The application we have seen of the Old Testament to the actual call of Gentiles as well as Jews is the transition to a delicate, dignified, and withal affectionate apology, if such it may be called, which the apostle gives next. He explains why he had thus written to the Christians in Rome, and why he had not yet visited them, intimates what was in his heart as regards his work in relation to them, and asks their prayers, adding his own.
“But I am persuaded, my brethren, even I myself, concerning you, that yourselves also are full of goodness, filled with all knowledge, able also to admonish one another. But I have written more boldly to you [brethren], in part, as putting you in mind because of the grace given to me by God that I should be a minister of Christ Jesus unto the Gentiles, carrying on sacrificially the gospel of God, that the offering up of the Gentiles might be acceptable, sanctified by [the] Holy Spirit. I have then my glorying in Christ Jesus in the things that pertain to God.” (Ver. 14-17.)
Thus the apostle lets these saints know, though a stranger to them as a company, his own personal assurance, spite of his strange expostulation and earnest caution throughout the epistle, of that which grace had already wrought among them in goodness and knowledge as well as in ability to admonish one another. As the apostle John tells the babes in his first epistle, he had written, not because they did not know the truth, but because they did. Yet he wrote the more boldly in part as reminding them, because grace had given him to be an official servant of Christ Jesus to the Gentiles. They therefore came within his domain; but what tender consideration of others, what confidence in the precious fruits of grace and truth, and what a contrast with that haughty assumption which was most of all to go forth from that very city when at a later day she should sit as a harlot queen and make men drunk with the wine of her fornication!
It will be observed that there are energetic figures employed here, as where the apostle describes himself as λειτουργὸν Χ. Ἰ., and yet more, ἱερουργοῦντα το εὐ. τ, Ο., and again, ἵνα γ. ἡ προσφορὰ τ. ἐθ. We can easily understand how ritualism catches at such phrases to eke out the semblance of a sacerdotal character for a servant of the Lord Jesus. But it is vain. Far more distinctly and with less ambiguity does the. Spirit assert a priestly place for every Christian as such, as we may see not only in words but in the standing and functions to which all are called expressly; as in Heb. 10:19-2219Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 20By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 21And having an high priest over the house of God; 22Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:19‑22), 1 Peter 2:5-95Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: (1 Peter 2:5‑9), Rev. 1:66And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. (Revelation 1:6). The apostle once more magnifies his office; and if the Roman saints felt his weighty words, they must think of him as a public servant of Christ Jesus, occupied with presenting the Gentiles, that it might be an offering acceptable to God; as Aaron of old offered the Levites before Jehovah for an offering of the sons of Israel, the Christians being sanctified by the Holy Spirit as the Levites were by birth and ceremonial rites. The truth is that in this context the apostle uses λειτουργῆσαι of the Gentile believers serving the Jewish saints in carnal things as he has λειτουργία in speaking of the service of the Corinthian and Philippian saints (2 Cor. 9:1212For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; (2 Corinthians 9:12), Phil. 2:17, 25, 3017Yea, and if I be offered upon the sacrifice and service of your faith, I joy, and rejoice with you all. (Philippians 2:17)
25Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labor, and fellowsoldier, but your messenger, and he that ministered to my wants. (Philippians 2:25)
30Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me. (Philippians 2:30).) Hence there is not the smallest ground for confounding ministry with priesthood, or for the notion that scripture admits of a sacerdotal caste between the Christian and God. On the other hand no intelligent believer will weaken either the perpetuity of Christian ministry, or the extraordinary place of apostles, above all of him who was apostle not from men, nor through man, but by Jesus Christ and God the Father who raised Him from the dead. Paul then had his ground of boasting in Christ Jesus in the things regarding God.
“For I will not dare to speak of any of these things which Christ did not effect by me for obedience of Gentiles by word and deed, in [the] power of signs and wonders, in [the] power of [the] Holy Spirit; so that from Jerusalem and round about Illyricum I have fully set forth the gospel of Christ; and so zealously aiming to preach the gospel, not where Christ hath been named that I might not build upon another's foundation, but according as it is written, To whom it hath not been told concerning him, they shall see; and they that have not heard shall understand.” (Ver. 18-21.)
