Encountering Jesus in His Word

Introduction

Philip “preached Christ” to the Samaritans (Acts 8:5) and then “preached Jesus” to the Ethiopian official (Acts 8:35). Paul affirms that at Corinth he and his companions preached “the Son of God, Jesus Christ” (2 Cor. 1:19). Peter declares, “we made known to you the power and coming of our Lord Jesus Christ ...” (2 Pet. 1:16).¹ But the broader context of these passages clearly shows that the person of Jesus Christ, the primary focus of the gospel message, is not the sum total of what is taught.

Preaching “Christ” to the Samaritans included the kingdom of God, the name (authority) of Jesus Christ, and baptism (Acts 8:12-13). Preaching “Jesus” to the Ethiopian helped him understand his need to be baptized (Acts 8:36-39). Preaching “the Son of God, Jesus Christ” at Corinth included the Lord's death, burial and resurrection (1 Cor. 1:23; 2:2; 15:1-4), baptism into his body (Acts 18:8; 1 Cor. 12:13), and all the other teachings that were passed on to them (Acts 18:11). Peter, in his recorded sermons and two inspired epistles, obviously taught more than just the person of Jesus. 

To preach “Jesus,” in the biblical sense, not only involves transmitting the doctrine about Jesus but also the doctrine from Jesus (including what is conveyed through his inspired agents), “the doctrine of Christ” (John 7:16-17; 2 John 9), “the whole counsel of God” (Acts 20:27). 

Beware of an Overly-Simplified Condensed Gospel 

How do we answer the question, “What must I do to be saved?” This question is asked on three separate occasions in the book of Acts (2:37; 16:30; 22:10), with a different response given each time. The answer depends on who is asking and where the inquirer is along his or her spiritual journey. 

The Jews in Jerusalem on the Day of Pentecost (chap. 2) and the Ethiopian official on the road to Gaza (chap. 8) were already deeply committed to God and to the authority of the scriptures, whereas the Philippian jailer (chap. 16) and the Athenian philosophers (chap. 17) were not. Still today each prospective convert is unique, and there is no one-size-fits-all approach that is suitable for every person.

Martin Luther preached an abbreviated gospel of justification by faith alone. And if we’re not careful, we can also be guilty of reducing the gospel message to a fraction of what the Lord originally intended.

“Hear, believe, repent, confess, and be baptized” is the standard formula often cited as the gospel plan of salvation, typically accompanied by a single-verse Bible reference for each. Surely we recognize the need to “remain faithful” after baptism, but what all does this entail? We don’t want to overly complicate what ought to be simple and straightforward, but at the same time we don’t want to oversimplify something so important that it could result in the gospel being insufficiently taught. The bottom line is, what exactly is to be heard and believed and obeyed? And where’s the church in God’s plan?

The Book of Conversions

While the fifth book of the NT has historically been labeled “the Book of Conversions,” let’s not forget that it is actually the sequel of a two-volume set. As Dr. Luke composed the historical narrative of Acts, he could reasonably assume that his readers were already familiar with “the former account” (Acts 1:1). 

The Acts narrative is not an intricately detailed report of all that was said and done in each recorded event. In fact, thirty-two years of history have been compacted into only twenty-eight chapters! Acts consists of selective highlights of the conversion stories it recounts rather than comprehensive details of each. Although there is no explicit reference to confession of faith in chap. 2, or to baptism in chaps. 3-4, or to repentance in chap. 8, or to belief in most of chap. 9, surely we understand that it is the totality of information that provides the complete picture.

Peter’s sermon on the Day of Pentecost, which led to the conversions of about 3,000 souls, is boiled down to merely twenty-six verses (which can be read or quoted in less than two-and-a-half minutes!). These verses do not contain the sum total of the apostle’s message, as the inspired historian clearly explains: “And with many other words he testified and exhorted them ...” (Acts 2:40).

The next recorded gospel sermon is summed up in only fifteen verses (Acts 3:12-26), even though it appears to have lasted for several hours. While the events that instigated this evangelistic opportunity started around 3 o’clock in the afternoon (3:1), the preaching continued on into the evening (4:3).

Where’s the Church in the Gospel Plan of Salvation?

