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ROMANS: Justification By Faith

by J. W. Jepson, D.Min.

All rights reserved, including the right to grant the following permission and to prohibit the misuse thereof: The Author hereby grants permission to reproduce the text of this book in whole or in part, without changes or alterations*, and with the author’s name and copyright information intact, as a ministry, but not for commercial or non-ministry purposes. *Permission is given for publication of excerpts and condensed versions.

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Unless otherwise noted, all Scripture references are from the New King James Version.

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Contents

Chapters 1-7

Chapters 8-10

Chapters 11-13

14. Our Response To The Mercies Of God (Romans 12)

15. Obedient Citizens, Loving Neighbors, Pure Saints (Romans 13)

16. Conscience, Liberty, Forbearance: How To Treat A Weaker Believer (Romans 14:1 - 15:7)

17. The World-wide Gospel (Romans 15:8 - 33)

18. Real People (Romans 16)

Our Response To The Mercies Of God

Romans 12

Romans 12:1, 2

¹I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. ²And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.

The doctrinal foundation has been laid. In Romans 1 through 8 we followed the journey from universal sin, condemnation and death to justification by faith and a glorious destiny for all who believe. In Romans 9 through 11 we explored the unfathomable riches of the justice, wisdom and knowledge of God in His dealings with the Jews and with all humanity. God "locked up" all sinning humanity in the "death row" of sin's guilt and condemnation so that His gracious offer of mercy through Jesus Christ could be freely offered to all alike as our only hope.

Now we come to our proper and logical response to the abundant mercies (oiktermon—"tender mercies," including deep feelings) of God in Christ Jesus. What is the only right thing to do? How should we live?

The instructions laid out for us are a full course in discipleship. By faith we received the mercies of God in Jesus Christ. We respond by answering Christ's call to follow Him. We adopt His mindset and attitudes (Philippians 2:5 - 8). We learn from Him (Matthew 11:29). It becomes our lifestyle. We are transformed.

The apostle urges us first to present our bodies to God as a living sacrifice. This is not a sacrifice for sin, as Jesus already offered His body on the cross once-for-all as our sin offering. Ours is a living sacrifice. Paul already explained what that means (see Romans 6:12 and 13). As believers we reckon our bodies dead to sin and alive to God through Jesus Christ. So we present (offer) our bodies to God as instruments (tools) of righteousness, holy and well pleasing to Him. This is our rational, spiritual service of worship (logiken latreian), not the sacrificing of an unreasoning, irrational animal.

We were under condemnation and headed for eternal damnation because of our sin. God in His mercy and at the tremendous cost of the death of His Son, Jesus Christ, in agony and blood, redeemed us and gave us life and a glorious destiny. We owe Him everything—a total commitment in love, obedience, holiness, worship, and service. His mercies toward us are worthy of nothing less from us.

So then, our first response to the mercies of God is to present our bodies to Him for a new, entirely different purpose to be employed only in a way that is consistent with that new purpose.

This new lifestyle and mode of behavior is the opposite of the lifestyle and mode of behavior of this present age. The lifestyle of this age is driven and fashioned by selfish, fleshly desires. The lifestyle of those who have received the mercies of God is motivated and fashioned by loving devotion to God through Jesus Christ. Believers are not to be conformed to passing fashions of this age, "squeezed" into its ego shaped "mold."

The renewing of our mind results in the transforming of our life—our character and behavior. This "renewing" of the mind is not some mystical change in the essence of some "faculty" of the mind itself but in its voluntary action, in the way it thinks—its direction, purpose, attitudes, values, perceptions, desires—as a result of the illumination and persuasion of the Holy Spirit. It is the "mind of Christ" (Philippians 2), the entire mindset and value system of Jesus Christ, and it is to be established in our thinking and resulting behavior. Thus the resulting transformation is also moral and voluntary, not metaphysical.

Likewise the apostle Peter writes, "Therefore prepare your minds for action; be self-controlled; set your hope fully on the grace to be given you when Jesus Christ is revealed. As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: 'Be holy, because I am holy'." (1 Peter 1:13 - 16 NIV).

A renewed mind, a mind enlightened and redirected by the Spirit and the Word, is therefore able to test and prove out what is God's good, well-pleasing and perfect will. These are not three levels of God's will (one good, one "acceptable," one perfect). The will of God is just that—His will. It is good, well-pleasing and perfect. It is to be obeyed and will be obeyed in true and loving worship to God.

A renewed mind thinks right. It thinks biblically, logically and realistically; therefore it has the understandings it needs to test and prove out God's good, well-pleasing and perfect will and live accordingly.

Romans 12:3 - 8

³For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. ⁴For as we have many members in one body, but all the members do not have the same function, ⁵so we, being many, are one body in Christ, and individually members of one another. ⁶Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; ⁷or ministry, let us use it in our ministering; he who teaches, in teaching; ⁸he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.

One essential characteristic of a person with a renewed mind is sober thinking (thinking soundly, realistically) about himself/herself. We are not to think of ourselves "above that which is written". (1 Corinthians 4:6. See also Galatians 6:3). We are to think biblically about ourselves, particularly as believers. All of our service to the Lord and to others in the body of Christ (the church) is to be done according to the measure of faith given to each believer by the grace of God. Paul urges this in view of and according to the grace that was given to him (see 1 Corinthians 15:10).

Believers are to know their ministry gifts and to use them. Just as the spiritual "gifts" (pneumatika) are considered within the context of the church as the local body of Christ (1 Corinthians 12 - 14), so the ministry gifts here in Romans 12:3 - 8 are also considered within the context of the church as the local body of Christ.

Just as our physical body has many members and all the members do not have the same function, so it is with believers in the body of Christ. We are many, and yet we form one living, functioning "body." Because Christ is the Head, He is integrating, energizing and directing the whole body. Here we see the body of Christ as a local church with all believers functioning together with their individual God-given gifts.

From what is written in 1 Corinthians, here in Romans and elsewhere, it would be easy to broaden our study and explore what else The Scriptures teach concerning the Church as the body of Christ. Although that is a powerful truth that needs to be emphasized and explored in depth, for our purpose here we confine our attention to the exercise of our ministry gifts within the body of Christ as written in our immediate text.

The gifts (charismata) listed here are a representative group. The "spiritual gifts" (pneumatika) are represented by prophecy, the leadership gifts (Ephesians 4:11) by leading and perhaps exhortation and teaching, the practical gifts by service (ministry), giving and showing mercy.

We are to function in the church according to the ministry gifts God has given us. Having a realistic view of our giftings keeps us from pride. It keeps our feet on the ground and our heads out of the clouds. It prevents us from envying others' gifts and ministries. It keeps us from wasting our time and misdirecting our energies and resources in unrealistic pursuits. It helps us maximize our effectiveness and our potential. It keeps us from unnecessary stress, frustration and disappointment. It nourishes healthy relationships. It builds our confidence and gives us a sense of fulfillment. It enhances the effectiveness of the body of Christ as a whole. It honors Christ and glorifies God.

Everything we do in ministry is according to the proportion of the faith God gives us. The ability and the dynamic come from God, not us. Function within that proportion of faith. Do not presume beyond it. God can enlarge it as we are faithful in it.

Romans 12:9 - 16

⁹Let love be without hypocrisy. Abhor what is evil. Cling to what is good. ¹⁰Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; ¹¹not lagging in diligence, fervent in spirit, serving the Lord; ¹²rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; ¹³distributing to the needs of the saints, given to hospitality.

¹⁴Bless those who persecute you; bless and do not curse. ¹⁵Rejoice with those who rejoice, and weep with those who weep. ¹⁶Be of the same mind toward one another. Do not set your mind on high things, but associate with the humble. Do not be wise in your own opinion.

A Renewed Mind Produces Right Attitudes.

It is interesting that Paul links love to the gifts here in Romans just as he does in 1 Corinthians. The "love chapter," 1 Corinthians 13 "bonds" chapters 12 and 14 together. In all ministry love is the only acceptable motive. Love is supreme. It is above all else

Verse 9 is about love, hate, and glue. A renewed mind operates in love. Love must be sincere, not pretended. Pretended "love" is not real love; it is hypocrisy, a false show.

Love hates evil. This is not a mere emotion but an act of the will that rejects evil totally and decisively. Accordingly, a renewed mind rejects evil and is "glued" to what is good.

Verse 10 says that a person with a renewed mind will form "fond family feelings" among believers. In honoring others it will give preference to their greater good over a lesser good to ourselves.

Verse 11 says that a renewed mind is a diligent mind. Believers must not be "poky" in whatever demands our zeal and diligence (see Ecclesiastes 9:10). This is true in our service for the Lord and also for man. To the believer nothing is "secular." Everything we do is "spiritual" because it is done as service to the Lord. No Christian should be fired from his/her job because of laziness. Let us keep up to speed and keep our spirit "boiling" and "glowing" as we serve the Lord in everything we do.

Verse 12 says that a person with a renewed mind is to be joyful in our hope, our destiny in Christ. Our hope is the anchor of our souls (Hebrews 6:19). Keeping the hope (destiny) clearly set before us keeps us steadfast in trials and tribulations, and keeps us persevering diligently in prayer. So, let us delight in our destiny, be steady under pressure and steadfast in prayer.

