Paul’s Apostolic Ministry (Romans 15:14-33): Part 3 of 3

Paul’s Future Plans 

“At present, however, I am going to Jerusalem bringing aid to the saints. For Macedonia and Achaia have been pleased to make some contribution for the poor among the saints at Jerusalem. For they were pleased to do it, and indeed they owe it to them. For if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material blessings” (Romans 15:25-27, ESV).

Before his venture westward, Paul had already determined to head back east to deliver relief aid for (lit. “ministering” [διακονῶν]¹ to) “the poor among the saints at Jerusalem” (cf. v. 31),² a collection of funds he had been coordinating among the churches with whom he worked.³ The contributing congregations of “Macedonia” would have been those in Philippi, Thessalonica, and Berea,⁴ and in “Achaia” the brethren in Corinth, Cenchrea, and potentially Athens.⁵ Also participating were the churches of Galatia, most likely in Pisidian Antioch, Lystra, Derbe, and Iconium,⁶ while Christian communities in Asia were presumably involved as well.⁷ Noted twice, each emphatically (vv. 26, 27), Paul affirms “they were pleased” [εὐδόκησαν],⁸  indicative of their willingness and cheerfulness in giving (cf. 12:8),⁹ as they collectively participated in this “contribution” [κοινωνίαν] (cf. 12:13; 2 Cor. 8:4; 9:13).

Somewhat parallel to v. 16 concerning Paul’s priestly service among “Gentiles,” here he describes these generous contributors (in predominantly Gentile territories) as “debtors” [ὀφειλέται] (cf. 1:14; 8:12) who “owe” [ὀφείλουσιν] or “ought” (cf. v. 1) “to be of service” [λειτουργῆσαι]¹⁰ in view of the “spiritual” things [τοῖς πνευματικοῖς] “of them” [αὐτῶν] (their Jewish brethren) in which they “have shared” [ἐκοινώνησαν].¹¹ It was through the Jewish people that the Gentiles gained access to the saving message of the gospel (cf. 9:5; 11:11-15), so eagerness to assist in “material” (lit. “fleshly”)¹² things [τοῖς σαρκικοῖς] is a natural response (cf. Acts 11:27-30; 1 Cor. 9:11; Gal. 6:6-10).

“When therefore I have completed this and have delivered to them what has been collected [lit. ‘having sealed to them this fruit’]¹³—[fulfilled in Acts 21:15-19; 24:17]— I will leave for Spain by way of you—[cf. v. 24, unfulfilled in the biblical record]—I know that when I come to you I will come in the fullness [πλήρωμα] of the blessing [εὐλογία]¹⁴ of Christ”¹⁵ (Romans 15:28-29)—[inclusive of the prospect “that I may impart to you some spiritual gift to strengthen you” (1:11) and fulfilled in Acts 28:14-31]. 

EXCURSUS: DID PAUL EVER MAKE IT TO SPAIN?¹⁶

The historical record of Acts concludes with Paul having been incarcerated in Rome for two whole years (Acts 28:30), with no information about the outcome of his trial or of his death. If, at the time of writing, the apostle was still confined to house arrest and his future still uncertain, the abrupt ending is understandable. There was nothing further to report.¹⁷

Paul’s correspondence to Timothy and Titus, unlike his other extant writings, do not fit the framework of Acts. The simplest explanation is that they were penned after Acts was completed, thus comprising the final documents in the Pauline corpus. Near the end of his two-year detention in Rome, the apostle was anticipating probable release (Philem. 22; Phil. 1:19, 25-26; 2:24). That he did stand trial before Caesar is presupposed by the divine promise of Acts 27:24, and Paul later speaks of his “first defense” and deliverance (2 Tim. 4:16-17). 

It would appear that he did in fact regain his freedom and traveled to places like Macedonia, Greece, Asia Minor, Crete, and possibly also to Spain (1 Tim. 1:3; 3:14; Tit.1:5; 3:12; 2 Tim. 4:13, 20; cf. Philem. 22; Rom. 15:28). Imprisoned again at Rome, he writes his final apostolic manuscript as he anticipates imminent death (2 Tim. 1:16-17; 2:9; 4:6-8). According to early and consistent tradition, during Nero’s reign Paul suffered martyrdom, which would have been no earlier than summer of 64 (when Nero’s hostilities against Christians began) and no later than summer of 68 (when Nero committed suicide).¹⁸

Spring 62 (the close of the Acts narrative and completion of the prison epistles) would be the earliest possibility for Paul’s release from his first incarceration in the imperial city. His second Roman imprisonment and subsequent death would be no later than summer 68, allowing up to six years for further travels, evangelistic endeavors, and writing projects.  

Prior to his initial arrival in Rome, he had expressed his desire to take the gospel as far west as Spain, soliciting the support of the Roman Christians (Rom. 15:23-29). Although unforeseen circumstances altered the original plan, it is entirely possible that he went on to achieve this goal. It would have taken less than a week to sail from Italy to Spain. Clement of Rome, near the end of the first century, affirms that Paul preached the gospel in the extreme west of the Roman Empire, which at the time would have included Spain (I Clement 5.1-7). The second-century Muratorian Fragment (lines 38-39) and Acts of Peter take Paul’s Spanish journey for granted, as do the fourth-century testimonies of Cyril of Jerusalem and John Chrysostom.

----------- End of Excursus -----------

A Prayer Request and Prayer Wish

“I appeal to you, brothers, 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 Judea, and that my service for Jerusalem may be acceptable to the saints, so that by God’s will I may come to you with joy and be refreshed in your company. May the God of peace be with you all. Amen” (Romans 15:30-33).

Aware of the inevitable challenges ahead, the confidence expressed in the previous verses now submits to the divine will. Paul was a firm believer in and practitioner of prayer (cf. 1:9-10),¹⁹ often requesting the prayers of his “brothers” (incl. sisters) for him and his work.²⁰ Here the “appeal” [παρακαλῶ] (cf. 12:1; 16:17)²¹ is “through” [διά] “our Lord Jesus Christ,” and “through” [διά] “the love of the Spirit,”²² recalling the intercessory function of both (cf. 8:26-27, 34), and directed “to God.”²³ Seeing that “love” [ἀγάπη]²⁴ is listed among the “fruit” (note καρπός, v. 28) “of the Spirit” (Gal. 5:22), this and other spiritual traits “are the consequence of the self-forgetfulness that looks away from itself to God.”²⁵

