Paul's Epistle to the Romans — page 49

The believing Gentiles were "really well pleased" (JND) to forward this offering to their Jewish brothers because they saw themselves as "debtors" to them. They had participated in their "spiritual things" (TB) (the Scriptures, the presence of the Spirit of God, etc.) and thought it was right to send them relief in temporal things. Vs. 28-29 – "And having sealed to them this fruit" (placed the offering in their hands), Paul really intended to go to the Roman saints on the way to Spain. And he promised to give them "the fullness of the blessing of Christ" (v. 29 - ARA) when he arrived there. The King James and Almeida Corrigida versions add the word "gospel" of Christ, but it is not in the Greek text. Paul had just expounded the truth of the gospel to them in this same epistle. The "fullness" he refers to here is the truth of the "Mystery", to "complete" (JND) the Christian revelation of the truth (Col. 1:25). He mentions this in chapter 16:25. It is a special revelation of the truth about Christ and the Church. Mr. Darby mentions that there is no record that Paul ever reached Spain (Synopsis of the books of the Bible, on Romans 15).

A Triple Request for Prayer

Vs. 30-33 – Lastly, Paul asks for the Romans' prayers in view of this work. This, he says, would be "for the Lord Jesus Christ's sake" (KJV) and would be in accordance with "the love of the Spirit", which is the mutual communion of the saints. His triple request for prayer is based on the word "that".

"That" he might be delivered from the unbelieving Jews of Judea who

desperately wanted to kill him (1 Thess. 2:14-16).

• "That" the offering he was bringing to the Jewish believers might be accepted with favor and would be seen as a true expression of the love of their Gentile brothers. And so they would be united as believers in Christ. (Paul asked this because he knew there was still some religious prejudice in the Jewish saints, and he hoped this would end those feelings).

• "That" he might come to Rome with joy and by the will of God, and that they might be mutually refreshed. This prayer was answered, but

in a very different way than Paul imagined; He arrived at

Rome as a prisoner.

He ends the main part of the epistle by telling the Roman saints that he desired that "the God of peace" be with them, adding a heartfelt "Amen".

APPENDIX

LETTER OF RECOMMENDATION

CHAPTER 16

Chap. 16:1-27 – This chapter is a letter of recommendation for a sister named "Phoebe", accompanied by greetings to various brothers in Rome. It includes a warning to turn away from those who cause divisions and who could deceive them, and ends with a doxology that links the two parts of Paul's ministry as being the means of establishing the saints in all the truth of God.

Vs. 1-2 – Paul writes: "I commend to you our sister Phoebe, who is in the service [who is a minister – JND] of the church in Cenchrea" (TB). This letter of recommendation formally introduced Phoebe to the assembly in Rome. She was traveling from Cenchrea (the port of Corinth, just over three kilometers away) to that area for some personal "thing [matter – JND]", and was probably the bearer of the epistle. The use of such letters was common practice among the brothers of the early Church (Acts 18:27; 2 Cor. 3:1). Their existence shows the care they had in communion between the assemblies. There were dangers that threatened the communion of the saints, and they needed to be careful about whom they received – on a personal level (1 Tim. 5:22) and collectively as assemblies (Acts 9:26-28). False brothers were entering the Christian profession with bad doctrine and ungodly practices, and were corrupting the saints (2 Cor. 11:12-15; Gal. 5:7-12; 2 Pet. 2:1; 1 John 4:1-6; Jude 4). In view of this danger, the communion of the saints was neither open nor closed – but it was guarded. This care should still be used among Christian assemblies that seek to gather biblically. Indeed, as corruption in the Christian profession is greater today than ever, this care is more necessary than ever. If a person in communion at the Lord's Table goes to an assembly where they are known, it is appreciable to have a letter, but not necessary (2 Cor. 3:1-3). But if a person is visiting an assembly where they are not known, a letter of recommendation should be used.

We might ask what this sister was doing acting as "a minister of the assembly" in Cenchrea, when Scripture teaches that sisters should not publicly minister the Word of God and teach in the assembly (1 Cor. 14:34-35; 1 Tim. 2:11-12). However, this question reflects a common misunderstanding. The problem is that the inquirer is trying to understand the passage using the conventional (generally accepted) meanings that men have associated with biblical terms. It is sad to say, but Christendom has invented unscriptural meanings for many biblical terms, and these ideas have been popularized and accepted by the masses, and this has led to much confusion. Having our minds inclined toward these unbiblical thoughts makes it difficult to learn the true meaning of a passage.