Penitent baptized believers are added to the church (Acts 2:37-47), baptized into one body (1 Cor. 12:13), the church (Col. 1:18). Jesus is the Savior of the body/the church (Eph. 1:22-23; 5:23). The Greek word ekklēsía, translated “church” in our English Bibles, occurs no less than twenty-two times in Acts with reference to the congregated disciples of Jesus.² As we trace the gospel story through Luke’s first volume (the Gospel) and on through the second (Acts), it is clear that the ekklēsía of Acts fulfills the numerous basileía (kingdom) prophecies of the Gospel.³

Jesus came to earth to “preach the kingdom of God” (Luke 4:43; 8:1; 9:11), and he commissioned his disciples to do the same (Luke 9:2; 10:9, 11). He promised that within their lifetime they would actually see this spiritual kingdom realized (Luke 9:27). Following his death and resurrection, and for several weeks prior to his ascension, the Lord continually reminded the apostles “of things pertaining to the kingdom of God” (Acts 1:3).

On the Day of Pentecost, when the gospel was communicated in its fullness, penitent baptized believers were forgiven of sins and added to the community of the saved (Acts 2:21-47). From this point onward the church that Jesus had promised to build and the kingdom he had repeatedly foretold is coming are no longer spoken of prospectively. The church is present (Acts 5:11; 8:1, 3; 20:28)⁴ and the kingdom is present (Acts 8:12; 14:22; 19:8; 20:25; 28:23, 31).⁵

While the kingship of Jesus is implied and his lordship affirmed in the Pentecost-day discourse (Acts 2:30, 36), Peter preached “many other words” (v. 40). The Samaritans who obeyed the gospel “believed Philip as he preached the things concerning the kingdom of God …” (Acts 8:12) and were counted among the newly established churches in the region (Acts 9:31). The Galatians were warned by Barnabas and Paul of inevitable afflictions when entering “into the kingdom of God” (Acts 14:22), which incorporated the churches of that area (Gal. 1:2). In planting the church in Thessalonica (1 Thess. 1:1), Jesus was proclaimed as “king” (Acts 17:7). Paul consistently taught those in Ephesus about “the kingdom of God” (Acts 19:8; 20:25), and as “fellow citizens” (Eph. 2:19) they comprised the church (Eph. 1:22; 3:10, 21; 5:23). In Rome he preached “the kingdom of God, persuading them concerning Jesus …” (Acts 28:23) and spent two whole years “preaching the kingdom of God and teaching the things concerning the Lord Jesus Christ …” (v. 31).

Can we preach “Jesus” without including the church that he purchased with his own blood? (Acts 20:28). Who are we to sever the head from the body (Eph. 5:23), or to keep the foundation while removing God’s spiritual house that he built on it? (1 Cor. 3:9-16). Can we divorce the bride from the bridegroom? (Rev. 21:9). How can Jesus be King without his kingdom? (Col. 1:13). If Jesus is “the Way” (John 14:6), can we dismiss his church that is also called “the Way”? (Acts 9:2; 19:9, 23; 22:4; 24:14, 22). Jesus and his church are not mutually exclusive, and to preach one without the other is insufficient and detrimental to his cause.

The Commitment Requirement

The Great Commission involves the worldwide proclamation of the gospel and making disciples of all nations.⁶ In the first volume of his two-volume set, Luke records in chap. 14  the words of Jesus, prior to issuing the Great Commission, where he unequivocally states three times that one “cannot be My disciple” unless he or she counts the cost of discipleship and is totally committed all the way to the end (vv. 26-33). As we continue obeying the Great Commission today and seek to make disciples, we do a grave disservice when we try to rush people into the baptistery who are insufficiently taught, not entirely committed to the Lord, and uninformed about what is expected after baptism.

The Gospel Plan of Salvation

Simply stated, the gospel plan of salvation is our gracious God seeking to reconcile sinners to himself through the life, death, burial, and resurrection of his Son, the Lord Jesus Christ, in a unified collectivity of forgiven disciples. Our response to this divine plan can be summarized as follows:

o   Hear (listen to, understand, heed) the gospel message (Mark 4:23-24; Acts 2:22, 37; 3:22), and keep on hearing, receptively and responsively (Rom. 10:17; Eph. 4:21, 29; Phil. 4:9; Rev. 2:7, 11, 17, 29).

o   Believe the gospel message (Acts 4:4; 18:8; 9:42) and continue believing and increasing in faith (Rom. 3:22; 4:11, 24; 10:4; 2 Pet. 1:5-7).

