Faith Exemplified (Hebrews 11:1-40): Part 2

The Faith of Abraham and Sarah

“By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God. By faith Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful who had promised. Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude—innumerable as the sand which is by the seashore” (Hebrews 11:8-12, NKJV).

“By faith Abraham¹ obeyed …” (v. 8a), affirming that biblical faith is working, active, obedient (cf. Jas. 2:14-26; Gal. 5:6; 1 Thess. 1:3; 2 Thess. 1:11; etc.). Abraham’s faith did not rest on what he had personally seen or experienced (cf. vv. 1, 3, 6) but on what God had promised (vv. 8b-9),² though his faith made him just as sure and certain as if he had actually seen and experienced the fulfilled promise. And Abraham’s faith was so strong, impactful, and influential that it passed on to his son and grandson (v. 9b; cf. vv. 18-21).

Abraham expectantly waited [ekdechomai] for a habitation having foundations, whose architect/builder/maker is God (v. 10; cf. 8:2); “the city,” as opposed to the many fortified cities of the land of Canaan at the time, having “foundations” (plural) – large, immovable, and in contrast to Abraham’s temporary tent-dwellings (cf. 13:14). It is planned, prepared, and built by God. In Hebrews that which is God-made in contrast to what is man-made is “heaven itself” (cf. v. 16; 8:2; 9:11, 24). Abraham apparently had some realization and expectation of a reward beyond this life.

By faith Sarah herself conceived and bore a child in her old age (v. 11). She initially disbelieved (Gen. 18:9-15), but eventually her faith developed and conquered her doubts. The reason she was able to have a child was because she trusted in God to do what he promised to do (v. 11b). “Therefore” [dió], because of Abraham and Sarah’s faith, in the face of what appeared to be insurmountable odds God was able to accomplish great things through them; multitudes came from this once-barren couple (v. 12; cf. Gen. 15:5; 22:17; 32:12).

Knowing Beyond Seeing

“These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. For those who say such things declare plainly that they seek a homeland. And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them” (Hebrews 11:13-16).

Faith sees beyond present, physical circumstances (vv. 13-16). Abraham, Sarah, Isaac and Jacob all died without actually inheriting the promised land. But their faith enabled them to look beyond this temporal life, and even beyond any temporal promise; they were content to be strangers, pilgrims, and exiles on the earth (v. 13). Their faith kept them patiently marching forward through life (vv. 14-15):³ looking for something better and determined not to return from whence they came (cf. 3:8-12; 4:1-11; 6:6; 10:25-26, 35). Their ultimate goal was heaven (v. 16).

Demonstrated Faith

“By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, ‘In Isaac your seed shall be called,’ concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense” (Hebrews 11:17-19).

Because of Abraham’s faith (vv. 17-19), he knew that God would keep his promises (Gen. 12:1-3) despite the inexplicable command to sacrifice his son. God was not asking Abraham to do anything that he was not willing to do himself! (cf. John 3:16; Rom. 8:32). This was a test of Abraham’s faith (v. 17), and Abraham believed in God’s power to raise the dead (v. 19; cf. Gen. 22:5). Note the parallels:

o   Isaac was Abraham’s monogenēs (“unique, one of a kind”),⁴ as Jesus was God’s monogenēs (John 1:14; 3:16, 18).

o   Abraham was to offer his son as a sacrifice, as Jesus was offered as a sacrifice (cf. 7:27; 9:12, 14; 10:10).

o   God had the power to raise Isaac from the dead (which he did figuratively, v. 19), as Jesus was raised from the dead (Mark 16:9; Acts 1:3; 2:24, 30-32; 3:15; etc.).

--Kevin L. Moore

Endnotes:

     ¹ Cf. Gen. 15:6; Neh. 9:7-8; Rom. 4:1-3; Gal. 3:6-9; Jas. 2:21-23.

     ² “He tore himself loose from his own country, his family and his friends, venturing out on the call of God. ‘It was, therefore, no attractive account of Canaan which induced him to forsake Mesopotamia, no ordinary emigrant’s motive which moved him, but mere faith in God’s promise’ [Dods 355]. That he went out not knowing his destination – his faith was tested by the unknown – underscores the magnitude of his trust” (N. Lightfoot, Jesus Christ Today 209-10).

