 2Co 9:13, where he says: The administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; whiles, by the experiment of this ministration, they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them and unto all men. The apostle was in hopes that this liberal contribution, sent by the Gentile Christians who had been converted by St. Paul’ s ministry, would engage the affections of the Jewish Christians, who had been much prejudiced against the reception of the Gentiles into the Church, without being previously obliged to submit to the yoke of the law. He wished to establish a coalition between the converted Jews and Gentiles, being sensible of its great importance to the spread of the Gospel; and his procuring this contribution was one laudable device to accomplish this good end. And this shows why he so earnestly requests the prayers of the Christians at Rome, that his service which he had for Jerusalem might be accepted of the saints. See Dr. Taylor.

Clarke: Rom 15:27

For if the Gentiles have been made partakers, etc. - It was through and by means of the Jews that the Gentiles were brought to the knowledge of God and the Gospel of Christ. These were the spiritual things which they had received; and the pecuniary contribution was the carnal things which the Gentiles were now returning.

Clarke: Rom 15:28

When, therefore, I have performed this - Service, and have sealed - faithfully delivered up, to them this fruit, of the success of my ministry and of your conversion to God, I will come by you into Spain: this was in his desire; he had fully purposed it, if God should see meet to permit him; but it does not appear that he ever went. See Rom 15:24.

Clarke: Rom 15:29

In the fullness of the blessing of the Gospel of Christ - The words του ευαγγελιου του, of the Gospel, are wanting in almost every MS. of importance. Griesbach has left them out of the text. There is no doubt they should be omitted. The fullness of the blessing of Christ is really more than the fullness of the blessing of the Gospel of Christ. He hoped to come to them not only with the blessing of the Gospel, but endued with the gifts and graces of the Lord Jesus himself; which he was now a constant instrument, in the hand of God, to dispense among those who were converted to the Christian faith.

Clarke: Rom 15:30

For the love of the Spirit - By that love of God which the Holy Spirit sheds abroad in your hearts

Clarke: Rom 15:30

That ye strive together - Συναγωνισασθαι That ye agonize with me. He felt that much depended on the success of his present mission to the Christians at Jerusalem, and their acceptance of the charitable contribution which he was bringing with him, in order to conciliate them to the reception of the Gentiles into the Church of God without obliging them to submit to circumcision.

Clarke: Rom 15:31

That I may be delivered from them that do not believe - He knew that his countrymen, who had not received the Gospel, lay in wait for his life; and, no doubt, they thought they should do God service by destroying him, not only as an apostate, in their apprehension, from the Jewish religion, but as one who was labouring to subvert and entirely destroy it

Clarke: Rom 15:31

And that my service - Διακονια . But several eminent MSS. read δωροφορια, the gift which I bear. This probably was a gloss, which in many MSS. subverted the word in the text; for διακονια, service, in its connection here, could refer to nothing else but the contribution which he was carrying to the poor saints at Jerusalem.

Clarke: Rom 15:32

That I may come unto you with joy - That his apprehensions of ill usage were not groundless, and the danger to which his life was exposed, real, we have already seen in the account given of this visit, Acts 21, 22, 23, and 24; and that he had such intimations from the Holy Spirit himself appears from Act 20:23; Act 21:11; Act 20:38. Should his journey to Jerusalem be prosperous, and his service accepted, so that the converted Jews and Gentiles should come to a better understanding, he hoped to see them at Rome with great joy: and if he got his wishes gratified through their prayers, it would be the full proof that this whole business had been conducted according to the will of God.

Clarke: Rom 15:33

The God of peace be with you - The whole object of the epistle is to establish peace between the believing Jews and Gentiles, and to show them their mutual obligations, and the infinite mercy of God to both; and now he concludes with praying that the God of peace - he from whom it comes, and by whom it is preserved - may be for ever with them. The word Amen, at the end, does not appear to have been written by the apostle: it is wanting in some of the most ancient MSS

1.    In the preceding chapters the apostle enjoins a very hard, but a very important and necessary, duty - that of bearing with each other, and endeavoring to think and let think, in those religious matters which are confessedly not essential to the salvation of the soul. Most of the disputes among Christians have been concerning non-essential points. Rites and ceremonies, even in the simple religion of Christ, have contributed their part in promoting those animosities by which Christians have been divided. Forms in worship and sacerdotal garments have not been without their influence in this general disturbance. Each side has been ready to take out of the 14th and 15th chapters of this epistle such expressions as seemed suitable to their own case; but few have been found who have taken up the whole. You believe that a person who holds such and such opinions is wrong: pity him and set him right, lovingly, if possible. He believes you to be wrong because you do not hold those points; he must bear with you. Both of you stand precisely on the same ground, and are mutually indebted to mutual forbearance

2.    Beware of contentions in religion, if you dispute concerning any of its doctrines, let it be to find out truth; not to support a preconceived and pre-established opinion. Avoid all polemical heat and rancour; these prove the absence of the religion of Christ. Whatever does not lead you to love God and man more, is most assuredly from beneath. The God of peace is the author of Christianity; and the Prince of peace, the priest and sacrifice of it: therefore love one another, and leave off contention before it be meddled with. On this subject the advice of the pious Mr. Herbert is good: -

Be calm in arguing; for fierceness make

Error a fault, and truth discourtesy

Why should I feel another man’ s mistake

More than his sickness or his poverty

In love I should; but anger is not love

Nor wisdom neither: - therefore g-e-n-t-l-y m-o-v-e.

Calvin: Rom 15:20

20.Thus striving to preach the gospel, etc As it was necessary for Paul not only to prove himself to be the servant of Christ and a pastor of the Christian Church, but also to show his title to the character and office of an Apostle, that he might gain the attention of the Romans, he mentions here the proper and peculiar distinction of the apostleship; for the work of an Apostle is to propagate the gospel where it had not been preached, according to that command,

“Go ye, preach the gospel to every creature.” (Mar 16:15.)

And this is what we ought carefully to notice, lest we make a general rule of what specially belongs to the Apostolic order: nor ought we to consider it a fault, that a successor was substituted who built up the Church. The Apostles then were the founders as it were of the Church; the pastors who succeeded them, had to strengthen and amplify the building raised up by them. ⁴⁵⁶ He calls that another’s foundation, which had been laid by the hand of another: otherwise Christ is the only stone on which the Church is founded. See 1Co 3:11; and Eph 2:20

Calvin: Rom 15:21

21.But as it is written, etc He confirms by the testimony of Isaiah what he had said of the evidence of his apostleship; for in Isa 52:15, speaking of the kingdom of Messiah, among other things he predicts, that the knowledge of Christ would be spread among the Gentiles throughout the whole world, that his name would be declared to those by whom it had not been heard of before. It was meet that this should be done by the Apostles, to whom the command was specifically given. Hence the apostleship of Paul was made evident from this circumstance, — that this prophecy was fulfilled in him. ⁴⁵⁷

It is absurd for any one to attempt to apply what is here said to the pastoral office; for we know that in Churches rightly formed, where the truth of the gospel has been already received, Christ’s name must be constantly preached. Paul then was a preacher of Christ, yet unknown to foreign nations, for this end, — that after his departure the same doctrine should be daily proclaimed in every place by the mouth of the pastors; for it is certain that the Prophet speaks of the commencement of the kingdom of Christ.

Calvin: Rom 15:22

22.And on this account, etc What he had said of his apostleship he applies now to another point, even for the purpose of excusing himself for not having come to them, though he was destined for them as well as for others. He, in passing, then intimates, that in propagating the gospel from Judea as far as to Illyricum, he performed, as it were, a certain course enjoined him by the Lord; which being accomplished, he purposed not to neglect them. And lest they should yet think that they had been neglected, he removes this suspicion by testifying, that there had been for a long time no want of desire. Hence, that he had not done this sooner was owing to a just impediment: he now gives them a hope, as soon as his calling allowed him.

From this passage is drawn a weak argument respecting his going to Spain. It does not indeed immediately follow that he performed this journey, because he intended it: for he speaks only of hope, in which he, as other faithful men, might have been sometimes frustrated. ⁴⁵⁹

Calvin: Rom 15:24

24.For I hope, etc He refers to the reason why he had for a long time wished to come to them, and now intended to do so, — even that he might see them, enjoy an interview and an intercourse with them, and make himself known to them in his official character; for by the coming of the Apostles the gospel also came.

By saying, to be brought on my way thither by you, he intimates how much he expected from their kindness; and this, as we have already observed, is the best way for conciliating favor; for the more confidence any one hears is reposed in him, the stronger are the obligations under which he feels himself; inasmuch as we deem it base and discourteous to disappoint the good opinion formed of us. And by adding, When I shall first be in part filled, etc., he bears witness to the benevolence of his mind towards them; and to convince them of this was very necessary for the interest of the gospel.

Calvin: Rom 15:25

25.But I am going now, etc Lest they should expect his immediate coming, and think themselves deceived, if he had not come according to their expectation, he declares to them what business he had then in hand, which prevented him from going soon to them, and that was, — that he was going to Jerusalem to bear the alms which had been gathered in Macedonia and Achaia. Availing himself at the same time of this opportunity, he proceeds to commend that contribution; by which, as by a kind of intimation, he stirs them up to follow this example: for though he does not openly ask them, yet, by saying that Macedonia and Achaia had done what they ought to have done, he intimates, that it was also the duty of the Romans, as they were under the same obligation; and that he had this view, he openly confesses to the Corinthians, —

“I boast,” he says, “of your promptitude to all the Churches, that they may be stirred up by your example.”
(2Co 9:2.)

It was indeed a rare instance of kindness, that the Grecians, having heard that their brethren at Jerusalem were laboring under want, considered not the distance at which they were separated from them; but esteeming those sufficiently nigh, to whom they were united by the bond of faith, they relieved their necessities from their own abundance. The word communication, which is here employed, ought to be noticed; for it well expresses the feeling, by which it behooves us to succor the wants of our brethren, even because there is to be a common and mutual regard on account of the unity of the body. I have not rendered the pronoun τινὰ, because it is often redundant in Greek, and seems to lessen the emphasis of this passage. ⁴⁶¹ What we have rendered to minister, is in Greek a participle, ministering; but the former seems more fitted to convey the meaning of Paul: for he excuses himself, that by a lawful occupation he was prevented from going immediately to Rome.

Calvin: Rom 15:27

27.And their debtors they are, etc Every one perceives, that what is said here of obligation, is said not so much for the sake of the Corinthians as for the Romans themselves; for the Corinthians or the Macedonians were not more indebted to the Jews than the Romans. And he adds the ground of this obligation, — that they had received the gospel from them: and he takes his argument from the comparison of the less with the greater. He employs also the same in another place, that is, that it ought not to have appeared to them an unjust or a grievous compensation to exchange carnal things, which are immensely of less value, for things spiritual. (2Co 9:11.) And it shows the value of the gospel, when he declares, that they were indebted not only to its ministers, but also to the whole nation, from whom they had come forth.

And mark the verb λειτουργὢσαι , to minister; which means to discharge one’s office in the commonwealth, and to undergo the burden of one’s calling: it is also sometimes applied to sacred things. Nor do I doubt but that Paul meant that it is a kind of sacrifice, when the faithful gave of their own to relieve the wants of their brethren; for they thus perform that duty of love which they owe, and offer to God a sacrifice of an acceptable odor. But in this place what he had peculiarly in view was the mutual right of compensation.

Calvin: Rom 15:28

28.And sealed to them this fruit, etc I disapprove not of what some think, that there is here an allusion to a practice among the ancients, who closed up with their seals what they intended to lay up in safety. Thus Paul commends his own faithfulness and integrity; as though he had said, that he was an honest keeper of the money deposited in his hands, no otherwise than if he carried it sealed up. ⁴⁶² — The word fruit seems to designate the produce, which he had before said returned to the Jews from the propagation of the gospel, in a way similar to the land, which by bringing forth fruit supports its cultivator.

Calvin: Rom 15:29

29.And I know, that when I come, etc These words may be explained in two ways: the first meaning is, — that he should find a plentiful fruit from the gospel at Rome; for the blessing of the gospel is, when it fructifies by good works: but to confine this to alms, as some do, is not what I approve. The second is, that in order to render his coming to them more an object of desire, he says, that he hopes that it would not be unfruitful, but that it would make a great accession to the gospel; and this he calls fullness of blessing, which signifies a full blessing; by which expression he means great success and increase. But this blessing depended partly on his ministry and partly on their faith. Hence he promises, that his coming to them would not be in vain, as he would not disappoint them of the grace given to him, but would bestow it with the same alacrity with which their minds were prepared to receive the gospel.

The former exposition has been most commonly received, and seems also to me the best; that is, that he hoped that at his coming he would find what he especially wished, even that the gospel flourished among them and prevailed with evident success, — that they were excelling in holiness and in all other virtues. For the reason he gives for his desire is, that he hoped for no common joy in seeing them, as he expected to see them abounding in all the spiritual riches of the gospel. ⁴⁶³

Calvin: Rom 15:30

30.Now I beseech you, etc It is well known from many passages how much ill-will prevailed against Paul in his own nation on account of false reports, as though he taught a departure from Moses. He knew how much calumnies might avail to oppress the innocent, especially among those who are carried away by inconsiderate zeal. Added also to this, was the testimony of the Spirit, recorded in Act 20:23; by which he was forewarned, that bonds and afflictions awaited him at Jerusalem. The more danger then he perceived, the more he was moved: hence it was, that he was so solicitous to commend his safety to the Churches; nor let us wonder, that he was anxious about his life, in which he knew so much danger to the Church was involved.

He then shows how grieved his godly mind was, by the earnest protestation he makes, in which he adds to the name of the Lord, the love of the Spirit, by which the saints ought to embrace one another. But though in so great a fear, he yet continued to proceed; nor did he so dread danger, but that he was prepared willingly to meet it. At the same time he had recourse to the remedies given him by God; for he solicited the aid of the Church, so that being helped by its prayers, he might find comfort, according to the Lord’s promise, —

“Where two or three shall assemble in my name, there in the midst of them am I,” (Mat 18:20;)

and,

“Whatsoever they agree in on earth, they shall obtain in heaven,” (Mat 18:19.)

And lest no one should think it an unmeaning commendation, he besought them both by Christ and by the love of the Spirit. The love of the Spirit is that by which Christ joins us together; for it is not that of the flesh, nor of the world, but is from his Spirit, who is the bond of our unity.

Since then it is so great a favor from God to be helped by the prayers of the faithful, that even Paul, a most choice instrument of God, did not think it right to neglect this privilege, how great must be our stupidity, if we, who are abject and worthless creatures, disregard it? But to take a handle from such passages for the purpose of maintaining the intercessions of dead saints, is an instance of extreme effrontery. ⁴⁶⁵

That ye strive together with me, ⁴⁶⁶ etc. [Erasmus] has not given an unsuitable rendering, “That ye help me laboring:” but, as the Greek word, used by Paul, has more force, I have preferred to give a literal rendering: for by the word strive, or contend, he alludes to the difficulties by which he was oppressed, and by bidding them to assist in this contest, he shows how the godly ought to pray for their brethren, that they are to assume their person, as though they were placed in the same difficulties; and he also intimates the effect which they have; for he who commends his brother to the Lord, by taking to himself a part of his distress, do so far relieve him. And indeed if our strength is derived from prayer to God, we can in no better way confirm our brethren, than by praying to God for them.

Calvin: Rom 15:31

31.That my ministration, etc Slanderers had so prevailed by their accusations, that he even feared that the present would hardly be acceptable, as coming from his hands, which otherwise, under such a distress, would have been very seasonable. And hence appears his wonderful meekness, for he ceased not to labor for those to whom he doubted whether he would be acceptable. This disposition of mind we ought to imitate, so that we may not cease to do good to those of whose gratitude we are by no means certain. We must also notice that he honors with the name of saints even those by whom he feared he would be suspected, and deemed unwelcome. He also knew that, saints may sometimes be led away by false slanders into unfavorable opinions, and though he knew that they wronged him, he yet ceased not to speak honorably of them.

By adding that I may come to you, he intimates that this prayer would be profitable also to them, and that it concerned them that he should not be killed in Judea. To the same purpose is the expression with joy; for it would be advantageous to the Romans for him to come to them in a cheerful state of mind and free from all grief, that he might in a more lively and strenuous manner labor among them. And by the word refreshed, ⁴⁶⁷ or satisfied, he again shows how fully persuaded he was of their brotherly love. The words by the will of God remind us how necessary it is to be diligent in prayer, for God alone directs all our ways by his providence.

And the God of peace, ⁴⁶⁸ etc. From the universal word all, I conclude that he did not simply pray that God would be present with and favor the Romans in a general sense, but that he would rule and guide every one of them. But the word peace refers, I think, to their circumstances at the time, that God, the author of peace, would keep them all united together.

Defender: Rom 15:21

From Isa 52:15, this verse introduces Isaiah's great fifty-third chapter, containing the most complete and poignant exposition in the Bible of the sacrificial death of Christ. Paul, it must be remembered, was writing for the instruction of both the Jewish Christians and the Gentile Christians at Rome, understanding that both would be reading his letter."

Defender: Rom 15:28

Paul had intended, after taking the offering collected from the various churches of Greece and Asia back to the needy Christians at Jerusalem, to make his next missionary journey a journey to Rome and then to Spain (Rom 15:24). He did not know he would reach Rome only as a prisoner (Act 28:16) and, as far as the record goes, never get to Spain at all. Nevertheless, his inspired epistles have actually reached every nation, and almost every tribe, on earth."

Defender: Rom 15:33

Paul normally ended each of his epistles with a benediction such as this. He perhaps intended chapter 16 simply to be something of a postscript. Nevertheless, there is much of great (and inspired) value in that final chapter as well."

TSK: Rom 15:20

so : 2Co 10:14-16

build : 1Co 3:9-15; 2Co 10:13-16; Eph 2:20-22

TSK: Rom 15:21

Isa 52:15, Isa 65:1

TSK: Rom 15:22

I have : Rom 1:13; 1Th 2:17, 1Th 2:18

much : or, many ways, or, oftentimes

TSK: Rom 15:23

and : Rom 15:32, Rom 1:10-12; 1Th 3:10; 2Ti 1:4

TSK: Rom 15:24

I take : Rom 15:28; Act 19:21

Spain : Spain is a large country in the west of Europe, which anciently comprehended both Spain and Portugal, separated from Gaul or France by the Pyrenees, and bounded on every other side by the sea.

and to : Act 15:3, Act 21:5; 2Co 1:16; 3Jo 1:6

if : Rom 1:12; 1Co 16:5-7

filled : Rather, ""gratified (or enjoy) your society,""as εμπλησθω frequently denotes.

with your company : Gr. with you, Rom 15:32

TSK: Rom 15:25

Rom 15:26-31; Act 18:21, Act 19:21, Act 20:16, Act 20:22, Act 24:17; 1Co 16:1-3; Gal 2:10

TSK: Rom 15:26

it : Act 11:27-30; 2Cor. 8:1-9:15; Gal 6:6-10

the poor : Pro 14:21, Pro 14:31, Pro 17:5; Zec 11:7, Zec 11:11; Mat 25:40, Mat 26:11; Luk 6:20, Luk 14:13; 1Co 16:15; 2Co 9:12; Phm 1:5; Jam 2:5, Jam 2:6

TSK: Rom 15:27

and : Rom 11:17; 1Co 9:11; Gal 6:6; Phm 1:19

TSK: Rom 15:28

and : Phi 4:17; Col 1:6

I will : Rom 15:24; Pro 19:21; Lam 3:37; Jam 4:13-15

TSK: Rom 15:29

Rom 1:11, Rom 1:12; Psa 16:11; Eze 34:26; Eph 1:3, Eph 3:8, Eph 3:19, Eph 4:13

TSK: Rom 15:30

for the : 2Co 4:5, 2Co 4:11, 2Co 12:10; 1Ti 6:13, 1Ti 6:14; 2Ti 4:1

and for : Psa 143:10; Phi 2:1

that : Gen 32:24-29; 2Co 1:11; Eph 6:19; Col 2:1, Col 4:12; 1Th 5:25; 2Th 3:1

TSK: Rom 15:31

I may : Act 21:27-31, Act 22:24, Act 23:12-24, Act 24:1-9, Act 25:2, Act 25:24; 1Th 2:15; 2Th 3:2

do not believe : or, are disobedient

and that : Rom 15:25; 2Co 8:4, 2Co 9:1

accepted : Act 21:17-26

TSK: Rom 15:32

I may : Rom 15:23, Rom 15:24, Rom 1:10-13; Act 27:1, Act 27:41-43, Act 28:15, Act 28:16, Act 28:30,Act 28:31; Phi 1:12-14

by the : Act 18:21; 1Co 4:19; Jam 4:15

and may : Pro 25:13; 1Co 16:18; 2Co 7:13; 1Th 3:6-10; 2Ti 1:16; Phm 1:7, Phm 1:20

TSK: Rom 15:33

the God : Rom 16:20; 1Co 14:33; 2Co 5:19, 2Co 5:20, 2Co 13:11; Phi 4:9; 1Th 5:23; 2Th 3:16; Heb 13:20

be : Rom 16:24; Rth 2:4; Mat 1:23, Mat 28:20; 2Co 13:14; 2Ti 4:22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 15:20

Yea, so have I strived - The word used here φιλοτιμούμενον philotimoumenon means properly "to be ambitious, to be studious of honor;"and then to "desire"earnestly. In that sense it is used here. He earnestly desired; he made it a point for which he struggled, to penetrate into regions which had not heard the gospel.

Not where Christ was named - Where the gospel had not been before preached.

Lest I should build ... - That is, he desired to found churches himself; he regarded himself as particularly called to this. Others might be called to edify the church, but he regarded it as his function to make known the name of the Saviour where it was not before known. This work was particularly adapted to the ardor, zeal, energy, and bravery of such a man as Paul. Every man has his proper gift; and there are some particularly suited to "found"and establish churches; others to edify and comfort them; compare 2Co 10:13-16. The apostle chose the higher honor, involving most danger and responsibility; but still any office in building up the church is honorable.

Barnes: Rom 15:21

But as it is written - Isa 52:15. This is not literally quoted, but the sense is retained. The design of quoting it is to justify the principle on which the apostle acted. It was revealed that the gospel should be preached to the Gentiles; and he regarded it as a high honor to be the instrument of carrying this prediction into effect.

Barnes: Rom 15:22

For which cause - I have been so entirely occupied in this leading purpose of my life, that I have not been able to come to you.

Much hindered - Many ways; not many times. I had so frequent and urgent demands on my time elsewhere, that I could not come to you.

From coming to you - Where the gospel "has been"preached. I have desired to come, but have been unable to leave the vast region where I might preach the gospel to those who had never heard it.

Barnes: Rom 15:23

But now ... - Having no further opportunity in these regions to preach to those who have never heard the gospel.

In these parts - In the regions before specified. He had gone over them, had established churches, had left them in the care of elders Act 20:17, and was now prepared to penetrate into some new region, and lay the foundation of other churches.

And having a great desire ... - See Rom 1:9-13.

Barnes: Rom 15:24

Whensoever I take my journey into Spain - Ancient Spain comprehended the modern kingdoms of Spain and Portugal, or the whole of the Spanish peninsula. It was then subject to the Romans. It is remarkable, even here, that the apostle does not say that his principal object was to visit the church at Rome, much as he desired that, but only to "take it in his way"in the fulfillment of his higher purpose to preach the gospel in regions where Christ was not named. Whether he ever fulfilled his purpose of visiting "Spain"is a matter of doubt. Some of the fathers, Theodoret (on Phi 1:25; 2Ti 4:17) among others, say that after he was released from his captivity when he was brought before Nero, he passed two years in Spain. If he was imprisoned a "second"time at Rome, such a visit is not improbable as having taken place "between"the two imprisonments. But there is no certain evidence of this. Paul probably projected "many"journeys which were never accomplished.

To be brought on my way ... - To be assisted by you in regard to this journey; or to be accompanied by you. This was the custom of the churches; Act 15:3; Act 17:14-15; Act 20:38; Act 21:5; 1Co 16:6, 1Co 16:11; 3Jo 1:8.

If first ... - If on my journey, before I go into Spain.

Somewhat - Greek, "In part."As though he could not be "fully"satisfied with their company, or could not hope to enjoy their society as fully and as long as he could desire. This is a very tender and delicate expression.

Filled - This is a strong expression, meaning to be "satisfied,"to enjoy. To be "filled"with a thing is to have great satisfaction and joy in it.

With your company - Greek, With "you;"meaning in your society. The expression "to be filled"with one, in the sense of being "gratified,"is sometimes used in the classic writers. (See "Clarke"on this verse.)

Barnes: Rom 15:25

But now I go ... - I am about to go now. The mention of this intended journey to Jerusalem is introduced in several other places, and is so mentioned that Dr. Paley has derived from it a very strong argument for the genuineness of this Epistle. This intended journey is mentioned in Act 19:21, "Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying after I have been there, I must also see Rome;"see also Act 20:2-3. That he "went"to Jerusalem according to his purpose is recorded in his defense before Felix Act 24:17, "Now after many years, I came to bring alms to my nation and offerings."

To minister to the saints - To supply their necessities by bearing the contribution which the churches have made for them.

Barnes: Rom 15:26

For it hath pleased them of Macedonia - That is, they have done it "cheerfully"and "voluntarily."See their liberality and cheerfulness commended by the apostle in 2Co 8:1-6; 2Co 9:2. Paul had been at much pains to obtain this collection, but still they did it freely; see 2Co 9:4-7. It was with reference to this collection that he directed them to lay by for this purpose as God had prospered them on the first day of the week; 1Co 16:1.

Of Macedonia - That is, the Christians in Macedonia - those who had been Gentiles, and who had been converted to the Christian religion; Rom 15:27. Macedonia was a country of Greece, bounded north by Thrace, south by Thessaly, west by Epirus, and east by the AEgean sea. It was an extensive region, and was the kingdom of Philip, and his son Alexander the Great. Its capital was Philippi, at which place Paul planted a church. A church was also established at Thessalonica, another city of that country; Act 16:9, etc.; compare Act 18:5; Act 19:21; 2Co 7:5; 1Th 1:1, 1Th 1:7-8; 1Th 4:10.

And Achaia - Achaia in the largest sense comprehended "all"ancient Greece. Achaia Proper, however, was a province of Greece embracing the western part of the Peloponnesus, of which Corinth was the capital; see the note at Act 18:12. This place is mentioned as having been concerned in this collection in 2Co 9:2.

The poor saints ... - The Christians who were in Judea were exposed to special trials. They were condemned by the sanhedrin, opposed by the rulers, and persecuted by the people; see Act 8:1, etc.; Act 12:1, etc. Paul sought not only to relieve them by this contribution, but also to promote fellow-feeling between them and the Gentile Christians. And "this"circumstance would tend much to enforce what he had been urging in Rom. 14; 15 on the duty of kind feeling between the Jewish and Gentile converts to Christianity. Nothing tends so much to wear off prejudice, and to prevent unkind feeling in regard to others, as to set about some purpose "to do them good,"or to unite "with"them in doing good.

Barnes: Rom 15:27

Their debtors - The reason he immediately states; compare Rom 1:14.

Of their spiritual things - Have received the gospel by the instrumentality of those who had been Jews; and were admitted now to the same privileges with them.

Carnal things - Things pertaining to the flesh; that is, to this life. On this ground the apostle puts the obligation to support the ministers of the gospel; 1Co 9:11. It becomes a matter of "debt"where the hearer of the gospel "receives,"in spiritual blessings, far more than he confers by supporting the ministry. Every man who contributes his due proportion to support the gospel may receive far more, in return, in his own peace, edification, and in the order and happiness of his family, than his money could purchase in any other way. The "gain"is on his side, and the money is not lost. The minister is not a beggar; and what is necessary to his support is not almsgiving. He has an equitable claim - as much as a physician, or a lawyer, or a teacher of youth has - on the necessaries and comforts of life.

Barnes: Rom 15:28

Have sealed to them - That is, have "secured it"to them. To seal an instrument of writing, a contract, deed, etc. is to "authenticate it,"to make it "sure."In this sense it is used here. Paul was going himself to see that it was placed "securely"in their hands.

This fruit - This result of the liberality of the Gentile churches - the fruit which their benevolence had produced.

I will come ... - This was Paul’ s full purpose; but it is not clear that he ever accomplished it; Note, Rom 15:24.

By you - Taking Rome in my way.

Barnes: Rom 15:29

I am sure - Greek, I know; expressing the fullest confidence, a confidence that was greatly confirmed by the success of his labors elsewhere.

In the fulness of the blessings ... - This is a Hebrew mode of expression, where one noun performs the purpose of an adjective, and means "with a full or abundant blessing."This confidence he, expressed in other language in Rom 1:11-12; see the notes.

Of the gospel of Christ - Which the gospel of Christ is suited to impart. Thus, every minister of the gospel should wish to go. This should be his everburning desire in preaching. Paul went to Rome; but he went in bonds; Acts 27; 28. But though he went in this manner, he was permitted there to preach the gospel for at least two years, nor can we doubt that his ministry was attended with the anticipated success; Act 28:30-31. God may disappoint us in regard to the "mode"in which we purpose to do good; but if we really desire it, he will enable us to do it in "his own way."It "may"be better to preach the gospel in "bonds"than at liberty; it "is"better to do it even in a prison, than not at all. Bunyan wrote the Pilgrim’ s Progress to amuse his heavy hours during a twelve years’ cruel imprisonment. If he had been at liberty, he probably would not have written it at all. The great desire of his heart was accomplished, but a "prison"was the place in which to do it. Paul preached; but preached in chains.

Barnes: Rom 15:30

For the Lord Jesus Christ’ s sake - Greek, By or through διά dia our Lord Jesus Christ; It means probably out of love and regard to him; in order to promote his honor and glory, and to extend his kingdom among people. Paul desired to be delivered from the bands of the Jews, that he might promote the honor of Jesus Christ among the Gentiles.

And for the love of the Spirit - διά dia . By the mutual love and sympathy which the Spirit of God produces in the minds of all who are the friends of God. I beseech you now to manifest that love by praying earnestly for me.

That ye strive together with me - That you unite with me in earnest prayer. The word "strive"denotes intense "agony"or effort, such as was used by the wrestlers in the Greek games; and then the "agony,"or strong effort, which a man makes in prayer, who is earnestly desirous to be heard. The use of the word here denotes Paul’ s earnest desire that they should make an "intense"effort in their prayers that he might be delivered. Christians, though at a distance from each other, may unite their prayers for a common object. Christians everywhere "should"wrestle in prayer for the ministers of the gospel, that they may be kept from temptations; and especially for those who are engaged, as the apostle was, in arduous efforts among the pagan, that they may be kept from the many dangers to which they are exposed in their journeying in pagan lands.

Barnes: Rom 15:31

That I may be ... - The unbelieving Jews in Judea had been opposed to Paul’ s conversion. They could not forget that he had borne letters of commission from them to persecute the Christians at Damascus. They regarded him as an apostate. They had heard of his success among the Gentiles; and they had been informed that he "taught all the Jews among the Gentiles to forsake the laws of Moses;"Act 21:21. Hence, the apostle could not but be aware that in returning to Judea, he exposed himself to special dangers. His fears, as the result showed, were well founded. They evinced all the opposition to him which he had ever anticipated; Acts 21.

And that my service - My ministry; or the act of service which I am going to perform for them; referring to the contribution which he was bearing for the poor saints at Jerusalem.

For Jerusalem - For the poor Christians in Jerusalem.

May be accepted of the saints - That the poor Christians there may be willing to receive it. The grounds of "doubt"and "hesitation"whether they would be willing to receive this, seem to have been two.

\caps1 (1) m\caps0 any, even among Christians, might have had their minds filled with prejudice against the apostle, from the reports constantly in circulation among the Jews, that he was opposing and denouncing the customs of Moses. Hence, in order to satisfy them, when he went up to Jerusalem, he actually performed a "vow,"in accordance with the Law of Moses, to show that he did not intend to treat his laws with contempt; Act 21:22-23, Act 21:26-27.

\caps1 (2) m\caps0 any of the converts from Judaism might be indisposed to receive an offering made by "Gentiles."They might have retained many of their former feelings - that the Gentiles were polluted, and that they ought to have no fellowship with them. Early opinions and prejudices wear off by slow degrees. Christians retain former notions long after their conversion; and often many years are required to teach them enlarged views of Christian charity. It is not wonderful that the Christians in Judea should have been slow to learn all the ennobling lessons of Christian benevolence, surrounded as they were by the institutions of the Jewish religion, and having been themselves educated in the strictest regard for those institutions.

Barnes: Rom 15:32

That I may come to you - That I I may not be impeded in my intended journey by opposition in Judea.

With joy - Joy to myself in being permitted to come; and producing joy to you by my presence.

By the will of God - If God will; if God permit. After all his desires, and all their prayers, it still depended on the will of God; and to that the apostle was desirous to submit. This should be the end of our most ardent desires, and this the object of all our prayers, that the will of God should be done; compare Jam 4:14-15. Paul "did"go by the will of God; but he went in bonds.

And be refreshed - Greek, May find "rest"or "solace"with you.

Barnes: Rom 15:33

Now the God of peace - God, the author or promoter of peace and union. In Rom 15:13, he is called the God of hope. Here the apostle desires that the God who gives peace would impart to them union of sentiment and feeling, particularly between the Jewish and Gentile Christians - the great object for which he labored in his journey to Judea, and which he had been endeavoring to promote throughout this Epistle; see 1Co 14:33; Heb 13:20.

This is the close of the doctrinal and hortatory parts of this Epistle. The remainder is made up chiefly of salutations. In the verses concluding this chapter, Paul expressed his earnest desire to visit Rome. He besought his brethren to pray that he might be delivered from the unbelievers among the Jews. His main desire was granted. He was permitted to visit Rome; yet the very thing from which he sought to be delivered, the very opposition of the Jews, made it necessary for him to appeal to Caesar, and this was the means of his accomplishing his desire. (See the closing chapters of the Acts of the Apostles.) God thus often grants our "main desire;"he hears our prayer; but he may make use of that from which we pray to be delivered as the "means"of fulfilling our own requests. The Christian prays that he may be sanctified; yet at the same time he may pray to be delivered from affliction. God will hear his main desire, to be made holy; will convert what he fears into a blessing, and make it the means of accomplishing the great end. It is right to express our "desires - all"our desires - to God; but it should be with a willingness that he should choose his own means to accomplish the object of our wishes. Provided the "God of peace"is with us, all is well.

Poole: Rom 15:20-21

Ver. 20,21. He gives a reason why he chose to preach the gospel in these places, because Christ had not been named or preached there before; this, he saith, was his ambition, and a thing that he greatly coveted; he was unwilling to

build upon another man’ s foundation to put his sickle into another’ s harvest, to derive the glory to himself which would be due to others, 2Co 10:15,16 . Again, another reason why he preached the gospel where Christ had not been named, was this, that so by him, as an apostle of Christ, and in his ministry, that scriptnre might be fulfilled, which you have in Isa 52:15 , To whom he was not spoken of, they shall see, & c. See Poole on "Isa 52:15" .

Poole: Rom 15:22

Hitherto he hath excused his manner of writing, now he makes an apology for his not coming unto them. They at Rome might be ready to say: If he had travelled into so many countries, why could he not all this while give us a visit? To this he answers, it was not from any want of respect or good will to them, but for another cause, which he had already assigned, and that was, the preaching of Christ where he had not been named; for this cause, he says, he had been much hindered: he looked upon that as the more necessary work; the planting of churches is more than the watering of them. He told them, Rom 1:13 , of his being hindered from coming to them, and now he acquaints them lnore particularly with the reason, which he concealed before. The word (ta polla ) rendered much, signifieth many; and it implies that he was many times hindered, and many ways; but this was the chief.

Poole: Rom 15:23

Having given the reason why he came not to them hitherto, in the following words he assures them he would do it hereafter. And here he saith he was the more inclined so to do, first: Because he had no more place in those parts, i.e. as before, in those places where Christ had not been named, or his gospel preached, he had no new churches there to found, and he had ordained elders in every city to build upon his foundation. The word rendered parts, signifies climates; i.e. places which he on divers elevations of the pole. And then, secondly: Because he had long longed so to do, he had desired it for many years, Rom 1:10,11 .

Poole: Rom 15:24

Here he sets down the time when he would visit them, i.e. when he took his journey into Spain. He saith, he trusted he should see them then; he was not assured of it, he had no revelation from God concerning it, he could make no absolute promise. See Rom 15:28 .

And to be brought on my way thitherward by you i.e. by some of you; this he did promise himself from them, and indeed it was usually done by the churches he visited; see Act 17:15 : not that he affected any train or pomp, but it was done for his guidance and safety, as he travelled through unknown and dangerous ways.

If first I be somewhat filled with your company: this he adds, lest they should think he meant to make no stay with them; he gives them to understand, that he did not intend to leave them, till they were mutually filled and satisfied with one another’ s company and society.

Poole: Rom 15:25

Some might be ready to say: If Paul hath no more place in those parts where he is, and hath such a longing desire to see us, why then doth he not presently come to us? To this he answers, that for the present he could not come, because he had a weighty affair upon his hands, which was to go up to Jerusalem to minister to the saints; i.e. to carry thither certain collections and contributions from the Gentile churches for their relief. He useth a participle of the present tense in the original, to show that this work is now in hand, and it would not stay or hold him long. Though indeed his work was to preach the gospel, and not to serve tables; yet it seems likely that the churches of the Gentiles, who were moved by him to this contribution, had committed the same to his care, 2Co 8:4 .

Poole: Rom 15:26

For the understanding of these words, you need only to read 2Co 8:1 , and 2Co 9:2 . When he saith, it hath pleased them, it is implied, that it was not extorted or squeezed out of them; but that it proceeded from a ready and willing mind, and that they took delight therein. The word here rendered contribution, properly signifieth communication, which implieth a mutual exchange or intercourse between the givers and the receivers; the one contributing alms, the other prayers and intercessions to God. He speaks elsewhere of communicating concerning giving and receiving, Phi 4:15 .

Poole: Rom 15:27

It hath pleased them verily he makes this repetition, as to commend the Grecians, so also to admonish the Romans to the like benevolence.

And their debtors they are i.e. the Gentiles are debtors to the Jews; though what they sent them was a gift, yet it was also a debt, it was due by the law of charity, Rom 13:8 , and by the law of gratitude and equity; they had received from them, and they were obliged in some sort to make returns to them.

For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things: by the spiritual things of the Jews, of which the Gentiles were made partakers, you may understand all those things of which mention is made, Rom 9:4,5 ; more particularly, the gospel, with the ministry and ordinances thereof: the gospel was first preached to the Jews, and from Jerusalem it was spread abroad among the Gentiles: see Luk 24:47 Act 1:4,8 . By the carnal things of the Gentiles, you may understand their gold and silver, with all things needful for the sustentation of the body: you have a parallel place in 1Co 9:7 .

Poole: Rom 15:28

When therefore I have performed this, and have sealed to them this fruit i.e. After that I have despatched this business, and safely delivered the alms of the Greek churches to the Jews, wherewith I am intrusted; it is put into my hands as a treasure sealed in a bag or chest, that it may not be diminished or embezzled: he calls it fruit, because it proceeded from their faith and love, and because it would abound to their account, Phi 4:17 ; it would benefit them that received it, but much more them that gave it.

I will come by you into Spain i.e. I will take you, or your city, in my way thither. He told them as much before, Rom 15:24 . This he really intended, but it is generally concluded that he was prevented, that he never went this journey into Spain. The purposes of men are ruled and overruled by the providence of God, Pro 16:9 .

Poole: Rom 15:29

i.e. As some expound it, I shall find you furnished with all spiritual and gospel blessings: this sense agrees with Rom 15:14 . But others rather think, that he speaks of what he should bring with him, and not of what he should find there: therefore it may better be expounded by Rom 1:11,12 . He assures himself he should impart unto them much knowledge, grace, and comfort; that he should enrich and fill them with all

the blessings of the gospel of Christ

Poole: Rom 15:30

In the conclusion, he commends himself to their prayers. This is usual with him in his other Epistles: see Eph 6:18-20 Col 4:3 2Th 3:1 Heb 13:18 .

I beseech you, brethren, for the Lord Jesus Christ’ s sake: q.d. If not for my sake, yet for his sake, who is most dear to you.

And for the love of the Spirit: q.d. If you love the Spirit of God; or rather, if the grace of love be wrought in you by the Spirit, show it in this thing. This pathetical way of speaking is frequent with this apostle: see Rom 12:1 Phi 2:1 .

That ye strive together with me in your prayers to God for me that you strive as those that be in an agony; it is a military word: he bespeaks their earnest and importunate prayers in his behalf. Jacob prayed after this manner; so did Elijah, and Epaphras, Col 4:12 . He prayed himself, and he desired them to join with him, and help him, as Aaron and Hur helped Moses.

Poole: Rom 15:31

Here are two things more particularly, which he desires them to beg of God in his behalf.

First: That ye may be delivered from them that did not believe, or were disobedient and refractory, in Judea. He knew the Jews were incensed against him; that troubles did abide him or wait for him in Judea, thither he was going; see Act 20:23 . And it happened accordingly, for the Jews went about to kill him, Act 21:31 . Therefore it is that he desires their prayers, that he might be delivered from them; see 2Th 3:2 .

Secondly: That the alms he brought the poor saints at Jerusalem might be taken by them in good part; that they might be reconciled, both to the Gentile churches that sent it, and to him that brought it. It detracts greatly from a gift, when it comes, either from one, or by one, against whom we are prejudiced.

Poole: Rom 15:32

That I may come unto you with joy by the will of God: q.d. This would be a means to make me come unto you with the more comfort, if God will, or if God grant it to our prayers. This condition, if God will, he had before inserted upon this very occasion, Rom 1:10 . See the like, 1Co 4:19 Jam 4:13,15 . This he did to free himself from the suspicion of inconstancy, in case it should fall out otherwise; as also to show, that always, and in all things, he referred himself to the good pleasure and providence of God.

And may with you be refreshed i.e. with your company and converse. This hath the same sense with Rom 1:12 : see the notes there.

Poole: Rom 15:33

The God of peace this is a frequent title of God in Scripture; he is called the God of peace, Rom 16:20 2Co 13:11 Phi 4:9 1Th 5:23 2Th 3:16 Heb 13:20 . Here it fits his great argument, which was to persuade the believing Romans to be at peace amongst themselves, and not to contend about indifferent things.

Be with you all: three times in this chapter doth the apostle lift up a prayer for the believing Romans; see Rom 16:5,13 ; and this is more comprehensive than the other two. If God be with us, no good thing can be wanting to us. God’ s presence is inclusive of all good, and exclusive of all evil.

Amen: see Rom 16:27 .

Haydock: Rom 15:20

St. Paul does not mean to say, that he never preached where the gospel had before been announced; this would not have been true, for he preached at Damascus, where there were already Christians, whom he formerly wished to take in chains to Jerusalem; and again in this epistle he announces the truths of the gospel to the Romans already converted by the preaching of St. Peter. But he means to say, that on these occasions he acts not as an apostle, whose office it is to preach to infidels; but as one that waters, confirms, comforts, as he says in the beginning of this epistle: and this he did as occasion offered, as the subsequent verses shew, where he tells us his design in calling on the Romans, in his journey to Spain. (Estius)

Haydock: Rom 15:24

It is a matter of dispute, whether St. Paul ever executed this his design of visiting Spain. The proofs of the Spaniards, who consider it as certain, are by no means unanswerable. There remain no certain monuments of this journey of his. The proof taken from the words of St. Clement, who lived at Rome in the time of St. Paul, is not certain, since he only says, that St. Paul came to the very extremities of the west. It is a subject on which commentators appear pretty equally divided. (Calmet) ---

There is an old tradition that St. Paul, in his journey to Spain, left three of his disciples in Gaul; Trophimus at Arles, Crescentius at Vienne, and Paul at Narbonne; but this very tradition is disputed. (Bible de Vence)

Haydock: Rom 15:25-28

But I shall go to Jerusalem, &c. By this St. Paul is thought to have written this epistle at Corinth, where he was about to set forward for Jerusalem, with the charities collected in Achaia and Macedonia, for the poor Christians in Judea. This he calls to minister to the poor saints, or to be serviceable to them. And to exhort others to the like charitable contributions, he says, (ver. 27.) they are their debtors; that the converted Gentiles are debtors to the converts, who had been Jews, as having been made partakers of the promises, particularly made to the people of the Jews, and sharers of those spiritual blessings, which Christ promised to the Jews, but were also conferred upon the Gentiles. He looks upon it, therefore, reasonable, that they relieve the Jews in their temporal wants. The apostle says, he goes to consign to them this fruit, to deliver to them their contributions. (Witham)

Haydock: Rom 15:29

I know, by the Spirit of God revealing it to me, that God will give a blessing to my labours, when I come to you. That I may be delivered from the unbelievers in Judea, from the unbelieving Jews, foreseeing the persecution he should there meet with. That I may be refreshed with you, have comfort by finding peace and union among you. (Witham)

Haydock: Rom 15:32

The word in the original signifies to combat with another, to teach us, that to beg the prayers of our friends will be of little assistance to us, if we do not join our prayer also, and labour, on our part, to the best of our power. (Calmet)

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Gill: Rom 15:20

Yea, so have I strived to preach the Gospel,.... The sense is, not barely that he strove to preach the Gospel and not the law, the pure Gospel, and, not a mixed one; nor only that he endeavoured to preach it fully, and leave out nothing; but that he had an holy ambition to preach it,

not where Christ was named; as in Judea, where he had been for many ages spoken of and expected, and where he had lately appeared, lived, suffered, and died, and where his Gospel had been preached by all the apostles; as also in such parts of the Gentile world, where others of the apostles had been, and had made mention of his name, and published the glad tidings of salvation by him; but he chose rather to go to such Heathen nations, as were wholly without any knowledge of him; who had only the dim light of nature to guide them; had had no promises nor prophecies of the Messiah, nor so much as any hints, at least very distant ones, concerning him; and where as yet the sound of the Gospel bad not reached:

lest I should build on another man's foundation; meaning not the law of Moses, nor the doctrines of the false teachers, but the foundation of the true apostles, and which was no other than the foundation Christ, he himself laid; but he chose not to go where they had laid the foundation by preaching Christ and his Gospel, that he might not take another man's crown, or boast in another man's line, or of other men's labours; but rather to go where others had never been, that he might first lay the foundation himself, by preaching Christ, and him crucified, and so the more act up to his character as an apostle, and as the apostle to the Gentiles.

