romans 15:24-25 romans 15:24a-paul confidently …€¦ · romans 15:24a-paul confidently expects...

2010 William E. Wenstrom, Jr. Bible Ministries

1

Romans 15:24-25

Romans 15:24a-Paul Confidently Expects To Visit The Roman Believers

While Passing Through Whenever He Is Allowed To Travel To Spain

Next, we will note Romans 15:24a and in this verse the apostle Paul writes that

he confidently expects to visit his readers in Rome while passing through

whenever he is permitted by the Holy Spirit to travel to Spain.

Romans 15:24, “Whenever I go to Spain—for I hope to see you in passing,

and to be helped on my way there by you, when I have first enjoyed your

company for a while.” In Romans 15:23, Paul contrasts his circumstances in the past when he was

busy concentrating upon fulfilling the task of proclaiming the gospel from

Jerusalem, circuitously as far as Illyricum with his present circumstances in which

he has completed this task.

Romans 15:23, “However, now because at the present time I no longer

possess an opportunity in these regions and in addition because I possess a

passionate desire for a period of many years to enter into the company of each

and every one of you.” This verse is connected to Romans 15:24b, “for I hope to see you in passing”

since the verb echo appears twice in Romans 15:23 and in each instance functions

as a causal participle modifying the verb elpizo, which appears in Romans 15:24b,

“I hope.” It is thus presenting two reasons why Paul confidently expected to see

the Roman believers in passing on his way to Spain.

The first reason is that he no longer had an opportunity to plant a church in the

provinces of the Roman Empire that stretched from Jerusalem and circuitously as

far as Illyricum since he states in Romans 15:19b that he has fulfilled the task of

proclaiming the gospel to the Gentiles in these regions. This does not mean he

could teach or proclaim the gospel anymore in these areas but rather, it means that

there was no longer an opportunity for the specific ministry of planting a church

where the gospel had never been proclaimed before. The second reason that Paul

confidently expected to visit the Christians in Rome was that he possessed a great

desire for a period of many years to enter into their company.



company for a while.”

“Whenever I go to Spain” is an indefinite temporal clause and is connected to

the statement “I hope to see you in passing,” which indicates that Paul is

expressing his desire to see the Roman Christians in passing whenever he goes to

Spain.


2

The ESV translation interprets it this way.

Romans 15:23, “But now, since I no longer have any room for work in

these regions, and since I have longed for many years to come to you, 24 I

hope to see you in passing as I go to Spain, and to be helped on my journey

there by you, once I have enjoyed your company for a while.” (ESV) The indefinite temporal clause “whenever I go to Spain” is connected to the

statement “I hope to see you in passing” and not to the previous causal clause at

the end of Romans 15:23 since the latter statement is connected to the two causal

participial clauses in Romans 15:23 forming a complete thought.

The indefinite temporal clause “whenever I go to Spain” is subordinate to the

statement “I hope to see you in passing” and modifying it.

The indefiniteness of the construction is not due to Paul being uncertain as to

whether or not he will visit Rome but rather the uncertainty is due to the fact that

he does not know how long it will take him to finish with his task in Jerusalem.

As it turns how, it took Paul another three years to finally get to Jerusalem since

he wrote this epistle in 57 A.D. from Corinth and he entered Rome in 60 A.D. as a

prisoner of the Roman government awaiting his appeal before Caesar. In

Jerusalem, he was falsely accused of bringing a Gentile into the Jewish section of

the Herodian temple. Consequently, a riot ensued and Paul was delivered from the

Jerusalem mob by the Roman military but was placed under arrest. His case was

brought before Felix and Agrippa but no decision was made on his case and thus

he spent three years unjustly incarcerated in Judea before being sent to Rome after

he made an appeal to Caesar as a Roman citizen.



company for a while.” (NASU) “Whenever” is composed of the temporal conjunction hos (ὡς) (oce) and the

conditional particle an (ἄν) (ahn), which is employed with the subjunctive mood of

the verb poreuomai, “I go” in order to form an indefinite temporal clause, which

speaks of Paul’s intention of visiting the Roman believers in the indefinite future.

The subjunctive mood of the verb poreuomai, “I go” is employed with the

conditional particle an to indicate a future contingency from the perspective of the

main verb, which is poreuomai, “I go.”

“I go” is the first person singular present passive subjunctive form of the verb

poreuomai (πορεύομαι) (poe-eh-vah-meh), which is used literally of going from

one place to another and means “to travel.”

The word is used of Paul traveling to Spain via Rome.

The subjunctive mood is employed with the conditional particle an to form an

indefinite temporal clause, which speaks of Paul’s intention of visiting the Roman

believers in the indefinite future.


3

The present tense of the verb is a futuristic present used to describe a future

event and connotes certainty. It is used here to describe an event that is wholly

subsequent to the time of speaking although as if it were present. Therefore, the

futuristic present tense is used to describe the apostle Paul’s certainty that he will

travel to Spain.

The passive voice is a “divine passive.” The passive voice means that the

subject receives the action of the verb from either an expressed or unexpressed

agency. This indicates that Paul as the subject will receives the action of the verb

from an unexpressed agency, namely, the will of God as indicated by the

prepositional phrase dia thelematos theou, “by the will of God” that appears in

Romans 15:32. We will translate poreuomai, “I will be permitted to travel.”

Corrected translation thus far of Romans 15:24, “Whenever I will be

permitted to travel…”




“To Spain” is composed of the preposition eis (εἰς) (eece), “to” and the

articular accusative feminine singular form of the noun Spania (Σπανία) (Spah-

knee-ah), “Spain.”

Spain is a large peninsula in southwestern Europe known since Roman times as

Hispania. The Ligurerians from Italy first entered the land, then the Celts in the

sixth century B.C., who were then challenged by the Iberians in the fifth century

B.C. It was known by the Phoenicians and the Greeks and was invaded by

Carthage in 237 B.C. but lost to Rome in 206 B.C. The Phoenicians established

scattered trading outposts, and in the sixth century the Phocaean Greeks colonized

the eastern and southern coasts. At the same time the Celts were occupying large

portions of the peninsula.

Spain became the theater for the long struggle between Carthage and Rome.

During the third century the Carthaginians invaded Spain and established Carthago

Nova (modern Cartagena) as their capital. From Spain the general Hannibal

mounted the Second Punic War against Rome. It rebelled against Rome for almost

two centuries but succumbed, even giving Rome three emperors and many of her

best soldiers.

Two Roman provinces came into existence on the peninsula, namely Hispania

Citerior and Hispania Ulterior. Spain developed, economically and culturally,

perhaps faster than any other part of the empire. Augustus reorganized the

peninsula into three provinces, Hispania Tarraconensis, Baetica and Lusitania.

Vespasian extended Latin status to all the Spanish municipalities. The Senecas,

Lucan, Quintilian, Martial and other prominent Latin writers of that age, as well as

the emperors Trajan and Hadrian, were of Spanish birth.


4

Jews in Palestine had heard of Spain and of Roman power there as early as the

early- to mid-second century B.C. (1 Macc. 8:3). And as we have been noting in

Romans 15:24 and 28 Paul tells of his plans to go to Spain, visiting the Christians

in Rome on the way. The statement in 1 Clement indicates that Paul “came to the

limit of the west” (1 Clem. 5:7) has been taken as indicating that Paul’s plans,

though interrupted by his arrest in Jerusalem, detention in Caesarea, and trial in

Rome, were carried through and that he did go to Spain.

Tradition ascribes the evangelization of Spain to Paul and James. However, the

earliest record of Spanish organization of Christianity is a letter of Cyprian in 254

A.D. Christianity spread throughout the peninsula by the end of the third century as

attested by the martyrdoms of Spanish Christians in the persecution under

Diocletian. Hosius of Cordoba and Gregory of Elvira were famous for opposing

Arianism while Priscillan and his disciples were notorious as ascetics flirting with

heterodoxy.


5

Now, in Romans 15:24, the articular construction of the noun Spania

emphasizes that this Roman province is well-known to Paul’s Christian readers in

the city of Rome since Spain was only 640 miles to the west of Rome. The word

functions as the object of the preposition eis, which functions as a marker of

extension toward a geographical location indicating that one of Paul’s goal for the

future was to visit Spain and evangelize it. We will translate the prepositional

phrase eis ten Spanian (εἰς τὴν Σπανίαν), “to Spain.”

Corrected translation thus far of Romans 15:24, “Whenever I will be

permitted to travel to Spain…”



company for a while.” “For” is the “emphatic” use of the conjunction gar (γάρ) (gar), which is used to

emphasize the statement elpizo diaporeuomenos theasasthai humas (ἐλπίζω

διαπορευόµενος θεάσασθαι ὑµᾶς), “I hope to see you in passing.” This statement

emphasizes Paul’s intention to go to Rome and expresses his confident expectation


6

that he will visit the Romans while passing through whenever he goes to Spain

after his trip to Jerusalem.

“I hope” is the first person singular present active indicative form of the verb

elpizo (ἐλπίζω) (el-pee-zoe), which means, “to confidently expect” something to

take place. It indicates that Paul “confidently expects” to see the Roman believers

while passing through whenever he is permitted by the Spirit and the will of the

Father to go to Spain.




futuristic present tense of the verb anistemi is used to describe the apostle Paul’s

certainty that he will see the Roman believers face to face while passing through

whenever the Spirit and the will of the Father permit him to travel to Spain.

The active voice of the verb indicates that Paul as the subject is performing the

action of confidently expecting to see the Roman believers whenever the Spirit and

the will of the Father permit him to travel to Spain.

The indicative mood is “declarative” presenting this assertion as a non-

contingent or unqualified statement.

We will translate elpizo, “I am absolutely certain and confidently expect.”

Corrected translation thus far of Romans 15:24, “I in fact am absolutely

certain and confidently expect….whenever I will be permitted to travel to

Spain…”




“To see” is the aorist middle infinitive form of the verb theaomai (θεάομαι) (thay-ah-owe-meh). This verb is from the common thea- stem and has two basic

functions in classical and Koine Greek: (1) “To look at, to view” (2) Substantival

participle, “onlookers, spectators.” It is a deponent and appears from Homer

onwards.

The word was used in an abstract sense with the accusative to denote astonished

or attentive seeing. The term has a certain loftiness and even solemnity. It is used

for visionary seeing and also in the Hermetical writings, where the reference is

usually to a spiritual and even visionary apprehension of higher reality.

The word is related to thauma, “astonishment, surprise, admiration.” Theasthai

is in some sense to see and in so doing to gape. The term appears only once in the

canonical section of the LXX translating the common Hebrew verb ra’ah, “to see”

(2 Chronicles 22:6). The four other occurrences of theaomai are found in the non-

canonical portions of the LXX.


7

The verb theaomai appears 22 times in the Greek New Testament and appears

primarily in the Gospels and Acts. The word only appears 4 times outside of these

works (Rm. 15:24; 1 Jn. 1:1; 4:12-13).

The emphasis of theaomai is upon the physical sight of someone or something.

The word is used in direct relation to eyewitness testimony concerning historicity

of the Incarnation of Christ (Jn. 1:14; 1 Jn. 1:1; 4:14). The verb is used in relation

to Mary Magdalene’s eyewitness testimony concerning the resurrection of Christ

(Mk. 16:11, 14) and as well as the women’s eyewitness testimony concerning the

body of the Lord was buried (Lk. 23:55). The word is used of the eyewitness

testimony concerning the ascension of Christ (Acts 1:11).

Theaomai always in the New Testament signifies the act of seeing with the

eyes, as with other verbs of seeing. Nevertheless, it is not a perfect synonym for

the other verbs of seeing, nor is it a technical term for seeing the resurrected Christ,

seeing glory, or for the seeing that leads to faith.

The etymology of the verb indicates its particular connotation. It is derived

from thea, “view, appearance,” and in Homer it is used in solemn, elevated

language for astonished, lingering, admiring, reflective observation. This

significance can be perceived in the New Testament, where the verb regularly

connotes intensive, thorough, lingering, astonished, reflective, comprehending

observation. Thus, Paul intends not only to see the Roman churches, but also to

stay there for a while (Rm. 15:24). The Pharisees want to be admired (Mt. 23:5).

The disciples want to observe closely Christ who had died (Lk. 23:55) and has

been raised (Mk. 16:11, 14; Acts 1:11). Jesus wants to observe closely those who

are called (Lk. 5:27; Jn. 1:38). One observes things, persons, and activities

carefully and reflectively (Jn. 4:35; 6:5; Lk. 7:24; 22:11; Acts 21:27; 22:8; 1 Jn.

4:12) and can go beyond reflective observation to an awareness of matters that are

not perceptible to the senses (Jn. 1:14, 32; 11:45; 1 Jn. 1:1; 4:14). Thus the verb is

used of a specific seeing with the physical eyes meaning in some circumstances,

connected to a impression beyond the senses, i.e. to the event of revelation.

Theaomai refers in most cases to normal perception of earthly persons, things,

processes, and activities but also what is perceived by unusual perception. In the

majority of Johannine occurrences recognition of Jesus’ glory and decision for

faith in Him follows the seeing of Him, His Person and His works.

Vine's Expository Dictionary of Biblical Words, “Theaomai, ‘to behold’ (of

careful contemplation), is translated ‘look’ in John 4:35, of ‘looking’ on the fields;

in 1 John 1:1, KJV (RV, ‘we beheld’), of the apostles' personal experiences of

Christ in the days of His flesh, and the facts of His Godhood and Manhood.”

The New Thayer’s Greek-English Lexicon: (1) To behold, look upon, view

attentively, contemplate; of august things and persons that are looked on with


8

admiration (2) To view, to take a view of (3) In the sense of visiting, meeting with

a person (4) To learn by looking; to see with the eyes; to perceive (Page 284).

The Analytical Greek Lexicon Revised: (1) To gaze upon (2) To see, discern

with the eyes (3) To see, visit (Page 191.

A Greek-English Lexicon of the New Testament and Other Early Christian

Literature-Third Edition: (1) to have an intent look at something, to take something

in with one’s eyes, with implication that one is especially impressed, see, look at,

behold (2) to see for the purpose of visiting, come to see, visit (3) to perceive

something above and beyond what is merely seen with the eye, see, behold,

perceive (Pages 445-446).

Louw and Nida list the following meanings for the verb: (1) To observe

something with continuity and attention, often with the implication that what is

observed is something unusual – ‘to observe, to be a spectator of, to look at’

(24.14). (2) To go to see a person on the basis of friendship and with helpful intent

– ‘to visit, to go to see’ (34.50) (Greek-English Lexicon of the New Testament

Based on Semantic Domains).

Analytical Lexicon of the Greek New Testament define the word “see, look at,

behold; a verb of seeing, generally with special meanings (1) with attentive regard

behold, look at, look over, see (2) with a supernatural impression watch, behold,

gaze on (3) as remarking something significant notice, take note of, see (4) in the

sense of visit (come to) see (Page 195).

In Romans 15:24, the verb theaomai means “to visit” the Roman believers in

the sense of going to see them in person on the basis of their friendship and with

helpful intent, which is mentioned in Romans 1:11-12. The word functions as a

“complementary infinitive” meaning that it is completing the thought of the verb

theaomai.

The aorist tense is a constative aorist describing in summary fashion the period

of time when Paul will visit the Roman believers. The middle voice is an indirect

middle meaning that Paul as the subject acts for himself or in his own interest

indicating that visiting the Roman believers in his own interest. In the statement to

follow in verse 24, he writes that desire the assistance of the Romans before

heading to Spain and wants to enjoy their company. In Romans 1:12, he speaks of

being encouraged by them.

Romans 1:11-12, “For I have been and continue up to the present moment

to earnestly desire to visit all of you that I might impart a spiritual blessing to

all of you with the result that all of you might be stabilized and strengthened.

Namely, that is, in order that it might cause me to be encouraged while among

all of you by means of each other’s faith, both yours and mine.” Therefore, we will translate the verb theaomai, “to see for myself.”


9


certain and confidently expect to see…for myself….whenever I will be

permitted to travel…”



company for a while.” “You” is the accusative second person plural form of the personal pronoun su

(σύ) (see), which is used in a distributive sense meaning “each and every one of

you” and refers to “each and every” member of the body of Christ in Rome

“without exception” regardless of race, gender or social status. It functions as an

accusative direct object meaning that it is receiving the action of the verb

theaomai. We will translate the word “each and every one of you.”


certain and confidently expect to see each and every one of you for

myself….whenever I will be permitted to travel to Spain…”



company for a while.” “In passing” is the nominative masculine singular present middle participle

form of the verb diaporeuomai (διαπορεύομαι) (thee-ah-poe-ehv-er-meh), which

means “to travel around through an area with the implication of both extensive and

thorough movement throughout an area.” (Louw and Nida, 15.21). Therefore, the

word indicates that Paul confidently expects to see the Roman believers while

“traveling” or “passing through” Rome on his way to Spain.

The verb functions as a predicate nominative meaning that it is making an

assertion about Paul confidently expecting to see the Roman believers for himself,

namely, he will do so while passing through Rome on his way to Spain. It

functions as a temporal participle answering the question as to “when” Paul

confidently expects to visit the Roman believers.

The present participle form signifies contemporaneous action with the verb

theaomai, which functions as a complementary infinitive completing the thought of

the main verb elpizo. This indicates that Paul confidently expects to visit the

Roman believers “while” passing through (Rome) whenever he is permitted by the

Spirit and the will of the Father to travel to Spain.




futuristic present tense of the verb is used to describe the apostle Paul’s certainty

that he will see the Roman believers face to face while passing through Rome

whenever the Spirit and the will of the Father permit him to travel to Spain.


10

The middle voice of the verb is an indirect middle meaning that Paul as the

subject acts for himself or in his own interest indicating that visiting the Roman

believers in his own interest while passing through Rome on his way to Spain. In

the statement to follow in verse 24, he writes that desire the assistance of the

Romans before heading to Spain and wants to enjoy their company. We will

translate diaporeuomai, “while passing through (Rome).”


certain and confidently expect to see each and every one of you for myself while passing through (Rome) whenever I will be permitted to travel to

Spain…”

To summarize, this statement in Romans 15:24a is connected to Romans 15:23


as a causal participle modifying the verb elpizo, which appears in Romans 15:24b.

In Romans 15:23, Paul contrasts his circumstances in the past when he was busy

concentrating upon fulfilling the task of proclaiming the gospel from Jerusalem,

circuitously as far as Illyricum with his present circumstances in which he has

completed this task.

In Romans 15:24, “whenever I go to Spain” is an indefinite temporal clause

and is connected to the statement “I hope to see you in passing.” It is not

connected to the previous causal clause at the end of Romans 15:23 since the

statement “I hope to see you in passing” is connected to the two causal participial

clauses in Romans 15:23 forming a complete thought. The indefinite temporal

clause “whenever I go to Spain” is subordinate to the statement “I hope to see

you in passing” and modifying it. Thus, we translated Romans 15:24a, “I in fact

am absolutely certain and confidently expect to see each and every one of you for myself while passing through (Rome) whenever I will be permitted to

travel to Spain.” The indefiniteness of the construction is not due to Paul being uncertain as to


he does not know how long it will take him to finish with his task in Jerusalem. As

it turns how, it took Paul another three years to finally get to Jerusalem since he

wrote this epistle in 57 A.D. from Corinth and he entered Rome in 60 A.D. as a

prisoner of the Roman government awaiting his appeal before Caesar.

In Jerusalem, he was falsely accused of bringing a Gentile into the Jewish

section of the Herodian temple. Consequently, a riot ensued and Paul was

delivered from the Jerusalem mob by the Roman military but was placed under

arrest. His case was brought before Felix and Agrippa but no decision was made on

his case and thus he spent three years unjustly incarcerated in Judea and Caeserea

before being sent to Rome after he made an appeal to Caesar as a Roman citizen.


11

The question that many scholars ask is did Paul go to Spain? The answer is yes.

This is indicated by the fact that Paul wrote Romans 15:24a like he did the rest of

the Roman epistle while under the inspiration and guidance and direction of the

Holy Spirit.