     ³ Great example of endurance, perseverance, steadfastness (cf. 2:1; 3:14; 4:11; 6:11; 10:23, 36).

     ⁴ Compare Gen. 16:15; 25:1-6.

Related Posts: Faith Exemplified Part 1, Part 3, Part 4

 

Image credit: https://kinmundychurch.org/abraham-sarah-isaac/

Jesus Christ is Superior to Aaron as God’s High Priest (Hebrews 4:14–10:18): Part 1 of 7

“Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:14-16, NKJV).

We Have a Great High Priest

Jesus as “High Priest,” introduced in 2:17; 3:1, is a major theme of Hebrews (cf. 4:14-15; 5:1, 5, 10; 6:20; 7:26-28; 8:1-3; 9:7, 11, 25; 13:11). The original reading audience would no doubt have been aware of the Jewish high priests leading up to and including the approximate time Hebrews was written.¹ Jesus the Christ, however, now holds this position in God’s house forevermore. He has passed through the heavens, both coming and going (7:26; 9:24; cf. Acts 1:9; 2:34; 1 Pet. 3:22). 

Note the gradual identification in Hebrews of “a Son” (1:2), God’s Son (1:5, 8), “Jesus” (2:9), “Christ Jesus” (3:1), “Jesus the Son of God” (4:14). Because of our great High Priest, “let us hold fast” [krateō] (cf. 6:18) the “confession” [homologia] (cf. 3:1; 10:23; 2 Cor. 9:13; 1 Tim. 6:12),² the opposite of being ashamed, a secret disciple, forsaking the Lord, denying the Lord, or giving up (apostasy).

Our High Priest can sympathize with (lit. “suffer with”) our human weaknesses (4:15). He became one of us in order to:

o   Suffer and die for us, providing spiritual blessings (2:9-15).

o   Help us in the human plight (2:16, 18).

o   Be a merciful and faithful High Priest (2:17; cf. 1 Tim. 2:5-6), mediating between us and God.

o   Sympathize with our weaknesses, struggles, and temptations (2:18; 4:15).

He was tempted in all respects as we are (cf. 2:17; 1 John 2:16). After the forty days of temptation in the wilderness (Luke 4:1-13), the devil didn’t stop but merely “departed from him until an opportune time.” Even so, Jesus conquered the devil’s allurements “without sin” (cf. 9:28; 2 Cor. 5:21; 1 Pet. 2:22; 1 John 3:5) as he relied on the heavenly Father’s spiritual strength (John 5:30; 6:38; 8:29; Luke 5:16).

“Therefore” (4:16), let us approach the throne of grace “boldly” (NKJV) or “with confidence” (NASB) (cf. 3:6, 14; 6:19; 10:19). This is only possible through Jesus Christ, who grants us access to God (Eph. 3:12; cf. 1 Tim. 2:5; 1 John 2:1). Because of him the judgment seat becomes a “throne of grace.” But without accompanying faithfulness, rather than confident assurance there can only be fear (cf. 2:3; 3:12; 4:1). Whenever we need God’s help, we have full access to him through our High Priest (cf. 7:25; John 14:6; Phil. 4:6-9).

Qualifications of High Priest

“For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins. And no man takes this honor to himself, but he who is called by God, just as Aaron was” (Hebrews 5:1-4).

The Jewish high priest was taken from among men, “appointed for” (NKJV), “to act on behalf of” (ESV). In representing the people before God, the high priest himself must be humanly connected (cf. 2:17; 1 Tim. 2:5). He offers both gifts and sacrifices for sins (cf. 8:3-4; 9:9; 11:4), i.e., various offerings and animal sacrifices required by the law (Lev. 1–5).