Gill: Rom 15:21

But as it is written,.... In Isa 52:15;

to whom he was not spoken of, they shall see, and they that have not heard shall understand; for the Messiah was not spoken of to the Gentiles; they were strangers to the covenants of promise; the oracles of God were committed to the Jews; God gave his word and statutes to them, and not to any other nation: and yet, according to this prophecy, the Gentiles were to see him whom they had no account of; not in the flesh with their bodily eyes, in which sense only, or at least chiefly, the Jews saw him; but with the eyes of their understanding, by faith, as exhibited and evidently set forth before them as crucified, in the Gospel and the ordinances of it: and though they had heard nothing of him, having for many hundreds of years been left in ignorance, and suffered to walk in their own ways, until the apostles were sent among them; whose sound went into all the earth, and their words to the end of the world; yet when this would be the case, according to these words, they would understand the mind and will of God, the mysteries of his grace, the nature of the person and offices of Christ, the design of his coming into the world, and the way of salvation by him; all which was greatly brought about and accomplished, in the ministry of the Apostle Paul among them. The passage is very pertinently cited and applied by the apostle. The whole paragraph is to be understood of the Messiah, from whence it is taken, as it is owned, and accordingly interpreted by many Jewish writers, both ancient ^b and modern ^c; and these words particularly respect the kings and nations of the world, who are represented as struck with silence and wonder, when, upon the preaching and hearing of the Messiah, they should see him by faith, and spiritually understand what is declared concerning him. The difference between the apostle's version of these words, which is the same with the Septuagint, and the text in Isaiah, is very inconsiderable. The first clause of the Hebrew text may be literally rendered thus, "for him, who was not spoken of to them, they shall see"; and the apostle's Greek in this manner, to whom "it was not spoken of concerning him, they shall see"; the sense is the same, and person intended Christ: the latter clause, which we from the Hebrew text render, "and that which they had not heard, shall they consider"; and here, "they that have not heard, shall understand", has nothing material in it, in which they differ; for in the former part of it both design the Messiah, and the things concerning him, the Gentiles had not heard of; and the latter is rendered and explained by the Targum, and by R. Sol Jarchi, as by the apostle, אסתכלו, "they shall understand"; and which fitly expresses the sense of the Hebrew word used by the prophet.

Gill: Rom 15:22

For which cause also,.... By reason of being employed for so many years, in preaching the Gospel from Jerusalem, round about to Illyricum; taking so large a compass to minister in, and striving to introduce, propagate, and spread the Gospel, where Christ was never named before:

I have been much hindered from coming to you; or he had been often, and by many ways, and upon many accounts, hindered from coming to them; the frequent calls to different and distant places, and the great work of preaching the Gospel in those dark parts of the world, and settling churches there, which was upon his hands, prevented his giving them a visit at Rome, which he much and often desired: as in the preceding verses the apostle excuses his freedom of writing to this church, so here his long delay of coming to them, assigning the reason of it.

Gill: Rom 15:23

But now having no more place in these parts,.... Not because persecution was too hot for him, and therefore could not stay any longer, for this was what he expected everywhere; nor did it discourage him in his work, for he took pleasure in enduring it for the sake of Christ and his Gospel; but because he had fully preached the Gospel from Jerusalem, in his circuit to Illyricum, had filled every town and city with it, had planted churches in every place, and ordained elders over them, to whom the care and charge of them were committed; that there were no more places for him to preach in, but either where he himself had been already, or some other of the apostles; not but that he could have stayed with usefulness to these new formed churches, for the edifying and confirming of them, for the furtherance of the joy of faith in them, and for the defence of the Gospel and its ordinances among them; but his proper work as an apostle being to preach the Gospel to all nations, and where Christ was not named, and to plant churches; and there being no more room in these climates, or regions, for such service, he begins to think of some other places, particularly Spain, where as yet very probably the Gospel was not preached: however, he found himself at leisure to visit other places, and hereby gives the church at Rome some hopes of seeing him from this consideration, as well as from what follows:

and having a great desire these many years to come unto you; he had not only a desire, but a very vehement desire to come to them; he longed to see them, as he elsewhere says; so that since now he had leisure, they might hope it would not be long ere they did see him; especially as the thing had been upon his mind and thoughts for many years past; which shows that the Gospel had been preached very early at Rome, that many had been converted by it, and a church had been formed there some years ago, and was known to the apostle; on which account, having heard much of their faith and obedience, he had a longing desire of a great while to see them.

Gill: Rom 15:24

Whensoever I take my journey into Spain,.... Which he had now meditated and resolved upon, being a place, as before observed, where it is very likely the Gospel as yet had not been preached, which made him desirous of going thither; but whether he ever went thither, or not, is not certain; some think he never performed the intended journey; others affirm he did, some time between his two appearances before Nero. Sepharad, in Oba 1:20, is taken by the Jewish writers for this country; and is by the Targum, Jarchi, and Aben Ezra on that place, called אספמיא, "Aspamia"; a name not greatly different from Hispania, by which it usually goes among the Greeks and Latins; but Kimchi calls it ספניא, "Spania", the very word used in this place, and by us rendered "Spain", as it is usually called: it was called "Span" in the language of the Celtic, who first inhabited it, which signifies a companion; it was formerly called Iberia, from the river Iberus; afterwards Hesperia, from Hesperus, the brother of Atlas; and then Hispalia, from the city Hispalis, or Sevil; and from thence corruptly Hispania; there are some that derive it from σπανια, from the roughness of some places in it, barren, uncultivated, and uninhabited: it has on the east the Pyrenean mountains, by which it is divided from France, on the west the Atlantic ocean, on the north the Cantabrian, and on the south the Herculean sea, and the straits of Gades: now as the apostle intended a journey into this country; he mentions it, in order to raise their expectations of seeing him; since in his way thither, he would have a fair opportunity of coming to them; yea, he assures them, that whenever he went thither, he would come:

I will come to you: it was his real intention, a settled resolution and determination in his mind so to do; but whereas everything of this kind depends not upon the will of man, but upon the will and providence of God, and so many unforeseen things fall out which prevent the fulfilling of human purposes, therefore he adds,

for I trust, or "hope"

to see you in my journey: he could not be certain that he should see them, but he hoped he should, for nothing was more desirable to him; his wish was not to see their emperor, their senate, or their famous city, but them, the church of Christ there; and a beautiful and delightful sight it is, to see a church of Christ in Gospel order, walking together in the faith and fellowship, and ordinances of it, and in peace one with another:

and to be brought on my way thitherward by you; he not only hoped to see them, but that he should have the company of some of them along with him, in his way to Spain; from whose conversation he might expect much spiritual pleasure and refreshment; and by whom he might be directed in his way, as well as supplied with all necessaries for his journey; in which sense the phrase of bringing on in the way, is sometimes used; see Tit 3:13; though before he should depart from them, he hoped to have abundance of satisfaction in his conversation with them together as a church:

if first I be somewhat, or in part,

filled with your company; or with you, meaning that before he should set forward from them to Spain, that he should be greatly delighted with beholding their order, and the steadfastness of their faith, hearing their sweet experiences, and observing their holy life and conversation, and their peace and concord among themselves; not that he expected entire satisfaction, a satiety of pleasure, fulness of joy, which are only to be had in the presence of God, and communion with angels and glorified saints; though perhaps he might expect more than he had, for at his first answer before Nero, all these Romans forsook him and fled; saints are often disappointed in their raised expectations of what they shall enjoy in each other's company.

Gill: Rom 15:25

But now I go unto Jerusalem,.... Whither he was bound in spirit, not knowing what should befall him there, from which he could not be dissuaded by his friends, and thither he did go:

to minister unto the saints; not to preach the Gospel, though doubtless he did that when he was there; but to distribute among the poor saints what had been raised for them by the Greek churches; who had entreated him to take upon him this service, even the fellowship of ministering to the saints; and though this might seem below his office as an apostle, and as what more became an inferior officer, a deacon in a church; yet the apostle's heart was so much in it, and he was so bent upon it, and so diligent to execute it, that he postponed his journey to Spain and visit to Rome for the sake of it, and assigns this as a reason why he could not come at present.

Gill: Rom 15:26

For it hath pleased them of Macedonia and Achaia,.... That is, the churches of Macedonia, particularly Philippi and Thessalonica; and the churches of Achaia, especially the church at Corinth, which was the metropolis of Achaia:

to make a certain contribution for the poor saints which are at Jerusalem; of which contribution, of their great forwardness, readiness, and liberality, a large account is given in 2Co 8:1; from whence Origen and others have rightly concluded, that this epistle to the Romans was wrote after that; since in that the apostle exhorts and encourages them, by the example of the Macedonian churches, to finish the collection they had begun; which collection is here called a contribution, or "communion", as the word signifies; it being one part of the communion of churches and of saints, to relieve their poor, by communicating to them, and to assist each other therein; and in which they have not only fellowship with one another, but with Christ the head; who takes what is done to the least of his brethren as done to himself: the persons for whom the collection was made, are "the poor saints", or "the poor of the saints"; for not all the saints, but the poor among them, were the objects of this generosity: they were saints such as are sanctified by God the Father in eternal election, and by the blood of Christ in redemption, and by the Spirit of Christ in the effectual calling, to these this goodness extended; for though good is to be done to all men, yet more especially to the household of faith: they were "poor", which is the lot of many who are saints, whom God has chosen, to whom the Gospel is preached, and who are called by grace: these came to be so, either through the great dearth which was throughout the world in the times of Claudius Caesar, when the brethren at Jerusalem particularly suffered, and were relieved by the disciples at Antioch; but this collection was made some years after that, and therefore rather they became so, through the persecutions of their countrymen; by whom they suffered joyfully the spoiling of their goods, knowing that they had a better and more enduring substance in heaven; or else through their having sold all their possessions, and thrown their money into one common stock and fund, for mutual subsistence, which was now exhausted: these poor saints lived at Jerusalem, which was at a great distance from Macedonia and Achaia; but though they were strangers, and unknown by face to them, and had only heard of them, and their distress; yet this was no objection to their cheerful contribution; they considered them as members of the same body, as belonging to the same family, and as standing in the same spiritual relation to God and Christ with themselves; and upon this foot they acted; and what they did is worthy the imitation of all the churches and people of God.

Gill: Rom 15:27

It hath pleased them verily,.... This is repeated from the former verse, and is designed to point out the spring of this contribution, and the manner in which it was performed: it arose from themselves; it was the pure effect of their good will and pleasure; the first motion was from among themselves; it was their own thought, mind, and will; they were willing of themselves unto it, and begun it of themselves, unasked, and not moved unto it by any other: it was not done by constraint or necessity, but was entirely free; they did not make it for ostentation sake, or to gain the applause of men, but from a principle of love to the poor saints; and which showed itself to be sincere, hearty, and genuine, by deeds, and not bare words: they performed this service with great alacrity and cheerfulness; they gave not sparingly, but largely; it was not a matter of covetousness, but of bounty; and they did it not grudgingly, but cheerfully; they took delight and pleasure in it; their hearts and souls were in it, and yet notwithstanding did but what they ought to do.

And their debtors they are; for being debtors to God for their temporal and spiritual mercies; and to Christ for what he has done for them in redemption, and for what he is to them; and to the Spirit for the influences and operations of his grace upon them, they are debtors to the saints; they are bound to love them; they owe the debt of love to them, as they are in the spiritual relation of the children of God, members of Christ, and brethren one of another; and their paying of this debt to them is, in some sense, reckoned a paying it to the divine persons. Moreover, it was not merely a debt of love which these Gentiles owed, and in this way paid to the believing Jews; but it was a debt of justice and equity; they had received what was of valuable consideration from them, and by their means: Christ himself was of the Jews; hence salvation is said to be of them, Joh 4:22. The writings of the Old Testament were committed to them, and faithfully preserved by them; and from them transmitted to the Gentiles; the apostles were all Jews, under whose ministry they were enlightened, converted, and brought to the knowledge of Christ, and salvation by him; the Gospel of the grace of God came out from among them; it was first preached in Judea, and at Jerusalem; and from thence was carried and spread in the Gentile world; yea, it looks very likely, and is not at all unreasonable to suppose, that the charge of carrying and spreading the Gospel among the Gentiles was at first defrayed by the believing Jews, and out of that common stock and fund which was at Jerusalem; for it was not proper that the apostles, at their first setting out, should take anything of the Gentiles, lest they should be thought to be mercenary persons, who only sought their own worldly advantage: hence the apostle argues from the greater to the lesser,

for if the Gentiles have been partakers of their spiritual things: the Gospel, and the doctrines of it, which are spiritual things; contain and make known spiritual blessings; impart spiritual gifts; in which the Spirit of God is greatly concerned, he is the author of them; he leads men into them; qualifies them to preach them unto others; blesses and succeeds them to the conversion; comfort, and edification of souls; and by means of which he himself is received as a Spirit of illumination, sanctification, and faith: and which doctrines also relate to the spiritual and eternal welfare of the souls and spirits of men; hereby they are enlightened, quickened, comforted, and nourished up unto eternal life: wherefore, since this is the case, and these the favours the Gentiles enjoyed through the Jews,

their duty is also to minister unto them in carnal things; in outward and temporal things; in things pertaining to the flesh; or outward man, for the clothing and nourishment of the body. This he said to stir up the Romans, who were Gentiles also, and under the same obligations to make a contribution for them likewise.

Gill: Rom 15:28

When therefore I have performed this,.... Meaning when he had dispatched that business, and finished that affair which the Macedonian and Achaian churches had entreated him to engage in, and which he had undertook; namely, to take their collection, and carry it to Jerusalem, and distribute it among the poor saints there; and which he expresses by another phrase,

and have sealed to them this fruit. The liberality of the Gentile churches is called fruit, as it may be on many accounts; as with respect to the apostle, it was the fruit of his ministry and laborious preaching of the Gospel among them; he had been sowing the seed of the word, and planting churches in these parts; and among other fruits brought forth hereby, as the conversion of sinners, and edification of saints, the exercise of grace, and performance of good works, this of liberality to the poor saints was one: with respect to the persons, the objects of this bounty, it was the fruit of their spiritual things, which the Gentiles, by their means, had been partakers of; and would be as fruit, useful and profitable to them, to relieve their wants, supply them with necessaries, and make their lives more comfortable: and also with respect to the contributors, it was the fruit of the Spirit of God, and his grace in them; it was the fruit of faith, which works by love; and it was the fruit of their love to Christ, and to his saints; and was profitable to them in things temporal, spiritual, and eternal; promises of each being made and performed to such that sow liberally and bountifully. Now the ministration of this to the poor saints at Jerusalem, and on the behalf of the Grecian churches, the apostle calls a "sealing" it to them; and it is thought to be an allusion to the delivery of money sealed up, that it may not be lost, nor made use of for any other purpose than that for which it was designed: whether the apostle carried this collection sealed or not, it matters not; his sense is, that he should deliver it whole and safe unto them, and in such manner as to leave no suspicion that he had converted any part of it to his own use; though the word here used seems to answer to the Hebrew ח־תאם, which, with the Jews, frequently signifies to conclude, "finish", and make an end of anything, as well as to "seal"; the sealing up of letters being the last and finishing part of them. Innumerable instances might be given; take the following one as a proof ^d:

"we find in the former prophets, שהיו חותמין, "that they sealed", or ended their words with words of praise, or with words of consolation Says R. Eliezer, except Jeremiah, שח־תאם, "who sealed", or finished with words of reproof.''

So the word is used in Dan 9:24, and then the apostle's plain meaning is, when I have made an end of this affair, have finished this business of ministering and distributing to the poor saints at Jerusalem,

I will come by you into Spain. The Ethiopic version reads it, "Lasitania", designing, no doubt, Lusitania, which was formerly a part of Spain, now called Portugal. Whether the apostle ever was there is not certain nor very probable, since when he came to Jerusalem he was apprehended, and after sometime sent a prisoner to Rome, where he suffered; however, it was his intention to go to Spain, and to take Rome in his way thither.

Gill: Rom 15:29

And I am sure when I come to you,.... He intended to go to Spain; he was not sure he should reach thither; but he was positive in it he should come to Rome. It had been much and long upon his mind; and under an impress of the Spirit of God upon him, he had signified some time before this, that after he had been at Jerusalem, he "must see, Rome also", Act 19:21, and it was afterwards more expressly told him by the Lord, that as he had testified of him at Jerusalem, he should bear witness at Rome also, Act 23:11, and therefore he was fully assured he should come to Rome, and was as confident of the manner of his coming thither.

I shall come in, or "with"

the fulness of the blessing of the Gospel of Christ; with the Gospel, the good news of salvation by Christ; and which must make him a welcome person to every sensible soul wherever he came; to this he was chosen, separated, and called; for this he was abundantly qualified; this was committed to his trust, and which he carried with him wherever he went: and he was not ashamed of it, and was ready to preach it even at Rome also. With "the Gospel of Christ"; not his own, or another's, or any man's, but Christ's, which he had by the revelation of Christ; of which Christ is the sum and substance, and which Christ himself preached; "with the blessing of the Gospel of Christ". Some by "blessing" understand a liberal contribution, which he trusted he should make at Rome, for the poor saints at Jerusalem; believing that their hearts would be opened, under the preaching of the Gospel, to give freely to them, and that this would be a blessing that would attend it: but rather he means, either the blessed gifts he had, qualifying him for preaching the Gospel, with which he should come and deliver it among them, and which would attend it with success; such as boldness of spirit, freedom of speech, enlarged knowledge, mighty signs and wonders, and the demonstration of the Spirit, and of power: or the blessed effects it would have on them, in establishing them in the present truths; in further enlightening and instructing their minds; in edifying, quickening, and comforting them; and in nourishing up with the words of faith and sound doctrine, unto eternal life: or the blessings of grace exhibited and set forth in the Gospel; such as justification and forgiveness of sins, peace and reconciliation, salvation and eternal life. Nay, he believed he should come in, or with the "fulness" of all this; meaning, either that he believed he should find them full of the Gospel, and the fruits of it; or rather that he should come full fraught with it, and fully preach it to them, and keep back thing that would be profitable. There is a fulness in the Gospel; it is full of the deep things of God, which the Spirit searches and reveals, 1Co 2:10; it is full of the doctrines of grace and truth, which Christ himself is said to be full of, Joh 1:14, it is full of exceeding great and precious promises transcribed from Christ, and out of the covenant of grace; and it is full of a variety of food, of milk for babes, Heb 5:13, and meat for strong persons, Heb 5:14. The Alexandrian copy, and some others, read only, "with the fulness of the blessing of Christ"; and so the Ethiopic version.

Gill: Rom 15:30

Now I beseech you, brethren,.... Having declared his intention of coming to them, and his confidence of it, he entreats an interest in their prayers; and which he urges from the consideration of their mutual relation as "brethren"; and therefore should love one another, and show it, among other things, by praying for each other to their common parent, in whom they have a joint interest, saying, as directed by Christ, "our Father which art in heaven", Mat 5:45; thereby signifying, that they prayed not for themselves only, but for all the brethren, all the children of God: and this the apostle further urges,

for Christ's sake; whose servant he was, and in whose cause he was engaged, whose Gospel he preached, and whose glory he sought; and therefore, if they had any regard for Christ, and the good of his interest, he beseeches them that they would pray for the continuance of his life and usefulness; since for him to live was for the good of the churches of Christ, though for him to die would be his own personal gain: and which he also stirs them up to,

for the love of the Spirit; meaning either the love of the Father, and of the Son, which was shed abroad in their hearts by the Spirit, which he had directed them into, and they had a comfortable sensation of; or that love to God, to Christ, and one another, which the Spirit of God had wrought in them in regeneration; or that love with which the Spirit of God equally loved them, as the Father, and the Son; and which he had shown in their conversion and sanctification, in applying all grace unto them, and indwelling in them as the Spirit of adoption, and as the earnest and pledge of the heavenly inheritance.

That ye strive together with me in your prayers to God for me. The apostle prayed for himself, as he had been wont to do ever since he was a converted man; but knowing well the force of united social prayer, he desires the assistance of others. He represents prayer as an agony, an holy conflict, and striving with God, a wrestling with him, as Jacob did, who held him, and would not let him go without the blessing, and had power with him, and prevailed. The phrase denotes the fervency of prayer, the strength, labour, and energy of it; see Col 4:12; and also intimates, that the apostle foresaw he should have a combat with many enemies where he was going, and should be in great danger by them; and therefore desires they would join him in the use of their spiritual armour, and in that particular part of it, prayer, which has been often used to good purpose against the enemies of the Gospel: he does not desire these Romans to beg the assistance of their senate or emperor: but to pray to God for him, and join with him in their prayers to him, who is a God hearing prayer, and able to save. The petitions he would have them put up to him, are as follow:

Gill: Rom 15:31

That I may be delivered from them that do not believe in Judea,.... By whom some think are meant such, who, though they believed in Jesus as the Messiah, yet were violently set against the apostle for preaching down the ceremonial law; and from whom he foresaw he should be in much danger when he came to Jerusalem, and therefore desires the church at Rome to pray for his deliverance from them; though rather such who did not believe in Jesus Christ at all are designed; and who were enemies to the Gospel, and to all Gospel ministers, but especially to the Apostle Paul, for preaching among the Gentiles, and such doctrines as he did, which struck at their peculiar notions; and, as he feared, he should be set upon by them, and his life be in great danger, so it was; see Act 21:27; though he was not disheartened and intimidated, and did not shun going up to Jerusalem, though entreated not to go; yet he thought proper to engage the churches of Christ in prayer for him, that he might be delivered out of the hands of such wicked and unreasonable men, who being destitute of faith in Christ, were filled with enmity against his ministers; see 2Th 3:1;

and that my service which I have for Jerusalem, may be accepted of the saints; that is, that the collection which was made by the Gentile churches for the poor saints at Jerusalem, the ministration of which unto them he had took upon him, might be cheerfully and gratefully received by them. One would think there were no fear of this, nor any need to pray for it; for if they were poor, and in necessitous circumstances, as they were, they would be glad of relief, and thankfully accept it: but the case was this, and the difficulties attending this service were, that this collection came from the Gentiles, to whom the Jews had an aversion, and was brought to them by one that they had entertained an ill opinion of, being informed that he had taught the Gentiles to forsake Moses, not to circumcise their children, or walk after the customs; wherefore he did not know whether, though in necessity, anything coming for their relief from such a quarter, and through his hands, would be received with any pleasure by them: besides, his desire was that it might be received as a token of the true and sincere love the Gentiles bore to them; and be a means of reconciling the believing Jews to them, to own them as sister churches of the same faith and order with themselves.

Gill: Rom 15:32

That I may come unto you with joy,.... The end the apostle had, in desiring them to request the above things at the throne of grace for him, was, that he might come to them, which unless he was delivered from the unbelieving Jews, could not be; and therefore since they had an interest in this matter, he might hope they would be the more importunate in their supplications for him, the he might escape their hands; and seeing also, should the saints there use him in an ungrateful manner, and slight the kindness of the Gentile churches, and his service should not have the desired effect, his coming to them would be with sorrow: wherefore he puts them upon praying for success in this affair, that so when he came among them he should have no uneasiness upon his mind, or, anything of this kind to distress him, and interrupt that pleasure and delight he promised himself in their company and conversation: he adds,

by the will of God: resigning himself, and submitting all things to the sovereign will of God, and the wise disposals of his providence: he knew his deliverance from his enemies must be by, and the success of his services owing to, and his coming to Rome entirely according to, the will of God, and as he should think fit and proper; so he acted himself, and so he taught these believers to have their regard to, and sit down contented with the will of God in all things; to which he subjoins,

and may with you be refreshed; with the presence of God among them, with the Gospel in the fulness and blessing of it with which he should come and with the mutual faith and comfortable experience of him and them, which they should communicate to each other; than all which nothing is more reviving, and refreshing to the spirits of God's people.

Gill: Rom 15:33

Now the God of peace be with you all, Amen. As God is in this chapter before styled the God of patience, Rom 15:5, and the God of hope, Rom 15:13, because of his concern in these graces; so he is here styled "the God of peace", because of his concern in that peace which is made between him and his people, by the blood of Christ. This peace was first upon his thoughts, which are therefore called thoughts of peace; a council of peace was held between him and his Son upon this head; the scheme of reconciliation was drawn by him in it; he entered into a covenant of peace with Christ, which takes its name from this momentous article of it; he appointed Christ to be the peacemaker, and laid on him the chastisement of our peace; and it pleased him by him to reconcile all things to himself, Col 1:20. Moreover, he is so called because he is the giver of all true solid conscience peace, the peace of God, which passeth all understanding of natural men; and which when he gives, none can give trouble; and is what he fills his people with in a way of believing, leading their faith to the blood, righteousness, and sacrifice of his Son. He is also the author of happiness and prosperity, temporal, spiritual, and eternal, and likewise of all the peace and concord which is in his churches, and among his saints; so that when the apostle wishes that the God of peace might be with them, he not only prays that the presence of God might be with them; but that they might have fresh views of their interest in peace, made by the blood of Christ; that they might enjoy peace in their own consciences, arising from thence; that they might be possessed of felicity of every kind, and that unity and harmony might subsist among them; that the peace of God might rule in their hearts, and they live in love and peace one with another, laying aside all their differences as Jews and Gentiles, about the rites and ceremonies of the law of Moses; to which the apostle may have a particular respect in this concluding wish of his, and here indeed properly the epistle ends; the following chapter being as a sort of postscript, filled up with salutations and recommendations of particular persons; wherefore the word "Amen" is placed here, though it is wanting in the Alexandrian copy.

Commentary -- Verse Notes / Footnotes

NET Notes: Rom 15:21

¹ sn A quotation from Isa 52:15.

NET Notes: Rom 15:23

¹ tn Grk “now no longer having a place…I have.”

² tn Grk “but having a desire…for many years.”

NET Notes: Rom 15:24

¹ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

NET Notes: Rom 15:27

¹ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

NET Notes: Rom 15:28

¹ tn Grk “have sealed this fruit to them.”

NET Notes: Rom 15:30

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

NET Notes: Rom 15:31

¹ tn Verses 30-31 form one long sentence in the Greek but have been divided into two distinct sentences for clarity in English.

NET Notes: Rom 15:33

¹ tc Some mss lack the word “Amen” here, one of them (Ì⁴⁶) also inserting 16:25-27 at this point. See the tc note at 16:25 for more information.

Geneva Bible: Rom 15:22

^{( 10 )} For which cause also I have been much hindered from coming to you.

^{( 10 )} He writes in general to the Romans, and that familiarly, his singular good will towards them, and the state of his affairs, but in such a way that he does not swerve in the least way from the end of apostolic doctrine: for he declares nothing but that which appertains to his office, and is godly: and commending by a little digression as it were, the liberality of the churches of Macedonia, he modestly incites them to follow their godly deed.

Geneva Bible: Rom 15:25

But now I go unto Jerusalem to ^{( p )} minister unto the saints.

^{( p )} Doing his duty for the saints, to carry to them that money which was gathered for their use.

Geneva Bible: Rom 15:27

^{( 11 )} It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to ^{( q )} minister unto them in carnal things.

^{( 11 )} Alms are voluntary, but yet we at the same time owe these by the law of charity.

^{( q )} To serve their turns.

Geneva Bible: Rom 15:28

When therefore I have performed this, and have ^{( r )} sealed to them this ^{( s )} fruit, I will come by you into Spain.

^{( r )} Performed it faithfully, and sealed it as it were with my ring.

^{( s )} This money which was gathered for the use of the poor: and these alms are very fitly called fruit.

Geneva Bible: Rom 15:29

^{( 12 )} And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

^{( 12 )} He promises them through the blessing of God, not to come empty to them: and requiring of them the duty of prayers, he shows what thing we ought mainly to rest upon in all difficulties and adversities.

Geneva Bible: Rom 15:30

Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the ^{( t )} love of the Spirit, that ye strive together with me in [your] prayers to God for me;

^{( t )} For the mutual union, with which the Holy Spirit has united our hearts and minds together.

Commentary -- Verse Range Notes

TSK Synopsis: Rom 15:1-33

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.

MHCC: Rom 15:14-21

The apostle was persuaded that the Roman Christians were filled with a kind and affectionate spirit, as well as with knowledge. He had written to remind them of their duties and their dangers, because God had appointed him the minister of Christ to the Gentiles. Paul preached to them; but what made them sacrifices to God, was, their sanctification; not his work, but the work of the Holy Ghost: unholy things can never be pleasing to the holy God. The conversion of souls pertains unto God; therefore it is the matter of Paul's glorying, not the things of the flesh. But though a great preacher, he could not make one soul obedient, further than the Spirit of God accompanied his labours. He principally sought the good of those that sat in darkness. Whatever good we do, it is Christ who does it by us.

MHCC: Rom 15:22-29

The apostle sought the things of Christ more than his own will, and would not leave his work of planting churches to go to Rome. It concerns all to do that first which is most needful. We must not take it ill if our friends prefer work which is pleasing to God, before visits and compliments, which may please us. It is justly expected from all Christians, that they should promote every good work, especially that blessed work, the conversion of souls. Christian society is a heaven upon earth, an earnest of our gathering together unto Christ at the great day. Yet it is but partial, compared with our communion with Christ; for that only will satisfy the soul. The apostle was going to Jerusalem, as the messenger of charity. God loves a cheerful giver. Every thing that passes between Christians should be a proof and instance of the union they have in Jesus Christ. The Gentiles received the gospel of salvation from the Jews; therefore were bound to minister to them in what was needed for the body. Concerning what he expected from them he speaks doubtfully; but concerning what he expected from God he speaks confidently. We cannot expect too little from man, nor too much from God. And how delightful and advantageous it is to have the gospel with the fulness of its blessings! What wonderful and happy effects does it produce, when attended with the power of the Spirit!

MHCC: Rom 15:30-33

Let us learn to value the effectual fervent prayers of the righteous. How careful should we be, lest we forfeit our interest in the love and prayers of God's praying people! If we have experienced the Spirit's love, let us not be wanting in this office of kindness for others. Those that would prevail in prayer, must strive in prayer. Those who beg the prayers of others, must not neglect to pray for themselves. And though Christ knows our state and wants perfectly, he will know them from us. As God must be sought, for restraining the ill-will of our enemies, so also for preserving and increasing the good-will of our friends. All our joy depends upon the will of God. Let us be earnest in prayer with and for each other, that for Christ's sake, and by the love of the Holy Spirit, great blessings may come upon the souls of Christians, and the labours of ministers.

Matthew Henry: Rom 15:17-21

The apostle here gives some account of himself and of his own affairs. Having mentioned his ministry and apostleship, he goes on further to magnify his office in the efficacy of it, and to mention to the glory of God the great success of his ministry and the wonderful things that God had done by him, for encouragement to the Christian church at Rome, that they were not alone in the profession of Christianity, but though, compared with the multitude of their idolatrous neighbours, they were but a little flock, yet, up and down the country, there were many that were their companions in the kingdom and patience of Jesus Christ. It was likewise a great confirmation of the truth of the Christian doctrine that it had such strange success, and was so far propagated by such weak and unlikely means, such multitudes captivated to the obedience of Christ by the foolishness of preaching. Therefore Paul gives them this account, which he makes the matter of his glorying; not vain glory, but holy gracious glorying, which appears by the limitations; it is through Jesus Christ. Thus does he centre all his glorying in Christ; he teaches us so to do, 1Co 1:31. Not unto us, Psa 115:1. And it is in those things which pertain to God. The conversion of souls is one of those things that pertain to God, and therefore is the matter of Paul's glorying; not the things of the flesh. Whereof I may glory, echō oun kauchēsin en Christō lēsou ta pros Theon . I would rather read it thus: Therefore I have a rejoicing in Christ Jesus (it is the same word that is used, 2Co 1:12, and Phi 3:3, where it is the character of the circumcision that they rejoice - kauchōmenoi , in Christ Jesus) concerning the things of God; or those things that are offered to God - the living sacrifices of the Gentiles, Rom 15:16. Paul would have them to rejoice with him in the extent and efficacy of his ministry, of which he speaks not only with the greatest deference possible to the power of Christ, and the effectual working of the Spirit as all in all; but with a protestation of the truth of what he said (Rom 15:18): I will not dare to speak of any of those things which Christ hath not wrought by me. He would not boast of things without his line, nor take the praise of another man's work, as he might have done when he was writing to distant strangers, who perhaps could not contradict him; but (says he) I dare not do it: a faithful man dares not lie, however he be tempted, dares be true, however he be terrified. now, in this account of himself, we may observe,

I. His unwearied diligence and industry in his work. He was one that laboured more abundantly than they all.

1. He preached in many places: From Jerusalem, whence the law went forth as a lamp that shineth, and round about unto Illyricum, many hundred miles distant from Jerusalem. We have in the book of the Acts an account of Paul's travels. There we find him, after he was sent forth to preach to the Gentiles (Acts 13), labouring in that blessed work in Seleucia, Cyprus, Pamphylia, Pisidia, and Lycaonia (Acts 13 and 14), afterwards travelling through Syria and Cilicia, Phrygia, Galatia, Mysia, Troas, and thence called over to Macedonia, and so into Europe, Acts 15 and 16. Then we find him very busy at Thessalonica, Berea, Athens, Corinth, Ephesus, and the parts adjacent. Those that know the extent and distance of these countries will conclude Paul an active man, rejoicing as a strong man to run a race. Illyricum is the country now called Sclavonia, bordering upon Hungary. Some take it for the same with Bulgaria; others for the lower Pannonia: however, it was a great way from Jerusalem. Now it might be suspected that if Paul undertook so much work, surely he did it by the halves. "No,"says he, " I have fully preached the Gospel of Christ - have given them a full account of the truth and terms of the gospel, have not shunned to declare the whole counsel of God (Act 20:27), have kept back nothing that was necessary for them to know." Filled the gospel, so the word is; peplērōkenai to euangelion , filled it as the net is filled with fishes in a large draught; or filled the gospel, that is, filled them with the gospel. Such a change does the gospel make that, when it comes in power to any place, it fills the place. Other knowledge is airy, and leaves souls empty, but he knowledge of the gospel is filling.

2. He preached in places that had not heard the gospel before, Rom 15:20, Rom 15:21. He broke up the fallow ground, laid the first stone in many places, and introduced Christianity where nothing had reigned for many ages but idolatry and witchcraft, and all sorts of diabolism. Paul broke the ice, and therefore must needs meet with the more difficulties and discouragements in his work. Those who preached in Judea had upon this account a much easier task than Paul, who was the apostle of the Gentiles; for they entered into the labours of others, Joh 4:38. Paul, being a hardy man, was called out to the hardest work; there were many instructors, but Paul was the great father - many that watered, but Paul was the great planter. Well, he was a bold man that made the first attack upon the palace of the strong man armed in the Gentile world, that first assaulted Satan's interest there, and Paul was that man who ventured the first onset in many places, and suffered greatly for it. He mentions this as a proof of his apostleship; for the office of the apostles was especially to bring in those that were without, and to lay the foundations of the new Jerusalem; see Rev 21:14. Not but that Paul preached in many places where others had been at work before him; but he principally and mainly laid himself out for the good of those that sat in darkness. He was in care not to build upon another man's foundation, lest he should thereby disprove his apostleship, and give occasion to those who sought occasion to reflect upon him. He quotes a scripture for this out of Isa 52:15, To whom he was not spoken of, they shall see. That which had not been told them, shall they see; so the prophet has it, much to the same purport. This made the success of Paul's preaching the more remarkable. The transition from darkness to light is more sensible than the after-growth and increase of that light. And commonly the greatest success of the gospel is at its first coming to a place; afterwards people become sermon-proof.

II. The great and wonderful success that he had in his work: It was effectual to make the Gentiles obedient. The design of the gospel is to bring people to be obedient; it is not only a truth to be believed, but a law to be obeyed. This Paul aimed at in all his travels; not his own wealth and honour (if he had, he had sadly missed his aim), but the conversion and salvation of souls: this his heart was upon, and for this he travailed in birth again. Now how was this great work wrought? 1. Christ was the principal agent. He does not say, "which I worked,"but "which Christ wrought by me,"Rom 15:18. Whatever good we do, it is not we, but Christ by us, that does it; the work is his, the strength his; he is all in all, he works all our works, Phi 2:13; Isa 26:12. Paul takes all occasions to own this, that the whole praise might be transmitted to Christ. 2. Paul was a very active instrument: By word and deed, that is, by his preaching, and by the miracles he wrought to confirm his doctrine; or his preaching and his living. Those ministers are likely to win souls that preach both by word and deed, by their conversation showing forth the power of the truths they preach. This is according to Christ's example, who began both to do and teach, Act 1:1. - Through mighty signs and wonders: en dunamei sēmeiōn - by the power, or in the strength, of signs and wonders. These made the preaching of the word so effectual, being the appointed means of conviction, and the divine seal affixed to the gospel-charter, Mar 16:17, Mar 16:18. 3. The power of the Spirit of God made this effectual, and crowned all with the desired success, Rom 15:19. (1.) The power of the Spirit in Paul, as in the other apostles, for the working of those miracles. Miracles were wrought by the power of the Holy Ghost (Act 1:8), therefore reproaching the miracles is called the blasphemy against the Holy Ghost. Or, (2.) The power of the Spirit in the hearts of those to whom the word was preached, and who saw the miracles, making these means effectual to some and not to others. It is the Spirit's operation that makes the difference. Paul himself, as great a preacher as he was, with all his might signs and wonders, could not make one soul obedient further than the power of the Spirit of God accompanied his labours. It was the Spirit of the Lord of hosts that made those great mountains plain before this Zerubbabel. This is an encouragement to faithful ministers, who labour under the sense of great weakness and infirmity, that it is all one to the blessed Spirit to work by many, or by those that have on power. The same almighty Spirit that wrought with Paul often perfects strength in weakness, and ordains praise out of the mouths of babes and sucklings. This success which he had in preaching is that which he here rejoices in; for the converted nations were his joy and crown of rejoicing: and he tells them of it, not only that they might rejoice with him, but that they might be the more ready to receive the truths which he had written to them, and to own him whom Christ had thus signally owned.

Matthew Henry: Rom 15:22-29

St. Paul here declares his purpose to come and see the Christians at Rome. Upon this head his matter is but common and ordinary, appointing a visit to his friends; but the manner of his expression is gracious and savoury, very instructive, and for our imitation. We should learn by it to speak of our common affairs in the language of Canaan. Even our common discourse should have an air of grace; by this it will appear what country we belong to. it should seem that Paul's company was very much desired at Rome. He was a man that had as many friends and as many enemies as most men ever had: he passed through evil report and good report. No doubt they had heard much of him at Rome, and longed to see him. Should the apostle of the Gentiles be a stranger at Rome, the metropolis of the Gentile world? Why as to this he excuses it that he had not come yet, he promises to come shortly, and gives a good reason why he could not come now.

I. He excuses it that he never came yet. Observe how careful Paul was to keep in with his friends, and to prevent or anticipate any exceptions against him; not as one that lorded it over God's heritage. 1. He assures them that he had a great desire to see them; not to see Rome, though it was now in its greatest pomp and splendour, nor to see the emperor's court, nor to converse with the philosophers and learned men that were then at Rome, though such conversation must needs be very desirable to so great a scholar as Paul was, but to come unto you (Rom 15:3), a company of poor despised saints in Rome, hated of the world, but loving God, and beloved of him. These were the men that Paul was ambitious of an acquaintance with at Rome; they were the excellent ones in whom he delighted, Psa 16:3. And he had a special desire to see them, because of the great character they had in all the churches for faith and holiness; they were men that excelled in virtue, and therefore Paul was so desirous to come to them. This desire Paul had had for many years, and yet could never compass it. The providence of God wisely overrules the purposes and desires of men. God's dearest servants are not always gratified in every thing that they have a mind to. Yet all that delight in God have the desire of their heart fulfilled (Psa 37:4), though all the desires in their heart be not humoured. 2. He tells them that the reason why he could not come to them was because he had so much work cut out for him elsewhere. For which cause, that is, because of his labours in other countries, he was so much hindered. God had opened a wide door for him in other places, and so turned him aside. Observe in this, (1.) The gracious providence of God conversant in a special manner about his ministers, casting their lot, not according to their contrivance, but according to his own purpose. Paul was several times crossed in his intentions; sometimes hindered by Satan (as 1Th 2:18), sometimes forbidden by the Spirit (Act 16:7), and here diverted by other work. Man purposes but God disposes, Pro 16:9; Pro 19:21; Jer 10:23. Ministers purpose, and their friends purpose concerning them, but God overrules both, and orders the journeys, removals, and settlements, of his faithful ministers as he pleases. The stars are in the right hand of Christ, to shine where he sets them. The gospel does not come by chance to any place, but by the will and counsel of God. (2.) The gracious prudence of Paul, in bestowing his time and pains where there was most need. Had Paul consulted his own ease, wealth, and honour, the greatness of the word would never have hindered him from seeing Rome, but would rather have driven him thither, where he might have had more preferment and taken less pains. But Paul sought the things of Christ more than his own things, and therefore would not leave his work of planting churches, no, not for a time, to go and see Rome. The Romans were whole, and needed not the physician as other poor places that were sick and dying. While men and women were every day dropping into eternity, and their precious souls perishing for lack of vision, it was no time for Paul to trifle. There was now a gale of opportunity, the fields were white unto the harvest; such a season slipped might never be retrieved; the necessities of poor souls were pressing, and called aloud, and therefore Paul must be busy. It concerns us all to do that first which is most needful. True grace teaches us to prefer that which is necessary before that which is unnecessary, Luk 10:41, Luk 10:42. And Christian prudence teaches us to prefer that which is more necessary before that which is less so. This Paul mentions as a sufficient satisfying reason. We must not take it ill of our friends if they prefer necessary work, which is pleasing to God, before unnecessary visits and compliments, which may be pleasing to us. In this, as in other things, we must deny ourselves.

II. He promised to come and see them shortly, Rom 15:23, Rom 15:24, Rom 15:29. Having no more place in these parts, namely, in Greece, where he then was. The whole of that country being more or less leavened with the savour of the gospel, churches being planted in the most considerable towns and pastors settled to carry on the work which Paul had begun, he had little more to do there. He had driven the chariot of the gospel to the sea-coast, and having thus conquered Greece he is ready to wish there were another Greece to conquer. Paul was one that went through with his work, and yet then did not think of taking his ease, but set himself to contrive more work, to devise liberal things. Here was a workman that needed not to be ashamed. Observe,

1. How he forecasted his intended visit. His project was to see them in his way to Spain. It appears by this that Paul intended a journey into Spain, to plant Christianity there. The difficulty and peril of the work, the distance of the place, the danger of the voyage, the other good works (though less needful, he thinks) which Paul might find to do in other places, did not quench the flame of his holy zeal for the propagating of the gospel, which did even eat him up, and make him forget himself. But it is not certain whether ever he fulfilled his purpose, and went to Spain. Many of the best expositors think he did not, but was hindered in this as he was in others of his purposes. He did indeed come to Rome, but he was brought thither a prisoner, and there was detained two years; and whither he went after is uncertain: but several of his epistles which he wrote in prison intimate his purpose to go eastward, and not towards Spain. However, Paul, forasmuch as it was in thine heart to bring the light of the gospel into Spain, thou didst well, in that it was in thine heart; as God said to David, 2Ch 6:8. The grace of God often with favour accepts the sincere intention, when the providence of God in wisdom prohibits the execution. And do not we serve a good Master then? 2Co 8:12. Now, in his way to Spain he proposed to come to them. Observe his prudence. It is wisdom for every one of us to order our affairs so that we may do the most work in the least time. Observe how doubtfully he speaks: I trust to see you: not, "I am resolved I will,"but, "I hope I shall."We must purpose all our purposes and make all our promises in like manner with a submission to the divine providence; not boasting ourselves of tomorrow, because we know not what a day may bring forth, Pro 27:1; Jam 4:13-15.