Paul is asking that the Roman brethren not only pray for him but “to strive together with” [συναγωνίσασθαί]²⁶ him in prayer, indicative of the fervency with which Jesus prayed.²⁷ “What Paul asks is that they should join him in striving with all their might—in wrestling as it were—against the hostile forces which would frustrate his apostolic work.”²⁸ The threefold petition is: 

o   “that I may be delivered [ῥυσθῶ]²⁹ from the unbelievers in Judea” – answered affirmatively by God, as Paul was in fact delivered from unbelieving, antagonistic Jews (Acts 21:33-34; cf. 20:3, 22-23), although not without a great deal of distress and suffering. As a result of his arrest in Jerusalem, accompanied by violence and threats, he was sent to Caesarea (spending two years in prison) before heading to Rome.

o   “that my service [διακονία]³⁰ for Jerusalem may be acceptable to the saints” – answered with a resounding “yes,” as the brethren in Jerusalem received Paul gladly and rejoiced in his ministry (Acts 21:17-20a). However, his service was not accepted unconditionally. While numerous Jews in Jerusalem had come to believe in Christ, many of them viewed Paul with suspicion, as though he were a traitor to his nation and his cultural heritage. His effectiveness and influence among them, therefore, were compromised by this misguided perception. To show he had not completely forsaken his people or his past, Paul agreed to carry out a customary ritual in the temple (vv. 20-26). But his attempt to please his Jewish kinsmen led to further complications: falsely accused, dragged out of the temple, and nearly beaten to death by Jewish antagonists (vv. 27-33).  

o   “that by God's will I may come to you with joy and be refreshed in your company” (cf. 1:8-15). Apparently it was according to “God’s will” (cf. 1:10; 8:27), as Paul went on to safely arrive in Rome, although as a prisoner in chains following a number of near-death experiences (Acts 27:1–28:16). Whether his arrival was “with joy” might be debatable, but his prayer to “be refreshed in your company”³¹ did in fact eventuate (Acts 28:15-16; cf. Phil. 1:12-14, 18). 

No doubt Paul desired that his service to the Jerusalem saints would be received without reservation, but it was not. He likely would have wanted his deliverance from unbelievers to be void of pain and distress, but it was not. Surely he would rather have come to Rome as a free man, but he did not. Nevertheless, as a prisoner in Rome, looking back on these ordeals, Paul had to admit: “what has happened to me has really served to advance the gospel” (Phil. 1:12). And in the same setting he further reflected: “Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen” (Eph. 3:20-21). God’s way may have been harder, but it was so much better.³²

Paul’s request for prayer concludes with a petition of his own: “May the God of peace be with you all. Amen.” This is the third prayer-wish of the chapter, the first offered to “the God of endurance and encouragement” (vv. 5-6), the second to “the God of hope” (v. 13), and here to “the God of peace [εἰρήνη]”³³ (cf. 16:20). Christian peace begins with the presence of God in our lives (cf. 5:1; 15:13) and extends to relationships within the body of Christ and beyond (cf. 12:18; 14:19). On the concluding “Amen,” see also 1:25; 9:5; 11:36; 16:27. 

--Kevin L. Moore

Endnotes:

     ¹ Elsewhere in Paul see 2 Cor. 3:3; 8:19-20; 1 Tim. 3:10, 13; 2 Tim. 1:18; Philem. 13. 

     ² Also called “the service [διακονία] for the saints,” incl. “fellowship” [κοινωνία] and “ministry” [λειτουργία] in 2 Cor. 8:4; 9:1, 12-13 (cf. 1 Cor. 16:15; Phil. 2:30). In response to the proscriptive reading of these texts to affirm “saints only” benevolence, see K. L. Moore, “Non-institutionalism (Part 1): Church Benevolence,” Moore Perspective (6 Nov. 2019), <Link>. On the “poor” among the Jewish people, see also Matt. 11:5; 19:21; 26:9, 11; Mark 12:42-43; Luke 4:18; 6:20; 14:13, 21; 19:8; John 13:29; 2 Cor. 9:9; Gal. 2:10; Jas. 2:2-6.

     ³ Acts 24:17; Gal. 2:10; 1 Cor. 16:1-4; 2 Cor. 8–9. “Without being in any way indebted to one another, and each contributing some new element, all the different accounts fit and dovetail into one another, and thus imply that they are all historical” (W. Sanday and H. C. Headlam, Romans 413). See K. L. Moore, “The Sunday Collection,” Moore Perspective (25 March 2015), <Link>.

     ⁴ Acts 16:9–17:14; cf. 1 Cor. 16:5; 2 Cor. 8:1–9:7. Representatives of the Thessalonica and Berea congregations helped deliver the funds (Acts 20:4), and Luke may have represented the church at Philippi (Acts 16:12; 20:6; cf. 2 Cor. 8:18-19). The generosity of the Philippi saints is further highlighted in Phil. 1:5-7; 2:25-30; 4:10-19.

     ⁵ Acts 17:24; 18:18, 27; 19:21; Rom. 16:1; cf. 2 Cor. 1:1; 9:2.

     ⁶ 1 Cor. 16:1; cf. Acts 13:14–16:6; 18:23; Gal. 1:2. Gaius of Derbe and Timothy of Lystra were part of the delegation that carried the funds to Jerusalem (Acts 20:4).

     ⁷ See Acts 20:4; 1 Cor. 16:1, 19. The Asian churches potentially included Troas, Ephesus, and perhaps Colosse, Laodicea, Hierapolis, Pergamos, Thyatira, Sardis, and Philadelphia (Acts 19:1–20:12; Col. 1:2; 2:1; 4:13-16; Rev. 1–3). In Polycarp’s Letter to the Philippians 11.3 (dated ca. 110), he indicates that when Paul wrote his letter to the Philippi saints around 62, the church did not yet exist in Smyrna.

     ⁸ This is the only time in Paul’s writings this verb applies to what other Christians are doing; elsewhere applicable to God (1 Cor. 1:21; 10:5; Gal. 1:15; Col. 1:19), to Paul and his immediate colleagues (2 Cor. 5:8; 12:10; 1 Thess. 2:8; 3:1), and once in a negative sense concerning those rejecting the truth (2 Thess. 2:12). 

     ⁹ See also 2 Cor. 8:2-5, 12; 9:7; cf. Acts 11:29; 1 John 5:3.

     ¹⁰ Cognate with the noun λειτουργός (cf. v. 16), the verbal λειτουργέω occurs only three times in the NT, here and in Acts 13:2; Heb. 10:11. Note comparable terminology with respect to secular affairs (Rom. 13:6, 8).

     ¹¹ The verbal κοινωνέω (to “share” or “participate in,” cf. also Rom. 12:13; Gal. 6:6; Phil. 4:15; 1 Tim. 5:22) “may be used either of the giver or of the receiver. The giver shares with the receiver by giving contributions … the receiver with the giver by receiving contributions, so here” (W. Sanday and H. C. Headlam, Romans 412).

