Studies in Romans
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SUMMARY OF CONTENTS:
OPENING REMARKS: 1:1-17
BAD NEWS : Universality of sin and its condemnation 1:18 - 3:20
GOOD NEWS : A gospel that changes our relationship to God 3:21- 5:21
HOW TO GROW AS A CHRISTIAN : 6:1- 8-39
Sanctification 6:1-23 Union with Christ and its implications
The Place of the Law 7:1-25
Life in the Spirit 8:1-39
A SHORT DETOUR : Questions concerning Israel 9:1-11:36
PAUL’S GENTILE MINISTRY, POLICY AND PLANS 15:14-33
PERSONAL GREETINGS : 16:1-27
Paul’s own greeting 16:1-16
Warning against deceivers 16:17-20
Greetings continued 16:21-24
Doxology 16:25-27
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Studies in Romans
Paul’s Gentile Ministry,
Policy, Plans and Closing Greetings
Chap 15v14-16-27
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Paul’s Gentile Ministry 15.14-23
Policy and Plans
From Ch. 12:1 – 15:13 Paul has been exhorting his readers in a way that
demonstrates not only the depth of his understanding of theology, but also
his great pastoral heart. He is seeking to bring out
the best in the lives of the Christians in Rome.
How masterfully Paul has fulfilled his stated
intention of 1:11 of imparting some spiritual gift
to make them strong. Paul now begins to wind up
his letter. This he does by providing general
information about his ministry, v14-33, and then
proceeds to a series of personal salutations
in Ch. 16:1ff.
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Paul’s Gentile Ministry 15.14-23
Policy and Plans
Having spoken to them very plainly, he now reassures them in v14 of his
confidence in their goodness, knowledge and ability to instruct one another.
He does not want to give them the impression that he thinks them ignorant of
the things he has written about. We all need repeated reminders of
what we know [Phil. 3:1; 1Jn. 2:13] and Paul justifies his boldness on
this basis.
The ‘knowledge’ of which he speaks refers to the discernment of
truth that has grasped the fundamental issues of the gospel.
The ‘goodness’ is a goodness of heart that makes them willing to
apply the limitations of love to their use of Christian freedom.
He knows they are competent to admonish one another in the
spirit of unity and forbearance. Together, these fruits ought to
appear in the lives of all who are consecrated to God.
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Paul’s Gentile Ministry 15.14-23
Policy and Plans
The O.T. language of sacrifice figures prominently in v16. Paul saw
his ministry in sacrificial terms. He constantly
offered up himself and his service to God
[2Tim. 4:6].
Gentile converts, the fruit of his preaching, were
part of the offering he brought to God, his
concern being that they, in turn, would offer
themselves up to God as living sacrifices
[12:1-2; Phil. 2:17].
For Paul, all of life was reduced to two very
simple choices, either ‘pleasing ourselves’
or ‘pleasing Him’. [2Tim. 2:4].
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Paul’s Gentile Ministry 15.14-23
Policy and Plans
Paul has been criticised for boasting about his work in the way he does in
v17ff. But Paul is under no illusion concerning his work. He recognises that all
that he has accomplished has been accomplished by Christ through him. He
was no more than a pencil in the hand of God.
His ministry was authenticated by the supernatural
accompaniment of God’s Spirit. Humility does not baulk at
telling the truth, and the truth is that God
chose to work through him. But it was God
who did the work!
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Paul’s Gentile Ministry 15.14-23
Policy and Plans
Paul is not saying in v19 that he preached in every village located in the vast
area he describes, or to every person living there, but that he had established
churches in strategic locations in these regions. That he preached the gospel
‘fully’ indicates that he proclaimed the whole counsel of God [cf. Acts 20: 27].
His ambition, to preach Christ in
new territory reflects his apostolic
commission to build new churches,
rather than build up those already
existing. His basis for evangelistic
church planting is found in Is. 52:15,
quoted in v21.
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Rome
Illyricum
Jerusalem
Paul’s Gentile Ministry 15.14-23
Policy and Plans
This concern, to establish new churches, is given as his explanation for not yet
having visited Rome. But now that his work in the East is finished, his eyes are
now focused on the West, in fact on Spain [v24. It seems unlikely that Paul ever
fulfilled this objective], and he shares his plan to visit Rome en route.
He wanted to make the church in Rome his base for missionary
activity in the West. We are able to sense something
of his restless longing to take the gospel to
‘all the world’.
Paul, is clearly motivated by his
understanding of being a ‘debtor’
[Rom 1:14].
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Spain
Rome
Paul’s Gentile Ministry 15.14-23
Policy and Plans
Before his proposed trip to Rome, Paul had a more immediate duty upon the
horizon [v25] - a visit to the church in Jerusalem, in order to hand over the
collections he had made in Macedonia and Achaia for the relief and support of
the poor. [Cf. 1Cor. 16:1-4; 2 Cor. 8, 9; Acts 11:27-30; Gal. 2:10].
