Chapter 15:14–16:27

CHAPTER 15:14–16:27

Outline (continued)

Practical Application

Conclusion

Closing Commendation and Explanation of Boldness in Writing

“I myself am convinced, my brothers, that you yourselves are rich in goodness … Nevertheless, I have written to you rather boldly … because of the commission God in his grace has granted me, to be a minister of Christ Jesus to the Gentiles”

15:14–16

Review of the Past

“From Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ”

15:17–22

Plan for the Future

“Now … I am on my way to Jerusalem, in the service of the saints.… When I have completed this task … I will go to you on my way to Spain”

15:23–29

Prayer Request

“I exhort 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”

15:30–33

Commendation of Phoebe. Paul’s Own Greetings and Those of All the Churches

“Greet Prisca and Aquila, my fellow-workers in Christ Jesus”

16:1–16

Final Warning

“I exhort you, brothers, to watch out for those who cause divisions”

16:17–20

Greetings of Friends

“Timothy, my fellow-worker, greets you”

16:21–23

Doxology

“Now to him who is able to establish you in accordance with my gospel and the proclamation of Jesus Christ … be glory forever through Jesus Christ! Amen.”

16:25–27

Conclusion

Closing Commendation and Explanation of Boldness in Writing

15:14–16

14 I myself am convinced, my brothers, that you yourselves are rich in goodness, amply filled with knowledge, and competent also to admonish one another. 15 Nevertheless, I have written to you rather boldly on some points, so as to remind you of them again. (I have done so) because of the commission God in his grace has granted me,⁴⁰⁷ 16 to be a minister of Christ Jesus to the Gentiles, with the priestly duty of proclaiming the gospel of God, in order that the Gentiles might become an offering acceptable (to him), sanctified by the Holy Spirit.

Approaching this part of Paul’s Epistle to the Romans we should by all means avoid the mistake of thinking that what is found in 15:14–16:27 is only a conclusion, a kind of P.S., or Appendix, which, with very little loss, one could well afford to skip. On the contrary, neglecting or even under-estimating the importance of 15:14–16:27 would amount to missing a very important part of the application of the doctrine of justification by faith.

We should bear in mind that the person who composed this letter had experienced, and was experiencing, the effects of this very basic doctrine in his own life. What kind of a person resulted? By means of the very spirit that is revealed in Rom. 1:1–15:13 Paul has already told us something about himself (see, for example, chapter 12), as he has done also in such individual passages as 1:8–16; 7:7–25; 8:38, 39; 9:1–4; 10:1; 11:1. Nevertheless, it must be admitted that by far the most of 1:1–15:13 is doctrinal in character. However beginning with 15:14 Paul becomes intensely personal. In a very natural—one might almost say unintentional—manner he shows us, by his own example, what kind of a person he, this justified-by-faith individual, has become. In reading even the opening verses of this Conclusion we are arrested by his tact, modesty, prudence, humility, and concern for the feelings of others.

Consequently here, indeed, is sermon material! Are not such qualities—in association, of course, with all-important trust in God—the very ones which should be in evidence in our lives? And if a minister should be afraid to dwell on these virtues, because he knows that in his own life these traits are not exactly outstanding, is not his very awareness of this fact all the more a reason why he should proclaim their necessity loudly and clearly. so that both his congregation and he himself may receive a transforming blessing?

As we read this Conclusion we are reminded of 1:5, 8–16. In the earlier verses Paul gave expression to his yearning to visit his friends in Rome. That thought returns here (15:23, 24, 32). In 1:5 he made mention of his “gift of apostleship.” In 15:15 he again refers to this “commission which God in his grace has granted” him. Were we astounded by the depth of Paul’s humility revealed in his earlier statement, “I am yearning to see you … in order that we may be mutually encouraged by each other’s faith …” (1:11, 12)? We are no less astonished by his boundless generosity as he now writes, “I myself am convinced … that you yourselves are rich in goodness, amply supplied with knowledge, and competent also to admonish one another” (15:14).

But though what Paul writes in 15:14 f. is a somewhat amplified restatement of what he had written in the earlier part of his letter, there are also differences. In 1:13 he had merely stated that until now he had been prevented from visiting his Roman friends. Here, in 15:19–23, he gives at least a partial answer to the question what it was that had prevented him from coming. Moreover, in this later section he is far more explicit in revealing his traveling plans (15:23–29) than he had been earlier (1:8–15). Note also the prayer request now added (15:30 f.).

14. I myself am convinced, my brothers, that you yourselves are rich in goodness, amply filled with knowledge, and competent also to admonish one another.