The language used in the verse makes clear that Paul did eventually go to Spain.

The verb elpizo expresses his Spirit inspired confident expectation that he would

see the Romans while on his way to Spain. The futurist present tense of the verbs

elpizo, poreuomai and diaporeuomai emphasize Paul’s certainty that he will see

the Roman believers face to face while passing through Rome whenever the Spirit

and the will of the Father permit him to travel to Spain.

Again, the indefiniteness of the construction is not due to Paul being uncertain

as to whether or not he will visit Rome but rather the uncertainty is due to the fact

that he does not know how long it will take him to finish with his task in

Jerusalem.

Paul was released from his first Roman imprisonment since in Philippians 1:25

he expresses his confidence that he will remain on the earth for the benefit of the

spiritual progress of the Philippian church. Church history also confirms that he

was released from his first Roman imprisonment. Paul’s trial appears to be

imminent by the language that he uses in the Philippian epistle. Although Paul

speaks of death and his attitude towards death, he emphatically knows that he will

be released (Phil. 1:19-26).

He died in his second Roman imprisonment, which took place in 68 A.D. Thus,

he had six years to go to Spain since he was released from his first imprisonment in

Rome in 62 A.D. Also, the statement in 1 Clement indicates that Paul “came to the

limit of the west” (1 Clem. 5:7) indicating that Paul’s plans, though interrupted by

his arrest in Jerusalem, detention in Caesarea, and trial in Rome, were carried

through and that he did go to Spain.


12

Romans 15:24b-Paul Desires The Assistance Of Roman Believers For His

Trip To Spain And To Enjoy Their Company

In Romans 15:24b, Paul reveals that he desires the assistance of the Roman

believers for his trip to Spain and to enjoy their company while passing through

Rome to Spain.

Romans 15:22, “For this reason I have often been prevented from coming

to you. 23 But now, with no further place for me in these regions, and since I

have had for many years a longing to come to you. 24 Whenever I go to

Spain—for I hope to see you in passing, and to be helped on my way there by

you, when I have first enjoyed your company for a while.”

“And” is the “adjunctive” use of the conjunction kai (καί) (kah), which

introduces a statement that presents two additional reason for Paul wanting to visit

the Romans on his projected trip to Spain, namely, to have fellowship with them

and to receive assistance from them for this trip. We will translate the word “and

in addition.”

“To be helped on my way” is the aorist passive infinitive form of the verb

propempo (προπέμπω) (pro-pem-poe), which is a compound word composed of

the preposition pro, “before” and the verb pempo, “to send” thus the word literally

means “to send before, to send forth.”

The word in classical literature appears from Homer onward and denotes the

sending forth of individuals or objects, the escorting of a departing traveler or a

funeral procession and in some contexts it means “to pursue.” It only appears 5

times in the Septuagint, only in the Apocrypha where it is used with reference to

escorting a traveler and may contain the idea of giving provision for a journey (1

Maccabees 12:4; 2 Maccabees 6:23 1 Esdras 4:47; Judith 10:15; Wisdom of

Solomon 19:2).

The verb occurs 9 times in the Greek New Testament where it can mean “to

escort, to send someone on a journey with provisions” and sometimes “an official

delegation” (Acts 15:3; 20:38; 21:5; Romans 15:24; 1 Corinthians 16:6, 11; 2

Corinthians 1:16; Titus 3:13; 3 John 6).

The New Thayer’s Greek-English Lexicon: (1) to send before (2) to send

forward, bring on the way, accompany, escort; to set forward, fit him out with the

requisites for his journey (Page 541).

The Analytical Greek Lexicon Revised lists the following meanings, “to send

on before; to accompany or attend out of respect, escort, accompany for a certain

distance on setting out on a journey; to furnish with things necessary, for a

journey” (Page 346).


Literature-Third Edition: (1) to conduct someone who has a destination in mind,


13

accompany, escort (2) to assist someone in making a journey, send on one’s way

with food, money by arranging for companions, means of travel, etc. (Page 873).

Louw and Nida list the following meanings for the verb: (1) to send someone

on in the direction in which he has already been moving, with the probable

implication of providing help—‘to send on one’s way, to help on one’s way’

(15.72). (2) to accompany a person for a short distance at the beginning of a

journey—‘to escort, to accompany’ (15.155) (Greek-English Lexicon of the New

Testament Based on Semantic Domains).

Analytical Lexicon of the Greek New Testament: (1) with an attitude of respect

accompany, escort (2) as furnishing things necessary for someone’s travel help on

one’s journey, send on one’s way (Page 330).

In Acts 20:38 and 21:5, the word was used of Paul being escorted out of the city

by Christian friends as a farewell gesture. Some provisions might have been given

to Paul for his journey but none is mentioned.

Acts 20:37, “They all began to weep loudly, and hugged Paul and kissed

him, 38 especially saddened by what he had said, that they were not going to

see him again. Then they accompanied him to the ship.” (NET Bible)

Acts 21:5, “When our time was over, we left and went on our way. All of

them, with their wives and children, accompanied us outside of the city.”

(NET Bible) The verb propempo appears in 1 Corinthians 16:6 and 2 Corinthians 1:16 where

it was used of the Gentiles churches in Macedonia and Achaia sending Paul to

Judea with an offering for the poor Christians in Jerusalem.

1 Corinthians 16:5, “But I will come to you after I have gone through

Macedonia – for I will be going through Macedonia – 6 and perhaps I will stay

with you, or even spend the winter, so that you can send me on my journey,

wherever I go.”

2 Corinthians 1:15, “And with this confidence I intended to come to you

first so that you would get a second opportunity to see us, 16 and through

your help to go on into Macedonia and then from Macedonia to come back to

you and be helped on our way into Judea by you.” Propempo also has the idea of being a delegate of the church. In Acts 15:3, the

verb is used of the church in Antioch sending Paul and Barnabas and some others

to Jerusalem as a delegation to Jerusalem to decide the matter on circumcision.

Acts 15:1, “Now some men came down from Judea and began to teach the

brothers, ‘Unless you are circumcised according to the custom of Moses, you

cannot be saved.’ 2 When Paul and Barnabas had a major argument and

debate with them, the church appointed Paul and Barnabas and some others

from among them to go up to meet with the apostles and elders in Jerusalem

about this point of disagreement. 3 So they were sent on their way by the


14

church, and as they passed through both Phoenicia and Samaria, they were

relating at length the conversion of the Gentiles and bringing great joy to all

the brothers.” (NET Bible) The word is used by Paul in Titus 3:13 where he commands Titus to help Zenas

and Apollos by giving them provisions for their journey.

Titus 3:13, “Make every effort to help Zenas the lawyer and Apollos on

their way; make sure they have what they need.” (NET Bible) Undoubtedly, this is the idea of the word in 1 Corinthians 16:11 where Paul

commands the Corinthian church to send Timothy on his journey with provisions.

1 Corinthians 16:10, “Now if Timothy comes, see that he has nothing to

fear among you, for he is doing the Lord’s work, as I am too. 11 So then, let

no one treat him with contempt. But send him on his way in peace so that he

may come to me. For I am expecting him with the brothers.” (NET Bible) The term is used by John in 3 John 6 where he instructs Gaius to demonstrate

the love of God towards itinerant teachers of the Word of God who are even

strangers to send them on their way in a manner worthy of the Lord with

provisions for their journey.

3 John 6, “Dear friend, you demonstrate faithfulness by whatever you do

for the brothers (even though they are strangers). 6 They have testified to

your love before the church. You will do well to send them on their way in a

manner worthy of God.” (NET Bible) In this passage, 1 Corinthians 16:11 and Titus 3:13, propempo implies

hospitality on the part of those churches in providing for the needs of the teachers

of the Word of God.

In Romans 15:24, the verb propempo is used with Paul as its subject and the

Roman believers as its instrumentality and means “to send on one’s way” in the

sense of the Roman believers assisting Paul in making his journey to Spain by

providing food, money, by arranging for companions and means of travel. The

word implies Christian hospitality, which in Romans 12:13, Paul commanded the

Roman believers to continue practicing.

Romans 12:13, “All of you continue to make it your habit to contribute to

the saints’ needs. All of you continue to make it your habit to eagerly seek out

opportunities to practice hospitality.” “Hospitality” is the articular accusative feminine singular form of the noun

philoxenia (φιλοξενία) (fee-lox-owe-nee-ah), which is a compound word

composed of the noun philos, “friend” and xenos, “stranger,” thus the word

literally means “a friend of strangers” and thus one who entertains strangers and

demonstrates hospitality towards them.

This term means “hospitality” and was rare in classical Greek and appears only

twice in the Greek New Testament (Romans 12:13; Hebrews 13:2).


15

James Dunn makes the following insightful comment regarding this word, he

writes, “The obligation to provide hospitality to the stranger was deeply rooted and

highly regarded in ancient society; e.g., the tradition is very old of temples and

altars being places of asylum; Zeus was frequently called Zeus Xenios, protector of

the rights of hospitality (as in 2 Macc. 6:2); the legend of Philemon and Baucis

(Ovid, Met. 8.613-70) characterizes the ideal. Within Judaism the memory of

Israel’s experience as ‘strangers in Egypt’ was a powerful reinforcement of the

impulse to hospitality (especially Lev. 19:34 and Deut. 10:19). Abraham was

extolled as the model of hospitality because of his entertaining the three heavenly

visitors in Genesis 18 (Philo Abr. 107-114; Josephus Ant. 1.196; 1 Clem. 10.7;

probably Heb. 13:2, the only other NT occurrence of philoxenia) and Job also (Job

31:32; T. Job 10.1-3; 25.5; 53.3). Hospitality was a key feature of Jesus’ ministry,

both in His dependence on it (Mark 1:29-31; 14:3; Luke 10:38-42) and in His

practice and commendation of it as a model of divine generosity (Mark 2:15-17;

Matt. 11:19//Luke 7:34; Luke 14:1-24). The early mission would likewise depend

on such hospitality (e.g. Mark 6:8-11 pars.; Acts 16:15; 18:3; see also 16:1-2, 13,

23). Since inns were often held in bad repute (cf. Plato, Laws 918D) travelers and

merchants would obviously hope for hospitality from fellow countrymen. The

demand on the ethnic subgroups in Rome in this connection would probably be

considerable, hence perhaps the need to press the obligation on his readers” (Dunn,

James D.G., Word Biblical Commentary, volume 38a, Romans 1-8 and 38b,

Romans 9-16; Thomas Nelson, 1988.

In the first century, there was a great need in the church to provide shelter and

food to visitors who had been uprooted from their homes because of persecution.

Furthermore, in the ancient world there were few motels or hotels, most of which

were very undesirable.

In the Roman Empire, inns were many times places of ill repute and travelers,

whenever possible, stayed with friends, thus, the New Testament emphasizes

hospitality to strangers.

1 Timothy 3:1-3, “It is a trustworthy statement: if any man aspires to the

office of overseer, it is a fine work he desires to do. An overseer, then, must be

above reproach, the husband of one wife, temperate, prudent, respectable,

hospitable, able to teach, not addicted to wine or pugnacious, but gentle,

peaceable, free from the love of money.”

1 Timothy 5:9-10, “A widow is to be put on the list only if she is not less

than sixty years old, having been the wife of one man, having a reputation for

good works; and if she has brought up children, if she has shown hospitality to

strangers, if she has washed the saints' feet, if she has assisted those in

distress, and if she has devoted herself to every good work.”


16

Titus 1:7-9, “For the overseer must be above reproach as God's steward,

not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not

fond of sordid gain, but hospitable, loving what is good, sensible, just, devout,

self-controlled, holding fast the faithful word which is in accordance with the

teaching, so that he will be able both to exhort in sound doctrine and to refute

those who contradict.”

Hebrews 13:2, “Do not neglect to show hospitality to strangers, for by this

some have entertained angels without knowing it.” Hebrews 13:2 refers to Abraham, Lot, Jacob and Joshua, who entertained

angels.

1 Peter 4:9, “Be hospitable to one another without complaint.” Since believers are members of the body of Christ according to 1 Corinthians

12:12-27, Ephesians 3:6 and Colossians 3:15 of which body, Christ is the head

according to Ephesians 4:15, 5:23, Colossians 1:18, then when believers practice

hospitality towards one another, they are in fact doing it to Christ.

Matthew 25:40, “The King will answer and say to them (those Gentile

believers who identified with Jewish believers during the Tribulation period),

‘Truly I say to you, to the extent that you did it to one of these brothers of

Mine, even the least of them, you did it to Me.’” In the Old Testament, Abraham and his nephew Lot were examples of those

who earnestly sought to demonstrate hospitality to strangers (Genesis 18:2-8; 19:1-

3).

Commenting on Romans 12:13, Bob Deffinbaugh makes the following

excellent comment, he writes, “Paul calls for two particular expressions of love for

the brethren in verse 13. Both expressions invade the privacy of the Christian, a

privacy highly valued in a self-centered, self-indulgent society. These two

expressions of brotherly love involve first the wallet and second the home. Paul

exhorts Christians to “contribute to the needs of the saints” and to aggressively

practice hospitality. Let us consider both of these expressions of brotherly love.

Times of political tension and religious persecution take a heavy toll on Christians:

But remember the former days, when, after being enlightened, you endured a great

conflict of sufferings, partly, by being made a public spectacle through reproaches

and tribulations, and partly by becoming sharers with those who were so treated.

For you showed sympathy to the prisoners, and accepted joyfully the seizure of

your property, knowing that you have a better possession and an abiding one

(Hebrews 10:32-34, see also Matthew 24:4-14 above). The consequences for

faithfulness to Christ may include the loss of employment, the loss of property, and

often the loss of friends and family who may abandon, deny, or even betray us.

Persecuted saints often need financial and material assistance. To generously share

with others in these times is to give up one’s assets and resources at a time when


17

they may appear to be most needed. Identifying with fellow-believers who are

being persecuted may also bring about persecution for us. Sharing with those in

need at such times may seem to be too big a risk. For those who have families to

support, the risk factor is much greater. Taking such risks requires faith, hope, and

love. Paul teaches that genuine brotherly love requires just such sacrifices and risk-

taking. Hospitality is the other area of ministry Paul mentions. In those days, there

was no Motel Six where Christians could stay when away from home. They were

dependent upon the hospitality of those who shared a like precious faith who

would open their homes to those believers they knew, as well as those they did not

know. The cost for such ministry can be high, especially in times of tribulation.

First, because opening our homes is an invasion of our privacy which we hold as a

very high priority. When violence increases and the dangers are great, we want

burglar bars, dead bolts, Doberman pinschers, alarm systems, and no strangers. But

such times of violence and danger make the needs of the traveler even more

intense. Little wonder that both Abraham and Lot were so eager to invite the

“angels unaware” into the hospitality and safety of their homes (see Genesis 18 and

19). I believe Christians have, in many instances, rightly perceived the threat to

their families coming from our heathen culture. We are not far behind Sodom and

Gomorrah, if indeed we are behind at all! But there is a danger that our homes can

become fortresses from which we bar not only our enemies but strangers who

profess to know Christ. Practicing hospitality is vital to practicing our love for the

brethren. When danger increases, along with the risk factor, love for the brethren

becomes an even greater matter of urgency. When the risks increase, our love

becomes an even greater matter of faith and hope. Even when there is no great

threat, as there was in the days of Sodom and Gomorrah, there are still reasons why

Christians hole up in their homes, refusing to show hospitality by inviting others

into their homes. It is an invasion of our privacy as suggested. But it also exposes

us as we really are, especially any hypocrisy we sustain by keeping others at arms

length. It is an invasion into the intimacy of the home, an intimacy which we

should share but would rather not. It allows us to look closer at the needs of the

stranger, so that we may discover other needs and thus other obligations to which

we must respond. Paul’s exhortation is clear. Hospitality is our obligation. It is one

of the manifestations of the Christian’s ‘love for the brethren.’ One word of

clarification should be made here. We are told to be ‘wise as serpents and harmless

as doves’ (Matthew 10:16). We ought not to be naive or foolish as to where we

stay nor to whom we invite into our homes. The hospitality which Paul calls for

here is hospitality to the brethren. We are not encouraged to invite anyone and

everyone into our homes. We should not hesitate to inquire as to the testimony of

those whom we bring into our homes, especially if they are invited for more than

just a meal. And even those who are saints should be shown hospitality in such a


18

way as to minimize needless, foolish risks. (Romans: The Righteousness of God,

pages 384-385; Bible Studies Press, 1997)

Nelson's Illustrated Bible Dictionary has the following article regarding

hospitality, they write, “The practice of entertaining strangers graciously.

Hospitality was a very important trait in Bible times. In the New Testament, the

Greek word translated as hospitality literally means ‘love of strangers.’ In the Old

Testament, Abraham was the host to angels unaware; he invited strangers into his

house, washed their feet, prepared fresh meat, had Sarah bake bread, and later

accompanied them as they left (Gen 18:1-15). Even today a traditional greeting to

the guests among the Bedouin people of the Middle East is ‘You are among your

family.’ Hospitality was specifically commanded by God (Lev. 19:33-34; Luke

14:13-14; Rom. 12:13). It was to be characteristic of all believers (1 Peter 4:9),

especially bishops (Titus 1:7-8; 1 Tim. 3:2). Jesus emphasized the importance of

hospitality by answering the question of who should inherit the kingdom: ‘I was a

stranger and you took Me in’ (Matt. 25:35). Several Old Testament personalities

set a good example for all believers in the practice of hospitality. These included

Abraham (Gen 18:1-8); David (2 Sam 6:19); the Shunammite woman (2 Kings

4:8-10); Nehemiah (Neh. 5:17-18); and Job (Job 31:17-20). Ps 23 concludes with a

portrait of a host who prepares a table for the weary, anoints the head of the guest

with oil, and shows every kindness so that the guest's cup runs over. The psalmist

sees the Lord Himself as Host; His hospitality exceeds all others. The New

Testament also gives examples of gracious hospitality: Mary (Matt. 26:6-13);

Martha (Luke 10:38); the early Christians (Acts 2:45-46); Lydia (Acts 16:14-15);

and Priscilla and Aquila (Acts 18:26). (Nelson's Illustrated Bible Dictionary,

Copyright (c) 1986, Thomas Nelson Publishers)

International Standard Bible Encyclopedia has the following article with

regards to the subject of hospitality, they write, “When the civilization of a people

has advanced so far that some traveling has become necessary, but not yet so far

that traveling by individuals is a usual thing, then hospitality is a virtue

indispensable to the life of the people. (1) Among Nomads: This stage of culture

was that represented in ancient Palestine and the stage whose customs are still

preserved among the present-day Arabs of the desert. Hospitality is regarded as a

right by the traveler, to whom it never occurs to thank his host as if for a favor.

And hospitality is granted as a duty by the host, who himself may very soon be

dependent on some one else's hospitality. But none the less, both in Old Testament

times and today, the granting of that right is surrounded by an etiquette that has

made Arabian hospitality so justly celebrated. The traveler is made the literal

master of the house during his stay; his host will perform for him the most servile

offices, and will not even sit in his presence without express request. To the use of

the guest is given over all that his host possesses, stopping not even short of the


19

honor of wife or daughter. ‘Be we not all,’ say the poor nomads, ‘guests of Ullah?