Verse 13 says that a person with a renewed mind is to be generous toward fellow believers who are in need and will pursue hospitality (see 1 Timothy 3:2; Titus 1:8; Hebrews 13:2; 1 Peter 4:9). Believers are a worldwide family. Historically, when believers traveled from one place to another, it was customary for other believers to receive them into their homes and send them on their journeys. This helped strengthen the bond of the worldwide communion in Christ. In our current affluence we have become self-sufficient. We merely get a reservation at a motel. In poor economies hospitality among believers is still a regular ministry of love. If we lose our current affluence, it will become more so for us, too.

Verse 14 says that people of a renewed mind are to respond in love and blessing to those who persecute them. Here the apostle affirms the command of our Lord Jesus: "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you" (Matthew 5:44 KJV).

Verse 15 says that a person of a renewed mind is to empathize inwardly and sympathize outwardly with others in their joys and sorrows. This is a very personal expression of love. It is love in action at a deep, personal level. To do this the believer must maintain a realistic objectivity. Love is intelligent and focused. If the feelings involved in these actions are allowed to get control, they will lead to emotional perversion. Love will sincerely enter into the emotions of each occasion as it shares the joys and sorrows of others; nevertheless, love that acts intelligently and keeps its focus will not allow itself to be consumed by the emotions involved. We can lift up others only if we have our own feet on solid ground. If we allow ourselves to be dragged down into the situation emotionally, we cannot lift up anyone. We become part of the problem itself instead part of the solution.

A minister who conducts a morning funeral of someone who died a tragic death and comforts the deeply sorrowing family, and then officiates at a joyful wedding that afternoon cannot carry the one into the other. The minister is to enter fully, sincerely, yet objectively into the morning event, and then lay it aside completely before the wedding. The minister can go back and revisit the former situation later in following up with the bereaved family; however, the pastor must not carry both emotions together. This intelligent objectivity applies to all and not just to ministers.

Verse 16 says that people whose mind has been renewed are to be like-minded. This does not mean that they will all have the same opinions. It means that they are to have a mutually good attitude toward each other and think toward each other as Christ thinks toward them. God wants them to be "likeminded toward one another according to Jesus Christ" (Romans 15:5). They are to have mutual attitudes toward one another that are the same as Christ's attitudes toward us. They are not to be "sour notes" in Christ's symphony of love.

We are not to "set our minds on high things." That is, we are not to have an "altitude attitude." We are to "go along with the lowly" (people and/or things).

People who have a renewed mind, "the mind of Christ" (Philippians 2:5), are not to be wise in their own opinions ("beside themselves," as they see themselves. See Proverbs 3:7). They are not to think of themselves and of others above what is written (1 Corinthians 4:6). They will have a realistic, biblically informed self-image.

Romans 12:17 - 21

¹⁷Repay no one evil for evil. Have regard for good things in the sight of all men. ¹⁸If it is possible, as much as depends on you, live peaceably with all men. ¹⁹Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord. ²⁰Therefore

“If your enemy is hungry, feed him;

If he is thirsty, give him a drink;

For in so doing you will heap coals of fire on his head.”

²¹Do not be overcome by evil, but overcome evil with good.

A Renewed Mind Produces Right Actions.

Verse 17 says that a person of a renewed mind must not "get even." God did not "get even" with us. We received mercy; so we respond to "the mercies of God" by giving mercy. We read the same instructions in 1 Thessalonians 5:15 and 1 Peter 3:9.

"Provide things honest in the sight of all men" (KJV). "Be careful to do what is right in the sight of everybody" (NIV). The verb is "think ahead." It means to take forethought; think before we act. Plan ahead to do what is honorable in everyone's view. Be thoughtful not to violate other people's scruples and unnecessarily affront their prejudices. We are not to wander thoughtlessly into situations or give in to impulses that will embarrass us as believers and even Christ. Think it through first. Plan to act properly toward others and in front of others. See also 2 Corinthians 4:2 and 8:21.

Verse 18 says that people with a renewed mind will live peaceably with everyone if it is at all possible and so far as it comes from their own part. We cannot force others to be peaceable toward us, but we can do everything on our part to create peaceable conditions and be peacemakers. We are to do this in marriage, in the home, in church, in our neighborhood, in our workplace, in our community. "Blessed are the peacemakers" (Matthew 5:9).

According to verses 19 - 21, people with a renewed mind must not retaliate but leave the ultimate judgment with God. This is the climax of this section that began with verse 17. Paul begins this difficult instruction with the affectionate word, "beloved."

There is a proper place for redressing wrongs in a Christ-like attitude. When dealing with fellow believers, it is to be done in the caring community of the church (1 Corinthians 6:1 - 8). When dealing with unbelievers, sometimes the courts must decide. Even in those cases believers are to maintain a Christ-like attitude throughout the proceeding. In many cases, however, the only right course of action for a person with a renewed mind is to back away and leave the final disposition and ultimate judgment with God. Give room for "the wrath" (the wrath of God, that is, not our wrath) to go into action and secure justice. It might be right away; it might be sometime later; it might wait until the Day of Judgment. Sooner or later God will vindicate the righteous and bring retribution to the wrongdoer. God's way is best. Leave it to Him. God loves His people. He made the ultimate sacrifice to redeem us, and it makes Him very angry when people mistreat us. Do not worry; God will defend us.

To support this the apostle quotes Deuteronomy 32:35. So does the writer of the Epistle To The Hebrews (Hebrews 10:30). Paul goes on to quote from the Septuagint of Proverbs 25:21 and 22.

Paul begins verse 20 with a strong adversative, alla. It is not "Therefore," but "On the contrary" (NIV). This is in fully accord with the words of our Lord Jesus in His sermon on the mount (see Matthew 5:39 - 45). The apostle Peter points to Jesus Himself as the highest example of His own words (see 1 Peter 2:21 - 23).

Heaping coals of fire on someone's head is a graphic description of producing severe pain in their conscience.

I heard of a lady who said, "I didn't heap coals of fire on his head, but I hit him over the head with a red-hot stove poker!" (Not good.)

If we retaliate in kind, we lower ourselves to their level. We fight on their ground and with their weapons. They know how to handle that. If we give back good for evil, we stay above them. We stand on higher ground and respond with God's far superior "weapons." They cannot handle that. That is heaping a pile of burning coals on their head. That is God's way to win. It is also God's way for turning an enemy into a brother or sister in Christ.

Verse 21 is imperative. "Stop being overcome" by whatever is evil—the evil people or the evil circumstances. Continue to smother, to bury, to drown the evil in the good that flows continuously and abundantly from your renewed mind and transformed life.

What a way to live! It is impossible to defeat someone who lives God's way.

No, this is not just "the ideal" or "idealism." It is the truly natural way (the way that conforms to the true nature of things). It is the Spirit-empowered way, the only way to live, especially in response to the mercies of God in Jesus Christ. This is discipleship. It is Jesus' way—and His command.

If you are not living this way, you are not responding to the mercies of God. You need His mercy. God is offering it to you now. Reach out by faith and receive it. Present your body, your whole being, a living sacrifice. Let your mind be renewed and your life transformed by the Spirit of God.

Chapter 15

Obedient Citizens. Loving Neighbors. Pure Saints

Romans 13

As we journey on into Romans 13, we come to three descriptions, three definitions, of people of a renewed mind and a transformed life. These, too, are practical and down-to-earth. They are some of the areas of life where the principles of Romans 12 are carried out in practice. They are part of the sound thinking, love motivated, happy life of the true disciples of Jesus Christ.

Romans 13:1 - 7

¹Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. ²Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. ³For rulers are not a terror to good works, but to evil. Do you want to be unafraid of the authority? Do what is good, and you will have praise from the same. ⁴For he is God’s minister to you for good. But if you do evil, be afraid; for he does not bear the sword in vain; for he is God’s minister, an avenger to execute wrath on him who practices evil. ⁵Therefore you must be subject, not only because of wrath but also for conscience’ sake. ⁶For because of this you also pay taxes, for they are God’s ministers attending continually to this very thing. ⁷Render therefore to all their due: taxes to whom taxes are due, customs to whom customs, fear to whom fear, honor to whom honor.

As we continue on into Romans 13, we find three more qualities of a person of a renewed mind and transformed life. These also are practical and down-to-earth qualities. Indeed, they are three areas of life where the principles of Romans 12 are carried out in practice. They are part of the sound thinking, love motivated, happy life of the true disciple of Jesus Christ.

Obedient Citizens.

God is the universal moral Governor. His right to govern is based on the necessity of moral order and governance for the essential well-being of all. His right to govern is conditioned on the fact that He alone is qualified to exercise universal moral governance. This gives God not only the right to govern but also imposes on Him the moral obligation to govern. It also imposes on all other moral agents the obligation to obey His necessary and therefore just moral authority for the sake of the highest good of all. Refusal to love and obey God is to place one's own self and selfish desires above and contrary to the good and well-being of God and of others. It makes the offender—the sinner—a public enemy and places him/her under the just judgment of the supreme and universal Sovereign.