o   Repent of sinful attitudes and behaviors (Acts 2:38; 3:19), and don’t stop repenting as it is needed (Acts 8:22; Rom. 6:1-18; 2 Cor. 7:9-10).

o   Confess faith in the Lord Jesus Christ (Matt. 10:32; 1 Tim. 6:12) and keep on confessing (Rom. 10:9-10; 2 Cor. 9:13; Heb. 4:14; 10:23).

o   Be immersed in water for forgiveness of past sins by Christ’s blood (Acts 2:38; 8:36-39; 22:16), entering (“into”) Christ and his emblematic body, the church, the saved community (Acts 2:41-47; 1 Cor. 12:13; Gal. 3:26-27; 1 Pet. 2:20-21), raised to live a new life (Rom. 6:3-5; Col. 2:11-13; 3:1-3).

o   Remain faithful (Acts 2:42; 14:22) as an active and devoted member of Christ’s body—universally (Eph. 3:6; 5:23; 1 Pet. 2:17) and locally (Rom. 12:3-13; 1 Cor. 12:12-27)—a loyal citizen of his spiritual kingdom (Eph. 2:19; Col. 1:9-18).

 

Conclusion

In our humble attempts to evangelize, how do we help people encounter Jesus in his word? We show them Jesus by introducing them to the gospel of Christ in its entirety, without abridgements, shortcuts, or compromise.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are from the NKJV.

     ² Ekklēsia also appears in Acts 2:47 in the Byzantine Majority Text tradition; once in reference to the assembling of Israelites (7:38), and three more times in a secular sense (19:32-41).

     ³ The basileia (kingdom) of God is referenced seven times in Acts, and a whopping thirty-nine times in the Gospel of Luke!  

     ⁴ See also 1 Cor. 10:32; 11:22; Gal. 1:13; Eph. 1:22; et al.

     ⁵ See also Rom. 14:17; 1 Cor. 4:20; Col. 1:12, 13; 4:11; et al.

     ⁶ Matt. 28:18-20; Mark 16:15-16; Luke 24:45-47; Acts 1:8.

*Prepared for the 2025 FHU Lectureship as part of the series Missions and Church Growth: Personal Evangelism. Full title, “Conducting the Study: Encountering Jesus in His Word.”

Related Posts: What Must I Do To Be Saved?, The Church of the NT

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The Last Chapter of Romans: Benediction and Doxology (Romans 16:24-27)

“The grace of our Lord Jesus Christ be with you all. Amen” (Romans 16:24, NKJV). 

The Western text omits the grace benediction in v. 20 and has an almost identical formula here in v. 24, affecting how many times and in what location(s) the prayer-wish occurs in the final chapter. The earliest extant witnesses omit v. 24.¹ It is plausible that the grace benediction was moved from v. 20 to the end of corrupted, shorter-ending manuscripts, resulting in conflation in later copies.² The heretic Marcion of Sinope (ca. 85-160), traditionally believed to be the son of Philologus (v. 15), cut out the last two chapters of Romans in his abbreviated NT canon,³ allowing for the production of defective manuscripts thereafter.

“Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations, according to the command of the eternal God, to bring about the obedience of faith—to the only wise God be glory forevermore through Jesus Christ! Amen” (Romans 16:25-27, ESV). 

These verses are missing or occur at different places in a handful of manuscripts,⁴ probably due to the defective copies noted above. While some argue that a better placement is immediately after 14:23⁵ or 15:33⁶ or suspect altogether,⁷ there is no conclusive or convincing reason to dismiss the text and its present location as the apostle’s own ending to an otherwise incomplete letter.⁸ Although Pauline doxologies are typically briefer (1:25; 9:5; 11:36),⁹ Romans begins with an unusually lengthy opening address and concludes similarly, reaffirming the main ideas developed throughout.