He can “have compassion on” (NKJV) or “deal gently with” (ESV) those who go astray through ignorance,³ sympathizing with human frailties. The OT makes a distinction between two types of sinning. (a) Sin that is willful, intentional, presumptuous, defiant, and rebellious (Num. 15:30-31). This kind of sinner was to be “cut off” from among his people. In the context of Hebrews this would involve apostasy (cf. 3:12; 6:4-6; 10:26). (b) Sin that is done unwittingly, in ignorance, unintentionally (cf. 9:7; Num. 15:22-29). The Jewish high priest can be sympathetic because he himself is also subject to weakness (cf. 7:28; Ex. 32:1-5, 21-24; Num. 12:1-9; Lev. 10:1-2). Because of his shortcomings, he is also required to offer sacrifice for his own sins (Lev. 9:7; 16:6, 17).

The high priest was “called by God,” not taking the lofty position for himself. Korah and his cohorts wanting to take over the priesthood was a rebellion against God (Num. 16). In the first century AD the office of high priest was more of a political position than a purely religious one (cf. John 18:13, 24; Acts 4:6; 5:27-28; 7:1). Aaron and his sons were called by God for special service (Ex. 28:1 ff.; Num. 20:23-29; 25:10-13; Psa. 105:26), so not all Levites were priests, but all priests in the old-covenant system were Levites of the family of Aaron.

Jesus Christ is Amply Qualified to Serve as High Priest

“So also Christ did not glorify Himself to become High Priest, but it was He who said to Him: ‘You are My Son, Today I have begotten You.’ As He also says in another place: ‘You are a priest forever According to the order of Melchizedek’” (Hebrews 5:5-6).

Christ did not give honor to himself to serve as High Priest (cf. John 8:54), the implication being that God appointed him. For the second time (cf. 1:5) Psalm 2:7 is quoted: “You are My Son, Today I have begotten you.” This prophetic psalm is applied not to Christ’s birth but to his resurrection (Acts 13:33) and here to his consequent exaltation. For the second time (cf. 1:13) Psalm 110:4 is quoted: “You are a priest forever According to the order of Melchizedek” (see also 5:6, 10; 6:20; 7:1-21). These quotes show Christ’s inseparable sonship and priesthood. He is qualified for priestly service in heaven rather than on earth (cf. 7:11-16) because he is God’s Son.

Christ’s Suffering as a Human

Jesus Christ, “who in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him, called by God as High Priest ‘according to the order of Melchizedek’” (Hebrews 5:7-10).

“In the days of his flesh” refers to his existence on earth as a human being (cf. 2:9-18; 10:5, 20). Jesus qualifies as high priest in that he was human subject to weakness (cf. vv. 1-2). He “offered up prayers and supplications, with vehement cries and tears” (5:7b). While this may seem descriptive of the scene in Gethsemane (cf. Matt. 26:36-44; Mark 14:32-40; Luke 22:39-46), it also portrays his prayer life in general (cf. Luke 5:16; 6:12; Matt. 14:13, 23).

God was able to save him from death (cf. Matt. 26:39, 53), and Jesus was heard because of his godly fear/reverence/piety (cf. John 11:22, 41, 42). It was according to his own will that the Father heard and answered every prayer of his Son (cf. Matt. 26:39; John 5:30; 12:27-28; cf. 1 John 5:14). Although Jesus was a Son (cf. 1:2, 5, 8; 4:14), he had to learn obedience (5:8). Obedience, even for Jesus, is not something that comes naturally or just happens without intention and effort. It has to be learned (cf. 2:17; Luke 2:51-52).

Obedience was learned through suffering (cf. Phil. 2:8). Christ’s human suffering “perfected”⁴ or qualified him as High Priest (5:9; cf. 2:17-18). He thus became the author/source of eternal salvation (cf. 2:9; 10:10). But not unconditionally. Being saved eternally is reserved for all who obey him (cf. Matt. 7:21; John 3:16, 21, 36; Rom. 6:16-18; 2 Thess. 1:6-9; 1 John 2:3-4).

Christ was chosen/called by God (cf. v. 4), “according to the order of Melchizedek” (v. 10), quoting Psalm 110:4 (cf. v. 6; 6:20; 7:1-21). Since the Aaronic priesthood is terminated (7:12), it is not required that Christ be a physical descendent of Aaron or even Levi. Christ is priest according to a different order.