The fact that God is the rightful universal Sovereign is clearly acknowledged in The Scriptures (e.g., Genesis 18:25; Psalm 58:11; 59:13; 96:13; 1 Timothy 1:17; Revelation 19:6). God rules and judges through Jesus Christ (John 5:22). Jesus Christ is Lord of all (Acts 10:36).

So, how does God govern human affairs here on earth? He governs through human government. Human government as an institution is a functional extension and practical application of the moral authority and governance of God. As such, it is ultimately accountable to Him.

This does not mean that every ruler or every administration of government rules by "divine right" or is even governing right. The history of the world would be far different if every ruler realized his/her obligation to God to govern according to His will and principles, and for His glory and the good of the people. As we know, that is not the reality both of history and of contemporary political life.

Moral order based on moral law is essential and is exercised in society by human government. Anarchy does not work. Anarchy will result in the collision of competing interests and desires. Too many people meet at the crossroads of life and they all want the green light.

Although the principles and instructions contained in Romans 13 applied to the current life situation under Roman rule, they were not written only for that time and sitz im leben. They are general and are applicable in every age and every society.

At the time of the writing of the Epistle To The Romans, the Roman Empire was not persecuting the Church. Nero had not yet launched the first of the great imperial persecutions. Even though Roman attitudes and actions toward Christians changed, the principles of Romans 13 did not change. Later these same principles were embodied as inspired apostolic commands also in 1 Timothy 2:1, 2; Titus 3:1; and 1 Peter 2:13 - 17.

So human government is ultimately accountable to God. Every nation is a "nation under God." "Separation of Church and State" does not mean that the state is to be godless. When human government refuses to acknowledge its ultimate accountability to a moral authority higher than itself (and even "the people"), the seeds of tyranny have been sown. Democracy depends on resources secularism cannot provide and conditions secularism cannot create.

The Church and the State are distinct institutions, each with its own unique function. The State does not rule the Church and the Church does not rule the State. Both are under the authority of God and are ultimately accountable to Him. The Church can and should speak God's truth (the universal moral principles inherent in our nature and relationships and embodied in The Scriptures) to the State and the State can and should require that the Church obey the laws that are established under God for the general good and well-being of society. Tension and problems arise when there is at least the perception that the Church and the State are competing for supreme authority.

Government as such is a necessity. Even totalitarian regimes exercise necessary functions of governance, such as security, safety and public order. The world Paul lived in was under the authority of Rome. The Roman Empire certainly was not a democracy. Nevertheless, Roman authority was a legitimate authority serving a legitimate purpose, albeit imperfectly. Roman authority swept the pirates off the Mediterranean Sea and made the roads safe for travel. Thus it served one of the most basic functions of government.

God allows people to have the form of government that fits their level of knowledge and moral state. When a society sinks into ignorance and vice, God will allow it to come under a form of government strong enough to protect it from its folly and curb its vice. When a society increases sufficiently in light and virtue, and therefore in its capacity for self government, God will allow it to establish a degree of self government commensurate with its degree of light and virtue.

So, in verse 1 Paul affirms that all human governance (authority) comes ultimately from God and is placed under God. For that reason we are to respect it, place ourselves under it, and obey it.

At times obedience to a law that seems unwise and unjust is better than disobedience to law per se. In such cases we can work within the law to change the law, if possible. Civil disobedience is justified, even required, only when obedience to an unjust law clearly violates a stated command of God and/or an obvious higher moral obligation (and not merely our own opinion). In that case we ought to obey God rather than men (Acts 4:19; 5:29).

Whoever sets himself (perfect tense) against the legitimate moral authority of government sets himself (also perfect tense) against the institution of government itself that God has established and the form of that institution that is in place and functioning in the society where that person lives. People who do so will have only themselves to blame for the severity of the penalty that the law inflicts on their lawlessness.

We notice a contrast (not a contradiction). In Chapter 12 we are forbidden to take personal vengeance but to leave the ultimate vengeance to God (Romans 12:19). In Chapter 13 human government, under God, is divinely authorized to take vengeance (divine "wrath" administered by human government) by imposing the penalties of the law (Romans 13:3, 4).

The purpose of human government is not to be a source of fear to people who do what is good and right but to those who do what is evil. If we want to live without fear of the penalties of the law, believers are simply to live by the moral law, the law of Christ, the law of love. Then we will have the commendation of the ruling authority (see Ecclesiastes 8:4, 5). This is a general and permanent principle. Believers fear rulers only when unjust rulers persecute them.

In exercising the legitimate moral authority of government, rulers are servants of God (verse 4). This is so whether or not they act like it or even realize it and acknowledge it. If they abuse their God-given trust, they might answer to the people and they certainly will answer to God.

If we do evil, we have real cause for fear. The ruling authority "does not bear the sword in vain," that is, without a reason, a purpose. The ruler is a servant of God (the second statement of this fact) and the sword is the symbol of his executive and criminal jurisdiction. He has the authority and the resources to carry out the penalty of the law.

Verse 4 has been cited to support what is said elsewhere in The Scriptures regarding capital punishment. At the least it is a factual statement about the reality of governmental power. One of the rights of a government that is fulfilling the legitimate obligations of government is the right to use force, even lethal force if necessary, to suppress and punish evil. To deny this right is to deny it the right to exercise a legitimate and essential function of government.

The seriousness of a penalty should be equal to the value of what the law is intended to protect and thus the degree of guilt incurred in the violation of that value. If a penalty is lowered, the governing authority thereby lowers its estimate of the value that is violated. This principle should be taken into account when considering the subject of punishment, including capital punishment.

As believers, we obey the law not because of a fear of consequences, but (alla, a strong adversative) because of a good conscience. It is just the way true believers naturally live and act on account of the good, biblically informed conscience that guides us. The more con-science rules, the less government has to rule.

So we also pay taxes (present active indicative, a statement of fact), because the taxing authorities are servants (leitourgoi) "attending continually" (proskarterountes) in their function. We take our legitimate deductions and pay our legitimate taxes. No follower of Christ is to be prosecuted for tax evasion or refusing to pay taxes. Work to change the tax laws if necessary, but do not join a tax revolt. See Mark 12:13 - 17.

"Render." Give back, the same word Jesus used. Taxes to whom taxes; toll to whom toll; fear to whom fear; honor to whom honor.

People who have a renewed mind and therefore live a transformed life because of the mercies of God make excellent citizens.

Romans 13:8 - 10

⁸Owe no one anything except to love one another, for he who loves another has fulfilled the law. ⁹For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not bear false witness,” “You shall not covet,” and if there is any other commandment, are all summed up in this saying, namely, “You shall love your neighbor as yourself.” ¹⁰Love does no harm to a neighbor; therefore love is the fulfillment of the law.

Loving Neighbors.

Verse 8 is a smooth, logical transition. "Owe no one anything" does not mean that we have to pay cash for everything, including our homes. If we keep up our payments on a reasonable contract, we do not "owe" anything. We "owe" when we get behind and do not pay as agreed.

Commercial loans are a necessary part of modern business. What get us into trouble are consumer loans. One of the first steps in debt management is to pay off credit cards and then perform "plastic surgery" on most of them. Any that are left should be kept under tight control. It is wise to avoid interest charges by paying credit card charges when due.

This passage includes more than financial obligations. It means to discharge and clear any and all negative personal obligations. Make everything right. Let the only remaining obligation be the positive, essential, all-encompassing obligation of love. The person who loves the other person completely fulfills (perfect tense) law. Love will translate itself into every moral good and reject every moral evil.

This is about our motive. Regarding interpersonal relationships and obligations, every legal requirement of the laws of the Old Covenant in general and the Ten Commandments in particular is "summed up" (comprehended, headed up, comes to a head) in this: "You shall love your neighbor as yourself." This is the teaching of the Law (Leviticus 19:18). It is the teaching of our Lord (Matthew 7:12; 22:34 - 40).

Many manuscripts omit the words "You shall not bear false witness" in verse 9. It is thought that they might have been introduced here from Exodus 20:16 and Deuteronomy 5:20.

Love does not harm those around us. Love accomplishes what law tries to do; therefore, love is the fulfilling of law.

Romans 13:11 - 14

¹¹And do this, knowing the time, that now it is high time to awake out of sleep; for now our salvation is nearer than when we first believed. ¹²The night is far spent, the day is at hand. Therefore let us cast off the works of darkness, and let us put on the armor of light. ¹³Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy. ¹⁴But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its lusts.

Pure Saints.

This section is about our conduct. Verse 11 is another smooth, logical transition. Love not only does no harm to those around us but also motivates us to do what is good to those around us.

Because holiness is essential to true happiness (well-being), love seeks the highest good only by holy means. If we truly seek the highest good of others, we will be holy in our associations with them and in our conduct toward them. We will endeavor to influence them for good both by our words and by our example. We will seek to make them truly happy by encouraging them in holy living.

We are urged to keep aware of the time, the time in which we live and also the fact that Jesus Christ could return at any moment. The imminence of our Lord's return is a strong motivation to holy living. It has always been so; it is even more so today. Jesus Himself urges us to stay awake because we do not know the time of His return (Mark 13). From the signs He gave us, we know that we are in the last days.