Paul does not make use of flattery. He feels, however, that in view of the fact that he has pointed out certain weaknesses pertaining to groups and individuals within the church, he should now emphasize that these blemishes do not diminish his high regard for the church as a whole. He says, “I myself am convinced that you yourselves are rich in goodness”; that is, in kindliness, generosity of heart and action (cf. Gal. 5:22; Eph. 5:9; II Thess. 1:11). He adds, “filled with knowledge,” practical discernment of every kind. He even credits them with being able independently—that is, without the help of Paul or anyone else—to caution one another against specific faults.

Today the word “counseling” is heard again and again. Ever so many books and articles have been written about it. Well, the apostle here reveals that also in this respect “there is nothing new under the sun.” There was mutual counseling already in his day, and it was of a high character. By and large the members of the Roman church were “competent to admonish one another.”

What makes Paul’s remark even more heart-warming is the fact that in making it he addresses the members as being his “brothers.” For this term of affection see on 1:13 (p. 52) and 7:1 (pp. 214, 215). Note strengthening modifier “my” (“my brothers”) here (15:14), adding to the cordial nature of a passage which shows how filled to overflowing with love was this heart of Paul; better still, how rich were the fruits of the operation of the Holy Spirit in his life.

Paul continues: 15a. Nevertheless, I have written to you rather boldly on some points, so as to remind you of them again.

The apostle had issued warning against such evils as antinomian tendencies (ch. 6), arrogance on the part of some (11:20, 21; 12:3), opposition to governmental authorities (13:2), the strong ridiculing the weak, and the weak condemning the strong (14:1 f.). Mercifully he adds, “so as to remind you,” as if to say, “Of course, you knew all these things, and needed only a reminder.”

What Paul is saying is not entirely the same as, but nevertheless reminds one of, lines in Pope’s Essay on Criticism:

Men must be taught as if you taught them not,

And things unknown proposed as things forgot.

15b, 16. (I have done so) because of the commission God in his grace has granted me, to be a minister of Christ Jesus to the Gentiles, with the priestly duty of proclaiming the gospel of God, in order that the Gentiles might become an offering acceptable (to him), sanctified by the Holy Spirit.⁴⁰⁸

Note the following:

a. Paul has been outspoken not because he is unkind but because of his sense of duty as a minister of Christ Jesus to the Gentiles.

b. When the apostle says that he has written in this manner as “a minister of Christ Jesus to the Gentiles,” does he not imply that most of the addressed were believers from the Gentiles?

c. “… with the priestly duty of proclaiming the gospel of God, in order that the Gentiles might become an offering …”

Does Paul mean that by proclaiming the gospel to the Gentiles he himself, in such cases where the message was accepted by faith, has brought these Gentiles to God as a sacrifice? Or is he saying that the Gentiles offered themselves to God as a sacrifice?

The first interpretation would seem to be paralleled by a passage from Isa. 66:20, “And they will bring all your brothers, from all the nations, to my holy mountain in Jerusalem, as an offering to the Lord.” Since it has become evident again and again that Paul was thoroughly acquainted with the Old Testament—certainly also with the prophecies of Isaiah!—this may well be the correct interpretation.⁴⁰⁹

Of course, even then, Paul is not forgetting that these converted individuals would also offer themselves “as sacrifices, living, holy, and well-pleasing to God …” (Rom. 12:1).

d. Such sacrifices are “acceptable” (cf. I Peter 2:5) to God, being “sanctified by the Holy Spirit.”

Review of the Past

“From Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ”

15:17–22

17 . In Christ Jesus, then, I have the right to glory with respect to my work for God. 18 For I will not venture to speak of anything except that which Christ, in leading the Gentiles to God, has accomplished through me by what I have said and done. 19 (He accomplished it) by the power of signs and wonders (performed) through the power of the Spirit. So, from Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ. 20 But it has always been my ambition to preach the gospel where Christ was not known, that I might not be building on someone else’s foundation. 21 Rather, as it is written,

“Those who were not told about him will see,

and those who have not heard will understand.”

22 That is why I have often been hindered from coming to you.

17–19a. In Christ Jesus, then, I have the right to glory with respect to my work for God. For I will not venture to speak of anything except that which Christ, in leading the Gentiles to God, has accomplished through me by what I have said and done. (He accomplished it) by the power of signs and wonders (performed) through the power of the Spirit.⁴¹⁰

Note the following:

a. The connection between this verse and the immediately preceding context is immediately clear. Paul has described himself as “a minister of Christ Jesus to the Gentiles.” So he now continues, “In Christ Jesus, then, I have the right to glory,” etc. Exultation is in order; that is, exultation “in Christ Jesus,” not self-glorification.⁴¹¹ Cf. I Cor. 1:29–31; II Cor. 10:17. Note Paul’s humility. He does not say, “For I will not venture to speak of anything except that which I have accomplished through Christ,” but “For I will not venture to speak of anything except that which Christ … has accomplished through me by what I have said and done.”

