(Rom. 15:8―16:27).
Owing to the length of this epistle we have made our remarks briefer and more condensed than usual. It will therefore be more than ever necessary to refer to the Scripture itself as you read this article.
HAVING dealt with matters of practical life and behavior, the Apostle gives us a little summary of his earlier teaching as to the relations of the Lord Jesus with both Jews and Gentiles. He did come as the Servant of all God’s purposes in regard to His ancient people; so that the promises made aforetime to the fathers have been confirmed, though as yet they have not been all fulfilled. Then as regards the Gentiles, He came as God’s Messenger of mercy to them, so that ultimately they too might glorify God. This showing of mercy to Gentiles, though perhaps quite unexpected by the Jews, was no new thought on God’s part, for it had been indicated in Old Testament Scripture. Moses, David and Isaiah had all borne testimony to it, as verses 9-12 show us.
The believers in Rome were mainly Gentiles, hence there is a special force in the Apostle’s desire in verse 13. They had been without God and without hope in the world—as the Gentile believers in Ephesus were reminded—and now God, who is the God of hope, is to fill them with such joy and peace that they abound in hope. This is a most desirable, a most glorious result, which is achieved as the fruit of faith in the Gospel; for it is, “in believing,” and also, “through the power of the Holy Ghost.” Believing the Gospel, the Holy Spirit is received, and peace, hope and joy follow, as the fifth chapter of our epistle taught us.
Many there are who earnestly desire peace and joy, but they think to arrive at them in working, in resolving, in praying or in feeling, but none of these things lead to the desired end. It is only in believing. Faith, and faith alone, puts the soul into touch with God. And only by the Spirit are our hearts filled with all joy and peace and hope, which are the proper fruits of the Gospel. It is very fitting that the Apostle should desire these things for those to whom he wrote, seeing that this epistle unfolds the Gospel which produces them.
In verse 14 Paul expresses his confidence in the believers in Rome, and from that point he turns to write of more personal matters, both as regards them and as regards himself.
First, he deals with his own service to the Lord and unbosom to them his intentions as well as referring to what he had already accomplished. This occupies all the remaining verses of chapter 15.
Paul’s ministry had especial reference to Gentiles, and in verse 16 he speaks of it in a very remarkable way. He ministered the Gospel amongst them as a sacrificial service, so that he considers those who were converted as being offered up to God for His acceptance in the sanctification and fragrance imparted by the Holy Spirit, who had been conferred upon them as believers. In this perhaps he alludes to the sanctification of the Levites, as recorded in Numbers 8:1-19. It is expressly said there, “And Aaron shall offer the Levites before the Lord for an offering of the children of Israel, that they may execute the service of the Lord.”
This shows us the spirit in which the Apostle carried on his gospel service. The apostle Peter speaks of Christians as royal priests who show forth the virtues of the One who has called them, and what we find here is in keeping with that. Paul acted in priestly fashion even in his gospel labors, and the fruit of them was seen in Gentile converts offered to God for His service as a band of spiritual Levites. In all this therefore he could boast, but his boasting was “through Jesus Christ,” or, “in Christ Jesus”; for it was all referable to Him as the great Master-worker.
These thoughts lead to a brief survey of his labors already accomplished. First, as to their great scope and extent, “from Jerusalem, and in a circuit round to Illyricum.” Illyricum lay to the north west of Macedonia, so we can see what a vast district he had fully covered, considering the difficulties of transport in his day. Second, as to their peculiar character of pure and unadulterated evangelization. He was the pioneer of the Gospel in a supreme sense. He addressed himself to the Gentiles apostle did, and he went into strange cities that no other had visited. In this he was helping to the fulfillment of Scripture, as verse 21 shows.
Just because this was the special character of his service he had been hindered from coming to Rome. Christians had already gravitated to it as the metropolis of the world of that day, and thus the Gospel already had a footing there. Yet we can see Paul’s missionary heart looking beyond Rome to distant Spain, and contemplating a journey thitherward some day, with a call at Rome on the way. For the moment he had before him a visit to Jerusalem in order to carry thither the contribution for the poor saints, made by the believers in Macedonia and Achaia.
We find an allusion to this collection for the saints in 1 Corinthians 16:1-4, and again at much greater length in 2 Corinthians 8. and 9. If those passages be read we can at once see why the Apostle here places Macedonia before Achaia. The Philippians were poor as compared with the Corinthians yet they were far more liberal. They talked less and gave more. The Acts of the Apostles furnishes us with a twofold explanation of what gave rise to the need. There was a famine in those days (11:2730), and also the believers in Jerusalem had been in a special way impoverished by the “Christian communism” they practiced at the beginning (2:44, 45). Their impoverishment however furnished the occasion for the cementing of practical bonds of Christian fellowship between Gentile and Jew.