The unidentified one who “is able” [δυναμένῳ] “to strengthen” or “to establish”¹⁰ [στηρίζω] is already understood as God (cf. vv. 20, 26, 27), who “is able” [δυνατέω] (14:4) by his divine “power” [δύναμις] (1:4, 20; 9:17; 15:13, 19),¹¹ manifested via the gospel (1:16) and the spiritual gift Paul hopes to impart “to strengthen [στηρίζω] you” or “that you may be established”¹² (1:11). Once again this is “according to” [κατά]¹³ “my gospel” [τὸ εὐαγγέλιόν μου] (cf. 1:9, 16; 2:16)—the message Paul consistently teaches (1:15; 15:16, 19, 20)—and “the preaching” [τὸ κήρυγμα] (cf. the verbal form 10:8, 14, 15) “of Jesus Christ [Ἰησοῦ Χριστοῦ],” the gospel’s main subject (1:4, 6, 7, 8).¹⁴

Providing an inspired commentary on the more enigmatic 11:25-32, spiritual formation is “according to” [κατά] the “revelation” [ἀποκάλυψις] (cf. 2:5; 8:19; verbal, 1:18; 8:18) of the “mystery” [μυστήριον], something once hidden but now revealed.¹⁵ What Paul proclaims is not humanly devised or discovered but divinely “disclosed” [φανερόω] (cf. 1:19; 3:21). The extended period during which the previously unknown mystery gradually unfolded—the “long ages” or “times of the ages” [χρόνοις αἰωνίοις]—reinforces the unbounded eternality of God and his purpose (cf. 2:7; 5:21; 6:22, 23; 16:25, 26); “now” [νῦν] is presently in the current age (cf. 3:26; 5:9, 11; 6:19, 21; 8:1, 18, 22; 11:5, 30, 31; 13:11).¹⁶

In addition to oral preaching,¹⁷ God’s revelation has come “through” [διά] “prophetic writings” [γραφῶν προφητικῶν]. The adj. “prophetic” [προφητικός]¹⁸ refers to what has been transmitted by a “prophet” [προφήτης] (cf. 1:2; 3:21; 11:3),¹⁹ a spokesperson for God, one through whom a “prophecy” [προφητεία] (cf. 12:6) has been communicated,²⁰ whether forthtelling a currently applicable message or predictive foretelling beyond the present. 

The focus here concerns what has been conveyed by way of “writings” [γραφῶν] or “scriptures”²¹ (cf. 1:2; 4:3; 9:17; 10:11; 11:2; 15:4). These most certainly involve the sacred writings of the OT (quoted approx. sixty-eight times in Romans, with many more allusions and verbal parallels),²² which continue to be historically, prophetically, and instructionally useful (cf. 15:4). 

Further, Paul himself has been producing inspired documents (with more to come) that are later said to be among “the rest of the scriptures” [τὰς λοιπὰς γραφάς] (2 Pet. 3:15-16).²³ And in Paul’s final apostolic manuscript, Timothy is reminded of “the sacred writings” [τὰ ἱερὰ γράμματα] he has known from childhood, then the apostle speaks of “all scripture” [πᾶσα γραφή] having been “God-breathed” [θεόπνευστος] (2 Tim. 3:14-16).²⁴ It is significant that in the previous correspondence to Timothy (1 Tim. 5:18), Paul has quoted as “scripture” both Deuteronomy 24:4 and Luke 10:7, not reciting spoken words or oral tradition but what has been put into written form [ἡ γραφή]. The NT canon was obviously forming much earlier than many critical scholars seem willing to concede.

Through these prophetic writings the gospel message “has been made known” [γνωρισθέντος – aorist participle – simple statement of fact] (cf. 9:22, 23), both in the OT (1:3; 3:21b)²⁵ and continuing in the NT (15:15),²⁶ “to all nations” [εἰς πάντα τὰ ἔθνη] (cf. 1:1-5; 4:16-18). This is “according to the command [ἐπιταγὴν]²⁷ of the eternal [αἰωνίου]²⁸ God” (cf. 1:1-17), an apparent allusion to the Great Commission.²⁹ The divine purpose is “unto” or “for” [εἰς]—“to bring about”—the “obedience of faith” [ὑπακοὴν πίστεως], drawing the letter to a close with the opposite end of the inclusio with which it opened (1:5), providing bookends that define “faith” throughout the letter as a demonstrably active faith that obeys.³⁰

This closing doxology, which starts by affirming God’s power, ends with lauding his wisdom (cf. 11:33). The Christian’s monotheistic faith (cf. 3:30)³¹ acknowledges “the only wise God,” with access to him and his wisdom (v. 19), power (v. 25), and saving grace (v. 20) “through” [διά] the mediatorial work of “Jesus Christ” (cf. 1:8; 2:16; 3:24; 5:1, 11, 17, 21; 7:4, 25). An irrepressible outburst of adulation is therefore elicited, ascribing to the heavenly throne “glory” [ἡ δόξα] (cf. 11:36; 15:6-7), a term the apostle uses primarily of God in the highest sense of honor and praise.³²