b. “Christ … has accomplished … through the power of the Spirit.” Equal honor and credit is ascribed to both. For more on this see p. 253.

c. “He [Christ] accomplished it by the power of signs and wonders.”⁴¹² Both “signs” and “wonders” are miracles, supernatural deeds. A miracle is called a “wonder” when the emphasis is on the effect it has upon the beholder, causing him to be filled with the sense of wonderment and awe. On the other hand, when the miracle points away from itself and signifies the qualities (power, wisdom, grace, etc.) of the One who performs it, it is called a “sign.”⁴¹³

d. By far the best commentary on this statement of Paul, in which he reviews his past labors for the Lord, is certainly the book of Acts. It is strange that even some of the finest books on Romans fail to refer to Acts in this connection. Nevertheless, without thoughtfully reading what Luke in that book tells us concerning the signs and wonders which accompanied Paul’s labors we are in danger of missing the real meaning and importance of the apostle’s statement.

These “signs and wonders” were great in number and enormous in effect. At this point the reader should turn to Acts and read the following sections: 13:6–12; 14:1–3; 14:8–10; 16:16–18; 16:25 f.; 19:1l–16. As a result of the first of these miracles “…when the proconsul saw what had happened he believed …” And as a result of the last “… the name of the Lord Jesus was magnified.”

However, as Paul makes clear, many of the miracles that occurred during his lengthy pre-Romans ministry were the immediate results of preaching (note “by what I have said and done”) applied to hearts and lives by the Holy Spirit. These successes were “gospel triumphs.” Cf. II Cor. 2:14. In fact, in the book of Acts the emphasis is placed on these spiritual victories. See the following passages; Acts 13:42–44, 48, 49; 16:5, 14, 15, 32–34; 17:4, 11, 12; 18:4, 8, 27, 28. In spite of fierce opposition from the side of both Jews and pagans, even the enemies had to admit that Paul and his companions “were turning the world upside down” (Acts 17:6). The apostle’s own inspired phraseology is much better: “Christ was leading the Gentiles to God.”

19b–21. So, from Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ. But it has always been my ambition to preach the gospel where Christ was not known, that I might not be building on someone else’s foundation. Rather, as it is written,

“Those who were not told about him will see,

and those who have not heard will understand.”

The expression “from Jerusalem all the way around to Illyricum” will have little meaning to the present-day reader unless he has a map or sketch of the indicated region in front of him. See it on p. 489. Note especially the line extending from Jerusalem in the southeast to Illyricum (Yugoslavia and Albania, p. 24) in the northwest. Although the book of Acts does not mention any missionary activity in Illyricum, Paul may have entered that territory, or may have reached its borders, on one of the occasions when he was in Macedonia; see especially Acts 20:2.

Why does Paul mention Jerusalem as the starting point for missionary activity? In view of the fact that all three great missionary journeys started out from Syrian Antioch (Acts 13:1–3; 15:40, 41; 18:22, 23), why does he not rather say, “from Antioch” instead of “from Jerusalem”? Was it because of some of his early—though not the earliest—preaching had been done in Jerusalem (Acts 9:26–29)? Or because (after the first missionary journey) the leaders of the Jerusalem church had enthusiastically endorsed Paul and Barnabas as missionaries to work among the Gentiles (Gal. 2:9; cf. Acts 15:1–35)? Or, perhaps, because while praying in the Jerusalem temple the Lord had appeared to Paul and had told him, “Go, for I will send you far away to the Gentiles” (Acts 22:17–21)?

All of these facts are important, and one or more of them may have been part of the reason why Paul wrote as he did. Nevertheless, the main reason was probably the fact that not Syrian Antioch but Jerusalem was the south-eastern limit of the region covered by the apostle on his journeys.

It will be recalled that the first journey covered a relatively small territory: Syrian Antioch to the island of Cyprus, to a group of Galatian towns;⁴¹⁴ and then, after virtually retracing his path through these towns, returning by sea to Syrian Antioch (Acts 13:1–14:26).

On the second journey Paul proceeded from Syrian Antioch via Galatia and Troas to Macedonia. Then turning toward the south and somewhere crossing the Jerusalem-Illyricum diagonal, he went to Athens and from there to Corinth. Later, by way of Ephesus and Caesarea he in all probability visited the church in Jerusalem,⁴¹⁵ and from there returned to Syrian Antioch. Thus on this trip he actually “went around” the diagonal (Acts 15:36–18:22).

The third journey outward bound somewhat resembled the second. This time, however, the apostle, again starting out from Syrian Antioch and re-visiting the Galatian churches, entered Macedonia via

Ephesus, where he remained

“From Jerusalem all the way around to Illyricum”

Rom. 15:19

for a long time, instead of via Troas (as on the second trip). From Macedonia he proceeded to Corinth, where he is now, composing and dictating, his epistle to the Romans (Acts 18:23–20:3a).