     ¹² Cf. 1 Cor. 9:11.

     ¹³ Paul has also used “fruit” [καρπός] imagery in Rom. 1:13; 6:21-23. See also Matt. 3:8, 10; 7:16-20; 12:33; 21:43; Luke 3:8-9; 6:43-44; 8:8; John 4:36; 12:24; 15:2-16; Gal. 5:22; Eph. 5:9; Phil. 1:11, 22; 4:17; Heb. 12:11; 13:15; Jas. 3:17, 18. To “seal” [σφραγίζω] is to place a mark of ownership (cf. Rom. 4:11; 2 Cor. 1:22; Eph. 1:13; 4:30), acknowledging these contributed funds as “fruit” ultimately attributed to the divine source. 

     ¹⁴ The same word is used of deceptive “praise” in Rom. 16:18.

     ¹⁵ The BMT and TR include τοῦ εὐαγγελίου (“of the gospel”) … (cf. Rom. 1:1, 9, 16; 2:16; 10:16; 11:28; 15:16, 19; 16:25).

     ¹⁶ See K. L. Moore, “What Happened After Acts?” in Entrusted with the Faith, ed. D. Y. Burleson (Delight, AR: Gospel Light, 2018): 79-82. 

     ¹⁷ Although weighty attention in Luke’s writings is given to Jerusalem, nothing is said of the fall of Jerusalem (summer of 70), presumably because it had not yet occurred. There is no mention of the Neronian persecution (64-68), even though the story of Acts ends in Rome. While Luke tells of the martyrdoms of both Stephen and the apostle James (Acts 7:57-60; 12:2), there is no record of the death of the Lord’s brother James (who was killed in Jerusalem in the summer of 62), even though he is a prominent figure in Acts (1:14; 12:17; 15:13; 21:18). Despite Luke’s long-time relationship with Paul, he betrays no knowledge of the apostle’s letters or even mentions that Paul wrote letters. While this raises some intriguing questions, the further in history Luke-Acts is chronologized the more inexplicable this becomes. By the mid-60s the Pauline writings were recognized (at least from Asia Minor to Rome) as a well-known collection and regarded as scripture (2 Pet. 3:15-16).

     ¹⁸ See Tacitus, Annals 15.38-44; Suetonius, Life of Nero 16.2; Eusebius, Eccl. Hist. 3.1.3; 2.25.1-8; I Clement 5.1-7; the Acts of Paul; the Acts of Peter; and John Chrysostom, Oppugnatores Vitae Monasticae 1.3.

     ¹⁹ See also Eph. 1:16; Phil. 1:3-4; Col. 1:9-12; 1 Thess. 1:2; 3:10; 2 Thess. 1:11.

     ²⁰ Cf. 2 Cor. 1:11; Eph. 6:19-20; Phil. 1:19; Col. 4:3, 4; 1 Thess. 5:25; 2 Thess. 3:1-2; Philem. 22.

     ²¹ The παρακαλέω (“I appeal”) formula serves a transitional function in Paul’s writings, with a change of subject and often disclosing the main purpose of the letter (D. E. Aune, NT Literary Environment 188). 

     ²² Paul’s allusions to “love” in conjunction with the “spirit” [πνεῦμα] could refer to the human spirit from which love emanates (cf. Rom. 1:9; 8:16b; 12:11; note also 1:4; 2:29; 7:6; 8:10, 15).

     ²³ Cf. Matt. 6:9; Luke 11:2; John 15:16; 16:23; Eph. 1:3; 3:14; 5:20; Col. 1:3; 3:17; Jas. 1:5. See K. L. Moore, “May We Pray to Jesus?” Moore Perspective (21 Nov. 2014), <Link>.

     ²⁴ Here Paul speaks of the love of the Spirit; elsewhere in Romans the love of God (5:5, 8; 8:39), of Christ (8:35), and toward one another (12:9; 13:10; 14:15). 

     ²⁵ C. K. Barrett, Freedom and Obligation 77. Comparing the “works of the flesh” and “fruit of the Spirit” (Gal. 5:19-23), “the different contents of the two lists likewise suggest a contrast between activity and character. Where the one list breathes an air of anxious self-assertiveness and frenetic self-indulgence, the other speaks more of concern for others, serenity, resilience and reliability. The first list is all about human manipulation of others for selfish ends, the second all about the divine enabling and engracing which brings about a transformation from inside out, from character to conduct” (J. D. G. Dunn, Theology of Galatians 111).

     ²⁶ The verbal συναγωνίζομαι, a hapax legomenon in the Greek NT, is a combination of σύν (“with”) + ἀγωνίζομαι (to “struggle,” “strive,” “contend”), the latter used in Luke 13:24; John 18:36; 1 Cor. 9:25; Col. 1:29; 1 Tim. 4:10; 6:12; 2 Tim. 4:7.

     ²⁷ Matt. 26:36-44; Luke 22:44; Heb. 5:7. On the textual variation of Luke 22:43-44, which UBS⁵/NA²⁸ enclose in double square brackets, see P. W. Comfort, A Commentary on the Text and Manuscripts of the NT 235-36; B. M. Metzger, A Textual Commentary on the Greek NT (2nd ed.) 151. Nevertheless, unlike other textual variants, this passage does not depend on parallel accounts or provide an explanation to the narrative. As a physician Luke would surely have an interest in bloody sweat, and angelic activity is thematic in his writings (Luke 1:11-19, 26-38; 2:9-13, 15, 21; 4:10; 9:26; 12:8-9; 15:10; 16:22; 20:36; [22:43]; 24:23; Acts 5:19; 6:15; 7:30, 35, 38, 53; 8:26; 10:3, 7, 22; 11:13; 12:7-11, 15, 23; 23:8-9; 27:23).

     ²⁸ J. Denney, “Romans” 717; “for all prayer is a spiritual wrestling against opposing powers” (W. Sanday and H. C. Headlam, Romans 415).

     ²⁹ The verb ῥύομαι, rendered here “delivered” (ESV), “rescued” (NASB), “kept safe” (NIV), always applies in the NT, often in conjunction with prayer, to divine rescuing: in Romans, cf. also 7:24-25; 11:26; elsewhere in Paul, 2 Cor. 1:10-11; Col. 1:13; 1 Thess. 1:10; 2 Thess. 3:1-2; 2 Tim. 3:11; 4:17-18; and outside of Paul, Matt. 6:13; 27:43; Luke 1:74; [11:4, BMT/TR]; 2 Pet. 2:7, 9.  

     ³⁰ Cf. also Rom. 11:13; 12:7; descriptive of the particular service of benevolence in 2 Cor. 5:18; 8:4; 9:1, 12-13; cf. Acts 11:29.