With unending veneration, the expression “forevermore” [εἰς τοὺς αἰῶνας] (cf. 1:5; 9:5; 11:36) is an attempt to convey eternality, without end.³³ “And while [Paul] praises the might and wisdom of God, he knows, with heartfelt approbation, that the song of praise will go up for ever.”³⁴ The final “Amen” [ἀμήν] (cf. 1:25; 9:5; 11:36; 15:33)³⁵ is an affirmation of truth, signifying “truly” or “so be it.” With this concluding thought, what has been described as “the most profound work in existence”³⁶ comes to an end.

--Kevin L. Moore

Endnotes:

     ¹ See C. K. Barrett, Romans 281 n.1, 286; C. E. B. Cranfield, Romans 2:808; J. D. G. Dunn, Romans 2:901; F. Godet, Romans 501; B. M. Metzger, Textual Commentary (2nd ed.) 476.

     ² W. Sanday and A. C. Headlam, Romans 431.

     ³ Origen, Commentary on Romans 10.43, trans. Rufinus.

     ⁴ Missing from Greek-Latin F and G (9th cent.), 629 (14th cent.), and Latin Hier (late 5th cent.); located immediately after 14:23 in Ψ, 0209 and a few minuscules, after 15:33 in P⁴⁶and 1506, or both places in others. For more discussion, see B. M. Metzger, Textual Commentary (2nd ed.) 470-73, 476-77; cf. also NET footnote.

     ⁵ C. E. B. Cranfield, Romans 2:808-13; J. Denney, “Romans” 2:723-24.

     ⁶ P. W. Comfort, A Commentary on the Manuscripts and Text of the NT 312-16.

     ⁷ C. K. Barrett, Romans 10-13; C. H. Dodd, Romans xiv-xxiv; J. A. T. Robinson, Wrestling with Romans 2-5, 147.

     ⁸ Supported by the weight of manuscript evidence and the striking parallels to the rest of the letter. “But could he, having reached the close of such a writing, fail once more to lift his eye upward and invoke on this work, the gravity of which he knew, and on the church for which it was intended, the blessing of Him who alone truly builds up and strengthens? …. In the somewhat exceptional presence of a doxology at the end of this letter, there is therefore nothing which of itself can inspire the least suspicion” (F. Godet, Romans 502). See also F. F. Bruce, Romans 23-30; D. A. Carson and D. J. Moo, An Introduction to the NT 398-401; D. J. Moo, Romans 5-9, 936-37; J. A. Fitzmyer, Romans 44-65; H. Gamble, Textual History 96-142; “Redaction” 403-18; J. Murray, Romans 2:262-68; C. J. Roetzel, Letters 103-104. The NA²⁸/UBS⁵ text includes these verses in square brackets. 

     ⁹ Note also Gal. 1:5; Phil. 4:20. The comparability to Eph. 3:20-21; 1 Tim. 1:17; 6:15-16; 2 Tim. 4:18b (cf. Heb. 13:20-21; Jude 24-25) has prompted liberal critics to question Pauline authorship. But note also Rom. 11:25-29; 1 Cor. 2:6-9; 15:51.

     ¹⁰ ASV, Darby, Douay-Rheims, LSV, MEV, NASB, NIV, NKJV, WEB. “The particle δέ, now, serves here to form the transition from the weak man who has just been writing, to the Almighty God, who can act” (F. Godet, Romans 502). 

     ¹¹ Note also the adj. δυνατός (“strong,” “able,” “powerful”) with reference to God (Rom. 4:21; 9:22; 11:23) and his faithful ones (12:18; 15:1).

     ¹² ASV, Darby, LSV, NASB, NKJV, WEB.

     ¹³ M. J. Harris observes that a repeated preposition sometimes expresses more than one sense in the same sentence or series of statements with the same case. He notes that in vv. 25-27 there seems to be three uses of κατά, conveying conformity, cause, and instrumentality, along with two uses of διά (instrumentality, agency) and three uses of εἰς (purpose, reference, goal) (Prepositions and Theology 41-42).

     ¹⁴ The double moniker “Jesus Christ,” without the added title “Lord,” occurs in Rom. 1:6, 8; 3:22; 5:15, 17; 16:25-27.