Paul clearly attached great importance to this relief work, and he hoped that a
better understanding between Jews and Gentiles would result. While Paul
encouraged the Gentiles to make such a contribution, they clearly did so
willingly v27, and as those who recognised their indebtedness to the Jews for
the spiritual blessings that had come to them [15:8-13].
These verses make it clear that the
apostles taught their hearers the
relationship between financial
stewardship and spiritual responsibility.
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Paul’s Gentile Ministry 15.14-23
Policy and Plans
Note the remarkable assurance of the
apostle in v29. He is speaking of the full
anointing of the Holy Spirit upon his
apostleship. What made him so sure that
this would accompany him?
Quite simply, his life was placed under
divine control. He introduced himself in
the opening of his letter as the bondslave
of Jesus Christ. When a man’s life is
utterly yielded to the divine will, then all
of God’s purposes will find their fruition
in him.
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Paul’s Gentile Ministry 15.14-23
Policy and Plans
Paul is aware of the dangers surrounding his visit to Jerusalem,
so he asks for prayer v30ff. He recognised a twofold source of
danger. First, from the unbelieving Jews, whose hatred of Paul
grew with every report of the success of his ministry. Secondly,
there was the danger of having his motives misunderstood by
the Jewish believers, when he brought the offering collected
from the Gentiles.
These verses provide insight into the dynamic of prayer.
It begins with struggle and ends with peace.
cf. Matt. 26:36ff. The account of Paul’s arrest, recorded
in Acts 21:30ff, and his subsequent deliverance, might
have read very differently, had it not been for the
prayers of the saints.
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Personal Greetings 16:1-27
Paul’s Own Greeting 16:1-16
There is a real temptation to pass over lists of names,
such as those found in this chapter, thinking they
have little relevance today. However, a great deal of
valuable information can be found in the text, 'character photographs' which fill out Paul’s
instruction ‘to love one another’. He mentions 28
people, whom at one time or another, he had met in
his travels, and who were now in Rome.
Paul was much more than a great theologian and a
mighty evangelist, he was a people person. He valued
others and recognised the tremendous importance
of showing appreciation and expressing gratitude.
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Personal Greetings 16:1-27
Paul’s Own Greeting 16:1-16
Cenchrea was the seaport of Corinth, and Phoebe, the bearer
of this epistle [it is thought], was a servant of the church
there. She is described in v1 as 'diakonos', a deaconess
[though not in the technical sense in which it is used today],
thus drawing our attention to the valuable work that women
exercised in the early church. She is described as someone
who has been a great help [Gk. prostatis] to many people, the
word often used of a wealthy person, and suggests she used
her wealth for the good of the church. The church is exhorted
to assist her. Here is a stranger in a strange city, who is to be
made to feel immediately at home and be on the receiving
end of the warmth, care and hospitality of the saints.
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Personal Greetings 16:1-27
Paul’s Own Greeting 16:1-16
Paul had enjoyed a long and enduring
friendship with Priscilla and Aquila. They were
timely encouragers in Acts 18:2 ff… and we
are told here, though not in detail, that they
had risked their lives for Paul. This suggests to
us something of the immense personal
devotion Paul was able to inspire.
"The church in their house" v5 suggests the
fruitful potential of the Christian home. We
are challenged to consider whether or not our
home is a sanctuary for the weary, the
troubled and distressed.
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Personal Greetings 16:1-27
Paul’s Own Greeting 16:1-16
In v7 we read of two of Paul's relations who were Christians before him, i.e.
while he was a persecutor of the church. What does that suggest to you?
Were they instrumental in Paul's conversion
through the agonising prayers they offered up on
behalf of a wayward relative? This should
encourage us to pray for relations, who might be
hostile to the gospel!
Andronicus and Junias are described as apostles.
Paul sometimes uses this expression in a looser
sense, not referring to ‘the twelve’ with regard to
their distinctive authority and revelatory function,
but as those ‘sent out on mission’ by the church.
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Personal Greetings 16:1-27
Paul’s Own Greeting 16:1-16
Think for a moment of the rich social mix of the church in Rome; Ampliatus
and Urbane are common names of Roman slaves. Appelles seems to have
been put to the test in some way, and he has the distinction of having
passed with flying colours. Aristobulus is thought to be the grandson of
Herod the Great. Another of Paul’s relatives Herodion, is mentioned. Had
Paul’s conversion some influence upon his relative?
Narcissus is thought to be the freedman of the Emperor Tiberius who was
put to death early in the reign of Nero. Tryphena and Tryphosa, v12, are
among several women [v3, 6,13,15] noted for their significant service in the
church. The appreciative way in which Paul speaks of the ministry of these
women refutes the charge sometimes made against him, that he was
prejudiced against women - a woman hater!