There was a strong tendency in those days for Jew and Gentile to fall apart, and this tendency was increased by the scheming of Judaising teachers from Jerusalem. Hence Paul evidently considered this collection a very important matter and insisted on being the bearer of the bounty himself. He was quite aware of the danger he ran, and verse 30 and 31 of our chapter show that he had some premonitions of coming trouble. Whether he was really right in going to Jerusalem has been a much discussed question. We need not attempt to answer it here, but we shall do well to note that the prayer, in which he asked the Roman saints to join with him, was answered, though not in just the way he hoped. He was delivered, but not as a free man. He was delivered from his persecutors by his imprisonment at the hands of the representatives of Caesar.
So also did he finally come amongst the Roman Christians with joy, being refreshed among them, as Acts 28:15, witnesses. Another proof this of how God answers our prayers, but in the way that is according to His will, and not according to our thoughts and wishes. We may also be sure that Paul came amongst them in fullness of blessing. Philippians 1:12, 13, is proof of this, as also Philemon 10. Peace was what the Apostle desired, peace in which both the saints of God and the work of God might flourish; hence the chapter closes with the desire that the God of peace might be with them.
We shall do well to notice the three ways in which God is characterized in this chapter. “The God of patience and consolation” in verse 5. “The God of hope” in verse 13. “The God of peace” in verse 33. Having noted them we shall do well to meditate upon them. What God is at any time He is always, and what He is for any of His people He is for all and for each. Therefore He is all this for you and for me.
In chapter 16 we get the closing salutations. Phebe seems to have been the bearer of the epistle, and Paul works in this word of commendation concerning her so that the saints at Rome might freely and without question receive her. She had succored many and even Paul himself in the course of her service at Cenchrea. The word, “servant” is really, “deaconess.”
From verse 3 to verse 15 we have a long list of names of those in Rome to whom salutations were sent. At the head of the list come two names that we are familiar with, Priscilla and Aquila. It is evident that they head the list designedly, for of no others are such words of high commendation spoken. They had laid down their lives on Paul’s behalf, though in God’s mercy their lives had been preserved to them. This is the limit of human love according to the Lord’s words in John 15:13. It is also what every Christian ought to do if the occasion arises, according to 1 John 3:16; because we are here not only to display human kindness but, as those who partake of the Divine nature, to display divine love.
The Apostle shows a wonderful discrimination in his salutations. This one is a kinsman: that one a helper: the other is chosen in the Lord. Again, these are beloved, and that one is well-beloved, and these are of note among the apostles. Some have labored and others have labored much. In the largeness of his spiritual affections he had a definite link with each. But evidently Priscilla and Aquila outshone all as the exponents of a love which was divine, and that gave them the first place over the heads of many more gifted than themselves.
That love of divine quality, which gives itself even unto death, stands alone in its value. This was exemplified in the days of David—see, 2 Samuel 23:13-17. It is made plain in the solemn words of our Lord, recorded in Revelation 2:4. We have no doubt but that it will be most fully manifested in that day when we all stand before the judgment seat of Christ. So let us take it to heart now.
“Love never faileth,” love is pine gold;
Love is what Jesus Caine to unfold;
Make us more loving, Master, we pray,
Help us remember, love is Thy way.”
Verses 17-20 follow, giving us a picture which is the very reverse of all this. There were those in the earliest days, as also today, who served not the Lord but their own selfish desires. Such produce divisions and are to be avoided. Their words may be beautiful—smoother than butter—but they are contrary to the doctrine. This is the test. Not, can they speak pleasant things; but, do they speak according to that which we have received from God? The prime mover in all error is Satan, and when he is bruised under the feet of the saints by the God of Peace there will be peace indeed.
There follow the salutations of a band of laborers who were with Paul as he wrote; and again it seems in verse 24 as if he is closing his letter, as previously in verse 20, and at the end of chapter 15. Once more, however, a word is added. It appears that at this point according to his custom Paul took the pen from the hand of his amanuensis to write with his own hand. His closing words are of deep importance.
The Apostle Paul had a twofold ministry, as he unfolds in Colossians 1:23-29. To both ministries he alludes very briefly in these closing verses. The Gospel, which he calls “my Gospel” he had unfolded very fully in this epistle. The “mystery” he had not mentioned at all, though it had been revealed to him and other of the prophets, and had been promulgated in prophetic writings. He would have the believers at Rome know that important as it was that they should be established according to the Gospel he had just unfolded, it was equally important that they should be established according to the mystery, of which it was not his purpose to write at that time.
If important for the Romans, then for us also. God is able to establish us in both. Are we concerned about both? If not we ought to be. Because the church, as an outward, visible, professing body, is in a broken condition we are not exempted from concerning ourselves about the mystery, but rather it is the more necessary for us. The mystery concerns the Gentiles, hence it is made known to all nations, and made known for the obedience of faith: made known, not merely to be understood but to be obeyed.
Never more than today was there a crying need for really established Christians. God alone can establish us, and we are only fully established if established in both. No man can stand securely if only standing on one leg. The Gospel and the Mystery are like two legs whereon we may securely stand. Let us aim at standing on both.
F. B. Hole.