In the example before us, it is a mistake to think that a “minister” is a clergyman (a so-called pastor who leads a congregation of Christians). As mentioned in our comments on “ministry”, in chapter 12:7, a minister is a person (man or woman) who performs a service for the Lord in spiritual things (Acts 6:4; 1 Pet. 4:11) or in temporal things. (Matt. 10:41-42; Acts 6:2-3, 13:5, 19:22; 1 Tim. 3:10). Since a sister, according to the order in the Scriptures, must not minister the Word of God in the assembly (publicly), what Phoebe ministered to the assembly had to have been in temporal things. J. N. Darby states in a footnote in his translation that the word can be translated as “deaconess”, which is a servant who serves in temporal things. He said she may have swept the floor of the meeting place where the saints gathered in Cenchrea, or something like that (Notes and Jottings of J. N. Darby, p. 284). She would not have been officially in the charge of a deacon because this was to be filled by men (1 Tim. 3:8-13). Since Paul declares that she was “a helper of many” (AIBB), she may have had the gift of “helps [succourings – JND]” (1 Cor. 12:28).

Various Greetings

Chap. 16:3-16 – Paul, then, takes the opportunity to send his greetings to various brothers whom he knew in Rome – some were personal contacts and others he had heard of through others. He spends more time greeting the saints here than in any other epistle. This was due to the fact that he had not yet been to Rome and wished to convey his love to them on a personal level and thus pave the way for his approaching visit. We see in these greetings delicate touches of affection and some tender remembrances of those whom he knew from the early days. This gives us insight into the genuineness of the love that flowed among the fellowship of the saints in those days.

(Paul mentions 26 names and refers to many others who are not named. There are nine women mentioned in the chapter.)

Vs. 3-5a – “Priscilla and Aquila” are mentioned first. Their names are found in no less than six places in the Scriptures; three times Priscilla’s name is mentioned first (Acts 18:18; Rom. 16:3; 2 Tim. 4:19) and three times Aquila’s (Acts 18:2, 26; 1 Cor. 16:19). Mentioning her name first does not mean that she was a pushy woman who took the lead in her marriage. A close look at these six passages will show that she is mentioned first because the emphasis in the passage is on the domestic side of things, where the woman is to “rule the house” (1 Tim. 5:14). But when the emphasis is on teaching or on the affairs of the assembly, Aquila is mentioned first – a sphere in which the brothers are to lead. Thus, they were a model Christian couple. They, like Phoebe, are considered “fellow-workers” in the work of the Lord. Perhaps they also had the gift of “helps”. On one occasion, they “risked” (ARA) their lives to help Paul. We are not told where or when this happened, but it certainly shows their commitment to the cause of the gospel and their deep love for the apostle. The fact that Paul says they “risked their own head [their own neck – JND]” (singular), shows that they were one in their purpose to serve the Lord. Paul and the brothers everywhere thanked the Lord for them. This is a tremendous commendation.

Furthermore, we discover that their house was open to the saints and that they were willing to have assembly meetings “in their house”. From verses 14 and 15, we assume that the saints in Rome did not necessarily meet in a single location. It seems there was more than one meeting place, but the assembly was one. As in 1 Corinthians 14:23, we see that this was the case in Corinth as well. In large metropolises with transportation difficulties, it was not practical for everyone in an assembly in a given locality to meet in one place.

1. 5b – Paul greets “Epaenetus” next. He notes that he

was “the firstfruits of Achaia” (KJV), which means he was the first convert in that region. However, this conflicts with 1 Corinthians 16:15, which states that Stephanas and his household were the first to be saved in that region. But there is really no difficulty. “Achaia” here in Romans 16:5 (KJV) is a translation error; it should read “Asia” (in Portuguese it is correct). Thus, Epaenetus was the first to be saved in Asia Minor (southwest Turkey) and Stephanas was the first to be saved in Achaia (southern Greece).