--Kevin L. Moore

Endnotes:

     ¹ Ishmael ben Fabus (58-62), Joseph Cabi ben Simon (62-63), Ananus ben Ananus (63), Joshua ben Damneus (63), Joshua ben Gamaliel (63-64), Mattathias ben Theophilus (65-66), Phannias ben Samuel (67-70).

     ² Note also the verb “confess” [homologeō] (Heb. 11:13; 13:15; Matt. 10:32-33; Rom. 10:9-10; 1 Tim. 6:12).  

     ³ The expression tois agnousin kai planōmenois is lit. “the ignorant and wayward” (one article), a hendiadys (cf. N. Lightfoot, Jesus Christ Today 106 n. 3). 

     ⁴ The verb teleióō means to complete, finish, fulfill, perfect (5:9; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23); the noun teleíōsis means fulfillment, perfection (7:11); the noun teleiōtēs means perfecter, consummator (12:2); the verb teleutáō means to come to an end, to die (11:22); the noun télos means the end (3:6, 14; 6:8, 11; 7:3).

Related Posts: Hebrews 4:1-13, Hebrews 5:11–6:8

 

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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

 

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The Last Chapter of Romans: Avoid Those Causing Division (Romans 16:17-20)

“I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naïve” (Romans 16:17-18, ESV). 

For the third time in the letter Paul employs his customary παρακαλῶ formula, “I appeal to you, brothers” (cf. 12:1; 15:30), marking a subject change and revealing another major purpose.¹ With such an abrupt excursus in the midst of his closing greetings, it seems as though Paul, deeply committed to his apostolic duty, is having a hard time finishing the manuscript.² Having fought unrelenting battles against divisive instigators over the years (with more to come),³ he issues an existential warning to his readers. This flows naturally from the previous verse, where the enjoined atmosphere of holiness and peace is susceptible to disrupting influences, and reference to “all the churches of Christ” would surely call to mind the serious challenges they faced of which Paul was personally and painfully aware (cf. 2 Cor. 11:28). 

The appeal “to watch out” is a present infinitive [σκοπεῖν] meaning “to keep on watching” or “to constantly be alert”⁴ with respect to certain ones persistently “causing” [ποιοῦντας] the “divisions” [τὰς διχοστασίας] or “dissentions” (NASB, NET, N/RSV)⁵ and the “obstacles” [τὰ σκάνδαλα], “offenses” (N/KJV, NRSV), “hindrances” (NASB), or “occasions of stumbling” (ASV) (cf. 14:13b). Such troublesome behavior is “contrary to” [παρά]⁶ “the doctrine” [τὴν διδαχὴν] or “the teaching,”⁷ which “you” [ὑμεῖς] the Roman brethren “have been taught” [ἐμάθετε] or “learned” (most other versions).⁸ Paul takes for granted that these faraway Christians have received the same standard teaching that he and his fellow-laborers embrace (cf. 1:12; 6:17), not so-called Pauline doctrine but “common primitive Christian teaching.”⁹ Whether or not they have already encountered “such persons,” the plea is to “avoid” or “turn away from” [ἐκκλίνατε ἀπ’],¹⁰ i.e., keep your distance from them.¹¹

Jesus as “our” [ἡμῶν] (Paul and the Roman saints’)¹² “Lord Christ” is not the messianic master of the troublemakers, who do not “serve” him (regularly as slaves) [δουλεύουσιν] (cp. 6:16-20).¹³ Instead, they are enslaved to their own “appetites” [κοιλία], lit. “organ in the abdomen,” “stomach” or “belly,”¹⁴ describing a motive of self-interest and self-indulgence.¹⁵ As to the manner of their activity, it is through “smooth talk” [χρηστολογίας]¹⁶ and “flattery” [εὐλογίας]¹⁷ that presently and repeatedly “they are deceiving” [ἐξαπατῶσιν] (cf. 7:11).¹⁸ The victims of their misconduct are not the mature and strong (15:1) but “the hearts” [τὰς καρδίας] (cf. 1:21, 24; 2:5; 10:6) “of the naïve” [τῶν ἀκάκων].¹⁹ That Paul is speaking prospectively rather than to a current situation in Rome is indicated by the next statement. 