2. What he expected in his intended visit. (1.) What he expected from them. He expected they would bring him on his way towards Spain. It was not a stately attendance, such as princes have but a loving attendance, such as friends give, that Paul expected. Spain was then a province of the empire, well known to the Romans, who had a great correspondence with it, and therefore they might be helpful to Paul in his voyage thither; and it was not barely their accompanying him part of the way, but their furthering him in his expedition, that he counted upon: not only out of their respect to Paul, but out of respect to the souls of those poor Spaniards that Paul was going to preach to. It is justly expected from all Christians that they should lay out themselves for the promoting and furthering of every good work, especially that blessed work of the conversion of souls, which they should contrive to make as easy as may be to their ministers, and as successful as may be to poor souls. (2.) What he expected in them: to be somewhat filled with their company. That which Paul desired was their company and conversation. The good company of the saints is very desirable and delightful. Paul was himself a man of great attainments in knowledge and grace, taller by head and shoulders than other Christians in these things, and yet see how he pleased himself with the thoughts of good company; for as iron sharpens iron so does a man the countenance of his friend. He intimates that he intended to make some stay with them, for he would be filled with their company; not just look at them, and away: and yet he thinks their converse so pleasant that he should never have enough of it; it is but somewhat filled, he thought he should leave them with a desire of more of their company. Christian society, rightly managed and improved, is a heaven upon earth, a comfortable earnest of our gathering together unto Christ at the great day. Yet observe, It is but somewhat filled, apo merous - in part. The satisfaction we have in communion with the saints in this world is but partial; we are but somewhat filled. It is partial compared with our communion with Christ; that, and that only, will completely satisfy, that will fill the soul. It is partial compared with the communion we hope to have with the saints in the other world. When we shall sit down with Abraham, and Isaac, and Jacob, with all the saints, and none but saints, and saints made perfect, we shall have enough of that society, and be quite filled with that company. (3.) What he expected from God with them, Rom 15:29. He expected to come in the fulness of the blessing of the gospel of Christ. Observe, Concerning what he expected from them he speaks doubtfully: I trust to be brought on my way, and to be filled with your company. Paul had learnt not to be too confident of the best. These very men slipped from him afterwards, when he had occasion to use them (2Ti 4:16), At my first answer, no man stood by me; none of the Christians at Rome. The Lord teach us to cease from man. But concerning what he expected from God he speaks confidently. It was uncertain whether he should come or no, but I am sure when I do come I shall come in the fulness, etc. We cannot expect too little from man, nor too much from God. Now Paul expected that God would bring him to them, loaded with blessings, so that he should be an instrument of doing a great deal of good among them, and fill them with the blessings of the gospel. Compare Rom 1:11, That I may impart unto you some spiritual gift. The blessing of the gospel of Christ is the best and most desirable blessing. When Paul would raise their expectation of something great and good in his coming, he directs them to hope for the blessings of the gospel, spiritual blessings, knowledge, and grace, and comfort. There is then a happy meeting between people and ministers, when they are both under the fulness of the blessing. The blessing of the gospel is the treasure which we have in earthen vessels. When ministers are fully prepared to give out, and people fully prepared to receive, this blessing, both are happy. Many have the gospel who have not the blessing of the gospel, and so they have it in vain. The gospel will not profit, unless God bless it to us; and it is our duty to wait upon him for that blessing, and for the fulness of it.

III. He gives them a good reason why he could not come and see them now, because he had other business upon his hands, which required his attendance, upon which he must first make a journey to Jerusalem, Rom 15:25-28. He gives a particular account of it, to show that the excuse was real. He was going to Jerusalem, as the messenger of the church's charity to the poor saints there. Observe what he says,

1. Concerning this charity itself. And he speaks of that upon this occasion probably to excite the Roman Christians to do the like, according to their ability. Examples are moving, and Paul was very ingenious at begging, not for himself, but for others. Observe, (1.) For whom it was intended: For the poor saints which are at Jerusalem, Rom 15:26. It is no strange thing for saints to be poor. Those whom God favours the world often frowns upon; therefore riches are not the best things, nor is poverty a curse. It seems, the saints at Jerusalem were poorer than other saints, either because the wealth of that people in general was now declining, as their utter ruin was hastening on (and, to be sure, if any must be kept poor, the saints must), or because the famine that was over all the world in the days of Claudius Caesar did in a special manner prevail in Judea, a dry country; and, God having called the poor of this world, the Christians smarted most by it. This was the occasion of that contribution mentioned Act 11:28-30. Or, because the saints at Jerusalem suffered most by persecution; for of all people the unbelieving Jews were most inveterate in their rage and malice against the Christians, wrath having come upon them to the uttermost, 1Th 2:16. The Christian Hebrews are particularly noted too as having had their good spoiled (Heb 10:34), in consideration of which this contribution was made for them. Though the saints at Jerusalem were at a great distance form them, yet they thus extended their bounty and liberality to them, to teach us as we have ability, and as there is occasion, to stretch out the hand of our charity to all that are of the household of faith, though in places distant from us. Though in personal instances of poverty every church should take care to maintain their own poor (for such poor we have always with us), yet sometimes, when more public instances of poverty are presented as objects of our charity, though a great way off from us, we must extend our bounty, as the sun his beams; and, with the virtuous woman, stretch out our hands to the poor, and reach forth our hands to the needy, Pro 31:20. (2.) By whom it was collected: By those of Macedonia (the chief of whom were the Philippians) and Achaia (the chief of whom were the Corinthians), two flourishing churches, though yet in their infancy, newly converted to Christianity. And I wish the observation did not hold that people are commonly more liberal at their first acquaintance with the gospel than they are afterwards, that, as well as other instances of the first love and the love of the espousals, being apt to cool and decay after a while. It seems those of Macedonia and Achaia were rich and wealthy, while those at Jerusalem were poor and needy, Infinite Wisdom ordering it so that some should have what others want, and so this mutual dependence of Christians one upon another might be maintained. - It pleased them. This intimates how ready they were to it - they were not pressed nor constrained to it, but they did it of their own accord; and how cheerful they were in it - they took a pleasure in doing good; and God loves a cheerful giver. - To make a certain contribution; koinōnian tina - a communication, in token of the communion of saints, and their fellow-membership, as in the natural body one member communicates to the relief, and succour, and preservation of another, as there is occasion. Every thing that passes between Christians should be a proof and instance of that common union which they have one with another in Jesus Christ. Time was when the saints at Jerusalem were on the giving hand, and very liberal they were, when they laid their estates at the apostles' feet for charitable uses, and took special care that the Grecian widows should not be neglected in the daily ministration, Act 6:1, etc. And now that the providence of God had turned the scale, and made them necessitous, they found the Grecians kind to them; for the merciful shall obtain mercy. We should give a portion to seven, and also to eight, because we know not what evil may be on the earth, which may make us glad to be beholden to others. (3.) What reason there was for it (Rom 15:27): And their debtors they are. Alms are called righteousness, Psa 112:9. Being but stewards of what we have, we owe it where our great Master (by the calls of providence, concurring with the precepts of the word) orders us to dispose of it: but here there was a special debt owing; the Gentiles were greatly beholden to the Jews, and were bound in gratitude to be very kind to them. From the stock of Israel came Christ himself, according to the flesh, who is the light to enlighten the Gentiles; out of the same stock came the prophets, and apostles, and first preachers of the gospel. The Jews, having had the lively oracles committed to them, were the Christians' library-keepers - out of Zion went forth the law, and the word of the Lord from Jerusalem; their political church-state was dissolved, and they were cut off, that the Gentiles might be admitted in. Thus did the Gentiles partake of their spiritual things, and receive the gospel of salvation as it were at second-hand from the Jews; and therefore their duty is, they are bound in gratitude to minister unto them in carnal things: it is the least they can do: leitourgēsai - to minister as unto God in holy tings; so the word signifies. A conscientious regard to God in works of charity and almsgiving makes them an acceptable service and sacrifice to God, and fruit abounding to a good account. Paul mentions this, probably, as the argument he had used with them to persuade them to it, and it is an argument of equal cogency to other Gentile churches.

2. Concerning Paul's agency in this business. He could himself contribute nothing; silver and gold he had none, but lived upon the kindness of his friends; yet he ministered unto the saints (Rom 15:25) by stirring up others, receiving what was gathered, and transmitting it to Jerusalem. Many good works of that kind stand at a stay for want of some one active person to lead in them, and to set the wheels a going. Paul's labour in this work is not to be interpreted as any neglect of his preaching-work, nor did Paul leave the word of God, to serve tables; for, besides this, Paul had other business in this journey, to visit and confirm the churches, and took this by the bye; this was indeed a part of the trust committed to him, in which he was concerned to approve himself faithful (Gal 2:10): They would that we should remember the poor. Paul was one that laid out himself to do good every way, like his Master, to the bodies as well as to the souls of people. Ministering to the saints is good work, and is not below the greatest apostles. This Paul had undertaken, and therefore he resolves to go through with it, before he fell upon other work (Rom 15:28): When I have sealed to them this fruit. He calls the alms fruit, for it is one of the fruits of righteousness; it sprang from a root of grace in the givers, and redounded to the benefit and comfort of the receivers. And his sealing it intimates his great care about it, that what was given might be kept entire, and not embezzled, but disposed of according to the design of the givers. Paul was very solicitous to approve himself faithful in the management of this matter: an excellent pattern for ministers to write after, that the ministry may in nothing be blamed.

Matthew Henry: Rom 15:30-33

Here we have, I. St. Paul's desire of a share in the prayers of the Romans for him, expressed very earnestly, Rom 15:30-32. Though Paul was a great apostle, yet he begged the prayers of the meanest Christians, not here only, but in several other of the epistles. He had prayed much for them, and this he desires as the return of his kindness. Interchanging prayers is an excellent token of the interchanging of loves. Paul speaks like one that knew himself, and would hereby teach us how to value the effectual fervent prayer of the righteous. How careful should we be lest we do any thing to forfeit our interest in the love and prayers of god's praying people!

1. Observe why they must pray for him. He begs it with the greatest importunity. He might suspect they would forget him in their prayers, because they had no personal acquaintance with him, and therefore he urges it so closely, and begs it with the most affectionate obtestations, by all that is sacred and valuable: I beseech you, (1.) " For the Lord Jesus Christ's sake. He is my Master, I am going about his work, and his glory is interested in the success of it: if you have any regard to Jesus Christ, and to his cause and kingdom, pray for me. You love Christ, and own Christ; for his sake then do me this kindness."(2.) " For the love of the Spirit. As a proof and instance of that love which the Spirit works in the hearts of believers one to another, pray for me; as a fruit of that communion which we have one with another by the Spirit though we never saw one another. If ever you experienced the Spirit's love to you, and would be found returning your love to the Spirit, be not wanting in this office of kindness."

2. How they must pray for him: That you strive together. (1.) That you strive in prayer. We must put forth all that is within us in that duty; pray with fixedness, faith, and fervency; wrestle with God, as Jacob did; pray in praying, as Elias did (Jam 5:17), and stir up ourselves to take hold on God (Isa 64:7); and this is not only when we are praying for ourselves, but when we are praying for our friends. True love to our brethren should make us as earnest for them as sense of our own need makes us for ourselves. (2.) That you strive together with me. When he begged their prayers for him, he did not intend thereby to excuse his praying for himself; no, " Strive together with me, who am wrestling with God daily, upon my own and my friends' account."He would have them to ply the same oar. Paul and these Romans were distant in place, and likely to be so, and yet they might join together in prayer; those who are put far asunder by the disposal of God's providence may yet meet together at the throne of his grace. Those who beg the prayers of others must not neglect to pray for themselves.

3. What they must beg of God for him. He mentions particulars; for, in praying both for ourselves and for our friends, it is good to be particular. What wilt thou that I shall do for thee? So says Christ, when he holds out the golden sceptre. Though he knows our state and wants perfectly, he will know them from us. He recommends himself to their prayers, with reference to three things: - (1.) The dangers which he was exposed to: That I may be delivered from those that do not believe in Judea. The unbelieving Jews were the most violent enemies Paul had and most enraged against him, and some prospect he had of trouble from them in this journey; and therefore they must pray that God would deliver him. We may, and must, pray against persecution. This prayer was answered in several remarkable deliverances of Paul, recorded Acts 21, 22, 23, and 24. (2.) His services: Pray that my service which I have for Jerusalem may be accepted of the saints. Why, was there any danger that it would not be accepted? Can money be otherwise than acceptable to the poor? Yes, there was some ground of suspicion in this case; for Paul was the apostle of the Gentiles, and as the unbelieving Jews looked spitefully at him, which was their wickedness, so those that believed were shy of him upon that account, which was their weakness. He does not say, "Let them choose whether they will accept it or no; if they will not, it shall be better bestowed;"but, "Pray that it may be accepted."As God must be sought unto for the restraining of the ill will of our enemies, so also for the preserving and increasing of the good will of our friends; for God has the hearts both of the one and of the other in his hands. (3.) His journey to them. To engage their prayers for him, he interests them in his concerns (Rom 15:32): That I may come unto you with joy. If his present journey to Jerusalem proved unsuccessful, his intended journey to Rome would be uncomfortable. If he should not do good, and prosper, in one visit, he thought he should have small joy of the next: may come with joy, by the will of God. All our joy depends upon the will of God. The comfort of the creature is in every thing according to the disposal of the Creator.

II. Here is another prayer of the apostle for them (Rom 15:33): Now the God of peace be with you all, Amen. The Lord of hosts, the God of battle, is the God of peace, the author and lover of peace. He describes God under this title here, because of the divisions among them, to recommend peace to them; if God be the God of peace, let us be men of peace. The Old Testament blessing was, Peace be with you; now, The god of peace be with you. Those who have the fountain cannot want any of the streams. With you all; both weak and strong. To dispose them to a nearer union, he puts them altogether in this prayer. Those who are united in the blessing of God should be united in affection one to another.

Barclay: Rom 15:14-21

Few passages reveal Paul's character better than this. He is coming to the end of his letter and is wishing to prepare the ground for the visit that he hopes soon to pay to Rome. Here we see something at least of his secret in winning men.

(i) Paul reveals himself as a man of tact. There is no rebuke here. He does not nag the brethren at Rome nor speak to them like some angry schoolmaster. He tells them that he is only reminding them of what they well know, and assures them that he is certain that they have it in them to render outstanding service to each other and to their Lord. Paul was much more interested in what a man could be than in what he was. He saw faults with utter clarity, and dealt with them with utter fidelity; but all the time he was thinking, not of the wretched creature that a man was, but of the splendid creature that he might be.

It is told that once when Michelangelo began to carve a huge and shapeless block of marble, he said that his aim was to release the angel imprisoned in the stone. Paul was like that. He did not want to knock a man down and out; he did not criticize to cause pain; he spoke with honesty and with severity but always because he wished to enable a man to be what he could be and never yet attained to being.

(ii) The only glory that Paul claimed was that he was the servant of Christ. The word he uses (leitourgos, 3011) is a great one. In ancient Greece there were certain state duties called liturgies (leitourgiai, 3011) which were sometimes laid upon and sometimes voluntarily shouldered by men who loved their country. There were five of these voluntary services which patriotic citizens used to undertake.

(a) There was choregia (5524), which was the duty of supplying a chorus. When Aeschylus and Sophocles and Euripides were producing their immortal dramas, in each of them a verse-speaking chorus was necessary. There were great festivals like the City Dionysia when as many as eighteen new dramatic works were performed. Men who loved their city would volunteer to collect, maintain, instruct and equip such a chorus at their own expense.

(b) There was gumnasiarchia. The Athenians were divided into ten tribes; and they were great athletes. At certain of the great festivals there were the famous torch-races in which teams from the various tribes raced against each other. We still speak of handing on the torch. To win the torch-race was a great honour, and there were public-spirited men who at their own cost would select and support and train a team to represent their tribe.

© There was hestiasis. There were occasions when the tribes met together to share in a common meal and a common rejoicing; and there were generous men who undertook the task of meeting the expense of such a gathering.

(d) There was archetheoria. Sometimes the city of Athens sent an embassy to another city or to consult the oracle at Delphi or Dodona. On such an occasion everything had to be done in such a way that the honour of the city was maintained; and there were patriotic men who voluntarily defrayed the expenses of such an embassy.

(e) There was trierarchia. The Athenians were the great naval power of the ancient world. And one of the most patriotic things that a man could do was voluntarily to undertake the expenses of maintaining a trireme or warship for a whole year.

That is the background of this word leitourgos (3009). In later days, as patriotism died, such liturgies became compulsory and not voluntary. Later the word came to be used of any kind of service; and later still it came to be used especially of worship and service rendered in the temple of the gods. But the word always had this background of generous service. Just as a man in the ancient days laid his fortune on the altar of the service of his beloved Athens, and counted it his only glory, so Paul laid his everything on the altar of the service of Christ, and was proud to be the servant of his Master.

(iii) Paul saw himself, in the scheme of things, as an instrument in the hands of Christ. He did not talk of what he had done; but of what Christ had done with him. He never said of anything: "I did it." He always said: "Christ used me to do it." It is told that the change in the life of D. L. Moody came when he went to a meeting and heard a preacher say: "If only one man would give himself entirely and without reserve to the Holy Spirit, what that Spirit might do with him!" Moody said to himself: "Why should I not be that man?" And all the world knows what the Spirit of God did with D. L. Moody. It is when a man ceases to think of what he can do and begins to think of what God can do with him, that things begin to happen.

(iv) Paul's ambition was to be a pioneer. It is told that when Livingstone volunteered as a missionary with the London Missionary Society they asked him where he would like to go. "Anywhere," he said, "so long as it is forward." And when he reached Africa he was haunted by the smoke of a thousand villages which he saw in the distance. It was Paul's one ambition to carry the good news of God to men who had never heard it. He takes a text from Isa 52:15to tell his aim.

"Ye armies of the living God,

His sacramental host,

Where hallowed footstep never trod,

Take your appointed post."

Barclay: Rom 15:22-29

Here we have Paul telling of an immediate and of a future plan.

(i) His future plan was to go to Spain. There were two reasons why he should wish to go there. First, Spain was at the very western end of Europe. It was in one sense the then limit of the civilized world, and the very fact that it was such would lure Paul on to preach there. He would characteristically wish to take the good news of God so far that he could not take it farther.

(ii) At this time Spain was experiencing a kind of blaze of genius. Many of the greatest men in the Empire were Spaniards. Lucan, the epic poet, Martial, the master of the epigram, Quintilian, the greatest teacher of oratory of his day, were all Spaniards. Above all, Seneca, the great Stoic philosopher, who was first the guardian and afterwards the prime minister of Nero, was a Spaniard. It may well be that Paul was saying to himself that if only he could touch Spain for Christ tremendous things might happen.

(iii) His immediate plan was to go to Jerusalem. He had had a plan which was very dear to his heart. He had arranged for a collection to be taken from his young churches for the poor in the Church of Jerusalem. There is no doubt that that collection would be necessary. In a city like Jerusalem much of the available employment must have been connected with the Temple and its needs. All the priests and the Temple authorities were Sadducees, and the Sadducees were the supreme enemies of Jesus. It must therefore have happened that many a man, when he became a Christian in Jerusalem, lost his job and was in sore need. The help the younger churches could give was much needed. But there were at least three other great reasons why Paul was so eager to take this gift to Jerusalem.

(a) For himself it was the payment of a debt and a duty. When it had been agreed that Paul should be the apostle to the Gentiles, one injunction had been laid upon him by the leaders of the Church--that he would remember the poor (Gal 2:10). "Which very thing," said Paul, "I was eager to do." He was not the man to forget a debt, and now that debt was about to be paid, at least in part.

(b) There was no better way of demonstrating in the most practical way the unity of the Church. This was a way of teaching the young churches that they were not isolated units but members of a great Church extending throughout all the world. The value of giving to others is that it makes us remember that we are not members of a congregation but of a Church which is worldwide.

© There was no better way of putting Christianity into practical action. It was easy enough to talk about Christian generosity; here was a chance to turn Christian words into Christian deeds.

So Paul is on the way to Jerusalem, and he is planning a journey to Spain. As far as we know he never got to Spain, for in Jerusalem he encountered the trouble which led to his long imprisonment and his death. It would seem that this was one plan of the great pioneer which never was worked out.

Barclay: Rom 15:30-33

We came to the end of the last passage by saying that as far as we know Paul's plans to go to Spain were never realized. We know for a certainty that when he went to Jerusalem he was arrested and spent the next four years in prison, two in Caesarea and two in Rome. Here again his great character comes out.

(i) When Paul went to Jerusalem he knew what he was doing and was well aware of the dangers that lay ahead. Just as his Master steadfastly set his face to go to Jerusalem (Luk 9:51) so also did Paul. The highest courage is to know that something perilous awaits us and still to go on. That is the courage that Jesus showed; that is the courage that Paul showed; and that is the courage that all Christ's followers must show.

(ii) In such a situation Paul asked for the prayers of the Christian Church at Rome. It is a great thing to go on knowing that we are wrapped in the warmth of the prayers of those who love us. However far we are separated from those we love, we and they can meet around the mercy-seat of God.

(iii) Paul leaves them his blessing as he goes. It was no doubt all that he had to give. Even when we have nothing else, we can still bear our friends and loved ones in prayer to God.

(iv) It was the blessing of the God of peace that Paul sent to Rome and it was with the presence of the God of peace that he himself went to Jerusalem with all its threats. The man who has the peace of God in his heart can meet all life's perils unafraid.

Constable: Rom 15:14--1Co 1:1

VII. CONCLUSION 15:14--16:27

The conclusion of the epistle corresponds to its introduction (1:1-17; cf. 15:14 and 1:8; 15:15b-21 and 1:3, 13; 15:22 and 1:13a; 15:27 and 1:14; 15:29 and 1:11-12; and 15:30-32 and 1:9-10). Both sections deal with matters of personal interest to Paul and frame his exposition of the righteousness of God (cf. 1 Cor. 1:1-9; 16:5-24). However in both sections what Paul wrote about himself related to the gospel of Jesus Christ.

Constable: Rom 15:14-33

A. Paul's ministry 15:14-33

The apostle first gave information concerning his past labors (15:14-21). Then he explained his present program (15:22-29). Finally he shared his future plans (15:30-33).

Constable: Rom 15:14-21

1. Past labors 15:14-21

Paul had been somewhat critical of the strong and the weak in the Roman church (14:1-15:13). He now balanced those comments by pointing out other strengths in the church beside the faith of his Roman brethren (1:8).

15:14 Paul's knowledge of the church in Rome had come to him through sources other than personal observation (vv. 22-24).

"Goodness" is moral excellence that comes through the working of God's Spirit (Gal. 5:22; cf. Rom. 5:13). Goodness is necessary to apply the truth to life as is knowledge. This was a self-taught church (6:17), and the believers were able to instruct one another. "Admonish" or "instruct" means to inculcate (cf. Col. 3:16; 1 Thess. 5:14).

"Morally, they were full of goodness,' intellectually they were complete in knowledge,' and functionally they were competent to instruct one another.'"⁴⁰⁰

15:15 The apostle gave his readers credit for some knowledge of what he had written in the foregoing chapters. Nevertheless they needed reminding as do all God's people.

15:16 Paul had a special obligation to this primarily Gentile congregation (1:13) since God had sent him to minister to Gentiles primarily. As a 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 Cor. 6:11). Positional sanctification is in view rather than progressive sanctification.

15:17-18 Paul had grounds to boast because Gentiles had come to Jesus Christ through his ministry. Notwithstanding he gave all the credit for what had happened to Jesus Christ. He had worked through His servant to bring the Gentiles to obey God in word and deed.

15:19 Signs and wonders, standard biblical phraseology for miracles, accredited the messenger of God and validated the message that he proclaimed (Acts 2:22; 5:12).⁴⁰¹ The Holy Spirit enabled people to see the connection between the miracle and the message and therefore to believe the gospel and experience salvation.

Paul's arena of ministry when he wrote this epistle stretched about 1,400 miles from Jerusalem to the Roman province of Illyricum. Illyricum lay on the east side of the Adriatic Sea opposite Italy. This is modern northern Albania, much of Yugoslavia, and Bosnia-Herzegovina. There is no record in Acts of Paul having gone there though he may have done so on the second missionary journey (Acts 17:1-9) or during the third journey (Acts 21:1-2). Paul's claim to have "fully" preached the gospel means that he had faithfully proclaimed it in that area, not that he had personally delivered it to every individual.

15:20 This verse along with verses 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. 1:14). Notice that he went to unreached people with the gospel (Matt. 28:19-20). He did not wait for them to come and enquire about it.

15:21 Paul seems to have found encouragement to pursue this goal in this prophecy from Isaiah, which describes the mission of the Servant of the Lord (Isa. 52:15).

Constable: Rom 15:22-29

2. Present program 15:22-29

15:22 This verse captures the point of what Paul explained in the preceding pericope.

15:23-24 The apostle felt that the Christians in the areas he had evangelized were in a good position to carry on the propagation of the gospel in their territories. Consequently he believed that he could look to comparatively unreached fields farther to the west in Europe (cf. 1:11-12).

"Parts of Spain (which in the ancient world included all the Iberian peninsula) had been occupied by Rome since about 200 B.C.; but it was only in Paul's lifetime that the Romans had fully organized the entire area."⁴⁰²

15:25-26 The purpose of Paul's collection of money from the Macedonian and Achaian churches was to relieve the poverty that existed among the Jewish Christians in Jerusalem. A secondary purpose was to cement relations between Gentile and Jewish believers (cf. 1 Cor. 16:1-4; 2 Cor. 8-9).

15:27 The money that Paul was collecting was both a love-gift and an obligation. He could say that the givers owed it because the gospel had come from Jerusalem and Judea to the Gentiles. Believers in Asia Minor also contributed to this fund (1 Cor. 16:1; Acts 20:4).

15:28 Paul evidently anticipated the completion of this project eagerly. The money given was "fruit" in that it was the product of gospel seed-sowing. Paul as "apostle to the Gentiles" evidently wanted to seal it to the Jerusalem Christians by affirming its integrity and insuring that they understood it properly.⁴⁰³

15:29 The blessing of Jesus Christ in view was God's blessing on Paul by allowing him to reach Rome. The apostle probably also had in mind the blessing that would come to the Romans through his ministry among them. He did not know at this time that he would arrive in chains (Acts 28:15).

Constable: Rom 15:30-33

3. Future plans 15:30-33

15:30 Paul drew attention to the great need he felt for his readers' prayers by using the same term he did when appealing for them to dedicate themselves to God (12:1). He exhorted them on the basis of their relationship with Jesus Christ and the love that the Holy Spirit inspires. He realized that in view of the spiritual forces antagonistic to his ministry energetic praying was necessary (cf. Eph. 6:18-20; 2 Cor. 1:10-11).

". . . our praying must not be a casual experience that has no heart or earnestness. We should put as much fervor into our praying as a wrestler does into his wrestling!"⁴⁰⁴

15:31 He identified two immediate prayer requests. One was safety from the opposition of hostile unbelieving Jews (cf. Acts 9:29-30) and the distrust of Jewish Christians. The other was that the Jewish Christians would receive the monetary gift of their Gentile brethren. If they did not, the unity of the body would be in jeopardy.

15:32 The granting of these two requests would hopefully contribute to the realization of a third goal. This goal was Paul's joyful arrival in Rome in God's will (1:10) and his refreshment in the fellowship of the Roman saints.

15:33 Even though Paul's life was full of turmoil because of his ministry he wished the peace that comes from God as a special portion for the Roman church.

College: Rom 15:1-33

C. LIVING IN UNITY AND HOPE (15:1-13)

These verses form the conclusion of the larger section on Christian liberty in matters of opinion (14:1-15:13). The language in both 15:1 and 15:7 shows that Paul still has this subject in mind. The main concern seems to be how the church's handling of such matters affects its internal unity and the integrity of its witness to the watching world. The foundation and the example for such unity, says the Apostle, have been supplied by the redeeming work of Christ.

These verses conclude not only the section on Christian liberty, but also the entire unit on the application of the theological doctrine of the gospel to practical Christian living ("Living the Sanctified Life," 12:1-15:13). It likewise brings to an end the main body of the letter as a whole, and prepares the way for Paul's concluding personal remarks (15:14-16:27).

1. Selfless Service Produces a Unified Witness (15:1-6)

Like much of this section on Christian liberty, these verses are addressed mainly to the strong, which leads Dunn to comment that the primary responsibility for maintaining harmony in the church regarding matters of opinion lies with the strong (2:841). The main hindrance to harmony is the spirit of selfishness, and the key to achieving harmony is to imitate the example of Jesus Christ. Thus Moo sums up these verses as "basically a call to the 'strong' in Rome to follow Christ's example of loving service of others as a means of bringing unity to the church" (865).

15:1 We who are strong ought to bear with the failings of the weak and not to please ourselves. The contrast is still between the weak and the strong, and these terms are still limited to the one issue of Christian liberty regarding opinions. The "weak" were described with a different term in 14:1-2, but the basic concept is the same. This is the first time Paul has used any specific term for the strong. (By saying "we who are strong," Paul includes himself in this group.)

The contrasting terms are dunatov" ( dynatos , "able, empowered, possible, strong") and ajduvnato" ( adynatos , "without power, unable, impossible, weak"). The "strong" are those who, because of their better understanding of the implications of Christian faith, are able to do various things (in the category of opinions) with clear consciences. The "weak" are those who are unable to do these same things without violating their consciences.

The word "ought" introduces a moral obligation on the part of the strong, a debt which the strong owe to the weak. Stated positively, the strong "ought to bear with the failings of the weak." The term translated "bear with" (bastavzw , bastazô ) can mean "to bear with, to tolerate, to put up with, to endure," as the NIV renders it here (see also the RSV; NRSV; SH, 394; Barrett, 269). Most of the time in the NT, however, it means "to bear, to carry," as the NIV translates it in Gal 6:2. Most scholars believe it has this latter connotation here, too. Also, the term translated "failings" in the NIV is simply "weaknesses"; the word "failings" has a negative connotation not evident in the Greek.

All in all the NASB translation is better here: the strong "ought to bear the weaknesses of those without strength." This is a specific instance of the general principle in Gal 6:2, "Carry each other's burdens." I.e., the strong should not merely tolerate the weaknesses of the weak, but should help them carry the burden of their scruples. How may we - the strong - do this? By trying to understand the weak, and by putting ourselves in their place. We may support the weak, as MacArthur says, "by not being critical or condescending and by showing respect for sincere views or practices that we may not agree with" (2:308). As Godet says, "The strong ought to show his strength, not by humiliating the weak and triumphing in the feeling of his superiority, but by bearing the burden of his weakness with love and tenderness" (468). (See also Hendriksen, 2:469; Moo, 866.)

Why should the strong be the ones required to make this sort of concession? Because, as Lard says, the strong can do so without violating their consciences, but the weak cannot (431).

The negative aspect of the moral obligation of the strong is "not to please ourselves." Here Paul identifies the real key to unity, harmony, and peace within the body of Christ, i.e., selflessness , or the willingness to sacrifice one's personal rights and personal happiness in order to meet the needs of others. This does not mean that we must avoid pleasing ourselves altogether, and it is not a condemnation of pleasure as such. It is rather a condemnation of the hedonistic attitude that puts personal pleasure ahead of everything else, regardless of how this affects others, especially our fellow Christians. (See Hendriksen, 2:470; Cranfield, 2:731.)

The teaching of this verse is exactly the opposite of any kind of "survival of the fittest" doctrine. It is contrary to the general tendency in the fallen world for the strong (at best) to ignore the weak, and (at worst) to exploit them and take advantage of them. As Cranfield points out (2:730-731), our true obligation before God goes against "the tendency of our fallen human nature, which - so far from being to help those weaker than oneself with their burdens - is for the strong to seek to compel the weak to shoulder the burdens of the strong as well as their own."

15:2 Each of us should please his neighbor for his good, to build him up. "Each of us" could refer to all Christians (Morris, 497-498), but most likely it refers still to strong Christians, the "we" in v. 1 (Moo, 866-867). Thus "each of us should please his neighbor" is simply the same obligation as v. 1b, stated positively. In this case the "neighbor" is the weak Christian.

The rest of this verse - "for his good, to build him up" - identifies and limits the kind of neighbor-pleasing to which Paul is referring. First, this description distinguishes "neighbor-pleasing" from the sinful "man-pleasing" condemned elsewhere by Paul (Gal 1:10; 1 Thess 2:4; see Eph 6:6 and Col 3:22, NASB). In the latter the contrasting choices are pleasing men and pleasing God ; in such circumstances "man-pleasing" means trying to win someone's favor for one's own personal, self-serving purposes. But here in 15:1-2 the contrasting choices are pleasing ourselves and pleasing others , where "neighbor-pleasing" means that we sacrifice our own desires for the good of the other.

Second, this description - "for his good, to build him up" - limits the extent to which we should go in pleasing our neighbor. Such neighbor-pleasing is not absolute, as if "we are always to defer to the whims and wishes of others" (Murray, 2:197-198). The context shows that Paul is talking about pleasing one's neighbor in areas of opinion where his conscience is threatened by his weak faith. Pleasing the weak "for his good" means "for his spiritual profit or spiritual advantage." It means doing what is necessary to help him maintain a clear conscience in these areas. This includes making an effort to lead the weak out of his unnecessary scruples. As Morris wisely says (498), this verse

. . . does not mean that the weak control the church - that they have only to express a scruple and all rush to conform. That would mean that the church would be permanently tied to the level of the weak and that life and growth would cease. . . . A genuine concern for the weak will mean an attempt to make them strong by leading them out of their irrational scruples so that they, too, will be strong. . . .

15:3 For even Christ did not please himself . . . . Here Jesus is cited as a model for the virtue of selflessness, one which we should imitate. This is also the main point of Phil 2:5-11, which declares that the selfless attitude of the eternal Logos is exhibited in the incarnation, in his accepting the role of a servant, and especially in his submission to the cross. In every way the Logos put the needs and the interests of the lost human race before his own. It was the Father's will that Jesus undergo an unimaginably agonizing death to save us from our sins, and Jesus surrendered his will to that of his Father. (See Heb 10:7; Matt 20:28 [Mark 10:45]; Matt 26:39 [Luke 22:42]; John 4:24; 5:30; 6:38.) When we as Christians relate to one another in this same spirit of selfless service (Phil 2:5), unity and harmony will surely follow (Phil 2:1-4).

Paul cites just one OT prophecy concerning Jesus to illustrate and confirm his spirit of unselfishness: . . . but, as it is written: "The insults of those who insult you have fallen on me." This is taken directly from Ps 69:9b, where David is lamenting that God's enemies are also his enemies and are taking out their hatred of God on him. Paul in effect puts David's words in the mouth of Christ, thus making David's suffering a type of Christ's suffering on the cross. Christ thus declares that, in his submissive life and especially in his substitutionary death, the insults (reproaches, blasphemies) that sinners direct against God are being borne by him. "All the enmity of men against God was directed to Christ" (Murray, 2:199). See Ps 22:6-8; Matt 27:39-44.

The point is that Jesus willingly and unselfishly chose to walk this path of humiliation and suffering for the sake of helpless and ungodly sinners. And if Jesus himself made such a selfless choice, we should all the more be willing to do so for the sake of our weak brothers. Paul is thus making an argument from the greater to the lesser: if the incarnate Son of God went to such an extreme in not pleasing himself, then surely we can "renounce our self-gratification in so unimportant a matter as the exercising of our freedom with regard to what we eat or whether we observe special days" (Cranfield, 2:733). See also Hendriksen, 2:470; Murray, 2:199; Dunn, 2:842-843; Moo, 869.

15:4 The next verse is a parenthesis in which Paul reminds us of the validity of citing OT texts as a basis for ethical exhortation to Christians: For everything that was written in the past was written to teach us, . . . "Everything that was written" refers to OT Scripture, and declares that every part of it has meaning and value for those living under the New Covenant. It was written not just to teach us theological truths, but also to be a source of practical instruction for Christians concerning how to live. Paul was thinking mainly (but not exclusively) of OT Scripture when he said, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17). See 1 Cor 9:10; 10:6,11; Rom 4:23-25.

In particular, says Paul, the OT was written so that through endurance and the encouragement of the Scriptures we might have hope. "Endurance" (uJpomonhv , hypomonç ) is the same as "perseverance" in 5:3; it indicates patient endurance, steadfastness, the ability to bear and to bear up under whatever comes along (see JC, 1:317). "Encouragement" (paravklhsi" , paraklçsis ) has the connotation of "exhortation" in 12:8, but here it means "comfort, consolation, encouragement." "Hope" (ejlpiv" , elpis ) for Christians is the confident and joyful expectation of the future possession of full salvation, as explained under 4:18 and 5:2 (JC, 1:301, 315).

This is a purpose clause, introduced by i{na ( hina , "so that, in order that"). I.e., God intends for us to be taught by the OT Scriptures, to the end that "we might have hope." How does the study of the OT give hope to Christians? Paul says it does so specifically "through endurance and the encouragement of the Scriptures."

Interpreters are divided as to whether the phrase "of the Scriptures" is meant to modify both endurance and encouragement. Some think it modifies only the latter, which would yield a translation something like this: ". . . so that, with patient endurance, we might have hope by means of the encouragement received from the Scriptures" (see Cranfield, 2:735-736; Dunn, 2:839; Morris, 500). The grammatical structure (a repetition of the preposition diav ( dia ) before "encouragement") supports this view but does not require it. In my judgment the context (Paul's explanation for citing the OT) favors the other view, that "of the Scriptures" refers to both endurance and encouragement. Moule (235) says it means "the patience and comfort taught by the Scriptures." See also Lard, 433; Lenski, 860; Murray, 2:200.

The point is that when we read the OT accounts of and testimony to God's just and faithful dealings with Israel, this reinforces our confidence in God's promises to us through the New Covenant, and thus gives us patience and encouragement in times of personal spiritual doubt and distress. The result of such endurance and encouragement is that our hope - our assurance of salvation - is in turn strengthened. This hope is fortified even further by "reading the OT and seeing its fulfillment in Christ and the church" (Moo, 870). On the relationship between endurance and hope, see 5:3-4; 1 Thess 1:3.

15:5-6 The next two verses are a prayer for God to bless the church with the spirit of unity: May the God who gives endurance and encouragement give you a spirit of unity among yourselves as you follow Christ Jesus, so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ.

The Greek text speaks literally of "the God of endurance and encouragement"; the NIV rightly takes this to mean that God is the source of these blessings in the Christian life. The idea is that God by his words and deeds gives us every reason to have patient endurance and to be encouraged even in the bleakest of circumstances, and he gives us knowledge of and access to these words and deeds through his Spirit-inspired Scriptures (see v. 4).

The heart of Paul's prayer is that God "will give you a spirit of unity among yourselves." Just what is the nature of the unity for which Paul prays? "A spirit of unity" (v. 5) and "with one heart" (v. 6) suggest something similar to "live in harmony " (12:16). "With one heart" ("with one accord," NASB) especially points to a harmony on the inward level, a harmony of spirit and attitude that binds the hearts of all Christians together in mutual love and esteem and in a solidarity of spirit and purpose. See Phil 2:2.

But Paul's language here shows that the unity for which he prays is not just a harmonious spirit, but also a unity of faith, i.e., an agreement as to the content of what is believed. "A spirit of unity" is literally "to be of the same mind." This phrase does not necessarily refer to intellectual agreement, since it occurs in the same or similar form in 12:16 and Phil 2:2, where it refers to the general unity of love and purpose. But the reference to the "mind" does leave the door open for the concept of intellectual agreement; and the expression "with one mouth" in v. 6 definitely shows that this is part of what Paul is praying for.

"With one mouth" shows that the church's unity must be on a verbal level, which certainly involves a unity in worship (SH, 396; Dunn, 2:841); but this presupposes a unity of what we believe about the one whom we worship. Lenski says it involves outward agreement wherein all confess "the one same gospel truth" (863).

This prayer for unity regarding what we believe certainly does not prescribe total agreement regarding matters of opinion, since matters of opinion by definition to not require agreement. In reference to opinions, the most Paul can be praying for is that all Christians have the same understanding of the nature of adiaphora or opinions, and of how to handle them with mature faith. But at the very least this prayer is instructing us to seek basic agreement concerning the fundamental truths about God and the gospel, over against the idea that "each man may have . . . the right to his own personal views" about the truths affirmed in God's Word (Lenski, 864).

Paul prays that the church will have such unity "as you follow Christ Jesus," or better, "according to Christ Jesus" (NASB). Some take this to mean "according to Jesus' example" (SH, 396; Murray, 2:201; Dunn, 2:840); others "according to Jesus' will" (Cranfield, 2:737). Paul may have both of these in mind (Lard, 433; Hendriksen, 2:473), but the main point is that Christ Jesus must always be the touchstone of the church's unity. That is, we must never pursue unity just for the sake of unity. God is not interested in unity at all costs, especially at the cost of truth. Those things on which the church is united must correspond to Christ's way, Christ's will, Christ's gospel, and Christ's word as we know it through inspired Scripture.

What is the purpose of seeking this inner harmony and this unity of confessed faith? So that "you may glorify the God and Father of our Lord Jesus Christ." To glorify God is to acknowledge and declare his greatness before others, and to lead them to do the same (see 1:21; JC, 1:144-145). A church with internal dissensions and conflicting beliefs brings dishonor to God and to Jesus its Head. A church united in heart and mind brings glory to both. See 1 Cor 1:10; Eph 4:11-15.

Some may raise questions about the description of God as "the God and Father of our Lord Jesus Christ." No one will have a problem with calling God "the Father of our Lord Jesus Christ." But since Jesus himself is divine, i.e., God the Son, how can we speak of "the God of Jesus Christ"? The KJV translates it "God, even the Father of our Lord Jesus Christ"; Lard agrees (434). But there is no problem with the language as it stands in the NIV. In his incarnate state as Jesus of Nazareth, the human nature of Jesus was in full submission to God the Father as his God . In John 20:17, speaking to Mary, Jesus refers to God the Father as "my God and your God." Eph 1:17 uses the very phrase, "the God of our Lord Jesus Christ." See also Matt 27:46 (Mark 15:34) and Heb 1:9. There is no conflict between this concept and the divinity of Christ.

2. Through Christ's Selfless Service,

Jews and Gentiles Glorify God Together (15:7-12)

Some see this paragraph as standing alone and serving as a conclusion to the doctrinal body of the letter (Dunn, 2:844). Most, however, see it as belonging to the section on Christian liberty. The main emphasis still seems to be on the unity of the body of Christ, which was being threatened by false approaches to matters of opinion.

The main point is the way the saving work of Jesus has united two groups, the Jews and the Gentiles, into one body and into one voice singing praises to God. This is significant because in the ancient world these two groups would surely have been regarded as the least likely to be reconciled. In the immediate context this serves as another argument from the greater to the lesser. If Christ's selfless service can succeed in unifying such disparate groups as the Jews and the Gentiles, surely we as Christians can do what is necessary to establish accord among strong and weak believers within the church. As Bruce sums it up, we must "follow the example of Christ, who welcomed us without discrimination, and make room for one another without discrimination" (255).

Paul's bringing together of Jews and Gentiles in this paragraph serves other purposes, too. It means that Paul has come full circle in his presentation of the gospel, which in the introduction was announced to be God's way of salvation, "first for the Jew, then for the Gentile" (1:16). It calls attention again to the fact that God's faithfulness to the Jews has always involved his intention to save the Gentiles as well (chs. 9-11). Finally, Paul's citation of OT prophecies concerning the salvation of the Gentiles serves as a transition to his personal remarks about his own mission to the Gentiles (15:14-33).

Some think the reference to Jews and Gentiles at this point supports the view that the weak and the strong in the church at Rome were divided mainly along these lines, with the weak being mainly from the Jews and the strong mainly from the Gentiles (SH, 397; Cranfield, 2:740-741). Others are rightly reluctant to draw this conclusion (Lenski, 866; Murray, 2:204). Even if we think there is a hint in this direction, this discussion of Jews and Gentiles is better explained by the points mentioned above (see Dunn, 2:852).

15:7 Accept one another, then, just as Christ accepted you, in order to bring praise to God. It seems clear that this paragraph is meant to be the conclusion to the section on Christian liberty (Moo, 874). This verse begins with the conjunction diov ( dio , "wherefore, then"), indicating that the following exhortation is an inference from the preceding discussion (14:1-15:6). The exhortation to "accept" one another also ties this paragraph to this same discussion, since 14:1 uses the same verb to exhort the strong to "accept" the weak. Another link is the stated bases for the two exhortations: accept the weak, "for God has accepted him" (14:3); accept each other "as Christ accepted you" (15:7).

While this exhortation is parallel to 14:1, it also goes beyond it by addressing the entire church and not just the strong. In fact, it has the nature of a general principle that applies to all potential causes of division in the church. The fact that Christ has united Jews and Gentiles together serves as a paradigm for the healing of all divisions. His acceptance of both groups is the reason why we should embrace all believers in full fellowship despite differences that do not affect our common salvation. Paul's point is "that all are to accept those who differ from them" (Morris, 503).

The verse closes with a phrase of purpose: "to the glory of God" (see NASB). The NIV translation, "in order to bring praise to God," captures the general sense. One question is whether this phrase modifies "accept one another," thus in effect giving us a motive for obeying this command (Godet, 470; Cranfield, 2:739-740; Moo, 875), or whether it modifies "as Christ accepted you," indicating the glorious result of his accepting us (SH, 397; Lenski, 867; Murray, 2:204). The word order favors the latter view; but this in effect makes the former true also, since our acceptance of one another is patterned after ("just as") Christ's acceptance of us.