     ¹⁵ Cf. 1 Cor. 2:1, 7; 4:1; Eph. 3:3-9; Col. 1:26.

     ¹⁶ “The µυστήριον here referred to is God’s world-embracing purpose of redemption, as it has been set out conspicuously in this epistle…. The Gospel as Paul understood it was a µυστήριον, because it could never have been known except through Divine revelation” (J. Denney, “Romans” 724).

     ¹⁷ The particle τε (“and” or “also”), when use by Paul, is mostly in Romans (eighteen times); only three in 1 Corinthians, twice in 2 Corinthians, and once each in Ephesians and Philippians.

     ¹⁸ The only other occurrence of this adj. in the NT is 2 Pet. 1:19 with reference to “the prophetic word” [τὸν προφητικὸν λόγον] taught by the apostles and confirmed by “prophecy of scripture” [πρῶτον γινώσκοντες] (vv. 20-21).

     ¹⁹ In addition to the OT prophets, there were also prophets of God during the NT era (1 Cor. 12:28-29; 14:29-32; Eph. 2:20; 3:5; 4:11-16; Rev. 18:20; 22:8). Note involvement in writing (Eph. 3:3-6).

     ²⁰ Cf. 1 Cor. 12:10; 14:6, 22; 1 Thess. 5:20; 1 Tim. 1:18; 4:14; 2 Pet. 1:20-21; Rev. 1:3; 19:10; 22:10, 18, 19. Note explicit conveyance in writing (2 Pet. 1:20; Rev. 1:3; 22:10-19).

     ²¹ ASV, CSB, NASB, NET, N/KJV, WEB. The English word “scripture” is a transliteration of the Latin scriptura with reference to “a writing” or “something written.” Note throughout Romans Paul’s use of the perfect passive indicative formula, “it is written” [γέγραπται] (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).

     ²² E. E. Ellis, Paul’s Use of the OT 150-85; C. G. Kruse, “Paul’s Use of Scripture in Romans,” in Paul and Scripture 10:77-92. J. Denney observes that for Paul the collection of OT writings “was essentially a Christian book. His gospel was witnessed to by the law and the prophets … and in that sense the mystery was made known through them. But their significance only came out for one—who had the Christian key to them—the knowledge of Christ which revelation had given to Paul” (“Romans” 724).

     ²³ Note also what was already established in the Petrine letters concerning divinely inspired writings (1 Pet. 1:10-12; 2 Pet. 1:19-21; 3:1-2).

     ²⁴ On the Pauline authorship of the Pastorals, see K. L. Moore, A Critical Introduction to the NT 177-80.

     ²⁵ Cf. Matt. 1:22-23; Luke 24:27, 44-48; John 5:46; Acts 8:30-35; 10:43; 13:22-41; 15:14-18; 17:2-3, 10-12; 18:28; 24:14; 26:22-23; 28:23; 1 Cor. 10:11.

     ²⁶ See comments v. 26; cf. John 20:30-31; 21:24; 1 Cor. 4:6, 14; 5:9, 11; 14:37; 2 Cor. 1:13; Eph. 2:19–3:11; Phil. 3:1; 2 Thess. 3:17; 1 Tim. 3:14-16; 1 Pet. 5:12; 2 Pet. 3:1, 15-16; 1 John 1:4; 2:1, 7-26; 5:13; Jude 3; Rev. 1:3, 11, 19. The messianic prophecies and promises of the OT are in the NT “revealed in fulfilment and operation” (J. Murray, Romans 2:242).

     ²⁷ The noun ἐπιταγή refers to an authoritative command, mandate, injunction (cf. 1 Cor. 7:6, 25; 2 Cor. 8:8; 1 Tim. 1:1; Tit. 1:3; 2:15).

     ²⁸ On the adj. αἰώνιος (“age-lasting” or “eternal”), see comments v. 25. The expression “eternal God” conveys a common OT concept (cf. Gen. 21:33; Deut. 33:27; Psa. 90:2; Isa. 9:6; 26:4; 40:28; Jer. 10:10; Hab. 1:12) but Paul’s use here is the only occurrence in the NT.

     ²⁹ Cf. Matt. 13:11, 17, 35; 28:18-20; Mark 16:15-16; Luke 24:45-48; Acts 1:1-8; 10:42; 15:17-18; Eph. 3:1-12; Col. 1:23-29; Tit. 1:1-3; 1 Pet. 1:10-12.