It is high time ("already time") that we (some manuscripts read "you") be awakened out of spiritual sleep. Since the moment of Christ's ascension, every day has brought us nearer to the end (eschatos), the moment of His return. It could have happened in 57 A.D. It could have happened at any moment since. It could happen today. It certainly shall happen.

No matter when we became believers, our ultimate salvation is nearer day by day. When we believed on Christ, we were saved from the guilt and penalty of sin. Moment by moment we are kept saved from the power and practice of sin. When Jesus Christ returns, we will be saved from the presence of sin.

Holiness and sin are as different and as mutually exclusive as "day and night," and are represented as such in The Scriptures. The dark night of sin is "out of here" (proekopsen). The dawn of righteousness "is now arrived" (eggiken, perfect active indicative).

In the Bible, "garments" refers to our outward life and testimony. We are called to "cast off the works of darkness." Let us fling away (apothometha) the vile garments of our former moral and spiritual "night life," the old lifestyle of moral and spiritual darkness (whatever will not stand the light of God's holiness and the light of His word). Leave sin alone. Walk decently, honorably in the moral light of "day." No reveling. No sex orgies. No unrestrained lust.

So, let us "get out of our pajamas and into our armor." Take the whole armor of God. Stand. Pray. (See 2 Corinthians 6:7; Ephesians 6:13 - 18; 1 Thessalonians 5:8).

This is emphasized also in Ephesians 4:17 - 32. Ephesians 4:31 is imperative. All that garbage is to "be hauled off." We do not see people pleading with garbage collectors to allow them to keep some of the contents of their garbage cans. We do not see people running after garbage trucks begging for their garbage back.

"Walk" is more specific than "live." "Live" refers to the general direction and course of our lives. "Walk" refers more to where we "plant" our feet, our moment-by-moment steps. "Walk" is a word that Jesus used (John 8:12; 11:9, 10; 12:35). Because Jesus' words became indelibly imprinted in the mind and soul of the apostle John, we find this word (walk) often in his epistles. It is also a big word with Paul.

John and Paul also use the same motif of "light" versus "darkness," "day" versus "night." They got it from Jesus.

Clothe yourself with the Lord Jesus Christ (verse 14. See also Galatians 3:27; Ephesians 4:24; Colossians 3:12). If Jesus is on the inside, He will transform us on the outside. He will dress us with His righteous character and conduct. He will "dress us for success."

Verse 14 is the passage that God used to convert Augustine. Do not make room in your thinking and planning to put into practice the passions of the flesh. We are not to be like a man who gets married and leaves his girlfriend but keeps her address and phone number. We are not to be like a man who professes to repent of his drinking but keeps his account open at the local bar. We are not to be like a person who professes to repent of his drugs but keeps a list of his suppliers. Haul it off! No compartmentalization. No double life.

Put on the Lord Jesus Christ—and live.

Chapter 16

Conscience, Liberty, Forbearance: How To Treat A Weaker Believer

Romans 14:1 - 15:7

Romans 14:1 - 15:7 is about conscience, liberty, and forbearance. Paul writes about this subject also in 1 Corinthians, Chapters 8 and 10. We will take up these three emphases in order.

Romans 14:1 - 13

¹Receive one who is weak in the faith, but not to disputes over doubtful things. ²For one believes he may eat all things, but he who is weak eats only vegetables. ³Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him. ⁴Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand.

⁵One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. ⁶He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks. ⁷For none of us lives to himself, and no one dies to himself. ⁸For if we live, we live to the Lord; and if we die, we die to the Lord. Therefore, whether we live or die, we are the Lord’s. ⁹For to this end Christ died and rose and lived again, that He might be Lord of both the dead and the living. ¹⁰But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. ¹¹For it is written:

“As I live, says the LORD,

Every knee shall bow to Me,

And every tongue shall confess to God.”

¹²So then each of us shall give account of himself to God. ¹³Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way.

Conscience.

A renewed mind maintains a good conscience, a conscience that is informed by the word of God and illumined by the Spirit of God. Every believer must maintain a sensitive conscience. A sensitive conscience is not necessarily a weak conscience. A weak conscience is a sensitive conscience that is burdened with non-moral scruples.

Verses 1 - 6 are about non-moral scruples. In general, non-moral scruples are things that jab the conscience. They might be based on revelation and reality. In that case they are good scruples, moral principles established in the reason and that cannot be violated without incurring guilt.

On the other hand, scruples might be only the result of tradition and legalism. In that case they have no moral character in themselves, and the believer who holds them can and should be liberated from them as he or she grows in light and maturity. Meanwhile and until coming to sufficient light and maturity, the weaker believer must not violate these non-moral scruples. To do so would violate his or her conscience and thus destroy his or her moral integrity. To destroy one's moral integrity is to incur guilt, even though the scruple has no moral character in itself. In such a case the person who sins against his or her conscience must repent and trust Christ for the cleansing of the conscience and the restoration of moral integrity.

Non-moral scruples usually have to do with food and drink, religious observances, and other external matters.

Legalism tends to foster two opposite bad attitudes: (1) the person who holds the non-moral scruples (the "weaker brother") tends to judge others who do not hold those same scruples; (2) the person who sees no value in the non-moral scruples (the "stronger brother") tends to belittle those who are "hung up" on their scruples. Neither attitude is Christian.

A person who comes to Christ carrying a "suitcase" full of non-moral scruples can be a real "pain." Paul says (verse 1) that believers are to accept such a fellow-believer without making an issue of his/her thinking and opinions. Do not let that individual's personal views become a subject of discussion, debate, and division. Just accept and love that person as he or she is and let God work out the "kinks."

It is true that whatever we eat or drink, we are to do all to the glory of God (1 Corinthians 10:31). Our bodies are the temples of the Holy Spirit (1 Corinthians 6:19), and we are to take good care of them. Healthy living, including sound nutrition, is part of our reasonable and spiritual worship service to God (Romans 12:1). At the same time we are not to make a religion out of what we eat and drink (see verse 17). It has been said that some people "get religion" and some people "get nutrition."

Some believe that it is perfectly all right to eat all kinds of food. Others think it is a sin to eat meat, or at least certain kinds of meat. The person who can eat anything in good conscience is not to belittle the one who refuses to eat certain things. Conversely, the person who refuses to eat certain things is not to judge the person who can eat these things in good conscience. Do not judge anyone whom God has accepted (see Colossians 2:16, 17).

In verse 4 the apostle asks the judging person a very pointed question: "You...who are you to judge another's servant?" Believers are all God's servants. Each one of us is ultimately accountable only to Him. Let God, not us, judge our fellow servants on these non-moral scruples. God knows each one of us and He is able to establish each of His servants and make us stand firm in the faith.

Verses 5 and 6 address the Sabbath question. Observe whatever day you choose. Think it through. Settle it in your mind. If you choose a particular day, observe it to the Lord. If you choose not to observe a particular day but regard every day alike, make that choice "to the Lord." As we mature in the faith, we might change our thinking; however, we are to live in the light we have now.

We do need to set aside a day each week for rest and worship. That necessity is built into our physical and spiritual being. However, that is not something we are to impose on ourselves and on others as a condition of salvation. The same principle applies to what a person chooses to eat and what a person chooses not to eat. We are to do it as to the Lord and give thanks for what we do eat.

All believers are to live to the Lord. That is, whatever we do we do it as a matter of obedience and service to Him. We do it above all to please Him. In the strictest and highest sense nothing is merely personal and private with believers. We live and act "to the Lord." We want to please Him in all things. For that reason we are sensitive to how our attitudes and actions affect others.

Live or die, it is all for Christ. He died for us. He rose again for us. He lives for us. He is our Lord. Live or die, we are His.

Yes, we might die sooner because in our ignorance or carelessness we ate too many "triple by-pass specials" at the restaurant. Nevertheless, we still belong to the Lord.

The apostle continues (verse 10) by asking the weaker brother, "why do you judge your [stronger] brother?" He asks the stronger brother, "why do you belittle your [weaker] brother?" We shall all stand before the judgment seat (bema) of Christ (majority text). Paul confirms this by quoting Isaiah 45:23 (oldest reading, Polycarp and Tertullian). Let us not put our fellow believers under our personal microscope. God will evaluate each one of us by His criteria. Every one of us shall give account of himself/herself to God.

In verse 13 the inspired apostle commands us not to judge one another any longer. What then are we to judge? "But [alla, strong adversative] not to put a stumbling block or a cause to fall in our brother's way." Earlier James addressed this same subject in his epistle (see James 4:11, 12).

Romans 14:14 - 23

¹⁴I know and am convinced by the Lord Jesus that there is nothing unclean of itself; but to him who considers anything to be unclean, to him it is unclean. ¹⁵Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died. ¹⁶Therefore do not let your good be spoken of as evil; ¹⁷for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. ¹⁸For he who serves Christ in these things is acceptable to God and approved by men.

¹⁹Therefore let us pursue the things which make for peace and the things by which one may edify another. ²⁰Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. ²¹It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak. ²²Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves. ²³But he who doubts is condemned if he eats, because he does not eat from faith; for whatever is not from faith is sin.