15:8a For I tell you that Christ has become a servant of the Jews on behalf of God's truth, . . . Here Paul begins to explain how Christ has "accepted you" through the redeeming work performed in his role as the Jewish Messiah. The words "I tell you" introduce "a solemn doctrinal declaration" (Cranfield, 2:740). "Servant" is diavkono" ( diakonos ), which can mean "deacon" or "minister," but is rightly translated here with its basic generic sense, "servant." "Has become" is in the perfect tense, indicating past action (perhaps the incarnation but certainly the atonement and resurrection) with a lasting result; Christ is still "a servant of the Jews" (Morris, 503). "Jews" is literally "circumcision," a term often used for the Jews as a nation (see 3:30; 4:12; Gal 2:8-9). This emphasizes the fact that the Jews were under the covenant God made with Abraham, of which circumcision was the covenant sign (Gen 17:1-14).

That the Logos entered the world in the role of a servant is clear; see v. 3 above, and see Phil 2:7-8, where he is called a "slave" (dou'lo" , doulos ). Jesus says that he "did not come to be served, but to serve" (Matt 20:28; Mark 10:45; see Luke 22:27). He was primarily a servant of the Father himself (Isa 52:13), but in that role he served the lost world by giving "his life as a ransom for many" (Matt 20:28).

Most specifically Jesus performed his redeeming work as "a servant of the Jews." This refers to his role as the Jews' Messiah (the Christ). In order to fulfill this role Christ Jesus came into the world through the Jews (John 4:22; Rom 9:4-5) and for the Jews, i.e., so that the Jews themselves might be the first to receive the gospel of salvation (Matt 15:24; Rom 1:16; 2:10; Gal 4:4-5).

Paul affirms that Jesus became a servant of the Jews "on behalf of God's truth." "Truth" (ajlhvqeia , alçtheia ) here refers to an attribute of God and may better be rendered "truthfulness" (Lard, 434), "fidelity" (Godet, 471; Fitzmyer, 706), or "faithfulness" (Cranfield, 2:740; Dunn, 2:847; Moo, 877). The specific reference is to God's faithfulness to his covenant promises. Everything Christ did as the Jewish Messiah was in fulfilment of what God has been promising to do for his people (both Jews and Gentiles) from the very beginning of his covenant with Abraham (Gen 12:1-3).

15:8b-9a The rest of this section shows how Christ's Jewish Messiahship has affected not only the Jews but the Gentiles as well. Christ was a servant of the Jews to confirm the promises made to the patriarchs so that the Gentiles may glorify God for his mercy, . . . Interpreters disagree over the syntax of this segment. All agree that Paul is making two parallel statements, one about the Jews and the other about the Gentiles. The question is, where does the first statement begin? One view is that it begins immediately after "I tell you" in v. 8a, and the two statements are parallel objects of "I tell you." Thus Paul would be saying, "I tell you first that Christ has become a servant of the Jews on behalf God's truth, to confirm the promises made to the patriarchs. And I also tell you that the Gentiles are glorifying God for his mercy" (see Godet, 471; Cranfield, 2:742-744). This view is attractive because it allows the two phrases "on behalf of [uJpevr , hyper ] God's truth" and "for [ hyper ] his mercy" to be regarded as parallel.

The other view is that the first of the two parallel statements begins with the words "to confirm" in v. 8b. Thus the two statements are parallel objects of the preposition eis (translated "to" but better rendered "in order to"), indicating a double purpose for Christ's Jewish Messiahship. Thus Paul is saying that Christ became a servant of the Jews first of all for the purpose of confirming the promises made to the patriarchs, and also so that the Gentiles may glorify God for his mercy (see SH, 398; Lenski, 868; Stott, 372; Moo, 876).

The point of the second view, which I accept, is to emphasize the obvious fact that the messianic work of Jesus Christ was intended all along to have redemptive results not just for the Jews but also for the Gentiles.

The first intended result of Christ's Messiahship was "to confirm the promises made to the patriarchs" (Abraham, Isaac, and Jacob). This reference to the patriarchs (or "fathers"; see 9:5), along with the very phrase "servant of the Jews," shows that Paul is here referring to promises concerning the Jews themselves. See Gen 12:1-3; 13:14-17; 15:1-5; 17:1-8; 18:19; 22:15-18; 26:3-4; 28:13-15.

Paul has already affirmed that God in his faithfulness has fulfilled all his promises to the Jews as a nation (9:4-5) and as a believing remnant (see the entire discussion in chs. 9-11). Here he says that Christ's work as the Jews' servant has confirmed these promises. This means that he has proved the promises to be reliable and trustworthy, but it means more than this. Christ has confirmed the promises by fulfilling them, by establishing them, by bringing them to realization. What was in the beginning just a promise is now a reality for the Jews.

The second intended result of Christ's Messiahship, and the one Paul emphasizes, was to enable the Gentiles to "glorify God for his mercy." This purpose is seen in the fact that the covenant promises made to the patriarchs included the blessing of salvation for all peoples and nations on earth (Gen 12:3; 17:3-5; 22:18; 26:4; 28:14; Rom 4:13, 16-17). Though Christ's earthly ministry was conducted almost entirely among the Jews, his "great commission" directs that the gospel be preached to all nations (Matt 28:19; Luke 24:47; Acts 1:8). By thus including the Gentiles within the scope of his salvation, Christ causes them to glorify God (see v. 6), specifically for having mercy upon them (see 11:30-32).

As Stott summarizes the Messiah's two-fold purpose, "It was in mercy to the Gentiles, as it was in faithfulness to Israel, that Christ became a servant for the benefit of both" (372).

15:9b The rest of this section is a series of four quotes from the OT showing that God all along intended to bring the Gentiles within the scope of his mercy, thus uniting Jews and Gentiles together into one harmonious chorus of praise to God.

The first quote is as follows: . . . as it is written: "Therefore I will praise you among the Gentiles; I will sing hymns to your name." This is a direct quote from Ps 18:49 (LXX, Ps 17:50) and 2 Sam 22:50, except for the omission of "O LORD." In this Psalm David is praising God for giving him victory over his enemies and for making the nations subject to him. In verse 49 he announces that he will sing hymns of praise to the Lord among these nations (i.e., Gentiles), so that the Gentiles may know the true God and join in the praise.

Paul sees in this Psalm an indication of God's plan to include the Gentiles in the Messiah's people. As Cranfield notes (2:795), it is possible that the Apostle sees David's words as foreshadowing his own mission to the Gentiles, a subject he is just about to expand upon (15:14ff.).

The word for "sing hymns" is simply yavllw ( psallô ), which Morris says "referred originally to plucking the strings of a musical instrument; later it appears to have been used of singing with accompaniment and then simply of singing. There is nothing in the Greek to correspond to NIV's hymns ; the translators have assumed (not unreasonably) that it is hymns that would be sung to God" (505, n. 51).

15:10 Again, it says, "Rejoice, O Gentiles, with his people." This next quotation is the first line of Deut 32:43 (LXX). Deut 32 is a song of Moses celebrating the righteousness of God that takes vengeance on his enemies and saves his people. In this line Moses invites the nations (Gentiles) to join with God's people (the Jews) in rejoicing over this. The key phrase is "with his people," which contemplates Jews and Gentiles praising God with a single voice. Paul sees this as an expression of God's plan to unite the two groups.

15:11 And again, "Praise the Lord, all you Gentiles, and sing praises to him, all you peoples." This is a close paraphrase of Ps 117:1 (LXX, Ps 116:1). The main point again is the reference to the Gentiles, and the fact that they are invited to sing praises to the Lord, the God of Israel. This is another indication that the work of the Messiah was intended to bring Jews and Gentiles together into one body, so that "his people" (v. 10) along with "all you peoples" (v. 11) may glorify God together for his mercy.

15:12 And again, Isaiah says, "The Root of Jesse will spring up, one who will arise to rule over the nations; the Gentiles will hope in him." This is taken from Isa 11:10, and is closer to the LXX than to the Hebrew text. It is a specific messianic prophecy, "the Root of Jesse" being a title for Jesus. Jesse was David's father; thus this title is equivalent to "the Root of David" in Rev 5:5; 22:16, which refers to Christ. The word translated "root" is rJivza ( rhiza ), which can mean either the root itself or a shoot or sprout that comes forth from the root. In this case "Jesse," standing for the family and dynasty of David (see Luke 2:4), is the root itself; Jesus is the shoot or sprout that springs up from that root (Isa 11:1; 53:2).

The main point is that when "the Root of Jesse" rises up, the Gentiles will rally around him and submit to him and find their salvation in him. The Hebrew text of Isa 11:10 says that "the Root of Jesse will stand as a banner for the peoples." The LXX interprets the banner or ensign as a symbol of command and authority; thus when the Gentiles rally around this banner (which is Jesus himself), they are submitting to him and he is ruling over them.

The messianic rule of which Isaiah speaks is not a military conquest of rebellious and unwilling foes, but a benevolent embrace of willing subjects for the purpose of bestowing mercy upon them. As a result, "the Gentiles will hope in him," i.e., they will find their salvation in him. The startling thing about this is that the Gentiles will be saved by submitting to the Messiah of the Jews !

Paul has already said as much in vv. 6-8, where he says Christ has become a servant of the Jews "so that the Gentiles may glorify God for his mercy." The OT quotations are designed to reinforce this point by showing that it has always been God's purpose to include the Gentiles within the Messiah's kingdom. More specifically, now that the Jews' Messiah has come, both Jews and Gentiles together have been accepted by Christ into his own body, to the praise and glory of God and his mercy. In view of God's majestic and glorious program for uniting all believers into a single ensemble of praise, how can we refuse to obey the simple command to "accept one another" (15:7)?

3. A Prayer That All Believers May Abound in Hope (15:13)

15:13 May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit. This last verse of the main body of the letter expresses Paul's desire that all Christians may experience the fullness of the spiritual benefits that come from knowing, understanding, and receiving the gospel of God's grace. As such it draws together many of the main threads that the Apostle has woven into the carefully designed pattern of his doctrinal essay about this gospel. Specifically mentioned are faith, joy, peace, hope, and power.

The first and primary benefit that comes from knowing the gospel is faith itself (10:17). All the other blessings come only "as you trust in him," or literally, "in connection with believing." At the outset Paul emphasized the key role of faith in receiving salvation (1:16-17). Jesus Christ died for our sins and was raised for our justification (3:24-26; 4:25), but we cannot receive this justification without faith (3:25-28; 10:9-10). In this verse Paul is reaffirming the central and essential role of faith in the gospel plan of salvation.

Paul prays that we as believers may be filled with joy, peace, and hope, all of which come from knowing that we are justified by faith in the blood of Christ (5:1-2). Peace is first of all the objective state of being reconciled to God (5:1, 10). It is also an attitude of inward tranquility and freedom from worry about salvation (1:7; 8:6); this is the main point in view here. Finally peace is the corporate harmony that exists among brethren (14:17).

Joy is the inward delight and jubilance that keep us excited about being Christians, about being under the blood of Christ, and about living the sanctified life (5:2-3,11; 12:12,15; 14:17). Joy and peace together are "two of the great human desirables," as Dunn says (2:853), and they are available to mankind only through the gospel of Jesus Christ.

The last of this trio of related blessings is hope , which is a key aspect of assurance and in many ways is equivalent to it. Assurance is first of all a peaceful confidence about our present relationship with God through Jesus Christ; second, it is a joyful expectation of the future fullness of glory to be received when Christ returns. The latter is the essence of hope.

Knowing that we are justified by faith is the key to such hope or assurance (5:1-2), which is certainly the climactic benefit of the gospel and a frequent subject in Romans (4:18; 5:2-5; 8:20,24-25; 12:12; 15:4,12). That God is here called "the God of hope," i.e., the source of everything that gives us hope, shows how important hope is in the context of the gospel.

Paul's prayer and wish are not just that believers might possess joy, peace, and hope, but that we might be filled to overflowing with these blessings. Since they are linked to faith, they will increase as our faith increases (Luke 17:5). Faith consists of assent and trust (1:16; JC, 1:107-108). Assent increases as we grow in our understanding of what we believe about Jesus and the gospel, and trust increases as we grow in our love for Jesus and in confidence in his promises.

The ultimate means of our being filled to overflowing with joy, peace, and hope is the fifth blessing mentioned in this verse, i.e., power - "the power of the Holy Spirit." Paul has made it clear in Romans that all spiritual growth comes from the power of the indwelling Spirit (2:29; 5:5; 8:3-16,26-27; 14:17; see Gal 5:22-23). Here he prays that the Spirit's power may work within our hearts to make us abound in hope. There could hardly be a more appropriate conclusion to the didactic body of the Epistle to the Romans!

-College Press New Testament Commentary: with the NIV

15:14-16:27 - PART SIX

PERSONAL MESSAGES FROM PAUL

The main body of the Epistle to the Romans (the doctrinal essay, 1:18-15:13) has now been concluded. What follows is a kind of epilogue containing many of the same elements found in the conclusions of Paul's other letters, e.g., personal greetings to individuals, his travel plans, a request for prayer, a wish for peace, a reference to the holy kiss, warnings and exhortations, and a concluding benediction or doxology.

All of these elements are communicated on a very personal level, as Paul addresses the Roman Christians not just in his role as an Apostle (15:15), but also on the level of warm brotherly fellowship (15:14,30; 16:17).

I. PAUL'S MINISTRY AS THE

APOSTLE TO THE GENTILES (15:14-33)

As he begins his conclusion, Paul first of all expresses his confidence in the spiritual maturity of the Christians at Rome, and suggests that the sternness of some of his exhortations is not meant to imply weakness on their part (14-15a). All of his ministry, including the writing of this letter, is carried out in his specific role as the Apostle to the Gentiles, which he regards as a kind of priesthood in which he offers up converted Gentiles as sacrifices pleasing to God (15b-16).

Paul realizes that his work has produced significant results, but he gives God all the glory (17-19a). Up to the time of this writing, he has concentrated his efforts in the geographical area ranging from Jerusalem to Illyricum, using the strategy of starting new churches in unevangelized areas (19b-21). This has kept him so busy that he has been unable to fulfill his dream of visiting Rome (22).

But the situation is different now. He has accomplished his purpose for this eastern area and is now ready to travel west, stopping off to visit the Christians in Rome on his way to evangelize Spain - an endeavor for which he hopes to enlist the aid of the church in Rome (23-24).

But before he can begin to carry out this plan, he has one other very important task to complete. He must journey to Jerusalem, and deliver the contributions he has collected from the Gentile churches for the poor saints in the Jerusalem church (25-27; see JC, 1:35-36). Then he will head directly to Rome and on to Spain (28-29).

The side trip to Jerusalem is anything but routine, however. Paul anticipates the possibility of serious problems there, including attacks upon him personally from non-Christian Jews, and a reluctance on the part of the Jewish Christians to accept gifts from Gentile Christians. Therefore he urges the Roman brethren to join him in praying that the Jerusalem trip will go well, so that he may subsequently go on to Rome in a joyful spirit (30-32). He prays for God's peace to be with them (33).

Some see this section as the key to Paul's purpose for writing Romans in the first place, or at least the key to "the content and emphases of the letter" (Moo, 885). Some think Paul's long essay is intended to demonstrate his doctrinal orthodoxy to the Roman Christians, showing them the gospel he would preach in Spain as part of his effort to persuade them to back his mission there. Others think Paul is rehearsing the defense he will give in Jerusalem, in case his orthodoxy is challenged in connection with the delivery of the Gentile Christians' gifts to the Jerusalem church. (See JC, 1:40-42; see Dunn, 2:884.)

In my opinion, though, these factors are secondary in Paul's mind as he writes this letter. His main purpose, as explained earlier (JC, 1:44-45), stems from his eager desire "to preach the gospel also to you who are at Rome" (1:15).

While the themes of this section definitely overlap the contents of the introduction to the epistle (1:1-17; see Moo, 886), there is significant new information here, as the above summary indicates. We may break it down into paragraphs dealing with Paul's past service (14-22), his future plans (23-29), and his request for prayer (30-33).

A. REFLECTIONS ON HIS PAST SERVICE (15:14-22)

This paragraph gives us important insights, first into Paul as a person, and then into his self-understanding of his apostolic ministry. The former is manifest in vv. 14-15, in the way he deals with his concern that the Christians in Rome might misunderstand the occasionally serious tone of his letter. He has uttered some rather stern rebukes and strong exhortations along the way, and now he wants to make sure that the brethren in Rome do not take these to mean that he had a low opinion of their Christian faith and life. Thus he expresses his own confidence in them and compliments them on their personal maturity as Christians (see 1:8; 16:19). At the same time he wants them not to see him as insensitive and presumptuous but to understand that it is his duty as the Apostle to the Gentiles to address them with authority. (See MacArthur, 2:326; Stott, 377.)

These two verses (14-15), says Hendriksen, thus show us what kind of person Paul was. Specifically, they show Paul to be a man of tact, modesty, prudence, humility, and concern for the feelings of others (2:484).

The other major insight we glean from this paragraph has to do with the way Paul understood the nature of his apostleship. First, as to essence, he saw it in terms of priesthood (v. 16). Second, as to strategy, he saw himself called to be a church planter . I.e., his task was to be a pioneer preacher, commissioned to carry the gospel into the centers of Gentile population, plant churches, and move on (vv. 19-21).

It was this self-understanding that had shaped his past service, and was now shaping his plans for the immediate future.

15:14 I myself am convinced, my brothers, that you yourselves are full of goodness, complete in knowledge and competent to instruct one another. We must not forget that the just-completed essay on the doctrine of salvation was not written just for the sake of the church at Rome, but was intended by the Holy Spirit to apply to the entire body of Christ in all ages. At times Paul's admonitions seem rather severe, e.g., 6:1-3,15-16; 11:17-22; 13:12-14; 14:1-4,10-16; and in the church as a whole some Christians will feel their sting more than others will.

This is why Paul wants the Christians in Rome to know that he is not necessarily implying that they are personally lacking in these areas. "I myself" translates an emphatic phrase, as does "you yourselves." "As far as I personally am concerned," Paul says, "I am persuaded that you personally are Christians of solid maturity." He knew their good reputation (1:8; 16:19), and he knew some of them on a personal basis. His praise is neither insincere flattery nor oily diplomacy, nor is he apologizing for anything he has said. Dunn rightly notes, though, that the language is "exaggerated, in the way that courteous compliments in the East tend to be" (2:866).

Paul compliments the Roman Christians in three areas. First, he says they are "full of goodness" (ajgaqosuvnh , agathosynç ). This basically refers to a morally upright character, a general goodness of the heart that loves righteousness and opposes all that is evil. "This would be first of all goodwill or the intention to do that which is good," says Spicq ( Lexicon , 1:3). It is not just obedience (16:19), but an obedient heart as well (6:17).

That the Romans were full of goodness is hyperbole, since perfection eludes all. It means, says Morris, that they had a "plentiful supply" of goodness and not just an occasional episode of it (509). The sense is this: "I am fully aware of your spiritual maturity and moral virtue, and I commend you for it" (MacArthur, 2:327). This is indeed a high compliment; at the opposite end of the spectrum would be a church like the one at Corinth as reflected in 1 Corinthians.

Paul next praises the church at Rome for being "complete in knowledge," or "filled with all knowledge" (NASB). This again is hyperbole, since omniscience belongs to God alone. Also, Paul is not saying they had knowledge of every possible topic; his comment is "limited by the subject in hand" (Lard, 439), i.e., the gospel or the Christian faith. Paul is saying that they have a solid and practical understanding of Christian teaching. (The very depth of the essay on salvation which is the heart of this letter shows Paul's confidence in the mature level of their understanding; this is no doctrinal primer!)

Paul's commendation of the Romans' goodness and knowledge together is a rebuke to those Christians who deliberately deemphasize doctrine and focus entirely on loving interpersonal relationships as the essence of Christianity. Virtue and truth are inseparable, as MacArthur says (2:327). The issue is not either-or, but both-and.

In his third compliment Paul declares that the Romans are "competent to instruct one another." Nouqetevw (noutheteô ) means literally to put something into someone's mind, i.e., "to instruct"; but it often means instruction in the sense of "admonish, warn, reprimand, rebuke," especially with reference to moral training (see Col 1:28; see Spicq, Lexicon , 2:548-551). Paul is basically saying that the Roman Christians do not need for him to admonish them, for they are fully capable of admonishing one another.

15:15 I have written you quite boldly on some points, as if to remind you of them again, because of the grace God gave me . . . . In what sense is this letter somewhat bold (audacious, daring)? Paul is probably referring to those places mentioned above where his admonitions are rather severe. Some think he is being "slightly apologetic" in view of the fact that he was not the one who founded the church in Rome and did not even know most of them (Cranfield, 2:752-753; Bruce, 260; Dunn, 2:857). Such an "apology" is not necessary, however, in view of Paul's general apostolic authority, to which he appeals in v. 15b.

Some may think that Paul had to speak forcefully at times because the Roman brethren's spiritual immaturity made it necessary. But we have just seen that Paul regards them as being not immature but "spiritually strong and well-equipped" (MacArthur, 2:330). Indeed, this is the very point: he has addressed them boldly just because their maturity makes them able to handle such admonitions and to profit from them.

Paul says he is reminding them again of these things, implying the prior knowledge mentioned in v. 14. This "diplomatic exaggeration" (Moo, 888) does not necessarily mean that they already knew everything Paul writes in this letter, but probably means that they knew the fundamental facts of the gospel, the deeper implications of which he is here setting forth. In any case it teaches us this, that although Christians are not supposed to keep focusing on the basics to the neglect of deeper doctrine (Heb 5:11-6:3), there is still a need for us to be periodically reminded even of fundamental truths (2 Tim 2:8-14; Titus 3:1; 2 Pet 1:12; 3:1).

In the last part of this verse Paul declares that he has reminded them of these things somewhat boldly on account of "the grace God gave to me." This grace is the gift of apostleship, his commission to be the Apostle to the Gentiles (see 1:5; JC, 1:77-78). His apostolic authority and apostolic duty are thus the basis or justification for what he has written in this letter and for the authoritative manner in which he has written it.

15:16 Paul now explains the essence of his apostleship. God gave me this grace, he says, to be a minister of Christ Jesus to the Gentiles with the priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God, sanctified by the Holy Spirit. Three words in this verse show that Paul viewed his ministry as a (metaphorical) priesthood . First, he says God's grace has made him a "minister" (leitourgov" , leitourgos ; see 13:6). This word does not always have a religious connotation, but along with its cognates it sometimes refers to priestly service. (This is the word group from which we get the term "liturgy.") The present context, especially the other two words discussed below, shows that Paul has this priestly connotation in mind here. He thus identifies himself as a priestly minister serving Jesus Christ "to the Gentiles," or for the sake of the Gentiles. OT priests interceded with God on behalf of the Jews, but under the New Covenant that service is now performed on behalf of the Gentiles as well.

The second religious or cultic word used here is the verb iJerourgevw (hierourgeô ), translated "priestly duty" in the NIV. (See the words iJerov" [ hieros , "holy"] and iJerovn [ hieron , "sanctuary, temple"].) Most agree that it means "to serve or act as a priest" (AG, 374; Murray, 2:210; Dunn, 2:860; Moo, 890).

Thus Paul says that his specific work as a minister of Christ is to perform the work of a priest, and to do so with reference to "the gospel of God." The latter phrase can mean "by proclaiming the gospel," i.e., by using the gospel as an instrument. Or it can mean "for the cause of the gospel," i.e., to bring about the ultimate purpose sought by the gospel: the salvation of sinners (or in Paul's case, Gentile sinners).

The third word identifying Paul's ministry as a priesthood is "offering," or prosforav ( prosphora ), which in this case means the thing offered or sacrificed to God (see Acts 21:26; Eph 5:2; Heb 10:5, 8). The main work of a priest is to offer sacrifices to God on behalf of sinners, in order to restore them to a proper relationship with God. This is why Paul was called to his priestly ministry, i.e., for the purpose of presenting an offering before God.

What offering does Paul the priest present to God? Literally, "the offering of the Gentiles," i.e., the offering that consists of the Gentiles. As the result of Paul's ministry, converted Gentiles are themselves offered up to God as sacrifices that are well-pleasing and acceptable in his sight (Lenski, 880; Cranfield, 2:756; Dunn, 2:860). This does not mean simply that he leads them to offer themselves as living sacrifices (12:1); in his role as priest, Paul is the one who presents them to God (Stott, 379; contra Morris, 511). Though he does not quote it, Paul may have had in mind the prophecy in Isa 66:19-21, where God says he would scatter the Jews to proclaim his glory to the nations, so that the latter might be brought back to Jerusalem "as an offering to the Lord."

Paul says that this offering is "acceptable to God" because it is "sanctified by the Holy Spirit." Just as OT temple sacrifices had to be ritually clean and acceptable to God, so must NT sacrifices be acceptable to him. In the eyes of the Jews, the Gentiles were considered to be unclean and therefore unacceptable by nature, just because they were not Jews (Acts 10:9-16,28,34-35; 11:1-18). But God makes the Gentiles acceptable to him by sanctifying them through the Holy Spirit. This was done symbolically for all time when God poured out his Spirit on Cornelius and his household (Acts 10:44-47; 11:15-17; 15:8-9); and it is done for every individual Gentile convert when he receives the gift of the indwelling Spirit in Christian baptism (Acts 2:38,39; 1 Cor 12:3). At this point he is initially sanctified or set apart unto God "by the Spirit" (1 Cor 6:11).

Thus the essence of Paul's apostolic ministry is priestly service. The same can be said also of all those who preach the gospel. Paul's priestly offerings were specialized (the Gentiles), but in a real sense "all evangelists are priests because they offer their converts to God" (Stott, 379). Actually, every Christian is a priest and has some sort of sacrifice to offer. The Protestant Reformers rightly spoke of the "priesthood of all believers." The church, says Peter, is "a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ" (1 Pet 2:5; see 2:9; Rev 1:6; 20:6). These "spiritual sacrifices" are the "sacrifice of praise," or good words (Heb 13:15), and also the sacrifices of good works (Heb 13:16). The purpose of all such sacrifices is to impress others with the saving love of God and to lead them to surrender to him (Matt 5:16; 1 Pet 2:9-12).

15:17 Therefore I glory in Christ Jesus in my service to God. "I glory" is literally "I have a reason for boasting." In terms of both the quantity and the quality of of his service - winning converts, starting churches, writing books of the Bible! - Paul certainly could have put together a very impressive resume. But he was not interested in bringing glory to himself. He knew that his apostleship as such was a gift of grace (v. 15b), that the gospel is the real power that saves (1:16; 10:17), and that he owed his accomplishments to God's power working through him (v. 19a).

Thus Paul's boasting is not for himself, but for the Lord. He glories only "in Christ Jesus," and only regarding "things pertaining to God" (NASB). In 1 Cor 1:31 and 2 Cor 10:17, citing Jer 9:24, Paul states his philosophy of boasting: "Let him who boasts boast in the Lord."

15:18 I will not venture to speak of anything except what Christ has accomplished through me in leading the Gentiles to obey God by what I have said and done . . . . Christ certainly accomplished many things through Paul, resulting in obedience on the part of many Gentiles. But here Paul reiterates and explains the determination expressed in v. 17, not to call attention to himself or to speak of his accomplishments as if they were his own. He will talk about them, but only as things that Christ has done through him, using him as an instrument. "Not I, but Christ" is his theme. See Acts 15:1-2; 21:19.

Some think Paul's emphasis is on what Christ has accomplished "through me , rather than through someone else" (Moule, 239; SH, 406; Murray, 2:212). This does not seem to be the point, though. The emphasis is on "what Christ has done through me."

Verse 18 ends with the short phrase, "by word and deed" (NASB). The NIV interprets this, as do most scholars, as modifying "accomplished," i.e., as referring to Paul's words and deeds. In this case it is a brief but comprehensive reference to his total ministry. "By word" refers to his preaching and teaching; "by deed" refers to his journeys, his sufferings, his miracles, and his many labors. See 2 Cor 10:11.

It is also possible to take this phrase as modifying "the obedience of the Gentiles," in which case it would mean that Paul's priestly ministry is intended to lead the Gentiles into a life of total obedience, in word and deed. See Col 3:17; 2 Thess 2:17.

15:19a How did Christ accomplish the evangelization of the Gentiles through Paul? He did it by the power of signs and miracles, through the power of the Spirit. He did it first of all by "the power of signs and wonders" (NASB). All three of these words are used elsewhere to refer to miracles (Acts 2:22; 2 Cor 12:12; Heb 2:4; see 2 Thess 2:9; see GRu, 229-231). "Signs" refers to miracles in terms of their purpose, namely, to function as proof or evidence for the validity of an accompanying truth-claim (see GRu, 231-240). They can function thus because they are also "wonders." I.e., because miracles are observable events that are outside the laws of nature (GRu, 244-261), they elicit awe and wonder in those who observe or hear of them. Miracles are also called "powers," referring to their source in the mighty power of God. (Here in 15:19a the word "power" is not referring to the miracles as such, but to the divine power from which they come.)

As an Apostle, Paul had the ability to perform miracles, and used it to attest to the truth of the message he proclaimed. See Acts 14:8-10; 16:16-18; 20:9-12; 28:3-9. These miracles confirmed the authenticity of his apostleship (2 Cor 12:12).

"Through the power of the Holy Spirit" could be saying only that the signs and wonders were done through the Spirit's power, but most (rightly) take it as setting forth a more general reason for the success of Paul's work among the Gentiles. I.e., everything Christ did through Paul was accomplished through the power of the Spirit working in him. This is a comprehensive explanation, since the Spirit's power was indeed the source of the miracles, but was also the source of Paul's inspired preaching and writing, and the source of his apostolic activity in general. (See Murray, 2:213; Cranfield, 2:759; Moo, 893.)

15:19b Having reflected on the source of, essence of, and power behind his ministry as the apostle to the Gentiles, Paul now tells us (in vv. 19b-22) something of the strategy behind it, and how that strategy has affected and is still affecting his choices of where to serve. He says, So from Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ.

Here he sums up where he has preached the gospel thus far, i.e., within the boundaries of an arc-like span around the northeastern portion of the Mediterranean Sea, reaching from Jerusalem in the southeast to Illyricum in the northwest. "All the way around" translates a single word which literally means "in a circle." Some think this refers to the area surrounding Jerusalem, i.e., "the other countries lying around that city" (Lard, 442; see Godet, 480; Moule, 240). Recent interpreters agree that it refers to the geographical arc (which looks like part of a circle) mentioned above, as the general area within which Paul had thus far traveled and evangelized.

Illyricum (also called Dalmatia, 2 Tim 4:10) was a Roman province consisting of the area lying east of Italy across the Adriatic Sea, and northwest of Macedonia and Achaia. Moo notes that it corresponds roughly to the modern areas of northern Albania, much of Yugoslavia, and Bosnia-Herzegovina (894).

Some have questioned the accuracy of this statement, since the NT does not specifically mention Paul's journeying into either Jerusalem or Illyricum on any of his preaching tours. His ministry did include some time in Jerusalem (Gal 1:17-19; 2:2; Acts 9:26-29; 26:20), although he probably was not preaching to Gentiles there. Also, Acts 20:1-2 states that he traveled throughout the general area of Macedonia, which could have included an excursion into Illyricum.

In any case it is not necessary that we interpret Paul's statement to mean that he pursued his Gentile mission inside the borders of either Jerusalem or Illyricum. He may mean only that these are in general the boundaries up to which he carried the gospel (Cranfield, 2:761-762). Also, it is important to see that he is not talking about a single, chronologically-ordered trip. I.e., he is not saying he started in Jerusalem and wound up in Illyricum. He is speaking rather of the general geographical arc within which he worked. The statement is not a "detailed itinerary, but simply a grand design" (Dunn, 2:869).

What does Paul mean when he says he "fully proclaimed the gospel of Christ" in this area? Literally he says he "fulfilled the gospel" there. This could possibly refer to the content of his preaching, indicating that he left nothing out of his message (see Acts 20:20,27); but that does not seem to be his point here (see Murray, 2:214; Cranfield, 2:762). In this context he is focusing on the places where he preached.

Is he affirming, then, that he has already preached the gospel in every city, town, and village within the Jerusalem-Illyricum arc? No, this would have been physically impossible. The reasonable consensus is a little different, namely, that he "fully proclaimed the gospel" in the entire area named, but only according to the strategy explained in vv. 20-21. I.e., he preached in all the strategic cities and population centers in these provinces, going where no one had yet carried the gospel, and planting new churches which could then take up the task of spreading the Word to the surrounding regions. Thus in terms of his special mission as a trail-blazing, pioneer preacher, he had indeed "fulfilled the gospel" within the described arc.

15:20 It has always been my ambition to preach the gospel where Christ was not known, so that I would not be building on someone else's foundation. This verse begins with Greek words unfortunately not translated by the NIV, ou{tw" dev (houtôs de ). Houtôs means "thus, in this way." It connects v. 20 with v. 19 by explaining how Paul was able to fully proclaim the gospel from Jerusalem to Illyricum. I.e., he was able to complete this task because it was his policy always to be covering new ground. As Dunn says, this strategy was "a calculated policy on Paul's part, judged by him to be the most effective way of carrying the message of the gospel as far as he could throughout the gentile world" (2:869).

Paul states his strategy in two ways. First, his goal has been to preach "where Christ was not known," or literally, "not named." That is, he wanted to go into virgin territory where the Gentiles had not yet heard about Jesus and had not had the opportunity to name him as their Savior and Lord (10:9-13; 2 Tim 2:19).

Second, he has made it his practice to concentrate on unevangelized areas "so that [i{na , hina ] I would not be building on someone else's foundation." This was exactly how he had worked in Corinth: "By the grace God has given me, I laid a foundation as an expert builder, and someone else is building on it" (1 Cor 3:10). Stated in a different way: "I planted the seed, Apollos watered it, but God made it grow" (1 Cor 3:6).

The consensus is that Paul understood himself to be called "to be a trail-blazer for the gospel, a pioneer missionary, a founder of churches" (Hendriksen, 2:490). His ministry was that of "establishing strategic churches in virgin gospel territory" (Moo, 896). By following this policy, says Dunn, Paul was able "to achieve the greatest missionary expansion with the greatest economy of missionary effort" (2:869).

While this was his general strategy, it was not an absolute rule and did not prevent him from making certain exceptions under special circumstances. For example, he was planning an immediate trip to Jerusalem to deliver the Gentile Christians' offering to the poor saints there (15:25-27). Also, he had long desired to visit Rome (1:9-15; 15:23), and was planning to go there as soon as he completed his business in Jerusalem (15:24,28).

While his planned visit to Rome would clearly be an exception to his usual policy, it was at the same time subordinated to it. The main reason he had not visited there earlier, he says (vv. 22-23), is that he was concentrating on the unevangelized regions in the East. Also, his visit to Rome would be part of a larger plan to begin a pioneer gospel mission in the West, specifically, in Spain (vv. 24,28). Finally, the visit to Rome would be just that: a brief visit (vv. 24,28).

15:21 Paul now cites an OT text which he sees as validating his pioneer-preacher policy. Rather, as it is written: "Those who were not told about him will see, and those who have not heard will understand." (The quote is from Isa 52:15, LXX.) This text is about the Servant of Yahweh and is undoubtedly messianic; it prepares the way for the great prophecy of Christ's propitiatory death in Isa 53. Paul cites this verse because the first part of it clearly indicates that Isaiah is talking about the Gentiles: "So will he [the Suffering Servant] sprinkle many nations" (i.e., to purify them; see 15:16).

The Gentiles are the ones "who were not told" about the Messiah, and "who have not heard." The point of the prophecy, however, is that they will see, and they will understand. Paul clearly implies that his own work as the Apostle to the Gentiles is a fulfillment of this prophecy, in that he is the means by which the nations are seeing and understanding.

If Paul derived his self-understanding as the Apostle of the Gentiles from this text, it is easy to see how he made it his policy "to preach the gospel where Christ was not known" (v. 20), since Isaiah speaks of nations "who were not told" and "who have not heard."

15:22 This is why I have often been hindered from coming to you. Paul has already indicated in 1:13 that he had planned many times to visit Rome, but had been prevented from doing so until now. While other factors were also responsible (see JC, 1:97), the main reason why he had not yet been able to go to Rome was the urgent need to preach the gospel to the unevangelized in the Jerusalem-Illyricum arc. "His concern for place after place in that eastern area preoccupied him so that he could not come to Rome, no matter how often he thought of doing so" (Fitzmyer, 716).

B. HIS PLANS FOR THE FUTURE (15:23-29)

But this is all about to change, because Paul sees himself as having completed his trailblazing work in the eastern area. Having done so, he has now formulated a plan for a totally new phase in his missionary work, one that will definitely allow him to spend a short time in Rome. In this paragraph he explains it to the Roman church.

The plan Paul outlines is no small undertaking. His ultimate goal is Spain, in the far western regions of southern Europe. But instead of traveling directly there from Corinth (his location when he wrote this letter; see JC, 1:31), he felt the need to personally present the Gentiles' offering to the Jerusalem church. Only then would he go back westward to Spain, stopping at Rome on the way. Stott (384) calculates that this itinerary would require Paul to travel (mostly by boat) about 3,000 miles: c. 800 from Corinth to Jerusalem, c. 1,500 from Jerusalem to Rome, and c. 700 from Rome to Spain. Such a trip would be long, perilous, and uncomfortable.

15:23-24a But now that there is no more place for me to work in these regions, and since I have been longing for many years to see you, I plan to do so when I go to Spain. Here Paul names two basic factors that have shaped his upcoming travel plans. The first has to do with the completion of his missionary work in the eastern area. "Place" is tovpo" ( topos ), which can also mean "opportunity," a meaning that fits well here. "These regions" are the area described in v. 19b. Paul is simply saying that now that he has laid the foundation for the church there, he is ready to move on to a totally new area. In terms of the strategy affirmed in v. 20, there is no more opportunity for him to pursue his calling here.

The second factor shaping his itinerary is his long-standing desire to visit Rome itself, as described in 1:9-15. "Having been longing" is a rather rare noun that suggests a very strong desire.

The two parts of v. 23 are literally two participial phrases: "no longer having an opportunity" and "having a desire." The NIV properly translates them as dependent clauses. What we would expect next is a main clause in which Paul specifically asserts his intentions, e.g., "I am now planning a trip." But unfortunately (from a grammatical point of view, at least), that main clause never appears. In v. 24a Paul adds one more dependent clause (lit., "whenever I journey to Spain"), and breaks off his sentence without giving us a main clause of any kind.

Some later manuscripts added a main clause ("I will come to you," KJV), but this is not in the original text. Obviously Paul knows that we will understand his point even without a main clause, which we can indeed easily surmise in view of the context. Lard (445) suggests that at the end of v. 23 we can insert, "I purpose doing so"; this completes the thought. The NIV has done the same thing, adding a main clause at the beginning of v. 24, "I plan to do so." But this is not in the original; the next clause, "when I go to Spain," is actually how v. 24 begins. (See the NASB for a literal rendering of vv. 23-24a.)

Verse 24a and v. 28 are Paul's only references to his intention to evangelize Spain. We do not know if he was ever able to do this. The Bible says nothing more about it, but this does not rule out the possibility. Two statements from early Christian writings are sometimes interpreted as affirming that Paul did get to Spain, but these cannot be verified.

The main part of Paul's plan is to go to Spain; his visit to Rome will be but a brief stopover in his journey farther west. Spain, thought to be the location of Tarshish (Jonah 1:3; see 1 Kgs 10:22), was growing in significance as a cultural and commercial area of the Roman empire. This is no doubt why Paul saw it as a logical next step in his plan to evangelize those who had not yet heard.

15:24b In the rest of v. 24 Paul explains to the Christians at Rome the place of his intended visit there in relation to his overall plan. I hope to visit you while passing through and to have you assist me on my journey there, after I have enjoyed your company for a while. First, he says he will just be stopping by "to visit you" as he is "passing through." Both of these terms indicate that his stay in Rome will be "not much more than a stop on his way to his ultimate destination, which is Spain" (Moo, 898). Second, he says he will be able to stay only "for a while," literally, "in part." I.e., it will only be a partial visit compared with what he would prefer.

But even though his visit in Rome will be brief, he hopes to accomplish two things. First, he will attempt to persuade the church in Rome to assist him in his mission to Spain. The word translated "assist me on my journey" is propevmpw (propempô ), which could mean just "accompany, escort" (Acts 20:38; 21:5); but it more likely means "help on one's journey with food, money, by arranging for companions, means of travel, etc." (AG, 716). It is used several times in the NT in the latter sense (Acts 15:3; 1 Cor 16:6,11; 2 Cor 1:16; Titus 3:13; 3 John 6). It suggests at least that Paul was expecting the Roman Christians to give him substantial aid for the remainder of his journey to Spain. It may be that he was even hoping they would become a "supporting church" for his mission there, perhaps by providing him with a missionary recruit to help him in his work, as Philippi had sent Epaphroditus (Phil 2:25-30).

The other thing Paul hoped to accomplish by his visit with the Roman Christians was to "enjoy their company" in Christian fellowship. The word used here literally means "to be filled full"; it is appropriate to interpret it (as does the NIV) to mean something like "filled full with the pleasure of your company." He has already said (1:12) that he knows a visit with the brethren at Rome would be an encouragement to him (JC, 1:95-96). This is true even though he could be there only "for a while."

15:25 Now, however, I am on my way to Jerusalem in the service of the saints there. Here Paul informs his Roman brothers that there is still one more thing he has to do before making his journey to Rome and Spain. He is just now beginning a trip to Jerusalem (Acts 19:21; 20:16), to deliver money collected from the Gentile churches during his third missionary journey, to help the poor Christians in the Jerusalem church. In this way he would be "serving the saints" (NASB).

The word for "serving" is diakonevw (diakoneô ), the verb form of diakoniva ( diakonia ). These words can have the general sense of serving or ministering to others' needs (see 16:1), or they can signify a more specific kind of service. As we have seen, diakonia in 12:7 probably refers to benevolent work in the church, just as diakoneô refers here to the collection taken for the poor in Jerusalem.

"Saints" is a word used for all Christians (see 1:7; JC, 1:85); here it refers specifically to the poor saints in Jerusalem (v. 26).

Ten or eleven years earlier, Paul (along with Barnabas) had already carried an offering to the Jerusalem church, sent by the church at Antioch (Acts 11:28-30; 12:25). The occasion then was a famine, and the motivation was simply Christian love.

What was the purpose of this present offering? First, there is no doubt that Paul encouraged this offering simply as an act of benevolence, as a way of helping the poor (Gal 2:10) in the spirit of Christian love (2 Cor 8:8,24). There is no indication that there was another widespread famine in the Jerusalem area at this time, but there did seem to be quite a number of poor saints there who needed continuing help.

Second and more significantly, Paul apparently regarded this offering as a concrete symbol of the unity and interdependence of Gentiles and Jews under the banner of the gospel of Christ. He has already written at length about this interdependence in ch. 11, and he will refer to it again in v. 29. By encouraging the Gentile Christians to contribute to this collection, Paul was hoping to get them to acknowledge their dependence on the Jews for salvation and to give them a token of their gratitude in return. In this way he "intended to establish good relations between the Jewish Christian mother-community in Jerusalem and the newly founded Gentile Christian churches" (Fitzmyer, 720).

15:26 After the initial general reference to his Jerusalem trip in v. 25, Paul now states its purpose explicitly: For Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem. "Macedonia and Achaia" refer, of course, to the churches in these two areas. Other areas had also participated in the collection, but these are the ones he had been working with most recently.

Macedonia lay southeast of Illyricum, across the Adriatic Sea from Italy's boot heel. It was bordered by the Aegean Sea on the east and Achaia on the south. Its main cities included Berea, Philippi, and Thessalonica (the capital). Achaia lay south of Macedonia as the end of a peninsula jutting out into the Mediterranean Sea. Athens and Corinth were its major cities. Both Macedonia and Achaia were part of pre-Roman Greece.

The Christians in these areas, says Paul, were "pleased" or delighted to participate in Paul's collection for the poor in Jerusalem. Though Paul had urged them to give (1 Cor 16:1-4; 2 Cor 8:7,24), he made it clear that it was not a matter of necessity but of free and cheerful choice (2 Cor 8:8; 9:5,7). This free and cheerful spirit in which the gifts were given is indicated in the word "pleased"; Paul thinks this point is important enough to repeat the word in v. 27a. As v. 31b indicates, he hopes the gifts will be received by the Jerusalem church in a similar spirit.

The word translated "contribute" is koinwniva (koinônia ), which literally means "fellowship, participation, sharing in." The same word is used for this collection in 2 Cor 8:4; 9:13, where it is translated "sharing." Since money earned as salary or wages is indeed "coined life," when one gives his money to help meet the needs of others, it is truly an act of fellowship, of sharing one's very life with the recipient of the gift. Thus the very nature of benevolent giving (as an act of fellowship) made Paul's collection an ideal means of drawing the early Jewish and Gentile Christians closer together.

"The poor among the saints" rightly indicates that only some of the Christians in Jerusalem were poor. This had been true from the beginning, and the other Christians in the church there had always been ready to help them (Acts 4:34-37; 6:1). What is significant here is that so many Gentile Christians were willing to do the same.