From this rapid review, accompanied by sketch, the expression “from Jerusalem to … Illyricum” is readily understood. In an age when travel was much slower than it is today, the area covered by Paul and his companions was certainly amazing in its extent.

Looking back, Paul is able to say, “I have fully proclaimed the gospel of Christ.” This has been interpreted to mean, “In my gospel proclamation I have not omitted any important doctrine.” In the present context that is, however, probably not the meaning, at least not the full meaning, the apostle is trying to convey. As will become clear in a moment, he is beginning to state the reason why he did not make an earlier visit to Rome. At least in part what he is saying amounts to this, “At an earlier time I would not have completed my gospel-blazing circuit. Now I have fulfilled or completed it.” Verse 23 contains Paul’s own explanation, “In these regions there is no longer any place for me to work.”

Paul considered himself to be a trail-blazer for the gospel, a pioneer missionary, a founder of churches. He planted. Now let an “Apollos” come to water the seeds! See I Cor. 3:6. That this basic program did not in any way prevent the apostle from visiting an already flourishing congregation in order to enjoy and impart the blessings of Christian fellowship and even to preach a few sermons there, must be granted. But the apostle’s main aim was to proclaim the good tidings to those who had not yet heard this uplifting message. His ambition was to establish new foundations (churches), not to build upon someone else’s foundation.

He justifies this method of operation by very appropriately quoting Isa. 52:15, according to the LXX text, which in this case is a faithful rendering of the original Hebrew.

This portion of Scripture deserves a more detailed consideration than is generally given to it. It should be borne in mind that the fifty-second chapter of Isaiah immediately precedes Isaiah’s most famous and familiar chapter, the fifty-third. The chapter division between 52 and 53 is not a happy one. Better would have been making the new chapter begin at 52:13. That new chapter (what is now 52:13–53:12) could then be given the title “From Suffering to Glory in the Life of the Coming Messiah.” What are now the closing verses of chapter 52 contain a brief summary of this path from Humiliation to Exaltation, and what is now chapter 53 develops this theme in far greater detail.

There can be no question about the fact that, according to the New Testament, this prophecy refers directly to Jesus. See John 12:37; Acts 8:26–35; Rom. 10:16; I Peter 1:11; 2:24. In fact, Jesus himself so regarded it (Luke 22:37).

In describing Messiah’s humiliation Isa. 52:14 predicts that “many will be appalled at him because of his disfigurement.” Fulfilment: the physical abuse and mockery suffered by Jesus. But this humiliation gives way to exaltation: “He will be raised, lifted up, highly exalted.” Think of Christ’s resurrection, ascension, and coronation (taking his seat at the Father’s right hand in heaven).

Isa. 52:15 shows that many nations will marvel because of his glory. Out of respect and reverence for him kings will keep silence before him. What follows is quoted by Paul here in Rom. 15, namely, “Those who were not told about him will see, and those who have not heard will understand.”

That was the glorious prediction. Though many of his own people would reject the Messiah, Gentile kings and nations would listen to the wonderful tidings of salvation and would, by God’s sovereign grace, hear and understand.

What Paul is saying, then, is that his prediction was being fulfilled in his own day; even more, that an important element was being realized in him as “the apostle to the Gentiles.”

The question remains, “What was it that enabled Paul, writing from Corinth, after the completion of the first part of the third missionary journey—the part from Syrian Antioch, by way of Galatia, Ephesus, and Macedonia to Corinth—to believe and to state that he had now finished the great task of planting the gospel in the Jerusalem to Illyricum part of the Roman Empire? What was it that made it possible for him to say this now and not earlier; for example, after the completion of the second missionary journey? This belief and statement must have resulted from that which was accomplished on the third journey, during the lengthy ministry at Ephesus. It was from Ephesus that, by means of Paul and his helpers, one of them being Epaphras (Col. 1:7), the gospel had spread to the surrounding cities and towns; in all probability to Colosse and the other places located in the Lycus Valley, about 100 miles east of Ephesus (see the sketch), and to “the seven cities” mentioned in Rev. 1:11.

It would be difficult to exaggerate the results of the work of these church planters during this three-year period: “All the residents of [the province of] Asia heard the word of the Lord, both Jews and Greeks” (Acts 19:10. “In this way the word of the Lord spread widely and grew in power” (Acts 19:20). Not until this had been accomplished did Paul feel free to go to Rome. Or, in the words of Paul himself:

22. That is why I have often been hindered from coming to you.

Plan for the Future

“Now … I am on my way to Jerusalem, in the service of the saints.…

When I have completed this task … I will go to you

on my way to Spain”

15:23–29

23 But now that in these regions there is no longer any place for me to work, and since I have been longing for many years to see you, 24 (I plan to do so) when I go to Spain. I hope to see you in passing and to be helped forward by you after I have enjoyed your company for a while. 25 Now, however, I am on my way to Jerusalem, in the service of the saints. 26 For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints at Jerusalem. 27 They were pleased to do it and, indeed, they owe it to them; for if the Gentiles have come to share in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings. 28 When I have completed this task, and have sealed this fruit to them. I will go to you on my way to Spain. 29 I know that when I come to you, I will come in the fulness of the blessing of Christ.