Liberty.

Liberty is not license to sin. Christian liberty is not the permission to live to please ourselves. Christian liberty is the freedom to live before God in all good conscience without the imposition of a set of extra-biblical rules. Rules can be instructive and they can be protective; however, they never made anyone holy. Holiness in Jesus Christ living on the inside working on the outside according to His word.

Paul refers to the Lord Jesus Himself (see Mark 7:14 - 19) as his authority in stating that no food or drink is ceremonially "unclean" (unsanctified, common) in itself (or possibly "through Him," as many manuscripts read). Food and drink are only material things. They can be abused and certainly are being abused. Believers are not to abuse them. Still, food and drink have no moral character in themselves. They are neither right nor wrong except to the person who reckons them to be unsanctified. To that person they are unsanctified.

So then, how do we exercise our liberty in Christ when our weaker brother or sister holds acquired scruples about these things?

If they who are strong go ahead and eat what they want to eat in all good conscience without regard for how their food distresses their weaker brother or sister, they are no longer walking in love. If by their example they encourage the weaker believer to go boldly and recklessly against his conscience and eat what he believes is a sin to eat, they destroy his moral integrity before God. So the apostle commands us not to destroy him with our food for whom Christ died. Christ died for him. His soul is worth far more than our food preferences. We must not allow something that is a good thing to us to be criticized through our misuse of it.

Here is an appropriate place to review again what is said in 1 Corinthians 8:9 - 13. If we "beat up on" our brother's weak conscience, we injure Christ (1 Corinthians 8:12).

We are to focus on the essentials of the kingdom of God: righteousness and peace and joy in the Holy Spirit (verse 17). If we focus on these three essentials of the kingdom of God and serve Christ in them, we will be well pleasing to God and approved by men. Let us therefore pursue the things that bring and maintain peace and the things that build up one another (verse 19 and also 15:2).

We must not tear down what God is building in someone for the sake of our food. We must use our liberty responsibly. We must not cause another believer to transgress his conscience, abandon it, and thus lose his moral integrity before God.

"For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but through love serve one another" (Galatians 5:13).

Although all things are pure in themselves, they are truly evil (not merely ceremonially "unclean") to the person who violates his conscience and stumbles.

Verse 21 says that abstaining from any food or drink or anything else that would cause harm to our brother is "good" (kalos—proper, fitting, beautiful, virtuous). It shows spiritual "class."

The last part of verse 21 ("or is offended or is made weak") is omitted from a few older manuscripts and therefore is absent from many versions. Many manuscripts do include it. For certain it is an echo of 1 Corinthians 8:9 - 13.

"Do you have faith?" (verse 22). Paul is speaking to the "stronger brother." Can you with a pure conscience and therefore with moral integrity eat, drink, or do something that you regard as a "good" to you (verse 16), but that might cause a weaker brother to stumble? If so, keep it to yourself, personal and private.

We sense the apostle's inspired outrage in 2 Corinthians 11:29 "Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation?" Yes, insisting on our personal Christian liberty with reckless disregard for the soul of a weaker believer is indeed outrageous, not only to the apostle Paul but also to other believers—and certainly to Christ. Paul's outrage is the same as that of the Lord Jesus against anyone who causes a little one who believes in Him "to offend" (Matthew 18:6).

So we see that "offend" means much more than merely "I don't like what you're doing; it offends me." It means to put something before someone they will stumble over and fall into sin.

Verses 22 and 23 tell us that faith if much more than an "easy belief," more than a casual mental agreement. Faith is an honest commitment to known truth. It is obedience to truth perceived. Moral integrity is essential to genuine faith. Without moral integrity and what proceeds from moral integrity faith is "dead" (James 2:26).

Happy is the believer who does not condemn himself in doing what His pure and enlightened conscience approves. He is free from legalism, free to walk in true holiness in love.

So, as we live in the integrity of faith, we use our liberty to ourselves. We do not flaunt it before weaker believers. If a person was raised a Mormon and believes that drinking coffee is wrong, we do not offer him a cup of coffee. If we go out to a restaurant with him, we do not order coffee. If a person was raised to believe that eating meat is wrong, or that eating meat on Friday is wrong, and still believes that way, we do not set meat before him. If we go to a restaurant with him, we order a vegetable plate. If we invite him to our house for dinner, we serve spaghetti without the meatballs. Our liberty in Christ includes the liberty to be self-denying and considerate for the sake of others and especially for the sake of Christ.

This section ends with a sobering warning. The person who "doubts," that is, perceives a moral difference between some foods and other foods, absolutely must abstain from what he or she perceives to be wrong as long as that perception persists. If that person eats or drinks what he perceives to be wrong, he makes a conscious and deliberate choice to sin; and sin brings condemnation. Whatever is not of faith (honest obedience to truth perceived) is sin, and the wages of sin is death (Romans 6:23). He pollutes his conscience, breaks his moral integrity, and stands condemned (katakekritai, perfect tense). He must confess his sin to God, repent, and trust Jesus Christ for cleansing (1 John 1:9). If he is a real Christian, he will do so at once, for he will be miserable until he does. If he does not do so, he has given up his honesty before God, changed his heart, and abandoned faith.

This passage and the passages in 1 Corinthians chapters 8 and 10 are clear and definite. Let no one be deceived—let no one deceive others—by a convoluted, philosophically derived misinterpretation of Scripture that falsely assures themselves and/or others that they are saved while deliberately violating the very essence of the faith through which alone we are saved by grace (Ephesians 2:8, 9).

"Anything done to violate the faith-principle by which one is saved, and by which he lives ([Romans] 1:17; Hebrews 10:35), is sin. One must know beyond all doubt or hesitation in his mind that what he allows is in perfect accord with the Word of God before he acts."—Finis Jennings Dake, Dake's Annotated Reference Bible, New Testament Section, Page 172. (Dake Bible Sales, P. O. Box 1050, Lawrenceville, GA 30246. Copyright 1963, 19th printing, March, 1988.)

Romans 15:1 - 7

¹We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. ²Let each of us please his neighbor for his good, leading to edification. ³For even Christ did not please Himself; but as it is written, “The reproaches of those who reproached You fell on Me." ⁴For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. ⁵Now may the God of patience and comfort grant you to be like-minded toward one another, according to Christ Jesus, ⁶that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ. ⁷Therefore receive one another, just as Christ also received us, to the glory of God.

Forbearance.

Forbearance means self-restraint, tolerance, putting up with someone or something—"backing off" some.

This section addresses the question: "how does what I do affect someone else?" Much of this has already been addressed in Romans 14. The opening section of Chapter 15 continues the theme and carries it to its conclusion.

The passage is addressed to the "stronger." It emphasizes the proper attitudes and actions of the "stronger" toward the "weaker." We are to put up with and tolerate the weaknesses of others, particularly those who are near to us and part of our lives and fellowship. Protect their conscience; hold them up; support them; build them up (14:19); accept responsibility for their spiritual well-being. We are to value them above our own pleasure. We are to give up some of our own pleasure to bring much greater pleasure to them by doing what is good for them to build them up in their faith. We are all "under construction," and we are also all in the spiritual "building trades" assigned by God to help build up each other.

In verse 3 Paul points to Christ as our highest example, the supreme example, of self-sacrifice for us. He quotes from Psalm 69:9.

Christ is our example. The word is our guide (verse 4). Paul is referring specifically to what was written in the Old Testament Scriptures. When we studied "the olive tree connection" (Romans 11), we saw that God's purposes in the Old Covenant were not abandoned. Those purposes are embodied, revealed and fulfilled in the New Covenant (see 2 Timothy 3:16, 17).

Even though the ceremonial law was abolished in Christ (Ephesians 2:14, 15), and the Old Covenant itself gave way to the New Covenant, what was written there is for our learning, for our "patience and comfort" (endurance and encouragement), and to strengthen our hope (assure us of our certain God-given destiny in Christ).

God Himself is the God of endurance and encouragement because He is the source and guarantor of our hope, our destiny. Paul calls on God to grant believers the "likemindedness" toward one another according to Jesus Christ that he urges us to practice. The Holy Spirit inspired the apostle to write this truth; it takes the illumination of the Holy Spirit to establish it in our minds and lives.

As we saw, Chapter 14, verse 5 emphasizes individual liberty. Chapter 15, verse 6 emphasizes collective testimony. While respecting individual liberty, the church has the right and even the obligation to establish collective standards of doctrine, practice and behavior. Paul urges believers to speak the same thing and be perfectly joined together in the same mind and in the same judgment (1 Corinthians 1:10).

Personal liberty and collective testimony balance each other. Individual believers who have personal doctrinal views are to uphold their church's collective belief. They are not to cause division even though their views might be right. Likewise, if individual believers have personal liberty in certain matters, they are to uphold the collective behavioral standard of their church. They are to practice their liberty in private according to their faith (Romans 14:2).

Therefore (Dio, wherefore) receive (proslambanesthe, "take to yourselves") one another. How? Even as (just as, exactly as) Christ took us to Himself. That sets the high standard for accepting one another as believers. Christ did it fully and freely. He did it to the glory of God. So must we.