15:27 This verse indicates why the Gentile Christians were so eagerly pleased to help the poor saints in Jerusalem: They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in the Jews' spiritual blessings, they owe it to the Jews to share with them their material blessings. Here for the first time Paul indicates that the main thing at stake in this collection was the relation between Jews and Gentiles in the church. The Gentile Christians were happy to share with the Jewish Christians (at Jerusalem), because they felt they owed it to them. Literally Paul says "they are debtors," using the same word he used of himself in 1:14 (JC, 1:99-100). This is not a legal debt but a moral obligation, a debt of gratitude. The Gentiles owed this debt to the Jews because of what the latter had done for them.

Paul explains the debt in the rest of the verse. The Gentiles, he says, "have shared in the Jews' spiritual blessings." The "spiritual things" of which Paul speaks are the blessings of salvation, and his point is that the Gentiles must remember that "salvation is from the Jews" (John 4:22; see Rom 11:11,17; 15:8). It was through the Jews that the Savior came into the world (9:5), and in this sense all Christians owe an unpayable debt to the Jews. Also, it was from Jerusalem, through the early Jewish Christians, that the gospel was first proclaimed and from which it spread into all the earth (Acts 1:8; see Isa 2:3-5; Micah 4:2-5). This resulted in "an obligation on the part of the gentile churches to those through whom the stream of salvation-history blessings had flowed to them" (Dunn, 2:873). As MacArthur says (2:347), "On the human level, all Gentile Christians owe their spiritual lives to the Jewish apostles, prophets, teachers, and evangelists who first proclaimed the gospel of salvation in Jesus Christ."

Although the collection obviously could never begin to be equivalent to the spiritual gifts the Gentile Christians had received through and from the Jewish Christians, it was nevertheless fitting and proper for the former to give back a gift of material things as a way of expressing their gratitude. Indeed, they ought to do so; they "owe" it to them - again in terms of moral obligation.

The word translated "share" is leitourgevw (leitourgeô ) (the verb form of leitourgos in 15:16), which indicates that the collection was an act of servanthood and an act of worship. See 2 Cor 9:12, where Paul refers to this contribution as "the ministry [ diakonia ] of this service [ leitourgia ]" (NASB).

15:28 So after I have completed this task and have made sure that they have received this fruit, I will go to Spain and visit you on the way. Having explained his imminent trip to Jerusalem (vv. 25-27), Paul now returns to the main point he was making in v. 24, about his planned trip to Rome and then to Spain. He will make the latter trip only after he has finished the business about the collection, i.e., after he has delivered it to the Jerusalem church in person.

At this point Paul adds a participial phrase that most find difficult to understand. It explains what, to Paul, was involved in completing the task of delivering the collection. He describes this act as, literally, "having sealed to them this fruit." "This fruit" is the collection itself, but in what sense is it "fruit"? This may mean that it was the fruit of Paul's own labor, i.e., of the effort he expended in raising these gifts. More likely Paul means it was the fruit produced among the Gentiles as a result of the spiritual blessings sent forth to them by the Jerusalem Christians (Cranfield, 2:775; Murray, 2:219).

The difficult question is, what does Paul mean when he says that he will seal this fruit to the Jerusalem church? To place one's seal upon something means to put one's unique identifying mark upon it in order to guarantee its authenticity. The NIV interprets Paul's sealing action here in terms of safe delivery. I.e., Paul travels along with the collection in order to make sure that the Jerusalem church receives it. This is probably not the point, since Paul had many trusted helpers who could have done this. Thus the NIV translation is off the mark.

Some take the concept of the seal here in its most basic sense, i.e., as a mark of identification. Sometimes an image taken from tenant farming is cited: "When the tenant farmer delivered the harvested fruit or produce to the owner, the sacks were marked with the farmer's seal as an identification of its source." Thus "the seal was an official mark of ownership used in deliveries, and sealing was the last act before delivery" (Fitzmyer, 723). Lenski rejects such an explanation, saying that ownership of the collection is not the issue (893).

The most likely meaning is that Paul put his seal on the collection in the sense that he attested and certified to the Jewish Christians in Jerusalem that this money was a gift of genuine love from their Gentile brethren. He made this long and arduous trip to Jerusalem just to make sure that the Jewish Christians understood the significance of the gift as an instrument that was meant to join them and their Gentile brothers together in a bond of Christian fellowship.

Once this has been accomplished, Paul says, "I will go on by way of you to Spain" (NASB). The NIV's "visit you on the way" is literally "through you," i.e., through Rome. This is another indication that his visit to Rome was going to be brief and was secondary to his purpose of taking the gospel to Spain (see v. 24).

15:29 I know that when I come to you, I will come in the full measure of the blessing of Christ. Here Paul expresses a measure of confidence that he will finally be able to fulfill his longing to visit Rome, once the Jerusalem task is completed. "I know," he says; "I will come," he says. We know from the book of Acts that he did indeed go to Rome, though not exactly according to his original plan.

In any case, he was sure that when he came, it would be with the full blessing of Christ. That is, he knew that Christ's blessing would be upon him, and he knew that he would be able to bestow the fullness of Christ's blessing upon them (see 1:12).

C. HIS REQUEST FOR PRAYER (15:30-33)

Despite the confidence expressed in v. 29, Paul is still somewhat apprehensive about his trip to Jerusalem, especially about how he and the contribution would be received there. Thus he closes this section of the letter with a request for prayer concerning his announced itinerary.

15:30 I urge you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to join me in my struggle by praying to God for me. This is surely more a personal plea than an authoritative command (see 12:1). It is an urgent plea; the word for "urge" (parakalevw , parakaleô ) often has the connotation of pleading and begging. The language shows that Paul feels a serious need for the intercessory prayer of his brethren.

Paul names two bases for his appeal. First, he pleads for prayer "by [diav , dia ] our Lord Jesus Christ." This may be a reference to the authority by which he makes his request (Moo, 909), but more likely he is just appealing to the fact that he and his Roman brethren both worship the same Lord (" our Lord"): "I urge you, as one Christian to another . . . ."

The other basis for his appeal is "the love of the Spirit." This is no doubt the Holy Spirit, but it is not clear just how the Spirit and the love (ajgavph , agapç ) are related. Grammatically it could mean the Spirit's love for us: "The Spirit's love should incite to prayer" (Murray, 2:221). Also, it could mean our love for the Spirit (MacArthur, 2:350). Most likely, though, it means the love which the Holy Spirit imparts to us as part of his sanctifying work, and which is one aspect of the fruit of the Spirit (Gal 5:22). It is "that love between Christians which is the effect of the Holy Spirit's indwelling" (Cranfield, 2:776; see Morris, 523; Dunn, 2:878; Moo, 909). I.e., Paul is saying, "If you really love me - and Spirit-filled Christians should love one another - you will pray for me."

Paul beseeches his brethren not just "to pray," but to strive or struggle along with him in prayer. The word for "struggle" is sunagwnivzomai (synagônizomai , cf. "agonize"). This is a combination of agônizomai , which means "to engage in a contest, to fight, to struggle, to wrestle, to strive"; plus syn , "along with" (AG, 15, 791). Paul's use of the term here does not necessarily imply struggling against someone or something, though we may be tempted to think of Jacob's wrestling with God (Gen 32:24-30) and of every Christian's struggle against evil powers (Eph 6:10-12).

To what struggle does Paul refer? Quite possibly he is thinking of the struggle he anticipates in Jerusalem, where he expects to meet with resistance from both his unbelieving Jewish enemies and the Jewish Christians (see v. 31). The NIV suggests this meaning; it pictures Paul beseeching the Christians at Rome to march alongside him in this struggle, not by their physical presence but by their prayers for him (see Dunn, 2:878).

The other possibility, which is more likely, is that the struggle to which Paul refers is the praying itself, in which case he is not talking about ordinary, casual prayer but earnest, forceful, and persistent prayer like that of Jesus in Gethsemane (see Cranfield, 2:777). Thus he "calls for prayers into which one puts his whole heart and soul as do the contestants in the arena" (Lenski, 895).

It may be incidental, but there is a Trinitarian framework in this verse. Paul pleads with the Romans to pray (1) to God the Father, (2) through the Lord Jesus Christ, and (3) through the love of the Holy Spirit (see also vv. 18-19). It should be noted that the prayer is directed to God the Father, not to the Son nor to the Spirit.

15:31 Now Paul instructs the saints at Rome to pray for two things in particular: Pray that I may be rescued from the unbelievers in Judea and that my service in Jerusalem may be acceptable to the saints there, . . . The "unbelievers in Judea" are the unbelieving, unconverted Jews in Jerusalem and the whole surrounding area. Paul was well known to them as a former leader among the Jews (see JC, 1:27-28) and was considered to be a betrayer of his people and his religion, and the Apostle was well aware of their hostility toward him (Acts 13:45,50; 17:5-8,13; 18:12-17; 19:9; 20:3). They had already tried to kill him (Acts 9:29; 14:19), and would do so again (Acts 23:12-15). Thus "Paul realized fully that he was walking into a den of lions" (Lenski, 895). He was not afraid to die, but he wanted to live in order to fulfill his plans to evangelize Spain (Acts 20:24; see Phil 1:21-25).

Paul specifically requests that his brethren pray that he might "be rescued" from the unbelieving Jews. The word for "rescue" (rJuvomai , rhyomai ) can mean "to protect or preserve from harm," but often it has the connotation of delivering or rescuing someone from a peril that has already come upon him. At the time Paul wrote this letter he may already have known that he was going to be captured and bound by the Jews in Jerusalem; it was certainly made clear to him shortly after this (Acts 20:22-23; 21:10-14). Thus he may be requesting prayer that God will literally rescue him out of this certain captivity.

As a matter of fact, this is the way it happened. If Paul was praying and asking for prayer that he not be captured at all, then his prayer was not answered. If he was praying and asking for prayer that he be delivered from his Jewish enemies after they had captured him, then this prayer was definitely answered - but not necessarily in any way that Paul could have anticipated. He was in fact rescued from his Jewish captors, but only by becoming a prisoner of the Roman government.

Paul's other specific prayer request is that the Jewish Christians in Jerusalem ("the saints," vv. 25, 26) would accept the offering he was bringing to them. This is not just a prayer that all will go well in a general way (contra Cranfield, 2:778), but a prayer that the existing tension between Paul and his Gentile converts on the one hand, and the Jewish Christians in Jerusalem on the other hand, would not lead to a rejection of the offering but instead would break down that very tension and unite them all in true brotherhood. Many of the Jewish Christians still could not get used to the idea that God would accept the Gentiles (unless they first submitted to the Law of Moses; Acts 15:1-5); and they were suspicious of Paul's gospel, regarding it as negative toward Jews and the Law (see Acts 21:20-21). Therefore they might think that accepting the contribution would be an endorsement of Paul's gospel and thus a compromise of their beliefs. Paul requests prayer that none of this will happen, and that the offering will be accepted in the right spirit.

15:32 [S]o that by God's will I may come to you with joy and together with you be refreshed. While Paul's main concerns were his safety and a congenial acceptance of the offering, he did have a secondary concern, one relating to his planned trip to Rome. If the first prayer was not answered, Paul knew that he might not get to Rome at all; and even if that one was answered but the second one was not, his heart would be heavy and his visit to Rome would be tainted with melancholy. Thus he requests fervent prayer for these two things, "so that" (i{na , hina ) he may indeed be able to come to Rome, and to come with joy.

If this does happen, says Paul, it will be "by God's will." This does not mean the decretive will of Calvinist determinism (contra Murray, 2:223), according to which God unconditionally and unilaterally decrees and determines everything that happens. It may refer only or at least partly to the permissive will of God (GRu, 313-317), by which God in his sovereignty allows historical events to unfold according to human free will choices. Or it may refer to God's purposive will (GRu, 304-310), according to which God intervenes via his special providence in order to accomplish certain purposes, particularly in answer to prayer (see GRu, 376-378).

Paul knew that his itinerary was subject to God's will in these senses (Acts 16:6-10; 18:21; Rom 1:10; 1 Cor 4:19; 16:7). So in this case, he knew God either could allow his adversaries' evil purposes to unfold as they may, or could intervene in the historical process in answer to prayer and cause positive results to occur. Either way, he knew it would be God's will - either permissive or purposive. And either way, he knew it would all work together for good (8:28).

The fact is that Paul did get to go to Rome and visit with the brethren there (Acts 28:15), but not according to his own plan. His plan was to stay there for a short time and "be refreshed" by his visit with the brethren, in a kind of "R & R" mode. He was looking forward to Rome as being "like a lovely, quiet harbor; he sees himself storm-tossed and battling during the period ahead of him and longs to reach Rome, the quiet haven, to drop anchor there for a while and - come to rest" (Lenski, 896). It did not happen this way, though. Instead, he came to the city as a prisoner of the Roman government, and was under house arrest for two years (Acts 28:16,30).

We are not specifically told what happened after these two years, but it is almost certain that he was released (see Gaertner, Acts , 429-431). Perhaps at that time he was at last able to "be refreshed" with the Roman Christians.

15:33 After his request for prayer in his own behalf by the church at Rome, Paul cannot close this section without himself uttering a prayer on their behalf. Thus he says, The God of peace be with you all. Amen.

Paul has just recently spoken of God as the God of endurance and encouragement (v. 5), and the God of hope (v. 13). Now he calls him the "God of peace" (see also 16:20; 2 Cor 13:11; Phil 4:9; 1 Thess 5:23; Heb 13:20), i.e., the God who bestows upon believing sinners a state of peace and reconciliation with himself (5:1), a feeling of peace and tranquility within (8:6; 15:13), and a relationship of peace and harmony among brethren (14:17).

In view of his own anticipated tensions in Jerusalem, Paul has just requested prayer from the Roman brethren that God would make his trip to Jerusalem a peaceful one. Thus it is appropriate that he should pray for the same "God of peace" to be with the saints in Rome also. For God to "be with" someone means that he is present to them in all his loving power in order to bless and to protect. On "Amen," see 1:25 (JC, 1:154).

McGarvey: Rom 15:20

yea [yes, so full was the spiritual power imparted to me that I thought it an honor and recognition due to my office and to those powers to use them only on the hard, unbroken soil of utterly unenlightened paganism], 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 [Had Paul done otherwise he would have used his supreme powers as though they were secondary, and he would have been choosing the easy tasks, leaving to others those harder undertakings for which Christ was hourly fitting and equipping him (1Co 3:10 ; Eph 2:20 ; 2Co 10:12-16). It ill becomes a ten-talent man to seek a one-talent position. The pressing needs of the field also forbade the waste of time in resowing. Had Paul's example been followed, what needless overlapping of missionary effort might have been avoided. Sectarianism has caused and committed this sin, and it has been especially reprehensible where it has been done to foster points of difference which are matters of indifference, as is the case where factions of the same sect compete in the same field];

McGarvey: Rom 15:21

but [on the contrary, I preach as following the program outlined by the prophet], as it is written [Isa 52:15], They shall see, to whom no tidings of him came, And they who have not heard shall understand . [This verse, which speaks of the original enlightening of the Gentiles, might well appeal to the one commissioned to be their apostle, inciting him to be ever the first to rush to their relief.]

McGarvey: Rom 15:22

Wherefore also I was hindered these many times from coming to you :

McGarvey: Rom 15:23

but now, having no more any place [territory where Christ is not known] in these regions, and having these many years a longing to come unto you [Because of the many benighted places in the unevangelized east, I have hitherto been held back from visiting you, but now the work here being finished, leaving me free, I find the very principle which once detained me in the east now impels me to seek those of the west, thus permitting me to visit you in passing (comp. Rom 1:11 ; 1Th 3:6 ; 2Co 7:7-11 ; Phi 1:8), and I purpose to so do. As Rome was a place already founded in Christ, Paul's principle limited his stay there to a mere visit, but as it was the center of all influence in his Gentile field, it was fitting that it rest under his instruction. To compass this instruction Paul wrote this Epistle],

McGarvey: Rom 15:24

whensoever I go unto Spain [We have no contemporary record stating that Paul visited Spain in his lifetime, but his noble wish was in large measure gratified, for he visited Spain in later centuries by his Epistles, which wrought so mightily that the Inquisition could only stamp out his influence by stamping out all the influenced] (for I hope to see you in my journey, and to be brought on my way thitherward by you, if first in some measure I shall have been satisfied with your company) ["Brought on;" proempthenai means primarily "to accompany, to go with." (See its use at Act 15:3 ; Act 20:38 ; Act 21:5 ; 1Co 16:6 ; 2Co 1:16) Paul thus delicately suggests, but does not deliberately ask, pecuniary and other aid to his journey. He also makes it plain that his stay will be merely a visit -- a tarrying to satisfy his hungry desire for their fellowship. But the counsels of God decreed that Paul's stay should be lengthened greatly (Act 28:30) so as to let his influence over the Gentiles radiate from the great Gentile center, and so as to fully gratify his longings for a fellowship which was as loyal and as loving as any that ever refreshed his soul -- Act 28:14-15]

McGarvey: Rom 15:25

but now, I say, I go unto Jerusalem, ministering unto the saints . [Despite the earnestness of my desire to see you just at present, I can not come, for duty calls me to Jerusalem. Verses 31 and 32 show that Paul anticipated danger and trouble at Jerusalem, but joy and rest at Rome. His anticipations were, however, partly mistaken, for he found rest while a prisoner at Cæsarea perhaps more than at Rome (Act 24:23). Thus it often happens that along the dark road toward duty we find the sunniest spots in life.]

McGarvey: Rom 15:26

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 . [It was quite natural that there should be many Christians in Jerusalem, for Palestine was filled with poor, and it was to that class that the gospel was especially preached (Luk 7:22), and it was among that class that it was everywhere successful (1Co 1:26-29). But it is also likely that these poor, being converted, lost their employment because of their faith, for such petty persecution has been common in all ages (Jam 2:4-7 ; Gal 2:10 ; 1Pe 4:15-16). But, unhappily, these cruel distinctions, when made by Jews against Jewish Christians, did not cause the latter to affiliate with Gentile Christians. On the contrary, Jerusalem became the center of a vast and practically worldwide enmity cherished by Jewish against Gentile Christians, by reason of racial and educational prejudice. To break down this prejudice and hatred, that the partition wall might be removed between Jew and Gentile, Paul conceived the idea of inducing the Gentile Christians to send an offering to the poor Jewish Christians at Jerusalem (1Co 16:1-3), hoping thereby to make each faction think more kindly of the other. In this he partly succeeded (2Co 9:12-15). The Bible accounts of this collection lead us to think that it was quite large. See Act 19:21 ; Act 24:17 ; 2Co 8:1-24 through 2Co 9:1-15]

McGarvey: Rom 15:27

Yea, it hath been their good pleasure [The apostle twice notes the free-will or "good pleasure" nature of this offering. It dropped as the ripe fruit of the orchard; it was not squeezed as cider in the mill]; and their debtors they are. [The Gentiles are indebted to the Jews, and hence their offering is but a proper expression of gratitude.] For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things . [Salvation is from the Jews (Joh 4:22). If, therefore, the Gentiles received eternal and heavenly treasure from the Jews, how small a matter was it that they make return of temporal and earthly treasure to such benefactors. The Gentile still owes this debt to the Jewish race, for of it came the Christ and the Scriptures. The law here announced might well be remembered by many rich congregations in dealing with their ministers in questions of salary, vacations, etc. (Comp. Luk 16:9) By mentioning this offering, Paul sowed good seed in the heart of the Roman Church -- seed promising a harvest of liberality.]

McGarvey: Rom 15:28

When therefore I have accomplished this, and have sealed to them this fruit, I will go on by you unto Spain . ["Seal" is a figurative expression for "deliver safely." Compare its use at 2Ki 22:4 ; where it is translated "sum"; i. e., count out. Our English word "consign" is a similar figure. Paul wished to complete a good work for them: to insure to them the benefit of a noble deed fully accomplished.]

McGarvey: Rom 15:29

And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ : [Paul had no doubt about the favorable conditions in the Roman church, nor about his kindly reception by the Christians at Rome. He felt that they would so receive him that he would be able to greatly enrich them in instruction and in all other spiritual blessings. "Beyond these blessings," says Lard, "he had nothing to bestow, nor they anything to ask." Far other were his presentiments as to Jerusalem, as he immediately shows us. For a like expectation of an evil reception, see 2Co 1:23 ; 2Co 12:14 ; 2Co 12:20-21 ; 2Co 13:1-2]

McGarvey: Rom 15:30

Now I beseech you, brethren, by our Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me [Paul appeals to no natural love such as is provoked by environment, propinquity, social or fleshly ties, but to a love induced by the Spirit of God toward one whose face they had never seen. As Christ has power over you, and the Spirit prompts love within you, pray with me and for me. The word "strive" suggests the force of opposing spiritual powers which resist the accomplishment of the things prayed for, and the necessity of ardent prayer to overcome it. The prayer was granted, but by other means than those praying anticipated. With Paul position raised no presumption: neither visions, revelations, miraculous gifts, inspiration nor apostleship lifted him above praying for their prayers. "Spiritual beggary," says Trapp, "is the hardest and richest of all trades. Learn with Paul to beg prayer with all earnestness. 'Pray for me, I say; pray for me, I say,' quoth Father Latimer. 'Pray for me, pray for me, for God's sake pray for me,' said blessed Bradford"];

McGarvey: Rom 15:31

that I may be delivered from them that are disobedient in Judæa, and that my ministration [offering] which I have for Jerusalem may be acceptable to the saints ;

McGarvey: Rom 15:32

that I may come unto you in joy through the will of God, and together with you find rest .

McGarvey: Rom 15:33

Now the God of peace be with you all. Amen . [The prayer is fourfold. (1) Personal safety. (2) A successful mission with the offering. (3) Divine permission to reach Rome. (4) Joyful rest in Rome. The prayer designates as "saints" those thousands of believers whose prejudice against Paul amounted to hatred (Acts 21:20-21). As to these Paul asks prayer that they may fully appreciate the offering which the Gentiles have made them, and that they may be properly softened and broadened by it. This prayer, as we have seen (Rom 15:26), was answered. He describes as "disobedient" those Jews who were beyond all hope of conversion. Paul was already filled with dark forebodings and painful presentiments as to these latter, and like feelings were soon expressed by others (see Act 20:22-23 ; Act 21:4-14); yet God, who restrains the wrath of men (Psa 76:10), caused the very illwill of these disobedient to provide for Paul the long rest at Cæsarea and the free journey to Rome, attended with no greater hardship than usually accompanied his travels. Here, too, prayer was answered. He closes with his prayer for them, which is, as Lard remarks, "the sum of all prayers, the embodiment of all good wishes."]

Introduction / Outline

Robertson: Romans (Book Introduction)

The Epistle to the Romans

Spring of a.d. 57

By Way of Introduction

Integrity of the Epistle

The genuineness of the Epistle is so generally admitted by scholars that it is unnecessary to prove it here, for Loman, Steck, and the Dutch scholars (Van Manen, etc.) who deny it as Pauline are no longer taken seriously. He wrote it from Corinth because he sent it to Rome by Phoebe of Cenchreae (Rom_16:2) if chapter 16 is acknowledged to be a part of the Epistle. Chapter 16 is held by some to be really a short epistle to Ephesus because of the long list of names in it, because of Paul’s long stay in Ephesus, because he had not yet been to Rome, and because, in particular, Aquila and Priscilla are named (Rom_16:3-5) who had been with Paul in Ephesus. But they had come from Rome before going to Corinth and there is no reason for thinking that they did not return to Rome. It was quite possible for Paul to have many friends in Rome whom he had met elsewhere. People naturally drifted to Rome from all over the empire. The old MSS. (Aleph A B C D) give chapter 16 as an integral part of the Epistle. Marcion rejected it and chapter 15 also for reasons of his own. Renan’s theory that Romans was a circular letter like Ephesians sent in different forms to different churches (Rome, Ephesus, Thessalonica, etc.) has appealed to some scholars as explaining the several doxologies in the Epistle, but they cause no real difficulty since Paul interjected them in his other epistles according to his moods (2Co_1:20, for instance). That theory raises more problems than it solves as, for example, Paul’s remarks about going to Rome (Rom_1:9-16) which apply to Rome. Lightfoot suggests the possibility that Paul added Rom_16:25-27 some years after the original date so as to turn it into a circular letter. But the MSS. do not support that theory and that leaves Rom_15:22-33 in the Epistle quite unsuitable to a circular letter. Modern knowledge leaves the Epistle intact with occasional variations in the MSS. on particular points as is true of all the N.T.

The Time and Place

The place is settled if we accept Rom_16:1. The time of the year is in the spring if we combine statements in the Acts and the Epistle. He says: " I am now going to Jerusalem ministering to the saints" (Rom_15:25). In Act_20:3 we read that Paul spent three months in Corinth. In II Corinthians we have a full account of the collection for the poor saints in Jerusalem. The account of the journey from Corinth to Jerusalem is given in Acts 20:3-21:17. It was in the spring between passover at Philippi (Act_20:6) and pentecost in Jerusalem (Act_20:16; Act_21:17). The precise year is not quite so certain, but we may suggest a.d. 57 or 58 with reasonable confidence.

The Purpose

Paul tells this himself. He had long cherished a desire to come to Rome (Act_19:21) and had often made his plans to do so (Rom_1:13) which were interrupted (Rom_15:22), but now he definitely plans to go from Jerusalem, after taking the contribution there (Rom_15:26), to Rome and then on to Spain (Rom_15:24, Rom_15:28). Meanwhile he sends this Epistle that the Romans may know what Paul’s gospel really is (Rom_1:15; Rom_2:16). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. So in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Rom_1:17) of both Gentile (Rom_1:18-32) and Jew (Romans 2:1-3:20) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans 3:21-5:21). This new life of faith in Christ should lead to holiness of life (sanctification, chapters Romans 6-8). This is Paul’s gospel and the remaining chapters deal with corollaries growing out of the doctrine of grace as applied to practical matters. It is a cause for gratitude that Paul did write out so full a statement of his message. He had a message for the whole world and was anxious to win the Roman Empire to Christ. It was important that he go to Rome for it was the centre of the world’s life. Nowhere does Paul’s Christian statesmanship show to better advantage than in this greatest of his Epistles. It is not a book of formal theology though Paul is the greatest of theologians. Here Paul is seen in the plenitude of his powers with all the wealth of his knowledge of Christ and his rich experience in mission work. The church in Rome is plainly composed of both Jews and Greeks, though who started the work there we have no way of knowing. Paul’s ambition was to preach where no one else had been (Rom_15:20), but he has no hesitation in going on to Rome.

JFB: Romans (Book Introduction)

THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apostle's "fellow laborer in the Gospel, whose name was in the Book of Life" (Phi 4:3), and who quotes from it in his undoubted Epistle to the Corinthians, written before the close of the first century. The most searching investigations of modern criticism have left it untouched.

WHEN and WHERE this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (Rom 1:11, Rom 1:13, Rom 1:15). He was then on the eve of visiting Jerusalem with a pecuniary contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (Rom 15:23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Act 20:2-3; Act 24:17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Act 20:4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it--Timotheus, Sosipater, Gaius, and Erastus (Rom 16:21, Rom 16:23). Of these four, the third, Gaius, was an inhabitant of Corinth (1Co 1:14), and the fourth, Erastus, was "chamberlain of the city" (Rom 16:23), which can hardly be supposed to be other than Corinth. Finally, Phœbebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinth (Rom 16:1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.FOUNDER of this celebrated church is unknown. That it owed its origin to the apostle Peter, and that he was its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for so important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labors, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that came as far as Appii Forum and the Three Taverns to meet him, and of his two years' labors there (Act 28:15, Act 28:30)? And how, consistently with his declared principle--not to build on another man's foundation (Rom 15:20) --could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (Rom 1:13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the many in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to such an origin of the church at Rome? The same considerations would seem to prove that this church owed its origin to no prominent Christian laborer; and this brings us to the much-litigated question.

For WHAT CLASS of Christians was this Epistle principally designed--Jewish or Gentile? That a large number of Jews and Jewish proselytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods; and that those of them who were at Jerusalem on the day of Pentecost (Act 2:10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings with them, there can be no doubt. Nor are indications wanting that some of those embraced in the salutations of this Epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Others of them who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of cherishing and consolidating the work of the Lord in the capital. And thus it is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gathered from the salutations of the last chapter that it was up to that time in a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (Rom 1:13, Rom 1:15; Rom 15:15-16); and though it is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with the leading principles of the Old Testament, this will be sufficiently explained by supposing that the bulk of them, having before they knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Church through the gate of the ancient economy.

It remains only to speak briefly of the PLAN and CHARACTER Of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time the most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of its points, we here merely note that its first great topic is what may be termed the legal relation of man to God as a violator of His holy law, whether as merely written on the heart, as in the case of the heathen, or, as in the case of the Chosen People, as further known by external revelation; that it next treats of that legal relation as wholly reversed through believing connection with the Lord Jesus Christ; and that its third and last great topic is the new life which accompanies this change of relation, embracing at once a blessedness and a consecration to God which, rudimentally complete already, will open, in the future world, into the bliss of immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, though it seem but the practical application of them to his kinsmen according to the flesh, is in some respects the deepest and most difficult part of the whole Epistle, carrying us directly to the eternal springs of Grace to the guilty in the sovereign love and inscrutable purposes of God; after which, however, we are brought back to the historical platform of the visible Church, in the calling of the Gentiles, the preservation of a faithful Israelitish remnant amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one catholic Church of God upon earth. The remainder of the Epistle is devoted to sundry practical topics, winding up with salutations and outpourings of heart delightfully suggestive.

JFB: Romans (Outline)

• INTRODUCTION. (Rom. 1:1-17)
• THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29)
• JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8)
• THAT THE JEW IS SHUT UP UNDER LIKE CONDEMNATION WITH THE GENTILE IS PROVED BY HIS OWN SCRIPTURE. (Rom 3:9-20)
• GOD'S JUSTIFYING RIGHTEOUSNESS THROUGH FAITH IN JESUS CHRIST, ALIKE ADAPTED TO OUR NECESSITIES AND WORTHY OF HIMSELF. (Rom 3:21-26)
• INFERENCES FROM THE FOREGOING DOCTRINES AND AN OBJECTION ANSWERED. (Rom 3:27-31)
• THE FOREGOING DOCTRINE OF JUSTIFICATION BY FAITH ILLUSTRATED FROM THE OLD TESTAMENT. (Rom. 4:1-25)
• THE BLESSED EFFECTS OF JUSTIFICATION BY FAITH. (Rom 5:1-11)
• COMPARISON AND CONTRAST BETWEEN ADAM AND CHRIST IN THEIR RELATION TO THE HUMAN FAMILY. (Rom 5:12-21)
• THE BEARING OF JUSTIFICATION BY GRACE UPON A HOLY LIFE. (Rom 6:1-11)
• WHAT PRACTICAL USE BELIEVERS SHOULD MAKE OF THEIR DEATH TO SIN AND LIFE TO GOD THROUGH UNION TO THE CRUCIFIED SAVIOUR. (Rom 6:12-23)
• SAME SUBJECT CONTINUED. (Rom. 7:1-25)
• CONCLUSION OF THE WHOLE ARGUMENT--THE GLORIOUS COMPLETENESS OF THEM THAT ARE IN CHRIST JESUS. (Rom. 8:1-39)
• THE BEARING OF THE FOREGOING TRUTHS UPON THE CONDITION AND DESTINY OF THE CHOSEN PEOPLE--ELECTION--THE CALLING OF THE GENTILES. (Rom. 9:1-33)
• SAME SUBJECT CONTINUED--HOW ISRAEL CAME TO MISS SALVATION, AND THE GENTILES TO FIND IT. (Rom. 10:1-21)
• SAME SUBJECT CONTINUED AND CONCLUDED--THE ULTIMATE INBRINGING OF ALL ISRAEL, TO BE, WITH THE GENTILES, ONE KINGDOM OF GOD ON THE EARTH. (Rom. 11:1-36)
• DUTIES OF BELIEVERS, GENERAL AND PARTICULAR. (Rom. 12:1-21)
• SAME SUBJECT CONTINUED--POLITICAL AND SOCIAL RELATIONS--MOTIVES. (Rom 13:1-14)
• SAME SUBJECT CONTINUED--CHRISTIAN FORBEARANCE. (Rom. 14:1-23)
• SAME SUBJECT CONTINUED AND CONCLUDED. (Rom 15:1-13)
• CONCLUSION: IN WHICH THE APOSTLE APOLOGIZES FOR THUS WRITING TO THE ROMAN CHRISTIANS, EXPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HIS FUTURE PLANS, AND ASKS THEIR PRAYERS FOR THE COMPLETION OF THEM. (Rom. 15:14-33)
• CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER. (Rom. 16:1-27)
• WHY THIS DIVINELY PROVIDED RIGHTEOUSNESS IS NEEDED BY ALL MEN. (Rom 1:18)
• THIS WRATH OF GOD, REVEALED AGAINST ALL INIQUITY, OVERHANGS THE WHOLE HEATHEN WORLD. (Rom 1:18-32)

TSK: Romans (Book Introduction)

The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any mere human composition, and as far exceeds the most celebrated productions of the learned Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars." " The plan of it is very extensive; and it is surprising to see what a spacious field of knowledge is comprised, and how many various designs, arguments, explications, instructions, and exhortations, are executed in so small a compass....The whole Epistle is to be taken in connection, or considered as one continued discourse; and the sense of every part must be taken from the drift of the whole. Every sentence, or verse, is not to be regarded as a distinct mathematical proposition, or theorem, or as a sentence in the book of Proverbs, whose sense is absolute, and independent of what goes before, or comes after, but we must remember, that every sentence, especially in the argumentative part, bears relation to, and is dependent upon, the whole discourse, and cannot be rightly understood unless we understand the scope and drift of the whole; and therefore, the whole Epistle, or at least the eleven first chapters of it, ought to be read over at once, without stopping. As to the use and excellency of this Epistle, I shall leave it to speak for itself, when the reader has studied and well digested its contents....This Epistle will not be difficult to understand, if our minds are unprejudiced, and at liberty to attend to the subject, and to the current scriptural sense of the words used. Great care is taken to guard and explain every part of the subject; no part of it is left unexplained or unguarded. Sometimes notes are written upon a sentence, liable to exception and wanting explanation, as Rom 2:12-16. Here Rom 2:13 and Rom 2:15 are a comment upon the former part of it. Sometimes are found comments upon a single word; as Rom 10:11-13. Rom 10:12 and Rom 10:13 are a comment upon πας [Strong’s 3956]

TSK: Romans 15 (Chapter Introduction)

Overview

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

Poole: Romans 15 (Chapter Introduction)

CHAPTER 15

MHCC: Romans (Book Introduction)

The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confirm the Christian and to convert the idolatrous Gentile; and to show the Gentile convert as equal with the Jewish, in respect of his religious condition, and his rank in the Divine favour. These several designs are brought into on view, by opposing or arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile. The way of a sinner's acceptance with God, or justification in his sight, merely by grace, through faith in the righteousness of Christ, without distinction of nations, is plainly stated. This doctrine is cleared from the objections raised by Judaizing Christians, who were for making terms of acceptance with God by a mixture of the law and the gospel, and for shutting out the Gentiles from any share in the blessings of salvation brought in by the Messiah. In the conclusion, holiness is further enforced by practical exhortations.

MHCC: Romans 15 (Chapter Introduction)

(Rom 15:1-7) Directions how to behave towards the weak.

(Rom 15:8-13) All to receive one another as brethren.

(Rom 15:14-21) The writing and preaching of the apostle.

(Rom 15:22-29) His purposed journeys.

(Rom 15:30-33) He requests their prayers.

Matthew Henry: Romans (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans

If we may compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have upon record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and laboured more abundantly than they all. His natural parts, I doubt not, were very pregnant; his apprehension was quick and piercing; his expressions were fluent and copious; his affections, wherever he took, very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor; but when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher; never any better fitted to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, etc., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us. Six epistles, said to be Paul's, written to Seneca, and eight of Seneca's to him, are spoken of by some of the ancients [ Sixt. Senens. Biblioth. Sanct. lib. 2] and are extant; but, upon the first view, they appear spurious and counterfeit.

This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written Anno Christi 56, from Corinth, while Paul made a short stay there in his way to Troas, Act 20:5, Act 20:6. He commendeth to the Romans Phebe, a servant of the church at Cenchrea (ch. 16), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (Rom 16:23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned Acts 20. Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, Rom 15:26. The great mysteries treated of in this epistle must needs produce in this, as in other writings of Paul, many things dark and hard to be understood, 2Pe 3:16. The method of this (as of several other of the epistles) is observable; the former part of it doctrinal, in the first eleven chapters; the latter part practical, in the last five: to inform the judgment and to reform the life. And the best way to understand the truths explained in the former part is to abide and abound in the practice of the duties prescribed in the latter part; for, if any man will do his will, he shall know of the doctrine, Joh 7:17.

I. The doctrinal part of the epistles instructs us,

1. Concerning the way of salvation (1.) The foundation of it laid in justification, and that not by the Gentiles' works of nature (ch. 1), nor by the Jews' works of the law (ch. 2, 3), for both Jews and Gentiles were liable to the curse; but only by faith in Jesus Christ, Rom 3:21, etc.; ch. 4. (2.) The steps of this salvation are, [1.] Peace with God, ch. 5. [2.] Sanctification, ch. 6, 7. [3.] Glorification, ch. 8.

2. Concerning the persons saved, such as belong to the election of grace (ch. 9), Gentiles and Jews, ch. 10, 11. By this is appears that the subject he discourses of were such as were then the present truths, as the apostle speaks, 2Pe 1:12. Two things the Jews then stumbled at - justification by faith without the works of the law, and the admission of the Gentiles into the church; and therefore both these he studied to clear and vindicate.

II. The practical part follows, wherein we find, 1. Several general exhortations proper for all Christians, ch. 12. 2. Directions for our behaviour, as members of civil society, Rom 13:1-14. 3. Rules for the conduct of Christians to one another, as members of the Christian church, ch. 14 and Rom 15:1-14.

III. As he draws towards a conclusion, he makes an apology for writing to them (Rom 15:14-16), gives them an account of himself and his own affairs (Rom 15:17-21), promises them a visit (Rom 15:22-29), begs their prayers (Rom 15:30-32), sends particular salutations to many friends there (ch. 16:1-16), warns them against those who caused divisions (Rom 16:17-20), adds the salutations of his friends with him (Rom 16:21-23), and ends with a benediction to them and a doxology to God (Rom 16:24-27).

Matthew Henry: Romans 15 (Chapter Introduction)

The apostle, in this chapter, continues the discourse of the former, concerning mutual forbearance in indifferent things; and so draws towards a conclusion of the epistle. Where such differences of apprehension, and consequently distances of affection, are among Christians, there is need of precept upon precept, line upon line, to allay the heat, and to beget a better temper. The apostle, being desirous to drive the nail home, as a nail in a sure place, follows his blow, unwilling to leave the subject till he has some hopes of prevailing, to which end he orders the cause before them and fills his mouth with the most pressing arguments. We may observe, in this chapter, I. His precepts to them. II. His prayers for them. III. His apology for writing to them. IV. His account of himself and his own affairs. V. His declaration of his purpose to come and see them. VI. His desire of a share in their prayers.

Barclay: Romans (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and, in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last for ever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my

brother. I thank my Lord Serapis [his god] that he kept me safe

when I was in peril on the sea. As soon as I got to Misenum I got

my journey money from Caesar--three gold pieces. And things

are going fine with me. So I beg you, my dear father, send me a

line, first to let me know how you are, and then about my

brothers, and thirdly, that I may kiss your hand, because you

brought me up well, and because of that I hope, God willing, soon

to be promoted. Give Capito my heartiest greetings, and my

brothers and Serenilla and my friends. I sent you a little picture

of myself painted by Euctemon. My military name is Antonius

Maximus. I pray for your good health. Serenus sends good

wishes, Agathos Daimonboy, and Turbo, Galloniuson."

(G. Milligan, Selections from the Greek Papyri, 36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation. He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE ROMANS

The Epistle That Is Different

There is an obvious difference between PaulLetter to the Romans and any other of his letters. Anyone coming from, say, a reading of the Letters to the Corinthians, will immediately feel that difference, both of atmosphere and of method. A very great part of it is due to one basic fact--when Paul wrote to the Church at Rome he was writing to a Church with whose founding he had had nothing whatever to do and with which he had had no personal contact at all. That explains why in Romans there are so few of the details of practical problems which fill the other letters. That is why Romans, at first sight, seems so much more impersonal. As Dibelius put it, "It is of all Paulletters the least conditioned by the momentary situation."

We may put that in another way. Romans, of all Paulletters, comes nearest to being a theological treatise. In almost all his other letters he is dealing with some immediate trouble, some pressing situation, some current error, some threatening danger, which was menacing the Church to which he was writing. Romans is the nearest approach to a systematic exposition of Paulown theological position, independent of any immediate set of circumstances.

Testamentary And Prophylactic

Because of that, two great scholars have applied two very illuminating adjectives to Romans. Sanday called Romans "testamentary." It is as if Paul was writing his theological last will and testament, as if into Romans he was distilling the very essence of his faith and belief. Rome was the greatest city in the world, the capital of the greatest Empire the world had ever seen. Paul had never been there, and he did not know if he ever would be there. But, in writing to such a Church in such a city, it was fitting that he should set down the very centre and core of his belief. Burton called Romans "prophylactic." A prophylactic is something which guards against infection. Paul had seen too often what harm and trouble could be caused by wrong ideas, twisted notions, misguided conceptions of Christian faith and belief. He therefore wished to send to the Church in the city which was the centre of the world a letter which would so build up the structure of their faith that, if infections should ever come to them, they might have in the true word of Christian doctrine a powerful and effective defence. He felt that the best protection against the infection of false teaching was the antiseptic of the truth.

The Occasion Of PaulWriting To Rome

All his life Paul had been haunted by the thought of Rome. It had always been one of his dreams to preach there. When he is in Ephesus, he is planning to go through Achaea and Macedonia again, and then comes a sentence obviously dropped straight from the heart, "After I have been there, I must also see Rome" (Act_19:21 ). When he was up against things in Jerusalem, and the situation looked threatening and the end seemed near, he had one of those visions which always lifted up his heart. In that vision the Lord stood by him and said, "Take courage, Paul. For as you have testified about me at Jerusalem, so you must bear witness also at Rome" (Act_23:11 ). In the very first chapter of this letter Pauldesire to see Rome breathes out. "I long to see you that I may impart to you some spiritual gift to strengthen you" (Rom_1:11 ). "So, I am eager to preach the gospel to you also who are in Rome" (Rom_1:15 ). It might well be said that the name Rome was written on Paulheart.

When he actually wrote the Letter to the Romans, the date was sometime in the year A.D. 58, and he was in Corinth. He was just about to bring to its completion a scheme that was very dear to his heart. The Church at Jerusalem was the mother Church of them all, but it was poor, and Paul had organized a collection throughout the younger churches for it (1Co_16:1 ; 2Co_9:1 ). That collection was two things. It was an opportunity for his younger converts to put Christian charity into Christian action, and it was a most practical way of impressing on all Christians the unity of the Christian Church, of teaching them that they were not members of isolated and independent congregations, but of one great Church, each part of which had a responsibility to all the rest. When Paul wrote Romans he was just about to set out with that gift for the Jerusalem Church. "At present, however, I am going to Jerusalem with aid for the saints" (Rom_15:25 ).

The Object Of PaulWriting

Why, then, at such a moment should he write?

(a) Paul knew that the journey to Jerusalem was not without its peril. He knew that he had enemies there, and that to go to Jerusalem was to take his life and liberty in his hands. He desired the prayers of the Roman Church before he set out on this expedition. "Now I appeal to you brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judaea" (Rom_15:30-31 ). He was mobilizing the prayers of the Church before he embarked on this perilous undertaking.

(b) Paul had great schemes simmering in his mind. It has been said of him that he was "always haunted by the regions beyond." He never saw a ship at anchor but he wished to board her and to carry the good news to men across the sea. He never saw a range of mountains, blue in the distance, but he wished to cross them, and to bring the story of the Cross to men who had never heard it. At this time Paul was haunted by the thought of Spain. "I hope to see you in passing as I go to Spain" (Rom_15:24 ). "When I have completed this [that is, when he had delivered the collection to the Church in Jerusalem] I shall go on by way of you to Spain" (Rom_15:28 ).

Why this great desire to go to Spain? Rome had opened up that land. Some of the great Roman roads and buildings still stand there to this day. And it so happened that, just at this time, there was a blaze of greatness in Spain. Many of the great figures who were writing their names on Roman history and literature were Spaniards. There was Martial, the master of the epigram. There was Lucan, the epic poet. There were Columella and Pomponius Mela, great figures in Roman literature. There was Quintilian, the master of Roman oratory. And, above all, there was Seneca, the greatest of the Roman Stoic philosophers, the tutor of the Emperor Nero, and the Prime Minister of the Roman Empire. It was most natural that Paulthoughts should go out to this land which was producing such a scintillating galaxy of greatness. What might happen if men like that could be touched for Christ? As far as we know Paul never got to Spain. On that visit to Jerusalem he was arrested and he was never freed again. But, when he was writing Romans, that was his dream.

Paul was a master strategist. He had an eye for the layout of territory like a great commander. He felt that by this time he could move on from Asia Minor and for the time being leave Greece behind. He saw the whole west lying in front of him, virgin territory to be won for Christ. But, if he was to launch a campaign in the west, he needed a base of operations. There was only one such base possible--and that was Rome.