Vs. 6-7 – “Mary” is greeted; she is remembered for her much labor done for the apostle. Then “Andronicus and Junias” are mentioned, being relatives (kinsmen – JND) of Paul. Some have thought this was a husband-and-wife team, because “Junias” (ARA) can be masculine or feminine. However, this seems unlikely because they were imprisoned together, and prisons do not have women incarcerated with men. He says they were “notable among the apostles” (ARA), which means they were highly esteemed by the apostles because of the service they rendered. It does not say they were imprisoned at the same time and place as Paul, but they were fellow sufferers in that manner. These beloved servants became Christians before Paul, and this leads us to wonder if they had prayed for the conversion of their instructed “relative”.

Vs. 8-10 – “Amplias”, “Urbanus”, “Stachys” are greeted with little comment. “Apelles” is mentioned as being “approved” in Christ. The word “approved” means that he had been proved in some way and that he had withstood the test. It may have been that he was pressured to recant regarding his faith, but he would not deny the Lord. “Aristobulus” is not greeted, but those of his house are. This would mean that, while the man himself was not saved, some of his servants were. He was a grandson of Herod the Great, but God reached some of his servants with the gospel and they were saved. Paul sent greetings to them. The same thing happened with some of the household of Caesar (Phil. 4:22). This shows the power of God's grace.

1. 11 – “Herodian”, we suppose to be a Jew, since he was

“kinsman” of Paul. Having been given this name suggests that he was (or had been) a servant in the house of Herod.

As with Aristobulus, “Narcissus” is not greeted, but those of his house are. Again, this would mean that, although the man was not saved, some of his family members were. History records a great man of means with this name who lived at the time, and who was influential with Claudius Caesar. He may have been this very man.

1. 12 – “Tryphaena and Tryphosa” are greeted as those who

were working in the Lord. Judging by the similarity of their names, many have thought that they were probably sisters in the flesh, as well as sisters in the Lord. “Persis” is mentioned as having “labored” much in the Lord. The fact that it is indicated in the past tense indicates that this sister was now older and unable to continue as she once did. Nevertheless, the service she rendered is remembered by the apostle. (It is unlikely that she was unable to continue serving because she was sick, because, in that case, Paul would have sent his condolence to her. Nor is it likely that she had stopped working because her soul had grown cold. In that case, he would not have greeted her with such warm greetings). As a rule, Paul did not call the sisters “beloved” because that could be seen as an inappropriate display of affection for the opposite sex (1 Tim. 5:2). But in this case, since Persis was probably older, he called her beloved.

1. 13 – “Rufus” is greeted. The expositors seem to agree that

he is the same person mentioned in Mark 15:21. It says that “Simon the Cyrenian” was compelled by the Roman soldiers to carry the back part of our Lord's cross “after” [behind – JND]” Him (Luke 23:26). Then follows a comment that appears to be a casual remark – “the father of Alexander and Rufus” (Mark 15:21). From the way Mark inserts this, it seems that the relationship was so well known among the saints that Paul did not need to elaborate on it. The conclusion can be drawn that this event left an indelible impression on Simon's family, and later they were saved. Simon's wife was also saved, whom Paul mentions here as “mother” of Rufus. He adds that she was also a mother to Paul – in the sense that she played the role of mother toward him.

1. 14 – There are five people mentioned in this verse who are not

mentioned anywhere else in the Scriptures – “Asyncritus”, “Phlegon”, “Hermas”, “Patrobas” and “Hermes”. By adding: “and the brothers who are with them”, it seems to indicate that they did not meet with those in the house of Aquila and Priscilla, but in other parts of the city. They are greeted along with the others in the chapter, indicating that they were not acting independently, but were regarded as being on the same ground of fellowship.

1. 15 – Another five people are mentioned in this verse –

“Philologus”, “Julia”, “Nereus”, “his sister” and “Olympas”. Again, these believers are not mentioned anywhere else in the Scriptures. By adding: “and all the saints who are with them”, Paul seems to indicate that these brothers and sisters were also gathered in a different house in that vast city. They too, like those in verse 14, were in fellowship with the other saints of the city as being on the same ground of fellowship.

1. 16 – Warm greetings among the Roman saints were

encouraged in the form of “a holy kiss”. His desire is that they show genuine love and care for one another. He sends greetings from “all the assemblies of Christ” (JND).