     ³¹ The compound συναναπαύομαι is a hapax legomena in the Greek NT, a combination of σύν (“with”) + ἀναπαύω (to “give rest” or “refresh”); cf. 1 Cor. 16:18; 2 Cor. 7:13; Philem. 7, 20.

     ³² If Paul’s service in Jerusalem had been accepted unconditionally (as he wanted), the chain of events which eventually took him to Rome likely would not have occurred, and consequently so many would have missed out on the Lord’s great blessings through the ministry of this dedicated apostle. The point is, Paul's prayers were answered by God, not necessarily the way he wanted, but obviously so much better than he even knew how to ask!

     ³³ In Romans the noun εἰρήνη occurs in 1:7; 2:10; 3:17; 5:1; 8:6; 14:17, 19; 15:13, 33; 16:20; verbal εἰρηνεύω in 12:18.

Related Posts: Rom 15:14-16, Paul's Apostolic Ministry (Part 2)

 

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Paul’s Apostolic Ministry (Romans 15:14-33): Part 2 of 3

The Extent of Paul’s Work

“In Christ Jesus, then, I have reason to be proud of my work for God” (Romans 15:17, ESV). 

Paul’s apostolic ministry has enabled him, “then” or “therefore” [οὖν], to emphatically¹ speak of his “boasting” [τὴν καύχησιν], which some might take as prideful self-promotion when rendered, “I have reason to be proud of my work …” (ESV), contra 3:27; 4:2. However, the object of this “boasting” (implied in vv. 15-16 and what follows) is beyond himself and is motivated by selfless duty to a far greater cause.² It is grounded “in [ἐν] Christ Jesus” and is “for God,” i.e., directed toward “the things pertaining to God” [τὰ πρὸς τὸν θεόν].³

“For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience—by word and deed, by the power of signs and wonders, by the power of the Spirit of God—so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ” (Romans 15:18-19). 

Paul’s reluctance to “venture” is actually a refusal to “be bold” or to “dare” [τολμάω], cognate with “boldly” [τολμηρότερον] (v. 15), “to speak [λαλεῖν] of anything except what Christ has accomplished through me.” What Christ has accomplished through Paul’s far-reaching ministry is the bringing of “Gentiles to obedience” (cf. 1:5; 6:16-18; 16:19, 26), involving both “word and deed” (cf. vv. 5-6; 10:8-10). “This combination—Christ working in Paul, to make the Gentiles obedient to the Gospel—is the vindication of Paul’s action in writing to Rome. It is not on his own impulse, but in Christ that he does it; and the Romans as Gentiles lie within the sphere in which Christ works through him.”⁴

Paul’s authority and work as an apostle have been authenticated “by” or “in” [ἐν] “[the] power [δύναμις] of signs and wonders,” “by” or “in” [ἐν] “[the] power [δύναμις] of [the] Spirit of God.”⁵ The second clause reiterates with more specificity the first, highlighting the divine impetus of Paul’s apostolic role (cf. vv. 15-16; also 1:1-5; 1 Cor. 2:1-4; 2 Cor. 12:12).⁶ Reference to “signs” [σημεῖα] and “wonders” [τέρατα] is descriptive of different aspects of the same activity. The expression “signs” points to the divine derivation of miraculous works and accompanying teachings, while the parallel “wonders” signals extraordinary phenomena inexplicable other than by supernatural means.⁷

The apostle’s service in God’s mission has been widespread. His connection with “Jerusalem” began in his youth (Acts 22:3), while his Christian ministry there (albeit comparatively minimal) started about three years after his conversion to Christ⁸ and continued intermittently over the next couple of decades.⁹ At the time of writing, Paul had “fulfilled [the ministry]” [πεπληρωκέναι] (cp. 8:4; 13:8) of “the gospel of Christ” (cf. vv. 16, 25; 1:9, 16; 2:16) in strategic areas throughout the eastern realm of the Roman Empire, in the provinces of Judea, Syria, Arabia, Cilicia, Cyprus, Galatia, Asia, Macedonia, Achaia, and Illyricum.

There is no record outside the current text of Paul’s work in Illyricum. The most plausible timeframe would be during the summer and autumn of 56, after he left his three-year mission in Ephesus and spent time in Macedonia before heading south to Corinth to spend the winter months of 56-57, when Romans was written (see Acts 20:1-3; 1 Cor. 4:19; 16:3-8; 2 Cor. 9:2-4).¹⁰

Illyricum was a province of Rome from 27 BC under Augustus to its dissolution during the reign of Vespasian (AD 79-89), roughly corresponding to geographical regions in modern-day Albania, Kosovo, Serbia, Montenegro, Bosnia-Herzegovina, Croatia, and Slovenia. Along the eastern shore of the Adriatic Sea was the territory of Dalmatia (today’s Croatia), where Titus would go via the port city of Nicopolis to perhaps follow up on the work Paul had initiated there (Tit. 3:12; 2 Tim. 4:10). Seeing that Latin was the native language of both Illyricum and Spain, Paul’s mission to the former would have helped prepare for the latter.¹¹

“… and thus I make it my ambition to preach the gospel, not where Christ has already been named, lest I build on someone else’s foundation, but as it is written, ‘Those who have never been told of him will see, and those who have never heard will understand’” (Romans 15:20-21).

Paul “aspired” (NASB), making it his ambition [φιλοτιμούμενον],¹² “to preach the gospel” or “to evangelize” [εὐαγγελίζεσθαι] (cf. 1:15; 10:15) in the more limited capacity of targeting, primarily, the unevangelized. With the verbal “build” [οἰκοδομέω],¹³ he once again employs construction imagery (cf. v. 2; 14:19),¹⁴ considering himself “a master builder” or “architect” [ἀρχιτέκτων], laying the foundation [θεμέλιος] of Jesus Christ upon which the church is built,¹⁵ while he and others continued the spiritual “building” process through extensive follow-up efforts (1 Cor. 3:9b-12a). In this regard Paul was a pioneer missionary, initiating new works from scratch rather than building “on someone else’s foundation.” Providing a scriptural basis, “as it is written,”¹⁶ he quotes Isaiah 52:15 (LXX), a messianic prophecy concerning kings and nations being impacted by hearing for the first time about the Suffering Servant’s degradation and exaltation, fulfilled in the gospel message of the Christ (cf. Acts 9:15; 1 Cor. 15:1-11). 

Plans for the Near Future

“This is the reason why I have so often been hindered from coming to you. But now, since I no longer have any room for work in these regions, and since I have longed for many years to come to you, I hope to see you in passing as I go to Spain, and to be helped on my journey there by you, once I have enjoyed your company for a while” (Romans 15:22-24). 