     ³⁰ This is in stark contrast to the stubborn resistance described in Rom. 2:5-8; 10:3, 16.

     ³¹ Mark 12:29, 32; John 5:44; Acts 7:35; 17:23; 1 Cor. 8:4, 6; Gal. 3:20; Eph. 4:6; 1 Tim. 2:5; Jas. 2:19.

     ³² BDAG 257-58; cf. Rom. 1:23; 3:7, 23; 4:20; 5:2; 6:4; 9:23a; 11:36; 15:7; 16:27. When used of Christ, the focus is either the final glory or the manifestation of God’s glory (1 Cor. 2:8; 2 Cor. 3:18; 4:4; 8:19, 23; 2 Thess. 2:14; Tit. 2:13). See J. D. G. Dunn, Theology of Paul the Apostle 259 n.134.

     ³³ The added τῶν αἰώνων in a number of manuscripts, expressing “an interminable accumulation of endless ‘ages’ (αἰῶνες)” (M. J. Harris, Prepositions and Theology 95; citing H. Sasse, TDNT 1:199), is probably due to the common extended formula in other doxologies (Gal. 1:5; Phil. 4:20; 1 Tim. 1:17; 2 Tim. 4:18; Heb. 13:21; 1 Pet. 4:11; 5:11; plus thirteen in Revelation), so the addition in Romans “was as natural for scribes as it would have been unusual for them to delete the words had they been original” (B. M. Metzger, Textual Commentary [2nd ed.] 477).

     ³⁴ J. A. Beet, Romans 379.

     ³⁵ With textual variation, note also Rom. 16:20, 24 (LSV, N/KJV, WBT, YLT).

     ³⁶ S. T. Coleridge, Table Talk. 2nd ed. (London: John Murray, 1836): 237.

Related Post: Greetings from Christian Friends (Rom 16:21-23): Part 2

 

Image credit: https://christianpublishinghouse.co/2017/05/10/how-were-the-scribes-who-copied-the-new-testament-in-antiquity-and-what-were-their-tools-and-materials/

Romans 9–11: The Place of Israel in Salvation History (Part 4): Israel Rejects the Gospel

“How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, ‘How beautiful are the feet of those who preach the good news!’ But they have not all obeyed the gospel. For Isaiah says, ‘Lord, who has believed what he has heard from us?’ So faith comes from hearing, and hearing through the word of Christ” (Rom. 10:14-17, ESV).

The Requisite of Gospel Obedience

The evangelistic pattern leading to salvation involves sending out proclaimers who proclaim the good news, hearers receiving and believing the message, then calling on the Lord’s name, a pattern consistently documented and described with more detail in the book of Acts <see previous post>.¹ Paul then employs the words of the prophet Isaiah (52:7; 53:1), noting that “feet,” representing a person in motion (BAGD 696), are “beautiful” when used to carry and “preach the good news” (cf. 1:15; 15:20). But what a tragedy when the saving message is rejected by unreceptive hearers: “they have not all obeyed the gospel.” 

The phrase “obey the gospel” occurs only three times in the NT, all in reference to those who do not obey.² In the positive sense, comparable expressions include “obedience of faith” (1:5; 16:26), “obedience unto righteousness” (6:16), “you have become obedient from the heart to the form of teaching to which you were entrusted” (6:17), “to bring the Gentiles to obedience—by word and deed” (15:18), and “obedient to the faith” (Acts 6:7). 

Note the interplay of words in this section of Romans: the verbal πιστεύω (“believe,” vv. 4, 9, 10, 11, 14[x2], 16) and noun πίστις (“faith,” vv. 6, 8, 17); the verbal ἀκούω (“hear,” vv. 14[x2], 16, 18) and noun ἀκοή (“hearing,” vv. 16b,³ 17[x2]), and the noun ὑπακούω (“obey,” v. 16a). Just as “believing” involves more than a mere intellectual assent, “hearing” involves more than just receiving audible sounds.⁴ The initial response to the gospel is described in Galatians 6:2 as “hearing of faith,” while the comparable expression in Romans 1:5 and 16:26 is “obedience of faith.” Both ἀκοή and the compound ὑπακοή (ὑπό [“by”] + ἀκοή[“hearing”] = to give ear, hearken, obey) reflect the Hebrew sense of shema.⁵ It is receptive “hearing”⁶ that engenders responsive “hearing.”⁷