Chapter 17

The World-wide Gospel

Romans 15:8 - 33

Romans 15:8 - 13

⁸Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, ⁹and that the Gentiles might glorify God for His mercy, as it is written:

“For this reason I will confess to You among the Gentiles,

And sing to Your name.”

¹⁰And again he says:

“Rejoice, O Gentiles, with His people!”

¹¹And again:

“Praise the LORD, all you Gentiles!

Laud Him, all you peoples!”

¹²And again, Isaiah says:

“There shall be a root of Jesse;

And He who shall rise to reign over the Gentiles,

In Him the Gentiles shall hope.”

¹³Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.

Although many begin this epilogue with verse 7, that verse seems to be a natural conclusion of the previous section. Paul begins by stating that Christ became a servant of the Jews (the circumcision, denoting Old Covenant relationship) in order to confirm (bebaiosai) the divine promises that their fathers possessed. During His earthly ministry to "the lost sheep of the house of Israel" (Matthew 15:24), Jesus brought about the fulfillment of those promises. By doing so, He established those promises and their results in Himself and in His gospel.

Also, what Jesus did as a servant for the circumcision (Jews) by fulfilling the Old Covenant promises opened the door of God's mercy to the entire gentile world so that the Gentiles who believe on Him would join the Jews who believe on Him in glorifying God for His great mercy (as explained in Romans, Chapters 9 - 11).

To corroborate this Paul quotes four Old Testament passages that state explicitly that the many promises made to the fathers include the promise that God will extend His mercy and His salvation to the Gentiles. Jesus came to serve the Jews and to bring God's mercy to the Gentiles.

In 2 Samuel 22:50 (also Psalm 18:49) David, the physical and also covenant ancestor of Jesus Christ, prophesied that he would give testimony to God among the Gentiles. This is specifically applied to the proclamation of God's mercy in Christ, resulting in great joy and praise to God.

In Deuteronomy 32:43 Moses called on the Gentiles to rejoice with the rest of God's people.

In Psalm 117:1 the psalmist speaking by the Holy Spirit calls on all the Gentiles to praise God and all the people to laud (praise, extol) Him.

The fourth Old Testament quotation is the strongest of all. In Isaiah 11:10 the prophet declared by the Spirit that the Messiah will reign over the Gentiles and that the Gentiles will find in Him their hope, that is, their salvation. This hope of all believers is "through the patience and comfort of the Scriptures" (verse 4).

Paul concludes the emphasis on hope (the certainty of our destiny in Christ) by invoking the benediction recorded in verse 13. God is the source of our glorious hope (destiny). We believe, and God wants to fill us with all joy and peace in our believing so that by the power of the Holy Spirit we shall overflow in the hope God has set before us.

Paul prayed that the eyes of our hearts would be enlightened to know the "hope of His calling" (Ephesians 1:18). God has caused us to be born again into a living hope through the resurrection of Jesus Christ (1 Peter 1:3). We rejoice in this hope (Romans 5:5; 12:12. We are saved in this hope (Romans 8:24). We are called in one grand, common hope (Ephesians 4:4). Our hope does not disappoint, embarrass, shame us (Romans 5:4). This hope is laid up for us in Heaven (Colossians 1:5). Christ in us (believers, Jews and Gentiles) is the hope of glory (Colossians 1:27). This hope of salvation is our protective helmet (1 Thessalonians 5:8). Let us not be moved away from our hope (Colossians 1:23). Our hope inspires confidence and rejoicing (Hebrews 3:6). Let us be diligent in the full assurance of our hope to the end (Hebrews 6:11). Get a firm grip on this hope; it is the anchor of our souls (Hebrews 6:18, 19).

Romans 15:14 - 21

¹⁴Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another. ¹⁵Nevertheless, brethren, I have written more boldly to you on some points, as reminding you, because of the grace given to me by God, ¹⁶that I might be a minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering of the Gentiles might be acceptable, sanctified by the Holy Spirit. ¹⁷Therefore I have reason to glory in Christ Jesus in the things which pertain to God. ¹⁸For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient— ¹⁹in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ. ²⁰And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man’s foundation, ²¹but as it is written:

“To whom He was not announced, they shall see;

And those who have not heard shall understand.”

Paul assures the believers of the church at Rome that he is fully confident of their spiritual maturity (verse 14). Their obedience was famous (Romans 16:9). Their spiritual maturity stood out in contrast to the immaturity of the vulnerable believers to whom the Epistle To The Hebrews was addressed (Hebrews 5:11, 12). Those believers should have been able to teach others, but they themselves needed someone to teach them the first principles. They needed to go on to maturity (Hebrews 6:1).

It is no mystery why the church at Rome was strong and mature. Rome was the capital of the empire. It stood at the top of the current hierarchy of cities. It attracted people of intelligence and ability. The church there was built on a strong foundation and contained some strong members. No wonder Paul assured them of his confidence in them. Also, no wonder he addressed this profound theological epistle that has done much to change the world.

Still, because of the grace God gave to him as the apostle to the Gentiles (Ephesians 3:8), Paul writes (epistolary aorist) with greater than usual confidence on the very points of this epistle. He speaks of himself metaphorically as a "priest" (leitourgon) who works about sacred things. Paul is "officiating," as it were, the presentation of the gospel of God to the Gentiles so that he may bring the gentile believers to God as a well-received, Spirit sanctified offering to Him as the product of His mercies to us through Jesus Christ.

Therefore (verse 17) Paul has a reason to glory (rejoice) in Jesus Christ (not in himself) in what pertains to God (His eternal purpose in the gospel). Paul magnified his ministry (Romans 11:13).

Paul spoke (wrote) boldly to the believers at Rome on the great doctrinal themes contained in his epistle to them. Now (verse 18) he says he will not dare (be bold) to speak of any of the things that God did among the Gentiles that did not involve him personally. Even though Paul was particularly chosen of God to bring the gospel to the Gentiles, he was not the only one who did so. Others were laboring effectively among the Gentiles (e.g., Cephas, Apollos). Paul is confining his personal rejoicing to what God did with his own ministry. (See also 2 Corinthians 10:13 - 18).

With great personal joy and satisfaction Paul reminds them of the geographical scope of his apostolic ministry. It started at Jerusalem and extended to Illyricum (the Yugoslavia and Albania of modern times).

The Gentiles were brought to obedience to Christ by word and deed "by power of signs and wonders" (verse 19). This is still God's prescribed method of effective evangelism. Let us not become self-sufficient and suppose that we can accomplish our evangelistic objectives by word alone. It takes both word (biblical content) and deed (supernatural confirmation).

Paul knew when his mission was accomplished in a particular place. His call was to introduce the gospel and lay the foundation (1 Corinthians 3:10 - 12). When he had accomplished that, he had "fully preached the gospel" in that place. The task of building on that foundation and saturating the surrounding area with the gospel was left to others (evangelists, pastors, teachers, believers in general).

As he testified (1 Corinthians 3:9 - 11 and 2 Corinthians 10:13 - 18), Paul did not want to build on the foundations of the gospel that were laid in other places by other workers. He laid the foundation where he went; others built on it. Paul corroborates this by invoking the principle contained in Isaiah 52:15.

Romans 15:22 - 33

²²For this reason I also have been much hindered from coming to you. ²³But now no longer having a place in these parts, and having a great desire these many years to come to you, ²⁴whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. ²⁵But now I am going to Jerusalem to minister to the saints. ²⁶For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. ²⁷It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. ²⁸Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. ²⁹But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.

³⁰Now I beg you, brethren, through the Lord Jesus Christ, and through the love of the Spirit, that you strive together with me in your prayers to God for me, ³¹that I may be delivered from those in Judea who do not believe, and that my service for Jerusalem may be acceptable to the saints, ³²that I may come to you with joy by the will of God, and may be refreshed together with you. ³³Now the God of peace be with you all. Amen.

Paul's Purpose And God's Sovereignty.

Paul states (verse 22) that his ambition to preach the gospel where Christ was not named was the reason he had not come to Rome. Now that he had laid the foundation of the gospel in his present region and because he had a great and enduring desire to come to the church at Rome (see Romans 1:9 - 11), he announces his plan to see them on his way to Spain. He also lets them know that he desires them to help send him on his way after he has had a full visit with them.

According to Acts 19:21, Paul had already purposed either in the Holy Spirit or in his human spirit to go to Jerusalem first. To understand and evaluate Paul's determination to go to Jerusalem, it is necessary to know whether it was "in the Spirit" or "in the spirit." Some versions read "in the Spirit," and some read "in the spirit." The NIV simply says "decided." The NKJV reads "the Spirit" in Acts 19:21; in Acts 22:20 it has Paul saying "I go bound in the spirit."

If Paul purposed in the Holy Spirit to go to Jerusalem, the later command that was given to him through the Spirit to stop going to Jerusalem (Acts 21:4) raises some well-known questions.