23, 24. But now that in these regions there is no longer any place for me to work, and since I have been longing for many years to see you (I plan to do so) when I go to Spain. I hope to see you in passing and to be helped forward by you after I have enjoyed your company for a while.

Note the following:

a. Paul mentions two reasons for his plan to visit the Roman church; the first relating to his task as a pioneer missionary; the second, to his love for the Roman Christians. The first: “there is no longer any place for me to work” (already explained); the second, “I have been longing for many years to see you.” Cf. 1:10, 11.

b. the words “(I plan to do so) when⁴¹⁶ I go to Spain” show that visiting Rome’s congregation is not the apostle’s ultimate goal. That would be in harmony with his basic principle as expressed in verse 20. Nevertheless, visiting his Christian friends in Rome was certainly something to which he looked forward with eager anticipation.

c. Did Paul ever reach Spain? A definite answer cannot be given. We do, however, have the following early testimonies:

“Paul, having taught righteousness to the whole world, having gone to the limits of the West, and having given testimony before the rulers, thus was removed from the world and taken up into the Holy Place, having become the outstanding model of endurance” (Clement of Rome, I Corinthians V.vii). The expression “the limits of the West,” most naturally refers to the western part of Europe; and in the present context, probably to Spain. This is especially true when, as in the present case, such a statement is made by someone who is writing from Rome.

“Luke relates them [these events] for the most excellent Theophilus because in his presence the individual events transpired, as he clearly declares by omitting the passion of Peter as well as the departure of Paul when the latter proceeded from the city (Rome) to Spain” (The Muratorian Fragment).

d. The words “I hope to see you in passing” should not be interpreted as if the apostle intends to rush through the city on his way to Spain. This expression simply reinforces the thought that Paul’s ultimate destination is not Rome but Spain. That he intends to remain in Rome a while is clear from the very next line. Moreover, 1:11, 12, 15 show that the apostle looked forward to enjoying sweet fellowship with the membership of the Roman church, and even to preaching the gospel in Rome.

e. “and to be helped forward by you.” What does this imply? At this point some commentators restrict the meaning of the verbal form used by Paul⁴¹⁷ to being commended to the grace of God by the members of Rome’s church (Acts 14:26; 15:40; implied in Acts 13:1–3). To be sure this is basic. Nevertheless, in accordance with the use of this verb elsewhere, some or all of the following items were probably also included: to be furnished with information, guides, provisions, money for the journey. The comprehensive meaning of the verb becomes clear when the following New Testament passages in which it occurs are read in light of their specific contexts: Acts 15:3; 20:38; I Cor. 16:6, 11; II Cor. 1:16; Titus 3:13; III John 6. See also Practical Lessons on Rom. 15:24, p. 524.

However, the addressees must not begin to think that Paul is about to make a straight course for Rome:

25–27. Now, however, I am on my way to Jerusalem, in the service of the saints. For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints at Jerusalem. They were pleased to do it and, indeed, they owe it to them; for if the Gentiles have come to share in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings.

Even though Paul regards preaching the gospel his main task (verses 16 and 20), he is deeply conscious of the fact that there is another very important obligation resting upon him, one that has to be discharged before he can wend his way to Rome, namely, that of helping to relieve the poverty of the Jerusalem saints. He knows that not only the soul but also the body must receive nourishment. The same Lord Jesus Christ who preached the Sermon on the Mount also fed the five thousand and the four thousand. The Savior’s words recorded in Matt. 25:35, 36 are unforgettable.

Besides, the apostle remembered that some years earlier James, Peter, and John, leaders of the Jerusalem church, while extending to him the right hand of fellowship, in approval of his mission among the Gentiles, had added the words, “Only be sure to remember the poor,” referring, of course, especially to the poor believers in Jerusalem.

This was also exactly in line with Paul’s own thinking and planning (Gal. 2:10). He wanted to do it because he was a person with a loving heart, one who was eager to do something in return for the manner in which the Lord had blessed him. Besides, having himself been reduced to poverty again and again (II Cor. 11:27; Phil. 4:12), he was able to sympathize with those similarly afflicted. Last but not least, being a very practical person, he hoped that a gift coming from the Gentiles would contribute to the realization of his glorious purpose, namely, to break down once for all the terrible barrier existing between Jew and Gentile, and to establish one holy universal church. Cf. Rom. 10:12; Eph. 2:14, 18; 4:4.