Has God given unto them, God's guest shall partake with them thereof: if they will

not for God render his own, it should not go well with them’ (Doughty, Arabia

Deserta, I, 228). The host is in duty bound to defend his guest against all comers

and to lay aside any personal hatred-the murderer of father is safe as the guest of

the son. (2) In the Old Testament: An exquisite example of the etiquette of

hospitality is found in Gen 18:1-8. The very fact that the three strangers have

passed by Abraham's door gives him the privilege of entertaining them. When he

sees them approaching he runs to beg the honor of their turning in to him, with

oriental courtesy depreciates the feast that he is about to lay before them as ‘a

morsel of bread,’ and stands by them while they eat. Manoah (Judg 13:15) is

equally pressing although more matter-of-fact, while Jethro (Ex 2:20) sends out

that the stranger may be brought in. And Job (Job 31:32) repels the very thought

that he could let the sojourner be unprovided for. The one case where a breach of

hospitality receives praise is that of Jael (Judg 4-5), perhaps to be referred to

degeneration of customs in the conflicts with the Canaanites or (perhaps more

plausibly) to literary-critical considerations, according to which in Judg 5 Sisera is

not represented as entering Jael's tent or possibly not as actually tasting the food, a

state of affairs misunderstood in Judg 4, written under later circumstances of city

life. (For contrasting opinions see ‘Jael’ in Encyclopaedia Biblica and Hastings,

Dictionary of the Bible (five volumes). (3) The Table-Bond: It is well to

understand that to secure the right to hospitality it is not necessary, even in modern

times, for the guest to eat with his host, still less to eat salt specifically. Indeed,

guests arriving after sunset and departing the next morning do not, as a rule, eat at

all in the tent of the host. It is sufficient to enter the tent, to grasp a tent-pin, or

even, under certain circumstances, to invoke the name of a man as host. On the

other hand, the bond of hospitality is certainly strengthened by eating with one's

host, or the bond may actually be created by eating food belonging to him, even by

stealth or in an act of theft. Here a quite different set of motives is at work. The

idea here is that of kinship arising from participation in a common sacrificial meal,

and the modern Arab still terms the animal killed for his guest the dhabichah or

‘sacrifice’ (compare Hastings, Dictionary of the Bible (five volumes), II, 428).

This concept finds its rather materialistic expression in the theory that after the

processes of digestion are completed (a time estimated as two nights and the

included day), the bond lapses if it is not renewed. There seem to be various

references in the Bible to some such idea of a ‘table-bond’ (Ps 41:9, e.g.), but

hardly in connection directly with hospitality. (4) In the City: In the city, naturally,

the exercise of hospitality was more restricted. Where travel was great, doubtless

commercial provision for the travelers was made from a very early day (compare

Luke 10:34 and see INN), and at all events free hospitality to all comers would


20

have been unbearably abused. Lot in Sodom (Gen 19) is the nomad who has

preserved his old ideas, although settled in the city, and who thinks of the ‘shadow

of his roof’ (verse 8) as his tent. The same is true of the old man in Gibeah of Judg

19:16 ff. And the sin of Sodom and of Gibeah is not that wanderers cannot find

hospitality so much as it is that they are unsafe in the streets at night. Both Lot and

‘the old man,’ however, are firm in their duty and willing to sacrifice their

daughters for the safety of their guests. (Later ideas as to the position of woman

should not be read back into these narratives.) However, when the city-dweller

Rahab refuses to surrender her guests (Josh 2), her reason is not the breach of

hospitality involved but her fear of Yahweh (verse 9). When Abraham's old slave

is in Nahor, and begs a night's lodging for himself and his camels, he accompanies

the request with a substantial present, evidently conceived of as pay for the same

(Gen 24:22 f). Such also are the modern conditions; compare Benzinger-Socin in

Baedeker's Palestine (3), xxxv, who observe that ‘inmates’ of private houses ‘are

aware that Franks always pay, and therefore receive them gladly.’ None the less, in

New Testament times, if not earlier, and even at present, a room was set apart in

each village for the use of strangers, whose expenses were borne by the entire

community. Most interpreters consider that the kataluma of Luke 2:7 was a room

of this sort, but this opinion cannot be regarded as quite certain. But many of the

wealthier city-dwellers still strive to attain a reputation for hospitality, a zeal that

naturally was found in the ancient world as well. (5) Christ and Hospitality:

Christ's directions to the apostles to ‘take nothing for their journey’ (Mark 6:8, etc.)

presupposes that they were sure of always finding hospitality. Indeed, it is assumed

that they may even make their own choice of hosts (Matt 10:11) and may stay as

long as they choose (Luke 10:7). In this case, however, the claims of the travelers

to hospitality are accentuated by the fact that they are bearers of good tidings for

the people, and it is in view of this latter fact that hospitality to them becomes so

great a virtue-the ‘cup of cold water’ becomes so highly meritorious because it is

given ‘in the name of a disciple’ (Matt 10:42; compare verse 41, and Mark 9:41).

Rejection of hospitality to one of Christ's ‘least brethren’ (almost certainly to be

understood as disciples) is equivalent to the rejection of Christ Himself (Matt

25:43; compare verse 35). It is not quite clear whether in Matt 10:14 and parallels,

simple refusal of hospitality is the sin in point or refusal to hear the message or

both. (6) First Missionaries: In the Dispersion, the Jew who was traveling seemed

always to be sure of finding entertainment from the Jews resident in whatever city

he might happen to be passing through. The importance of this fact for the spread

of early Christianity is incalculable. To be sure, some of the first missionaries may

have been men who were able to bear their own traveling expenses or who were

merchants that taught the new religion when on business tours. In the case of

soldiers or slaves their opportunity to carry the gospel into new fields came often


21

through the movements of the army or of their masters. And it was by an

‘infiltration’ of this sort, probably, rather than by any specific missionary effort

that the church of Rome, at least, was rounded. But the ordinary missionary,

whether apostle (in any sense of the word) or evangelist, would have been helpless

if it had not been that he could count so confidently on the hospitality everywhere.

From this fact comes one reason why Paul, for instance, could plan tours of such

magnitude with such assurance: he knew that he would not have to face any

problem of sustenance in a strange city (Rom 16:23). (7) In the Churches: As the

first Christian churches were founded, the exercise of hospitality took on a new

aspect, especially after the breach with the Jews had begun. Not only did the

traveling Christian look naturally to his brethren for hospitality, but the individual

churches looked to the traveler for fostering the sense of the unity of the church

throughout the world. Hospitality became a virtue indispensable to the well-being

of the church-one reason for the emphasis laid on it (Rom 12:13; 16:1 f; Heb 13:2).

As the organization of the churches became more perfected, the exercise of

hospitality grew to be an official duty of the ministry and a reputation for

hospitality was a prerequisite in some cases (1 Tim 3:2; 5:10; Titus 1:8). The

exercise of such hospitality must have become burdensome at times (1 Peter 4:9),

and as false teachers began to appear in the church a new set of problems was

created in discriminating among applicants for hospitality. 2 and 3 Jn reflect some

of the difficulties. For the later history of hospitality in the church interesting

matter will be found in the Didache, chapters xi, xii, Apology of Aristides, chapter

xv, and Lucian's Death of Peregrinus, chapter xvi. The church certainly preferred

to err by excess of the virtue. An evaluation of the Biblical directions regarding

hospitality for modern times is extremely difficult on account of the utterly

changed conditions. Be it said at once, esp., that certain well-meant criticism of

modern missionary methods, with their boards, organized finance, etc., on the basis

of Christ's directions to the Twelve, is a woeful misapplication of Biblical

teaching. The hospitality that an apostle could count on in his own day is

something that the modern missionary simply cannot expect and something that it

would be arrant folly for him to expect (Weinel, Die urchristliche und die heutige

Mission, should be read by everyone desiring to compare modern missions with

the apostolic). In general, the basis for hospitality has become so altered that the

special virtue has become merged in the larger field of charitable enterprise of

various sorts. The modern problem nearest related to the old virtue is the question

of providing for the necessities of the indigent traveler, a distinctly minor problem,

although a very real one, in the general field of social problems that the modern

church has to study. In so far as the New Testament exhortations are based on

missionary motives there has been again a merging into general appeals for

missions, perhaps specialized occasionally as appeals for traveling expense. The


22

‘hospitality’ of today, by which is meant the entertainment of friends or relatives,

hardly comes within the Biblical use of the term as denoting a special virtue.”

(Burton Scott Easton; International Standard Bible Encyclopaedia, Electronic

Database Copyright (c) 1996 by Biblesoft)

The first century apostolic church practiced providing for the needs of its own

(Acts 2:45; 4:32-37; 9:36-41; 11:27-30; Romans 15:25-28; 1 Corinthians 16:1-2; 2

Corinthians 8:1-4; 9:1-15). There was great poverty in the first century apostolic

church due to persecutions. Therefore, it was critical for believers who were

prospering or did have the essentials for maintaining a proper human existence to

share their prosperity and abundance with those in the royal family of God who

were destitute or poverty stricken.

When the believer provides for the needs of those who are poverty stricken in

the body of Christ whether they are in his or her own periphery or in different parts

of the world, it produces thanksgiving to God.

2 Corinthians 9:1-15, “For it is superfluous for me to write to you about

this ministry to the saints; for I know your readiness, of which I boast about

you to the Macedonians, namely, that Achaia has been prepared since last

year, and your zeal has stirred up most of them. But I have sent the brethren,

in order that our boasting about you may not be made empty in this case, so

that, as I was saying, you may be prepared; otherwise if any Macedonians

come with me and find you unprepared, we -- not to speak of you -- will be put

to shame by this confidence. So I thought it necessary to urge the brethren

that they would go on ahead to you and arrange beforehand your previously

promised bountiful gift, so that the same would be ready as a bountiful gift

and not affected by covetousness. Now this I say, he who sows sparingly will

also reap sparingly, and he who sows bountifully will also reap bountifully.

Each one must do just as he has purposed in his heart, not grudgingly or

under compulsion, for God loves a cheerful giver. And God is able to make all

grace abound to you, so that always having all sufficiency in everything, you

may have an abundance for every good deed; as it is written, ‘HE

SCATTERED ABROAD, HE GAVE TO THE POOR, HIS

RIGHTEOUSNESS ENDURES FOREVER.’ Now He who supplies seed to

the sower and bread for food will supply and multiply your seed for sowing

and increase the harvest of your righteousness; you will be enriched in

everything for all liberality, which through us is producing thanksgiving to

God. For the ministry of this service is not only fully supplying the needs of

the saints, but is also overflowing through many thanksgivings to God.

Because of the proof given by this ministry, they will glorify God for your

obedience to your confession of the gospel of Christ and for the liberality of

your contribution to them and to all, while they also, by prayer on your


23

behalf, yearn for you because of the surpassing grace of God in you. Thanks

be to God for His indescribable gift!” When the believer provides for the needs of those who are poverty stricken in

the body of Christ whether they are in his or her own periphery or in different parts

of the world, it is an expression of God’s love in their life.

1 John 3:16-18, “We know love by this, that He laid down His life for us;

and we ought to lay down our lives for the brethren. But whoever has the

world's goods, and sees his brother in need and closes his heart against him,

how does the love of God abide in him? Little children, let us not love with

word or with tongue, but in deed and truth.”

Galatians 6:9-10, “Let us not lose heart in doing good, for in due time we

will reap if we do not grow weary. So then, while we have opportunity, let us

do good to all people, and especially to those who are of the household of the

faith.” Paul in Philippians 4:16-19 thanks the Philippians for providing for his needs

while under house arrest in Rome awaiting his appeal before Caesar.

Philippians 4:10-19, “Now, I rejoiced greatly because of the Lord that now

at last all of you have revived your consideration for me. In fact, before all of

you were always considerate but all of you were always lacking an

opportunity. Not that I ever speak because of want since I have learned for

myself through the application of doctrine to experience how to be in a

habitual state of contentment in whatever present circumstance. I have

experienced not only poverty but also I have experienced prosperity. By

means of every circumstance and by means of all kinds of situations I am

intimately acquainted with not only satiation, but also starvation, not only

prosperity, but also destitution. I possess the power to overcome all kinds of

situations by means of the one whose doctrine empowers me. Nevertheless, all

of you acted commendably by sympathizing with my hardship. In fact, you,

yourselves are also well aware of the fact that at the beginning of your

instruction in the Gospel when I departed from Macedonia not even one local

assembly shared with me concerning the matter of giving and receiving except

you alone because even in Thessalonica, not only once but twice all of you sent

a gift to me for my need. Not that I under any circumstances earnestly desire

at this particular time your gift itself but rather I earnestly desire at this

particular time increasing credit to your account. Now, I have received

everything in its entirety and at this moment I am in a state of prosperity. I

am fully and completely provided for because I have received from

Epaphroditus the various articles from all of you, a fragrant aroma, and an

acceptable sacrifice, well pleasing to God the Father. Now, my God, the

Father will as a dogmatic statement of fact, fully and completely provide for


24

your every need according to His infinite wealth by means of the glorious

power residing in the unique Person of Christ Jesus and thus the glory

(adoring praise and worshipful thanksgiving) will be directed to God, yes-even

our Father forever and ever. Amen!”

In this passage, Paul teaches that because the Philippians provided for him in

his need, God will also do the same for them. In fact, the Philippians who resided

in the Roman province of Macedonia gave out of the poverty to other believers in

need.

2 Corinthians 8:1-15, “Now, brethren, we wish to make known to you the

grace of God which has been given in the churches of Macedonia, that in a

great ordeal of affliction their abundance of joy and their deep poverty

overflowed in the wealth of their liberality. For I testify that according to their

ability, and beyond their ability, they gave of their own accord, begging us

with much urging for the favor of participation in the support of the saints,

and this, not as we had expected, but they first gave themselves to the Lord

and to us by the will of God. So we urged Titus that as he had previously

made a beginning, so he would also complete in you this gracious work as

well. But just as you abound in everything, in faith and utterance and

knowledge and in all earnestness and in the love we inspired in you, see that

you abound in this gracious work also. I am not speaking this as a command,

but as proving through the earnestness of others the sincerity of your love

also. For you know the grace of our Lord Jesus Christ, that though He was

rich, yet for your sake He became poor, so that you through His poverty

might become rich. I give my opinion in this matter, for this is to your

advantage, who were the first to begin a year ago not only to do this, but also

to desire to do it. But now finish doing it also, so that just as there was the

readiness to desire it, so there may be also the completion of it by your ability.

For if the readiness is present, it is acceptable according to what a person has,

not according to what he does not have. For this is not for the ease of others

and for your affliction, but by way of equality -- at this present time your

abundance being a supply for their need, so that their abundance also may

become a supply for your need, that there may be equality; as it is written,

‘HE WHO gathered MUCH DID NOT HAVE TOO MUCH, AND HE WHO

gathered LITTLE HAD NO LACK.’” In divine love, there is to be reciprocation between believers in the sense that

there is to be a mutual exchange of care and concern among believers for one

another. Divine love involves a reciprocal relationship among believers in the

sense of there being a mutual sharing of feelings, actions, responsibilities and

attitudes between believers. It involves reciprocation among believers in the sense

that believers are to share together as partners in the needs, burdens, concerns,


25

joys, and blessings for the purpose of encouragement, comfort, challenge or

exhortation, praise, prayer and physical help according to the needs and ability (cf.

Phil. 1:5 with 1:19; and 2:4 with 1:27; also 4:3; Rom. 12:15; and 1 Thess.

5:11,14,15; Heb. 10:33).

Divine love involves reciprocation among believers because believers share the

same eternal life through regeneration and thus the same eternal “relationship” and

fellowship with the Lord Jesus Christ (1 Cor. 12:13; Gal. 3:26-28). It involves

reciprocation among believers because they entered into an “active partnership”

with each other and through their prayers, friendship and financial support they are

to support the communication of the gospel of Christ’s enterprise on earth.

Grace giving is a demonstration and expression of the love of God in our lives.

God demonstrated His love for us by “giving” His Son.

John 3:16, “For God so loved the world, that He gave His only begotten

Son, that whoever believes in Him shall not perish, but have eternal life.”

Galatians 2:20, “I have been crucified with Christ; and it is no longer I who

live, but Christ lives in me; and the life which I now live in the flesh I live by

faith in the Son of God, who loved me and gave Himself up for me.”

God is the greatest giver because He is the greatest lover (Eph. 2:8-9; John

3:16; Rom. 8:32; 1 Tim. 6:13; James 1:5). God gives to mankind on the basis of

His grace policy, which means that no one earns or deserves blessing from God, it

is on a non-meritorious basis (Eph. 2:8-9).

Grace is God giving of Himself and His provision of the Person, Work and Life

of His Son Jesus Christ. We are to demonstrate our love by giving as well. If we

love the Lord we will give to members of the body of Christ, of which Christ is the

Head. Remember this principle: We are to love the Lord in our fellow believer.

Matthew 25:39-40, “When did we see You sick, or in prison, and come to

You? The King will answer and say to them, ‘Truly I say to you, to the extent

that you did it to one of these brothers of Mine, even the least of them, you did

it to Me.’”

The Lord Jesus Christ commanded believers to give generously (Matt. 5:42;

10:8; Luke 6:30, 38). The apostle Paul taught that the church age believer is to

contribute to the needs of the royal family of God (Rom. 12:13). He reminded

pastor-teacher’s at Pastor’s conference to help members of the royal family of God

in need and then reminds them of our Lord’s doctrinal teaching on the subject of

giving (Acts 20:35).

The Macedonians obeyed the command to give generously and therefore,

demonstrated their divine love for the Body of Christ and thus for the Lord since

He is the Head of the Body (2 Cor. 8:1-6).

Robert Rodenmayer said, “There are three kinds of giving: grudge giving, duty

giving, and thanksgiving. Grudge giving says, “I hate to,” duty giving says, “I


26

ought to,” thanksgiving says, “I want to.” The first comes from constraint, the

second from a sense of obligation, the third from a full heart. Nothing much is

conveyed in grudge giving since “the gift without the giver is bare.” Something

more happens in duty giving, but there is no song in it. Thanksgiving is an open

gate into the love of God.”

We are to give purposefully from careful and prayerful planning. “Let each one

do just as he has purposed (planned beforehand) in his heart” (2 Cor. 9:7).

Scripture has a tremendous amount to say about money or material possessions.

Sixteen of the thirty-eight parables of Jesus deal with money. One out of every ten

verses in the New Testament deals with this subject. Scripture has 500 verses on

prayer, less than 500 verses on faith, but over 2,000 verses on the subject of

money. Money is an extremely important issue because a person’s attitude toward

it is so determinative of his relationship with God, on fulfilling his purpose in this

life, and on his character.

The apostle Paul in 1 Corinthians 16:2 instructs the believers in Corinth in the

manner in which they were to give.

1 Corinthians 16:2, “On the first day of every week each one of you is to

put aside and save, as he may prosper, so that no collections be made when I

come.” Regularly: “On the first day of every week” helps promote diligence and

disciplined giving. This creates a consistency and regularity that translates good

intentions into actions (1 Cor. 16:2).

Personally: “Let each one of you” brings out the need for every believer to take

giving as a personal responsibility for which God holds us each responsible (1 Cor.

16:2).

Systematically: “Put aside and save” brings out the need to have a method or

system whereby money for the Lord’s work is specifically set aside, stored up for

giving, so that it is not used for other things (1 Cor. 16:2).

Proportionately: In the New Testament, giving is to be in proportion to how

God has prospered you (1 Cor. 16:2).

Who do we give to so that we can demonstrate the love of God in our lives?

The Local Church: “And let the one who is taught the word share all good

things with him who teaches” (Gal. 6:6; cf. also 1 Tim. 5:17-18).

1 Corinthians 9:14, “So also the Lord directed those who proclaim the

gospel to get their living from the gospel.” If the local church is to form a solid home base for other ministries of outreach,

it is only logical that it should become a first priority for our giving. This would

include missions, para-church groups and individuals who are involved in these

ministries (3 John 5-8). It would include one’s fellow believers in need meaning

those unable to support themselves or who have faced serious problems are to be


27

helped as we are able. Those who refuse to work are not to be supported (1 John

3:17; Jam. 2:15-16; Gal. 6:10; Heb. 10:33-34; 13:1-3 with 2 Thess. 3:6-10). Our

first priority is to those who are of the household of faith, but we are also to reach

out to others in need as we are able (Gal. 6:10).

So in Romans 15:24, the verb propempo is used with Paul as its subject and the

Roman believers as its instrumentality and means “to help or assist” by providing

food, money, by arranging for companions and means of travel. Paul expects this

from the Romans because hospitality characterized the church in the first century

and Israel and God’s people throughout the centuries and was a policy of the

church.

The word functions as a “complementary infinitive” meaning that it is

completing the thought of the verb elpizo.


of time when the Roman believers will assist Paul and send him away on his way

to Spain by providing food, money, arranging for companions and means of travel.