It does not solve the dilemma to say that "through the Spirit" in Acts 21:4 merely means that the disciples at Tyre were urging Paul to stop going to Jerusalem because of what the Spirit had been saying elsewhere (Acts 20:23). The same Greek construction, dia tou pneumatos) "through the Spirit" is found also in Acts 11:28. There the prophet Agabus indicated "through the Spirit" that there was about to be a great famine throughout the (Roman) world. This famine happened in the days of the emperor Claudius Caesar. Certainly Agabus was not merely reacting to something the Spirit said elsewhere.

Paul had already decided to go to Jerusalem. He went to Ephesus and stayed there a total of about three years. While in Ephesus he wrote 1 Corinthians. In 1 Corinthians 16:3 - 9 he talked about his plans.

After his three years in Ephesus, Paul went to Corinth by way of Macedonia. During the three months he was in Corinth he wrote the Galatian and Roman epistles. From there he headed for Jerusalem. His route took him through Macedonia, to Philippi and Troas, and from there by foot to Assos. His team met him there and they continued the journey together by ship. On the way they stopped at Miletus, where Paul summoned the elders of the church at Ephesus. He told them that he was going "bound in the spirit" (KJV, NKJV) to Jerusalem. His determination to go to Jerusalem at this time was so strong that nothing moved him. He was committed "to testify the gospel of the grace of God" at Jerusalem. The Judean believers needed a clear understanding of the gospel of the grace of God to correct their historic legalism, and he saw this as essential to the fulfillment of his ministry (Acts 20:24).

Also, Paul had a large collection from Macedonia and Achaia to take to the poor saints at Jerusalem, and he felt personally responsible to see to it that it got there. The gentile believers had reaped so much spiritual benefit from the believers in Jerusalem and Judea. It was only right and proper that they gentile believers in turn serve them with much needed material things.

From Miletus Paul and his companions sailed on to Tyre. There the disciples said "through the Spirit" that he should stop going up to Jerusalem (Acts 21:4).

Later, at Caesarea in the house of Philip the evangelist, the prophet Agabus met him. Agabus was on a special, urgent mission to intercept Paul and warn him of what was going to happen to him. Agabus would not have made such a journey from Judea to Caesarea merely to affirm to Paul what the apostle already knew. Everybody there knew the purpose of the highly respected and credible prophet's trip. Accordingly, they all joined together in urging Paul not to go on to Jerusalem. This included his team (Acts 20:4), Philip the evangelist and his four daughters who had the gift of prophecy, and others at Caesarea.

In spite of everything, Paul would not be dissuaded. They finally said, "The will of the Lord be done" (Acts 21:14). No, they had not been opposing God's will. They were in one accord with the Holy Spirit. When they saw that Paul was adamant, they simply gave up and left the outcome up to God. Their hope was in God that somehow He had a way to overrule the consequences of what lay ahead.

Paul was a man of absolute determination in whatever he did. We see this quality in him even before his conversion in his determination to stamp out the followers of Jesus. When he met Jesus on the road to Damascus, Saul (Paul) turned around 180 degrees on the spot, "without letting up on the accelerator." Paul had to be that kind of person, prepared by God, for the arduous life mission God had purposed for him.

Thank God for Paul's faithful determination. The world has been blessed beyond measure as a result. However, in this case his great determination got him into unnecessary trouble. Sometimes if Satan cannot cause us trouble by our weaknesses, he will try to do so by our strengths by pushing us too far.

Paul is confident that he will come to Rome in the fullness of the blessing of the gospel. He holds on to his desire to go to Spain. Now (verse 30) he begs the believers at Rome "through the Lord Jesus Christ and through the love of the Spirit" to strive ("agonize") together with him in prayer.

For what? The answer is in verses 31 and 32. He wants to be delivered from the unbelievers at Jerusalem, and he wants the saints at Jerusalem to accept his service (gift) to them. Remember, many of the Jewish believers did not like Paul.

Did God answer the first part of that prayer? Only in part. Paul escaped with his life. However, Paul could have answered that prayer himself, and even made the prayer unnecessary, by listening to the Holy Spirit and staying away from Jerusalem at this time.

Paul's sense of responsibility was understandable and highly commendable. But Paul had others who were trustworthy and who could have carried the offering, however large, to Jerusalem. Certainly there were believers at Corinth who could be trusted (see 1 Corinthians 16:3). At the time he wrote 1 Corinthians he said that he would go also "if it is fitting" (1 Corinthians 16:4), possibly meaning if the offering was large enough. At least at that time going to Jerusalem was only an option; at some point it became urgent in his spirit.

We learn another lesson here. No matter how strong in spirit a believer might be, including and especially spiritual leaders, it is always wise to listen to the counsel of others, especially those who partner with us in ministry. None of us is too spiritual to listen to godly counsel. Paul was so convinced that he knew the will of God that he could dismiss the prophecies as only advisory information and not applicable to his immediate purpose.

Yes, in general the things Paul planned, he did not plan according to the flesh (2 Corinthians 1:17). That does not mean that Paul was inerrant and infallible in every practical decision. At one time he decided to go into Bithynia but the Spirit would not allow him to do so (Acts 16:7). How would things have turned out differently if he had allowed the Spirit to stop him from going to Jerusalem? Paul was inspired and therefore inerrant and infallible only when he wrote Scripture. Let us not put Paul on too high a pedestal and exalt him above measure (2 Corinthians 12:7).

So Paul arrived at Jerusalem. We do not know if he ever got the chance to preach the gospel of the grace of God at Jerusalem because upon his arrival he followed the advice of the elders of the church, and that got him into trouble (see Acts 21:20 - 36).

Ah, but now we come to the sovereignty of God.

Paul was mobbed, arrested, and thrown into prison. We can only imagine what was going through Paul's mind. Did the collection get to the poor saints? Did they accept it? How could he testify the gospel of the grace of God in Jerusalem now? Is this the end? Is he going to die in Jerusalem for the name of the Lord Jesus, as he declared himself willing to do when he was in Caesarea? (Acts 21:13). What about Rome? and Spain? What about Timothy, Aristarchus, Luke, the others?

Suddenly, on the following night the Lord appeared to him in the prison! "Be of good cheer, Paul; for as you have testified for Me in Jerusalem, so you must also bear witness at Rome" (Acts 23:11 NKJV).

So we say, cheer up, Paul! You are going to Rome! Not the easy way, Paul, but you are going to get there. You will spend two years in prison in Caesarea (remember the last time you were in Caesarea?). You are going to have some boat ride, you and Luke and Aristarchus (yes, they will stick by you). You will be shipwrecked on Malta. That will be an adventure. Publius's father will be healed, and so will many others. A lot of good things will happen as a result of your choice to go to Jerusalem. What would have happened otherwise? Don't worry about it. God is sovereign. He knows how to accomplish His purposes.

Yes, God knows how to make all things work together for good to those who love God (Romans 8:28). God's will for our lives is like a freeway. By our own choices we might zig-zag across that freeway. However, if we love God, He will get us from point A to point B, sometimes in spite of us. It might be the hard way. So, let's not make it difficult. Let's follow Christ in all things; His yoke is easy and His burden is light (Matthew 11:30).

Nothing takes God by surprise. When Paul went to Jerusalem and got into serious trouble, God did not say, "Oh, oh! What are we going to do now?" Of course not. God is never confused. He knows the end from the beginning. He knows the potential outcome of every possible course of action, and He is never out of possibilities. No matter what happens to the believer, God has already intercepted it and knows exactly how He is going to work it together for our good. We bump our heads now and then. We miss opportunities. But if we love God, we cannot lose! He has a sovereign purpose in our lives, and our mistakes will not defeat that purpose.

So, "the God of peace be with you all. Amen." (verse 30).

Chapter 18

Real People

Romans 16

Churches are made up of real people. They are people of a common faith, a common salvation, a common bond in Christ, a common fellowship. That fellowship includes the simple act of greeting one another. The word "greet" is in this chapter over 20 times.

These greetings express Paul's love for fellow believers, particularly those who had worked with him and helped him. Paul did not make temporary, casual acquaintances here and there. He established a wide circle of close and lasting friendships.

Romans 16:1 and 2

¹I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, ²that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also.

First, Paul commends a lady named Phoebe to the church in Rome. Cenchrea was a seaport village about seven miles from Corinth. Cenchrea had its own church and Phoebe was a servant (diakonon) of that church. It is not known for certain whether diakonon means that she was a widow who served the church as in 1 Timothy 5:9, 10, or that she was a deaconess in the technical sense according to a possible interpretation of 1 Timothy 3:11.

Either way, she served the church at Cenchrea and evidently she carried Paul's epistle to Rome. This might have been a special trip just for that purpose. More likely she was going to Rome for other reasons and carried the epistle with her. She had "business" (matters) and Paul asks the church to receive her and assist her as a fellow believer in the Lord in a way that all believers should receive one another and to assist her any way she might request their help. Phoebe had been a helper to many, including Paul himself, and she was deserving of their respect.

Romans 16:3 - 16

³Greet Priscilla and Aquila, my fellow workers in Christ Jesus, ⁴who risked their own necks for my life, to whom not only I give thanks, but also all the churches of the Gentiles. ⁵Likewise greet the church that is in their house.