At the time of writing, Paul had reached the end of what has traditionally been called his third missionary journey, from Syrian Antioch via Ephesus to Corinth, ca. 53-57 (Acts 18:23–20:3a). The extremely heavy workload, busy schedule, and severe hardships had prevented him from realizing his years-long dream of visiting the saints in Rome (cf. Acts 19:21). Having completed a series of successful evangelistic campaigns “from Jerusalem and all the way around to Illyricum,” along with plethoric other Christians involved in God’s mission, Paul was (almost) ready to head farther west. Since the Lord’s church was already established in Rome, his proposed visit would be relatively brief as he planned to take the gospel to the provinces of the Iberian Peninsula known as Hispania or “Spain” [Σπανία],¹⁷ the far western boundary of the Roman Empire. 

Paul earnestly anticipated [ἐλπίζω] the Roman brethren’s support of this missionary effort: “to be helped” or “equipped” [προπεμφθῆναι] (note 10:14-15), perhaps including Latin-speaking traveling companions.¹⁸ The verbal προπέμπω, often conveying in English the sense of “accompany” (Acts 20:38; 21:5) or “send” (Acts 15:3; 16:6, 11; Tit. 3:13; 3 John 6), involves the provision of whatever the traveler needs for his journey (see 2 Cor. 1:16). Earlier the apostle had laid out what God has set in place to ensure that full-time ministers of the gospel have their essential needs met (1 Cor. 9:7-15).¹⁹ Paul did not always exercise his God-given right to be financially subsidized by churches, especially while working in their midst (1 Cor. 9:15).²⁰  Nevertheless, he did accept and even solicit support from others in different circumstances (cf. 1 Cor. 16:6; 2 Cor. 11:7-9; Phil. 2:25-30; 4:10-20).

--Kevin L. Moore

Endnotes:

     ¹ “I have” [ἔχω] is the first word of the sentence.

     ² The highest concentration in Paul’s writings of καύχησις and its cognates is in 2 Corinthians, focusing on the spiritual health of fellow-believers (1:14; 7:4, 14; 8:24) and what God has accomplished through fallible human efforts (10:7-18; 11:10, 16-33). 

     ³ Cf. 1 Cor. 2:1-5; 2 Cor. 3:4-6; 4:7; 6:6-7; 12:9; 13:4.

     ⁴ J. Denney, “Romans” 712.

     ⁵ Manuscript evidence varies from πνεύματος (“Spirit”), πνεύματος ἁγίου (“Holy Spirit”), πνεύματος θεοῦ (“Spirit of God”), and πνεύματος θεοῦ ἁγίου (“Holy Spirit of God”). Due to the testimony of earlier witnesses but in deference to transcriptional history, the NA²⁸/UBS⁵ settled on the reading, with square brackets, πνεύματος [θεοῦ]. See P. W. Comfort, Commentary on the Manuscripts and Text of the NT 311; B. M. Metzger, Textual Commentary on the Greek NT (2nd ed.) 473. However, W. Sanday and A. C. Headlam reasonably surmise that the simple πνεύματος was most likely the original reading that prompted “corrections of what seemed an unfinished expression” (Romans 407).

     ⁶ See also Acts 13:9-11; 14:3, 8-10; 15:12; 16:16-18; 19:11-12; 20:9-12; 28:3-9; 1 Thess. 1:5.  

     ⁷ Matt. 24:24; Mark 13:22; John 4:48; Acts 2:22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12; 2 Cor. 12:12; Heb. 2:4; cp. 2 Thess. 2:9.

     ⁸ Acts 9:26-30; 22:17-18; 26:20; Gal. 1:15-20.

     ⁹ Acts 11:27-30; 12:25; 15:1-30; Gal. 2:1-10. After sending the letter to the Romans, Paul would return to Jerusalem at least once more (Rom. 15:25-31; 1 Cor. 16:3-4; Acts 20:16, 22-23; 21:4–23:31; 24:11-21; 26:20-23).

     ¹⁰ The Egnatian Way (Via Egnatia), constructed by the Romans in the second century BC, connected Macedonia (from Thessalonica) as far north as Illyricum (Strabo, Geography 7.7.4), although Paul could have traveled by sea from Macedonia’s west coast.

     ¹¹ F. F. Bruce, Paul: Apostle of the Heart Set Free 317. 

     ¹² The compound φιλοτιμέομαι (φίλος [‘friend’] + τιμή [‘honor’]) occurs only three times in the NT, here and in 2 Cor. 5:9; 1 Thess. 4:11.

     ¹³ See also Acts 20:32; 1 Cor. 8:1, 10; 10:23; 14:4, 17; Gal. 2:18; 1 Thess. 5:11; outside of Paul, cf. Matt. 7:24-26; 16:18; 21:42; Mark 12:10; Luke 6:48-49; 20:17; Acts 4:11; 9:31; 1 Pet. 2:5, 7.

     ¹⁴ On the employment of the noun οἰκοδομή (“building,” met. “edification”), see also 1 Cor. 3:9-11; 14:3, 5, 12, 26; 2 Cor. 10:8; 12:19; 13:10; Eph. 2:21; 4:12, 16, 29.

     ¹⁵ Cf. Matt. 16:16-18; Luke 6:46-48; Eph. 2:19–3:7; 1 Tim. 6:19; 2 Tim. 2:19. Note also Heb. 3:6. 

     ¹⁶ On the perfect passive indicative formula, “as it is written,” alluding to sacred scripture having been recorded in the past with current and ongoing applicability, see Rom. 1:17; 2:24; 3:4, 10; 4:17; 8:36; 9:13, 33; 10:15; 11:8, 26; 12:19; 14:11; 15:3, 9, 21.

     ¹⁷ The Roman emperors Trajan (53-117), Hadrian (76-138), and Theodosius I (347-395) were all from this region.

     ¹⁸ P. Lampe, From Paul to Valentinus 80.

     ¹⁹ Paul and his fellow-missionaries have the right to eat and drink, i.e., be supported in the Lord’s work (1 Cor. 9:4; cf. vv. 6-14; 4:11; Matt. 10:9-10; 2 Thess. 3:7-10). They have the right to refrain from [secular] work and be supported by the church (1 Cor. 9:6; cf. 4:12). Remuneration for services rendered is a natural part of the secular world, including soldiers, farmers, and shepherds (1 Cor. 9:7). But this is not only a basic human concept; it is divinely enjoined, with scriptural confirmation (vv. 8-10; quote from Deut. 25:4). God is more concerned about people than he is about animals (cf. Matt. 6:26; Luke 12:7, 24), and this biblical principle legitimately applies to the expectation of workers to be compensated for their labors. Paul and his coworkers have just as much right and more to expect financial support from the Corinthians, yet they have denied themselves this right lest the gospel of Christ be hindered (1 Cor. 9:12). Even Levitical priests are supported by the offerings of the people (1 Cor. 9:13; cf. Lev. 6:16, 26; 7:6, 31; 22:10; Num. 18:8-10). “Even so the Lord has commanded that those who preach the gospel should live [get their living] from the gospel” (1 Cor. 9:14).