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Personal Greetings 16:1-27
Paul’s Own Greeting 16:1-16
The ‘Rufus’ mentioned in v13 is thought to be the same
one mentioned in Mark 15:21… the son of Simon of
Cyrene. Can you imagine Simon telling his children
again and again how he had been forced to carry Jesus’
cross, little realising at the time the great transaction
that would take place upon it?
The mother of Rufus is mentioned, though unnamed,
and described as one who treated Paul like a son. What
it must have meant to the homeless apostle to have a
home where he was made to feel one of the family,
where he was mothered and loved! Did this dear
woman ever truly appreciate what she did for Paul?
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Personal Greetings 16:1-27
Paul’s Own Greeting 16:1-16
Paul is happy to express his appreciation of his brothers and sisters in Christ.
He knew that genuine praise, as distinct from flattery, humbles as well as
helps the one who receives it. As Paul draws his list to an end in v16, he
encourages them to ‘greet one another with a holy kiss’.
The same expression is found in 1Cor. 16:20; 2Cor.
13:12; 1Thes. 5:26 and in 1Pet. 5:14 where it is a
‘kiss of love’. This is an expression of fellowship
and love in a specifically Christian sense, and not a
display of mere natural affection.
One of the early Fathers describes this method of
greeting as having been incorporated into Christian
worship
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Personal Greetings 16:1-27
Warning Against Deceivers 16:17-20
Before sending the personal greetings from Christians in Corinth, Paul sounds
a note of warning in v17. Paul is not concerned by the fact that Christians
might hold different views - that need not be dangerous - but he is
concerned when those differences are the cause of division in the fellowship.
It is the divisive, critical, spirit that has always done harm to the church.
This spirit can be disguised in spiritual language, but as far as Paul is
concerned it is an expression of ‘self’ v18. We are encouraged
not to argue with them, but to “avoid” such people.
Some situations are best dealt with
in this way.
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Personal Greetings 16:1-27
Warning Against Deceivers 16:17-20
In v19-20 we find a safeguard against a divisive spirit.
Obedience is the antidote to error. God accomplished
his purposes of redemption through the obedience of
Christ [cf. 5:19], and when believers obey ‘in Christ’,
they share in his victory too.
To be ‘wise about what is good’ means recognising
good when we see it. On the other hand, we must be
simple concerning evil, not innocent simpletons, but
able to discern evil and to have nothing to do with it.
We are to refuse to allow its subtle attractions to
complicate our lives.
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Personal Greetings 16:1-27
Warning Against Deceivers 16:17-20
The promise of God crushing Satan under our feet follows
immediately upon the exhortation to be simple concerning evil,
and we must not miss the connecting link between the two.
It is as we recognise and say ‘no’ to evil that we know the victory
of God over Satan in our lives.
This is the first mention of Satan in the epistle,
and suggests that through the grace and
power of the gospel of Christ,
he is kept firmly in his place!
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Personal Greetings 16:1-27
Greetings Continued 16:21ff
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Greetings are resumed in v21ff., beginning with Paul’s beloved
Timothy. Notice that more of Paul's relatives who are Christians
are named. Tertius, Paul’s scribe, is allowed to greet the church
in Rome in the first person. As he took down Paul’s dictation,
how thrilled he must have been to know that he was the first
to hear these profound utterances which we have been
studying together!
Gaius, the converted synagogue leader [1Cor 1:14], is
commended for his lavish hospitality. His home was opened
up, not just to ‘important visitors’, but to the whole church and
perhaps beyond, to Christians passing through Corinth and in
need of secure lodgings, who found their way into Gaius’
house.
.
Studies in Romans
Personal Greetings 16:1-27
Paul’s own greeting 16:1-16
Note, too, the way in which the influence of the
gospel had infiltrated the fabric of government in
the city. Erastus, the city's prominent director of
public works, came to faith, as did others further
away from the public limelight. This list makes us
aware of the distinctions that existed in the church
at Corinth.
But, in Christ, the distinctions that society makes are
meaningless. In the church we learn to value one
another, not because of shared social status,
intelligence, interests or manners, but because of
our mutual relationship to the Lord Jesus Christ.
.
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Personal Greetings 16:1-27
Greetings Continued 16:21ff
Paul, in his doxology in v 25-27, gathers together some of
the leading themes of the epistle. The hidden purposes of
God are revealed to men and women through the gospel.
These purposes do not rest exclusively in N.T. revelation,
but have their roots in the O.T. Scriptures.
The goal of unpacking this gospel through the medium of
preaching is not to enlarge knowledge, or to satisfy
curiosity, but to produce an obedience of faith. As people
respond to what Christ has done in the gospel, and
experience its transforming effect on their lives, then God
is glorified. This is THE great objective of Paul’s ministry.
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