Here he comes to matters of fact and how far the mighty offering of the Gentiles had been waved before the Lord. In a few pithy words and with the most genuine modesty he sums up his life of labor in the gospel. Truly it was Christ who effected it by Paul in the power of the Spirit. His principle was to preach Christ where His name was unknown, according to the word of Jehovah in Isa. 3:1515What mean ye that ye beat my people to pieces, and grind the faces of the poor? saith the Lord God of hosts. (Isaiah 3:15). The Roman saints then could understand why he had been laboring elsewhere rather than in the great city where from the beginning of the gospel some seeds of the risen corn of the land had taken root and borne fruit. Laboring in the vast field where none had been born he adds, “wherefore also I have been often hindered from coming unto you; but now having no longer place in these regions and having a longing to come unto you for many years whenever I go unto Spain; for I hope when I go through to see you and by you to be sent forward thither if first I be in part filled with you [i.e., your company]. But now Ι go unto Jerusalem ministering to the saints; for Macedonia and Achaia have been pleased to make a certain contribution for the poor of the saints that [are] in Jerusalem. For they have been pleased, and they are their debtors; for if the Gentiles have shared in their spiritual things, they ought also in fleshly things to minister to them. Having finished this then and sealed to them this fruit, Ι will go away by you unto Spain; and I know that on coming unto you I shall come in fullness of Christ's blessing.”
There is a time for all and a place for each, of which the Lord only is absolute judge; but He does not fail to give the sense of it to His servants: according to the measure of their spirituality they will gather it. The object which the Master had in view through the apostle being now achieved, he had no longer place in the East; and the old longing to visit the saints at Rome, often hindered, came up again when he proposed to go onward to Spain. For, it will be observed, Spain, not Rome, was the point sought, doubtless according to the measure of the rule which God apportioned him. His eye was on the regions beyond, but he hoped by the way to see the Roman saints and by them to be sent forward thither “if first I be in part filled with your company,” for he will not allow that any time could exhaust his love for them or enjoyment of converse with them: hence he says, if I be in part “filled with you.” Meanwhile he was engaged in an errand of compassion for the poor of the saints at Jerusalem. The saints of Macedonia and Achaia (at that time the two provinces into which the Romans long before separated Greece politically) had raised means to help their brethren; and this the apostle treats rather as a debt of love than its simple outflow. If the Gentiles were partakers in the spiritual privileges of the Jews, ought they not to remember their poor saints in fleshly things? They were pleased, he repeats, but they are their debtors. Grace pleads powerfully, for it sees with single eye and desires the reciprocation of love which exercises and unites the heart in all that are of God. The least things as well as the greatest afford the materials; and he who does not think a deacon's service beneath an apostle was inspired to write of all for our edification, assured of a fullness of Christ's blessing for saints at Rome when he came. Whether he attained his desire to visit Spain may be a question, as many have doubted it, though one may not be prepared to affirm it. Much depends on the point so much contested of a second imprisonment in Rome and that which filled up the interval of the apostle's free labors after the first. Certain it is that he came to Rome, when he did, differently from his expectations, a prisoner of Jesus Christ; but was it with less blessing?
“Now I beseech you, brethren, by the Lord Jesus Christ, and by the love of the Spirit, that ye strive together with me in your prayers to God for me; that I may be delivered from them that do not believe in Judaea; and that my service which I have for Jerusalem may be accepted of the saints; that I may come unto you with joy by the will of God, and may with you be refreshed.” (Ver. 30-32.)
It is sweet to find the earnest desire of the great apostle for the prayers of the saints, even of those he had never visited. But the knowledge of Christ, whilst it fills the soul with happiness, knits us up with all that are His, and enhances in our eyes the value of their prayers, always effectual on the part of godly men of all ages. Again, the Spirit, as He comes the witness and power of divine love in its perfection, so produces unselfish working of affection Godward as well as toward man. He sought their striving together with him in prayers to God for him: first, that he might be saved from those that believe not in Judea, ever implacable toward him who was once a leader of their unbelief, now a champion of the grace they hated; secondly, that his ministry for Jerusalem might be acceptable to the saints, for alas! the unbelief of believers, especially the Jewish ones, wrought deeply against the apostle, and none the less because he loved them so well and labored for the relief of their need, in which this ministry of his consisted (Gal. 2); and both these, in order that he might come in joy to the saints at Rome by the will of God, “that I may be refreshed with you” (not merely you by me) added and most truly felt. How forcibly he closes this with “May the God of peace [be] with you all. Amen.” (Ver. 33.) To seek the peaceful blessing of others in the happy pathway where the God of peace is with us. May we have it, and all saints!