The passive voice means that the subject receives the action of the verb from

either an expressed or unexpressed agency. In our passage, the subject is Paul and

the expressed agency is the Roman believers as indicated by the prepositional

phrase huph’ humon (ὑφʼ ὑµῶν), “by you.” We will translate the verb propempo,

“to be helped on my journey.”

Corrected translation thus far of Romans 15:23-24:




and every one of you, 24 I in fact am absolutely certain and confidently expect to see each and every one of you for myself while passing through (Rome)

whenever I will be permitted to travel to Spain and in addition to be helped on

my journey…”




“There” is the adverb of place ekei (ἐκεῖ) (eh-kee), which is an adverb of place

modifying the verb propempo denoting the destination of Paul’s projected trip,

namely, Spain.

“By you” is composed of the preposition hupo (ὑπό) (ee-poe), “by” and the

genitive second person plural form of the personal pronoun su (σύ) (see), “you.”

The personal pronoun su means “all of you” referring to the Roman Christians

as a corporate unit and functions as the object of the preposition hupo, which

functions as a marker of ultimate agency. This prepositional phrase indicates that

the Roman believers as a corporate unit are the ultimate agency, which Paul


28

expects to be assisted by and sent on his way for his missionary trip to Spain.

Therefore, we will translate the prepositional phrase huph’ humon (ὑφʼ ὑµῶν), “by

all of you as a corporate unit.”

“When” is the conditional particle ean (ἐάν) (ah-ahn), which is employed with

the subjunctive mood of the verb empiplemi, “I have enjoyed your company” to

form the protasis of a third class conditional statement.

As Wallace states “The third class condition encompasses a broad semantic

range: (a) a logical connection (if A, then B) in the present time (sometimes called

present general condition), indicating nothing as to the fulfillment of the protasis;

(b) a mere hypothetical situation or one that probably will not be fulfilled; and (c) a

more probable future occurrence.”

The third class condition depicts what is likely to occur in the future, what

could possibly occur or even what is only hypothetical and will not occur. Boyer

gives the third class condition eight semantic categories from “fulfillment certain”

and “fulfillment probable” to “fulfillment improbable” and “no indication of

probability”; “no indication of fulfillment” followed by “fulfillment probable” in

combination with “fulfillment certain.”

In Romans 15:24b, the third class conditional emphasizes the certain fulfillment

of Paul being assisted on his journey to Spain if he first enjoys the company of the

Romans believers.

The protasis is “when I have first enjoyed your company for a while”

whereas the apodasis is “to be helped on my way there by you.”

Paul is saying with the third class condition that “if I have first enjoyed your

company for a while, then, I will be helped on my way to Spain by you.” It is

emphasizing with Paul’s readers in Rome that he values their fellowship and that

his trip to Spain can wait until he has first enjoyed their company for a while. It

emphasizes that fellowship with the Roman believers is his first priority before

going to Spain. It also expresses in a polite way his confidence that the Roman

Christians will assist him on his journey to Spain.

The subjunctive mood emphasizes time uncertainty. It is used because the time

when Paul would enjoy the company of the Romans is undefined since he does not

the exact date when he will arrive in Rome since he must first deliver the offering

of the Gentiles to the Jewish believers in Jerusalem.

We will translate the ean, “when” since this not only conveys the certain

fulfillment that Paul will be assisted on his journey to Spain by the Roman

believers and it expresses the uncertainty of the time in the future when this will

take place.





29




my journey there by all of you as a corporate unit when…”



company for a while.” “I have first enjoyed your company” is composed of the adverb of priority

protos (πρῶτος) (pro-toce), “first” and the first person singular aorist passive

subjunctive form of the verb empiplemi (ἐµπίµπληµι) (em-beep-plah-mee), “I have

enjoyed” and the genitive second person plural form of the personal pronoun su

(σύ) (see), “your company.”

In classical Greek, the verb empiplemi means “to fill quite full” and is based on

the root ple which means “full.” It was used in Homer of filling a vessel and was

used of filling a hungry man with food (Liddell-Scott, page 545).

The word appears often in the Septuagint (143 times) where it means “to fill

full.”It only occurs five times in the Greek New Testament (Luke 1:53; 6:25; John

6:12; Acts 14:17; Romans 15:24).

In Romans 15:24, the verb empiplemi is used in a figurative sense of “enjoying”

something and in context this would be the company of the Roman believers and

speaks of Paul having his fill of fellowship with the Roman believers.

The first person singular form refers of course to Paul.


of time when Paul will enjoy the fellowship of the Roman believers before they

send him on his way to Spain.

The passive voice of the verb means that the subject receives the action of the

verb from either an expressed or unexpressed agency. In our passage, the subject is

Paul and the expressed agency is the Roman believers as indicated by the genitive

plural form of the personal pronoun su, “you.”

As we noted earlier, the subjunctive mood of the verb is employed with the

conditional particle ean to form the protasis of a third class conditional statement.

It emphasizes the certain fulfillment of Paul being assisted on his journey to Spain

if he first enjoys the company of the Romans believers. The subjunctive mood

emphasizes time uncertainty. It is used because the time when Paul would enjoy

the company of the Romans is undefined since he does not the exact date when he

will arrive in Rome since he must first deliver the offering of the Gentiles to the

Jewish believers in Jerusalem. We will translate empiplemi, “I have enjoyed.”

The personal pronoun su means “all of you” referring to the Roman Christians

as a corporate unit and functions as a genitive of verbal content meaning that it is


30

related to the verb of filling, empiplemi. This indicates that before the Roman

believers send him on his way to Spain, he first was to be filled “with” the Roman

believers in the sense of having fellowship with them. We will translate the word

“your company” since the verb is being used in a figurative sense meaning “I

have enjoyed.”





and every one of you, 24 I in fact am absolutely certain and confidently expect

to see each and every one of you for myself while passing through (Rome)


my journey there by all of you as a corporate unit when I have enjoyed your

company…” In classical Greek, protos is the superlative adjective form of the term pro,

“before.” Thus, the word means “first, foremost.” The meaning of the word is

diverse in classical literature in that it can mean “first” in rank, first in order, first

in quality, i.e. best or first in a temporal sense.

The Septuagint uses the word protos as a translation for several Hebrew terms

with the most common being n’shon, “first, former.” It is used primarily in

temporal expressions to indicate dates (Genesis 8:5, 10, “first month”; cf. Exodus

12:2; Ezekiel 26:1; 30:20) and sequence (Ecc. 1:11) as well as to denote order

(Num. 2:9), rank (2 Kings 25:18 [LXX 4 Kings 25:18] and quantity (1 Sam. 15:21

[LXX 1 Kings 15:21]. The word is used as a title in Isaiah 44:6, which is used to

describe the Lord Jesus in Revelation 1:11, 17.

Protos appears throughout the Greek New Testament in each of the meanings

that appear in classical literature and the Septuagint.

In Romans 15:24, protos means “first” and is used to denote priority and time

indicating that Paul’s first priority before going to Rome is fellowship with the

Roman believers before they assist him in his proposed trip to Spain. We will

translate protos, “first.”





and every one of you, 24 I in fact am absolutely certain and confidently expect

to see each and every one of you for myself while passing through (Rome)


my journey there by all of you as a corporate unit when I have first enjoyed

your company…”


31




“For a while” is composed of the preposition apo (ἀπό) (ah-poe), “for” and the

genitive neuter singular form of the noun meros (μέρος) (mear-roce), “a while.”

The preposition apo functions as a marker of an extent of time from a point in

the indefinite past and can be translated “for a period of.”

Analytical Lexicon of the Greek New Testament, “with a basic meaning part,

share, translated according to the context; (1) as distinct from the whole part, piece

(a) as a part of a country district, region (b) as a component of something side (of a

boat or ship) (c) as a political or religious group party (d) as a line of business trade

(e) adverbially, with prepositions; apo merous in part, partly; with respect to time

for a while; ek merous individually, in part; en merei in the matter of, with regard

to; kata meros in detail, part by part, point by point; (2) as a portion of the possible

whole share, place (Page 406).

Louw and Nida list the following: (1) a part in contrast with a whole—‘part,

aspect, feature’ (63.14). (2) (always plural): an area at the side of an object—‘side.’

(79.108) (3) (always plural): region or regions of the earth, normally in relation to

some ethnic group or geographical center, but not necessarily constituting a unit of

governmental administration—‘region, territory, land’ (and even ‘district,’ though

this might imply too precisely a governmental area). (4) a group of people having

specific membership and forming a part of a larger constituency—‘party, group’

(11.8) (5) a particular kind of business activity or occupation—‘business,

occupation, endeavor’ (57.199) (6) a degree which is only part of some totality—

‘partially, to some degree, part, partly’ (Greek-English Lexicon of the New

Testament Based on Semantic Domains).

They define the prepositional phrase ἀπο ͂ µέρους, which appears in Romans

15:24 as “(an idiom, literally ‘from a part’); παραυτίκα: pertaining to a relatively

short period of time, with emphasis upon the temporary nature of the event or

state—‘not long, temporary, for a little while, for a while’ (67.109).

Therefore, in Romans 15:24, this prepositional phrase is used adverbially

meaning “temporarily” since it pertains to a relatively short period of time

emphasizing the temporary nature of Paul visiting the Roman believers. Even

though this visit to Rome will be temporary, it will still afford time to proclaim the

gospel in Rome to the Roman believers and the unsaved in Rome and for him to

enjoy fellowship with the Roman church. Therefore, we will translate the

prepositional phrase apo merous (ἀπὸ µέρους), “temporarily.”

Completed corrected translation of Romans 15:23-24:




32




my journey there by all of you as a corporate unit when I have first

temporarily enjoyed your company.” Romans 15:23-24 belong to the fifth paragraph that appears in Romans chapter

fifteen, which began in verse 22. In verse 22, we noted that Paul informs his

readers in Rome that as a result of concentrating upon fulfilling the task of

proclaiming the gospel to the Gentiles throughout the Roman Empire, he was

habitually delayed many times, namely from entering into their company.

Romans 15:22, “Consequently, for this reason, I have been habitually

delayed these many times, namely, from entering into the company of each

and every one of you.” This statement is a result clause and is coordinate with the result clause in

Romans 15:19b.

Romans 15:19b, “Consequently, from Jerusalem and circuitously, as far as

Illyricum, I have fulfilled the task of proclaiming the gospel about the one and

only Christ.” Therefore, Paul is saying in Romans 15:22 that he had often been prevented

these many times from visiting the Roman believers in the past because he was

concentrating on fulfilling the task of proclaiming the gospel about the one and

only Christ, from Jerusalem, and circuitously, as far as Illyricum.

Romans 15:23 presents a contrast with the result clause in Romans 15:19b,

thus, it contrasts Paul’s circumstances in the past when he was busy concentrating

upon fulfilling this task of proclaiming the gospel from Jerusalem and circuitously

as far as Illyricum with his present circumstances in which he has completed this

task.







“I hope.”

Romans 15:23 is thus presenting two reasons why Paul confidently expected to

see the Roman believers in passing on his way to Spain. The first reason is that he

no longer had an opportunity to plant a church in the provinces of the Roman

Empire that stretched from Jerusalem and circuitously as far as Illyricum since he


33

states in Romans 15:19b that he has fulfilled the task of proclaiming the gospel to

the Gentiles in these regions. The second reason that Paul confidently expected to

visit the Christians in Rome was that he possessed a great desire for a period of

many years to enter into their company.

Then, Paul in Romans 15:24a writes that he confidently expects to visit his

readers in Rome while passing through whenever he is permitted by the Holy Spirit

to travel to Spain.

Romans 15:24a, “I in fact am absolutely certain and confidently expect to see each and every one of you for myself while passing through (Rome)

whenever I will be permitted to travel to Spain…”

This statement in Romans 15:24a is connected to Romans 15:23 since the verb

echo appears twice in Romans 15:23 and in each instance functions as a causal

participle modifying the verb elpizo, which appears in Romans 15:24b.

Many commentators such as Cranfield, Morris, Moo and Dunn all agree that

Romans 15:23 is an unfinished or incomplete sentence meaning that the sentence

that begins with nuni de is broken off and has no main verb, which expresses what

Paul is intending to do. However, the verb echo, which appears twice in verse 23,

functions in each instance as a causal participle indicating the cause or the reason

or ground of the action of the finite verb.

Normally, a causal participle precedes the verb it modifies, which is the case

here where in both instances, the verb echo functions as a causal participle and is

preceding the verb it modifies, which is the present active indicative form of the

verb elpizo that appears in Romans 15:24b. Therefore, elpizo functions as the main

verb for these participles in Romans 15:23 and its meaning is completed by the

complementary infinitive form of the verb theaomai, “to see.”

The NASU, NET and ESV interpret gar in Romans 15:24b as causal and

translate it “for.” However, it is better to interpret it as emphatic and translate it “in

fact.” Therefore, the idea that appears in Romans 15:23-24a is completed in

Romans 15:24b as indicated by the fact that the verb echo that appears twice in

Romans 15:23 functions in each instance as a causal participle modifying the

present active indicative form of elpizo that appears in Romans 15:24b. Thus,

Romans 15:23-24a is not an unfinished sentence since it is finished in Romans

15:24b. Thus, Romans 15:23 and 24a form a complete thought and should be read

together.




and every one of you, 24a, I in fact am absolutely certain and confidently

expect to see each and every one of you for myself while passing through (Rome) whenever I will be permitted to travel to Spain.


34

In Romans 15:24, “whenever I go to Spain” (NASU) is an indefinite temporal

clause and is connected to the statement “I hope to see you in passing” (NASU).

It is not connected to the previous causal clause at the end of Romans 15:23 since

the statement “I hope to see you in passing” is connected to the two causal

participial clauses in Romans 15:23 forming a complete thought. The indefinite

temporal clause “whenever I go to Spain” is subordinate to the statement “I hope

to see you in passing” and modifying it. Thus, we translated Romans 15:24a, “I in

fact am absolutely certain and confidently expect to see each and every one of you for myself while passing through (Rome) whenever I will be permitted to

travel to Spain.”

The indefiniteness of the construction is not due to Paul being uncertain as to


he does not know how long it will take him to finish with his task in Jerusalem. As

it turns how, it took Paul another three years to finally get to Jerusalem since he

wrote this epistle in 57 A.D. from Corinth and he entered Rome in 60 A.D. as a

prisoner of the Roman government awaiting his appeal before Caesar.

In Jerusalem, he was falsely accused of bringing a Gentile into the Jewish

section of the Herodian temple. Consequently, a riot ensued and Paul was

delivered from the Jerusalem mob by the Roman military but was placed under

arrest. His case was brought before Felix and Agrippa but no decision was made on

his case and thus he spent three years unjustly incarcerated in Judea and Caeserea

before being sent to Rome after he made an appeal to Caesar as a Roman citizen.

The question that many scholars ask is did Paul go to Spain? The answer is yes

since Paul wrote Romans 15:24a like he did the rest of the Roman epistle while

under the inspiration and guidance and direction of the Holy Spirit. The language

used in the verse makes clear that Paul did eventually go to Spain. The verb elpizo

expresses his Spirit inspired confident expectation that he would see the Romans

while on his way to Spain. The futurist present tense of the verbs in verse 24

emphasize Paul’s certainty that he will see the Roman believers face to face while

passing through Rome whenever the Spirit and the will of the Father permit him to

travel to Spain.

Again, the indefiniteness of the construction is not due to Paul being uncertain

as to whether or not he will visit Rome but rather the uncertainty is due to the fact

that he does not know how long it will take him to finish with his task in

Jerusalem. Paul was released from his first Roman imprisonment since in

Philippians 1:25 he expresses his confidence that he will remain on the earth for

the benefit of the spiritual progress of the Philippian church. Church history also

confirms that he was released from his first Roman imprisonment. Paul’s trial

appears to be imminent by the language that he uses in the Philippian epistle.

Although Paul speaks of death and his attitude towards death, he emphatically


35

knows that he will be released (Phil. 1:19-26). He died in his second Roman

imprisonment, which took place in 68 A.D. Thus, he had six years to go to Spain

since he was released from his first imprisonment in Rome in 62 A.D.

Also, the statement in 1 Clement indicates that Paul “came to the limit of the

west” (1 Clem. 5:7) indicating that Paul’s plans, though interrupted by his arrest in

Jerusalem, detention in Caesarea, and trial in Rome, were carried through and that

he did go to Spain.

Then, in Romans 15:24b, Paul presents two additional reasons he wanted to

visit the Romans on his projected trip to Spain, namely, to have fellowship with

them and to receive assistance from them for this trip.

Romans 15:24b, “And in addition to be helped on my journey there by all

of you as a corporate unit when I have first temporarily enjoyed your

company.” “To be helped on my journey there (Spain) by all of you as a corporate

unit” expresses Paul’s desire to experience the hospitality of the Roman believers

in that he wants their assistance for his journey to Spain by providing him with

food, money, by arranging for companions and means of travel.

“When I have first temporarily enjoyed your company” speaks of Paul’s

desire to have fellowship with the Roman believers before heading to Spain.

“To be helped on my journey there by all of you as a corporate unit when I

have first temporarily enjoyed your company” is a third class conditional

emphasizes the certain fulfillment of Paul being assisted on his journey to Spain

when he first enjoys the company of the Romans believers. It is emphasizing with

Paul’s readers in Rome that he values their fellowship and that his trip to Spain can

wait until he has first enjoyed their company for a while. This statement


going to Spain. It also expresses in a polite way his confidence that the Roman

Christians will assist him on his journey to Spain. This statement also emphasizes

that his projected visit to Rome will be temporary yet long enough for Paul to

enjoy fellowship with the Roman believers and proclaim the gospel in Rome to

them and the unsaved in Rome.


36

Romans 15:25-Paul Must Travel To Jerusalem To Serve The Jewish

Christians Before Visiting Rome

By way of review, we noted that Romans 15:1 marks a transition to a new

section, which is within the sixth major section in the Roman epistle, that appears

in Romans 12:1-15:13. It marks the transition from a discussion in Romans 14:13-

23, which instructs the strong to conduct themselves according to love and not

exercising their freedom in the presence of the weak to a discussion in Romans

15:1-13 that emphasizes the strong imitating Christ’s self-denial and self-sacrifice

resulting in unity. This verse marks a transition to a new stage in the discussion

that appeared in Romans 14:13-23 and advances this discussion further by

emphasizing with the strong the importance of imitating Christ’s self-denial and

self-sacrifice, which will result in unity between the weak and the strong.

Romans 15:1, “Now, we who are strong are, as an eternal spiritual truth

under obligation to patiently and sympathetically endure the weak’s scruples

and in addition not please ourselves for our own benefit.” Romans 15:1 contains both a command and a prohibition. The former reminds

the strong that they are under obligation to patiently and sympathetically endure

the scruples of the weak and the latter that they are not to please themselves for

their own benefit.

The command in Romans 15:1 reminds the strong that they are under obligation

to patiently and sympathetically endure the scruples of the weak and the

prohibition that they are not to please themselves for their own benefit.

The apostle Paul in Romans 15:2 wants his readers who were strong to meditate

upon the command in this verse to continue making it their habit of pleasing the

weak for their benefit, for the purpose of that which is good in character,

specifically, their edification, i.e. their spiritual growth.

Romans 15:2, “Each and every one of us without exception must continue

to make it their habit of pleasing his neighbor for their benefit for the purpose

of that which is good in character specifically, edification.” This command does not mean that the strong are to conform to the scruples of

the weak or that the strong are to let the weak control the local assembly since this

would not further the spiritual growth of the weak. Rather, this command means

that the strong are to refrain from exercising their freedom in Christ with respect to

eating and drinking while in the presence of the weak for the purpose of their

spiritual growth. The strong would hinder the spiritual growth of the weak by

exercising their freedom since this would tempt the weak to live according to the

convictions of the strong rather than their own and thus they would sin in their own

mind and lose fellowship with God. Paul simply wants the strong to be considerate


37

of the scruples of the weak by operating in God’s love, which involves self-denial

and self-sacrifice for the benefit of the weak.