It deserves special attention that Paul tells the Romans that Macedonia and Achaia (see the sketch on p. 489)—meaning the Christians living in these provinces—have been pleased to make a contribution; that is, to give material expression to their participation in Christian fellowship with the believers in Jerusalem.⁴¹⁸ Though this was indeed a fact, it is worthy of note that Paul very generously omits to point out that he himself by means of earnest and urgent exhortations (I Cor. 16:1–4; II Cor. 8 and 9), had contributed substantially to making it a fact.

The apostle points out, moreover, that the action of the Gentiles in relieving the need of Jerusalem’s poor must not be viewed as cause for self-congratulation (“what good persons are we!”) but rather as a moral obligation. The Gentiles have begun to share the Jews’ spiritual blessings, those resulting from the acceptance of the gospel. Then should they not do their utmost to lighten the material burden under which their donors are groaning? In reality do not the spiritual blessings outweigh anything of a material nature that could be offered in return?

28, 29. When I have completed this task, and have sealed this fruit to them, I will go to you on my way to Spain. I know that when I come to you, I will come in the fulness of the blessing of Christ.⁴¹⁹

The words, “When I have completed this task … I will go to you on my way to Spain” are clear. The explanation is found in verses 25, 26. See also Acts 24:17.

However, the expressions “and have sealed this fruit to them” is among the most controversial in Romans. Rather than bother the reader with a description of all kinds of theories which I, along with many others, cannot accept, let me immediately present the view which strikes me as being the most reasonable.⁴²⁰

A church had been established in Jerusalem. By far the majority of its members were, of course. Christian Jews. They had accepted Jesus Christ as their Lord and Savior. For them it was difficult, however, fully to agree with the doctrine of “freedom in Christ.” When they knew that Gentiles were no longer compelled to submit to circumcision or to avoid foods which in the law had been declared “unclean,” some objected (Acts 15:1, 5). See what has been said about this earlier, in connection with the subject of “the weak” and “the strong” (pp. 452–454). Besides, when these people noticed that the Gentile churches were rapidly increasing in membership, while they—their Jerusalem churches—were hard pressed to hold their own, they began to look askance at what was happening in the Gentile world.

There was really no excuse for their hesitancies, scruples, criticisms, and doubts. Had they only accepted all the teachings of Jesus, there would have been no problem. Had not Jesus pronounced a blessing upon the centurion, who did not belong to the people of the circumcision (Matt. 8.5–13)? And had not the Lord pronounced all foods “clean” (Mark 7:14–19)?

Now one of the reasons for organizing the drive for assistance to Jerusalem’s poor saints had probably been to Convince the Jerusalem Jews and others who agreed with them that they should accept Gentile Christians as equals. See Acts 10:1–11:18. When, therefore, the apostle now describes the contribution or collection as “fruit,” he probably means that it must be regarded as a product of the Gentiles’ genuine faith and of their sincere gratitude for the willingness of the Jewish believers to share with them their faith in Christ.

The gift from the Gentiles proved that the gospel was having a beneficial effect in their lives. It was the visible evidence of the operation of the Holy Spirit in the hearts and lives of the donors. And the handing over of this gift sealed or certified this gratifying fact to the Jewish recipients. Cf. Eph. 1:14, and see also N.T.C. on Philippians, pp. 61, 62, 208.

Do the words, “I know that when I come to you,” etc. imply that Paul realized that the Romans might be somewhat disappointed about the news that he could not come to them directly but must first visit Jerusalem? However that may be, he now assures them that when he does come he will arrive “in the fulness of the blessing in Christ.”

In view of 15:24 and also of 1:11, 12, 13b, 15, he must have had in mind such blessings as the joy of meeting and conversing with one another, his preaching in their midst, their listening to the apostle’s report about divine blessings in other congregations, together planning the trip to Spain, etc.

When Paul was writing this, he had no way of knowing that his actual meeting with his friends in Rome would take place a few years later (see Acts 24:27; 28:11) than he had expected, and that he would be arriving as a prisoner. But even then a hearty welcome was in store for him (Acts 28:11–15), and he would receive much encouragement (Phil. 1:12–14), though some of the conditions in the Roman church would prove to be of a disappointing nature (Phil. 1:15a, 17).

Prayer Request

“I exhort 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”

15:30–33

30 I exhort 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. 31 that I may be rescued from the disobedient in Judea, and that my ministry to Jerusalem may be acceptable to the saints, 32 so that by God’s will my coming to you may be a matter of joy, and that together with you I may be refreshed. 33 The God of peace be with you all. Amen.