That was why Paul wrote this letter to Rome. He had this great dream in his heart and this great plan in his mind. He needed Rome for a base for this new campaign. He was aware that the Church in Rome must know his name. But he was also aware, for he was a realist, that the reports which reached Rome would be mixed. His opponents were not above spreading slanders and false accusation against him. So he wrote this letter to set out for the Church at Rome an account of the very essence of his belief, in order that, when the time came for action, he might find in Rome a sympathetic Church from which the lines of communication might go out to Spain and the west. It was with such a plan and such an intention, that in A.D. 58 Paul sat down in Corinth to write his letter to the Church at Rome.

The Layout Of The Letter

Romans is at once a very complicated and a very carefully constructed letter. It will therefore help us to find our way through it, if we have in our minds an idea of its framework. It falls into four definite divisions.

(i) Rom 1-8, which deal with the problem of righteousness.

(ii) Rom 9-11, which deal with problem of the Jews, the chosen

people.

(iii) Rom 12-15, which deal with practical questions of life and

living.

(iv) Rom 16 , which is a letter of introduction for Phoebe,

and a list of final personal greetings.

(i) When Paul uses the word "righteousness," he means a right relationship with God The man who is righteous is the man who is in a right relationship with God, and whose life shows it.

Paul begins with a survey of the Gentile world. We have only to look at its decadence and corruption to know that it had not solved the problem of righteousness. He looks at the Jewish world. The Jews had sought to solve the problem of righteousness by meticulous obedience to the law. Paul had tried that way himself, and it had issued in frustration and defeat, because no man on earth can ever fully obey the law, and, therefore, every man must have the continual consciousness of being in debt to God and under his condemnation.

So Paul finds the way to righteousness in the way of utter trust and utter yieldedness. The only way to a right relationship with God is to take him at his word, and to cast oneself, just as one is, on his mercy and love. It is the way of faith. It is to know that the important thing is, not what we can do for God, but what he has done for us. For Paul the centre of the Christian faith was that we can never earn or deserve the favour of God, nor do we need to. The whole matter is one of grace, and all that we can do is to accept in wondering love and gratitude and trust what God has done for us.

That does not free us, however, from obligations or entitle us to do as we like; it means that for ever and for ever we must try to be worthy of the love which does so much for us. But we are no longer trying to fulfil the demands of stern and austere and condemnatory law; we are no longer like criminals before a judge; we are lovers who have given all life in love to the one who first loved us.

(ii) The problem of the Jews was a torturing one. In a real sense they were Godchosen people, and yet, when his Son had come into the world, they had rejected him. What possible explanation could there be for this heart-breaking fact?

The only one Paul could find was that, in the end, it was all Goddoing. Somehow the hearts of the Jews had been hardened; but it was not all failure, for there had always been a faithful remnant. Nor was it for nothing, for the very fact that the Jews had rejected Christ opened the door so the Gentiles would bring in the Jews and all men would be saved.

Paul goes further. The Jew had always claimed that he was a member of the chosen people in virtue of the fact that he was a Jew. It was solely a matter of pure racial descent from Abraham. But Paul insists that the real Jew is not the man whose flesh and blood descent can be traced to Abraham. He is the man who has made the same decision of utter yieldedness to God in loving faith which Abraham made. Therefore, Paul argues, there are many pure-blooded Jews who are not Jews in the real sense of the term at all; and there are many people of other nations who are really Jews in the true meaning of that word. The new Israel was not a racial thing at all; it was composed of those who had the same faith as Abraham had had.

(iii) Rom 12 is so great an ethical statement that it must always be set alongside the Sermon on the Mount. In it Paul lays down the ethical character of the Christian faith. The fourteenth and fifteenth chapters deal with an ever-recurring problem. In the Church there was a narrower party who believed that they must abstain from certain foods and drinks, and who counted special days and ceremonies as of great importance. Paul thinks of them as the weaker brethren because their faith was dependent on these external things. There was a more liberal party, who had liberated themselves from these external rules and observances. He thinks of them as the brethren who are stronger in the faith. He makes it quite clear that his sympathies are with the more liberal party; but he lays down the great principle that no man must ever do anything to hurt the conscience of a weaker brother or to put a stumbling block in his way. His whole point of view is that we must never do anything which makes it harder for someone else to be a Christian; and that that may well mean the giving up of something, which is right and safe for us, for the sake of the weaker brother. Christian liberty must never be used in such a way that it injures anotherlife or conscience.

(iv) The fourth section is a recommendation on behalf of Phoebe, a member of the Church at Cenchreae, who is coming to Rome. The letter ends with a list of greetings and a final benediction.

Two Problems

Rom 16 has always presented scholars with a problem. Many have felt that it does not really form part of the Letter to the Romans at all; and that it is really a letter to some other Church which became attached to Romans when Paulletters were collected. What are their grounds? First and foremost, in this chapter Paul sends greetings to twenty-six different people, twenty-four of whom he mentions by name and all of whom he seems to know very intimately. He can, for instance, say that the mother of Rufus has also been a mother to him. Is it likely that Paul knew intimately twenty-six people in a Church which he had never visited? He, in fact, greets far more people in this chapter than he does in any other letter, and yet he had never set foot in Rome. Here is something that needs explanation.

If Rom 16 was not written to Rome, what was its original destination? It is here that Prisca and Aquila come into the argument. We know that they left Rome in A.D. 52 when Claudius issued his edict banishing the Jews (Act_18:2 ). We know that they went with Paul to Ephesus (Act_18:18 ). We know that they were in Ephesus when Paul wrote his letter to Corinth, less than two years before he wrote Romans (1Co_16:19 ). And we know that they were still in Ephesus when the Pastoral Epistles were written (2Ti_4:19 ). It is certain that if we had come across a letter sending greeting to Prisca and Aquila we should have assumed that it was sent to Ephesus, if no other address was given.

Is there any other evidence to make us think that chapter sixteen may have been sent to Ephesus in the first place? There is the perfectly general reason that Paul spent longer in Ephesus than anywhere else, and it would be very natural for him to send greetings to many people there. Paul speaks of Epaenetus, the first-fruits of Asia. Ephesus is in Asia, and such a reference, too, would be very natural in a letter to Ephesus, but not so natural in a letter to Rome. Rom_16:17 speaks about difficulties, in opposition to the doctrine which you have been taught, which sounds as if Paul was speaking about possible disobedience to his own teaching, and he had never taught in Rome.

It can be argued that the sixteenth chapter was originally addressed to Ephesus, but the argument is not so strong as it looks. For one thing, there is no evidence that the chapter was ever attached anywhere except to the Letter to the Romans. For another thing, the odd fact is that Paul does not send personal greetings to churches which he knew well. There are no personal greetings in Thessalonians, Corinthians, Galatians, and Philippians, all of them letters to churches he knew well; whereas there are personal greetings in Colossians, although Paul had never set foot in Colosse.

The reason is really quite simple. If Paul had sent personal greetings to churches he knew well, jealousies might well have arisen; on the other hand, when he was writing to churches he had never visited, he liked to establish as many personal links as possible. The very fact that Paul had never been in Rome makes it likely that he would try to establish as many personal connections as possible. Again, it is to be remembered that Prisca and Aquila were banished by edict from Rome. What is more likely than that, after the trouble was over, six or seven years later, they would return to Rome and pick up the threads of their business after their stay in other towns? And is it not most likely that many of the other names are names of people who shared in this banishment, who took up temporary residence in other cities, who met Paul there, and who, when the coast was clear, returned to Rome and their old homes? Paul would be delighted to have so many personal contacts in Rome and to seize hold of them.

Further, as we shall see, when we come to study chapter 16 in detail, many of the names--the households of Aristobulus and Narcissus, Amplias, Nereus and others--well suit Rome. In spite of the arguments for Ephesus, we may take it that there is no necessity to detach chapter sixteen from the Letter to the Romans.

But there is a more interesting, and a much more important, problem. The early manuscripts show some very curious things with regard to Rom 14-16. The only natural place for a doxology is at the very end. Rom_16:25-27 is a doxology, and in most good manuscripts it comes at the end. But in a number of manuscripts it comes at the end of Rom 14 ; two good manuscripts have it in both places; one ancient manuscript has it at the end of Rom 15 ; two manuscripts have it in neither place, but leave an empty space for it. One ancient Latin manuscript has a series of section summaries. The last two are as follows:

50: On the peril of him who grieves his brother by meat.

That is obviously Rom_14:15-23 .

51: On the mystery of the Lord, kept secret before his passion

but after his passion revealed.

That is equally clearly Rom_16:25-27 , the doxology. Clearly, these summaries were made from a manuscript which did not contain chapters fifteen and sixteen. Now there is one thing which sheds a flood of light on this. In one manuscript the mention of Rome in Rom_1:7 and Rom_1:15 is entirely omitted. There is no mention of any destination.

All this goes to show that Romans circulated in two forms--one form as we have it with sixteen chapters, and one with fourteen chapters; and perhaps also one with fifteen chapters. The explanation must be this. As Paul wrote it to Rome, it had sixteen chapters; but Rom 15-16 are private and personal to Rome. Now no other letter gives such a compendium of Pauldoctrine. What must have happened was that Romans began to circulate among all the churches, with the last two local chapters omitted, except for the doxology. It must have been felt that Romans was too fundamental to stop at Rome and so the purely local references were removed and it was sent out to the Church at large. From very early times the Church felt that Romans was so great an expression of the mind of Paul that it must become the possession not of one congregation, but of the whole Church. We must remember, as we study it, that men have always looked on Romans as the quintessence of Paulgospel.

FURTHER READING

Romans

C. H. Dodd, The Epistle of Paul to the Romans (MC; E)

A. M. Hunter, The Epistle to the Romans: The Law of Love (Tch; E)

W. Sanday and A.C. Headlam, Romans (Sixth edition, in two volumes, revised by C. E. B. Cranfield) (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC : Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Romans 15 (Chapter Introduction)

The Marks Of The Fellowship (Rom_15:1-6)

The Inclusive Church (Rom_15:7-13)

The Words Reveal The Man (Rom_15:14-21)

Plans Present And Future (Rom_15:22-29)

Open-Eyed Into Danger (Rom_15:30-33)

Constable: Romans (Book Introduction)

Introduction

Historical Background

Throughout the history of the church, from postapostolic times to the present, Christians have regarded Romans as having been one of the Apostle Paul's epistles.¹ Not only does the letter claim that he wrote it (1:1), but it develops many of the same ideas and uses the same terminology that appear in Paul's earlier writings (e.g., Gal. 2; 1 Cor. 12; 2 Cor. 8-9).

Following his conversion on the Damascus Road (34 A.D.), Paul preached in Damascus, spent some time in Arabia, and then returned to Damascus. Next he travelled to Jerusalem where he met briefly with Peter and James. He then moved on to Tarsus, which was evidently his base of operations and from which he ministered for about six years (37-43 A.D.). In response to an invitation from Barnabas he moved to Antioch of Syria where he served for about five years (43-48 A.D.). He and Barnabas then set out on their so-called first missionary journey into Asia Minor (48-49 A.D.). Returning to Antioch Paul wrote the Epistle to the Galatians to strengthen the churches that he and Barnabas had just planted in Asia Minor (49 A.D.). After the Jerusalem Council (Acts 15), Paul took Silas and began his second missionary journey (50-52 A.D.) through Asia Minor and on westward into the Roman provinces of Macedonia and Achaia. From Corinth, Paul wrote 1 and 2 Thessalonians (51 A.D.). He proceeded to Ephesus by ship and then on to Syrian Antioch. From there he set out on his third missionary journey (53-57 A.D.). Passing through Asia Minor he arrived in Ephesus where he labored for three years (53-56 A.D.). During this time he wrote 1 Corinthians (56 A.D.). Finally Paul left Ephesus and travelled by land to Macedonia where he wrote 2 Corinthians (56 A.D.). He continued south and spent the winter of 56-57 A.D. in Corinth. There he wrote the Epistle to the Romans and sent it by Phoebe (16:1-2) to the Roman church.

The apostle then proceeded from Corinth by land clockwise around the Aegean Sea back to Troas in Asia where he boarded a ship and eventually reached Jerusalem. In Jerusalem, the Jews arrested Paul and imprisoned him (57 A.D.). He arrived in Rome as a prisoner and ministered there for two years (60-62 A.D.). During this time he wrote the Prison Epistles (Ephesians, Philippians, Colossians, and Philemon). The Romans freed Paul, and he returned to the Aegean area. There he wrote 1 Timothy and Titus, experienced arrest again, suffered imprisonment in Rome a second time, wrote 2 Timothy, and died as a martyr under Nero in A.D. 68.²

We know very little about the founding of the church in Rome. According to Ambrosiaster, a church father who lived in the fourth century, an apostle did not found it (thus discrediting the Roman Catholic claim that Peter founded the church). A group of Jewish Christians did.³ It is possible that these Jews became believers in Jerusalem on the day of Pentecost (Acts 2) or at some other time quite early in the church's history. By the time Paul wrote Romans the church in Rome was famous throughout the Roman Empire for its faith (1:18).

Purpose

Paul wrote this epistle under the inspiration of the Holy Spirit for several reasons.⁴ He wanted to prepare the way for his intended visit to the church (15:22-24). He evidently hoped that Rome would become a base of operations and support for his pioneer missionary work in Spain and the western portions of the empire that he had not yet evangelized. His full exposition of the gospel in this letter would have provided a solid foundation for their participation in this mission.

As Paul looked forward to returning to Jerusalem between his departure from Corinth and his arrival in Rome, he was aware of the danger he faced (15:31). He may have written the exhaustive exposition of the gospel that we have in Romans to set forth his teaching in case he did not reach Rome. From Rome his doctrine could then go out to the rest of the empire as others preached it. Paul may have viewed Romans as his legacy to the church, his last will and testament.

Another reason for writing Romans was undoubtedly Paul's desire to minister to the spiritual needs of the Christians in Rome even though they were in good spiritual condition (15:14-16). The common problems of all the early churches were dangers to the Roman church as well. These difficulties included internal conflicts, mainly between Jewish and Gentile believers, and external threats from false teachers. Paul gave both of these potential problems attention in this epistle (15:1-8; 16:17-20).

Paul also wrote Romans as he did because he was at a transition point in his ministry, as he mentioned at the end of chapter 15. His ministry in the Aegean region was solid enough that he planned to leave it and move farther west into new virgin missionary territory. Before he did that, he planned to visit Jerusalem where he realized he would be in danger. Probably therefore Paul wrote Romans as he did to leave a full exposition of the gospel in good hands if his ministry ended prematurely in Jerusalem.

"The peculiar position of the apostle at the time of writing, as he reviews the past and anticipates the future, enables us to understand the absence of controversy in this epistle, the conciliatory attitude, and the didactic and apologetic elements which are all found combined herein."⁵

The great contribution of this letter to the body of New Testament inspired revelation is its reasoned explanation of how God's righteousness can become man's possession.

The Book of Romans is distinctive among Paul's inspired writings in several respects. It was one of the few letters he wrote to churches with which he had had no personal dealings. The only other epistle of this kind was Colossians. It is also a formal treatise within a personal letter.⁶ Paul expounded on the gospel in this treatise. He probably did so in this epistle rather than in another because the church in Rome was at the heart of the Roman Empire. As such it was able to exert great influence in the dissemination of the gospel. For these two reasons Romans is more formal and less personal than most of Paul's other epistles.

The Epistle to the Romans is, by popular consent, the greatest of Paul's writings. William Tyndale, the great English reformer and translator, referred to Romans as "the principle and most excellent part of the New Testament." He went on to say the following in his prologue to Romans that he wrote in the 1534 edition of his English New Testament.

"No man verily can read it too oft or study it too well; for the more it is studied the easier it is, the more it is chewed the pleasanter it is, and the more groundly [sic] it is searched the preciouser [sic] things are found in it, so great treasures of spiritual things lieth hid therein."⁷

Martin Luther wrote the following commendation of this epistle.

"[Romans] is worthy not only that every Christian should know it word for word, by heart, but occupy himself with it every day, as the daily bread of the soul. It can never be read or pondered too much, and the more it is dealt with the more precious it becomes, and the better it tastes."⁸

Message⁹

Throughout the history of the church Christians have recognized this epistle as the most important book in the New Testament. The reason for this conviction is that it is an exposition of the gospel of Jesus Christ. Luther called Romans "the chief part of the New Testament and the perfect gospel." Coleridge, the English poet, declared it to be "the most profound work in existence." Frederick Godet, the French commentator, described it as "the cathedral of the Christian faith."¹⁰

To appreciate the message of this book it will be helpful first to consider Paul's presuppositions. He based these, of course, on Old Testament revelation concerning cosmology and history.

First, Paul assumed the God of the Old Testament. He assumed God's existence and full deity. He believed that God is holy and just. He also held that God is the creator, sustainer, and sovereign ruler of the universe.

Second, Paul's view of man is that he is subject to God's government of the universe. Man has received a measure of freedom from God, so he can choose to pursue sin. However, if he does so, he is still in the sovereign hand of God. God can allow the consequences of his sins to have their effects on him both now and forever. Man is also in authority over the rest of the material creation (Gen. 1:28). What man has experienced, the material creation also has experienced and reflects as a result of man's action.

Third, Paul's view of history was that of Old Testament revelation. The important historical events for Paul were those in his Scriptures.

Adam was the first man. He rebelled against God's authority. The result was threefold: the practical dethronement of God in the minds of Adam's descendents, the degradation of humanity, and the defilement of creation. This is a very different view of history from what evolutionists and humanists take. Man has lost his scepter because he rebelled against God's scepter.

Two other individuals were specially significant in history for Paul as we see in Romans: Abraham and Jesus Christ. God called Abraham to be a channel of blessing to the world. Christ is the greatest blessing. Through Him people and creation can experience restoration to God's original intention for them.

These are Paul's basic presuppositions on which all his reasoning in Romans rests. Romans is not the best book to put in the hands of an unsaved person to lead him or her to salvation. John is better for that purpose. However, Romans is the best book to put in the hands of a saved person to lead him or her to understand and appreciate our salvation.

We turn now to the major revelations in this book. These are its central teachings, the emphases that distinguish Romans from other books of the Bible.

First, Romans reveals the tragic helplessness of the human race. No other book of the Bible looks so fearlessly into the abysmal degradation that has resulted from human sin. If you read only 1:18-3:20, you will become depressed by its pessimism. If you keep reading, you will conclude from 3:21 on that we have the best, most optimistic news you have ever heard. This book is all about ruin and redemption. Its first great revelation is the absolute ruin and helplessness of the human race.

Paul divides the ruined race into two parts. The first of these is the Gentiles who have the light of nature. God has given everyone, Gentiles and Jews, the opportunity of observing and concluding two things about Himself: His wisdom and power. The average person as well as the scientist concludes that Someone wise must have put the natural world together, and He must be very powerful. Nevertheless having come to that conclusion he turns from God to vain reasonings, vile passions, unrighteous behavior, envy, murder, strife, deceit, insolence, pride, and perverted conduct. Just read today's newspaper and you will find confirmation of Paul's analysis of the human race.

The other part of the ruined race is the Jews who, in addition to the light of nature, also had the light of Scripture. Paul observed that in spite of his greater revelation and privilege the Jew behaves the same way as the Gentile. Yet he is a worse sinner. Having professed devotion to God and having claimed to be a teacher of the Gentiles because of his greater light he disobeys God and causes the Gentiles to blaspheme His name. Paul concluded, "There is none righteous, no, not one" (3:10). "All have sinned and fall short of the glory of God" (3:23).

The second major revelation of Romans is the magnificence of the divine plan of salvation. This plan centers on Jesus Christ whom Paul introduced on the very first page of his letter (1:3-4). God declared to everyone that the Jesus of the Gospels is His Son by resurrecting Him.

Two words describe Christ's relation to the divine plan of salvation: manifestation and propitiation. The righteousness manifested in Him is available to people through His propitiation. God's righteousness is available to everyone because Jesus died as the perfect offering for sin. The righteousness we see in Jesus in the Gospel records is available to those who believe that His sacrifice satisfied God (3:21, 25).

We can also describe God's relation to the plan of salvation with two words: holiness and love. The plan of salvation that Romans expounds resulted from a holy God reaching out to sinful humanity lovingly (3:22, 24). This plan vindicates the holiness of God as it unveils God's gracious love (chs. 9-11).

Man's relation to the plan of salvation is threefold. It involves justification, the imputation of God's righteousness to the believing sinner. It also involves sanctification, the impartation of God's righteousness to the redeemed sinner. Third, it involves glorification, the perfection of God's righteousness in the sanctified sinner. In justification God lifts the sinner into a relationship with Himself that is more intimate than we would have enjoyed if we had never sinned. In sanctification God progressively transforms the sinner into the Savior's image by the power of the indwelling Holy Spirit. In glorification God finally restores the sinner to the place God intended for us to occupy in creation.

The creation's relation to the plan of salvation is twofold. God restores creation's king, man, to his intended position. Second, creation realizes all of its intended possibilities that sin has denied it.

Let us note next some of the lessons of this book. What did God want us to learn from it?

First, Romans calls us to measure ourselves by divine rather than human standards. We sometimes evaluate ourselves and one another by using the criteria that our age sets or that we set. However to know our true condition we must use the criteria that God sets. This standard reveals that we are all guilty before God. This is one of the great lessons that Romans teaches us.

Second, Romans calls us to live by faith rather than by sight. God did not come any closer to mankind in the incarnation of Christ than He ever had been. Yet in the incarnation the nearness of God became more obvious to people. In the resurrection the Son of God became observable as the Son of God to human beings. All the glories of salvation come to us as we believe God. Romans contrasts the folly of trying to obtain salvation by working for it with trusting God, simply believing what He has revealed as true.

Third, Romans calls us to dedicate ourselves to God rather than living self-centered lives (12:1). This is the reasonable response to having received salvation. We should give ourselves to God. God's grace puts us in His debt. Paul did not say that if we fail to dedicate ourselves to God we are unsaved. Rather he appeals to us as saved people to do for God what He has done for us, namely giving ourselves out of love. When we do this, we show that we truly appreciate what God has done for us.

On the basis of these observations I would summarize the message of Romans in these words. Since God has lovingly provided salvation for helpless sinners through His Son, we should accept that sacrifice by faith and express our gratitude to God by dedicating our lives to Him.

In conclusion let me suggest an application of the message of Romans.

In view of the greatness of the salvation that God has provided as Romans reveals, we, as Paul, have a duty to communicate this good news to the world (1:14-17; Matt. 28:19). We do this both by lip and life, by explanation and by example (8:29). Our living example will reflect death to self as well as life to God (6:13).

Constable: Romans (Outline)

Outline

I. Introduction 1:1-17

A. Salutation 1:1-7

1. The writer 1:1

2. The subject of the epistle 1:2-5

3. The original recipients 1:6-7

B. Purpose 1:8-15

C. Theme 1:16-17

II. The need for God's righteousness 1:18-3:20

A. The need of all people 1:18-32

1. The reason for human guilt 1:18

2. The ungodliness of mankind 1:19-27

3. The wickedness of mankind 1:28-32

B. The need of good people 2:1-3:8

1. God's principles of judgment 2:1-16

2. The guilt of the Jews 2:17-29

3. Answers to objections 3:1-8

C. The guilt of all humanity 3:9-20

III. The imputation of God's righteousness 3:21-5:21

A. The description of justification 3:21-26

B. The defense of justification by faith alone 3:27-31

C. The proof of justification by faith from the law ch. 4

1. Abraham's justification by faith 4:1-5

2. David's testimony to justification by faith 4:6-8

3. The priority of faith to circumcision 4:9-12

4. The priority of faith to the promise concerning headship of many nations 4:13-17

5. The exemplary value of Abraham's faith 4:18-22

6. Conclusions from Abraham's example 4:23-25

D. The benefits of justification 5:1-11

E. The universal applicability of justification 5:12-21

IV. The impartation of God's righteousness chs. 6-8

A. The believer's relationship to sin ch. 6

1. Freedom from sin 6:1-14

2. Slavery to righteousness 6:15-23

B. The believer's relationship to the law ch. 7

1. The law's authority 7:1-6

2. The law's activity 7:7-12

3. The law's inability 7:13-25

C. The believer's relationship to God ch. 8

1. Our deliverance from the flesh by the power of the Spirit 8:1-11

2. Our new relationship to God 8:12-17

3. Our present sufferings and future glory 8:18-25

4. Our place in God's sovereign plan 8:26-30

5. Our eternal security 8:31-39

V. The vindication of God's righteousness chs. 9-11

A. Israel's past election ch. 9

1. God's blessings on Israel 9:1-5

2. God's election of Israel 9:6-13

3. God's freedom to elect 9:14-18

4. God's mercy toward Israel 9:19-29

5. God's mercy toward the Gentiles 9:30-33

B. Israel's present rejection ch. 10

1. The reason God has set Israel aside 10:1-7

2. The remedy for rejection 10:8-15

3. The continuing unbelief of Israel 10:16-21

C. Israel's future salvation ch. 11

1. Israel's rejection not total 11:1-10

2. Israel's rejection not final 11:11-24

3. Israel's restoration assured 11:25-32

4. Praise for God's wise plans 11:33-36

VI. The practice of God's righteousness 12:1-15:13

A. Dedication to God 12:1-2

B. Conduct within the church 12:3-21

1. The diversity of gifts 12:3-8

2. The necessity of love 12:9-21

C. Conduct within the state ch. 13

1. Conduct towards the government 13:1-7

2. Conduct toward unbelievers 13:8-10

3. Conduct in view of our hope 13:11-14

D. Conduct within Christian liberty 14:1-15:13

1. The folly of judging one another 14:1-12

2. The evil of offending one another 14:13-23

3. The importance of pleasing one another 15:1-6

4. the importance of accepting one another 15:7-13

VII. Conclusion 15:14-16:27

A. Paul's ministry 15:14-33

1. Past labors 15:14-21

2. Present program 15:22-29

3. Future plans 15:30-33

B. Personal matters ch. 16

1. A commendation 16:1-2

2. Various greetings to Christians in Rome 16:3-16

3. A warning 16:17-20

4. Greetings from Paul's companions 16:21-24

5. A doxology 16:25-27

Constable: Romans

Romans

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Copyright 2003 by Thomas L. Constable

Haydock: Romans (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE ROMANS.

INTRODUCTION.

After the Gospels, which contain the history of Christ, and the Acts of the Apostles, which contain the history of the infant Church, we have the Epistles of the Apostles. Of these fourteen have been penned on particular occasions, and addressed to particular persons, by St. Paul; the others of St. James, St. Peter, St. John, and St. Jude, are called Catholic Epistles, because they are addressed to all Christians in general, if we except the two latter short epistles of St. John. --- The epistles of St. Paul contain admirable advice, and explain fully several tenets of Christianity: but an humble and teachable mind and heart are essentially requisite to draw good from this inexhaustible source. If we prepare our minds by prayer, and go to these sacred oracles with proper dispositions, as to Jesus Christ himself, not preferring our own weak judgment to that of the Catholic Church divinely inspired, and which he has commanded us to hear, and which he has promised to lead in all truth unto the end of the world, we shall improve both our mind and heart by a frequent and pious perusal. We shall learn there that faith is essentially necessary to please God; that this faith is but one, as God is but one; and that faith which shews itself not by good works, is dead. Hence, when St. Paul speaks of works that are incapable of justifying us, he speaks not of the works of moral righteousness, but of the ceremonial works of the Mosaic law, on which the Jews laid such great stress as necessary to salvation. --- St. Peter (in his 2nd Epistle, chap. iii.) assures us that there were some in his time, as there are found some now in our days, who misconstrue St. Paul's epistles, as if he required no good works any more after baptism than before baptism, and maintaining that faith alone would justify and save a man. Hence the other apostles wrote their epistles, as St. Augustine remarks in these words; "therefore because this opinion, that faith only was necessary to salvation, was started, the other apostolical epistles do most pointedly refute it, forcibly contending that faith without works profiteth nothing." Indeed St. Paul himself, in his first Epistle to the Corinthians, (Chap. xiii. 2.) positively asserts: if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. --- This epistle, like most of the following, is divided into two parts: the first treats of points of doctrine, and extends to the eleventh chapter inclusively; the second treats of morality, and is contained in the last five chapters: but to be able to understand the former, and to practise the latter, humble prayer and a firm adherence to the Catholic Church, which St. Paul (1 Timothy chap. iii.) styles, the pillar and ground of truth, are undoubtedly necessary. Nor should we ever forget what St. Peter affirms, that in St. Paul's epistles there are some things hard to be understood, which the unlearned and the unstable wrest, as they do also the other Scriptures, to their own destruction. (2 Peter chap. iii. ver. 16.) (Haydock) --- St. Paul had not been at Rome when he wrote this epistle, which was in the year fifty-seven or fifty-eight, when he was preparing to go to Jerusalem with the charitable contributions and alms, collected in Achaia and Macedonia, for the benefit and relief of the poor Christians in Judea, and at Jerusalem; and after he had preached in almost all places from Jerusalem even to Illyris, Illyrium, or Illyricum. See this Epistle, chap. xv. It was written in Greek. It is not the first in order of time, though placed first, either because of the dignity of the chief Christian Church, or of its sublime contents. --- The apostle's chief design was not only to unite all the new Christian converts, whether they had been Gentiles or Jews, in the same faith, but also to bring them to a union in charity, love, and peace; to put an end to those disputes and contentions among them, which were particularly occasioned by those zealous Jewish converts, who were for obliging all Christians to the observance of the Mosaic precepts and ceremonies. They who had been Jews, boasted that they were the elect people of God, preferred before all other nations, to whom he had given this written law, precepts, and ceremonies by Moses, to whom he had sent his prophets, and had performed so many miracles in their favour, while the Gentiles were left in their ignorance and idolatry. The Gentiles, now converted, were apt to brag of the learning of their great philosophers, and that sciences had flourished among them: they reproached the Jews with the disobedience of their forefathers to God, and the laws he had given them; that they had frequently returned to idolatry; that they had persecuted and put to death the prophets, and even their Messias, the true Son of God. St. Paul shews that neither the Jew nor the Gentile had reason to boast, but to humble themselves under the hand of God, the author of their salvation. He puts the Jews in mind, that they could not expect to be justified and saved merely by the ceremonies and works of their law, thought good in themselves; that the Gentiles, as well as they, were now called by the pure mercy of God: that they were all to be saved by believing in Christ, and complying with his doctrine; that sanctification and salvation can only be had by the Christian faith. He does not mean by faith only, as it is one particular virtue, different from charity, hope, and other Christian virtues; but he means by faith, the Christian religion, and worship, taken in opposition to the law of Moses and to the moral virtues of heathens. The design of the Epistle to the Galatians is much the same. From the 12th chapter he exhorts them to the practice of Christian virtues. (Witham)

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Gill: Romans (Book Introduction)

INTRODUCTION TO ROMANS

Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles written before it, as the two epistles to the Thessalonians, the two to the Corinthians, the first epistle to Timothy, and that to Titus: the reason why this epistle stands first, is either the excellency of it, of which Chrysostom had so great an esteem that he caused it to be read over to him twice a week; or else the dignity of the place, where the persons lived to whom it is written, being Rome, the imperial city: so the books of the prophets are not placed in the same order in which they were written: Hosea prophesied as early as Isaiah, if not earlier; and before Jeremiah and Ezekiel, and yet stands after them. This epistle was written from Corinth, as the subscription of it testifies; and which may be confirmed from the apostle's commendation of Phoebe, by whom he sent it, who was of Cenchrea, a place near Corinth; by his calling Erastus, the chamberlain of the city, who abode at Corinth, 2Ti 4:20, and Gaius his host, who was a Corinthian, Rom 16:23, 1Co 1:14, though at what time it was written from hence, is not so evident: some think it was written in the time of his three months' travel through Greece, Act 20:2, a little before the death of the Emperor Claudius, in the year of Christ 55; others, that it was written by him in the short stay he made at Corinth, when he came thither, as is supposed, from Philippi, in his way to Troas, where some of his company went before, and had been there five days before him: and this is placed in the second year of Nero, and in the year of Christ 56; however, it was not written by him during his long stay at Corinth, when he was first there, but afterwards, even after he had preached from Jerusalem, and round about unto Illyricum: and when he was about to go to Jerusalem, with the contributions of the churches of Macedonia and Achaia, to the poor saints there, Rom 15:19. The persons to whom this epistle was sent were Roman saints, both Jews and Gentiles, inhabiting the city of Rome; of which city and church; See Gill on Act 28:14; Act 28:15; by whom the Gospel was first preached at Rome, and who were the means of forming the church there, is not very evident Irenaeus, an ancient writer, says ^a, that Peter and Paul preached the Gospel at Rome, and founded the church; and Gaius, an ecclesiastical man, who lived in the time of Zephyrinus, bishop of Rome, asserts the same; and Dionysius; bishop of the Corinthians, calls the Romans the plantation of Peter and Paul ^b: whether Peter was ever at Rome is not a clear point with many; and certain it is, that the Apostle Paul had not been at Rome when he wrote this epistle, at least it seems very probable he had not, by several expressions in Rom 1:10; and yet here was a church to which he writes, and had been a considerable time; for their faith was spoken of throughout the world, Rom 1:8; and when the apostle was on the road to this city, the brethren in it met him, Act 28:15. The chief design of this epistle is to set in a clear light the doctrine of justification: showing against the Gentiles, that it is not by the light of nature, and works done in obedience to that, and against the Jews, that it was not by the law of Moses, and the deeds of that; which he clearly evinces, by observing the sinful and wretched estate both of Jews and Gentiles: but that it is by the righteousness of Christ imputed through the grace of God, and received by faith; the effects of which are peace and joy in the soul, and holiness in the life and conversation: he gives an account of the justified ones, as that they are not without sin, which he illustrates by his own experience and case; and yet are possessed of various privileges, as freedom from condemnation, the blessing of adoption, and a right to the heavenly inheritance; he treats in it concerning predestination, the calling of the Gentiles, and the rejection of the Jews; and exhorts to the various duties incumbent on the saints, with respect to one another, and to the world, to duties of a moral and civil nature, and the use of things indifferent; and closes it with the salutations of divers persons.

Gill: Romans 15 (Chapter Introduction)

INTRODUCTION TO ROMANS 15

The apostle in this chapter pursues his exhortation to mutual affection and forbearance, notwithstanding their different sentiments about the use of meats, and observation of days; excuses his writing so freely to them, which they might bear with, in consideration of his being an apostle, especially an apostle of the Gentiles, and which office he magnified and fulfilled everywhere; gives them the reasons why he had not as yet been with them though he greatly desired it, encourages them to expect, a visit from him; and concludes with earnestly entreating them that he might have a share in their prayers: and first, as an inference from what he had said in the preceding chapter, he lays it down as a duty incumbent on himself, and all that were strong in the doctrine of Christian liberty, to bear with the infirmities of weak Christians, and not please themselves, but others, Rom 15:1, which he enforces, from the usefulness of it, it being for the good and edification of others, Rom 15:2, and from the example of Christ, who pleased not himself, Rom 15:3, and which is proved from a passage of Scripture in Psa 69:9, the pertinency of which passage, and the citation and application of it to Christ and the present case, are vindicated from this consideration, that whatever was written in former times, was for the use of the saints under the Gospel dispensation, Rom 15:4, and that the exhortation might have its effect upon them, be puts up a prayer to God for them, that such a temper of mind might be in them, which would be for the glory of God, Rom 15:5, and then he repeats his exhortation, Rom 15:7, that they would affectionately receive one another; which he urges by the example of Christ, who had received them to the glory of God; and that they might glorify him, and this was one way of doing it: and that this argument might have the greater weight with both parties, he observes, that Jesus Christ had a special regard to the Jews, and was their minister, sent unto them to fulfil the promises made unto their fathers, and had received them; and therefore though they were weak, they were not to be despised, grieved, and offended, Rom 15:8, and as for the Gentiles, it was a clear case that God had had long ago a design of mercy to them, and that they were to be, and were now received by Christ, and so under obligation to glorify God for his mercy; and therefore not to be judged and condemned, though they did not conform to the ceremonial law; and this he proves in Rom 15:9, from several passages of Scripture in Psa 18:49, and closes this argument he had so long insisted on with a prayer to God for them, that they might be in the exercise of faith and hope; and, in the exercise of those graces, be filled with joy and peace, Rom 15:13, and in order to prevent an objection that might be made to these prayers and exhortations of his, that they suggested that they were wicked and ignorant men, devoid of affection, and knew not how to behave to each other, nor to exhort one another, the apostle softens such a resentment, by calling them brethren, and by expressing his persuasion of their abundant goodness, knowledge, and abilities, Rom 15:14, and excuses the freedom he took with them by observing, that he only acted the part of a monitor, Rom 15:15, and the rather this freedom might be allowed him, on account of the great gifts bestowed upon him, qualifying him to be an apostle of Christ; and especially as he was an apostle of the Gentiles and so their apostle, Rom 15:16, and on account of his office, gifts, and usefulness, he had reason to glory; though through Christ only, and in things relating to God, and not himself, Rom 15:17, when he takes an occasion to enlarge on his ministry, and magnify his office; partly from the end and success of it, bringing the Gentiles to the obedience of Christ, Rom 15:18, and partly from the means and causes of such success the preaching of the word, working miracles, and the power of the Holy Ghost; and from the extent of it, reaching from Jerusalem to Illyricum, Rom 15:19, and from the difficulty which attended it, he preaching in places where the Gospel was never preached before, and which he chose to do, Rom 15:20, and which was necessary to be done, according to a prophecy in Isa 52:15, which he cites, Rom 15:21, and observes, that it was his preaching in these many and distant parts that was the reason of his not having been with the saints at Rome, Rom 15:22, but now gives them reason to expect his coming; partly because he had finished his travels in those countries, and partly because of the vehement desire he had to see them, Rom 15:23, and besides, an opportunity seemed to be offering, he intending to take a journey to Spain, when it would lie in his way to come to Rome, and be for his advantage, Rom 15:24, in the mean while he informs them what he was engaged in, to carry the contribution of the Macedonian and Asian churches to Jerusalem, for the poor saints there, Rom 15:25, on which contributions he enlarges, showing not only who made them, and for whom, but the source and spring of them, they arose from their good will and pleasure, Rom 15:26, and yet they were debtors, and under obligation to do what they did; it was but a piece of justice and equity, since those churches had received of the spiritual things of the Jews, Rom 15:27, and as for his coming to them, he acquaints them of the time that it would be, when he had finished the above service and labour of love, and when he should come into Spain, as he had before signified, Rom 15:28, and of the manner in which he should come, of which he was fully persuaded, as that it would be with the fulness of the blessing of the Gospel of Christ, Rom 15:29, and then with great importunity desires them to pray for him, and that very earnestly, Rom 15:30, particularly that he might be delivered from his enemies in Judea, and that the saints there would accept of what he brought them from the Gentiles, Rom 15:31, and that, if it was the will of God, he might come to them and be refreshed with them, Rom 15:32, and then closes the chapter with a salutation of them, or a wish that the God of peace might be with them, Rom 15:33.

College: Romans (Book Introduction)

INTRODUCTION

I. ROMANS: ITS INFLUENCE AND IMPORTANCE

God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shines more brilliantly than the book of Romans. The truth of God's Word sets us free (John 8:32), and Romans teaches us the most liberating of all truths. God's Word is sharp and piercing like a sword (Heb 4:12), and no blade penetrates more deeply into our hearts than Romans. Overall the book of Romans may be the most read and most influential book of the Bible, but sometimes it is the most neglected and most misunderstood book. The Restoration Movement has tended to concentrate especially on the book of Acts, which is truly foundational and indispensable. But Romans is to Acts what meat is to milk. We need to mature; we need to graduate from Acts to Romans.

In 1 Cor 15:3-4 Paul sums up the gospel as these three truths: Christ died for our sins, was buried, and was raised up again on the third day. The reality of the historical facts of the Savior's death and resurrection is stressed over and over in the book of Acts. Romans, however, is an exposition of the meaning of these facts. In the language of 1 Cor 15:3, Romans focuses not on "Christ died," but on the next three words: " for our sins ." Acts explains what salvation consists of and how we may receive it. Romans does the same, but carries the explanation to heights and depths that thrill and satisfy the soul, providing it with an experience that is at the same time intellectual, spiritual, and esthetic.

The unparalleled ability of Romans to convict sinners and to motivate Christians is well attested. The comment of Sanday and Headlam (v) has often been noted: "If it is a historical fact that the spiritual revivals of Christendom have been usually associated with closer study of the Bible, this would be true in an eminent degree of the Epistle to the Romans." Leon Morris (1) concurs: "It is commonly agreed that the Epistle to the Romans is one of the greatest Christian writings. Its power has been demonstrated again and again at critical points in the history of the Christian church."

The role of Romans in Augustine's conversion is well known. In his Confessions he tells how a discussion of Christian commitment with two of his friends brought him under strong conviction, filling him with remorse for his sins of sexual immorality and a sense of helplessness to overcome them. Later he and his friend Alypius went into the garden, taking along a copy of Paul's writings. Augustine went off by himself to weep over his sins. While doing so, he reports, "I heard the voice as of a boy or girl, I know not which, coming from a neighbouring house, chanting, and oft repeating, 'Take up and read; take up and read.'" He took this as a sign from God to open the book of Paul's writings and read the first passage that met his eyes. He quickly returned to where Alypius was sitting and the book was lying. When he opened it, the first words he saw were these from Rom 13:13-14: "Not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature." This experience and these words gave him what he needed to turn completely to Christ. He says, "No further would I read, nor did I need; for instantly, as the sentence ended, - by a light, as it were, of security infused into my heart, - all the gloom of doubt vanished away."

Godet (1) declares that "the Reformation was undoubtedly the work of the Epistle to the Romans." Morris (1) agrees: "The Reformation may be regarded as the unleashing of new spiritual life as a result of a renewed understanding of the teaching of Romans."

Insofar as the Reformation depends on the work of Martin Luther, this is surely the case. Luther confesses how in 1519 he had an ardent desire to understand the epistle to the Romans. His problem was the way he had been taught to understand the expression "the righteousness of God" in Rom 1:17. To him it meant the divine justice and wrath by which God punishes sin, which did not sound very much like gospel . "Nevertheless," he says, "I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted." Finally, by the mercy of God, he began to understand this expression in a totally different way, i.e., as the righteousness of Christ that God bestows upon the sinner and on the basis of which the sinner is justified. The effect on Luther was electrifying: "I felt that I was altogether born again and had entered paradise itself through open gates." This new understanding of this one verse - Rom 1:17 - changed everything; it became in a real sense the doorway to the Reformation. "Thus that place in Paul was for me truly the gate to paradise," says Luther ("Latin Writings," 336-337).

Luther's regard for Romans is clearly seen in this well-known paragraph from his famous preface to this epistle:

This epistle is really the chief part of the New Testament, and is truly the purest gospel. It is worthy not only that every Christian should know it word for word, by heart, but also that he should occupy himself with it every day, as the daily bread of the soul. We can never read it or ponder over it too much; for the more we deal with it, the more precious it becomes and the better it tastes ("Preface," 365).

These words, first published in 1522, were echoed almost verbatim by the English reformer William Tyndale, in his prologue to his 1534 English translation of the New Testament. He says, "This epistle is the principal and most excellent part of the New Testament, and most pure . . . gospel, and also a light and a way in unto the whole Scripture." He also recommends learning it by heart and studying it daily, because "so great treasure of spiritual things lieth hid therein."

The Swiss reformer John Calvin echoes some of Tyndale's thoughts in his own commentary on Romans (xxix): "When any one gains a knowledge of this Epistle, he has an entrance opened to him to all the most hidden treasures of Scripture."

Working indirectly through Luther's preface, the book of Romans had an effect on John Wesley similar to the way it influenced Augustine and Luther. In his journal Wesley recounts his own search for personal victory over sin and assurance of salvation based on trust in the blood of Christ alone. He tells what happened to him on May 24, 1738:

In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation: And an assurace was given me, that he had taken away my sins, even mine , and saved me from the law of sin and death ( Works , I:103).

Modern scholars and expositors seem unable to praise the letter to the Romans highly enough. Philip Schaff has said, "The Epistle to the Romans is the Epistle of the Epistles, as the Gospel of John is the Gospel of the Gospels" ("Preface," v). "This is in every sense the greatest of the Epistles of Paul, if not the greatest book in the New Testament," declares Thiessen ( Introduction , 219). Newell (375) says Romans is "probably the greatest book in the Bible." "If the apostle Paul had written nothing else, he would still be recognized as one of the outstanding Christian thinkers of all time on the basis of this letter alone," say Newman and Nida (1). This familiar praise comes from Godet (x):

The pious Sailer used to say, "O Christianity, had thy one work been to produce a St. Paul, that alone would have rendered thee dear to the coldest reason." May we not be permitted to add: And thou, O St. Paul, had thy one work been to compose an Epistle to the Romans, that alone would have rendered thee dear to every sound reason.

Godet adds, "The Epistle to the Romans is the cathedral of the Christian faith" (1).