Romans 15:1-2 emphasizes with the strong that even though they have the

freedom to eat unclean meats and drink wine offered in pagan sacrifices, they must

be willing at all times to deny themselves of this freedom for the sake of their

spiritual brother or sister in Christ who is weak. God’s love does insist upon its

own rights but rather denies oneself of his rights for the sake of others.

Romans 15:3 presents the reason why the strong obey the command in Romans

15:2.

Romans 15:3, “Because, even the one and only Christ never pleased

Himself for His own benefit on the contrary just as it stands written for all of

eternity, ‘The insults from those who insult You fell upon Me.’” The causal clause “because the one and only Christ never pleased Himself

for His own benefit” speaks of the Lord Jesus Christ devotion to the Father’s will

for the sake of saving sinners. It speaks of His self-denial and self-sacrifice in order

to execute the Father’s will by suffering a substitutionary spiritual and physical

death on the cross in order to deliver sinful humanity from the sin nature, personal

sins, real spiritual death, physical death, eternal condemnation, the devil and his

cosmic system.

To support this causal clause Paul cites verbatim the Septuagint translation of

Psalm 69:9b (68:10b in LXX). He uses this quotation to present Jesus Christ as the

perfect example for the strong to follow of not pleasing oneself but the Father for

the good of others. The Lord Jesus Christ is their perfect example of self-denial

and self-sacrifice as the governing principle when conduct themselves in the

presence of the weak. Our Lord’s example teaches the strong to set aside one’s

personal freedom and comfort to help those who are weak with respect to

conviction grow to spiritual maturity.

Psalm 69:9 records David lamenting the fact that people were insulting God and

that he was the victim of these insults as well. In this Psalm, King David laments

his unjust treatment from men because of his devotion to God. In the same way

and to an infinitely greater degree Jesus Christ suffered unjust treatment from

sinners because of His devotion in doing the Father’s will. Sinners insulted God

the Father and the Son became the victim of those insults Himself.

Paul does mention Christ bearing the wrath of God to bring sinners to God

since this was not overtly apparent to sinners of course. Rather, he mentions Christ

bearing the insults of men, which was clearly demonstrated and understood by all

who witnessed His ministry and passion. Just as David had a consuming zeal for

the house of God, which resulted in his being the object of insults from those who

hated the God of Israel, so Christ to an infinitely greater degree possess a

consuming zeal for the Father’s house, which resulted in His being the object of


38

insults from those who hated the Father. Therefore, if Christ could endure insults

directed at the Father for the sake of saving sinners, the strong can certainly refrain

from exercising their freedom with respect to eating and drinking while in the

presence of the weak so as to build up the weak spiritually.

So Paul’s point in quoting this Psalm is to emphasize with the strong that if

Jesus Christ Himself could deny self and self-sacrificially endure the humiliation

of the cross to save souls, then certainly they can deny themselves and refrain from

exercising their freedom with respect to food while in the presence of the weak.

Then, in Romans 15:4a, Paul reveals to the Romans that he cited Psalm 69:9 in

Romans 15:3b as support for the statement in Romans 15:3a that Christ never

pleased Himself for His own benefit because the Old Testament Scriptures were

written for their instruction. He teaches that the purpose of this instruction in the

Old Testament Scriptures was so that by means of perseverance as well as by

means of encouragement, which are both produced by the Scriptures, they may

experience confidence that they have been blessed, are being blessed and will be

blessed in the future.

Romans 15:4, “For you see, whatever was written in the past was written

for our instruction in order that by means of perseverance, which is divine in

quality and character as well as by means of encouragement, which is divine

in quality and character, which are produced by the Scriptures we may

experience confidence, which is divine in quality and character.” Romans 15:5-13 contains the second paragraph, thus verses 5 marks a transition

from a discussion in Romans 15:1-4, which instructs the strong to imitate Christ’s

self-denial and self-sacrifice when conducting themselves in the presence of the

weak to a discussion in Romans 15:5-12 regarding unity between and Jew and

Gentile. The passage is not a prayer but rather Paul’s Spirit inspired desire that the

Holy Spirit who produces perseverance and encouragement, cause the Roman

believers as a corporate unit to continue making it their habit of thinking the same

with one another according to the teaching of Christ, who is Jesus.

Though it is not technically a prayer since the Father is not addressed by Paul, it

is the content of Paul’s prayer for the Roman believers, which was revealed by him

to encourage the Romans.

Romans 15:5, “Now, may God the Holy Spirit who produces perseverance

as well as encouragement cause all of you for your benefit to continue making

it your habit of thinking the same with one another according to the teaching

of Christ, who is Jesus.”

The verse instructs the Roman believers that the teaching of Christ is the

standard by which the Holy Spirit causes the Roman believers to think the same

with one another. The Lord Jesus Christ taught His disciples to love one another as

He loved them (John 13:34). Obedience to this teaching enables the Holy Spirit to


39

cause believers to think the same with one another since He makes understandable

the teaching of Christ and guides the believer in applying this teaching and

reproduces the character of Christ in the believer who obeys this command.

Therefore, unity among believers is the direct result of believers obeying the Spirit

who speaks to the believer through the teaching of the Lord Jesus.

The believer’s mental attitude must be based upon the teaching of the Lord

Jesus, otherwise the Spirit can not unite believers since He unites believers in their

thinking with one another according to the standards of the Lord Jesus Christ,

which are revealed through His teaching. The believer is commanded to be filled

with the Spirit in Ephesians 5:18 and to let the Word of Christ richly dwell in their

soul in Colossians 3:16. They are synonymous since both bear the same results

since the Holy Spirit inspired the Word of Christ. Ephesians 5:18 emphasizes the

Spirit’s role in fellowship whereas Colossians 3:16 emphasizes the Word of God’s

role. Both passages address the believer’s thinking. Believers can only think the

same with one another or in other words can only be unified in their thinking if

they are thinking like Christ and that can only happen if they are obeying the

commands of Ephesians 5:18 and Colossians 3:16.

Paul has already made clear that the Lord Jesus taught that all foods are clean.

Thus, in Romans 15:5, by teaching that unity of thinking among believers is the

result of the Holy Spirit causing believers to think the same according to the

teaching of Christ Jesus implies that the weak need to be further educated in the

Word of Christ. So in Romans 15:5, Paul reveals his Spirit inspired desire that the

Holy Spirit, who produces perseverance as well as encouragement, would cause

the Roman believers as a corporate unit to continue making it their habit of

thinking the same with one another according to the teaching of the Lord Jesus.

Romans 15:6 presents the purpose of this desire, which is that the Roman

believers would unanimously, with one voice, continue making it their habit of

glorifying the God and Father of our Lord Jesus Christ in the sense of worshipping

Him.

Romans 15:6, “In order that unanimously, with one voice, all of you may

continue making it a habit of glorifying the God and Father of our Lord,

namely, Jesus, who is the Christ.” Then, in Romans 15:7, the apostle Paul issues a command that is direct at both

the weak and the strong in Rome that is a self-evident inference or conclusion

based upon his teaching in Romans 14:1-15:6 and is summarization of what he has

taught in this passage. He commands them both to continue making it their habit of

welcoming one another into their fellowship because the one and only Christ also

welcomed all of them into fellowship with Himself the moment they were declared

justified through faith in Him. The purpose for which he wants them to obey this


40

command is that it would glorify the Father in the sense that it would manifest the

love of God.

Romans 15:7, “Therefore, all of you continue making it your habit of

welcoming one another into your fellowship because the one and only Christ

also welcomed all of you into fellowship with Himself for the purpose of

glorifying God the Father.” There are two basic options for the syntax of Romans 15:8-9, which is

awkward: (1) Romans 15:8 and 9a are two parallel assertions that are dependent

upon lego, “I affirm,” which would render the two verses: I affirm: (a) That Christ

is serving the circumcision because of God’s faithfulness in order to fulfill the

covenant promises to the patriarchs of Israel. (b) That the Gentiles glorify God

because of His mercy. (2) Romans 15:8b and 9a are two parallel purpose

expressions that are dependent upon Romans 15:8a, which would render the two

verses: I affirm, Christ is serving the circumcision because of God’s faithfulness:

(a) In order to fulfill the promises to the patriarchs (b) consequently that the

Gentiles glorify God because of His mercy.

The syntax is awkward since Paul is attempting maintain his argument

throughout the Roman epistle, which he presents in Romans 1:16. The argument

expressed in Romans 1:16 and developed throughout the rest of the epistle is that

the Gentiles are included in the plan of salvation along with the Jews but that the

Jews have the salvation-historical priority since salvation comes to the Gentiles

through Christ fulfilling the covenant promises to Israel’s patriarchs. Therefore, in

Romans 15:8-9a, Paul maintains the integrity of this argument by using parallel

statements to describe in what way the Jews and Gentiles benefited from Christ

fulfilling the Father’s plan of salvation. In relation to the Jews, Christ became a

servant to the Jews because God the Father is faithful to His promises to Israel’s

patriarchs thus the first purpose for His coming is to fulfill these covenant promises

to the patriarchs. In relation to the Gentiles, Christ became a servant to the Jews

that the Gentiles would glorify the Father because of His mercy. Therefore, in

Romans 15:8-9a, Paul is implicitly reminding the weak who were primarily Jewish

that God has accepted into His family the strong who were primarily Gentile. He is

also reminding the strong who were primarily Gentile that their salvation rests

upon the covenant promises that God made to the patriarchs of the Jews. Thus,

Paul is echoing his teaching in Romans 11.

In Romans 15:8, Paul presents the first of two purposes for Christ becoming a

servant to the Jew, namely, it was because of the Father’s faithfulness in order to

fulfill the Father’s promises to the patriarchs of Israel.

Romans 15:8, “For, I affirm, Christ is now and will forever be serving the

circumcision because of God the Father’s faithfulness in order to fulfill the

promises, which belong to the fathers.”


41

The Lord Jesus Christ is described by Paul as a “servant” to the Jews which He

manifested by fulfilling the Messianic promises and the promises made by God to

the patriarchs of Israel and redeeming Israel from the curse of the Law (Galatians

3:13; 4:4b-5a). The Lord said that He was sent by the Father to “lost sheep of the

house of Israel” (Matthew 15:24). This was true because He came to serve Israel

by fulfilling the promises of her patriarchs.

In Romans 15:8, Paul teaches that Christ became a servant to the Jews because

of the Father’s faithfulness. Christ came to fulfill the promises that God made with

the patriarchs of Israel and are contained in the four unconditional covenants to

Israel. These promises would also include Messianic promises as well.

Then, in Romans 15:9a, the apostle Paul presents the second purpose for Christ

serving the Jews, namely, that the Gentiles would glorify the Father because of His

grace.

Romans 15:9, “So that the Gentiles glorify God the Father because of

grace. As it stands written for all of eternity, ‘Because of this, I myself will, as

a certainty, give praise to You among the Gentiles. Also, I will, as a certainty,

sing praise to the character and nature of Your person.’”

The second purpose is a direct result of Christ fulfilling the first purpose. By

fulfilling the promises to the patriarchs of Israel, Christ provided the Gentiles the

opportunity to experience eternal salvation through faith in Him since the promises

to the patriarchs included blessings for the Gentiles and not just Israel. Therefore,

Paul is saying that Christ welcomed the weak and the strong because He became a

servant to the Jew because of God’s faithfulness in order to fulfill the Father’s

promises to the patriarchs. Thus, consequently, a second purpose was fulfilled,

namely that the Gentiles would glorify the Father because of His grace.

Christ welcomed the weak, who were primarily Jewish, into fellowship with

Himself because of the Father’s faithfulness in order to fulfill the covenant

promises to the patriarchs of Israel. He welcomed the strong, who were primarily

Gentile, into fellowship with Himself in order that they would glorify the Father

because of His grace policy.

To support all of this Paul cites Psalm 18:49 that the Father’s redemptive

purpose through His Son includes Gentiles along with Jews. In Romans 15:9b, he

cites this Psalm to support his affirmation that God’s redemptive purpose through

His Son not only includes the Jews but also the Gentiles.

Romans 15:9, “So that the Gentiles glorify God the Father because of

grace. As it stands written for all of eternity, ‘Because of this, I myself will, as

a certainty, give praise to You among the Gentiles. Also, I will, as a certainty,

sing praise to the character and nature of Your person.’”


42

Next, Paul in Romans 15:10 cites Deuteronomy 32:43 to support his affirmation

that God’s redemptive purpose through His Son not only includes the Jews but also

the Gentiles.

Romans 15:10, “And, furthermore, it says, ‘I solemnly charge all of you

Gentiles to make it your top priority to rejoice together with His nation and

do it now.’” In Romans 15:11 cites Psalm 117:1 to support his affirmation in Romans 15:8-

9a that God’s redemptive purpose through His Son not only includes the Jews but

also the Gentiles.

Romans 15:11, “And likewise, ‘Each and every one of you Gentiles

continue making it your habit of joyfully singing praise to the Lord. Also, I

solemnly charge all of you to make it your top priority to praise Him each and

every one of His people and do it now.’” Paul in Romans 15:12 cites Isaiah 11:10 to support his affirmation in Romans

15:8-9a that God’s redemptive purpose through His Son not only includes the Jews

but also the Gentiles.

Romans 15:12, “And again, Isaiah says, ‘the root springing from Jesse will,

as a certainty, cause Himself to live, specifically, the one who will, as a

certainty, cause Himself to rise again in order to rule over the Gentiles, upon

Him, the Gentiles will, as a certainty, place their confidence.’” This citation from Isaiah 11:10 is a prophecy of Israel’s Messiah. It predicts that

He will cause Himself to live again, specifically, He will cause Himself to rise

again from the dead in order to rule over the Gentiles. Isaiah predicts that upon

Him, the Gentiles will place their confidence for eternal salvation. Of course, this

prediction was fulfilled and Paul’s readers who were Gentile are living proof.

Romans 15:13 completes the argument of the epistle. In this passage he shares

with his readers the prayer he makes to the Father on their behalf that the Spirit

will cause them all to be filled with all joy and peace by exercising faith in what

the Spirit’s says in the Old Testament and through the Lord and the apostles’

teaching that now appears in the Greek New Testament. The purpose of this he

teaches is that they would prosper with a confidence that is divine in quality and

character by means of the power of the Holy Spirit, which is appropriated through

faith in what the Spirit says in the Word of God.

Romans 15:13, “Now, may God the Holy Spirit cause each and every one of

you without exception to be filled with all joy as well as peace by exercising

faith in order that each and every one of you without exception would prosper

with that confidence, which is divine in quality and character by means of

power originating from the Holy Spirit.” Romans 15:14-16 contains the third paragraph of the chapter indicating that

verse 14 marks a transition from the main argument in 1:16-15:13, the sixth major


43

section in 12:1-15:13 and the literary unit connected to it in 14:1-15:13 to the

seventh and final section of the epistle. In this passage, Paul addresses the Romans

as a corporate unit and as fellow members of the royal family of God expressing

his firm personal conviction that all of them were indeed characterized as being

full of goodness, filled with all knowledge, being able also to instruct one another.

He feels important to share this conviction with his readers since in the main

argument he wrote boldly to them concerning some issues as he acknowledges in

Romans 15:15.

Romans 15:14, “Now, concerning all of you as a corporate unit, my

spiritual brothers and sisters I myself in fact am of the firm conviction that

you yourselves indeed are characterized as being full of goodness, filled with

all knowledge, being able also to instruct one another.” In Romans 15:14, he is emphasizing that contrary to the bold things he wrote

them, his personal conviction is that they were indeed characterized as being full of

goodness, filled with all knowledge and able to instruct one another. Paul asserts

his conviction that the Roman Christians were characterized as being full of

goodness, which means that they were morally excellent in the sense that their

conduct was characterized as being benevolent or benefiting others. This implies

that they are righteous in that they do right by each other and were thus operating

in divine love towards each other since love never commits evil against one’s

neighbor. This conduct is the result of obeying the Spirit’s teaching in the Word of

God.

This first assertion about the Roman Christians indicates that they were

characterized as obeying everything Paul prohibited and commanded in Romans

12:1-15:13. The second assertion was that the Romans had an intellectual and

spiritual grasp or comprehension of the will of the Father as revealed by the Spirit

through the communication of the Word of God by the pastor-teacher and in

prayer. By spiritual comprehension I mean that the believer has accepted by faith

the Spirit’s teaching regarding the Father’s will as the Spirit reveals this will in the

gospel through the communication of the Word of God by the pastor-teacher and in

prayer. The third and final assertion was that the Roman Christians were

characterized as possessing the capacity to instruct one another as to proper

Christian conduct. It indicates that the Roman Christians were experiencing

fellowship with one another and were communicating with each other and

experiencing the companionship aspect of Christian fellowship.

Paul’s statement in Romans 15:15 stands in contrast with his statement in

Romans 15:14.

Romans 15:15, “However, I previously wrote for the benefit of each and

every one of you without exception rather boldly in part so that I would at the

present time remind each and every one of you without exception because of


44

the spiritual gift, which was assigned to me for the benefit of myself and

others by God the Father.” The contrast in verses 14-15 is between Paul’s conviction about the Roman

Christians as a corporate unit that they were characterized as being full of

goodness, filled with all knowledge of the Father’s will and able to instruct each

other with that of why he wrote to them boldly in the main argument of the epistle.

If Paul was of the firm conviction that the Roman Christians as a corporate unit

were characterized as being full of goodness, filled with all knowledge and able to

instruct each other, then why did he write what he did in the main argument? The

answer: To remind them again, which implies obviously that they were taught the

very things that he wrote them in the epistle.

The apostle Paul’s statement in Romans 15:15 reveals to the Christians in Rome

that he wrote very boldly on some points in the main argument of this epistle so as

to remind them again because of the grace (His apostleship) that was given to him

by God. When Paul says he wrote boldly in certain parts of the epistle he is

referring specifically to those passages in which he commands or prohibits the

Roman Christians. This is indicated in that Paul was writing to the Roman

Christians whom he did not evangelize and had not yet taught them the Word of

God since he had not yet met them, thus to command or prohibit the Roman

Christians to a certain course of conduct would on the surface appear bold,

however he was an apostle. Thus, he did have the authority to command or prohibit

the Roman Christians. However, Paul chooses to use this type of language with the

Roman Christians because he is being polite and thoughtful and considerate of

them and that he cared for them. In fact, he calls this authority a gift, specifically a

spiritual gift.

Also, he puts the noun charis, “grace” in the accusative case to denote cause

since he wants to emphasize with his readers that the responsibility of being given

the spiritual gift of apostleship “caused” him to issue commands and prohibitions

to the Roman Christians or in other word, it required that he do so. So the

prepositional phrase indicates that by issuing these commands and prohibitions in

the main argument, Paul was exercising his apostolic authority. However, even

though he was exercising his apostolic authority by issuing these commands and

prohibitions, he is also informing the Romans that this authority was given to him

as a gift by God indicating that he did not earn or deserve the gift and thus he did

not earn or deserve this authority as an apostle. Thus, he is not being arrogant but

humble in that he recognizes that this authority was a gift from God. In this same

way that he views his authority as a gift from God to serve others so also he wants

his readers to view their positions in the body of Christ as a gift from God designed

to serve others.


45

Then, in Romans 15:16, Paul reveals to the Christians in Rome that the Father

gave him the spiritual gift of apostleship for the purpose of being a servant of

Christ Jesus to the Gentiles. Next, he states that he served the gospel of God like a

priest in order that his offering of the Gentiles would cause themselves to be

acceptable to the Father by being sanctified by the power of the Holy Spirit.

Romans 15:16, “For the express purpose, that I myself would be a servant

owned by Christ, who is Jesus, for the benefit of the Gentiles. I serve as a

priest the gospel originating from God the Father in order that my offering,

namely the Gentiles would cause themselves to be acceptable by being

sanctified by means of the power of the Holy Spirit.”

The first statement in this passage “For the express purpose, that I myself

would be a servant owned by Christ, who is Jesus, for the benefit of the Gentiles” teaches that the Father’s purpose in assigning Paul the gift of apostleship

was so that he would be a public servant of Christ Jesus for the benefit of the

Gentiles.