What we have here is (a) an appeal, (b) a description of the character of the prayer requested by Paul, (c) an indication of its contents, and (d) of its purpose. All this is climaxed by (e) an appropriate and concluding prayer-wish.

A. The Appeal

30. I exhort you, brothers, by our Lord Jesus Christ and by the love of the Spirit …

The very wording indicates that Paul is deeply conscious of the need of the prayers of the church for him. Note the solemnity of the expression, “by our lord Jesus Christ,” referring to the Savior in all the fulness of his being and meaning for the church. Note especially “our,” for he is both Paul’s Lord and the Lord of the addressed.

Paul appeals to “our Lord Jesus Christ” because it was that same Lord who had sacrificed himself for Paul out of love for him (Gal. 2:20), and who had personally appointed him to be the apostle to the Gentiles (Acts 22:17–22).

He appeals also to “the love of the Spirit,” probably indicating (though not all agree) that very love which the Spirit has poured out into the hearts of all those who belong to Christ (Rom. 5:5) and who therefore can be expected to pray for one another.

B. Description of the Character of the Requested Prayer

… to join me in my struggle by praying to God for me …

There is nothing superficial about genuine prayer. Isaiah describes it as a taking hold of God (64:7). For Jacob—that is “Israel”—it was a wrestling with God (Gen. 32:24–30). And Paul here similarly calls it a struggle. Cf. Col. 2:1; 4:12. The apostle desires that the Roman believers join him in an intensely earnest and yearning petition.

C. Its Contents

The first requested petition is:

31a. that I may be rescued from the disobedient in Judea …

He refers here to the opposition he expects from the side of the unbelieving Jews in his own country. He calls them “disobedient” because of their refusal to subject themselves to the will of God as revealed in the gospel (Rom. 10:21; 11:30). That these Jews bitterly opposed Paul was made very clear when he was about to sail to Syria on his way to Jerusalem, and a plot by the Jews against his life was discovered. As a result traveling plans were changed, the apostle instead going to Jerusalem by way of Macedonia (Acts 20:3). Moreover, he had not forgotten that earlier too the Jews had made an attempt to murder him (Acts 9:29, 30). See also Acts 20:22, 23; 21:4, 10, 11, 27 f.

The second requested petition is:

31b. and that my ministry to Jerusalem may be acceptable to the saints.

Paul had worked long and hard for this “collection” or “contribution” from the Gentiles for the poor saints in Jerusalem. Nevertheless, he was afraid that those for whom it was intended might not even be willing to accept the gift. He knew but too well that, in spite of the decisions of the Jerusalem Council (Acts 15:19–29), opposition to himself and his gospel of freedom in Christ had never ceased. See Acts 15:1, 5; Gal. 3:1 f., 17; 5:1–4; 6:12. That explains his request for this earnest petition.

D. Its Purpose

32 … so that by God’s will my coming to you may be a matter of joy, and that together with you I may be refreshed.

The prospect here visualized is very pleasing: the plots of the Jews are foiled, and the Jerusalem saints, emancipated from their prejudices, not only welcome Paul but are also delighted with the “benevolence” he brings. As a result Paul, filled with joy, heads for Rome, where he finds refreshment in the company of his dear friends!

But that is not entirely what happened. In some repects the very opposite occurred. We are reminded of the adage, “Man proposes; God disposes”; expressed just as succinctly in German: der Mensch denkt, Gott lenkt; cf. the Dutch: de mens wikt, God beschikt.

What actually happened is recorded in Acts 21:17–28:16. What should be emphasized, however, is that Paul submits himself, with body and soul, for life, death, and eternity, to the wise and sovereign will of God. He writes “by God’s will.” In the present context God’s decretive will is indicated. Result: even though events turned out in a manner Paul could not have anticipated, after he had been in Rome for a while he was able to write, “Now I want you to know, brothers, that the things that have happened to me in reality turned out to the advantage of the gospel …” (Phil. 1:12).

E. The Prayer-Wish

33. The God of peace be with you all. Amen.

Note the following:

a. Paul has been speaking about the Roman congregation, Jerusalem’s Judaizers, the people of Macedonia and Achaia, his own traveling plans, etc. All of these are subject to change. Contingency is the universal rule. Stability is nowhere to be found. Nowhere? No, nowhere … except in God! That is why the present passage fits so neatly into this context; yes, especially here, where the apostle has just now revealed his uncertainty with reference to what might or might not happen to him in Jerusalem. Besides, in the immediately preceding line he has made mention of God’s will. So also for this reason a reference here to “the God of peace” is very appropriate.

b. The expression, “the God of peace” must mean “the God who is the Author of peace,” that is, who imparts peace. See II Thess. 3:16. Apart from close communion with him there is no peace.