Observable Obedience

“For your obedience is known to all, so that I rejoice over you, but I want you to be wise as to what is good and innocent as to what is evil” (Romans 16:19). 

The “obedience” [ὑπακοή] that is “known to all”²⁰ is parallel to the letter’s opening observation, “your faith [πίστις] is proclaimed in all the world” (1:8), reaffirming the letter’s inclusio of “obedience of faith … among all the nations” (1:5) and “made known to all nations … obedience of faith” (16:26). As Paul dictates these words he is currently rejoicing [χαίρω] (cf. 12:12, 15) “over” [ἐπί] (“on the basis of”) the faithful obedience of the Romans (cf. 15:14), in contrast to easily-deceived naïve persons, “but” [δέ] this warning is included as a precaution. The desire or intention [θέλω] is for these believers to be “wise” [σοφός], according to divine wisdom (v. 27; cf. 1:14, 22), “for” [εἰς]²¹ the “good” [τὸ ἀγαθόν], a repeated theme throughout the letter.²² On the negative side is to be “innocent” [ἀκεραίους]²³ “for” [εἰς] the “evil” [τὸ κακόν], another major emphasis in Romans.²⁴

Satan’s Defeat

“The God of peace will soon crush Satan under your feet” (Romans 16:20a).

The God of the Jews and Gentiles (3:29) is “the God of endurance and encouragement” (15:5), “the God of hope” (15:13), and “the God of peace” (15:33),²⁵ the latter repeated here as “peace” [εἰρήνη], with God and others, is another recurring feature of Romans.²⁶ While the Lord Jesus Christ is God’s purveyor of peace (1:7; 5:1; 14:17-19; 15:13),²⁷ this does not mean all will be peaceable as a result of his work, particularly in view of resistant and antagonistic forces disrupting the peaceable environment intended for the church (2:9-10; 3:17; 8:6-8). 

The impact of divisive evildoers (vv. 17-19) is ultimately the work of “Satan” [ὁ Σατανᾶς],²⁸ operating through the agency of deceitful workers (2 Cor. 11:12-15).²⁹ That God will “crush Satan under your feet” is reminiscent of the earliest messianic prophecy (Gen. 3:15) and of Jesus’s purpose to bring about not only peace³⁰ but division with respect to those choosing spiritual darkness over light.³¹ The obedient and the good (v. 19) will always be victorious over Satan’s power.³² The phrase rendered “soon” [ἐν τάχει] can mean either “in a short time” or “quickly”³³ as to whenever the problem presents itself.

Prayer for Divine Grace

“The grace of our Lord Jesus Christ be with you” (Romans 16:20b).³⁴

Another prayer-wish is presented (cf. 15:5-6, 13, 33), this time involving the “grace” [χάρις]³⁵ of the³⁶ “Lord Jesus Christ.” The full triple title “denotes the Lord Jesus Christ’s special status and dignity. Likewise the fact that Paul speaks so often of Christ simply as ‘the Lord’ indicates an already ingrained attitude to the exalted Christ as simply ‘the Master,’ for Paul as for all Christians.”³⁷ As a concluding benediction this is most fitting in that it explicitly and concisely affirms the essential nature of how God reaches out to and works with his human creation.³⁸

--Kevin L. Moore

Endnotes:

     ¹ Cf. 1 Cor. 1:10; 4:16; 16:15; 2 Cor. 2:8; 6:1; 10:1; Eph. 4:1; Phil. 4:2; 1 Thess. 4:1, 10; 5:14; 1 Tim. 2:1; Philem. 9, 10. 

     ² Note also Phil. 3:1-3; 4:8. “When a writer has very much to say, when he is full of zeal and earnestness, there must be much which will break out from him, and may make his letters somewhat formless. To a thoughtful reader the suppressed emotion implied and the absence of regular method will really be proofs of authenticity” (W. Sanday and A. C. Headlam, Romans 429).

     ³ Judaizers in Syria, Judea, Galatia, and prospectively Philippi, eschatological preterists in Thessalonica, local disruptors and intruding pseudo-apostles in Corinth, and other false teachers at Ephesus and Colosse.