     ²⁰ Paul’s customary practice was to refuse financial remuneration from the brethren with whom he labored in order to avoid burdening anyone (2 Cor. 11:9; 1 Thess. 2:9; 2 Thess. 3:8), to avert potential problems (1 Cor. 9:12, 15, 18), to afford evangelistic opportunities (cf. Acts 17:17), to provide for basic needs (Acts 20:34), perhaps to supplement outside support (Phil. 4:16), and to be a good example to young converts (Acts 20:33-35; 1 Thess. 4:11-12; 2 Thess. 3:7-12).

Related Posts: Rom 15:1-4, Rom 15:14-16 (Part 1), Rom 15:25-33 (Part 3)

 

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Paul’s Apostolic Ministry (Romans 15:14-33): Part 1 of 3

 Nearing the end of the Romans letter, Paul returns to how he introduced the letter (1:1-15), commenting on the favorable spiritual condition of the Roman saints and reviewing his own evangelistic ministry and plans. Just as the preface of Romans is the most extensive of all of Paul’s letter openings, the closing is the lengthiest as well.¹

Commending the Roman Saints

“I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another” (Romans 15:14, ESV). 

As at the beginning (1:8), Paul is ending the letter by commending the saints at Rome (cf. also 16:19), along with the oft-repeated affectionate address “my brothers” [ἀδελφοί μου] in the familial sense of “brethren” in the Lord (cf. v. 30; 1:13; 7:1, 4; 8:12; 10:1; 11:25; 12:1; 16:17).² With the emphatic “I myself” [αὐτὸς ἐγὼ]³ the apostle is not merely “satisfied” (ESV) but stands in a position of having been confidently “persuaded” (ASV, KJV, LSV) or “convinced” (CSB, NASB, NIV) [perfect tense of πειθώ] (cf. 2:19; 8:38; 14:14) that his readers are “full” [μεστοί],⁴ having been “filled” [πεπληρωμένοι]⁵ with “goodness” [ἀγαθωσύνης]⁶ and “all knowledge” [πάσης τῆς⁷ γνώσεως] …⁸ This immediately follows the prayer-wish that the God of hope “may fill” [πληρῶσαι] the Roman believers with “all joy and peace in believing” (v. 13) and is the total opposite of the unbelievers described in the first chapter: “They were filled [πεπληρωμένους] with all manner of unrighteousness, evil, covetousness, malice. They are full [μεστοὺς] of envy, murder, strife, deceit, maliciousness …” (1:29-31).

Because of what God has provided, the Romans are “able” [δυνάμενοι]—verbal cognate with “power” [δύναμις] (cf. v. 13)—not merely “to instruct” (cf. v. 4) but “to admonish,” “to exhort,” or “to warn” [νουθετεῖν] “one another” [ἀλλήλους]” (cf. v. 5). This expectation is not limited to just church leaders or apostolic authority figures⁹ but applies to the collective responsibility of all members of the church.¹⁰

The Essence of Paul’s Work

“But on some points I have written to you very boldly by way of reminder, because of the grace given me by God to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit” (Romans 15:15-16). 

“But” [δέ], despite Paul’s confidence in these brethren, he still has an apostolic duty that extends all the way to Rome, involving directives that sometimes need to be worded forthrightly. As the inspired author of the letter (1:1) Paul can say, “I have written,”¹¹ even though technically he is verbally dictating¹² to an amanuensis who does the actual writing (16:22). Since epistolary composition (involving oral dictation and public reading) is more closely related to speech than narrative literature, the letters of Paul function as a substitute for his actual presence, creating an “apostolic parousia.”¹³ It is as if the apostle were speaking directly to his reading audience, while anticipating a future face-to-face meeting (cf. vv. 22-24).

What has been communicated “very boldly” [τολμηρότερον] (a hapax legomenon in the Greek NT) is “in part” [ἀπὸ μέρους], whether “on some points” (ESV), alluding to particular sections of the letter,¹⁴ or “in some measure” (ASV), meaning “partly” as per the apostle’s intensity,¹⁵ intentions,¹⁶ or manner of instruction.¹⁷ This boldness, however, does not emanate from Paul’s own self-confidence but is inspired by what the Lord has accomplished (vv. 15b-19).¹⁸

The word rendered “reminder” (another hapax legomenon)¹⁹ is a present participle—“reminding” [ἐπαναμιμνήσκων]—implying that the document serves as a current and ongoing reminder of the things about which Paul has been speaking and/or of what these Christians already know. In other words, “the things he has taught them and exhorted them to do all derive from the faith that they hold in common with Paul. In his letter Paul has done nothing but to explicate, for them in their circumstances, the implications of the gospel.”²⁰

Paul considers his apostolic ministry as a divine expression of “grace” [χάρις] (cf. 1:5a),²¹ enabling him “to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God.” The term here translated “minister” [λειτουργός] is a combination of λαός(“people”) + ἔργον (“work”) and belongs to a family of words descriptive of serving people in God’s work, used earlier of civil authorities as servants of God (13:6), while later in this chapter the verbal form is applied to benevolent service among fellow Christians (v. 27).²²

The apostle’s ministration is “of Christ Jesus” (cf. 1:1-9), directed “to” [εἰς] “the Gentiles” [τὰ ἔθνη] (cf. 1:5, 13-15). Since the message of the gospel is universal in scope, which Paul certainly did not withhold from Jewish people (cf. 1:16; 2:10; 3:29; 9:24; 10:12),²³ the broader sense of all ethnic groups or “nations” is surely applicable (cf. 1:5; 4:17-18; 16:26). However, the bulk of Paul’s work and the providential successes of his ministry typically extended well beyond Jewish boundaries, distinguishing him as “apostle to the Gentiles” (11:13).²⁴

Described as administering “priestly service” [ἱερουργοῦντα] (another hapax legomenon in the Greek NT), borrowing imagery from Jewish religion, Paul likens his ministry to that of an Israelite priest, although in his extant writings he never uses specific terms like “priesthood” [ἱεράτευμα] (as in 1 Pet. 2:5, 9) or “priest” [ἱερεύς] (as in Rev. 1:6; 5:10; 20:6).²⁵ Nor does he, a Benjamite (11:1), suggest that anything akin to the Levitical priesthood of old-covenant Judaism has been incorporated into Christ’s new-covenant system.²⁶ Rather, Paul’s priestly service is centered on “the [one and only] gospel” [τὸ εὐαγγέλιον]²⁷ “of God” [τοῦ θεοῦ] (cf. 1:1).²⁸ “Paul saw all ministry and service on behalf of the gospel as priestly ministry, ministry which all believers could engage in and which was not limited to any special order of priests,”²⁹ necessarily inferred from passages like v. 27 and 12:1 (cf. also 2 Cor. 9:12; Phil. 2:17, 25, 30). 