c. The expression “the God of peace” is found also in Rom. 16:20; II Cor. 13:11; Phil. 4:9; I Thess 5:23; and Heb. 13:20; the very closely related “Lord of peace” occurs in II Thess. 3:16.

d. The meaning of the word peace has been explained in connection with earlier passages (for example 1:7; 2:10; 5:1; 8:6; etc). Basic to it is reconciliation with God through the death of his Son. As a result the person who has been thus reconciled has the inner assurance that past sins are forgiven, present events are being overruled for good, and in the future nothing will be able to separate him from the love of God in Christ. Consequently this person has received the richest blessing of all: salvation full and free, “prosperity” shālōm in its most comprehensive, religious sense, including serenity the confidence: all is well.

e. When the apostle now expresses the prayer-wish that this God of peace be with those whom he addresses, he means that his inner desire—a desire to be realized in all who love the Lord—is that this God of peace may come so close to them that they may experience his peace in their lives, may meditate on it, possess it, rejoice in it. Compare the title Emmanuel, that is, “God with us,” with the sick to heal them, with the hungry to feed them, and over-arching everything else, with the lost to seek and save them. See N.T.C. on Matthew, p. 141.

f. The apostle concludes this prayer-wish by adding the word of solemn affirmation and enthusiastic approval

Amen

. Cf. 1:25.

⁴⁰⁷ Literally: because of the grace given me by God.

⁴⁰⁸

διὰ τὴν χάριν, because of the grace; that is, the gift imparted to me by God’s grace. For more on χάρις see N.T.C. on Luke 2:40, p. 181.

With λειτουργός (here acc. s. -ν) cf. “liturgist.” Others to whom the word “minister” is applied, either literally or by implication, are Zechariah (Luke 1:23), the “prophets and teachers” of Antioch (Acts 13:1, 2), holy angels (Heb. 1:7, 14), and even Jesus himself (Heb. 8:2, 6). In a somewhat broader sense the word is applied to those who contribute to the cause of Christian benevolence (II Cor. 9:12). For its use in connection with tax-collectors see on Rom. 13:6, pp. 436, 437.

ἱερουργοῦντα, acc. s. masc. pres. participle of ἱερουργέω, to perform priestly duty, offer as a priest; in the New Testament here only.

προσφορά (cf. Acts 21:26; 24:17; Eph. 5:2; Heb. 10:5, 8, 10, 14, 18). The noun is derived from προσφέρω, to bring to or forward.

⁴⁰⁹ The idea that people can be presented to the Lord as a spiritual sacrifice was not strange to the Jews. See, for example, also S.BK. I, p. 84; III, p. 153.

⁴¹⁰ Variants, such as πνεύματος θεοῦ and πνεύματος ἁγίου are probably the result of scribal addition. There does not seem to be a good reason to reject the shorter text.

⁴¹¹ The word καύχησις, glorying, boasting, reason for glorying, right to boast, pride (exact meaning here, as always, depending on the specific context), was used earlier in 3:27, and occurs also in I Cor. 15:31; frequently in II Corinthians, beginning with 1:12; and also in I Thess. 2:19 and in James 4:16. For the verb καυχάομαι and related forms see pp. 100–102, including footnotes 62–64.

⁴¹² Cf. II Cor. 12:12, “signs and wonders and mighty deeds.”

⁴¹³ In the original a miracle or work of power is a δύναμις a wonder is a τέρας, and a sign is a σημεῖον. For more information on this subject see R. C. Trench, op. cit., par. xci.

⁴¹⁴ See N.T.C. on Galatians, pp. 4–14.

⁴¹⁵ If, “the church” in Acts 18:22 means “the Jerusalem church,” as is probable).

⁴¹⁶ Greek ὡς ἂν = ὅταν followed by the pres. mid. subjunct. πορεύωμαι, “whensoever I go,” indefinite; cf. “when I go to Spain, whenever that may be.”

⁴¹⁷ προπεμφθῆναι, aor. infin. pass. of προπέμπω, to send or help forward, to escort.

⁴¹⁸ It is interesting to observe that the word used in Gal. 2:9 to indicate fellowship is the same as that which here in Rom. 15:26 indicates a contribution. That Greek word—koinonia—has become so familiar in our circles that it is listed as an English word in Webster’s Third International Dictionary.

⁴¹⁹ εὐλογίας Χριστοῦ, supported by the leading mss. should be preferred to the expansion τοῦ εὐαγγελίου τοῦ Χριστοῦ, supported by later witnesses.

⁴²⁰

My view has much in common with that of the following authors:

S. Greijdanus, op. cit., Vol. I, pp. 649, 650.

E. F. Harrison, op. cit., pp. 158, 159.

H. Ridderbos, op. cit., pp. 337, 338.

G. B. Wilson, op. cit., pp. 239, 240.

N.T.C. W. Hendriksen, New Testament Commentary

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