Greet my beloved Epaenetus, who is the firstfruits of Achaia to Christ. ⁶Greet Mary, who labored much for us. ⁷Greet Andronicus and Junia, my countrymen and my fellow prisoners, who are of note among the apostles, who also were in Christ before me.

⁸Greet Amplias, my beloved in the Lord. ⁹Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. ¹⁰Greet Apelles, approved in Christ. Greet those who are of the household of Aristobulus. ¹¹Greet Herodion, my countryman. Greet those who are of the household of Narcissus who are in the Lord.

¹²Greet Tryphena and Tryphosa, who have labored in the Lord. Greet the beloved Persis, who labored much in the Lord. ¹³Greet Rufus, chosen in the Lord, and his mother and mine. ¹⁴Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren who are with them. ¹⁵Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.

¹⁶Greet one another with a holy kiss. The churches of Christ greet you.

Even though Paul had not yet been to the church at Rome personally, he knew many of them by name. After all, their faith had been spoken of throughout the whole world (Romans 1:8). They were a mature church (Romans 15:14). They were an urban, cosmopolitan church with Jewish, Greek and Latin names.

Aquila and Priscilla were a husband and wife team. They had been driven from Rome and were in Corinth when Paul arrived to preach the gospel to that city. They were tentmakers by trade and gave Paul employment. When Paul left Corinth, Aquila and Priscilla accompanied him as far as Ephesus. When Apollos arrived in Ephesus, Aquila and Priscilla straightened out his theology (Acts 18:26). Now they are back in Rome and hosting a church in their home. Later they returned to Ephesus (2 Timothy 4:19).

Aquila and Priscilla were dedicated to Paul and his ministry. They had even "risked their own necks" for his life. They had the gratitude not only of Paul but also of all the churches of the Gentiles. If only we had a full biography of this couple. It would be at the top of inspirational reading.

Epaenetus was one of Paul's beloved friends, having been among his first converts in Achaia (some old manuscripts read "Asia").

Mary was an otherwise unknown believer who was commended for all her hard work for others.

Paul calls Andronicus and Junia his countrymen and "fellow-prisoners" of war. This could mean that they had previously spent some time in prison with Paul for the gospel. They were "of note" among the apostles, meaning either that they themselves were outstanding apostles in the general sense of the term ("sent ones") or merely that the apostles held them in high esteem.

Amplias was beloved of Paul in the Lord. That in itself says a lot about him.

Urbane was a fellow-worker with Paul. Stachys also was well-beloved by the apostle. Apelles was "the approved one" in Christ, perhaps distinguishing him from some others by the same name who were not approved. Apelles was "tried and true."

Aristobulus was the deceased grandson of Herod the Great. He had been killed by Nero in A.D. 54. His household now belonged to Nero. The ones Paul greets were "out of" Aritobulus, that is his descendants who were believers.

Herodion (meaning "of Herod's family") was a fellow Jew and countryman, as were Andronicus and Junia (verse 7).

"Them of Narcissus" means the members of Narcissus's family who were believers ("in the Lord").

Paul calls Tryphena and Tryphosa "the toilers" in the Lord.

The beloved Persis (a woman) toiled much in the Lord.

Rufus is called "chosen (elect) in the Lord." Rufus's mother was also a "mother" to Paul. This is probably the same Rufus whose father, Simon of Cyrene, carried the cross for Jesus (Mark 15:21). Mark's gospel was written for the Romans; so this Rufus must have been known to the church at Rome.

In verse 14 Paul greets a group of believers associated with Asyncritus, et al. Probably they were all of the same house church.

In verse 15 he greets another group of believers who were probably all of the same house church. Julia was a common name for slaves. The church at Rome was comprised of a number of house churches.

Paul encouraged the believers to greet one another by "a holy kiss" (see also 2 Corinthians 13:12 and 1 Thessalonians 5:26). The apostle urges believers to remain deeply committed to one another and to show godly affection for one another. Tenderness; proper intimacy. Thus a "holy" kiss is distinguished from an improper romantic or a carnal kiss. Believers in some cultures take this very specifically with men kissing men and women kissing women. In some places believers (men and women) lightly touch cheeks and "kiss" the air. This instruction by the apostle is observed in each culture in its own way. Westerners tend to be more reserved. God's "frozen chosen" need to "thaw out" and warm up. A "hearty handshake" misses the essence of verse 16. A little "sloppy agape" now and then might help somebody.

Romans 16:17 - 20

¹⁷Now I urge you, brethren, note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them. ¹⁸For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. ¹⁹For your obedience has become known to all. Therefore I am glad on your behalf; but I want you to be wise in what is good, and simple concerning evil. ²⁰And the God of peace will crush Satan under your feet shortly.

The grace of our Lord Jesus Christ be with you. Amen.

Paul was always concerned about the dangers posed by those who cause dissension and offenses (obstacles to trip over), contrary to the sound teaching that they had learned. Keep an eye on them. Turn away from them and keep away from them. They serve their own belly (appetites, driving passions). Their "gut" is their god (Philippians 3:19). They use smooth talk and flattery to deceive the naive and unsuspecting. See also Ephesians 5:6.

"Oh, but they are so friendly and nice. They make me feel so good." Watch out. What are they teaching you? What is their hidden agenda? Are they making you dependent on them? Back away from them—clear away.

Paul reminds the church at Rome how well known is their obedience to Christ and His word. He is happy about that for their sakes; nevertheless, he wants them to be simple (unmixed, unadulterated) concerning evil. See Matthew 10:16 and Philippians 2:15.

Verse 20. It is vital to maintain the unity of the Spirit in the bond of peace (Ephesians 4:3). Satan does his worst dirty work where there is turmoil, strife and division. He gets smashed where believers live in love and unity. The God of peace crushes him under the feet of a loving, united, and obedient church. Furthermore, God does it "shortly" (en tachei). We get "tachometer" from this word. A tachometer is different from a speedometer. So en tachei means quickly. Satan won't know what hit him.

"The grace of our Lord Jesus Christ be with you" is the end of the exhortation but not the end of the epistle.

Romans 16:21 - 24

²¹Timothy, my fellow worker, and Lucius, Jason, and Sosipater, my countrymen, greet you.

²²I, Tertius, who wrote this epistle, greet you in the Lord.

²³Gaius, my host and the host of the whole church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother. ²⁴The grace of our Lord Jesus Christ be with you all. Amen.

Earlier Paul asked the believers in the church at Rome to greet each other for him. Now he sends greetings to them from the believers in Corinth, particularly his fellow workers.

Tertius was Paul's amanuensis (secretary). He wrote the epistle precisely as Paul dictated it. It is very unlikely that Paul would have sent the epistle without first reading it himself. Even writers who are not divinely inspired do that.

Timothy was one of Paul's close associates. Lucius (Acts 13:1); Jason (acts 17:5 - 7); and Sosipater (called Sopater in Acts 20:4). All of them were Paul's countrymen.

Gaius must have been fairly well-to-do. He had a house large enough to provide Paul a place to stay and also to host the whole church. We are introduced to him in 1 Corinthians 1:14. He was an early convert of Paul and was one of the few Paul was thankful that he himself had baptized.

Erastus was the city treasurer. At one time Erastus traveled with Paul. In Acts 19:22 we read that when Paul left Ephesus after the uproar, he sent Timothy and Erastus to Macedonia while he himself stayed in the province of Asia for a while. When Paul was in Corinth, somehow Erastus became the treasurer of the city. He remained in Corinth (see 2 Timothy 4:20). Here he joins Paul in sending greetings to the church at Rome.

Quartus, "the brother." That is all we know about him. Nevertheless, sermons have been preached on the simple but eloquent fact that he was a "brother," and what real Christian brotherhood means.

Several older manuscripts omit verse 24. If it is genuine, it marks either the end of the greeting, or the end of the epistle as some manuscripts place verses 25 - 27 after Romans 14:23.

Romans 16:25 - 27

²⁵Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began ²⁶but now made manifest, and by the prophetic Scriptures made known to all nations, according to the commandment of the everlasting God, for obedience to the faith— ²⁷to God, alone wise, be glory through Jesus Christ forever. Amen.

In most Bibles the Epistle To The Romans ends with this grand doxology. It is addressed "to God, alone wise." God's great wisdom in the gospel has been revealed throughout the epistle. God has the power to establish (stabilize) us according to the gospel that Paul preached. See also 2 Corinthians 1:21, 22.

Paul did not originate his "gospel." The gospel of the grace of God (Acts 20:24) was given to Paul unencumbered by the legalism and ceremonialism of the Law of Moses. It is not culture bound. It is the "the gospel of God" (Romans 1:1; 15:16) for the whole world. The theme of that gospel is the proclamation of Jesus Christ. The gospel is the precise revelation of the "mystery" (divine secret—Ephesians 1:9; 3:4; Colossians 1:27) that was kept silent since times eternal. It is now made manifest (displayed) through the prophetic Scriptures, and is now made known according to the commandment of the eternal God for obedience to the faith for all nations—

TO GOD, ALONE WISE, BE GLORY THROUGH JESUS CHRIST FOREVER. AMEN.

Chapters 1-7

Chapters 8-10

Chapters 11-13