In a predominantly oral and aural culture (cf. 2:13), to have and maintain saving “faith” the receptive and responsive hearing must be initiated and sustained through the “word of Christ” [ῥήματος Χριστοῦ] (NA²⁸/UBS⁵) or the “word of God” [ῥήματος θεοῦ] (BMT). In the book of Romans, only in this chapter does ῤῆμα (“word”) occur, previously qualified as “the word of faith” (v. 8) and later unqualified (v. 18). While the majority of extant Greek manuscripts contain the “of God” reading, older manuscripts have the “of Christ” reading. In 9:6 Paul speaks of “the word [λόγος] of God,” which is his customary phraseology.⁸ But since this is the only NT text where “word [ῥήματος] of Christ” is found,⁹ most text critics regard it as more likely to have been subject to scribal emendation.¹⁰ In view of Paul’s high Christology (cf. 9:5), the mainstream opinion of modern text critics is plausible, although both readings convey the same truth. 

Israel’s Defiance

“But I ask, have they not heard? Indeed they have, for ‘Their voice has gone out to all the earth, and their words to the ends of the world.’ But I ask, did Israel not understand? First Moses says, ‘I will make you jealous of those who are not a nation; with a foolish nation I will make you angry.’ Then Isaiah is so bold as to say, ‘I have been found by those who did not seek me; I have shown myself to those who did not ask for me.’ But of Israel he says, ‘All day long I have held out my hands to a disobedient and contrary people’” (Rom. 10:18-21).

The people of Israel cannot make the excuse that they have not heard or understood (cf. v. 8), a fallacy preempted by successive scripture citations that reaffirm the first three chapters of this letter. Paul quotes Psalm 19:4, a poetic description of the global dissemination of natural revelation (vv. 1-6), while also extoling God’s special revelation (vv. 7-11). Next is Deuteronomy 32:21 and Isaiah 65:1 prophetically confirming the Lord’s intention all along to include Gentiles in his overall plan. Finally, Isaiah 65:2 is a reminder of Israel’s sordid history of defiance as a “disobedient and contrary people.” Such a sad state of affairs is “not because of God's unfaithfulness or injustice, not because of want of opportunity, but because they are a rebellious people—a people who refuse to be taught, who choose their own way, who cleave to that way in spite of every warning and of every message.”¹¹

Conclusion

Paul’s sincere desire is for Israel’s salvation (9:1-5), but for the most part they have stubbornly rejected God’s plan through Christ (9:6-32). Like all others in need of divine grace, Paul’s ethnic kinsmen must believe and confess Jesus as Lord in obedience to the gospel (10:1-17). They have been afforded sufficient opportunity and are without excuse (10:18-21). But such a regrettable situation does not have to be final, as explained in the next chapter.

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “What Must I Do To Be Saved?” Moore Perspective (30 Jan. 2015), <Link>.

     ² Rom. 10:16; 2 Thess. 1:8; 1 Pet. 4:17; cp. Heb. 4:2, 6.

     ³ Rendered “report” (ASV, NASB, N/KJV) or “message” (CSB, NIV), ἀκοή in this passage refers to “the announcement heard.” Cf. John 12:38.

     ⁴ Cf. Matt. 13:13-17; 1 Thess. 2:13; Jas. 1:22-25.

     ⁵ Cf. Ex. 24:7; Deut. 6:4; 31:11-13. See W. Wilson, OT Word Studies 211-12.

     ⁶ Cf. Mark 4:23-24; Acts 2:22, 37; 3:22.

     ⁷ Cf. Eph. 4:21, 29; Phil. 4:9; Rev. 2:7, 11, 17, 29.

     ⁸ Only one other time employing ῥῆμα (Eph. 6:17); most often λόγος (1 Cor. 14:36; 2 Cor. 2:17; 4:2; Col. 1:25; 1 Thess. 2:13; 1 Tim. 4:5; 2 Tim. 2:9; Tit. 2:5). 

     ⁹ Elsewhere Paul speaks of “the word of Christ” [ὁ λόγος τοῦ Χριστοῦ] (Col. 3:16) and “the word of the Lord” [ὁ λόγος τοῦ κυρίου] (1 Thess. 1:8).

     ¹⁰ See B. M. Metzger, Textual Commentary 525. 

     ¹¹ W. Sanday and A. C. Headlam, Romans 293.

Related Posts: Rom 10:12-13, Rom 11:1-15