Relevant to priestly-service terminology is the language of sacrifice, i.e., an “offering” [προσφορά]³⁰ having been “sanctified” [ἡγιασμένη]. While this sacrificial offering is presented to the heavenly throne as part of Paul’s evangelistic work, it is “a living sacrifice” of those willingly offering their own “bodies” and “mind” to be “holy” [ἅγιος] and “acceptable” [εὐάρεστος] to God (12:1-2).³¹ The adj. “holy”³² is cognate with the noun “sanctification” [ἁγιασμός], referring to the process of becoming set apart or holy (cf. 6:19, 22),³³ while the verb “sanctify” [ἁγιάζω] is generally applicable to the beginning of the process (cf. 15:16).³⁴ The former is ongoing, whose completion is “not yet,” whereas the latter is realized “already.”³⁵ Cognate terms include the plural adj. ἅγιοι (“saints”), in reference to sanctified believers (1:7; 8:27; 12:13; 15:25, 26, 31; 16:2, 15), and the noun “holiness” [ἁγιωσύνη] (1:4). 

Allusion to “the offering of the Gentiles” seems to apply contextually to “what is offered” rather than the “act of offering,” whether the praise (v. 11) or obedience (v. 18) of non-Jewish believers, or more likely the Gentiles themselves (ASV, CSB, NASB, NIV, NET, NLT).³⁶ This is in line with v. 18 (cf. 9:24-26; 11:11-13, 25), and in fulfillment of prophecies like Isaiah 60:3; 66:20. Such an offering is “acceptable” [εὐπρόσδεκτος]³⁷ (cf. v. 31) to God, “having been sanctified” [ἡγιασμένη], the perfect participial form conveying the sense of being sanctified in the past with ongoing results.

In conjunction with the miraculous confirmation of Paul’s presentation of the gospel (v. 19), the sanctifying is “by” or “in” [ἐν] the “Holy Spirit” (cf. v. 13). While we are “in” [ἐν] Christ,³⁸ we are also “in” [ἐν] the Spirit.³⁹ Perhaps somewhat of a play on words, we are “sanctified” or “made holy” [ἁγιάζω] in the Spirit who himself is “Holy” [ἅγιος] (1:5; 9:1; 14:17; 15:13, 16),⁴⁰ transforming us “from unclean and sinful creatures to ‘holy’ offerings fit for the service and praise of a holy God.”⁴¹ In obedience to God’s “holy” word (1:2; 7:12), penitent believers are submerged as sinners in the waters of baptism and raised to “walk in newness of life …. set free from sin” (6:3-4, 17-18),⁴² receiving God’s indwelling Spirit as a seal of divine ownership and guarantee of the divine inheritance (cf. 5:5). Note the instrumental working of the Spirit through Christ via Paul and the gospel he preached (vv. 17-20). 

--Kevin L. Moore

Endnotes:

     ¹ See D. J. Moo, Romans 884-85 for comparisons of the epistolary features between Romans and the other Pauline letters. 

     ² Other than the lone reference to Paul’s ethnic kinsmen (Rom. 9:3), the expression connects believers to Christ (8:29) as members of God’s family (cf. 14:10, 13, 15, 21; 16:14, 23). 

     ³ Perhaps countering the potential impression from the body of the letter of a lack of sincerity, this emphatic αὐτὸς ἐγώ suggests otherwise (D. J. Moo, Romans 887 n.13).

     ⁴ Paul’s only recorded uses of the adj. μεστός are in this verse and 1:29.

     ⁵ On the verb πληρόω, see also Rom. 1:29; 8:4; 13:8; 15:13, 19.

     ⁶ Every occurrence in the NT of the noun ἀγαθωσύνη is in Paul’s letters (Rom. 15:14; Gal. 5:22; Eph. 5:9; 2 Thess. 1:11). However, the cognate adj. ἀγαθός (“good”) appears twenty-one times in Romans (2:7, 10; 3:8; 5:7; 7:12-13, 18-19; 8:28; 9:11; 10:15; 12:2, 9, 21; 13:3-4; 14:16; 15:2; 16:19), twenty-six times in Paul’s other letters, and is also attributed to him in Acts 23:1.

     ⁷ The article is omitted in the BMT/TR.

     ⁸ The noun γνῶσις occurs in the Pauline writings twenty-three times (mostly in the Corinthian letters), only three times in Romans (2:20; 11:33; 15:14); from the verbal γινώσκω (Rom. 1:21; 2:18; 3:17; 6:6; 7:1, 7, 15; 10:19; 11:34), which Paul employs forty-one times outside of Romans (mostly in the Corinthian letters); also attributed to him in Acts 20:34. Without the qualifier “all,” the comparable usage of the compound ἐπίγνωσις (“full knowledge”) is found in Romans three times (1:28; 3:20; 10:2), and twelve times outside of Romans in Paul’s so-called prison and pastoral letters, while the verbal ἐπιγινώσκω is used in Romans once (1:32), eleven other times by Paul outside of Romans (nine in the Corinthians letters), and attributed to him in Acts 24:11; 25:10.

     ⁹ Cf. Acts 20:31; 1 Cor. 4:14; Col. 1:28; 1 Thess. 5:12.

     ¹⁰ Cf. Col. 3:16; 1 Thess. 5:14; 2 Thess. 3:16.

     ¹¹ The aorist ἔγραψα (lit. “I wrote”) appears to be an epistolary aorist, whereby Paul places himself among his reading audience as having already received the completed letter.

     ¹² Note Paul’s recurring use of “I say” [λέγω] (Rom. 3:5; 6:19; 9:1; 10:18, 19; 11:11, 13; 12:3; 15:8) and “I speak” [λαλέω] (7:1; 15:18). See K. L. Moore, “Epistolary Analysis” in Exegetical Significance 74-77.

     ¹³ R. W. Funk, “Apostolic Parousia” 249-68. See also D. E. Aune, NT Literary Environment 190-91; W. G. Doty, Letters in Primitive Christianity 26-27; L. A. Jervis, Purpose of Romans110-31.