The second statement “I serve as a priest the gospel originating from God

the Father in order that my offering, namely the Gentiles would cause

themselves to be acceptable by being sanctified by means of the power of the Holy Spirit” describes Paul’s service for the Lord Jesus Christ and his Gentile

Christian readers.

The statement “I serve as a priest the gospel originating from God the

Father” is figurative language picturing Paul as a priest and the gospel the means

by which he offers his Gentile Christian readers as an acceptable offering to the

Father.

The purpose clause “in order that my offering, namely the Gentiles would

cause themselves to be acceptable” reveals the purpose for which Paul served the

gospel of God like a priest. Paul is making the assertion that he wrote boldly to his

Gentile Christian readers in Rome by issuing commands and prohibitions in the

main argument in order that his offering of them to the Father would be acceptable

to the Father. This purpose clause emphasizes Paul’s Gentile Christian readers

obedience to his gospel as presented in the main argument fulfills what the Father

requires of his readers. It refers to the state of the Gentile Roman Christians

continuing to experience their salvation and sanctification and thus fellowship with

God by being obedient to his teaching in the main argument of the Roman epistle

(1:16-15:13). It refers to the state of the Gentile Roman Christians continuing to

experience their sanctification and growing up to be like Christ by responding to

Paul’s teaching in the main argument of this epistle.

“By being sanctified by means of the power of the Holy Spirit” speaks of the

Gentile Christians in Rome experiencing sanctification by obeying the commands

and prohibitions that Paul issued in the main argument of the epistle that help to


46

compose his gospel and was inspired by the Holy Spirit. By obeying Paul’s

commands and prohibitions in the main argument, his Gentile Christians would be

sanctified by the Holy Spirit since this entire epistle is inspired by the Holy Spirit.

“By being sanctified by means of the power of the Holy Spirit” tells the

Gentile Christians in Rome that they will cause themselves to be acceptable to the

Father by being sanctified by the Holy Spirit. This would take place if Paul’s

Gentile Christian readers in Rome obeyed his Spirit inspired commands and

prohibitions in the main argument of this letter. This clause indicates that their

sanctification is by means of the power of the Holy Spirit, which is appropriated by

exercising faith in Paul’s Spirit inspired commands and prohibitions in the main

argument.

It is clear from Paul’s comments in Romans 15:14-16 that the Roman churches

were primarily Gentile rather than Jewish. In these verses, he makes clear that his

reason for writing boldly to them in the main argument of the epistle by issuing

commands and prohibitions to his readers was simply him exercising his spiritual

gift of apostleship. He says that it was given to him by the Father for the express

purpose that he would be a servant of Christ Jesus for the benefit of the Gentiles.

His purpose for issuing commands and prohibitions to his readers was so that the

Gentiles would cause themselves to be acceptable to the Father by obeying what he

taught in the main argument, which in turn enables the Holy Spirit to cause them to

experience their sanctification.

Romans 15:17-21 contains the fourth paragraph of the chapter. Paul in Romans

15:17 writes that because he is a servant of Christ Jesus, he possesses a feeling of

pride with respect to things which concern God the Father.

Romans 15:17, “Therefore, because (I am a servant) of Christ, who is

Jesus, I possess a feeling of pride with respect to the things, which concern

God the Father.” This statement is drawing an inference from his statement in Romans 15:16. In

verse 16, he says that he is a servant of Christ for the benefit of the Gentiles and

that he serves the gospel as a priest in order that the Gentiles would cause

themselves to be acceptable to the Father by being sanctified by means of the

power of the Holy Spirit. Thus, in Romans 15:17, Paul says that because he is a

servant of Christ, he possesses a feeling of pride with respect to the things, which

concern the Father.

This feeling of pride is based upon the fact that he is a servant of Christ for the

benefit of the Gentiles and serves the gospel as a priest by communicating the

gospel to the Gentiles resulting in their sanctification by the power of the Holy

Spirit. The things, which concern the Father, are communicating the gospel to the

Gentiles in order to bring about their sanctification. This would accomplish His

will for their lives and bring glory to Him and His Son by manifesting their


47

character and nature through both Paul and the Gentiles resulting in Paul and the

Gentiles praising them both.

Paul’s pride is virtuous, justifiable and legitimate in that it is based upon the

function of the spiritual gift of apostleship that the Father bestowed on Him

through His Son and the Spirit at the moment of his conversion for the express of

his being a servant of Christ for the benefit of the Gentiles. This pride of Paul’s is

virtuous, justifiable and legitimate since it is also based upon the communication of

the gospel to the Gentiles, and which gospel originated from the Father and which

obeyed by the gospel brought about their sanctification by means of the power of

the Holy Spirit. Thus, his pride was based upon a gift from the Father, his being

made a servant of Christ His Son and the communication of the gospel that

originated from the Father and the sanctification of the Gentiles that based upon

the power of the Holy Spirit.

So everything that Paul was proud was based upon what God had done for him

and through him and was not based upon who he was in himself or what he had

done. He was serving Christ, the Father’s gospel, using a gift from the Father and

the power of the Spirit to bring about the sanctification of the Gentiles. There was

nothing Paul could take credit for but only that which God had done for him and

through him.

This passage emphasizes that Paul did not communicate the gospel to make a

name for himself or to gain the appropriate of men or his contemporaries but rather

to bring glory to Christ and the Father. The message of the gospel did not originate

with him but with the Father. The spiritual gift he used to communicate the gospel

did not originate with him but again with the Father. He did not serve himself but

Christ and the Gentiles. He did not serve himself but rather the gospel that

originated with Father.

Romans 15:17 reveals the great humility of the apostle Paul, which is

demonstrated by the fact that he did not put his own personal selfish interests

ahead of others but rather put the interests of the Father, the Lord Jesus Christ and

the Gentiles first ahead of himself.

Paul’s statement in Romans 15:17 reveals that he possesses a humble servant’s

mentality as their Savior did. The Lord Jesus Christ taught His disciples this

principle of subordinating their interests to the best interests of each other

(Matthew 20:20-28; 23:10-12; John 13:1-17). The humility of Paul as expressed in

Romans 15:14-19 was demonstrated by the fact that he recognized that he

depended upon who and what God is and what He had provided for him to execute

His will. True humility recognizes that we are nothing in ourselves but we are

significant based upon who and what God is and our union with Christ. Our service

as Christians is significant and important not because of who we are but rather it is


48

significant and important because it is the Father’s will that we serve Him and

others.

True humility recognizes that success in ministry is dependent upon God’s

message and His power to effect the conversion of sinners and the transformation

of their character to Christ-likeness. True humility as demonstrated in the life of

the apostle Paul recognizes that we are nothing but instruments in the hands of

Almighty God.

Paul’s statement is echoed throughout his writings and found in the book of

Acts as well (Acts 15:1-12; 23:18-19; 2 Corinthians 3:1-7; Galatians 2:1-8;

Philippians 3:3).

Next, Paul in Romans 15:18 writes he would never presume to speak of

anything except what Christ has accomplished through him by word and deed

resulting in the obedience of the Gentiles.

Romans 15:18, “For you see, I would absolutely never presume at any time

to speak of anything except with respect to those things which Christ

accomplished for Himself through me resulting in the Gentiles obeying, by

word and action.”

Paul in this verse explains specifically what he means when he says in Romans

15:17 that because he is a servant of Christ Jesus, he possesses a feeling of pride

with respect to the things, which concern God the Father. In verse 18, he feels the

need to clarify his statement in Romans 15:17 that because he is a servant of Christ

he possesses a feeling of pride with respect to the things, which concern the Father.

In verse 18, he is attempting to clarify for his readers why he possesses a feeling of

pride with respect to the things, which concern the Father.

In this verse, he wants to make it crystal clear that this feeling of pride is not

based upon what he had done in his ministry to the Gentiles but rather what Christ

had accomplished through him by means of the power of the Holy Spirit. What the

Lord through the Spirit accomplished through Paul among the Gentiles resulted in

the Gentiles obeying the gospel for eternal salvation and obeying it after their

conversion resulting in their experiencing this salvation and sanctification.

Then, in Romans 15:19a, Paul continues the description of the means by which

Christ brought about the obedience of the Gentiles through Paul’s ministry.

Romans 15:19a, “By means of the power, which produced signs and which

produce wonders, by means of the power originating from and inherently the

Spirit’s who is God.” The two prepositional phrases “by means of the power, which produced signs

and which produce wonders, by means of the power originating from and inherently the Spirit’s who is God” define for the reader the prepositional “by

word and deed” at the end of verse 18.


49

The prepositional phrase “by means of the power” refers to the supernatural

manifestation of God the Holy Spirit’s omnipotence when Christ performed

miracles (“signs and wonders”) through the apostle Paul among the Gentiles. It

indicates Paul would never presume at any time to speak of anything except with

respect to those things which Christ accomplished among the Gentiles through

Paul by word and action, “by means of” of the divine omnipotence that produced

signs among the Gentiles. This divine omnipotence produced the miracles in Paul’s

ministry to the Gentiles.

“Signs” refers to the miraculous events contrary to the usual course of nature

performed by the Lord Jesus Christ by the power of the Spirit through Paul among

the Gentiles that were intended to confirm that Paul was delegated authority by

God to speak for Him. These miracles were intended to get the attention of the

Gentiles and to “confirm” and demonstrate to them the authority of an apostle

delegated to Paul by the Father and the Son with a view to the Gentiles giving his

gospel message a hearing and exercising faith in Christ. It denotes that the miracles

that Christ performed through Paul among the Gentiles through the power of the

Holy Spirit were “confirmation” of the authority delegated to Paul by the Lord

Jesus Christ and served as “proof” that he spoke for Christ and the Father so as to

lead the Gentiles to faith in Christ.

“Wonders” also refers to the miraculous events contrary to the usual course of

nature performed by the Lord Jesus Christ by the power of the Spirit through Paul

among the Gentiles but from the perspective that it describes the supernatural

character and nature of these miracles. It speaks of a miracle from the perspective

that it is designed by God to fill the witnesses and beneficiaries of the miracles

with “wonder” in the sense of being filled with admiration for God and amazement

and awe of Him. The miracle is designed to reach into the heart of the witnesses to

the miracle and beneficiary of the miracle and shake them up so that it overwhelms

them with an emotion that is a mixture of gratitude, adoration, reverence, fear and

love for Him.

The prepositional phrase “by means of the power originating from and

inherently the Spirit’s who is God” indicates that the power of the Spirit was the

means by which the Lord Jesus Christ accomplished through Paul all those words

and actions including miracles that led to the Gentiles obeying the gospel.


inherently the Spirit’s who is God” is related to the expression “by word and

deed” in Romans 15:18b. It describes the Spirit’s power as the means by which

Christ accomplished through Paul all those words and actions that led to the

Gentiles obeying the gospel. It denotes that the power of the Holy Spirit was

responsible for the miracles, “the signs and wonders,” that Christ performed


50

through Paul among the Gentiles resulting in them giving the gospel a hearing and

obeying it.


inherently the Spirit’s who is God” makes crystal clear that the power of the

Holy Spirit was responsible for the success of Paul’s ministry to the Gentiles.

Then in Romans 15b, Paul writes that he proclaimed the gospel from Jerusalem

to Illyricum.



only Christ.”

This statement presents the results of Christ working through him by the power

of the Spirit in his ministry to the Gentiles.

The prepositional phrase “from Jerusalem” denotes that Jerusalem was the

geographical starting point of Paul’s ministry to the Gentiles as indicated by Acts

22:17-21. In this passage, we learn that immediately after getting saved, Paul came

back to Jerusalem and was praying the temple and fell into a trance when the Lord

Jesus told him to leave Jerusalem and that He would send him far away to the

Gentiles. Though, it is true that Paul starting immediately proclaiming the gospel

in Damascus, Syria he did not receive his commission from the Lord to go to the

Gentiles until he returned to Jerusalem after his conversion. So in Romans 15:19,

he cites Jerusalem as the geographical starting point of his ministry since it was the

place in which the Lord first commissioned him to go to the Gentiles.

The phrase “circuitously, as far as Illyricum” indicates that Paul’s missionary

journeys to the Gentiles took a circuitous route and extended from Jerusalem as far

as the Roman province of Illyricum. The Egnatian Way passes through Illyricum

on its way from the Adriatic Coast to Macedonia, thus there is a could possibility

that Paul would have passed through the southern regions of Illyricum during his

third missionary journey (Acts 20:1-2) since he preferred well-traveled Roman

roads.

The statement “I have fulfilled the task of proclaiming the gospel about the

one and only Christ” means that Paul fulfilled what he was required to do as an

apostle sent by the Lord Jesus Christ to the Gentiles. It means that he proclaimed

the gospel in strategic centers throughout the area from Jerusalem as far as

Illyricum and established churches in these areas. From these strategic centers,

these churches that he had planted would evangelize their own specific regions. He

was simply laying a foundation among the Gentiles from Jerusalem, all the way

around as far as Illyricum.

In Romans 15:20, Paul advances upon and intensifies and clarifies for his

readers his statements in Romans 15:18-19 that he proclaimed Christ from


51

Jerusalem to Illyricum with Christ working through him by word and deed,

miracles and by the power of the Spirit.

Romans 15:20, “Indeed, in this manner, I continually have as my own

ambition to proclaim the gospel where Christ was never known in order that I

would not build upon another’s foundation.” In this passage, Paul wants his readers to clarify for his readers that he

proclaimed the gospel from Jerusalem to Illyricum but only in those places where

Christ was already known so not to build on another’s foundation.

“In this manner” refers to the manner in which Paul proclaimed the gospel

everywhere throughout the Roman Empire, namely with the Lord working through

him by word and deed, by the power, which produced miracles, by means of the

power of the Holy Spirit.

When Paul says that he would not build upon another man’s foundation, he

means that he would not communicate the gospel to those who have already been

evangelized by another. Paul’s comments in 1 Corinthians 3:1-10 and 2

Corinthians 10:15-16 echo his statements in Romans 15:20.

The apostle Paul in Romans 15:21 cites Isaiah 52:15b for three reasons.

Romans 15:21, “On the contrary, just as it stands written for all of

eternity, ‘for the benefit of those who were never told they will, as a certainty,

see for themselves. In other words, those who have never heard, they will, as a

certainty, comprehend.” The first reason is that Isaiah 52:15 alludes to the content of his gospel, namely

Christ. Secondly, it describes the purpose and modus operandi of his ministry on

behalf of the Gentiles since in this passage the individuals who have not had the

gospel proclaimed to them and have not heard it yet are “kings” and “nations” (cf.

Isaiah 52:15a). Thirdly, it supports his statement in Romans 15:20 that he would

not build upon another’s foundation since this Old Testament passage speaks of

exposing people to the gospel who have not yet heard it.

The fifth paragraph of Romans chapter fifteen begins in verse 22, which

concludes in verse 29. In verse 22, we noted that Paul informs his readers in Rome

that as a result of concentrating upon fulfilling the task of proclaiming the gospel

to the Gentiles throughout the Roman Empire, he was habitually delayed many

times, namely from entering into their company.

Romans 15:22, “Consequently, for this reason, I have been habitually

delayed these many times, namely, from entering into the company of each

and every one of you.”

This statement is a result clause and is coordinate with the result clause in

Romans 15:19b.


52



only Christ.” Therefore, Paul is saying in Romans 15:22 that he had often been prevented

these many times from visiting the Roman believers in the past because he was

concentrating on fulfilling the task of proclaiming the gospel about the one and

only Christ, from Jerusalem, and circuitously, as far as Illyricum.

Romans 15:23 presents a contrast with the result clause in Romans 15:19b,

thus, it contrasts Paul’s circumstances in the past when he was busy concentrating

upon fulfilling this task of proclaiming the gospel from Jerusalem and circuitously

as far as Illyricum with his present circumstances in which he has completed this

task.







“I hope.”

Romans 15:23 is thus presenting two reasons why Paul confidently expected to










to travel to Spain.


whenever I will be permitted to travel to Spain…” This statement in Romans 15:24a is connected to Romans 15:23 since the verb

echo appears twice in Romans 15:23 and in each instance functions as a causal

participle modifying the verb elpizo, which appears in Romans 15:24b.

Many commentators such as Cranfield, Morris, Moo and Dunn all agree that

Romans 15:23 is an unfinished or incomplete sentence meaning that the sentence

that begins with nuni de is broken off and has no main verb, which expresses what


53

Paul is intending to do. However, the verb echo, which appears twice in verse 23,

functions in each instance as a causal participle indicating the cause or the reason

or ground of the action of the finite verb.

Normally, a causal participle precedes the verb it modifies, which is the case

here where in both instances, the verb echo functions as a causal participle and is

preceding the verb it modifies, which is the present active indicative form of the

verb elpizo that appears in Romans 15:24b. Therefore, elpizo functions as the main

verb for these participles in Romans 15:23 and its meaning is completed by the

complementary infinitive form of the verb theaomai, “to see.”

The NASU, NET and ESV interpret gar in Romans 15:24b as causal and

translate it “for.” However, it is better to interpret it as emphatic and translate it “in

fact.” Therefore, the idea that appears in Romans 15:23-24a is completed in

Romans 15:24b as indicated by the fact that the verb echo that appears twice in

Romans 15:23 functions in each instance as a causal participle modifying the

present active indicative form of elpizo that appears in Romans 15:24b. Thus,

Romans 15:23-24a is not an unfinished sentence since it is finished in Romans

15:24b. Thus, Romans 15:23 and 24a form a complete thought and should be read

together.




and every one of you, 24a, I in fact am absolutely certain and confidently

expect to see each and every one of you for myself while passing through

(Rome) whenever I will be permitted to travel to Spain.

In Romans 15:24, “whenever I go to Spain” (NASU) is an indefinite temporal

clause and is connected to the statement “I hope to see you in passing” (NASU).

It is not connected to the previous causal clause at the end of Romans 15:23 since

the statement “I hope to see you in passing” is connected to the two causal

participial clauses in Romans 15:23 forming a complete thought. The indefinite

temporal clause “whenever I go to Spain” is subordinate to the statement “I hope

to see you in passing” and modifying it. Thus, we translated Romans 15:24a, “I in

fact am absolutely certain and confidently expect to see each and every one of you for myself while passing through (Rome) whenever I will be permitted to

travel to Spain.” The indefiniteness of the construction is not due to Paul being uncertain as to


he does not know how long it will take him to finish with his task in Jerusalem.

Then, in Romans 15:24b, Paul presents two additional reasons Paul wanting to

visit the Romans on his projected trip to Spain, namely, to have fellowship with

them and to receive assistance from them for this trip.


54














wait until he has first enjoyed their company for a while.

This statement emphasizes that fellowship with the Roman believers is his first

priority before going to Spain. It also expresses in a polite way his confidence that

the Roman Christians will assist him on his journey to Spain. It also emphasizes

that his projected visit to Rome will be temporary yet long enough for Paul to

enjoy fellowship with the Roman believers and proclaim the gospel in Rome to

them and the unsaved in Rome.

Next, we will begin a study of Romans 15:25-26 and in this passage Paul

reveals that before he visits Rome to see the Roman believers, he must first travel

to Jerusalem to serve the Jewish believers there by delivering an offering to them

from the Gentile churches that he had established throughout the Roman Empire.

Romans 15:22, “For this reason I have often been prevented from coming

to you. 23 But now, with no further place for me in these regions, and since I

have had for many years a longing to come to you. 24 Whenever I go to

Spain—for I hope to see you in passing, and to be helped on my way there by

you, when I have first enjoyed your company for a while. 25 But now, I am

going to Jerusalem serving the saints. 26 For Macedonia and Achaia have

been pleased to make a contribution for the poor among the saints in

Jerusalem. 27 Yes, they were pleased to do so, and they are indebted to them.

For if the Gentiles have shared in their spiritual things, they are indebted to

minister to them also in material things. 28 Therefore, when I have finished

this, and have put my seal on this fruit of theirs, I will go on by way of you to

Spain. 29 I know that when I come to you, I will come in the fullness of the

blessing of Christ.” Let’s look at verse 25.

Romans 15:25, “But now, I am going to Jerusalem serving the saints.”