     ⁴ The verbal σκοπέω (“fix eyes upon,” “take notice of”), cognate with the noun σκοπός (“a mark aimed at”), is always used in the NT in the present (continuous action) tense, elsewhere by Paul in participial form (2 Cor. 4:18; Gal. 6:1; Phil. 2:4) and verb form (Phil. 3:17); only once outside of Paul (Luke 11:35).

     ⁵ Paul’s only other use of this noun labels it a work of the flesh as opposed to fruit of the S/spirit (Gal. 5:20).

     ⁶ The preposition παρά (lit. “near, beside”) is used here in the metaphoric sense of “beyond” or “contrary to” (cf. 1:25, 26; 4:18; 11:24).

     ⁷ Outside of Romans, the noun διδαχή is applied to Paul’s teaching ministry (Acts 13:12; 17:19) and four other times in Paul’s writings (1 Cor. 14:6, 26; 2 Tim. 4:2; Tit. 1:9).

     ⁸ Cf. 1 Cor. 4:6; 14:31, 35; Eph. 4:20; Phil. 4:9, 11; Col. 1:7; 1 Tim. 2:11; 5:4; 2 Tim. 3:14; Tit. 3:14.

     ⁹ C. E. B. Cranfield, Romans 2:798. See also 1 Cor. 15:1, 11; Gal. 1:6-12; 6:16.

     ¹⁰ The compound verb ἐκκλίνω is comprised of ἐκ (“from”) + κλίνω (to “bend” or “recline”), used earlier by Paul in a scripture quotation concerning those who have turned away from God (3:12). The word appears only one other time in the NT in another scripture quotation about turning away from evil (1 Pet. 3:11).

     ¹¹ Although this is not necessarily a matter of internal church discipline, the avoidance or severing of ties is comparable to Matt. 18:15-17; 1 Cor. 5:1-13; 2 Thess. 3:6, 14; Tit. 3:10.

     ¹² Perhaps also the entire brotherhood (C. E. B. Cranfield, Shorter Romans 374-82; J. D. G. Dunn, Romans 2:886). Four first person plurals occur in chap. 16 (vv. 1, 9, 18, 20).

     ¹³ Note the verbal δουλεύω (6:6; 7:6, 25; 9:12; 12:11; 14:18; 16:18) and the noun form “slave” [δοῦλος] (1:1; 6:16-20).

     ¹⁴ If Judaizers are in view (cf. chap. 14), this might include “their preoccupation with food laws” (C. K. Barrett, Romans 285).

     ¹⁵ Their priority is their inner desires, indulging the flesh, submitting to selfish and/or sensual appetites (cf. 1 Cor. 6:12-13; Phil. 3:17-19; Col. 3:20-23; Jude 10-19).

     ¹⁶ This noun is a hapax legomenon in the NT. 

     ¹⁷ Lit. “praise” but in an insincere and deceptive sense (cf. Jas. 3:10). Compare Job 17:5; Psa. 12:2-3; Prov. 6:24; 7:21; 26:28; Dan. 11:32; Acts 24:1-9; 1 Thess. 2:5; Jude 16.

     ¹⁸ Note also 1 Cor. 3:18; 2 Cor. 11:3; 2 Thess. 2:3; 1 Tim. 2:14.  

     ¹⁹ In a positive sense the adj. ἄκακος could refer to the “innocent,” “guileless,” or “harmless” (Heb. 7:26), but here it conveys the sense of “simple,” “gullible,” “naïve.”

     ²⁰ The phrase εἰς πάντας ἀφίκετο is lit. “has come to all.”

     ²¹ In this passage the preposition εἰς can mean “with respect/reference/relation to, in, about, for” (M. J. Harris, Prepositions and Theology 85; BDAG 291).

     ²² Twenty-one occurrences of the adj. ἀγαθός in Romans (2:7, 10; 3:8; 5:7; 7:12, 13, 18, 18; 8:28; 9:11; 10:15; 12:2, 9, 21; 13:3, 4; 14:16; 15:2; 16:19); the noun ἀγαθωσύνη (“goodness”) once (15:14)

     ²³ Besides here, the adj. ἀκέραιος appears in the NT only once more in Paul (Phil. 2:15) and once outside of Paul (Matt. 10:16).   