Others add even higher praise. Batey (7) says, "Paul's epistle to the Romans stands among the most important pieces of literature in the intellectual history of Western man." "It is safe to say that Romans is probably the most powerful human document ever written," declares Stedman. Some might think this honor should go to the U.S. Constitution or to the Declaration of Independence. "But even they cannot hold a candle to the impact the Epistle to the Romans has had upon human history" (I:1-2). Boice avows: "Christianity has been the most powerful, transforming force in human history - and the book of Romans is the most basic, most comprehensive statement of true Christianity" (I:13).

Commentators often quote this statement from Coleridge: "I think St. Paul's Epistle to the Romans the most profound work in existence" ( Table Talk , 245). Many will certainly agree, but to Coleridge such profundity was not altogether a virtue. For him it meant that Romans "undoubtedly . . . is, and must be, very obscure to ordinary readers" (ibid., 245-246). Indeed, some think that the Apostle Peter may have been referring to Romans in 2 Pet 3:16. But at the same time, perhaps paradoxically, Newell is correct when he says (vii), "There is no more simple book in the Bible than Romans, when one comes to know the book, its contents, its message, its power."

Scholars praise Romans as the clearest statement of the gospel of salvation. As noted above, Luther called it "the purest gospel." Nygren agrees (3): "What the gospel is, what the content of the Christian faith is, one learns to know in the Epistle to the Romans as in no other place in the New Testament." Cranfield says Romans is "the most systematic and complete exposition of the gospel that the NT contains" (I:31). The Restoration scholar Moses Lard (xx) concurs: "It is the whole gospel compressed into the short space of a single letter - a generalization of Christianity up to the hight [sic] of the marvelous, and a detail down to exhaustion." In Stott's words (19), Romans is "the fullest, plainest and grandest statement of the gospel in the New Testament."

Scholars also praise Romans for its unparalleled presentation of the essence of Christian doctrine . In his preface to Romans (380) Luther says that in Romans we "find most abundantly the things that a Christian ought to know, namely, what is law, gospel, sin, punishment, grace, faith, righteousness, Christ, God, good works, love, hope, and the cross; and also how we are to conduct ourselves toward everyone." Thus it seems that Paul "wanted in this one epistle to sum up briefly the whole Christian and evangelical doctrine." Schaff declares it to be "the heart of the doctrinal portion of the New Testament. It presents in systematic order the fundamental truths of Christianity in their primitive purity, inexhaustible depth, all-conquering force, and never-failing comfort. It is the bulwark of the evangelical doctrines of sin and grace" ("Preface," v).

Modern writers agree. "The truth laid down in Romans forms the Gibraltar basis of doctrine, teaching, and confession in the true evangelical church," says Lenski (8). Moo says the Puritan writer Thomas Draxe described Romans as "the quintessence and perfection of saving doctrine." Moo agrees: "When we think of Romans, we think of doctrine" (I:1). Lard (xx) calls Romans Paul's "great doctrinal chart for the future." Newman and Nida (1) declare that "above all else, the appeal of Romans is its theology ."

Concerning its doctrinal content, MacArthur lists 49 significant questions about God and man that are answered by Romans, e.g., How can a person who has never heard the gospel be held spiritually responsible? How can a sinner be forgiven and justified by God? How are God's grace and God's law related? Why is there suffering? MacArthur points out that these key words are used repeatedly in the epistle: God (154 times), law (77), Christ (66), sin (45), Lord (44), and faith (40).

Which of these assessments is correct? Is Romans the crowning presentation of the Christian gospel ? Or is it the grandest statement of Christian doctrine ? Actually, it is both. Romans is the theology of the New Testament; it is also the definitive statement of the gospel. In this epistle doctrine and gospel merge, and the result is a spiritual feast for Christians.

Boice (I:10) advises that "it is time to rediscover Romans." Actually, it is always time to "rediscover" Romans, and down through the history of Christianity individuals have been doing just this. The results have been earth-shaking. It can and does happen over and over, in the lives of individuals, in congregations, in the Church at large. F.F. Bruce (60) has well said, "There is no telling what may happen when people begin to study the Epistle to the Romans."

II. THE AUTHOR OF ROMANS

The epistle to the Romans was written by the Apostle Paul (1:1). In the past a few critics challenged this, but without any real basis in fact. Today, as Cranfield says, "no responsible criticism disputes its Pauline origin" (I:2). Romans was quoted by the earliest Christian writers (Clement, Ignatius, Polycarp, Justin), and was attributed to Paul by name by Marcion in the mid-second century. Since the time of Irenaeus (late second century) writers have explicitly and regularly viewed it as Pauline.

Though composed and dictated by Paul, the letter was actually written down by a Christian scribe named Tertius, who inserted his own greeting in 16:22.

A. PAUL'S JEWISH BACKGROUND

It is not necessary to go into the details of Paul's life, except for a few facts that are important in view of the content of the epistle, which relates especially to the distinction between law and grace. One relevant fact is Paul's Jewish background, which he proudly avowed: "I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin," a "Hebrew of Hebrews" (11:1; Phil 3:5; 2 Cor 11:22). Though born in Tarsus, he was reared in Jerusalem (Acts 22:3), the capital of Judaism.

Paul's education included strict and thorough religious training in the contents of the Old Testament - especially the Law (Torah) - at the feet of Gamaliel (Acts 22:3). Gamaliel was one of the most famous and most revered of all rabbis. His knowledge of the Law was so great that he was practically identified with it, being given the title "the Beauty of the Law." A saying recorded in the Talmud declares, "Since Rabban Gamaliel died the glory of the Law has ceased." "Under Gamaliel," says Paul, "I was thoroughly trained in the law of our fathers" (Acts 22:3). "Thoroughly" translates kataÉ ajkrivbeian ( kata akribeian ), "according to exactness, strictness, precision."

Paul's zeal for God and commitment to his Law was total (Acts 22:3; Gal 1:14). He was a Pharisee (Acts 23:6; Phil 3:5), which he properly identified as "the strictest sect of our religion" (Acts 26:5). The glory of the Pharisees was the Law; they were devoted to akribeia in its interpretation and observance (Dunn, I:xl). Thus Paul not only knew the Law but also devoted himself to scrupulous obedience to its commandments (Acts 26:4-5; Phil 3:6).

This probably means that he was a legalist in the proper sense of that word, i.e., one who sought acceptance by God on the basis of his obedience to the Law. This is implied in the way he contrasted his pre-Christian life (Phil 3:6) and his Christian life (Phil 3:9). This is also the way Pharisees are generally pictured in the Gospels.

Paul's zeal for the Law was expressed perhaps most vehemently in his fanatical persecution of the earliest Christians, all converted Jews whom he no doubt regarded as traitors to God and his Law (Phil 3:6). See Acts 7:58; 8:3; 9:1-2; 22:4-5; 26:9-11; Gal 1:13; 1 Tim 1:13.

B. PAUL'S CONVERSION TO CHRISTIANITY

The second relevant fact about the Apostle Paul is his conversion. The details need not be recounted here. What is important is that the one who converted him to Christianity was no human preacher, but was Jesus himself (Gal 1:15-16). Also, the gospel he preached was not taught to him by a human teacher; he received it by direct revelation from Jesus (Gal 1:11-12). The result was that Paul's conversion, his change, his turnaround, was complete. Whereas before he was totally committed to the Mosaic Law as a way of life and salvation, once converted he was just as totally committed to the gospel of grace.

As a Christian Paul set himself in complete opposition to everything he had stood for as a Pharisee. He now understood the way of law to be futile (10:3). He saw that his former legalistic approach to salvation was, as Murray says, "the antithesis of grace and of justification by faith" (I:xiii). Thus when Paul presents the classic contrast between law and grace in Romans, he speaks as one who knew both sides of the issue from personal experience and from the best teachers available. As Murray says, he is describing "the contrast between the two periods in his own life history, periods divided by the experience of the Damascus road" (I:xiv).

It is no surprise that Paul's preaching of the gospel and his condemnation of law-righteousness turned the Jews completely against him, even to the point that they tried to kill him (Acts 9:29; 13:45; 14:2, 19; 17:5-8; 18:12; 2 Cor 11:24-26). His opponents included "false brothers" (2 Cor 11:26), the Judaizers, or Jews who accepted Jesus as the Messiah but still clung to the Law of Moses.

In spite of all of this upheaval, Paul did not turn against the Jews as such. He still regarded them as his beloved brothers according to the flesh (9:1-3; 10:1), and as blessed by God in an incomparable way (3:1-2; 9:4-5). In fact, a major aspect of the teaching in Romans is an explanation and a defense of God's purpose for his Old Covenant people, the Jews (see especially chs. 9-11).

C. PAUL'S COMMISSION AS

THE APOSTLE TO THE GENTILES

The last detail about Paul's life that is relevant here is his call and commission to be the Apostle to the Gentiles (Acts 26:17). His appointment as an apostle (1:1) invested him with the full authority of Jesus Christ and with the inspiration of the Holy Spirit, so that his teachings are truly the Word of God (1 Cor 2:6-13; 1 Thess 2:13). When we read the book of Romans, we must understand it to be nothing less than this.

Also, Paul's appointment as the apostle to the Gentiles (1:5) completely governed his thoughts and deeds from that point on. As a Jew and a Pharisee, he had no doubt shared the typical Hebrew aversion to anything Gentile; and he had no doubt gloried in the Jews' exclusive position as God's chosen people. Thus when God revealed to him the mystery of the Gentiles - that it had been his plan all along to include Gentiles in the people of the Messiah (Eph 3:1-10), Paul was overwhelmed with awe and joy. He unhesitatingly opened his heart to the very people he had once despised. This was another complete turnaround in his life, and he devoted himself totally to his new mission.

Paul's role as apostle to the Gentiles had a direct bearing on his relationship with the Roman church and his letter to them. Paul tells us that he had often desired to visit Rome, in order to preach the gospel and have some converts there, "just as I have had among the other Gentiles" (1:13). But since there was already a church in Rome, God's Spirit directed him into other Gentile areas in Asia Minor and the Greek peninsula first (15:17-22). But now he has covered this territory with three lengthy tours of missionary service (15:19). Thus he is ready to launch out into a totally new area, namely, Spain; and his journey there will take him through Rome, as he announces in this epistle (15:23-24).

Throughout the epistle to the Romans, Paul writes with the full conciousness of his mission to the Gentiles and of the Gentiles in his audience. One point that he clarifies in the letter is the relation of the Gentiles to the Jews with respect to salvation.

III. TIME AND PLACE OF WRITING

Immediately after his baptism Paul began to preach Christ in Damascus (Acts 9:19-20), but soon went away into Arabia (Gal 1:17), which may have been the time he received his revelation from Jesus Christ (Gal 1:12). He went from there back to Damascus, then to Jerusalem (Gal 1:17-18) and elsewhere, and ultimately to Antioch (Acts 11:25-26).

From Antioch Paul launched his first missionary trip among the Gentiles (Acts 13:1-3), which was followed by two more. While in Ephesus on his third journey, "Paul decided to go to Jerusalem, passing through Macedonia and Achaia. 'After I have been there,' he said, 'I must visit Rome also'" (Acts 19:21). He shortly departed for Achaia (Greece) and arrived in Corinth, where he stayed for three months (Acts 20:1-3). This was approximately twenty years after his conversion, and ten years after the beginning of his first journey.

Corinth was the farthest point of his third trip, whence he retraced his steps back toward Ephesus. He stopped at Miletus instead, and traveled from there on to Jerusalem, with the goal of arriving by Pentecost (Acts 20:16-17). One main reason for the trip to Jerusalem was to deliver the money he had collected from the (mostly Gentile) churches in Galatia, Macedonia, and Greece, to help the poor (mostly Jewish) saints in Jerusalem (1 Cor 16:1-4; Rom 15:25-26). Though "compelled by the Spirit" to go to Jerusalem, he was apprehensive about what might happen to him there (Acts 20:22-23).

It was in the midst of this final journey, during the three months Paul spent at Corinth, that he most likely wrote the letter to the Romans. He was apparently staying at the house of Gaius (16:23), one of his converts at Corinth (1 Cor 1:14). The letter was carried to Rome by Phoebe, a Christian from the church in nearby Cenchrea (16:1).

The exact date of the writing of Romans is calculated in relation to the overall chronology of Paul's life and work. There is no unanimity on this chronology, though the differences of opinion are minor. Everyone agrees that the Apostle's stay in Corinth must have been in late winter and/or early spring, since he planned to set out from there and arrive in Jerusalem by Pentecost. Most agree also that this would have been in the middle or late 50s. Thus Romans was probably written early in A.D. 56, 57, or 58.

IV. RECIPIENTS OF ROMANS:

THE CHURCH IN ROME

Rome was the largest and most important city in the Roman Empire in Paul's day. Its population was probably over one million. Of this number, it is estimated that forty to fifty thousand were Jews, with as many as fifteen identifiable synagogues (Dunn, I:xlvi; Edwards, 9).

How the church in Rome originated is not known. There is no real evidence that Peter founded it, contrary to a common tradition. Some say that Rom 15:20 shows this could not have been the case. Here Paul says that he does not intend to "be building on someone else's foundation." The fact that he did plan to visit Rome and work there implies that no apostle had been there yet (MacArthur, I:xviii; Moo, I:4).

One very common speculation is that the Roman church was probably started by Jews and proselytes from Rome who were in the audience that heard Peter's sermon on the day of Pentecost (Acts 2:10), and who were among the converts baptized that day. Upon returning to Rome, they would have established the church there. If so, and this seems very likely, then the first Christians in Rome were converts from Judaism.

Another likely speculation is that Christians from other churches, perhaps some of Paul's own converts from his earlier work in Tarsus and Antioch and Asia Minor, were among those who started the Roman church and helped it to grow. Perhaps some of Paul's acquaintances named in Romans 16 were among this group. Such a scenario is highly probable, given the importance of Rome and the constant travel to and from that city.

Thus the church in Rome would have begun not as the result of some formal missionary effort, but by residents converted while traveling (e.g., Acts 2:10) and by Christians moving there from other places. Their own evangelistic efforts would certainly have focused on the synagogues of Rome, following the pattern of evangelism reflected in the book of Acts. This would have resulted in converts not only from Judaism but also from among Gentile "God-fearers" who were commonly attached to the synagogues (Dunn, I:xlvii-xlviii).

The epistle to the Romans is addressed "to all in Rome who are loved by God and called to be saints" (1:7). The main question about these saints is the relative number of Jews and Gentiles among them. In answering this question, scholars usually begin with one solid historical fact, and then draw conclusions based on inferences and a bit of speculation. This has led to the following scenario, for which there is considerable consensus among commentators today.

The one fact is that the Roman emperor Claudius issued a decree that expelled all Jews from Rome. This is recorded in Acts 18:2, and is also mentioned by the Roman historian Suetonius. The exact date of the decree is somewhat unclear, but the best calculation is A.D. 49. The reason for the decree is stated thus by Suetonius: "Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, (Emperor Claudius) expelled them from the city" (cited in Fiensy, Introduction , 224). Though we cannot be certain about this, most scholars agree that "Chrestus" is just a mistaken spelling of "Christus," and that the decree had to do with Jesus Christ.

In what way would Christ be instigating disturbances among the Jews in Rome? It is inferred that this refers to conflicts among the Jews stemming from Christian evangelism in the various synagogues. Because there was a wide diversity among the Jews and synagogues in Rome, it is concluded that some were more receptive to Christianity than others, and that this must have led to disputes among them. The resulting unrest was apparently unpleasant enough for Claudius to order all Jews to leave the city. It is also assumed that his decree did not make a distinction between unbelieving and believing Jews; thus even the Jewish Christians had to leave, e.g., Aquila and Priscilla (Acts 18:2). After the decree the Roman church thus would be composed almost entirely of Gentiles. (See Donfried, "Presuppositions," 104-105.)

When Claudius died around A.D. 54, the decree was no longer enforced, and Jews and Jewish Christians were free to return to Rome. Some think, however, that they were still forbidden to assemble publicly (Wiefel, "Community," 92-94). The results for the church would have been twofold. First, the problem with public assembly may have forced the Christians to set up a number of "house churches," a possibility that seems to be confirmed in Rom 16:5, 14, 15. Second, the returning Jewish Christians would find the Roman church dominated by the Gentile Christians, if not in number then certainly in power and influence (Wiefel, "Community," 94-96).

Thus the saints in Rome, to whom the letter is addressed, were almost certainly a mixture of Jewish and Gentile Christians, though there is no way to tell which group had the larger number. If the circumstances outlined in the above scenario are correct, however, it is safe to assume that there was tension if not conflict among the two groups. Wiefel refers to "quarrels about status" ("Community," 96). Bruce says, "It is implied in Romans 11:13-24 that the Gentile Christians tended to look down on their Jewish brethren as poor relations" ("Debate," 180). Dunn speaks of "at least some friction between Gentile and Jew" within the house churches, with the Jews being in a minority and feeling themselves vulnerable (I:liii).

What is obvious is that in the epistle Paul addresses both groups, with some passages being specifically directed toward the Jewish Christians and some toward the Gentile Christians (see Moo, I:10-11; Murray, I:xviii-xix). Some say the letter as a whole is directed mainly to the Jewish saints; others say it was mainly intended for the Gentiles.

Hendriksen is surely right, though, when he says that regarding the main point of Romans this whole question is really irrelevant, since it applies equally to both groups (I:23). All are sinners (3:9, 23), no one will be saved by law (3:19-20), and all are equal recipients of the grace that is in Christ Jesus (3:24; 4:11-12). Hendriksen stresses Rom 10:12-13, "For there is no difference between Jew and Gentile - the same Lord is Lord of all and richly blesses all who call on him, for, 'Everyone who calls on the name of the Lord will be saved.'"

V. THE OCCASION OF THE WRITING

What were the circumstances that prompted Paul to write his epistle to the Romans? We have already noted that he wrote the letter during his three-month stay in Corinth on his final mission trip. What sorts of things were going through his mind that led him to write it at that particular time?

We are fortunate that Paul reveals his mind to us in certain statements of his desires and plans in chapters 1 and 15. These statements show us what occasioned the writing of Romans.

One main consideration was Paul's immediate travel plans, as they related to his all-determining calling as apostle to the Gentiles (15:15-24). He refers to his "priestly duty of proclaiming the gospel of God, so that the Gentiles might become an offering acceptable to God" (15:16). For twenty years he had been preaching in the eastern and northeastern sections of the Mediterranean area, and had covered it well. "So from Jerusalem all the way around to Illyricum," he says, "I have fully proclaimed the gospel of Christ"; so now "there is no more place for me to work in these regions" (15:19, 23). Thus he decided to change his focus to the northwestern section, Spain in particular (15:24, 28). In his mind he was already planning his trip to Spain.

But first he had to go to Jerusalem (15:25-31). His purpose for doing this was to deliver the funds he had been collecting from the Gentile churches "for the poor among the saints in Jerusalem" (15:26). He wanted to do this personally, to make sure that the funds were properly received (15:28). To this end he asked the Roman Christians to offer two specific prayers for him (15:30-31).

First, he knew that he still had many enemies in Jerusalem among the Jews especially. He knew that some of these enemies had already tried to kill him. Thus he really was not sure what dangers he might be facing in Jerusalem. Nevertheless he was determined to go (Acts 20:22-23), so he requested that the Roman Christians "pray that I may be rescued from the unbelievers in Judea" (15:31). He was not afraid of losing his life; he just did not want his newly-formed missionary plans to be aborted (Acts 20:24; Rom 15:32).

Second, Paul was not really sure how the offering from the Gentile churches would be received by the Jewish saints in Jerusalem. There were still a lot of suspicions and misunderstandings between the two groups, mostly about the relation between the Old and New Covenants and the role of the Mosaic Law in the life of the Christian. Thus the money he was bringing to the poor in Jerusalem was not just an act of charity, but was also a symbol of unity between the two main factions in the church. Thus Paul was anxious that it might be received in the proper spirit, so he asked the Romans to pray "that my service in Jerusalem may be acceptable to the saints there" (15:31).

Thus Paul was ultimately bound for Spain, after an initial trip to Jerusalem. But there was a third item in his itinerary: an intermediate stop in Rome itself (Acts 19:21; 23:11), a place he had never been. So he announced to the Christians in Rome that on his way to Spain he would stop and visit them (15:23, 24, 28). This was something he had longed to do for many years and had even made plans to do (1:11, 13; 15:23), but had "often been hindered from coming to you" (15:22; cf. 1:13).

Paul had many reasons for wanting to visit the church in Rome. For one thing, he wanted to enlist their help for his mission to Spain. "I hope to visit you while passing through and to have you assist me on my journey there," he says (15:24). But he had other reasons that predated his plans for Spain. For example, he seems simply to have desired to visit with the Christians there: to have fellowship with them, to enjoy their company, to be spiritually refreshed by them (15:24, 32), and to be encouraged by them (1:12). After all, he knew quite a few of them personally (16:3-15).

Paul's principal longstanding reason for wanting to visit Rome, though, was his desire to preach the gospel there. "I am obligated," he says, "both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are at Rome" (1:14-15). By this means or by some accompanying means he would be able to "impart to you some spiritual gift to make you strong" (1:11). This would also enable him to "have a harvest among you, just as I have had among the other Gentiles" (1:13).

No wonder that Paul says he was praying "that now at last by God's will the way may be opened for me to come to you" (1:10).

These are the immediate circumstances that prompted Paul to write the epistle to the Romans. But a simple presentation of these facts does not in itself answer the question of exactly why he wrote the letter. What was his purpose for writing? What did he hope to accomplish by writing this particular letter? This is the subject of the next section.

VI. THE PURPOSE OF ROMANS

The question of Paul's purpose for writing the epistle to the Romans is very controversial; there is much disagreement about it. Everyone agrees on the facts described above relating to the occasion for the writing. The problem is that these facts have to be assessed in view of the contents of the main body of the letter, 1:18-15:13. The question is not just why he wrote a letter to the Roman church, but why he wrote this specific letter with this particular content. Why does he write "such a lengthy and involved discussion to a largely unknown congregation"? (Dunn, I:lv).

There are two basic approaches to this question. The older and more traditional approach is that the historical circumstances as described in the previous section were not particularly relevant with regard to Paul's decision to write the letter. Neither Paul's own plans nor the state of the Roman church presented him with a pressing need or occasion that required him to write. Thus unlike his other letters, Romans is more or less non-occasional. It is regarded rather as a kind of timeless theological essay on the essence of Christianity. As Sanday and Headlam describe this view, "the main object of the Epistle is doctrinal; it is rather a theological treatise than a letter; its purpose is to instruct the Roman Church in central principles of the faith, and has but little reference to the circumstances of the moment" (xl).

The more recent approaches to the purpose of Romans take the opposite view, that it is "a situational letter rather than a doctrinal treatise" (Jewett, "Argument," 265). Paul was not simply writing an essay detached from his circumstances, but was specifically addressing a particular situation that needed his attention at that time. Thus Romans is just as much an occasional letter as 1 Corinthians or Galatians.

Those who take the latter approach usually go in one of two directions. Some emphasize that Paul wrote the letter to fulfill certain needs of his own, relating to his trip either to Jerusalem or to Spain. Others say that Paul wrote mainly to meet the needs of the Roman church at that particular time.

It is possible, of course, that Paul had more than one purpose for writing Romans, as Cranfield says: "It is surely quite clear that Paul did not have just one single purpose in mind but rather a complex of purposes and hopes" (II:815). Dunn (I:lx) and Moo (I:20) agree.

A. ROMANS IS A DOCTRINAL ESSAY

Now we shall go into a bit more detail concerning the possibilities outlined above. The first view is that Paul was not addressing a specific situation but was writing a timeless doctrinal essay. In its most extreme form this view says that Romans is a complete systematic theology, a compendium of Christian doctrine. Shedd (viii) calls it " an inspired system of theology , . . . a complete statement of religious truth." Romans is so "encyclopædic in its structure" that one "need not go outside of this Epistle, in order to know all religious truth."

More recently Bornkamm has taken a similar view, describing Romans as Paul's "last will and testament" - "a summary of his theology in light of the impending danger in Jerusalem" (Donfried, "Presuppositions," 103). Bornkamm says ("Letter," 27-28), "This great document . . . summarizes and develops the most important themes and thoughts of the Pauline message and theology and . . . elevates his theology above the moment of definite situations and conflicts into the sphere of the eternally and universally valid."

Many writers agree that Romans was not occasioned by some immediate need or crisis but was a kind of doctrinal essay. Nygren says (4), "The characteristic and peculiar thing about Romans, differentiating it from the rest of Paul's epistles, is just the fact that it was not, or was only in slight degree aimed at circumstances within a certain congregation." Lenski (10-12) agrees.

Most who take this non-occasional view, however, say that it is an exaggeration to call Romans a full-blown systematic theology. "If Romans is a compendium of theology," says Morris (8), "there are some curious gaps." (See also Moo, I:1; Hendriksen, I:25; W. Williams, 19-20.) It is a doctrinal essay, to be sure, but one that is more focused and limited in its scope.

Just what is the focus of this doctrinal essay? The most common view is that it has to do with the doctrines of salvation, i.e., that Romans is a summary or synopsis of Paul's gospel . Morris says that Paul probably thought his three-month, pressure-free sojourn in Corinth was a good time to bring together the timeless teachings that had crystallized in his thinking during his twenty years as a preacher. Thus he sets forth "a summary of the gospel and its consequences as he understood them" (pp. 18-19). Cranfield likewise says it is likely that Paul "was conscious of having reached a certain maturity of experience, reflection and understanding, which made the time ripe for him to attempt, with God's help, such an orderly presentation of the gospel" (II:817).

Vincent summarizes this whole approach quite well when he says that Romans "is distinguished among the epistles by its systematic character. Its object is to present a comprehensive statement of the doctrine of salvation through Christ, not a complete system of christian doctrine" ( Word Studies , III:x). As Hendriksen says (I:25), "Romans is not really 'a complete compendium of Christian Doctrine.' If it had been Paul's intention to draw up such a document, he would surely have included far more material." The specific doctrine he deals with is one needed not just in Rome but by all people in all times: " the manner in which sinners are saved ." (See Edwards, 3.)

The idea that Romans is a kind of doctrinal essay focusing on the general doctrine of salvation is correct, in my opinion. However, I do not think it is wise to separate it too sharply from the occasion or circumstances discussed in the last section. I question W. Williams' approach, for example, when he says (19), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation," and in the next sentence says, "This discussion was incidental to the apostle's circumstances." In my opinion this is a false choice. It is an essay on salvation, but its purpose was definitely related to the circumstances at that time, as we shall see below.

B. ROMANS WAS OCCASIONED

BY PAUL'S IMMEDIATE NEEDS

The second major approach to the purpose of Romans is that it was occasioned by the various circumstances relating to Paul's immediate plans in relation to his mission. In other words, it was designed to meet needs that Paul felt in his own life at the time. As Jervell says, "Its raison d'être does not stem from the situation of the Roman congregation, but is to be found in Paul himself at the time of writing" ("Letter," 54).

The main idea here resembles the modern practice of churches requesting that prospective ministers send a tape recording of one of their sermons. In this case Paul takes the initiative and sets forth in writing a "sermon" or a lengthy presentation of his gospel. He does this because he needs to introduce himself to people who are not familiar with him or with what he preaches. Or, he does this because his enemies are spreading false rumors about what he preaches, and are misrepresenting his gospel especially as to what he says about Jew-Gentile relations. Thus Romans is not just a presentation but also a defense of Paul's gospel.

This is how Moo explains the purpose of Romans. The various circumstances that he faced "forced Paul to write a letter in which he carefully rehearsed his understanding of the gospel, especially as it related to the salvation-historical questions of Jew and Gentile and the continuity of the plan of salvation" (I:20). Bruce agrees that it was "expedient that Paul should communicate to the Roman Christians an outline of the message which he proclaimed. Misrepresentations of his preaching and his apostolic procedure were current and must have found their way to Rome" ("Debate," 182). (See Stuhlmacher, "Purpose," 236.)

Why was it crucial for Paul at this particular time to write such a presentation and defense of his gospel? The answer is that it was necessary in order to facilitate his immediate plans. For one thing, he was on his way to Jerusalem with the offering for the poor saints, and was apprehensive about how this would turn out. Thus some contend that in this letter Paul was rehearsing what he was going to say in Jerusalem in defense of himself and in an effort to seal Jew-Gentile unity. He sent the product to the Roman church in a letter, asking them to pray for him and the upcoming Jerusalem episode (15:30-32). Thus, says Jervell, Romans is Paul's "'collection speech,' or more precisely, the defense which Paul plans to give before the church in Jerusalem." He sends it to Rome "to ask the Roman congregation for solidarity, support, and intercession on his behalf" ("Letter," 56). Dunn calls this Paul's "apologetic purpose" (I:lvi; see I:xlii-xliii).

Though this is a fairly common view today, some object to it or at least doubt that it could be the only purpose for Romans (Moo, I:18). Thus other aspects of Paul's immediate plans must have elicited the letter. One of the most obvious is Paul's plan to visit Rome itself. Though he knew some of the Roman Christians, he had never been in Rome and would not know most of the people there. It must have seemed expedient, then, for him to write a kind of "letter of introduction" to himself, especially in view of the false rumors that were probably afoot.

This is how Morris understands it (16-17). Paul used his three-month interlude in Corinth "to write to the Roman Christians to let them know of his plan to visit them and to set down in order something of what the gospel meant." He wanted to give them "a clear but profound statement of the essential message of Christianity as he proclaimed it. This will show the Romans where he stands." MacArthur's view is similar: "Paul's letter to the church at Rome was, among other things, an introduction to himself as an apostle. He clearly set forth the gospel he preached and taught, so that believers in Rome would have complete confidence in his authority" (I:xix). (See also Stott, 34.)

Those who hold this view usually take it a step further, and say that Paul laid out and defended his gospel to the Romans as a means of enlisting their support for his Spanish mission. In a real sense Rome was just a means to an end, both in Paul's itinerary and in his missionary strategy. He needed them as a kind of "base of operations" for what he hoped to accomplish in Spain (Stott, 33). Thus "if Rome was to be his base, the Romans would need to be assured of his message and theological position" (Morris, 17). This is what Dunn calls Paul's "missionary purpose" for Romans (I:lv). This is a fairly common view. (See Cranfield, II:817-818; Jewett, "Argument," 266, 277.)

C. ROMANS WAS OCCASIONED BY NEEDS AT ROME ITSELF

As we have just seen, those who believe the writing of Romans was motivated by the immediate circumstances sometimes locate those circumstances in Paul's own personal needs. Others who take the occasional approach, however, believe that the situation in Rome itself is what Paul is specifically addressing in this epistle. Though he had not been there, he still would have been acquainted with the state of the Roman church. It was, after all, a famous church (1:8). Besides, Paul's Roman friends, such as Aquila and Priscilla (16:3), would probably have kept him informed especially of any problems that existed there (Sanday and Headlam, xl-xli).

Whatever the nature of those problems or needs, Paul wrote to resolve them. Since all of Paul's other letters were "addressed to the specific situations of the churches or persons involved," says Donfried, we must begin with the assumption that Romans "was written by Paul to deal with a concrete situation in Rome" ("Presuppositions," 103). This is what Dunn calls Paul's "pastoral purpose" (I:lvi-lviii).

1. The Need for Jew-Gentile Unity

What sorts of needs existed at Rome that would call forth from Paul's pen the most magnificent gospel tract ever written? Several possibilities are suggested, but the one most commonly held begins with the assumption that there was considerable tension in the Roman church between the Jewish Christians and the Gentile Christians. Thus the purpose of Paul's letter was to resolve this tension.

This view usually grows out of the speculations (discussed above) concerning the development of the Roman church following Claudius' decree expelling the Jews from Rome. With Jewish Christians being forced to leave Rome, the Gentile Christians became the dominant force; and this situation prevailed even after the former returned to Rome. This led to conflict between the two factions. This scenario is supported by the various references to Jews and Gentiles (Greeks) in Romans, by the discussion of the weak (Jews?) and the strong (Gentiles?) in 14:1-15:13, and by several references to unity and division within the church (12:16; 15:5; 16:17-18). Such texts seem to be evidence of a "basic division existing between the Jewish Christians and the Gentile Christians at Rome" (P. Williams, "Purpose," 64).

This view has been argued by Marxsen and more recently by Wiefel, who concludes that Romans "was written to assist the Gentile Christian majority, who are the primary addressees of the letter, to live together with the Jewish Christians in one congregation, thereby putting an end to their quarrels about status" ("Community," 96). Here is Edwards' summary (15-16):

Romans is addressed to the problems which inevitably resulted when Jewish Christians began returning to Rome following the edict of Claudius. We can imagine their trials of readjusting to churches which had become increasingly Gentile in their absence. Would Gentile believers who had established their supremacy during the Jewish absence, and for whom the law was now largely irrelevant, continue to find a place within their fellowship for a Jewish Christian minority which still embraced the law? Paul cannot have been unaware of such concerns.

In Dunn's words, "Paul wrote to counter (potential) divisions within Rome among the Christian house churches, particularly the danger of gentile believers despising less liberated Jewish believers" (I:lvii). (See also Stott, 34-36.)

2. The Need for an Apostolic Foundation

Another possible need being addressed by Paul is related to the circumstances of the origin of the church in Rome. It is inferred from 15:20 that no apostle was involved in its founding, nor as yet had even visited Rome. Thus Paul was concerned that the church did not have a solid apostolic foundation (see Eph 2:20), and he writes this epistle in order to provide that foundation. This is the view of Günter Klein ("Purpose," 39, 42), but Morris (11-12) gives reasons for doubting it.

3. The Need for Paul's Gospel

Another possibility (to which I subscribe) is that Paul did indeed recognize the need of the Roman church to hear his apostolic preaching and teaching, but not necessarily in a foundational sense. This view begins with Paul's sense of duty, based upon his special calling, to preach the gospel to everyone in the Gentile world (1:14), including those in Rome: "That is why I am so eager to preach the gospel also to you who are at Rome" (1:15).

But these people are already Christians. Why would Paul want to "preach the gospel" to believers ? Here is a point that is often missed: the gospel is more than just the initial evangelistic witness given to unbelievers with a view to their conversion. It also includes the deeper meaning and implications of the basic facts of salvation, which are things about which even mature believers can never hear enough. That Paul wanted to preach the gospel to the Christians in Rome means that he wanted to go deeper into the meaning of Christ's saving work "for our sins," unfolding for them the full power of the gospel in the Christian life and at the same time clearing up common misunderstandings that may arise through incomplete knowledge.

Paul's desire, of course, was to do this in person, and he had often planned to travel to Rome for this very reason. Up to this point, however, God's providence had prevented it (1:13; 15:22). Now he is once again planning to go to Rome, after his trip to Jerusalem with the offering. But based on his past experience and the uncertainty about what would happen to him in Jerusalem (Acts 20:22-24), at this point he could not be certain that he would ever reach Rome in person.

This led Paul to the conclusion that if he was ever going to preach the gospel in Rome, perhaps the only way he would be able to do so was in writing . Thus he takes the time, while staying in Corinth just before traveling to Jerusalem, to prepare a well-thought-out essay on the gospel as every Christian needs to hear it; and he sends it on to Rome in advance of his intended trip there. Thus it seems likely, says Campbell, that "the letter is the written equivalent of the oral presentation which Paul would have delivered to the congregation had he himself been present" ("Key," 258).

According to this view, then, Romans is not just a basic presentation of the gospel, written in order to provide the Roman Christians with a missing apostolic foundation. And as Nygren (7) rightly notes, "it is a misunderstanding of Romans to see in it a typical example of Paul's missionary preaching." This is contrary to those who think Paul was just introducing himself to the Roman church, hoping to win their support for his mission to Spain by rehearsing the gospel as he usually preached it. Stuhlmacher rightly notes that how Paul "preached and taught as a missionary cannot be simply inferred from the outline of Romans" ("Purpose," 242).

According to this view, then, the primary purpose for Romans is not related to some need within Paul himself (e.g., his concern for defending himself; his missionary plans); nor is it related to some negative situation in the Roman church (e.g., Jew-Gentile disunity). It is motivated rather by Paul's loving concern for his fellow-Christians at Rome, and his desire to bless their hearts and lives with this written version of the deeper aspects of the gospel of grace. This point is brought out very well by Hendriksen (I:24):

Paul, being an intensely warm and loving person, desires to go to Rome in order to be a blessing to his friends (Rom. 1:10, 11) and to be refreshed by them (15:32). Moreover, it is for this same reason that he, now that it is impossible for him to go to Rome immediately , communicates with the Roman church by means of this letter. He writes to the Romans because he loves them. They are his friends "in Christ," and by means of this letter he imparts his love to them . . . .

It is strange that this deeply personal reason . . . , a reason clearly brought out by the apostle himself, is often overlooked. At times the emphasis is placed entirely on theological motivation or on mission incentive: Paul wants to correct errors of the antinomians and/or wants to make Rome the headquarters for the evangelization of Spain. To be sure, these matters are important, but we should begin with the reason first stated by Paul himself in this very epistle.

D. CONCLUSION

We have surveyed the main reasons why Paul wrote the epistle to the Romans. It should be obvious that some of these reasons may overlap or be combined; so we need not focus narrowly upon just one of them. Jewett, for example, says the immediate reason was to resolve the Jew-Gentile tensions, but this was sought in order to gain a strong and unified backing for the mission to Spain ("Argument," 266). After summarizing the missionary, apologetic, and pastoral purposes, Dunn concludes that "all three of these main emphases and purposes hang together and indeed reinforce each other when taken as a whole" (I:lviii).

In my opinion, though, the dominant reason is the last one discussed above: Paul's desire to preach the gospel to the Romans, and his decision to do so in the form of an epistle. This is the factor that Paul stresses in the introductory section of the letter, where we would expect him to say what is closest to his heart. It seems inappropriate to give priority to ch. 15 on this matter, and to pass over what Paul himself chooses to mention first of all. Just because he tells the Romans about his plans in ch. 15 is no reason to assume that his purpose for writing to Rome is specifically or directly related to these plans.

We may conclude, then, that Romans is indeed an occasional letter, that it was occasioned by the need of the Roman Christians to hear Paul's gospel and by the circumstances that made it expedient for him to send it to them in written form at this particular time. Thus Romans is by design a clear presentation of the deeper implications of the gospel, written not for Paul's sake but for the sake of the church at Rome. The references to Paul's own plans and needs in ch. 15 are secondary.

At the same time, just because of the nature of the situation that caused Paul to write this epistle, the purpose for Romans includes the first view discussed above, namely, that it was intended to be a kind of doctrinal essay focusing on the meaning of salvation through the grace of our Lord Jesus Christ. As noted above, it is a systematic presentation of the gospel : not necessarily the gospel as proclaimed in an evangelistic situation, but the gospel as unfolded to mature Christians.

When this point is understood, we can see that the epistle to the Romans is intended not just for the saints in Rome in the middle of the first century A.D., but for all Christians in all ages. It is relevant for all since it deals with salvation from sin through God's grace. As Moo rightly says (I:21),

That Paul was dealing in Romans with immediate concerns in the early church we do not doubt. But, especially in Romans, these issues are ultimately the issues of the church - and the world - of all ages: the continuity of God's plan of salvation, the sin and need of human beings, God's provision for our sin problem in Christ, the means to a life of holiness, security in the face of suffering and death.

The circumstances contributing to the writing of this letter were far broader than the immediate situation in Rome and Paul's own immediate travel plans. They included Paul's own pre-Christian life as a Jew who sought acceptance with God on the basis of his own righteousness. They included Paul's twenty years of preaching to sinners of all types, Jews and Gentiles. They included his dealings with new Christians and new churches with all their weaknesses and problems. His experience and knowledge of human nature and human need were personal and comprehensive; thus the gospel of Romans is generic and timeless.

In most of the discussions of the purpose of Romans, a forgotten factor is the role of the Holy Spirit in the inspiration of Scripture. It is Paul himself who tells us that "all Scripture is God-breathed" (2 Tim 3:16). Whatever circumstances led Paul to compose his letter to the Romans, the choice to write and the message he wrote were not his alone. The Holy Spirit worked through Paul to produce this letter (see 2 Pet 1:20-21), and the Holy Spirit knows more than any man what is needed by every sinner and by every Christian seeking peace and power. In the final analysis it is the Spirit of God, and not just the Apostle Paul, who speaks to our hearts in the epistle to the Romans.

VII. THE THEME OF ROMANS

Almost everyone today rejects the idea that Romans is a compendium or summary of Christian theology as such. It is nevertheless generally recognized that the content of the epistle is doctrinal in nature. Its main body is an essay or treatise with a strong doctrinal emphasis and seems to be built around a particular theme. The question now is, exactly what is the theme of Romans? Several answers have been proposed.

A. JUSTIFICATION BY FAITH

The Reformation established a way of looking at Romans that still has considerable support among Protestants, namely, that the main theme of the epistle is stated in 1:16-17. It can be summed up in the familiar phrase, "justification by faith," i.e., justification or righteousness before God comes through faith alone. John Calvin (xxix) states succinctly that "the main subject of the whole Epistle" is "justification by faith."

Boers says this is the theme that "currently almost universally controls the interpretation of the letter" ( Justification , 77). This is surely an exaggeration, but the justification view is still very popular. Concerning the principal content of Romans, Nygren says (16), "From the beginning evangelical Christianity has spoken clearly on that point: justification by faith. That answer is correct." Defining "theme" as "central topic" rather than as exclusive topic, Hendriksen agrees that justification by faith, "spread out into 'justification by grace through faith'. . . , is clearly the theme of Romans" (I:29). Edwards (3) says that "the driving concern throughout is salvation - that righteousness comes as a free gift of God and is received by faith alone." Stott (35) says two themes are woven together in the epistle. "The first is the justification of guilty sinners by God's grace alone in Christ alone through faith alone, irrespective of either status or works."

Many scholars today have rejected this traditional approach. Though justification by faith is a main topic in Romans, says Boers (88), it "never becomes thematic." Too much of its subject matter simply does not relate to this subject, he says (78). Moo agrees (I:26-27). (See Stott, 24-31.)

B. THE RIGHTEOUSNESS OF GOD

Those who are not satisfied with justification by faith as the theme for Romans sometimes opt for one that is very similar, namely, the righteousness of God (1:17). Beker says this is "the key term for the letter as a whole" ("Faithfulness," 331). Jewett says the thesis of Romans is that the gospel is "the 'power of God' to achieve the triumph of divine righteousness (Rom. 1:16-17)" ("Argument," 266).

Since the righteousness of God is integrally related to justification by faith, the two themes are sometimes confused. This is because one aspect of the theme of divine righteousness is that the righteousness of God is the basis for the personal justification of individual sinners. This is the sense in which Nygren says that the righteousness of God - in the sense of righteousness from God - is "the fundamental concept" and "the very foundation thought" of the epistle (9, 14-15), even though he says the "principal content" of the letter is justification by faith (16).

But most of those today who say that the righteousness of God is the theme of Romans are using the expression in a broader, more comprehensive sense. For them it includes the idea of the divine righteousness as the basis for individual justification, to be sure. For example, Stuhlmacher says the theme of Romans is "the gospel of the divine righteousness in Christ for those who believe from among the Jews and Gentiles" ("Theme," 334, 337). But in Romans, they say, the theme is more inclusive than this. It includes God's righteousness as the basis not only of his dealings with individual believers, but also of his dealings with mankind in general and especially with the Jewish nation in the context of redemptive history.

The question raised by the indiscriminate offer of justification by faith to both Jews and Gentiles is whether God is being fair with the Jews, in view of all the special treatment he has already bestowed upon them and the special promises he has given them. Does the gospel's "no partiality" principle bring God's justice or righteousness into question? "What is at stake is nothing less than the faithfulness of God," says Beker ("Faithfulness," 330); and this is what Paul is dealing with especially in Rom 9-11. Stuhlmacher explains that the "righteousness of God" refers to "the entire redemptive activity of God in Christ from creation to redemption" ("Theme," 341).

Thus according to this view the theme of Romans is not just the salvation of man but the defense of God, with perhaps the greater emphasis falling on the latter. As Fiensy says (227), "Romans is then a theodicy or defense of God in light of the Jewish-Gentile problem in the church." Gaertner says that the kinds of questions Paul raises in Romans (e.g., 3:3; 3:5; 3:29; 9:14) inquire into the nature of God's dealings with sinners, especially with his fairness and faithfulness. Thus Gaertner labels Romans "the gospel of God's fairness" ("Fairness," 1:14).

C. THE EQUALITY OF JEWS AND GENTILES

A third view is that the theme of Romans is the equality of Jews and Gentiles in God's plan of salvation. This is currently a popular view. It stems mainly from the reconstruction of the origin and development of the Roman church as described earlier in this introduction. It goes hand in hand with the idea that the letter is intended to deal with certain specific circumstances existing in Rome, especially the apparent disunity between Jewish and Gentile Christians. It recognizes that "the entire letter to the Romans is . . . permeated with Jew-Gentile issues" (Fiensy, Introduction , 230).

In its most general form this view says that the main emphasis of Romans is the universality of the gospel: there is just one way of salvation for Jews and Gentiles alike. The transcendent gospel goes beyond the Jew-Gentile distinction. God's salvation is given to both groups equally, favoring neither and offering favor to both.

Boers is an example of this view. He says the consistent theme of the main body of Romans is "salvation of Jews and gentiles, and the relationship between them" ( Justification , 80). This theme is stated in Rom 1:16, "that the gospel is the power of God for all who believe, to the Jews first, and to the Hellenes" (80). That salvation is offered to the Jews first is important, but so is the idea that "there is no difference between Jews and gentiles" (81-82).