55

“But” is the “adversative” use of the conjunction de (δέ) (theh), which

introduces a statement that presents a contrast with Paul’s previous statement in

Romans 15:23-24.




and every one of you.” Romans 15:23 is thus presenting two reasons why Paul confidently expected to










to travel to Spain.


whenever I will be permitted to travel to Spain…” In Romans 15:24b, Paul presents two additional reasons Paul wanting to visit

the Romans on his projected trip to Spain, namely, to have fellowship with them

and to receive assistance from them for this trip.














wait until he has first enjoyed their company for a while. This statement



56

going to Spain. It also emphasizes that his projected visit to Rome will be

temporary yet long enough for Paul to enjoy fellowship with the Roman believers

and proclaim the gospel in Rome to them and the unsaved in Rome.

Now, in Romans 15:25, Paul employs the conjunction de to introduce a

statement that Paul was at the time of writing traveling to Jerusalem to serve the

Jewish believers in that city. This stands in contrast with Paul’s confident

expectation of visiting the believers in Rome while on his way to Spain. So the

contrast is between Paul’s confident expectation of visiting Rome with his

immediate travel plans to go to Jerusalem. We will translate de, “however.”

“Now” is the adverb of time nuni (νυνί) (knee-knee), which is emphasizing the

present circumstances of the apostle Paul and his immediate travel plans at the time

of writing to go to Jerusalem and deliver to the Jewish believers there the offering

from the Gentile churches in Macedonia and Achaia. We will translate nuni,

“now.”

Romans 15:25, “But now, I am going to Jerusalem serving the saints.” “I am going” is the first person singular present passive indicative form of the

verb poreuomai (πορεύομαι) (poe-eh-vah-meh), which is used literally of going

from one place to another and means “to travel” thus indicating Paul at the time of

writing was traveling to Jerusalem.

The passive voice means that the subject receives the action of the verb from

either an expressed or unexpressed agency. This indicates that Paul as the subject

is receiving the action of going to Jerusalem and verse 26 tells us that he had to

fulfill the obligation to deliver aid from the Gentile churches in Macedonia and

Achaia to the destitute Jewish believers in Jerusalem. Thus, the expressed agency

was the delivery of this gift.

The passive voice is also a “divine passive” indicating that Paul as the subject

receives the action of the verb from an unexpressed agency, namely, the will of

God. This is implied since the prepositional phrase dia thelematos theou, “by the

will of God” that appears in Romans 15:32 is used with respect to Paul’s confident

expectation of visiting Rome. The will of God is for him now to go to Jerusalem

and then to Rome. Also, the book of Acts makes clear that the Holy Spirit was

directing Paul to go to Jerusalem at this time.

The present tense of the verb poreuomai is a descriptive or progressive present

describing a scene in progress indicating that Paul “at the time of writing” his

immediate travel plans were to go to Jerusalem. That this is a descriptive or

progressive present is indicated by the adverb of time nuni, “now.”

The indicative mood is “declarative” presenting this assertion as a non-

contingent or unqualified statement.

We will translate poreuomai, “I will be permitted to travel.”


57

Corrected translation thus far of Romans 15:25, “However, now, at the

present time I am permitted to travel…”


“To Jerusalem” is composed of the preposition eis (εἰς) (eece), “to” and the

articular accusative feminine singular form of the proper name Ierousalem

(Ἰερουσαλήμ) (yah-roo-sah-leem), “Jerusalem.”

In Romans 15:25, the accusative feminine singular form of the proper name

Ierousalem functions as the object of the preposition eis, which functions as a

marker of extension toward a geographical location indicating that the Holy Spirit

was directing him to go to Jerusalem before visiting Rome and then evangelizing

Spain. We will translate the prepositional phrase eis Ierousalem (εἰς Ἰερουσαλὴµ),

“to Jerusalem.”


present time I am permitted to travel to Jersualem…” “Serving” is the nominative masculine singular present active participle form

of the verb diakoneo (διακονέω) (thee-ah-koe-neh-owe), which means “to serve”

or passively “to be served.”

Herodotus first used the word of “waiting on tables” (Kittel, 2:82). It also had

other senses such as “to care for, provide for” or “to do the work of a servant.” The

majority of Greeks did not think highly of being a servant since this meant

submission to the will of another. This attitude is reflected by the Sophists who

believed that a free man should only serve his own interests and wishes. Many felt

that serving another contradicting the goal of life, which was the full development

of the individual personality.

Beyer contends that the diakoneo word group can be distinguished from other

terms of service such as douleuo, therapeuo, latreuo, leitourgeo and hupereteo in

the sense that diakoneo is a very personal service, or a service of love (Theological

Dictionary of the New Testament, volume 2, page 81ff.). However, its relative

absence in the papyri before the fourth century A.D. indicates that it was more a

literary term and a popular expression as Beyer suggests.

The Old Testament did not have a negative assessment of servanthood as did

the Greek culture. The command to love God and one’s neighbor laid the

foundation for a God-directed lifestyle characterized by service.

The title of “servant” did reflect a position of inferiority, however at the same

time it was seen as a title of honor. In fact, the following is a list of Old Testament

characters who were identified as servants of God: (1) Moses (Deut. 34:5; Josh.

8:31). (2) Joshua (Josh. 24:29). (3) David (Ps. 18:1; 36:1). (4) Abel (Heb. 11:4). (5)

Enoch (Heb. 11:5). (6) Noah (Heb. 11:7). (7) Abraham (Heb. 11:8). (8) Sarah

(Heb. 11:11). (9) Isaac (Heb. 11:20). (10) Jacob (Heb. 11:21). (11) Joseph (Heb.

11:22). (12) Rahab (Heb. 11:31).


58

The Lord Jesus Christ is called the Servant of the Lord in the Old Testament as

attested to by the Servant Songs in Isaiah 42-53. He is the perfect example of

servanthood that we are to imitate when serving God and each other. All

precedence for Christian service during the church age is derived from the

dispensation of the hypostatic union when our Lord and Savior Jesus Christ

voluntarily denied Himself of the independent function of His deity in order to

serve both God and man (Jn. 13:1-7).

Hebrews 10:7, “Then I (the deity of Christ, 2nd Person of the Trinity) said,

‘Behold, I have come (in the roll of the book it is written of Me) to do Your

Will, O God (the Father).’”

The Lord Jesus Christ served both God and mankind with His voluntary

substitutionary spiritual and physical deaths on the cross.

John 13:1-17, “Now before the Feast of the Passover, Jesus knowing that

His hour had come that He would depart out of this world to the Father,

having loved His own who were in the world, He loved them to the end.

During supper, the devil having already put into the heart of Judas Iscariot,

the son of Simon, to betray Him, Jesus, knowing that the Father had given all

things into His hands, and that He had come forth from God and was going

back to God, got up from supper, and laid aside His garments; and taking a

towel, He girded Himself. Then He poured water into the basin, and began to

wash the disciples' feet and to wipe them with the towel with which He was

girded. So He came to Simon Peter. He said to Him, ‘Lord, do You wash my

feet?’ Jesus answered and said to him, ‘What I do you do not realize now, but

you will understand hereafter.’ Peter said to Him, ‘Never shall You wash my

feet!’ Jesus answered him, ‘If I do not wash you, you have no part with Me.’

Simon Peter said to Him, ‘Lord, then wash not only my feet, but also my

hands and my head.’ Jesus said to him, ‘He who has bathed needs only to

wash his feet, but is completely clean; and you are clean, but not all of you.’

For He knew the one who was betraying Him; for this reason He said, ‘Not all

of you are clean.’ So when He had washed their feet, and taken His garments

and reclined at the table again, He said to them, ‘Do you know what I have

done to you? You call Me Teacher and Lord; and you are right, for so I am. If

I then, the Lord and the Teacher, washed your feet, you also ought to wash

one another's feet. For I gave you an example that you also should do as I did

to you. Truly, truly, I say to you, a slave is not greater than his master, nor is

one who is sent greater than the one who sent him. If you know these things,

you are blessed if you do them.’” The Lord Jesus Christ serves both God and man through His 3-fold offices: (1)

Prophet: The Lord Jesus Christ served both God and man by revealing God and

His will to man (Deut. 18:18; Isa. 42:11; Mt. 24:3-35; Acts 3:22-23). (2) Priest:


59

The Lord Jesus Christ served both God and man by offering Himself as a sacrifice

for sin and does so now by praying and interceding for believers at the right hand

of the Father (Heb. 3:1-2; 4:15; 7:26; 9:13-14). (3) King: The Lord Jesus Christ

serves both God and man by ruling justly over all creation (Mt 22:43-45; Jn 18:36-

37; 1 Tim. 6:15-16; Rev. 19:11-16).

The believer is to imitate the servanthood of the Lord Jesus Christ.

Matthew 20:20-28, “Then the mother of the sons of Zebedee came to Jesus

with her sons, bowing down and making a request of Him. And He said to her,

‘What do you wish?’ She said to Him, ‘Command that in Your kingdom these

two sons of mine may sit one on Your right and one on Your left.’ But Jesus

answered, ‘You do not know what you are asking. Are you able to drink the

cup that I am about to drink?’ They said to Him, ‘We are able.’ He said to

them, ‘My cup you shall drink; but to sit on My right and on My left, this is

not Mine to give, but it is for those for whom it has been prepared by My

Father.’ And hearing this, the ten became indignant with the two brothers.

But Jesus called them to Himself and said, ‘You know that the rulers of the

Gentiles lord it over them, and their great men exercise authority over them.

It is not this way among you, but whoever wishes to become great among you

shall be your servant, and whoever wishes to be first among you shall be your

slave; just as the Son of Man did not come to be served, but to serve, and to

give His life a ransom for many.’”

Matthew 23:10-12, “Do not be called leaders; for One is your Leader, that

is, Christ. But the greatest among you shall be your servant. Whoever exalts

himself shall be humbled; and whoever humbles himself shall be exalted.”

Ephesians 4:29-5:2, “Let no unwholesome word proceed from your mouth,

but only such a word as is good for edification according to the need of the

moment, so that it will give grace to those who hear. Do not grieve the Holy

Spirit of God, by whom you were sealed for the day of redemption. Let all

bitterness and wrath and anger and clamor and slander be put away from

you, along with all malice. Be kind to one another, tender-hearted, forgiving

each other, just as God in Christ also has forgiven you. Therefore be imitators

of God, as beloved children; and walk in love, just as Christ also loved you

and gave Himself up for us, an offering and a sacrifice to God as a fragrant

aroma.” Since the believer is to express self-sacrificial love towards both God and man,

consequently, service has two directions: (1) Vertical: As an expression of self-

sacrificial love toward God (2) Horizontal: As an expression of sacrificial love

toward man.

Service Directed Toward God:


60

Deuteronomy 10:12, “Now, Israel, what does the LORD your God require

from you, but to fear the LORD your God, to walk in all His ways and love

Him, and to serve the LORD your God with all your heart and with all your

soul.”

Joshua 22:5, “Only be very careful to observe the commandment and the

law which Moses the servant of the LORD commanded you, to love the LORD

your God and walk in all His ways and keep His commandments and hold fast

to Him and serve Him with all your heart and with all your soul.”

Luke 4:8, “Jesus answered him, ‘It is written, ‘YOU SHALL WORSHIP

THE LORD YOUR GOD AND SERVE HIM ONLY.’”

Hebrews 9:11-14, “But when Christ appeared {as} a high priest of the good

things to come, {He entered} through the greater and more perfect tabernacle,

not made with hands, that is to say, not of this creation; and not through the

blood of goats and calves, but through His own blood, He entered the holy

place once for all, having obtained eternal redemption. For if the blood of

goats and bulls and the ashes of a heifer sprinkling those who have been

defiled sanctify for the cleansing of the flesh, how much more will the blood of

Christ, who through the eternal Spirit offered Himself without blemish to

God, cleanse your conscience from dead works to serve the living God?”

Hebrews 12:28-29, “Therefore, since we receive a kingdom which cannot

be shaken, let us show gratitude, by which we may offer to God an acceptable

service with reverence and awe; for our God is a consuming fire.” Service Directed Toward Men:

Galatians 5:13, “For all of you were elected to freedom, brothers, only do

not exploit this freedom for indulging the sin nature, but rather through

divine-love be serving one another.”

Matthew 23:10-12, “Neither be addressed leaders because Christ is your

one Leader. In fact, the greatest among you shall be your servant and whoever

will promote himself shall be humbled.”

The believer must never perform any work of service for men but rather he

must perform his service to men as unto the Lord.

Ephesians 6:5-7, “Slaves, be obedient to those who are your masters

according to the flesh, with fear and trembling, in the sincerity of your heart,

as to Christ; not by way of eyeservice, as men-pleasers, but as slaves of Christ,

doing the will of God from the heart. With good will render service, as to the

Lord, and not to men.”

Colossians 3:17, “Whatever you do in word or deed, do all in the name of

the Lord Jesus, giving thanks through Him to God the Father.”

Colossians 3:22-24, “Slaves, in all things obey those who are your masters

on earth, not with external service, as those who merely please men, but with


61

sincerity of heart, fearing the Lord. Whatever you do, do your work heartily,

as for the Lord rather than for men, knowing that from the Lord you will

receive the reward of the inheritance. It is the Lord Christ whom you serve.” Christian service demands humility, which is the antithesis to arrogance. It is a

mental attitude. Humility is characterized by obedience to the will of God. It is

viewing oneself from God’s perspective, namely sinners saved by the grace of

God. Humility is expressed by possessing a servant’s mentality. The humble

believer will imitate the Lord Jesus Christ’s servant mentality and as a result

perform acts of service for both God and man.

Proverbs 11:2, “When pride comes, then comes dishonor, but with the

humble is wisdom.”

Proverbs 15:33, “The fear of the LORD is the instruction for wisdom, and

before honor comes humility.”

Proverbs 18:12, “Before destruction the heart of man is haughty, but

humility goes before honor.”

Matthew 23:10-12, “And do not be called leaders; for One is your Leader,

that is, Christ. But the greatest among you shall be your servant. And

whoever exalts himself shall be humbled; and whoever humbles himself shall

be exalted.”

Ephesians 4:1-2, “I therefore, the prisoner of the Lord, entreat you to walk

in a manner worthy of the calling with which you have been called, with all

humility and gentleness, with patience, showing forbearance to one another by

means of divine-love.”

Philippians 2:5-11, “Everyone continue thinking this (according to

humility) within yourselves, which was also in (the mind of) Christ Jesus, Who

although existing from eternity past in the essence of God, He never regarded

existing equally in essence with God an exploitable asset. On the contrary, He

denied Himself of the independent function of His deity by having assumed

the essence of a slave when He was born in the likeness of men. In fact,

although He was discovered in outward appearance as a man, He humbled

Himself by having entered into obedience to the point of spiritual death even

death on a Cross. For this very reason in fact God the Father has promoted

Him to the highest-ranking position and has awarded to Him the rank, which

is superior to every rank. In order that in the sphere of this rank possessed by

Jesus every person must bow, celestials and terrestrials and sub-terrestrials.

Also, every person must publicly acknowledge that Jesus Christ is Lord for

the glory of God the Father.”

Colossians 3:12-13, “And so, as those who have been elected of God, holy

and beloved, put on a heart of compassion, kindness, humility, gentleness and


62

patience; bearing with one another, and forgiving each other, whoever has a

complaint against anyone; just as the Lord forgave you, so also should you.”

James 1:9-10, “But let the brother of humble circumstances glory in his

high position; and let the rich man glory in his humiliation, because like

flowering grass he will pass away.”

James 4:6, “But He gives a greater grace. Therefore it says, ‘God is

opposed to the proud, but gives grace to the humble.’”

James 4:10, “Humble yourselves in the presence of the Lord, and He will

exalt you.”

1 Peter 3:8-9, “And in summation, all be of one attitude, sympathizing, self-

sacrificially loving the royal family, compassionate, humble-minded, not

rendering evil for evil, or insult for insult, but on the contrary, blessing,

knowing that for this purpose you were elected that you should inherit a

blessing.”

1 Peter 5:5-6, “You younger men, likewise, be subject to your elders

(pastor-teachers); and all of you, clothe yourselves with humility toward one

another, for God is opposed to the proud, but gives grace to the humble.

Humble yourselves, therefore, under the mighty hand of God, that He may

exalt you at the proper time.” The Lord Jesus Christ taught His disciples the importance of being obedient

servants of God. He taught His disciples to be profitable rather than unprofitable

servants of God. A profitable servant is obedient whereas the unprofitable servant

is disobedient (cf. Matthew 24:47-51; 25:14-30). Every believer will have to give

an account of himself to the Lord at the Bema Seat Evaluation of the Church (1

Cor. 3:11-15). It is at this time that it will be determined by the Lord if the believer

was an unprofitable or profitable servant during his life after salvation. The

profitable servant is a good steward whereas the unprofitable servant was a bad

steward. A profitable servant of the Lord is a believer who operates in his spiritual

gift or special talent that God has given him in order to serve the Lord and the body

of Christ (1 Pet. 4:10-11).

The verb diakoneo does not appear in the Septuagint and occurs 37 times in the

Greek New Testament.


Literature-Third Edition: (1) to function as an intermediary, act as go-

between/agent, be at one’s service with intermediary function either expressed or

implied (2) to perform obligations without focus on intermediary function (a) of

unspecified services perform duties, render assistance, serve (b) of attention at

meals wait on someone at table (3) to meet an immediate need, help (4) to carry

out official duties, minister (5) care for, take care of (Pages 229-230).


63

Louw and Nida list the following meanings for the verb: (1) to render assistance

or help by performing certain duties, often of a humble or menial nature—‘to

serve, to render service, to help, service, help’ (35.19). (2) to take care of, by

rendering humble service to—‘to take care of’ (35.37) (3) to serve food and drink

to those who are eating—‘to serve, to wait upon’ (46.13) (4) to serve God in some

special way, such as a deacon—‘to be a deacon, to minister to.’ (53.66) (Greek-

English Lexicon of the New Testament Based on Semantic Domains).

Analytical Lexicon of the Greek New Testament: (1) generally, of services of

any kind serve (2) of supplying with life’s necessities support, take care of,

minister to (3) of table service wait on, serve (4) of religious service relating the

physical needs of believers serve as deacon, perform duties of deacon (Page 109).

At times the term diakoneo denotes the kind of “waiting on tables” or “serving”

described in its classical usage (e.g. Matthew 8:15; Mark 1:31; Luke 10:40; 17:8).

It also refers to the kind of “care” that women who were disciples of our Lord

provided Him (e.g. Matthew 27:55; Mark 15:41). The word was used in relation to

the servanthood of Christ (Matthew 20:28; Mark 10:45; Luke 22:26). The verb was

used in relation to the Lord commanded His disciples to follow His example and

serve each other if they wish to be spiritual leaders and great in the kingdom of

God (Luke 22:27; cf. John 12:26; cf. Matthew 20:26; Mark 9:35). The idea of

“waiting on tables” appears in Acts 6:2.

The term diakoneo is also found in passages related to Christian service or in

other words, service rendered by Christians for the benefit of other Christians, i.e.

the church (Romans 15:25; 2 Corinthians 3:3; 8:19-20; 1 Timothy 3:10, 13; 2

Timothy 1:18; Philemon 13; Hebrews 6:10; 1 Peter 4:10-11).

In Romans 15:25, the verb diakoneo is used with Paul as its subject and the

Jewish believers in Jerusalem as its object and means “to serve.” It refers to Paul’s

Christian that he will render on behalf of the destitute Jewish believers in

Jerusalem by delivering to them the offering from the Gentile churches in

Macedonia and Achaia.

The verb functions as a telic or purpose participle indicating the purpose of the

action of the main verb, which in our context is poreuomai. This indicates that the

purpose of Paul’s visit to Jerusalem was to serve the destitute Jewish believers in

Jerusalem by delivering the offering to them from the Gentile churches in

Macedonia and Achaia.




futuristic present tense of the verb is used to describe the immediacy that he is

going to serve the destitute Jewish believers in Jerusalem by delivering to them the

offering from the Gentiles from Macedonia and Achaia. The futuristic present


64

indicates that at the time of writing Paul was going to Jerusalem for he “will soon

be going to” serve the saints there.