     ¹⁴ J. A. Beet, Romans 367; E. F. Harrison, “Romans” 155. Suggestions about which parts include 6:12-19; 8:9; 11:17-25; 12:1-3; 13:3–15:1 (see C. E. B. Cranfield, Critical Romans 2:750-52; D. J. Moo, Romans 888 n.24; W. Sanday and A. C. Headlam, Romans 404).

     ¹⁵ J. Murray, Romans 2:209. 

     ¹⁶ C. K. Barrett, Romans 275.

     ¹⁷ F. L. Godet, Romans 2:475-77.

     ¹⁸ The adv. “boldly” [τολμηρότερον] (v. 15) is cognate with the verb “dare” or “be bold” [τολμάω] (v. 18).

     ¹⁹ The verb ἐπαναμιμνῄσκω is a compound word comprised of ἐπί (“upon”) + ἀνά (“again”) + μιμνήσκω (to “remind” or “remember”), thus an intensified form of the latter.

     ²⁰ D. J. Moo, Romans 888-89. The observation of J. Denney is that Paul “does not presume to teach them what they do not know, but only to suggest to their memory what they must know already but may be overlooking” (“Romans” 711). C. H. Dodd reasons that since the church was established in Rome independent of Paul’s mission, “he seasons his dissertation with a compliment, and suggests apologetically that he has written only by way of refreshing your memory of truths already well known” (Romans 226).

     ²¹ See also Rom. 12:3; 1 Cor. 15:10; Eph. 3:7-8; 1 Tim. 1:15-16.

     ²² The noun λειτουργός is also descriptive of a servant or minister of a local church (Phil. 2:25), angelic servants of God (Heb. 1:7), and Christ’s service as our heavenly high priest (Heb. 8:2). The verb λειτουργέω is also applicable to serving the church (Acts 13:2) and of priestly serving (Heb. 10:11). The noun λειτουργία is used of priestly service (Luke 1:23), benevolent service (2 Cor. 9:12), Christian service in general (Phil. 2:17, 30), Christ’s ministry (Heb. 8:6), and old-covenant tabernacle service (Heb. 9:21). The lone occurrence of the adj. λειτουργικός describes angels as ministering servants (Heb. 1:14). On the noun λατρεία and verb λατρεύω, cf. Rom. 12:1.

     ²³ Acts 9:20; 13:14-42; 14:1; 16:1, 13; 17:2-4, 10, 17; 18:2-5; 19:8; 21:21, 40; 20:21; 28:17-31; 1 Cor. 9:19-20.

     ²⁴ See also Acts 9:15; 22:21; 26:17; 28:28; Gal. 1:15-16; 2:7-9; Eph. 3:1-8; 2 Tim. 4:17.

     ²⁵ The noun ἱερεύς (“priest”) is also found in the Gospels, Acts, and Hebrews, and the verb ἱερατεύω (“serve as priest”) only in Luke 1:8. As a comparative illustration, Paul uses the adj. ἱερός (“sacred [service]”) in 1 Cor. 9:13.

     ²⁶ The verbal ἱερουργέω “derives from the context the priestly associations which often attach to it in the LXX. But obviously it has no bearing on the question as to the ‘sacerdotal’ character of the Christian ministry. The offering which Paul conceives himself as presenting to God is the Gentile Church, and the priestly function in the exercise of which this offering is made is the preaching of the Gospel” (J. Denney, “Romans” 712). “The office to which God in His undeserved favour appointed Paul has all the sacredness which in the mind of a Jew was associated with the priesthood” (J. A. Beet, Romans 367). 

     ²⁷ The noun εὐαγγέλιον occurs nine times in Romans (1:1, 9, 16; 2:16; 10:16; 11:28; 15:16, 19; 16:25), and the verbal εὐαγγελίζω three times (1:15; 10:15; 15:20).

     ²⁸ On “the gospel of God,” note also 2 Cor. 11:7; 1 Thess. 2:2, 8, 9.

     ²⁹ J. D. G. Dunn, Theology of Paul the Apostle 546.

     ³⁰ This is either the “act of presenting an offering” or the “offering” itself; cf. Acts 21:26; 24:17; Eph. 5:2; Heb. 10:5, 8, 10, 14, 18.

     ³¹ “Paul evidently saw the new Christian assemblies as an extension of the assembly of Yahweh, but now without any of the cultic features so characteristic of Israel’s temple cult, and without any category of priest as a function different in kind from the priestly ministry of all who served the gospel…. his use of language shows that he was deliberately breaking with the typical understanding of a religious community dependent on cult centre, office of priest, and act of ritual sacrifice” (J. D. G. Dunn, Theology of Paul the Apostle 547-48).

     ³² Descriptive of God’s Spirit (5:5; 9:1; 14:17; 15:13, 16), God’s word (1:2; 7:12), and God’s people connected to God and one another (11:16; 12:1; 16:16).

     ³³ See also 1 Cor. 1:30; 1 Thess. 4:3-4, 7; 2 Thess. 2:13; 1 Tim. 2:15; Heb. 12:14; 1 Pet. 1:2.

     ³⁴ See also 1 Cor. 1:2; 6:11; Eph. 5:26; 2 Tim. 2:21.

     ³⁵ J. D. G. Dunn, Theology of Paul the Apostle 467. It is not uncommon for a distinction to be made between ἁγιασμός (“sanctification”) as an action or process, and ἁγιωσύνη (“holiness”) as the resulting state. However, such a clear distinction between the two is less than certain (see BDAG 10; J. Weima, Thessalonians 264 n.21). We are sanctified at the time of conversion, and sanctification or holiness is to be maintained, yet complete and ultimate sanctification in the future is what the faithful are anticipating (1 Thess. 5:23; Heb. 10:10; 1 Pet. 1:15-16).

     ³⁶ D. J. Moo, Romans 890; cf. W. Sanday and A. C. Headlam, Romans 405.

     ³⁷ Employed elsewhere in 2 Cor. 6:2; 8:12; 1 Pet. 2:5. Compare Rom. 12:1-2; 14:18. 

     ³⁸ Rom. 3:24; 6:3, 11, 23; 8:1-2, 39; 12:5; 15:17; 16:2, 3, 7, 8, 9, 10, 11, 12, 13, 22.

     ³⁹ Rom. 7:6; 8:9; 9:1; 14:17.

     ⁴⁰ Rom. 1:5; 9:1; 14:17; 15:13, 16.

     ⁴¹ D. J. Moo, Romans 891.

     ⁴² See also John 17:17, 19; Acts 10:32; 26:18; 1 Cor. 1:2; 6:11; Eph. 5:25b-27; Heb. 2:11; 9:13-14; 10:9-10, 14, 29; 13:12.

Related Posts: Paul's Apostolic Ministry (Part 2), Part 3

 

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