Dunn says, "It is precisely the tension between 'Jew first but also Greek' (1:16), which . . . provides an integrating motif for the whole letter." Paul's "repeated emphasis on 'all'" underscores the theme of universality. Even the emphasis on the righteousness of God "is primarily an exposition of the same Jew/Gentile theme," i.e., it is Paul's way of arguing that Gentiles are full recipients of the saving grace of God as much as Jews are (I:lxii-lxiii).

As noted earlier, Stott says two themes are woven together in Romans, the first being justification by faith. But since this applies equally to all people, it is the "fundamental basis of Christian unity." This provides the second theme of Romans, that "'there is no difference' now between Jews and Gentiles. . . . Indeed, 'the single most important theme of Romans is the equality of Jews and Gentiles'" (35-36).

Interpreters differ as to the nature of the circumstances that led Paul to emphasize the theme of equality. Some say the Gentile Christians at Rome did not want to fully accept the Jewish Christians, so Romans is basically defending the right of the latter to full status in the Kingdom of God. This is how Boers understands the "Jews first" theme, as noted above. Jewett says, "Nowhere else in Paul's writings are the concerns of Jewish Christians taken up in so systematic and friendly a manner, thus counterbalancing the prejudices of the Gentile majority of Roman Christians" ("Argument," 276). The development of this theme in Rom 9-11 "is relevant to the situation in Rome," says Bruce. Here Paul "warns the Gentiles among his readers not to despise the Jews, . . . because God has not written them off" ("Debate," 183-184).

On the other hand, some say the problem in Rome was the status of the Gentile Christians. W. Williams says (19-20), "The Epistle to the Romans is a discussion of the relation of the Gentile world to God's plan of salvation." More specifically, Romans is Paul's "defense of the rights of the Gentiles against the Jewish assumption that excluded them from the Church, and from the chance of salvation." Thus "the sole intent of the apostle was to maintain the equality of the Gentiles against the assumption of the Jews." Stendahl agrees that Paul's concern is the salvation of the Gentiles. Even the subject of justification serves the purpose of "defending the rights of Gentile converts to be full and genuine heirs to the promises of God to Israel" ( Paul , 2-4).

Either way the subject is approached, the main point is the same: the principal theme of Romans is to demonstrate the equality of Jews and Gentiles with regard to the saving grace of God.

D. SINNERS ARE SAVED BY GRACE, NOT LAW

All of the themes discussed above are certainly present in Romans, and all are important. All of them contribute significantly to the main theme. But I believe none of them as such is the main point Paul is communicating to us in the epistle. Rather than seeing 1:16-17 as the thesis statement for Paul's treatise, I see it more or less as the starting point leading up to the thesis, which is 3:28: "For we maintain that a man is justified by faith apart from observing the law."

In the most general sense Paul's thesis relates to the gospel , since his desire to preach the gospel in Rome (1:15) is what led him to compose the epistle as a written version of his gospel. In this sense Moo is correct: "What, then, is the theme of the letter? If we have to choose one - and perhaps it would be better not to - we would choose 'the gospel.'" Romans is simply "Paul's statement of 'his' gospel" (I:28).

But since the gospel is the good news about salvation, also in a general sense the theme of Romans is salvation . As Harrison says (7), "Salvation is the basic theme of Romans (cf. 1:16) - a salvation presented in terms of the righteousness of God, which, when received by faith, issues in life (1:17)." Or as Hendriksen says, the basic doctrine at stake (especially in 1:16-8:39) is " the manner in which sinners are saved" (I:25). And the manner in which sinners are saved, whether Jews or Gentiles, is the same: justification by faith.

But the theme of Romans is more precise than this. Yes, sinners are justified by faith, but this means they are not justified by works of law, which is the only alternative. It is just as important to include the negative statement in the theme as the positive one.

In actuality, then, the basic theme of Romans is the contrast between law and grace as ways of salvation. This contrast is seen especially in 3:28, which (literally translated) says, "For we maintain that a man is justified by faith apart from works of law." The contrast is stated succinctly in 6:14, "You are not under law, but under grace." This is the gospel, the good news of salvation. Certainly it is good news to know that God justifies us by faith in the saving work of Jesus Christ. But in a real sense it is also good news to know that we are not justified by law-keeping: a way of salvation which is not only futile but which sinners in their hearts know is futile, and which thus leads only to self-deception or to despair.

Commenting on Romans, Grubbs says, "The Gospel versus the Law is the one theme of which he [Paul] never loses sight in the elaboration of the details of this wonderful production" (9). Though this is a very common way of speaking - "gospel versus law" - it is not altogether accurate. The real contrast is grace versus law, and this message as a whole is the gospel.

Thus Paul's theme is indeed that we are saved by grace, not by law. Law is not a viable option as a means of salvation; the only way for sinners to be counted righteous before God is by grace. Yes, we are justified by faith, but not by works of law. Yes, the righteousness of God figures prominently in our justification, but in contrast to the righteousness of man. Yes, Romans does emphasize full equality regarding this way of salvation; Jews and Gentiles are saved the same way. Both are saved by grace and justified by faith as provided by the righteousness of God, but in contrast with every false way.

This contrast between law and grace as competing ways of salvation is not a matter of OT versus NT nor Old Covenant versus New Covenant, as if law were the way to be saved prior to Christ and grace is the way to be saved now that Christ has come. Also, the contrast between law and grace - THIS IS VERY IMPORTANT - is not simply the Law of Moses versus the grace of Jesus Christ. No sinner has ever been saved nor can be saved by the law that applies to him, whether it be the Law of Moses for Jews under the Old Covenant, or some other comparable set of God's commandments for anyone else in any other time. Every sinner who has been saved since the time of Adam has been saved by grace and not by law, and this will always be the case.

The problem that Paul addresses in the book of Romans is not one that confronts Jews only, nor Gentiles only. It is not a problem faced only by those who are under the Mosaic Law, nor only by those to whom the Mosaic Law does not apply. The problem being addressed is this: As a sinner, how can I be saved? It is a problem faced by Jews and Gentiles alike, and the solution is the same for both.

Perhaps even more significantly, the problem addressed in Romans is not one confronted only by unbelieving sinners. It is a problem that believers often wrestle with as well (e.g., the Judaizers). When we state the problem thus - "As a sinner, how can I be saved?" - we can break it down into two separate problems. First is the unbeliever's problem: "How can I become saved?" The answer is: by grace through faith, not by works of law. Second is the believer's continuing problem: "How can I stay saved?" And the answer is: by grace through faith, not by works of law.

This is why the epistle to the Romans has always been and always will be in a class by itself with regard to its impact on individuals and upon the church as a whole. Its basic theme is one that is always needed and always applicable, and one that will result in the highest praise to God the Redeemer once it is understood.

PREFACE TO VOLUME 2

The introductory issues regarding the book of Romans have been discussed in Vol. 1 of this work (pp. 21-55). Also, the outline for chs. 1-8 of Romans is included in that volume (pp. 55-58).

References to passages in the book of Romans itself are usually limited to chapter and verse data only. For my policy regarding quotations from other sources, see the note at the beginning of the bibliography.

I wish to express my thanks to my wife, Barbara, for her patience in accepting my writing schedule while this work has been in production. My thanks go also to College Press for inaugurating this project, and especially to College Press editor John Hunter for adjusting to a writer who suffers from incurable prolixity. Another special word of thanks is due to my employers at the Cincinnati Bible College and Seminary who encourage my writing in many ways, especially through their regular sabbatical policy.

Above all, thanks be to God for his saving grace, for his Holy Word, and especially for the letter to the Romans with its incomparable beauty and power.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given.

I. COMMENTARIES

Barclay, William. The Letter to the Romans , 2 ed. The Daily Study Bible. Edinburgh: Saint Andrew Press, 1957.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Bartlett, C. Norman. Right in Romans: Studies in the Epistle of Paul to the Romans . Chicago: Moody Press, 1953.

Batey, Richard A. The Letter of Paul to the Romans . Austin: R.B. Sweet, 1969.

Black, Matthew. Romans , 2 ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Boice, James Montgomery. Romans , 4 vols. Grand Rapids: Baker, 1991ff.

Brokke, Harold J. Saved by His Life . Minneapolis: Bethany Fellowship, 1964.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Tr. by John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, new series. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans. 2 vols. Volume 38 in Word Biblical Commentary. Dallas: Word Books, 1988.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Erdman, Charles R. The Epistle to the Romans: An Exposition . Philadelphia: Westminster, 1925.

Godet, Frederic L. Commentary on the Epistle to the Romans . Tr. by A. Cusin. Ed. by Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Greathouse, William M. Romans . Vol. 6 of Beacon Bible Expositions. Kansas City, MO: Beacon Hill Press, 1975.

Grubbs, Isaiah Boone. An Exegetical and Analytical Commentary on Paul's Epistle to the Romans . Ed. by George A. Kingman. 6th ed. Nashville: Gospel Advocate, n.d.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary . Volume 10. Ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1976. Pp. 1-171.

Hendriksen, William. Exposition of Paul's Epistle to the Romans . 2 vols. New Testament Commentary. Grand Rapids: Baker, 1980-1981.

Käsemann, Ernst. Commentary on Romans . Tr. by Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lipscomb, David. Romans . Vol. I in A Commentary on the New Testament Epistles. 2nd ed. Ed. by J. W. Shepherd. Nashville: Gospel Advocate, 1965.

Lloyd-Jones, D.M. Romans: An Exposition of Chapters 3.20-4.25-Atonement and Justification . London: Banner of Truth Trust, 1970.

. Romans: An Exposition of Chapter 6-The New Man . Grand Rapids: Zondervan, 1973.

. Romans: An Exposition of Chapters 7.1-8.4-The Law: Its Functions and Limits . Grand Rapids: Zondervan, 1973.

Luther, Martin. Luther: Lectures on Romans . Ed. & tr. by Wilhelm Pauck. The Library of Christian Classics. Vol. XV. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McClain, Alva J. Romans: The Gospel of God's Grace . Ed. by Herman A. Hoyt. Chicago: Moody Press, 1973.

Mitchell, John G., with Dick Bohrer. Right with God: A Devotional Study of the Epistle to the Romans . Portland, OR: Multnomah, 1990.

Moo, Douglas. Romans . 2 vols. The Wycliffe Exegetical Commentary. Chicago: Moody, 1991.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moser, K.C. The Gist of Romans , revised ed. Delight, AR: Gospel Light Publishing Company, 1958.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 in The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newell, William R. Lessons on the Epistle of Paul to the Romans . No publisher given, 1925.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Tr. by Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Reese, Gareth L. New Testament Epistles: A Critical and Exegetical Commentary on Paul's Epistle to the Romans . Moberly, MO: Scripture Exposition Press, 1987.

Robertson, A.T. The Epistles of Paul . Vol. IV in Word Pictures in the New Testament. Nashville: Broadman, 1931.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, old series. New York: Charles Scribner's Sons, n.d.

Schlatter, Adolf. Romans: The Righteousness of God . Tr. by Siegfried Schatzmann. Peabody, MA: Hendrickson, 1995.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Shields, Bruce. Romans . Standard Bible Studies. Cincinnati: Standard Publishing, 1988.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979); and Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stedman, Ray C. From Guilt to Glory, Volume I: Romans 1-8 . Waco: Word Books, 1978.

Stott, John. Romans: God's Good News for the World . Downers Grove: InterVarsity, 1994.

Williams, William G. An Exposition of the Epistle of Paul to the Romans . Cincinnati: Jennings and Pye, 1902.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Augustine, The Confessions of St. Augustine . Vol. XIV in The Works of Aurelius Augustine. Ed. by Marcus Dods. Tr. by J.G. Pilkington. Edinburgh: T. & T. Clark, 1876.

Balz, Horst. "ajpokaradokiva." Exegetical Dictionary of the New Testament . Ed. by Horst Balz and Gerhard Schneider. Grand Rapids: Eerdmans, 1990. I:132-133.

Bartchy, S. Scott. MALLON CHRESAI: First Century Slavery and the Interpretation of 1 Corinthians 7:21 . Society of Biblical Literature Dissertation Series, #11. Missoula: Scholars Press, 1973.

Beker, J.C. "The Faithfulness of God and the Priority of Israel in Paul's Letter to the Romans." RomDeb , 327-332.

Boers, Hendrikus. The Justification of the Gentiles: Paul's Letters to the Galatians and Romans . Peabody, MA: Hendrickson, 1994.

Bornkamm, Günther. "The Letter to the Romans as Paul's Last Will and Testament." RomDeb , 16-28.

Boswell, John. Christianity , Social Tolerance, and Homosexuality . Chicago: University of Chicago Press, 1980.

Bruce, F.F. "The Romans Debate -Continued." RomDeb , 177-194.

Campbell, William S. "Romans III as a Key to the Structure and Thought of the Letter." RomDeb , 251-264.

Carson, D.A. Exegetical Fallacies . Grand Rapids: Baker, 1984.

Coleridge, Samuel Taylor. The Table Talk and Omniana of Samuel Taylor Coleridge . London: Oxford University Press, 1917.

Cooper, John W. Body , Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate . Grand Rapids: Baker, 1989.

Corson, John. " Faith Alone Involves Obedience, Too!" Christian Standard . (10/2/77), pp. 5-6.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 39-81.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins . Ed. by David W. Fletcher. Joplin, MO: College Press, 1990. Pp. 17-38.

. " Covenant and Baptism in the Theology of Huldreich Zwingli." Unpublished doctoral dissertation. Princeton, NJ: Princeton Theological Seminary, 1971.

. " Faith , History, and the Resurrection Body of Jesus," The Seminary Review (Dec. 1982): 28:143-160.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Gender Roles and the Bible: Creation, the Fall, and Redemption . Joplin, MO: College Press, 1994.

. His Truth . 2nd ed. Joplin, MO: College Press, 1989.

. Thirteen Lessons on Grace . Joplin, MO: College Press, 1988.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1984.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, G. "lambavnw, etc." TDNT, IV:5-15.

DeYoung, James B. "The Meaning of 'Nature' in Romans 1." Journal of the Evangelical Theological Society , 31 (December 1988): 429-441.

Donfried, Karl P. "False Presuppositions in the Study of Romans." RomDeb , 102-125.

, ed. The Romans Debate . Revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Erickson, Millard J. The Evangelical Mind and Heart . Grand Rapids: Baker, 1993.

Fiensy, David A. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Foerster, Werner. "swvzw, etc." TDNT, VII:965-1024.

Friedrich, Gerhard. "eujaggelivzomai, etc." TDNT, II:707-737.

Fuller, Daniel P. The Unity of the Bible: Unfolding God's Plan for Humanity . Grand Rapids: Zondervan, 1992.

Gaertner, Dennis. "Romans: Gospel of God's Fairness ." Christian Standard , part 1 (12/20/87), pp. 14-16; and part 2 (12/27/87), pp. 4-6.

Graber, Friedrich. "All, Many." The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1975. I:94-97.

Gromacki, Robert. The Virgin Birth : Doctrine of Deity . Nashville: Nelson, 1974.

Gundry, Robert H. Sôma in Biblical Theology: With Emphasis on Pauline Anthropology . Grand Rapids: Zondervan, 1987.

Harris, M.J. " Prepositions and Theology in the Greek New Testament." Appendix. The New International Dictionary of New Testament Theology . Ed. by Colin Brown. Grand Rapids: Zondervan, 1978. III:1171-1213.

Hobbs, A. I. " Conversion : What Is It, and How Produced?" In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 254-274.

Hodges, Zane C. Absolutely Free . Grand Rapids: Zondervan, 1989.

Jervell, Jacob. "The Letter to Jerusalem." RomDeb , 53-64.

Jeremias, Joachim. The Central Message of the New Testament . London: SCM Press, 1965.

Jewett, Robert. "Following the Argument of Romans." RomDeb , 265-277.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Tr. & ed. by Geoffrey W. Bromiley. 10 vols. Grand Rapid: Eerdmans, 1964-1976.

Klein, Günter. "Paul's Purpose in Writing the Epistle to the Romans." RomDeb , 29-43.

Lamar, J.S. "The Ground of Man's Need of Salvation." In The Old Faith Restated . Ed. by J.H. Garrison. St. Louis: Christian Publishing Company, 1891. Pp. 98-119.

Lewis, C.S. The Abolition of Man . New York: Macmillan, 1947.

Luther, Martin. "Preface to the Complete Edition of Luther's Latin Writings ." In Vol. 34: Career of the Reformer IV . Luther's Works (American Edition). Ed. by Lewis W. Spitz and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 327-338.

. " Preface to the Epistle of St. Paul to the Romans." In Vol. 35: Word and Sacrament I . Luther's Works (American Edition). Ed. by E. Theodore Bachmann and Helmut T. Lehmann. Philadelphia: Muhlenberg Press, 1960. Pp. 365-380.

MacArthur, John F., Jr. The Gospel According to Jesus: What Does Jesus Mean When He Says, "Follow Me"? Revised ed. Grand Rapids: Zondervan, 1994.

Maurer, Christian. " ." TDNT, VIII:557-558.

. "pravssw, etc." TDNT, VI:632-644.

Milligan, Robert. Exposition and Defense of the Scheme of Redemption . St. Louis: Bethany Press, n.d.

Moreland, J.P., and David Ciocchi, eds. Christian Perspectives on Being Human: A Multidisciplinary Approach to Integration . Grand Rapids: Baker, 1993.

Morris, Leon. The Apostolic Preaching of the Cross . 3 ed. Grand Rapids: Eerdmans, 1965.

Murray, John. The Imputation of Adam's Sin . Grand Rapids: Eerdmans, 1959.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "kaqivsthmi, etc." TDNT, III:444-447.

Reese, Gareth L. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . 2nd ed. Joplin, MO: College Press, 1976.

Rengstorf, Karl Heinrich. "dou'lo", etc." TDNT, II:261-280.

Ridderbos, Herman. Paul : An Outline of His Theology . Tr. by John R. de Witt. Grand Rapids: Eerdmans, 1975.

Rueda, Enrique. The Homosexual Network : Private Lives and Public Policy . Old Greenwich, CT: Devin Adair, 1982.

Ryrie, Charles C. So Great Salvation : What It Means to Believe in Jesus Christ . Wheaton: Scripture Press/Victor Books, 1989.

Sanders, E.P. Paul and Palestinian Judaism . London: SCM, 1977.

Schaff, Philip. " Preface ." In John Peter Lange, Commentary on the Holy Scriptures: Romans . Tr. by Philip Schaff. Grand Rapids: Zondervan reprint, n.d.

Schneider, Johannes. "parabaivnw, paravbasi", etc." TDNT, V:736-744.

Schrenk, Gottlob. "iJerov", etc." TDNT, III:221-283.

Spicq, Ceslas. Theological Lexicon of the New Testament . Tr. by James D. Ernest. 3 volumes. Peabody, MA: Hendrickson, 1994.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Stuhlmacher, Peter. "The Purpose of Romans." RomDeb , 231-242.

. "The Theme of Romans." RomDeb , 333-345.

Thielman, Frank. Paul and the Law: A Contextual Approach . Downers Grove: InterVarsity Press, 1994.

Thiessen, Henry. Introduction to the New Testament . 2nd ed. Grand Rapids: Eerdmans, 1944.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Tyndale, William. "A Prologe to the Epistle of Paule to the Romayns." In The New Testament, Translated by William Tyndale, 1534 . Ed. by N. Hardy Wallis. Cambridge: University Press, 1938. Pp. 293-318.

Unger, Merrill F. Unger's Bible Dictionary . 3rd ed. Chicago: Moody Press, 1966.

Vincent, Marvin R. The Epistles of Paul . Vol. III in Word Studies in the New Testament. Grand Rapids: Eerdmans, 1973 reprint of 1887 edition.

Watson, Francis. "The Two Roman Congregations : Romans 14:1-15:13." RomDeb , 203-215.

Wesley, John. Journal from October 14, 1735, to November 29, 1745 . Vol. I in The Works of John Wesley. Grand Rapids: Zondervan, reprint of 1872 ed.

Wedderburn, A.J.M. "The Purpose and Occasion of Romans Again," RomDeb , 195-202.

Wiefel, Wolfgang. "The Jewish Community in Ancient Rome and the Origins of Roman Christianity." RomDeb , 85-101.

Wiens, Delbert. "An Exegesis of Romans 5:12-21." Journal of Church and Society (Fall 1969): 5:42-54.

Williams, Philip R. "Paul's Purpose in Writing Romans." Bibliotheca Sacra (January-March 1971): 128:62-67.

Young, Richard. Intermediate N.T. Greek : A Linguistic and Exegetical Approach . Nashville: Broadman & Holman, 1994.

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BIBLIOGRAPHY TO VOLUME 2

The following bibliography includes commentaries, books, and articles cited in the text and footnotes of this work. Citations include a minimum of information; the reader must use this list for full titles and bibliographical data.

When commentaries are cited, only the author's name and page number are given. When other sources are cited, usually just the author's name and an abbreviated title (in bold print below) are given. Some sources are cited with an even more abbreviated reference (see list of abbreviations).

I. COMMENTARIES

Achtemeier, Paul J. Romans . Interpretation: A Bible Commentary for Teaching and Preaching. Atlanta: John Knox Press, 1985.

Barrett, C.K. A Commentary on the Epistle to the Romans . Harper's New Testament Commentaries. New York: Harper & Row, 1957; reprint, Peabody, MA: Hendrickson, 1987.

Black, Matthew. Romans . 2nd ed. New Century Bible Commentary. Grand Rapids: Eerdmans, 1989.

Bruce, F.F. The Epistle of Paul to the Romans . Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1963.

Brunner, Emil. The Letter to the Romans: A Commentary . Trans. H.A. Kennedy. London: Lutterworth Press, 1959.

Calvin, John. Commentaries on the Epistle of Paul the Apostle to the Romans . Trans. John Owen. Grand Rapids: Eerdmans, 1947 reprint.

Cottrell, Jack. Romans , Vol. 1. The College Press NIV Commentary. Joplin, MO: College Press, 1996.

Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans . 2 vols. The International Critical Commentary, n.s. Edinburgh: T. & T. Clark, 1975 (1990 corrected printing).

Denney, James. "St. Paul's Epistle to the Romans." In The Expositor's Greek Testament , ed. W. Robertson Nicoll, II:555-725. New York: George H. Doran, n.d.

DeWelt, Don. Romans Realized . Joplin, MO: College Press, 1959.

Dodd, C.H. The Epistle of Paul to the Romans . New York: Harper & Brothers, 1932.

Dunn, James D.G. Romans . 2 vols. Word Biblical Commentary. Dallas: Word Books, 1988.

Earle, Ralph. Romans . Vol. 3 of Word Meanings in the New Testament. Grand Rapids: Baker Book House, 1974.

Edwards, James R. Romans . New International Biblical Commentary. Peabody, MA: Hendrickson, 1992.

Fitzmyer, Joseph A. Romans: A New Translation with Introduction and Commentary . The Anchor Bible. New York: Doubleday, 1993.

Godet, Frederic L. Commentary on the Epistle to the Romans . Trans. A. Cusin. Ed. Talbot W. Chambers. Grand Rapids: Zondervan, 1956 reprint of 1883 ed.

Griffith Thomas, W.H. Romans: A Devotional Commentary . 3 vols. London: Religious Tract Society, n.d.

Haldane, Robert. An Exposition of the Epistle to the Romans . MacDill AFB: MacDonald Publishing, 1958.

Harrison, Everett F. "Romans." In The Expositor's Bible Commentary , Volume 10, pp. 1-171. Ed. Frank E. Gaebelein. Grand Rapids: Zondervan, 1976.

Hendriksen, William. New Testament Commentary: Exposition of Paul's Epistle to the Romans . 2 vols. Grand Rapids: Baker, 1980-1981.

Hughes, R. Kent. Romans: Righteousness from Heaven . Preaching the Word. Wheaton, IL: Crossway Books, 1991.

Käsemann, Ernst. Commentary on Romans . Trans. Geoffrey W. Bromiley. Grand Rapids: Eerdmans, 1980.

Lard, Moses E. Commentary on Paul's Letter to Romans . Cincinnati: Standard Publishing, n.d.

Lenski, R.C.H. The Interpretation of St. Paul's Epistle to the Romans . Columbus, OH: Wartburg Press, 1945.

Lloyd-Jones, D.M. Romans: An Exposition of Chapter 9 - God's Sovereign Purpose . Grand Rapids: Zondervan, 1991.

Luther, Martin. Luther: Lectures on Romans . Ed. & Trans. Wilhelm Pauck. Vol. XV of The Library of Christian Classics. Philadelphia: Westminster, 1961.

MacArthur, John, Jr. Romans . 2 vols. The MacArthur New Testament Commentary. Chicago: Moody, 1991, 1994.

McGarvey, J.W., and Philip Y. Pendleton. Thessalonians, Corinthians, Galatians, and Romans . Cincinnati: Standard Publishing, n.d.

McGuiggan, Jim. The Book of Romans . Lubbock, TX: Montex Publishing Company, 1982.

Moo, Douglas. The Epistle to the Romans . The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1996.

Morris, Leon. The Epistle to the Romans . Grand Rapids: Eerdmans, 1988.

Moule, H.C.G. The Epistle of Paul the Apostle to the Romans . The Cambridge Bible for Schools and Colleges. Cambridge: The University Press, 1918.

Mounce, Robert H. Romans . Vol. 27 of The New American Commentary. Nashville: Broadman & Holman, 1995.

Murray, John. The Epistle to the Romans . 2 vols. New International Commentary. Grand Rapids: Eerdmans, 1959, 1965.

Newman, Barclay M., and Eugene A. Nida. A Translator's Handbook on Paul's Letter to the Romans . London: United Bible Societies, 1973.

Nygren, Anders. Commentary on Romans . Trans. Carl C. Rasmussen. Philadelphia: Fortress Press, 1949.

Sanday, William, and Arthur C. Headlam. A Critical and Exegetical Commentary on the Epistle to the Romans . 2nd ed. The International Critical Commentary, o.s. New York: Charles Scribner's Sons, n.d.

Shedd, William G.T. A Critical and Doctrinal Commentary on the Epistle of St. Paul to the Romans . Grand Rapids: Zondervan, 1967 reprint of 1879 edition.

Smith, Sherwood. Thirteen Lessons on Romans . Vol. 1 (1979). Thirteen Lessons on Romans . Vol. 2 (1981). Joplin, MO: College Press.

Stott, John. Romans: God's Good News for the World . Downers Grove, IL: InterVarsity, 1994.

Vanderlip, George. Paul and Romans . Valley Forge, PA: Judson Press, 1967.

Wuest, Kenneth S. Romans in the Greek New Testament for the English Reader . Grand Rapids: Eerdmans, 1955.

II. MISCELLANEOUS BOOKS AND ARTICLES

Arndt, William F., and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 4th ed. Chicago: University of Chicago Press, 1957.

Bilezikian, Gilbert. Beyond Sex Roles . 2nd ed. Grand Rapids: Baker, 1990.

Büchsel, Friedrich. "krivnw [etc.]." TDNT . III:921-954.

Cottrell, Jack. Baptism : A Biblical Study . Joplin, MO: College Press, 1989.

. "Baptism According to the Reformed Tradition ." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 39-81. Joplin, MO: College Press, 1990.

. "The Biblical Consensus : Historical Backgrounds to Reformed Theology." In Baptism and the Remission of Sins , ed. David W. Fletcher, pp. 17-38. Joplin, MO: College Press, 1990.

. Faith's Fundamentals : Seven Essentials of Christian Belief . Cincinnati: Standard Publishing, 1995.

. Feminism and the Bible: An Introduction to Feminism for Christians . Joplin, MO: College Press, 1992.

. " 1 Timothy 2:12 and the Role of Women." Four parts. Christian Standard , January 10, 1993, pp. 4-6; January 17, 1993, pp. 4-6; January 24, 1993, pp. 4-6; January 31, 1993, pp. 4-6.

. " Priscilla , Phoebe, and Company." Christian Standard , December 12, 1993, pp. 4-5.

. " Response to My Critics." Three parts. Christian Standard , November 21, 1993, pp. 5-6; November 28, 1993, pp. 4-6; December 5, 1993, pp. 4-6.

. Tough Questions , Biblical Answers. Part Two. Joplin, MO: College Press, 1986.

. What the Bible Says about God the Creator . Joplin, MO: College Press, 1983.

. What the Bible Says about God the Redeemer . Joplin, MO: College Press, 1987.

. What the Bible Says about God the Ruler . Joplin, MO: College Press, 1984.

Delling, Gerhard. " , ." TDNT . VIII:523-524.

. "tavssw [etc.]." TDNT . VIII:27-32.

Donfried, Karl P., ed. The Romans Debate , revised & expanded edition. Peabody, MA: Hendrickson, 1991.

. "A Short Note on Romans 16." RomDeb , 44-52.

Forster, Roger T., and V. Paul Marston. God's Strategy in Human History . Wheaton: Tyndale House, 1974.

Fürst, Dieter. " Confess ." In The New International Dictionary of New Testament Theology , ed. Colin Brown, I:344-348. Grand Rapids: Zondervan, 1975.

Gaertner, Dennis. Acts . The College Press NIV Commentary. Joplin, MO: College Press, 1993.

Hoekema, Anthony A. The Bible and the Future . Grand Rapids: Eerdmans, 1979.

Hübner, Hans. "a[timo"." In Exegetical Dictionary of the New Testamen t, ed. Horst Balz & Gerhard Schneider, I:177. Grand Rapids: Eerdmans, 1990.

Keil, C.F. and F. Delitzsch. The Pentateuch . Trans. by James Martin. Vol. 1 of Commentary on the Old Testament in Ten Volumes. Grand Rapids: Eerdmans, 1981.

Kittel, Gerhard, and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . Trans. & ed. Geoffrey W. Bromiley. 10 vols. Grand Rapids: Eerdmans, 1964-1976.

Köster, Helmut. "tevmnw [etc.]." TDNT . VIII:106-112.

Lampe, Peter. "The Roman Christians of Romans 16 ." RomDeb , 216-230.

Lewis, C.S. The Four Loves . London: Geoffrey Bles, 1960.

Michaelis, W. "mavcaira." TDNT . IV:524-527.

Nash, Donald A. "A Critique of the New International Version of the New Testament." Cincinnati: Christian Restoration Association, n.d.

Oepke, Albrecht. "zevw, zestov"." TDNT . II:875-877.

Pentecost, J. Dwight. Things To Come . Findlay, OH: Dunham, 1958.

Pinnock, Clark H. "From Augustine to Arminius: A Pilgrimage in Theology." In The Grace of God, the Will of Man: A Case for Arminianism , ed. Clark H. Pinnock, pp. 15-30. Grand Rapids: Zondervan, 1989.

Piper, John. The Justification of God: An Exegetical and Theological Study of Romans 9:1-23 . 2nd ed. Grand Rapids: Baker, 1993.

Reicke, Bo. "proi?sthmi." TDNT . VI:700-703.

Schreiner, Thomas R. "Does Romans 9 Teach Individual Election unto Salvation?" In vol. 1 of The Grace of God, the Bondage of the Will , ed. Thomas R. Schreiner and Bruce A. Ware, pp. 89-106. Grand Rapids: Baker, 1995.

Schüssler Fiorenza, Elisabeth. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins . New York: Crossroad, 1987.

Shank, Robert. Elect in the Son: A Study of the Doctrine of Election . Springfield, MO: Westcott Publishers, 1970.

Sherlock, William. A Discourse Concerning the Divine Providence . Pittsburgh: J.L. Read, 1848.

Spencer, Aida B. Beyond the Curse : Women Called to Ministry . Nashville: Thomas Nelson, 1985.

Spicq, Ceslas. Theological Lexicon of the New Testament . 3 vol. Trans. James D. Ernest. Peabody, MA: Hendrickson, 1994.

Stählin, Gustav. " [etc.]." TDNT . IX:113-171.

. "skavndalon, skandalivzw." TDNT . VII:339-358.

Stendahl, Krister. Paul Among Jews and Gentiles and Other Essays . Philadelphia: Fortress Press, 1976.

Trench, Richard Chenevix. Synonyms of the New Testament . Grand Rapids: Eerdmans, 1958.

Walters, James. "' Phoebe ' and 'Junia(s)' - Rom. 16:1-2, 7." In Vol. 1 of Essays on Women in Earliest Christianity , ed. Carroll D. Osburn, pp. 167-190. Joplin, MO: College Press, 1993.

Weiss, K. "fevrw [etc.]." TDNT . IX:56-87.

Wright, N.T. The Climax of the Covenant: Christ and the Law in Pauline Theology . Minneapolis: Fortress Press, 1993.

. "The Messiah and the People of God." Oxford University: D.Phil. dissertation, 1980.

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ABBREVIATIONS

AG Arndt and Gingrich, Greek lexicon

ASV American Standard Version

GC God the Creator, by Jack Cottrell

GRe God the Redeemer, by Jack Cottrell

GRu God the Ruler, by Jack Cottrell

KJV King James Version

LB Living Bible

LXX Septuagint (Greek translation of the OT)

MP McGarvey-Pendleton Romans commentary

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

NIV New International Version

NRSV New Revised Standard Version

NT New Testament

OT Old Testament

RomDeb The Romans Debate, by Karl Donfried

RSV Revised Standard Version

TDNT Theological Dictionary of the NT, ed. Kittel

TEV Today's English Version

For fuller titles and publishing information on books, see the Bibliography.

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College: Romans (Outline)

VIII. OUTLINE

PROLOGUE - 1:1-17

I. EPISTOLARY GREETING - 1:1-7

A. The Author Introduces Himself - 1:1

1. A Slave of Christ Jesus

2. Called to Be an Apostle

3. Set Apart for the Gospel of God

B. The Gospel and the Old Testament - 1:2

C. The Subject of the Gospel Is Jesus - 1:3-4

1. The Two Natures of Jesus

2. The Incarnation

3. Messiahship

4. The Two States of Jesus

5. The Resurrection of Jesus

6. The Son's Full Identity

D. Paul's Apostleship - 1:5

1. The Origin of Paul's Apostleship

2. The Character of Paul's Apostleship

3. The Focus of Paul's Apostleship

4. The Purpose of Paul's Apostleship

5. The Goal of Paul's Apostleship

E. The Recipients of Paul's Letter - 1:6-7a

F. The Blessing - 1:7b

II. PERSONAL REMARKS - 1:8-15

A. Paul's Prayers for the Romans - 1:8-10

B. Paul's Desires Regarding Rome - 1:11-13

C. Paul's Debt to the Romans - 1:14-15

III. TRANSITIONAL STATEMENT - 1:16-17

A. The Glory of the Gospel - 1:16a

B. The Power of the Gospel - 1:16b

C. The Scope of the Gospel - 1:16c

D. Faith and the Gospel - 1:16c

1. Faith Is a Condition for Salvation

2. Faith Is Not the Only Condition

E. The Heart of the Gospel - 1:17a

F. The Golden Text of the Gospel - 1:17b

PART ONE:

THE IMPOTENCE OF LAW AS A WAY OF SALVATION - 1:18-3:20

I. THE SINFULNESS OF THE GENTILES - 1:18-32

A. Universal Knowledge of God and His Law - 1:18-20

B. Universal Rejection of the True God - 1:21-25

C. The Utter Depths of Gentile Depravity - 1:26-32

II. THE SINFULNESS OF THE JEWS - 2:1-3:8

A. Jews Are Under the Wrath of God, No Less Than the Gentiles - 2:1-5

B. God Will Be Partial to No One in the Judgment - 2:6-11

C. Under Law, the Criterion of Judgment Is Obedience Alone- 2:12-16

D. Jews Who Look to the Law for Salvation Are Condemned by Their Own Disobedience - 2:17-24

E. True Jewishness Is Identified Not by Circumcision but by the Inward State of the Heart - 2:25-29

F. Such Equal Treatment of Jews and Gentiles Does Not Nullify But Rather Magnifies God's Righteousness - 3:1-8

III. UNIVERSAL SINFULNESS AND HOPELESSNESS UNDER LAW - 3:9-20

PART TWO:

THE ALL-SUFFICIENCY OF GRACE AS A WAY OF SALVATION - 3:21-5:21

I. GRACE AS JUSTIFICATION BY CHRIST'S BLOOD THROUGH FAITH - 3:21-31

A. Righteousness Through Faith Is Now Fully Revealed - 3:21-23

B. Sinners Are Justified by the Blood of Christ - 3:24-26

C. Sinners Are Justified by Faith Apart from Works of Law - 3:27-28

D. The Way of Grace Is Available to All - 3:29-30

E. Grace Lets Law Do Its Proper Work - 3:31

II. ABRAHAM: PARADIGM OF GRACE - 4:1-25

A. Abraham Was Justified by Faith Apart from Works - 4:1-5

B. David Explains and Confirms Justification by Faith Apart from Works - 4:6-8

C. Membership in Abraham's Family Is by Faith, Not by Circumcision - 4:9-12

D. The Inheritance Promised to Abraham Comes by Faith, Not by Law - 4:13-17a

E. Faith Means Giving Glory to God and Believing His Promises - 4:17b-22

F. Those Who Believe Like Abraham Are Justified Like Abraham - 4:23-25

III. GRACE AND ASSURANCE - 5:1-21

A. Assurance of Personal Salvation - 5:1-11

1. Justification by Faith Is the Key to Assurance - 5:1-2

2. Tribulations of Believers Do Not Nullify Assurance - 5:3-5

3. Christ Died for Us While We Were Still Sinners - 5:6-8

4. Our Hope Is Even More Secure Now That We Are His Friends - 5:9-11

B. The All-Sufficiency of the Death of Christ - 5:12-21

1. One Sin of One Man (Adam) Brought Sin and Death to All - 5:12-14

2. Christ and His Sacrifice Are Greater Than Adam and His Sin - 5:15-17

3. Christ's Cross Completely Cancels the Results of Adam's Sin - 5:18-19

4. Grace Triumphs over Sin and Death - 5:20-21

PART THREE:

THE ALL-SUFFICIENCY OF GRACE GIVES VICTORY OVER SIN - 6:1-8:39

I. OBJECTIONS TO GRACE BASED ON A FEAR OF ANTINOMIANISM - 6:1-7:13

A. Does Grace Make Sin Irrelevant? NO! - 6:1-14

B. Does Freedom from Law Mean We Are Free to Sin? NO!- 6:15-7:6

1. We Are Slaves to God - 6:15-23

2. We Obey God from Our Hearts - 7:1-6

C. Does Grace Mean That Law Is Bad? NO! - 7:7-13

II. GRACE GIVES VICTORY OVER SIN - 7:14-8:13

A. The Christian Continues to Struggle Against Sin - 7:14-25

1. The Nature of the Struggle - 7:14-20

2. The Source of the Struggle - 7:21-25

B. Victory over Sin Comes Through the Holy Spirit - 8:1-13

1. God Frees Us from Sin's Penalty and Power - 8:1-4

2. Sin and Death Are Defeated in Us Through the Holy Spirit - 8:5-13

III. THE ASSURANCE OF FINAL AND TOTAL VICTORY OVER THE FALLEN WORLD - 8:14-39

A. The Holy Spirit Marks Us as Sons and Heirs - 8:14-17

B. The Redeemed Cosmos Is Our Inheritance - 8:18-25

C. God Promises to Bring His Family Through Earthly Trials - 8:26-30

D. God's Gracious Love Gives Us Unshakable Assurance - 8:31-39

PART FOUR:

THE FAITHFULNESS OF GOD

IN HIS DEALINGS WITH THE JEWS - 9:1-11:36

I. THE PROBLEM OF ISRAEL: THE AGONY AND THE ECSTASY OF THE JEWISH NATION - 9:1-5

A. Israel's Agony: They Are Accursed - 9:1-3

B. Israel's Ecstasy: They Are Recipients of Unspeakably Glorious Privileges - 9:4-5

II. THE DISTINCTION BETWEEN ETHNIC AND SPIRITUAL ISRAEL - 9:6-29

A. Israel's Situation and God's Faithfulness - 9:6-13

1. God's Word Concerning Israel Has Not Failed - 9:6a

2. The Key to the Puzzle: the Existence of Two Israels - 9:6b

3. Ethnic Israel Exists by God's Sovereign Choice - 9:7-13

a. The Choice of Isaac - 9:7-9

b. The Choice of Jacob - 9:10-13

B. God's Right to Choose and Use People without Saving Them - 9:14-18

1. God's Righteousness Is Challenged - 9:14

2. God's Sovereignty in Election for Service - 9:15-16

3. God's Purposes Can Be Served by the Unsaved - 9:17-18

C. God Used Ethnic Israel to Produce Spiritual Israel - 9:19-29

1. The Objection - 9:19

2. Paul's Initial Rebuke of the Objector's Attitude - 9:20-21

3. Beyond Ethnic Israel to Spiritual Israel - 9:22-24

a. The Calvinist View

b. Seeing Paul Through Non-Calvinist Eyes

4. Prophetic Confirmation of God's Purpose - 9:25-29

III. ISRAEL'S CHOICE OF LAW RATHER THAN GRACE 9:30-10:21

A. Personal Righteousness Versus the Righteousness of God- 9:30-10:3

1. The Reason for the Gentiles' Acceptance - 9:30

2. The Reason for the Jews' Lostness - 9:31-33

3. The Jews' Rejection of God's Righteousness - 10:1-3

B. Christ Alone Is the Source of Saving Righteousness - 10:4-13

1. An Either-Or Choice: Works-Righteousness, or Faith in Christ - 10:4

2. The Futility of Law-Righteousness - 10:5

3. Saving Righteousness Comes through Trusting Christ's Works, Not Our Own - 10:6-10

4. God's Righteousness Is Available Equally to Jews and Gentiles - 10:11-13

C. The Jews Have Not Believed in Christ, and Their Unbelief Is Inexcusable - 10:14-21

1. The Necessary Prerequisites to Saving Faith - 10:14-15

2. Most Jews Have Not Believed the Gospel Message - 10:16

3. The Jews' Problem Is Not Ignorance but Stubbornness of Will - 10:17-21

IV. THE SALVATION OF GOD'S TRUE ISRAEL - 11:1-32

A. God's True Israel Is the Remnant Chosen by Grace - 11:1-6

1. God Has Not Rejected His People - 11:1-2a

2. God Had a Remnant of Believers in the OT - 11:2b-4

3. Those under Grace Are God's New Covenant Israel - 11:5-6

B. Unbelieving Israel Has Been Hardened - 11:7-10

C. The Hardening of Unbelieving Israel Becomes a Blessing

for Both the Gentiles and the Jews - 11:11-16

D. The Olive Tree: A Metaphor of Judgment and Hope - 11:17-24

1. Words of Warning to Gentile Christians - 11:17-22

2. Words of Hope for Hardened Jews - 11:23-24

E. God's Plan for Israel's Salvation - 11:25-32

1. The Mystery of Israel's Salvation - 11:25-27

2. God's Continuing Love for Israel - 11:28-29

3. God's Ultimate Purpose Is Mercy - 11:30-32

V. DOXOLOGY: GOD'S WAY IS RIGHT - 11:33-36

PART FIVE:

LIVING THE SANCTIFIED LIFE - 12:1-15:13

I. A CATALOGUE OF VIRTUES - 12:1-13:14

A. Grace Demands a Transformed Life - 12:1-2

B. Using the Gifts of Grace for Unselfish Service - 12:3-8

C. Miscellaneous Moral Teaching - 12:9-16

D. Personal Vengeance Is Forbidden - 12:17-21

E. The Relation between Citizens and Government - 13:1-7

F. The Relation between Love and Law - 13:8-10

G. Walking in the Light - 13:11-14

II. CHRISTIAN LIBERTY IN MATTERS OF OPINION - 14:1-15:13

A. Do Not Judge Others in Matters of Opinion - 14:1-12

1. We Should Accept All Whom God Has Accepted - 14:1-3

2. We Answer to Our Lord and Not to Each Other - 14:4-9

3. Each of Us Will Be Judged by God - 14:10-12

B. The Stewardship of Christian Liberty 14:13-23

1. We Must Sacrifice Our Liberty for the Sake of the Weak - 14:13-15

2. Do Not Allow What You Consider Good to Be Spoken of as Evil - 14:16-18

3. We Must Do Only Those Things Which Build Others Up - 14:19-21

4. Each Christian Must Be True to His Own Convictions - 14:22-23

C. Living in Unity and Hope - 15:1-13

1. Selfless Service Produces a Unified Witness - 15:1-6

2. Through Christ's Selfless Service, Jews and Gentiles Glorify God Together - 15:7-12

3. A Prayer That All Believers May Abound in Hope - 15:13

PART SIX:

PERSONAL MESSAGES FROM PAUL - 15:14-16:27

I. PAUL'S MINISTRY AS THE APOSTLE TO THE GENTILES - 15:14-33

A. Reflections on His Past Service - 15:14-22

B. His Plans for the Future - 15:23-29

C. His Request for Prayer - 15:30-33

II. PAUL AND HIS FELLOW WORKERS - 16:1-24

A. Commendation of Phoebe - 16:1-2

B. Greetings to Individual Acquaintances - 16:3-16

C. Warnings against False Teachers - 16:17-20

D. Greetings from Paul's Companions - 16:21-24

III. CONCLUDING DOXOLOGY - 16:25-27

-College Press New Testament Commentary: with the NIV