The active voice of the verb means that Paul as the subject is performing the

action of serving the saints in Jerusalem by delivering to them the offering from

the Gentile churches in Macedonia and Achaia. We will translate diakoneo, “for I

will soon be going to serve.”


present time I am permitted to travel to Jerusalem for I will soon be going to

serve…”


“The saints” is the articular genitive masculine plural form of the adjective

hagios (ἅγιος), which describes all the members of the body of Christ in Jerusalem

who have been set apart through the Baptism of the Spirit at the moment of

salvation in order to order serve God (See Romans 1:7; 8:27; 12:1).

The church age believer has been “set apart” for God’s purpose and plan

through the baptism of the Spirit and has acquired the principle of God’s integrity

through the imputation of divine righteousness at the moment of salvation (See

Romans 4).

The “baptism of the Spirit” takes place exclusively during the dispensation of

the church age and is accomplished at the moment of salvation when the

omnipotence of the Spirit places the believer in a eternal union with Christ, thus

identifying the believer positionally with Christ in His death, resurrection and

session.

Romans 6:3-5, “Or, are some of you in a state of ignorance concerning the

fact that all of us who have been identified with Christ, who is Jesus, have

been identified with His spiritual death? Therefore, we have been buried with

Him through baptism with respect to His physical death in order that just as

Christ was raised from the dead ones through the glory of the Father, in the

same way, we, ourselves will also walk in the realm of an extraordinary life.

Therefore, if and let us assume that it is true for the sake of argument that we

are entered into union with Him, conformed to His physical death. Of course,

we believe this is true. Then, certainly, we will also be united with Him,

conformed to His resurrection.”

1 Corinthians 12:13, “For by one Spirit we were all baptized into one body,

whether Jews or Greeks, whether slaves or free, and we were all made to

drink of one Spirit.”

“Baptized” is the verb baptizo (baptivzw), “to cause the believer to be

identified with the Lord Jesus Christ.”


65

At the moment of salvation, the omnipotence of God the Holy Spirit causes the

believer to become identical and united with the Lord Jesus Christ and also

ascribes to the believer the qualities and characteristics of the Lord Jesus Christ.

Hagios, “saints” is a reference to the doctrine of “sanctification,” which is a

technical theological term for the believer who has been set apart through the

baptism of the Spirit at the moment of salvation in order to serve God exclusively.

“Sanctification” is accomplished by God in three stages: (1) Positional (2)

Experiential (3) Ultimate.

“Positional sanctification” is the believer’s “entrance” into the plan of God for

the church age resulting in eternal security as well as two categories of positional

truth (1 Cor. 1:2, 30; 1 Pet. 1:2; 1 Thess. 5:23; Eph. 5:26-27; Heb. 2:11; 10:10;

Acts 20:32; 26:18; Rom. 6:3, 8; 2 Thess. 2:13).

“Retroactive” positional truth is the church age believer’s identification with

Christ in His death and burial (Romans 6:3-11; Colossians 2:12).

Romans 6:4, “Therefore we have been buried with Him through baptism

into death, so that as Christ was raised from the dead through the glory of the

Father, so we too might walk in newness of life.”

“Current” positional truth is the church age believer’s identification with Christ

in His resurrection, ascension and session (See Ephesians 2:4-6; Colossians 3:1-4).

Colossians 3:1, “Therefore if you have been raised up with Christ, keep

seeking the things above, where Christ is, seated at the right hand of God.” “Positional sanctification”: (1) What God has done for the church age believer.

(2) His viewpoint of the church age believer. (3) Sets up the potential to experience

sanctification in time. (4) Provides the believer with the guarantee of receiving a

resurrection body.

“Experiential sanctification” is the function of the church age believer’s

spiritual life in time through obedience to the Father’s will, which is revealed by

the Spirit through the communication of the Word of God (John 17:17; Rom. 6:19,

22; 2 Tim. 2:21; 1 Pet. 3:15; 1 Thess. 4:3-4, 7; 1 Tim. 2:15).

2 Thessalonians 2:13, “But we should always give thanks to God for you,

brethren beloved by the Lord, because God has chosen you from the

beginning for salvation through sanctification by the Spirit and faith in the

truth.” “Experiential sanctification” is the post-salvation experience of the church age

believer who is in fellowship with God by confessing any known sin to the Father

when necessary followed by obedience to the Father’s will, which is revealed by

the Spirit through the Word of God.

1 John 1:9, “If any of us does at any time confess our sins, then, He (God

the Father) is faithful and just with the result that He forgives us our sins and

purifies us from each and every wrongdoing.”


66

1 John 2:5, “But, whoever, at any time does observe conscientiously His

Word, indeed, in this one, the love for the one and only God is accomplished.

By means of this we can confirm that we are at this particular moment in

fellowship with Him.”

This obedience constitutes obeying the commands to be filled with the Spirit

and letting the Word of Christ richly dwell in your soul.

Ephesians 5:18: “And do not permit yourselves to get into the habit of

being drunk with wine because that is non-sensical behavior, but rather

permit yourselves on a habitual basis to be influenced by means of the Spirit.”

Colossians 3:16, “Let the word of Christ richly dwell within you, with all

wisdom teaching and admonishing one another with psalms and hymns and

spiritual songs, singing with thankfulness in your hearts to God.” This obedience enables the Spirit to reproduce the character of Christ in the

believer.

Galatians 5:22-23, “But the fruit of the Spirit is love, joy, peace, patience,

kindness, goodness, faithfulness, gentleness, self-control; against such things

there is no law.”

Experiential sanctification is only a potential since it is contingent upon the

church age believer responding to what God has done for him at the moment of

salvation, therefore, only believers who are obedient to the Word of God will

experience sanctification in time.

“Ultimate sanctification” is the perfection of the church age believer’s spiritual

life at the Rapture, i.e. resurrection of the church, which is the completion of the

plan of God for the church age believer (1 Cor. 15:53-54; Gal. 6:8; 1 Pet. 5:10;

John 6:40). It is the guarantee of a resurrection body and will be experienced by

every believer regardless of their response in time to what God has done for them

at salvation.

1 Corinthians 15:51-52, “Behold, I tell you a mystery; we will not all sleep,

but we will all be changed, in a moment, in the twinkling of an eye, at the last

trumpet; for the trumpet will sound, and the dead will be raised imperishable,

and we will be changed.” Sanctification is experiencing the holiness or in other words manifesting the

character of God through one’s thoughts, words and actions.

1 Peter 1:14-16, “As obedient children, do not be conformed to the former

lusts which were yours in your ignorance, but like the Holy One who called

you, be holy yourselves also in all your behavior; because it is written, ‘YOU

SHALL BE HOLY, FOR I AM HOLY.’” In Romans 15:23, the articular construction of the adjective hagios indicates

that Christians who have been set apart to serve God exclusively as a result of

being placed in union with Christ and identified with Him by the Holy Spirit in His


67

crucifixion, deaths, burial, resurrection and session are a unique people on the

earth.

Hagios functions as a dative direct object meaning it is receiving the action of

the verb diakoneo. This category of the dative is found with verbs of serving,

which diakoneo denotes in Romans 15:25. The word is put in the dative rather than

accusative case since Paul is emphasizing the personal relationship that exists

between him and the Jewish believers in Jerusalem. We will translate hagios, “the

saints.”

Completed corrected translation of Romans 15:25, “However, now, at the

present time I am permitted to travel to Jerusalem for I will soon be going to

serve the saints.” So in Romans 15:25, Paul informs the Roman believers that at the time of

writing this epistle the Holy Spirit permitted him to travel to Jerusalem for he was

soon going to serve the saints in that city, which stands in contrast with his

confident expectation of visiting them on his way to Spain. Verse 26 informs the

reader that he was going to serve the saints in Jerusalem by delivering to the

destitute believers in that city an offering from the Gentiles in Macedonia and

Achaia.

Romans 15:26, “For Macedonia and Achaia have been pleased to make a

contribution for the poor among the saints in Jerusalem.” This offering was a major focus of Paul’s third missionary journey since each

letter he wrote on the journey mentions it (1 Corinthians 16:1-2; 2 Corinthians 8-9)

and is mentioned in other passages such Acts 24:17.

The Jerusalem church was destitute undoubtedly because of the persecutions

since for a Jewish believer to trust in Jesus of Nazareth as Savior meant resulted in

expulsion from the synagogue. Consequently, this meant being barred from Jewish

life, thus many lost homes and businesses, not to mention friendships and being

disowned by family members. Undoubtedly, Paul thought this offering to be

important because it would serve to build unity among Jewish and Gentile

believers and thus it would serve as a symbol of unity among believers.

Morris states that this offering “was a token of fellowship between Christians in

the heartland of the Jewish way and Gentile believers. Some early Christians held

that all converts ought to be circumcised and to live according to Jewish law; Paul

had a continuing controversy with people who held such opinions. His collection

would show that those who rejected this hard-line conservatism were nevertheless

bound to Jewish believers in ties of Christian love.” (The Pillar New Testament

Commentary, The Epistle to the Romans, Page 519; William B. Eerdmans

Publishing Co., Grand Rapids, Michigan/Cambridge, U.K., 1996)

Mounce writes, “It was important for the Jewish Christians to understand that

the contribution provided by the Gentile believers demonstrated their love and


68

affection for their brethren in Christ. God’s love binds together all believers

regardless of ethnic origin. The contribution made by the Gentile church expressed

in tangible form the bond of Christian unity that surpasses the artificial barriers of

race.” (The New American Commentary, volume 27, Romans, Page 269;

Broadman and Holman Publishers, 1995)

Acts 21-27 records that this trip ended in imprisonment for Paul because he was

accused of bringing a Gentile into the Jewish section of the Herodian Temple and

of course for his proclamation of the Gospel of Jesus Christ to the Jews in

Jerusalem. There has been and continues to be a great debate among Bible students

and scholars as to whether or not Paul was in the will of God by going to

Jerusalem. One of the reasons for this is Acts 21:4.

Acts 21:4, “After looking up the disciples, we stayed there seven days; and they kept telling Paul through the Spirit not to set foot in Jerusalem.” (NASU)

“Through the Spirit”: (1) Preposition dia (diaV) (2) Genitive neuter singular

definite article tou (tou~) (3) Genitive neuter singular form of the pneuma

(pneu~ma), which is pneumatos (pneuvmato$).

The preposition dia with the genitive can denote “agency” thus Acts 21:4 would

be telling us that these disciples “through the Spirit” told Paul repeatedly not to

set foot in Jerusalem. Also, the preposition dia with the genitive can also denote

“cause” thus Acts 21:4 would be telling us that the disciples repeatedly told Paul

not to set foot in Jerusalem “because of” what the Spirit told them about Paul, that

he would suffer. This interpretation would mean that these saints were correct in

understanding that Paul would be bound in Jerusalem, but they were wrong in their

conclusion that Paul should not go since they were emotional and did not want to

see someone they love suffer.

In Acts 21:4, the Holy Spirit revealed only the fact of Paul’s fate, and that the

conclusions drawn from this were not those which came from the Spirit, and were

not the will of God for Paul but rather expressions of personal love and affection

for Paul. What is happening here with Paul happened to our Lord with Peter (See

Matthew 16:21-23). If we compare other passages with Acts 21:4 we see that

through other prophets the Holy Spirit did “not” say that Paul should not go to

Jerusalem but simply that Paul would suffer if he did go there.

Acts 20:22, “And now, behold, bound in spirit, I am on my way to

Jerusalem, not knowing what will happen to me there 23 except that the Holy

Spirit solemnly testifies to me in every city, saying that bonds and afflictions

await me. 24 But I do not consider my life of any account as dear to myself, so

that I may finish my course and the ministry which I received from the Lord

Jesus, to testify solemnly of the gospel of the grace of God.”


69

The Lord commanded Paul in Acts 22:18 to get out of Jerusalem but that

pertained to that particular period of his life right after he got saved and need not

be interpreted as a prohibition governing the rest of his life.

While it is true Paul avoided Jerusalem, it is also true that he returned there on

other occasions: (1) Famine relief (Acts 11:27-30) (2) Jerusalem Conference (Acts

15:1ff). (3) 2nd Missionary Journey (Acts 18:22).

It is also hard to believe that Lord would give Paul encouragement in Acts

23:11 if he were not doing what the Lord commanded him.

Acts 23:11, “But on the night immediately following, the Lord stood at his

side and said, ‘Take courage; for as you have solemnly witnessed to My cause

at Jerusalem, so you must witness at Rome also.’”

Paul was given a very clear understanding of the will of God for his life,

including his calling to go to Jerusalem to suffer for the sake of the gospel.

Acts 19:21, “Now after these things were finished, Paul purposed in the

Spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, ‘After I have been there, I must also see Rome.’”

The Lord Jesus Christ prophesied to Paul that he would suffer for the Lord’s

sake.

Acts 9:15, “But the Lord said to him (Ananias), ‘Go, for he (Paul) is a

chosen instrument of Mine, to bear My name before the Gentiles and kings

and the sons of Israel; for I will show him how much he must suffer for My name's sake.’”

The prophecies that Paul would suffer was not to stop Paul but rather would

reveal that Paul’s suffering was to be for the advancement of the gospel, and due to

his obedience, not his sin. It was according to the will of God that Paul go to

Jerusalem since if he didn’t go, he would never have been imprisoned and if he

never was imprisoned, he would not have been able to present the gospel to Felix,

Festus, Agrippa and then finally to Caesar and his household, the Praetorian Guard

and all of Rome. The disciples did not see that God’s will is accomplished through

suffering.

Luke 9:23-24, “And He was saying to them all, ‘If anyone wishes to come

after Me, he must deny himself, and take up his cross daily and follow Me.

For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it.’”

2 Corinthians 12:9, “And He has said to me, ‘My grace is sufficient for you,

for power is perfected in weakness.’ Most gladly, therefore, I will rather boast

about my weaknesses, so that the power of Christ may dwell in me. 10

Therefore I am well content with weaknesses, with insults (people testing),

with distresses (thought testing), with persecutions (system testing), with


70

difficulties (disaster testing), for Christ's sake; for when I am weak, then I am

strong.” Another reason why there are many who believe Paul was out of the will of

God is the fact that he took a vow, which is recorded in Acts 21:17-26.

Acts 21:17, “After we arrived in Jerusalem, the brethren received us

gladly. 18 And the following day Paul went in with us to James, and all the

elders were present. 19 After he had greeted them, he began to relate one by

one the things, which God had done among the Gentiles through his ministry.

20 And when they heard it they began glorifying God; and they said to him,

‘You see, brother, how many thousands there are among the Jews of those

who have believed, and they are all zealous for the Law 21 and they have been

told about you, that you are teaching all the Jews who are among the Gentiles

to forsake Moses, telling them not to circumcise their children nor to walk

according to the customs. 22 What, then, is to be done? They will certainly

hear that you have come. 23 Therefore do this that we tell you. We have four

men who are under a vow 24 take them and purify yourself along with them,

and pay their expenses so that they may shave their heads; and all will know

that there is nothing to the things which they have been told about you, but

that you yourself also walk orderly, keeping the Law. 25 But concerning the

Gentiles who have believed, we wrote, having decided that they should abstain

from meat sacrificed to idols and from blood and from what is strangled and

from fornication. 26 Then Paul took the men, and the next day, purifying

himself along with them, went into the temple giving notice of the completion

of the days of purification, until the sacrifice was offered for each one of

them.” In 1 Corinthians 9:19-20, Paul gives us insight into why he did what he did in

Acts 21. Paul was not out of fellowship by venturing into legalism but rather he

was simply practicing a spiritual principle that he taught his churches.

1 Corinthians 9:19, “For though I am free from all men, I have made

myself a slave to all, so that I may win more. 20 To the Jews I became as a

Jew, so that I might win Jews; to those who are under the Law, as under the

Law though not being myself under the Law, so that I might win those who

are under the Law.” Acts 21:21-36 records the riot that ensued when some of the Jews accused Paul

of desecrating the Temple. In Acts 21:37-22, Paul is rescued from the mob by the

Roman military and then presents his defense to the mob. In Acts 23 Paul gave his

defense before the Sanhedrin and avoids assassination. In Acts 24 the apostle Paul

gives his defense before Felix and Festus who succeeded Felix as governor. In

Acts 25-26 Paul gives his defense before one of the most famous men of Paul’s

time, namely, King Agrippa.


71

Paul finally appealed to the Emperor before the Judean procurator Porcius

Festus with the words, Kaisara epikaloumai meaning “I appeal to Caesar” (Acts

25:10-12). We know from Acts 22:28 that Paul was “born” a Roman citizen and as

a Roman citizen Paul had the right of appeal. He exercised this right of appeal

when he appeared before Porcius Festus who had replaced Felix in A.D. 59 as

Roman procurator. Festus had inherited Paul’s case from Felix. Festus did not find

Paul guilty of any wrongdoing but in order to gain the favor of the Jews, he kept

Paul in prison (Acts 24:27).

Problems with the Jews in Judea prompted Nero to replace Felix with Festus in

the first place. Therefore, in order to keep both Rome off his back and the Jews

quiet, Festus kept Paul incarcerated even though he was innocent. If he released

Paul, Festus ran the risk of agitating the Jews and inciting them to further rebellion.

Rome wanted Judea quiet and so did Festus. So when Paul exercised his right of

appeal as a Roman citizen, Festus was quite relieved. Festus was now free of the

case once Paul appealed to the Emperor.

Paul’s case quite obviously was not a plain breach of established statute law but

was in fact related to the Jews and their law. Paul was in fact being accused of

profaning the Jewish temple by bringing a Gentile into the holy place (Acts 21:28).

So therefore, Luke’s biblical account in Acts of Paul’s appeal as a Roman citizen

to the Emperor is a historically accurate one.

We know this to be the case since the account given by Luke concerning Paul’s

appeal matches up with what we know about Roman jurisprudence in the 1st

century. So Paul’s appeal to Caesar therefore brought him to Rome in A.D. 61.

Luke tells us in Acts 28:30-31, “he stayed two full years in his own rented

quarters, and was welcoming all who came to him, preaching the kingdom of

God, and teaching concerning the Lord Jesus Christ with all openness, unhindered.”

Paul was not in a dungeon at this time and was specifically not imprisoned in

the infamous Mamertime dungeon. He was not hindered from communicating the

Gospel or mystery doctrine. He could receive visitors and had his own rented

quarters according to Acts 28:30-31. Paul was allowed to live by himself with a

Roman soldier (Acts 28:16). He was chained to a Romans soldier according to

Ephesians 6:19-20.

Paul reveals in Philippians 1:13 that the whole Praetorian Guard knew of the

reason behind Paul’s imprisonment and that the gospel had enjoyed great progress

in Rome. The Praetorian Guard itself had to be where the Emperor was, and for the

days of Paul this implies nothing but Rome. Other internal evidence is found in

Philippians 4:22 in which Paul mentions “Caesar’s household.” This is a

reference to Nero’s court, which served the Emperor and his family.


72

Paul was released from his first Roman imprisonment since in Philippians 1:25

he expresses his confidence that he will remain on the earth for the benefit of the

spiritual progress of the Philippian church. Church history also confirms that he

was released from his first Roman imprisonment. Paul’s trial appears to be

imminent by the language that he uses in the Philippian epistle. Although Paul

speaks of death and his attitude towards death, he emphatically knows that he will

be released (Phil. 1:19-26). He died in his second Roman imprisonment, which

took place in 68 A.D. Thus, he had six years to go to Spain since he was released

from his first imprisonment in Rome in 62 A.D. Also, the statement in 1 Clement

indicates that Paul “came to the limit of the west” (1 Clem. 5:7) indicating that

Paul’s plans, though interrupted by his arrest in Jerusalem, detention in Caesarea,

and trial in Rome, were carried through and that he did go to Spain.

romans 15:24-25 romans 15:24a-paul confidently …€¦ · romans 15:24a-paul confidently expects...

Documents