     ²⁴ The adj. κακός occurs in the letter fifteen times (1:30; 2:9; 3:8; 7:19, 21; 12:17, 21; 13:3, 4, 10; 14:20; 16:19); the noun κακία (“evil” or “wickedness”) once (1:29).

     ²⁵ See also Phil. 4:9; 1 Thess. 5:23; 2 Thess. 3:16; Heb. 13:20.

     ²⁶ The noun occurs ten times in the letter (1:7; 2:10; 3:17; 5:1; 8:6; 14:17, 19; 15:13, 33; 16:20), and the participial form of εἰρηνεύω (“be at peace”) once (12:18).

     ²⁷ See also Eph. 2:13-17; Col. 3:15.

     ²⁸ The designation ὁ Σατανᾶς (“the Satan”) is of Hebrew derivation, meaning “the adversary” and used as a proper name for the Lord’s ultimate enemy, the devil. He is variously described as “the tempter” (1 Thess. 3:5), “the evil one” (2 Thess. 3:3), and “the prince of the air” (Eph. 2:2). He is also called “the god of this age” (2 Cor. 4:4; cf. John 12:31; 14:30; 16:11; 1 John 5:19) in that he is extremely influential in the present age (Gal. 1:4; cf. 1 Cor. 1:20; 2:6, 8; 3:18; 1 Tim. 6:7; 2 Tim. 4:10; Tit. 2:12), in contrast to “the age to come” (Eph. 1:21; Heb. 6:5). He “has blinded the minds of the unbelieving [ones], lest the light of the gospel of the glory of Christ, who is the image of God, shines forth” (2 Cor. 4:4b). Unbelievers have allowed themselves to fall into “the snare of the devil, having been captured by him [to do] his will” (2 Tim. 2:26; cf. 1 Tim. 3:7; 6:9). But believers, who are open to and enlightened by the gospel, “are not ignorant of his schemes” (2 Cor. 2:11). Paul was commissioned to help sinners turn “from the power of Satan to God” (Acts 26:20), with numerous references to Satan in his writings (Rom. 16:20; 1 Cor. 5:5; 7:5; 2 Cor. 2:11; 11:14; 12:7; 1 Thess. 2:18; 2 Thess. 2:9; 1 Tim. 1:20; 5:15).

     ²⁹ The human agents of Satan are his deceived and deceiving “servants” (2 Cor. 11:15; cf. Matt. 13:38; John 8:44; Acts 5:3; 1 John 3:10). 

     ³⁰ Luke 1:79; 2:14; John 14:27; 16:33; Acts 10:36.

     ³¹ Matt. 10:34-39; Luke 12:49-53; 19:41-44.

     ³² John 8:31-36; 1 Cor. 15:57-58; Eph. 6:10-18; Col. 2:15; 2 Tim. 1:8-12; Heb. 2:14; 1 John 3:8.

     ³³ Used elsewhere of a relatively brief time period (Acts 25:4; 1 Tim. 3:14), a speedy occurrence (Luke 18:8; Acts 12:7; 22:18), or either (Rev. 1:1; 22:6).

     ³⁴ The Western text omits the grace benediction in v. 20 and has an almost identical formula in v. 24.

     ³⁵ Cf. Rom. 1:5, 7; 3:24; 4:4, 16; 5:2, 15, 17, 20, 21; 6:1, 14, 15, 17; 7:25; 11:5, 6; 12:3, 6; 15:15; 16:20, 24. Every letter in the Pauline corpus concludes with a “grace” benediction in which the divine source of grace is the Lord Jesus, while the peace benedictions attribute the divine source of peace to God.

     ³⁶ The possessive pronoun “our” (cf. v. 18) is not in the original text.

     ³⁷ J. D. G. Dunn, Theology of Paul the Apostle 245.

     ³⁸ C. E. B. Cranfield, Romans 2:805.

Related Posts: Greetings Churches of Christ (Rom 16:14-16),  Greetings from Friends (Rom 16:21): Part 1

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